the Lord. For as men judge not for man but for the Lord 2 Chron 19. 6. so are they to judge according to his judgements Ezckiel 44. 24. which if they be not manifest are to be inquired the cause being brought unto God Exod. 18. 19. So Moses did in other hard cases Numb 27. 1. â—5 and 15. 34. Vers. 14. out of the campe or to a place without the campe because the campe of Israel was holy and all uncleane persons were to be put out of it Num. 5. 2. 3. much more the flagitious lay their hands both to signifie the truth of their testimony and that his blood should be on his owne head Wee finde not this rite of imposing hands commanded for any other malefactors and the Hebrewes hold it to bee peculiar unto this sinne All the witnesses and the Iudges every one lay their hands on the blasphemers head and say unto him Thy blood be upon thine head for thou hast occasioned it unto thy selfe And of all that are killed by the Synedrion there is none upon whom they impose hands save the blasphemer onely Levit. 24. 14. Maimony treat of Idolatrie chap. 2. sect 10. Vers. 15. Anyman or Every man Hebr. Man man which Targum Ionathan expoundeth yong man or old man Vpon this particular occasion a generall law is here given for punishing of blasphemers beare his sinne that is the punishment due for his sinne Vers. 16. blasphemeth in Chaldee expresseth in Greeke nameth see vers 11. 〈◊〉 name of Iehovah Hereupon some of the Heb ewes gather that the blasphemer is not to be stoned unlesse he expresse that sacred name IEHOVAH but the wiser of them justly mislike that restraint though themselves doe overmuch restraine it There be some that expound it that he is not guiltie of death save for the name IHVH that is Iehovah but I say that for Adonai â—lsa that is LORD he is to be stoned saith Maimony treat of Idolatrie chap. 2. sect 7. And they are long since come unto this that they hold the name of Iehovah unlawfull to be pronounced in 〈…〉 ading of the scripture or otherwise except in the Sanctuarie when the Priest blessed the people according to the Law in Numb 6. 23. 27. there they say he pronounced the name as it is written with IHVH but out of the Sanctuarie they pronounced it Ad 〈…〉 for they mentioned not the name as it is written but in the Sanctuarie onely And after that Simeon the just was dead the Priests ceased from blessing by the name as it is written IHVH though it were in the Sanctuarie to the end th 〈…〉 man should learne it which was not of good esteeme 〈◊〉 meet for to learne it And our first wife men 〈◊〉 not learne it their disciples or their children 〈◊〉 were meet or honest save once in seven 〈◊〉 Maimony treat of Prayer chapter 14. section 10. By this it appeareth that this custome was taken up of themselves not commanded of God the sanctifying of whose name standeth not in letters and syllables but in faith and obedience Numb 20. 12. and 15. 30. See the annotations on Exod. 6. 3. and Numb 6. blasphemeth the name see verse 11. the Greeke translateth nameth the name 〈◊〉 the Lord meaning with blasphemie and cursing as did this Egyptians sonne Vers. 17. shall smite that is as the Chaldee translateth shall kill See the notes on Gen. 14. 17. soule that is life see Gen. 19. 17. and 37. 21. and for putting murtherers to death see Exod. 21. 22. shall surely be put to death or shall bee put to dye the death and Targum Ionathan explaineth it 〈◊〉 be killed with the sword Vers. 18. the soule of a beast that is the life of it which the Greeke explaineth thus hee that sm 〈…〉 a beast and it dye soule for soule or life for l 〈…〉 that is one living beast for another as oxe for oxe sheepe for sheepe and the like Vers. 19. so shall it be done by the Magistrate according to the rigour of justice except he buy it off with money For unlesse it were mu 〈…〉 which God forbade to bee bought off with any ransome Numb 35. 31. the Hebrewes hold 〈◊〉 blemishes and hurts might be redeemed with money Which seemeth also to be warrantable by the Law in Exod. 21. 18. 19 And for that in some cases it could hardly be done or not at all For if a man had smitten his neighbour on the eye and made him lose halfe or a fourth part of his sight 〈◊〉 if a blinde man had smitten out another mans eye how should the like bee done againe unto him The Hebrew canons say He that hurteth his neighbour is bound to pay unto him five things to weet 〈◊〉 his dammage and for the paine and for his healing 〈◊〉 for his resting from his affaires and for the s 〈…〉 and these five things must all bee recompenced with 〈◊〉 best of his goods How for the dammage If he 〈◊〉 cut off his neghbours hand or his foot they looke on him as if he were a servant to bee sold in the maâ—ket him much he was worth and how much he is worth 〈◊〉 and what is abated of his price hee must pay 〈◊〉 〈◊〉 〈◊〉 EYE FOR EYE which wee have b 〈…〉 〈…〉 got to be meant of paying for it with his goods That what is said in the Law Levit. 24. 20. As he hath given a blemish upon a man so shall it be given upon him 〈◊〉 not meant that he should be hurt as his neighbour 〈◊〉 hurt c. Maimony â—om 4. in Chobel chap. 1. sect 1. 2. 3. See also the annotations on Exod. 21. V. 10. Breach for breach Targum Ionathan saith The price of baâ—ach for breach the price of an eye for 〈◊〉 eye c. As there are severall sorts and degrees of hurts and blemishes so were the penalties rated which the Hebrewes lay downe thus Her that cutteth off his neighbours hand or foot or finger 〈◊〉 smiteth out his eye payeth the five things for his dammage for his paine for his healing for his resting and for his shame If he smite him on the hand and it swelleth after it prove well againe he payeth foure things for his paine for his healing for his resting from his worke and for his shame If he smite him on the head and it swelleth he payeth three things for the paine for the healing and for the shame If hee smite him on a place which is not seene as on his backe he payeth two things for the paine and for the healing If the smite him with a cloth that is in his hand or the like thing he payeth one thing for the shame onely So hee that shaveth off the hayre of his neighbours head payeth but for the shame onely for it will grow againe c. Maim in Chobel c. 2. s. 2. 4. upon a man The Hebrew Adam signifieth man and woman Gen. 5. 2. all man-kinde of what sort soever and so this
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
1 King 9. 8. for this house which is high 2 Chron. 7 21. Otherwise it may be translated How shall I curse God hath not cursed Targum Ionathan explaineth it How shall I curse when the word of the Lord blessed them Here God by Balaams owne mouth reproveth the errour of the King who had sent so farre twice to fetch him that of himselfe was able to doe nothing in this businesse and taxeth the vanitie of this Art of Magicke or divination which is not able either to helpe or hurt any without leave from God So the Babylonian is convinced by the prophet saying Stand now with thine inchantments and with the multitude of thy sorceries wherein thou hast laboured from thy youth if so be thou shalt be able to profit if so be thou mayest prevaile Thou art wearied in the multitude of thy counsels let now the Astrologers the Star-gazâ—rs the monethly Prognosticators stand up and sav thee from those things that shall come upon thee Behold they shall be as stubble the fire shall burne them c. Esay 47. 12 13 14. Vers. 9. For from the top or when from the top Hebr. the head of the rockes I see him meaning the people spoken of as one body I behold him in Greeke I consider him speaking againe of the people as Targum Ionathan explaineth it I consider this people Balak brought him to the mountaines that seeing the people from thence hee might the more easily curse them but the sight of them did so amaze him as he blessed them Thus all occasions and circumstances which the wicked chuse for their advantage God turneth against them and for the accomplishment of his owne wil. shall dwell alone separated from other peoples And this further signifieth how they should be sufficiently provided for of God having neither need nor feare of other peoples for so dwelling alone implieth a security from evill as in Ier. 49. 31. And thus Moses blessing them said Israel shall dwell in confident safety alone Deut. 33. 28. shall not be reckoned or shall not reckon themselves this respecteth their faith in God and service of him whereby they were his peculiar and separated from other peoples as Exod. 19. 5. Lev. 20. 24 26. Ezr. 9. 2. So Christ hath chosen his Church out of the world Ioh. 15. 19. 1 Pet. 2. 9. and this grace the faithful apply unto themselves as it is said We know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 10. Who can count that is None can count they are so many Heb. Who counteth which the Chaldee expoundeth who can or is able to count And thus the Scripture somtime explaineth it selfe as Not that which goeth into the mouth defileth a man Matth. 15. 11. that is can defile him Mark 7. 15. See the Annotations on Gen. 13. 6. So after in vers 20. the dust of Iakob that is the children of Iakob as the Greeke translateth it the seed of Iakob Here Balaams mouth confirmeth the promise which God made of old unto Iakob saying Thy seed shall be as the dust of the earth Gen. 28. 14. and the like was before unto Abraham I will multiply thy seed as the starres of heaven and as the sand which is upon the sea shore Gen. 22. 17. And thus the Chaldee here expoundeth it Who can count the little ones of the house of Iakob of whom it was said they shall be multiplied as the dust of the earth of the fourth part or of a quarter as the Chaldee explaineth it of one of the foure campes of Israel for they camped about the Tabernacle in foure quarters Numb 2. Whereas the promise of the blessing to Abraham consisted of two branches 1. that God would give the land of Canaan to him and to his seed for ever 2. and that he would make his seed as the dust of the earth Gen. 13. 15 16. under which spirituall graces in Christ were also comprehended the Lord causeth Balaam here to ratifie them both for their dwelling alone in the land and for their innumerable increase And whereas Balak envied their multitude and would therefore have them cursed that they might be diminished Num. 22. 3 5 6. Balaam is here forced to utter a blessing for their further increase Thus God resisteth him in all his counsels and enterprises Let my soule die that is Let me die an Hebrew phrase whereby the soule is put for the person I thou or he and death is the departure of the soule from the body Gen. 35. 18. Then dust returneth unto the earth as it was and the spirit returneth to God that gave it Eccles. 12. 7. So Samson said Let my soule die with the Philistines Iudg. 16. 30. the death of the righteous men the Greek translateth with the soules of the just men meaning the righteous of Israel as the Chaldee explaineth it the death of the just men thereof that is of that people Balaam who lived the life of the wicked desireth as many doe to die the death of the righteous but as he lived so he died among the enemies of God by the sword of Israel Numb 31. 8. Howbeit he pronounceth here a greater blessing upon Israel as they that were happie not only in life but in death For righteousnesse which is by faith in Christ Phil. 3. 9. delivereth from death but when a wicked man dieth his expectation perisheth Prov. 11. 4 7. Here also Balaam testifieth of the soules immortality and different case of good bad for otherwise what were the death of the righteous better than of the wicked let my last end or let my posterity The originall word sometime signifieth the end opposed to the beginning as in Deut. 11. 12. Prov. 19. 20. and so the Chaldee translateth it here let my end be like theirs sometime it is the posteritie or children which come after as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greeke Interpreters understood it here saying and let my seed be like their seed thus Balaam prophesieth a blessing also to the seed of every righteous Israelite according to the promise made unto Abraham and his seed after him Gen. 17. 7. And further this word end is often used for reward which is after labours Prov. 23. 18. and 24. 20. 1 Pet. 1. 9. which also may be implied here of a blessed reward which the righteous have after this life in heaven Mat. 5. 12. But Balaam being a minister of Satan though transformed as a minister of righteousnesse his end was according to his workes as the Apostle telleth us of all such 2 Cor. 11. 15. Vers. 11. I tooke thee to curse mine enemies Balak who had before builded altars and offered sacrifices as to serve the Lord with great devotion being now crossed in his purpose manifesteth his hypocrisie pride malice and notorious prophanation of religious exercises in that he regarded not nor rested in the answer of Godby Balaam
truth concerning Christ Ioh. 1. 15. and 5. 33. Hee was also approved of God among them by miracles wonders and signes Act. 2. 22. so that the workes which the Father gave him to finish which also he did they bare witnesse of him and the Father himselfe bare witnesse of him Ioh. 5. 36 37. yet they like an evill and adulterous generation condemned by these their owne canons beleeved not in him but tempted God and sought after a signe Mat. 12. 38 39. and though the men which saw his miracles said This is of a truth that Prophet which should come into the world Ioh. 6. 14. yet that faithlesse generation beleeved not but said What signe shewest thou that wee may see and beleeve thee Ioh. 6. 30. But though he had done so many miracles before them yet they beleeved not neither could they beleeve because that Esaias said Hee hath blinded their eyes and hardned their heart c. Ioh. 12. 37. 39 40. in presumption that is presumptuously the Greeke translateth in ungodlinesse the Chaldee in wickednesse not be afraid either for his threatning words or for his signes nor afraid to put him to death And thus the Hebrewes explaine it saying Whosoever with draweth himselfe from killing a false Prophet because of his dignitie for that he walketh in the wayes of prophesie behold he transgresseth against this prohibition THOV SHALT NOT BE AFRAID OF HIM And so he that withdraweth himselfe frō teaching cōcerning him what he is guilty of or that dreadeth and feareth for his words c. And they judge not a false prophet but in the judgment hall of 71. Magistrates Maim treat of Idolatrie ch 5. s. 9. CHAP. XIX 1 The cities of refuge 4 The privilege of them for the manslayer 11 The wilfull murtherer must die 14 The land-mark may not be removed 15 Two witnesses at the least must stablish every matter 16 A false witnesse must be diligently inquired into and done unto as he had thought to doe unto his brother WHen Iehovah thy God hath cut off the nations whose land Iehovah thy God giveth unto thee and thou possessest them and dwellest in their cities and in their houses Thou shalt separate three cities for thee in the midst of thy land which Iehovah thy God giveth unto thee to possesse it Thou shalt prepare for thee the way and shalt divide into three parts the coast of thy land which Iehovah thy God shall give thee to inherit and it shall be that every man-slayer may flee thither And this is the case of the man-slayer which shall flee thither and live who so smiteth his neighbour unwittingly and he hated him not in time past As when he commeth with his neighbour into a wood to hew trees and his hand fetcheth a stroke with an axe to cut downe a tree and the iron slippeth from the wood and findeth his neighbour and hee die he shall flee unto one of these cities and live Lest the avenger of the bloud pursue after the man-slayer while his heart is hot and overtake him because the way is long and smite him in soule and he had not the judgement of death because he hated him not in time past Therefore I command thee saying Thou shalt separate for thee three cities And if Iehovah thy God enlarge thy coast as he hath sworne unto thy fathers and give unto thee all the land which he hath spoken to give unto thy fathers If thou shalt keepe all this commandement to do it which I command thee this day to love Iehovah thy God and to walke in his wayes all dayes then thou shalt adde three cities moe for thee beside these three That innocent bloud be not shed within thy land which Iehovah thy God giveth unto thee for an inheritance and so blouds be upon thee But if a man be a hater of his neighbour and lie in wait for him and rise up against him and smite him in soule that he die and fleeth unto one of these cities Then the Elders of his citie shall send and take him thence and shall give him into the hand of the avenger of the bloud and he shall die Thine eye shall not spare him and thou shalt put away innocent bloud from Israel and it shall goe well with thee Thou shalt not remove thy neighbours limit which the first fathers have limited in thine inheritance which thou shalt inherit in the land which Iehovah thy God giveth unto thee to possesse it One witnesse shall not rise up against a man for any iniquitie or for any sinne in any sinne that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall a word be stablished When an unrighteous witnesse shall rise up against a man to testifie revolt against him Then both the men betweene whom the controversie is shall stand before Iehovah before the Priests and the Iudges which shall be in those dayes And the Iudges shall make diligent inquisition and behold if the witnesse be a false witnesse and hath testified a falshood against his brother Then shall yee doe unto him as hee had thought to have done unto his brother and thou shalt put away the evill from the midst of thee And the residue shall heare and feare and shall not adde to doe any more such an evill thing as this in the midst of thee And thine eye shall not spare soule for soule eye for eye tooth for tooth hand for hand foot for foot Annotations THou shalt separate in Ios. 20. 7. he useth the word sanctified in Num. 35. 11. shall appoint Here Moses explaineth the sixt commandement for some speciall lawes concerning it three cities besides those three which Moses had separated without the river Deut. 4. 41 43. These three cities were Kedesh Shechem and Hebron Ios. 20. 7. They were all cities of the Levites see Num. 35. 6. in the midst that is within thy land as in the midst of the citie Ier. 52. 25. is the same that within the citie 2 King 25. 19. See also the notes on Gen. 2. 9. This is spoken because there were no cities of refuge but in the land which Israel possessed See Num. 35. 2. Vers. 3. shalt prepare Of this it is said The senate or Magistrates in Israel were bound to prepare the wayes to the cities of refuge to make them fit and broad and to remove out of them all stumbling blocks and offences and they suffered not any hill or dale to bee in the way nor waters streame but they made a bridge over it that nothing might binder him that fled thither And the bredth of the way to the cities of refuge was no lesse than 32. cubits And at the partitions of wayes they set up in writing REFVGE REFVGE that the man-stayer might know and turne thitherward On the 15. of the moneth Adar or Februarie every yeare the Magistrates sent out messengers to prepare the wayes c. Maimony treat of Murder chap. 8. sect 5 6.
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
have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
Enoch were three hundred yeeres and sixtie and five yeeres And Enoch walked with God and he was not for God tooke him And Mathusala lived a hundred yeeres and eightie and seven yeeres and begat Lamech And Mathusala lived after he begat Lamech seven hundred yeeres and eighty and two yeeres and begat sons and daughters And all the dayes of Mathusala were nine hundred yeres and sixty and nine yeres and he died And Lamech lived a hundred yeeres and eighty and two yeeres and begat a son And called his name Noe saying This shall comfort us from our worke and from the sorrow of our hands because of the earth the which Iehovah hath cursed And Lamech lived after he begat Noe five hundred yeres and ninety and five yeeres and begat sons daughters And all the dayes of Lamech were seven hundred yeeres and seventy and seven yeeres and he died And Noe was five hundred yeres old and Noe begat Sem Cham and Iapheth Annotations THe booke that is the narration or rehearsall generations of Adam the Greeke translateth generation of men it meaneth both the children which Adam begat and the events that did befall them as the word generation is used for all accidents in times and ages whatsoever the day may bring forth as Solomon speaketh Proverb 27. 1. So Genesis 2. 4. and 6. 9. and 25. 19. And here are tenne generations reckoned from Adam to Noe the chiefe end whereof is to shew the genealogy of Christ the promised sâ—ed according to the flesh and so of his Church Luk. 3. 23. 38. 1 Chron. 1. 1. c. likenesse of God See Gen. 1. 26. Vers. 2. their name so Adam was the common name of man and woman which were one flesh Gen. 2. 23. 24 and of all their posterity Gen. 9. 6. for we are all of one blood Act. 17. 26. Vers. 3. and begat to weet a sonne as the sequell sheweth The Scripture often omitteth such words and sometime sheweth they must be understood as David put in Syria 1 Chron. 18. 6. that is he put garisons in Syria 2 Sam. 8. 6. See before the note on Gen. 4. 20. in his likenesse namely that which he now had in his sinfull state for the first likenesse and image of God in him was by sinne corrupted Gen. 3. wherupon all men now are conceived in sinne Psal. 51. 7. and are by nature children of wrath Eph. 2. 3. Seth that is Set or Appointed in stead of Abel see Gen. 4. 25. onely his posterity were reserved when all the world was drowned And from him the genealogy is rekoned both in the Old and New Testament 1 Chr. 1. 1. c. Luke 3. 38. Vers. 6. yeeres Hebr. yeere sometime the Originall useth indifferently one for another as eight yeeres 2 Chron. 34. 1. for which in 2 King 22. 1. is written eight yeere It is also the property of the Hebrew to set the least number for most as here Seth lived five yeeres and an hundred yeere and so after which because it differeth from our manner and in the order there is no speciall weight is changed according to our speaking because the Hebrew it selfe in repeating matters doth often change the order of words as 2 Chron. 23. 7. when he commeth in when he goeth out which in 2 Kin. 11. 8. is when he goeth out and when hee commeth in So great and small 2 Chron. 34. 30. or small and great 2 King 23. 2. And in translating the holy Ghost often also changeth the order of words as Ioel 2. 28. your old men shall dreame dreames your young men shall see visions which in Act. 2. 17. is placed thus your young men shall see visions and your old men shall dreame dreames So in 1 King 19. 10. they haue broke downe thy Altars and killed thy Prophets which Paul rehearseth thus they have killed thy Prophets and broke downe thy Altars Rom. 11. 3. and sundry the like Enos or as the Hebrew pronounceth it Enosh but because our language and custome rather followeth the Greeke which is more easie the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake and thinke them diverse persons Verse 9. Kainan so Luke 3. 37. in Hebrew Kenan Verse 12. Maleleel Hebr. Mahalalel Vers. 15. Iared Hebr. Iered Vers. 18. Enoch in Hebrew Chanoch that is Dedicated or Catechised he is said to be the seventh from Adam and a prophesier of Gods judgement upon wicked men for their impious deeds and hard speeches against God Iude ver 14. 15. So hee is distinguished from Enoch the Kainite the third from Adam Gen. 4. 17. and seven being the number of the Sabbath the seventh generation implyed the mystery of rest in Christ. Accordingly the number of all the generations here may be observed which are ten from Adam to Noe as before in Gen. 4. there are seven generations of Kain so Abram the Ebrew was the seventh from Eber Moses the seventh from Abram and in Mat. 1. twice seven generations are reckned from Abram to David and so many from David to the Captivity of Babylon and againe so many from that captivity to Christ Mat. 1. 17. The estate of times for these ten Patriarchs may thus be viewed 1. Adam being 130. yeeres old begat Seth. 2. Seth 105. yeeres old begat Enos In the yeere of the World 235. 3. Enos 90. yeere old begat Kainan in the yeere of the World 325. 4. Kainan 70. yeere old begat Maleleel in the yeere of the World 395. 5. Maleleel 65. yeere old begat Iared in the yere of the World 460. 6. Iared 162. yeere old begat Enoch in the yere of the World 622. 7. Enoch 65. yeere old begat Mathusala in the yeere of the World 687. 8. Mathusala 187. yeere old begat Lamech in the yeere of the World 874. 9. Lamech 182. yeere old begat Noe in the yeere of the World 1056. 10. Noe 500. yeeres old begat Iapheth in the yeere of the World 1556. The lives of these Patriarchs are also to be noted 1. Adam lived 930. yeeres 2. Seth lived 912. y. 3. Enos lived 905. 4. Kainan lived 910. y. 5. Malaleel lived 895. y. 6. Iared lived 962. y. 7. Enoch lived on earth 365. yeeres The shortest liver 8. Mathusala lived 969. y. The longest liver 9. Lamech lived 777. y. 10. Noe lived 950. y. Gen. 9. 29. By this computation it appeareth that Adam lived to see Lamech the ninth generation in the 56 yeere of whose life hee dyed first of all these Patriarchs That Enoch the 7 from Adam after he had lived on earth so many yeeres as there be dayes in the yeere of the Sunne was taken away into Paradise next after Adams death seven Patriarchs remaining witnesses of his translation That all the first nine Patriarchs were taken out of this world before it was drowned by the Flood that came in the 600. yeere of Noes life That Mathusala lived till the very yeere wherein the Flood came as his name
in his beast and shall feed in anothers field of the best of his owne field and the best of his vineyard shall he pay When fire shall goe forth and finde thornes and a stacke of corne or the standing corne or a field bee consumed he that kindled the fire shall paying pay When a man shall give unto his neighbour money or stuffe to keep and it be stollen out of the mans house if the theefe be found he shall pay double If the theefe bee not found then the master of the house shall be brought unto the gods if he have not put forth his hand unto his neighbours goods For every matter of trespasse for oxe for asse for sheepe for raiment for every losse which he shall say that this is he the matter of them both shall come unto the gods whom the gods shall condemne he shall pay double unto his neighbour When a man shall give unto his neighbour asse or oxe or sheepe or any beast to keepe and it die or be broken or driven away none seeing it An oath of Iehovah shall be betweene them both if he have not put forth his hand unto his neighbours goods and the owner of it shall accept it and he shall not pay And if it be stollen by stealth from him hee shall pay unto the owner thereof If it bee torne in pieces let him bring it for witnesse that which is torne he shall not pay And when a man shall borrow ought of his neighbour and it be broken or die the owner thereof being not with it paying he shall pay If the owner thereof be with it hee shall not pay if it be an hired thing it came for his hire And when a man shall entice a maid that is not betrothed and lie with her endowing he shall endow her to himselfe to wife If her father refusing shall refuse to give her unto him hee shall weigh the money according to the dowrie of virgins Thou shalt not suffer a witch to live Whosoever lieth with a beast hee shall bee put to die the death Hee that sacrificeth to the gods shall be utterly destroied except unto Iehovah even to him onely And a stranger thou shalt not vexe neither shalt thou oppresse him for ye were strangers in the land of Egypt Ye shall not afflict any widow or fatherlesse childe If afflicting thou shalt afflict him surely if crying he shall cry unto me hearing I will heare his cry And my anger shall wax hot and I will kill you with the sword and your wives shall be widowes and your sons fatherlesse If thou lend money to my people to the poore man with thee thou shalt not be to him as an exacting cred 〈…〉 ye shall not lay upon him biting usurie If for a pledge thou take to pledge thy neighbours raiment thou shalt returne it unto him before the Sunne goeth down For that is his covering that only that is his raiment for his skin wherein shall he sleepe And it shall be when he crieth unto me then I will heare for I am gracious Thou shalt not revile the gods the ruler of thy people thou shalt not curse Thy full-ripe fruit and thy liquor thou shalt not delay the first-borne of thy sons shalt thou give unto me So shalt thou doe with thine oxe and with thy sheep seven daies it shall be with his mother in the eighth day thou shalt give it unto me And ye shall be unto mee men of holinesse and ye shall not eat flesh torn in the field ye shall cast it to the dogge Annotations A Sheepe or a lambe a young sheepe or young goat for the Hebrew word comprehendeth both Exod. 12. 3. Deut. 14. 4. five oxen or five of the herd for an oxe and foure of the flocke for a sheepe the Hebrew differeth in word but the Greeke version keepeth the same words here that were before This Law was if the oxe were killed or sold but if it were found in his hand alive hee paid but two for one v. 4. neither was it for any other theft than of the oxe and sheepe for all other the theefe paid but the double as the Hebrew canons plainely expresse Maimony treat of Theft chap. 1. Sect. 6. But these bâ—cause of the profit use and service which the owners might have of them and in particular for sacrifices to God which might not be with any other beasts were to be paid five and fourefold And as the theft was bolder and the losse greater of an oxe than of a sheepe so the punishment was more Vers. 2. in the digging through that is digging or breaking through an house as Matthew 24. 43. or in the hole digged and so entring by the breach By this the Hebrewes understand all other indirect waies by which the theefe may enter but this is specified because it is the way of most theeves to enter by digging through in the night Maimony treat of Theft chap. 9. sect 8. no bloods for him that is none shall be put to death for killing that theefe Or it may bee read thus no bloods shall be to him meaning to the killer of the theefe he shall not have murder imputed to him so the phrase is used in Numbers 35. 27. The Hebrew Doctors explaine it thus If the master of the house or any other man kill him they are guiltlesse yea it is free for any to kill him either on the working day or on the Sabbath day with any death that they can put him to c. And wherefore doth the Law permit this Because it is the manner of such that if the masier of the house should withstand and hinder them they will kill him And it is found that hee which comes into his neighbours house to steale is as hee that pursueth his neighbour to kill him Such a one therefore may be killed be he great or small man or woman Maimony treat of Theft chap. 9. Sect. 7. 9. Vers. 3. risen upon him if it be cleere day when the theefe breaketh in who so killeth him his blood shall bee shed therefore For the Sun the Chaldee paraphrast translateth the eye of witnesses But Maimony in the foresaid place Sect. 10. giveth this sense If the matter be cleere to the master of the house that this theefe will not kill him and that he commeth not but to steale goods it is unlawfull to kill him and if he kill him he is a man slayer as it is written IF THE SVN BE RISEN VPON HIM if the thing be cleere as the Sunne unto thee that he is at peace with thee thou shalt not kill him he the theefe shall surely pay therefore kill him not But the Greeke version referreth it to the slayer that he shall pay that is be put to death for him he shall be sold for a servant by the Magistrate see Exodus 21. 2. c. And in the Iewish canons it is explained thus If hee have nothing neither moveable goods nor
if the owner thereofbe with it the meaning is if he be with it in the time of borrowing it c. and there is no need that he be with it in the time when it is broken or dieth If he be not w th it in the time wheÌ„ it is borrowed though he be with it in the time when it is broken or dieth the borrower is bound to pay for it Raâ—bam or Maimony in his comment on Thalmud Bab. in Baba metsignah chap. 8. it came the Gr. translateth it shall be to him or his for his hire And so though the thing miscarry he paieth but the hire onely Vers. 16. entice or perswade so that she consent unto the encicer And herein this differeth from the Law in Deuteronomie 22. 28. 29. which was for such as consented not The Hebrewes say Shee that is lien with in the field it is certainely presumed that she was forced unlesse witnesse testifie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with in the citie it is presumed 〈◊〉 she was 〈◊〉 because shee 〈◊〉 unlesse witnesse 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man drâ—w a 〈◊〉 and saith 〈◊〉 〈◊〉 if thou crie out I will kill her Maimony in Nagharah be 〈…〉 chap. 1. Sect. â—â— not betrothed for to lie with a betrothed maid was death Deut. 22. 24. 25. Vers. 17. weigh that 〈◊〉 pay money The summe is shewed in Deuteronomie 22. 29. to be fiftie shekels of silver The Hebrew Doctors say this mulct was not onely if her father refused but if the maid also or if the inticer himselfe would not marie her they compelled him not but hee gave the mulct and went his way If he maried her then he paid not this mulct but gave her a writing as other maids had Maimony in Nagyarah chap. 1. Sect. 3. Vers. 18. a witch or sorceresse whereof see the notes on Exodus 7. 11. He speaketh of the woman because witchcraft is most in use among that kind but implieth also the man-witch or sorcerer who is likewise named in Deuteronomie 18. 10. Therefore the Greeke translateth it here plurally Witches The Hebrewes observe Whosoever is guilty of death the Iudges that doe not put him to death they breake an affirmative precept but transgresse not against a prohibitive saving of the Witch for if they put not him to death they transgresse a prohibition as it is said Thou shalt not suffer a Witch to live Maimony in Sanhedrin chap. 14. Sect. 3. Vers. 19. put to dye Gr. ye shall kill him with death Elsewhere it is commanded that the beast bee killed also Leviticus 20. 15. 16. for this sinne is Confusion Lev. â—8 23. Vers. 20. sacrificeth to the gods that is as the Chaldee expounds it to the idols of the peoples and Moses explaineth it either the Sunne or the Moone or any of the host of heaven c. Deut. 17. 2. 3. And by sacrifice he implieth also worship and service as is expressed in Deuteronomie 17. 3. utterly destroyed or anathematized that is destroyed as execrable and cursed be put to death without mercie as the Hebrew Cherem implieth and Paul useth such a phrase in Hebrewes 10. 28. The Greeke here translateth it destroied the Chaldee by Onkelos saith killed and the Thargum called Ionathans addeth shall bee killed with the sword and his goods consumed which interpretation he gathereth from the Law in Deuteronomie 13. 15. 16. 17. where the word Cherem is also used But others gather from Deut. 17. 2. 5. that hee was to be stoned which is most agreeable Howbeit this is to be understood of a witting and willing idolater according to Numb 25. 27. 30. and so the Hebrew canons say Whosoever serveth idols willingly and presumptuously he is guilty of cutting off to wit by the hand of God and if there be witnesses that have seene him he is stoned to death and if he have served them ignorantly he is to bring the 〈◊〉 offring appointed therefore Maimony treat of Idolatry c. 2. S. 1. except 〈◊〉 understand except he sacrifice unto Iehovah Vers. 21. vex or make a spoile and prey Coppresse 〈◊〉 〈◊〉 and violence a word usually applied to the rich 〈◊〉 mightie that vexe and spoilâ— the poore fatherlesse and stranger whom God loveth and commandeth us to love even as our selves Deut. 10. 18. 19. Levit. 29. 33. 34. Zach. 7. 10. Ier. 22. 3. Ezek. 46. 18. In particular this word is used for vexing or oppressing in buying and selling Leviticus 25. 14. 17. The Hebrew Doctors expound this here to meane vexing of the stranger with words of reproach and the oppressing next spoken of to be meant of his goods or riches Maimony in treat of Merchandise chap. 14. Sect. 15. Of this oppressing see the notes on Levit. 25. Vers. 23. afflicting afflict that is in any measure or any manner of way afflict It seemeth also to bee an imperfect speech implying I will afflict thee See the like in Luke 13. 9. surely if or and if so the Greeke translateth it here and in 1 Sam. 2. 21. Also the Hebrew Ci Surely or For and Vau And are put one for another 2 Sam. 22. 28. with Psal. 18. 28. Esa. 39. 1. with 2 King 20. 12. Vers. 25. money Hebr. silver by it is meant also gold or brasse or meat or rayment or any other thing as is explained Levit. 25. 36. 37. Deut. 23. 19. And we are elsewhere commanded to lend Deut. 15. 7. 8. Luke 6. 35. my people this putteth a difference betweene Gods people and strangers infidels unto whom they might lend upon usury Deut 23. 20. as an exacting creditor as a lender that is urgent to have his owne againe or to have a pawne for the same so the word is sundry times used in this sense 2 King 4. 1. Psalme 109. 11. Nehem. 5. 7. 10. 11. Deut. 24. 10. so the law elsewhere forbiddeth exacting of debts upon our poore brethren Deut. 15. 2. 3. and so the Greeke here translateth thou shalt not be urgent upon him Also the Hebrew Doctors gather from hence thus who so exacteth payment of a poore man and knoweth that he hath not ought to pay him with hee transgresseth against this prohibition Thou shalt not be to him as an exacting creditor Maimony treat of the Lender and borrower chap. 1. Sect. 2. biting-usurie usury is called biting for that it biteth and consumeth a man and his substance and is therfore here and elsewhere absolutely forbidden Gods people Deuteronomie 23. 19. Levit. 25. 35. 36 Proverbs 28. 8. Ezek. 18. 8. Of this the Iewes have these canons set downe by Maimony in his fore-named treatise chapter 4. 5. and 6. Usurie and increase are both one thing Leviticus 25. 37. Deuteronomie 23. 19. And why is the name of it called Neshek biting usurie because it Noshek biteth for it nippeth thy neighbour and eateth his flesh As it is unlawfull to lend so it is unlawfull to borrow upon usurie for it is written in Deuteronomie 23. 19. Thou shalt
of the sides of 〈◊〉 three branches of the Candlesticke out 〈◊〉 the one side of it and three branches of 〈◊〉 Candlesticke out of the second side of 〈◊〉 Three bowles made like almonds in 〈◊〉 branch a knop and a flower and th 〈…〉 bowles made like almonds in the other b 〈…〉 h a knop and a flower so in the sixe branches that come out of the Candlestick And in the Candlestick shall be foure bowles made like almonds his knops his flowers And there shall be a knop under two branches of the same and a knop under two branches of the same and a knop under two branches of the same to the six branches that come out of the Candlestick Their knops their branches shall be of the same all of it shall be one beaten worke of pure gold And thou shalt make the seven lamps thereof and hee shal cause the lamps therof to ascend up and shal cause to give light over against the face of it And the â—ongs thereof and the snuffe-dishes thereof shall be of pure gold Of a talent of pure gold shall hee make it with all these vessels And see that thou make them according to their patterne which thou wast shewed in the mount Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 19. Section or Lecture of the Law See Gen. 6. 9. TAke for me or take unto me that is take give or bring unto me See the notes on Gen. 15. 9. The Gr. translateth and say thou take ye unto me first fruits offring or heave offring an oblation which was taken up and separated out of a mans goods and usually in the sacrifices was heaved or lifted up when it was presented unto the Lord Exod. 29. 27. but generally the word is used for all things separated and given unto God even land it selfe Ezek. 48. 8. 9. 10. 20. The Chaldee translateth it a separation so doth the Gr in many places but here the Greeke is first-fruits make him willing or moove him to willingnesse and liberalitie The Gr. interpreteth it of all to whom it shall seeme good in their heart That which is here spoken of the heart is also said of the spirit Exod. 35. 21. And a like willing offring was by David and the princes for the matter of the Temple 1 Chro. 29. 〈◊〉 5. 9. 14. c. And so all the ministration of Gods people ought to be of 〈◊〉 ready and willing minde Ezra 2. 〈◊〉 and 3. 5. Neh. 〈◊〉 1. 2. 2 Cor. 8 11. 12. Ver. 3. and brasse These three are the richest purest and most glorious metals they come out of the bowels of the earth Iob 28. 1. 2. Deut. 8. 9. The scripture useth them to signifie persons kingdomes and other things that are most precious pure durable I am 4. 2. Dâ—n 2 32. 38. 39. Rev. 1. 20 〈…〉 and 19 10. Prov. 8. 19. Ezek. 40. 3. Zach 〈…〉 and 6. 1. And God promising to erect the glorious Church of the Gospell saith For brass I will bring gold and for iron silver and for wood brass 〈◊〉 〈◊〉 60. 17 The Iewes as R. Menachem upon his place observe how no Iron was in the stuffe 〈…〉 and doe compare 1 King 6. 7. where no toole of iron was heard in the house of Solomon while it was in building Iron is often used to signifie warres and hard affliction Iudg. 4. 3. Dan. 2. 40. and 7 7. 1 King 8. 51. Psal 107. 10. Howbeit for Solomons temple iron also was prepared 1 Chron. 29. 2. 7. 2 Chron. 2. 7. V. 4. Blew or hyacinth as the Gr. translateth Although the blew purple scarlet here are colours only and Moses expresseth not the stuffe coloured yet Paul affirming that scarlet wooll was used in sprinkling of the blood Hebr. 9. 19. seemeth to teach that the scarlet spoken of in the Law was wooll dyed and the like we may say of the other colours Thus also the Hebrew Doctors explaine them The blew spoken of in any place was wooll dyed like the body of the heavens that is skie colour The purple was wooll died red and the scarlet was wooll died in scarlet saith Maimony in treat of the Implements of the sanctuary c. 8. s. 13. The blow was a thing used and worne of Princes and great personages the nations clad the images of their gods with it â—er 10. 9. Esth. 1. 6. Ezek. 23 6. and 27. 7. 24. The same was also in Solomons teÌ„ple 2 Ch. 2. 7. 14. purple so we call it of the Gr. porphura the name of a shel-fish called the purple it is like an oâ—â—ter and hath in it a liquor which is used to make the purple die of great esteeme as Plinie sheweth in his nat hist. b. 9. ch 36. The Hebr. is Argaman and as Ezta wriâ—eth it after the Chal. manner Argevan 2 Ch. 2. 7. 14. from whence it seemeth the Gr. have borrowed Amorgis the name of an herbe or reed which is used to die purple This also is a Princely colour and used both for civill and religious honor Dan. 5. 7. 29. Esth. 8. 15. Ier. 10. 9. Luk. 16. 19. Rev. 18. 12 scarlet or scarlet twise died as the Heb. tolagnathshani importeth That which was answerable to this in Solomons Temple is called by another name Carmil that is crimson 2 Chro. 2 7. 14 and 3. 14. but the Greek there and here translateth alike coccinon scarlet This also is a glorious colour Ier. 4. 30. Lam. 4. 5. Purple and scarlet are put somtime one for another as they clothed him with purple Maâ— 15. 17 they put on him a scarlet robe Mat. 27. 28 for which another saith they put on him a purple râ—be Ioh. 19. 2. These three dyed colours represented blood of all sorts and so figured unto the Church how both themselves and their actions should be washed dyed in the blood of Christ into whose death they are baptized Rev. 1. 5. and 7. 14. Rom. 6. 3. Christ also himselfe warring against his enemies appeared in garments died red and glorious Esay 63. 1. 2. c. Rev. 19. 13. So the Gr. Latines have applyed the purple colour to blood bloody death as porphureos thanatos purple death in Homer Il. 5. and he vomited his purple soule that is his life blood Uirgil Aen. 9. and the like fine linnen or silken woolls A thing w ch grew in Egypt called Shesh Ezek. 27. 7. of which princely clothing was made Gen. 41. 42. The Greeke and Chaldee translate it Byss and so the â—tuâ—fe used in Solomons Temple is called buts that is Byss 2 Chro. 2. 14. and 3. 14. Likewise the Hebrew Doctors say What place sâ—evâ—r in the Law speaketh of Shesh or of Bad a kinde of linnen mentioned in Exod. 28. 42. 〈◊〉 〈◊〉 flax and it is byss Maimony treat of the Implements of the Sanctuary c. 8. s. 13. Others put a difference betweene that Byss which Solomon used and this Shesh which they thinke was a silken cotten which
smell thereto and made it not hee is guilty of cutting-off but his doome is like all theirs that use or make profit of any of the sanctified things to wit unlawfully Mâ—imony in treat of the holy Implements chap. 2. Sect. 9. 10. be cut off the Chaldee expoundeth it be destroied the Greeke saith the soule of that man shall perish from his people God by this judgment would keepe men from profaning and abusing the holy exercise of praier and doctrine of Christs mediation when the abuse even of the shadow hereof brought destruction upon the offenders CHAP. XXXI 1 Bezaleel and Aholiab are called and made meet for the worke of the Tabernaâ—le and furniture thereof 12 The observation of the Sabbath is againe commanded 18 Moses receiveth the two Tables of the Law AND Iehovah spake unto Moses saying See I have called by name Bezaleel the son of Vri the son of Hur of the tribe of Iudah And I have filled him with the Spirit of God in wisedome and in understanding and in knowledge and in all workmanship To devise cunning-workes to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to worke in all workmanship And I behold I have given with him A holiab the son of Ahisamac of the tribe of Dan and in the heart of all wise hearted I have given wisedome that they may make all that I have commanded thee The Tent of the congregation and the Arke of the Testimonie and the Covering-mercie seat that is thereupon and all the vessels of the Tent. And the Table and the vessels thereof and the pure Candlesticke and all the vessels thereof and the Altar of incense And the Altar of burnt-offring all the vessels therof and the Laver and the foot thereof And the garments of ministery and the garments of holinesse for Aaron the priest and the garments of his sonnes to minister-in-thepriests office And the anointing oile and incense of sweet-spices for the holy place according to all that I have commanded thee shall they doe And Iehovah spake unto Moses saying And thou speake thou unto the sonnes of Israel saying Verily my Sabbatâ—s yee shall keepe for it is a signe betweene me and you throughout your generations to know that I am Iehovah that sanctifieth you And yee shall keepe the Sabbath for it is holinesse to you they that profane it every one shall bee put-to die the death for every one that doth any worke therein even that soule shall bee cut-off from amongst his peoples Six daies shall worke be done but in the seventh day is the Sabbath of Sabbathisme holinesse to Iehovah every one that doth any worke in the Sabbath day shall be put to die the death And the Sons of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for an everlasting covenant Betweene me and the Sonnes of Israel it shall be a signe for ever for in Six daies Iehovah made the heavens the earth and in the Seventh day he rested and was refreshed And he gave unto Moses when hee had made-an-end of speaking with him on mount Sinai two Tables of testimonie Tables of stone written with the finger of God Annotations BEzaleel in Greeke Beseleel by interpretation In the shadow of God he was the sonne of Vri the sonne of Hur the sonne of Caleb or Chelubai the sonne of Esron the sonne of Pharez the sonne of Iudah from whom he was the seventh generation as Enoch was the seventh from Adam and is here designed the master workman of the Lords Tabernacle See his genealogie in 1 Chron. 2. 5. 9. 18. 19. 20. Vers. 3. Spirit that is gifts of the Spirit such as are after mentioned So Paul openeth it in 1 Cor. 12. 4. 8. 11. see also Act. 2. 4. The Greeke expoundeth it a divine Spirit the Chaldee a Spirit from before the Lord. workmanship or Art Hebrew worke So verse 4. Vers. 4. devise cunning-workes such as were mentioned in Exodus 26. 1. c. see the notes there The Hebrew phrase is figurative to thinke thoughts which the Greek explaineth to thinke or minde and to make-artificially the Chaldee saith to teach artificers as it is in Exodus 35. 34. These three things in Bezaleel a calling a furnishing with gifts and a working or operation accordingly are necessarie in all the publike ministers of the Church So Paul mentioneth diversities or distributions 1 of gifts by the Spirit 2 of administrations or ministeries by the Lord Iesus and 3 of operations by God the Father 1 Cor. 12. 4. 5. 6. 〈◊〉 to worke or to doe to make but doing is often used for working as is noted on Exod. 5. 9. and so the Greek translateth it here also in verse 5. Vers. 5. ingraving or cutting The Hebrew word generally signifieth a studious and artificiall ingraving or cutting in stone in wood in yron in earth and then it is Englished ploughing or any other like handicraft to fill that is to set in the golden ouches as Exod. 28. 21. to worke or to make in all worke meaning cunning worke as is expressed in Exod. 35. 33. Vers. 6. Aholiab in Greeke Eliab by interpretation The Tabernacle of the Father Hee is the second master-workman and of the tribe of Dan the handmaids sonne joyned with Beseleel as God usually joyneth two together in al weighty affairs See Exod. 4. 14. 15. and 6. 26. Matth. 10. 2. 3. Luk. 10. 1. Acts 13. 2. Hag. 1. 14. Vers. 7. vessels or instruments furniture implements So after Vers. 10. of ministerie veiles clothes coverings which served to wrap up the holy things in when the host removed as Num. 4. 5. 9. 11. 12. c. Of the Priests garments see Exod. 28. Vers. 13. Uerily or Notwithstanding the Greeke translateth it See Though the worke of the Tabernacle were studiously and speedily to be done yet God would not have any of it done on the Sabbath daies The Law of the Sabbath is very often repeated see Gen. 2. 2. Exod. 16. 23. c. and 20. 8. c. and 23. 12. and 35. 2. 3. to know that is that ye may know as the Greeke translateth The principall signification of the Sabbath was for grace and sanctitie which therefore the Lord often urgeth and blameth the breach of this day as the violating of his covenant See Neh. 9. 14. Ezek. 20. 12. 13. 16. 20. 21. Esay 58. 13. The true observation hereof is by faith in Christ Heb. 4. 3. 9. 10. 11. The Hebrew Doctors say The Sabbath and the precept against idolatrie each of these two is as weighty as all the other Commandements of the Law and the Sabbath is a signe betweene God and us for ever Therefore who so transgresseth the other Commandements he is generally a wicked Israelite but hee that openly profaneth the Sabbath is as an Idolater both of them as infidels in all their affaires Therefore the Prophet laudeth and saith Esay 56. 2. Blessed
the Apostle followeth Rom. 9. 15. bee mercifull or have compassion commiseration As this teacheth that Gods grace mercy and compassion is the cause of our happines so in that he doth this to whom he will it sheweth Gods freedome in communicating his grace where he pleaseth without wrong to any So that which Moses asked for all the people v. 16. God restraineth to his owne will according to his election of grace excluding all others and mans owne will and works Wherefore Paul citing this text concludeth So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9. 15. 16. The ancient Hebrews saw this grace of God though now they be ignorant of it For R. Menachem on this place writeth how God shewed Moses at that time his treasures and he said O Lord of the world whose is that great treasure Hee answered who so hath good workes to him will I give his wages and who so hath none I will doe and give unto him freely as it is written I will be gracious to whom I will be gracious This exposition accordeth with Pauls in Rom. 4. 4. 5. and 3. 24. Ver. 20. my face that is see and know my glorie as it is perfectly by reason of sinne Rom. 3. 23. and of the weaknesse of the flesh which alwaies feareth death when God appeareth as Deut. 5. 24. 25. Iudg. 13. 22. Esay 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality we shall see God as he is even face to face 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe whiles men live they are not counted-worthy when they die they shall be counted worthy to see the face of God R. Elias in Reshith chocâ—â—aâ— fol. 41. 4. And R. Menachem here saith after his death he should attaine unto it for it is treasured up for the just against the time to come Vers. 22. clift or hole cave which is a place of hiding for feare as in Esay 2. 21. Song 2. 14. The Rocke on which Gods people are set is spiritually God himselfe in Christ and faith in him Psal. 18. 3. 32. Matth. 16. 18. cover this sometime signifieth safe protection Psal. 91. 4. sometime a covering with feare and affliction Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense my hand or my palme the hollow of my hand which also is sometime the instrument of helpe Psal. 91. 4. 12. and 119. 173. sometime of affliction Iob 13. 21. and 33. 7. It may also meane my cloud for as a cloud arose in the sight of Elias servant like a mans hand 1 King 18. 44. so Elihu calleth the clouds Cappajim that is hands Iob 36. 32. The Chaldee here translateth it my Word which is the title of Christ Ioh. 1. 1. So in the verse following the Chaldee saith And I will take away the word of my glory Vers. 23. backe parts or after parts the things behinde me This may be understood of an imperfect image of the glory of God such as man is able to behold in this life where wee see through a glasse darkely opposed to the state which is to come when we shall see face to face or eye to eye as 1 Cor. 13. â—2 Esay 52. 8. And it is spoken of God after the manner of men for properly he being a Spirit infinite and incomprehensible hath neither face nor back-parts nor any such thing as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount Matth. 17. 2. 3. where also a cloud over-shadowed the disciples v. 4. If we apply it unto Christ his back-parts may be understood of his afflictions and sufferings which in this life his people doe see and are partakers of as in the life to come they shall behold his face and partake of his glory Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say God made knowne unto Moses that which no man knew before him nor shall know after him that he apprehended in his knowledge the truth of the Essence of God distinctly from the essence of other things as a man whose backeparts are seene and his whole body and rayment is attained unto in ones knowledge from other bodies of men Maimony in Iesudei hatorah chap. 1. Sect. 10. It is a tradition of the Iewes that God now appeared like Sheliach tsibbur the Messenger or Minister of the congregation clad with a robe R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah chap. 1. Sect. 9. saith Moses saw him on the Sea like a mighty warriour and on Sinai cladlike a Minister of the congregation be seene the Greeke addeth seene of thee but it is more generall of no man as in verse 20. And by seeing is not meant onely with the outward eye but with the heart or understanding according to that phrase in Eccles. 1. 16. mine heart hath seene because the mind of man cannot apprehend God who is incoÌ„prehensible Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith Observe how he saith not My face thou shalt not see but SHALL NOT BE SEENE as if he should say there is no power in any creature to comprehend it CHAP. XXXIV 1 God willeth Moses to hew two tables of stone on which he would write againe the words of the covenant 4 Moses having done so went up into the mount 5 The Lord descendeth in a cloud and proclaimeth his Name 8 Moses worshippeth and intâ—â—ateth God to goe with them 10 God maketh a covenant with them warning them 12 of the Idolatry of the Canaanites 16 and mariages with them 18 He reneweth the commandement of the feast of unleavened bread and of sanctifying their first-borne 21 Of the Sabbath 22 Of other feasts and rites about sacrificing 28 Moses after forty dayes in the mount commeth downe with the Tables 29 His face shineth and he covereth it with a veile ANd Iehovah said unto Moses Hew thee two Tables of stone like the first and I will write upon the Tables the words which were on the first Tables which thou brakest And bee thou ready in the morning and come up in the morning unto mount Sinai and present thy selfe unto me there upon the top of the mount And let no man come up with thee neither let any man bee seene throughout all the mount neither let the flockes nor herds feed before that mount And he hewed two tables of stone like the first and Moses rose up early in the morning and went up unto mount Sinai as Iehovah had commanded him and tooke in his hand the two tables of stone And Iehovah descended in the cloud and he stood with him there and he proclaimed the name of Iehovah And Iehovah passed by before him and he proclaimed Iehovah Iehovah God pittifull and gracious long suffering and much in mercy and truth Keeping mercy
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
accompany him And there remained betweene the last boothe and the rocke in the wildernesse two miles At every boothe they said unto the man loe here is meat and here is water if his strength failed him and hee had need to eat hee might eat but there never was man they say that needed so to doe And without necessitie no man might eat for it was their most solemne Fast. From the last boothe they went not with him to the Rocke but halfe way one mile their sabbath daies journey and stood a farre off to see what he did with the goat When he had put the goat downe the Rocke they at the boothes aforesaid waved with linnen clothes or white flagges to the end that they in Ierusalem might know that the goat was come to the wildernesse Talmud in Ioma chap. 6. and Maimony in his Comment thereon and in his Misneh in Iom hakippurim chap. 3. sect 7. c. Of their sabbath dayes journey see the notes on Exodus 16. 29. Vers. 22. all their iniquities by this it appeareth that as the killed goat figured Christ killed for the sinnes of his people so this living goat figured him also who bare our griefes and caried our sorrowes and on whom God laid the iniquity of us all Esa. 53. 4. 6. And because Christ was not onely to dye for our offences but also to rise againe for our justification Rom. 4. 25. to be crucified through weakenesse yet to live by the power of God 2 Cor. 13 4. to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed could not make alive againe therefore God appointed two that in the slame beast Christs death in the live beast his life and victory might be fore shadowed Heb. 9. 23. 24. 28. See the like mysterie in the two birds for the cleansing of the Leper Levit. 14. 6. 7. Or the sending of this goat into the wildernesse as the former was sacrificed in the Sanctuarie might figure out the salvation of Christ communicated with the gentiles and peoples of the world as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples Ezek. 20. 35. The Hebrewes say The scape goat made-atonement for all the transgressions of the Law both the lighter and the more heavy transgressions whether done presumptuously or ignorantly whether they were knowne unto a man or unknowne all are expiated by the Scape-goat if so be the partie doe repent Maimony in treat of Repentance chap. 1. sect 2. This goat was but a shadow of Christ and unto repentance must be added faith sor God hath set him forth to bee a propitiation through faith in his blood Rom. 3. 25. land of separation or a land cut-off a land separated to weet from other lands or from all people that is as the Chaldee translateth it a land that is not inhabited which the Greeke calleth Abaton waylesse or inaccessibles where no man goeth afterward Moses calleth it a wildernesse Or it may meane a place decreed of and determined whither to send him for the Hebrew word sometime signifieth a decree Iob 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sinnes by Christ both from the face of God that they should not appeare against us before him to be imputed unto us and also from us that sinne should have no more dominion over us nor we serve it any longer but having our consciences purged from dead workes should serve the living God 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace saith unto God Thou wilt cast all their sinnes into the depths of the sea Mich. 7. 19. And this word which Moses here useth is not elsewhere used in like sort for a land but for cutting off of other things and in particular is applied to Christ working our redemption that hee was cut-off out of the land of the living Esa. 53. 8. which the holy Ghost expoundeth thus his life was taken from the earth Act. 8. 33. and whereof himselfe speaking said whither I goe ye cannot come Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God Heb. 9. 14. and by which he was made-alive after death 1 Pet. 3. 18. inabled his flesh or manhood to suffer such things as no other creature could come neere unto and thereby Sin is put-away and the body of sinne abolished Heb. 9. 26. Rom. 6. 6. The Hebrewes say of this goat sent away that the man which caried it threw it downe the rocke and so it dyed Thalmud in Ioma chap. 6. Vers. 23. Aaron shall come whiles the goat afore-said was going to the wildernesse these services following began and other after them in this order as the Hebrewes have recorded After he hath sent away the goat by the hand of him that led him hee returneth to the bullocke and goat wholse blood hee had sprinkled within the Sanctuarie and openeth them and taketh out their fat which he putteth in a vessell to burne them upon the Altar And he cutteth the rest of their flesh into great pieces but one cleaving to another and not parted asunder and them he sondeth by the hand of others to be caried out to the place of burning without the campe Levit. 16. 27. When the Scape goat is come to the wildernesse the high Priest goeth out into the womens court to read the Law And whiles hee is reading they burne the bullocke and the goat in the place of the ashes without the citie therefore hee that seeth the high Priest when he readeth seeth not the bullocke and the goat burnt When he readeth all the people stand before him and the minister of the Congregation taketh up the booke of the Law and giveth it to the Chief of the congregation and he to the Sagan or second chiefe Priest and the Sagan giveth it to the high Priest who standeth up when he receiveth it and standeth and readeth the 16. of Leviticus and Levit. 23. 27. 32. c. And when he readeth he blesseth God before and after c. After this hee putteth off his white garments and washeth himselfe and putteth on his golden garments and sanctifieth his hands and his feet and offreth the goat which is for the generall addition to this daies service Numb 29. 11. and offreth his owne ram and the peoples ram as it is said AND HE SHAL COME FORTH AND SHALL MAKE HIS BVRNT-OFFRING AND THE BVRNT-OFFRING OF THE PEOPLE Lev. 16. 24. And he burneth on the altar the fat of the bullocke and of the goat that were burnt without the campe And he offreth the daily evening sacrifice the Lambe Numb 28. 3. and trimmeth the Lempes as on other dayes Exod. 27. 21. After this he sanctifieth his hands and his feet and putteth off the golden
no intercalation in that day as I have shewed in the treatise of sanctifying the New Moone And for these things which he did not according to he custome it is said they did eat the passeover othrwise than it is written And he besought mercy forhimselfe and for the wise men that consented to his dâ—ags as it is said in 2 Chron. 30. 18 19. The god LORD pardon every one that prepareth his heâ—rt c. and it is said invers 20. and the LORD hearkned to Ezekias and healed the people that their offering was acceptable Maim in Biath hammikdash 〈◊〉 4. sect 10. c. The same man in Korban Pesâ—â—h ch 7. writeth thus Many that are uncleane by the dead at the first Passeover if they be the lesser part of the Church they are put off to the second Paseever as other uncleane persons but if the most of the Church be uncleane by the dead or if the Priesâ—s or the ministring vessels be uncleane by pollution of the dead they are not put off but doe all of them ofer the Passeoâ—er in uncleannesse the uncleane with the cleane As 〈◊〉 is said And there were men that were uncleane c. â—um 9. 6. particular persons are â—ut off and not the coâ—gregation and this thing is for uncleannesse by a deâ—d man onely If the Church be halfe of them cleaâ— and halfe uncleane by the dead they all keepe it 〈◊〉 â—he first moneth and the cleane keepe it by themselv 〈…〉 in cleannesse and the uncleane keepe it by themselves 〈◊〉 uncleannesse and dâ—e eat it in uncleannesse And if â—â—ey that be uncleane by the dead be moe than the cleaâ—â— though but one they all keepe it in uncleannesse c. If the most part of the Church have running issues 〈◊〉 lepers c. and the lesser part be defiled by the dead those that are uncleane by the dead keepe it not in thâ— first moneth because they are the lesser part neith 〈…〉 keepe they the second Passeover for no Particâ—lar persons â—eepe the second save in the time when he most of the Church have kept the first If the mo 〈…〉 part of the Church be uncleane by the dead and 〈◊〉 lesser part have running issues or the like the uncleane 〈◊〉 the dead keepe the first Passeover and those 〈◊〉 have running issues or the like keepe neither the 〈◊〉 nor the second for there is no keeping of the 〈◊〉 Passeover save when the first is brought in cleanne 〈…〉 if the first be kept in uncleannesse there is no 〈◊〉 Passeover If a third part of the Church be clea 〈…〉 and a third part have running issues or the like and a third part be uncleane by the dead those that are uncleane by the dead keepe neither the first Passeover nor the second not the first because they are 〈◊〉 lesser part in respect of the cleane with those that have issues nor the second because the lesser part 〈◊〉 the first Passeover How doe they estimate the Passeover to know whether the most of the Church be uncleane or cleane They estimate it not by all that 〈◊〉 for it may be that twenty are reckoned for one Paschalambe and they send it by the hand of one to kill it 〈◊〉 theÌ„ But they estimate it by all that come to the 〈◊〉 of the Sanctuary and whiles they are yet without before the first company coÌ„meth in they estimate theÌ„ Verse 13. not in a journey the Greeke explaineth it in a far journey as v. 10. Here other 〈◊〉 necessarie and inevitable hindrances are likew 〈…〉 implied by reason whereof they could not keâ—pâ— the first Passeover but might the second or were discharged of both without sinne or danger 〈◊〉 the Hebrew Doctors note if a man be for 〈…〉 〈…〉 ted or if he have ignorantly erred and not oâ—â—râ—d in the first moneth then he is to bring the Pa 〈…〉 er in the 14. day of the second moneth Who sâ— hath ignorantly erred or hath beene violently hindâ—ed so that he offred not in the first moneth if he p 〈…〉 tuously neglect to offer in the second he is gu 〈…〉 oâ— cutting off but if he ignorantly erred or was 〈◊〉 hindred in the second also he is free If he 〈◊〉 〈…〉 tuously neglected to offer in the first then 〈◊〉 〈◊〉 in the second and if he offer not in the second 〈◊〉 he faileth of ignorance he is guilty of c 〈…〉 ng 〈◊〉 because he offred not the Lords offering in the app 〈…〉 ted time and neglected presumptuously Ma 〈…〉 Korban Pesach ch 5. sect 1 2. Now for in 〈…〉 nces they give these If a man in a journey betravelling towards the Sanctuarie and reacheth not 〈…〉 ther because he is hindred by the beasts wâ—ich 〈◊〉 driveth or being come to Ierusalem is 〈◊〉 feet that he cannot come to the court of the Sanctuary till the time of the offring be past this is 〈◊〉 or a constrained let Ibidem ch 5. sect 9. F 〈…〉 e men that have the skins of their Paschall lamb mixed together and there is found a warâ— wâ—ich is a signe of uncleannesse in the skin of one 〈◊〉 them all those lambs are to be caried out to th place oâ— burning and if they were mixed befâ—re their bloud was sprinkled on the Altar themen 〈◊〉 bound to keepe the second Passeover b 〈…〉 〈◊〉 〈◊〉 were mixed after the sprinkling they arâ— dâ—â—chargeâ— from keeping thâ— second Passeover Ibidem 〈◊〉 3. 〈◊〉 9. If the owners of a Paschall lambe be defild 〈◊〉 that the lambe is killed for them the blo 〈…〉 thereof may not be Sp 〈…〉 nkled on the Altar anâ— if it be sprinkled it is â—ot acceptable therefore they are bound to keepe the second Passeover Ibidem 〈◊〉 4. sect 2. A proselye that joyneth 〈◊〉 to 〈◊〉 Church betweene the first Passeover and the second likewise a child that is come to full age betweene the two Passeovers that is to the age of 13. yeeres at what time he is Bar mitsvaâ— a son of the commandement that is bound to keepe all the Law as his father was and so bound to eat the Passeover they are bound to keepe the second Passeover Ibidem ch 5. sect 7. and sundry the like and forbeareth or ceaseth in Greeke faileth meaning wittingly and presumptuously as appeareth by Num. 15. 30. that soule which the Chaldee explaineth that man and so Moses speaketh in Lev. 17. 4. 9. cut off in Greeke destroyed The Hebrewes understand it of death by the hand of God when the sin is secret and unpunishable by man see the notes on Gen. 17. 14. And it may be meant of soule or body or both Cutting off is sometimes of the soule and sometimes of the body Of the body when he dieth in the middest of his daies as if hee die at fiftie yeeres of age that is death by cutting off c. R. Menachem on Gen. 17. The same man there further sheweth that the state of a man may be such that though he be cut
that every one that smiteth a soule by errour may flee thither And if he smite him with an instrument of iron and he die he is a man-slayer the man-slayer shall be surely put to death And if he smite him with a stone of the hand wherewith he may die and he die he is a man-slayer the man-slayer shal be surely put to death Or if hee smite him with an instrument of wood of the hand wherwith he may die and he die he is a man-slayer the man-slayer shall be surely put to death The aveÌ„ger of the bloud he shal put to death the man-slayer when he meeteth him he shal put him to death And if he thrust him of hatred or have cast upon him by laying of wait and he die Or in enmity smite him with his hand and he die the smiter shall be surely put to death he is a man-slayer the avenger of the bloud shall put to death the man-slayer when he meeteth him But if he thrust him suddenly without enmity or have cast upon him any instrument without laying of wait Or with any stone wherewith he may die without seeing him and hee hath caused it to fall upon him and he die and he was not his enemie nor a seeker of his evill Then the Congregation shall judge betweene the smiter and the avenger of the bloud according to these judgements And the Congregation shall deliver the man-slayer out of the hand of the avenger of the bloud and the Congregation shall restore him unto the citie of his refuge whither hee was fled and hee shall abide in it untill the death of the great Priest which was anointed with the oyle of holinesse And if the man-slayer going shall goe forth out of the border of the citie of his refuge whither hee was fled And the avenger of the bloud finde him without the border of the citie of his refuge and the avenger of the bloud shall slay the man-slayer no bloud shal be unto him Because he should have abidden in the citie of his refuge untill the death of the great Priest and after the death of the great Priest the man-slayer shall returne into the land of his possession And these things shall be unto you for a statute of judgement through-out your generations in all your dwellings Every one that smiteth a soule by the mouth of witnesses the man-slayer shall be slaine but one witnesse shall not answer against a soule to die And ye shall take no ransome for the soule of the man-slayer which is guilty of death but he shall be surely put to death Neither shall yee take ransome for him that is fled unto the citie of his refuge to returne to dwel in the land until the death of the Priest And ye shall not pollute the land wherein yee are for bloud it polluteth the land and for the land there shal be no expiation for the bloud that is shed therein but by the bloud of him that shed it And thou shalt not defile the land which ye inhabit in within which I doe dwell for I Iehovah dwel among the sonnes of Israel Annotations THat they give or and let them give unto the Levites The Lord having given order in Chap. 34. for dividing the land unto Israel commandeth here a portion to bee given out of all their possessions unto him which he bestoweth on his Ministers the Levites for a part of their livelihood The equitie of which law both for honouring the Lord with our substance Prov. 3. 9. and for maintaining his Ministers Gal. 6. 6. is perpetuall Therefore speaking of the Church under the Gospell according to these legall figures hee saith When yee shall divide by lot the land for inheritance yee shall offer an oblation unto the LORD an holy portion of the land c. The holy portion of the land shal be for the Priests the Ministers of the Sanctuary which shall come neere to minister unto the LORD c. Ezek. 45. 1 4 5. and 48. 9 10 13. suburbs to the cities or as the Greeke translateth the suburbs of the cities which suburbs are called in Hebrew Migrash that is a place cast out as lying without the walls of the citie in Chaldee Râ—vâ—ch that is a Space in Greeke Proásteia as lying before the citie and in vers 3. Aphorismata as being separated from the citie and in vers 5. homora confines or limits Vers. 3. their goods or their substance their gathered goods see the notes on Gen. 12. 5. it is a generall word and sometime implieth cattell also as 2 Chron. 31. 3. and 32. 29. and 35. 7. beasts in Hebrew Chajah which is a generall name for living things but here translated in Greeke foure-footed beasts And from hence the Hebrews gather that they gave the Levites a place of buriall to every citie without these bounds or suburbs for they buried not their dead in the suburbs of their cities because it is said AND FOR ALL THEIR LIVING THINGS they gave it for the living and not for buriall Maimony Treat of Release and Iubilee chap. 13. sect 3. That they used in Israel to bury their dead without the cities appeareth by Luke 7. 11 12. Vers. 4. a thousand cubits The Greeke saith two thousand cubits as it is in the verse following where the Lord speaketh of two thousand cubits so the thousand cubits here mentioned some thinke to be meant of holy measure double so much as the common measure and that the latter doe expound the former The Hebrewes explaine it thus The suburbs of the cities are expressed in the Law to be three thousand cubits on every side from the wall of the citie and outward Num. 35. 4 5. The first thousand are the suburbs and the two thousand which they measured without the suburbs were for fields and vineyards Maim Treat of the Release and Iubilee chap. 13. sect 2. Vers. 5. without the citie by the citie the Hebrewes understand here the citie with the suburbs that is the thousand cubits forementioned which were for their cattell and these two thousand moe for fields and vineyards as is before noted East side or East quarter in Chaldee East winde See the notes on Numb 34. 3. Sea side that is the West side as the Chaldee saith the West winde Moses useth to call the West the Sea as is noted on Gen. 12. 8. So in Numb 34. 6. Vers. 6. of refuge that citie is called in Hebrew Miklat of gathering because the man-slayer was there gathered and detained in Greeke Phugadâ—nterion a place of flight and exile in Chaldee Shezabuth of deliverance and preservation The six cities appointed for refuge were these Bezer of the Reubenites country Ramoth in Gilead of the Gadites and Golan in Basan of the Manassites these three Moses separated Deut. 4. 41 43. the other three appointed by Ioshua were Kedesh in Galilee in mount Naphtali Shechem in mount Ephraim and Kirjath-arba which is Hebron in the mount of Iudah Ios. 20. 7. the
of the avenger of bloud Deut. 19. 12. Wherefore the Chaldee in stead of meeteth him saith When he shall be condemned unto him by judgement So in vers 21. Vers. 20. of hatred which is inveterate anger and inward grudge differing from enmitie or open hostility spoken of in v. 21. He that hateth dissembleth with his lips and layeth up deceit within him Prov. 26. 24. The Hebrewes say He that hateth if he kill by errour or unadvisedly he is not kept in the citie of refuge as it is said And he was not his enemy Numb 35. 23. c. And who is he that hateth hee that for enmities sake speaketh not unto him for three dayes space Maim Treat of Murder chap. 6. sect 10. cast upon him to wit any instrument as is expressed in vers 22. and so the Greeke explaineth it here by laying of wait with intent and purpose of evill when occasion is offered so Saul laid wait or hunted for Davids soule 1 Sam. 24. 11. the Iewes for Christ Luke 11. 54. and for Pauls life Act. 23. 21. Vers. 21. enmity or hostility ill will open and professed Vers. 22. suddenly or unawares and as it were by chance Vers. 23. with any stone that is have smitten him with any stone as in vers 17. wherewith he may die in Chaldee which is sufficient that he may die therewith See the notes on vers 18. Vers. 25. of the great Priest a figure of Christ called the great Priest over the house of God Hebr. 10. 21. and the great High-Priest that is passed into the heavens Hebr. 4. 14. who is the Mediator of the new Testament that by meanes of death for the redemption of the transgressions under the first Testament they which are called might receive the promise of the eternall inheritance Heb. 9. 15. As the high Priests whiles they lived by their service and sacrificing made atonement for the sinnes of the people especially one day in the yeare Levit. 16. wherein they figured the worke of Christ for us so at the high Priests death by releasing such as were exiled for unwitting murder there was a shadow of redemption in Israel Vers. 26. going shall goe forth that is shall at any time upon any occasion goe forth So he was not only exiled from his owne citie but confined as a prisoner within the limits of the citie of refuge The Hebrewes say Hee might never goe out of the citie of his refuge no not though it were for a thing commanded as to worship at the solemne feasts or the like or for to beare witnesse whether it were in money matters or to testifie in case of life and death c. Maim Treat of Murder chap. 7. sect 8. Vers. 27. without the border so not the citie onely but the borders and limits of the territories thereof were his refuge Every citie of refuge the borders thereof are a refuge as well as it c. and if the avenger of bloud kill him there he is to be killed for him Notwithstanding though the border be a refuge yet the man-slayer may not dwell in it for it is said in vers 25. AND HE SHALL ABIDE IN IT in it the citie and not in the border of it Maim ibid. chap. 8. sect 11. no bloud shall be unto him that is the avenger shall have no bloud imputed to him or as the Greeke translateth it hee shall not bee guiltie to wit of bloud-shed Vers. 28. into the land of his possession into his owne citie or village that part of the land which he possessed It is holden by the Hebrewes that although by the high Priests death atonement was made for him yet he never returned to the princely state or dignitie that hee had in the citie but was debased from his greatnesse all dis dayes because that great scandall came by his hand Maimon ibid. chap. 7. sect 14. Moreover they say A man-sâ—ayer upon whom sentence is past that he shall be exiâ—ed if he die before he go into exile they carry his bones thither And a man-slayer that dieth in the citie of his refuge they bury him there and when the high Priest dieth they carry the man-slayers bones from thence unto the sepulchres of his fathers Ibid. sect 3. Vers. 30. Every one that smiteth a soule that is who so killeth a person to wit him that is a murderer by the mouth that is by the testimony of witnesses which after is explained of two witnesses or three witnesses Deut. 17. 6. and 19. 15. See the Annotations there not answer that is not testifie as the Greeke and Chaldee translate it meaning to have the sentence of death confirmed against him See Deut. 19. 15. to die that is to cause him to die or that he should die See the notes on Gen. 6. 19. Vers. 31. the soule of the man-slayer that is the life of the murderer to redeeme him from death The Iudges are warned that they take no ransome of the murderer and though he could give all the wealâ—h that is in the world and though the avenger of bloud should be willing to free him for the soule of him that is killed is not the possession of the avenger of bloud but the possession of the holy blessed God Maimon Treat of Murder ch 1. sect 4. guiltie of death Hebr. which is wicked to die that is as the Greeke and Chaldee explaine it guilty or condemned to die According to this phrase David saith When he shall be judged let him goe forth wicked that is condemned Psal. 109. 7. Vers. 32. for him that is fled Hebr. to flee which is explained by Iarchi and others for him that is fled in the land in the land of his possession as in vers 28. Vers. 33. polluteth or impiously staineth foulely deformeth the land This word which Moses here useth of murder and the Prophets after apply unto spirituall whoredome or idolatrie Ierem. 3. 2 9. and â—dolatrous bloud-shed Psal. 106. 38. sheweth the hainousnesse of this sinne that defileth not only him that doth it but the whole land if it be not avenged Hereupon the Hebrewes say Thou hast not any thing concerning which the Law giveth such a charge as for shedding of bloud as it is said in Numb 35. 33. And ye shall not pollute the land c. Maimony Treat of Murder chap. 1. sect 4. the bloud of him that shed it if it were wilfull murder or by the death of the high Priest if it were unwilling man-slaughter Hereupon it is said A man that doth violence to the bloud of any person shall flie to the pit let no man stay him Prov. 28. 17. Vers. 34. I doe dwell the land of Israel was the LORDS land Hos. 9. 3. and by his dwelling there among his people was sanctified and called the holy land Zach. 2. 12. and though he dwelt most specially in his Sanctuary there which afterward was in Ierusalem Psal. 74. 2. and 1 35. 21. yet the whole land was sanctified by
according to the Greeke version Gal. 3. 13. And here in the utmost rigour and severity of the Law God fore-signified the riches of his grace towards sinners in Christ who redeemed us from the curse of the Law being made a curse for us as appeared in that he was hanged on the tree Gal. 3. 13. He was reckoned among the transgressors Luke 22. 37. and God made him to be sinne for us who knew no sinne that wee might be made the righteousnesse of God in him 2 Cor. 5. 21. The Chaldee translateth For because he sinned before the Lord he is hanged and thou shalt not defile the land or as the Greeke translateth and the land shall not be defiled which might be by the monument of Gods curse remaining upon it visibly So the buriall was to abolish the curse from appearing in the Lords land A figure of the fruit and effect of our Saviours buriall whereby the rigour of the Law was declared to be satisfied and all our sinnes defaced and removed out of Gods sight that they shall neveâ—be imputed unto us CHAP. XXII 1 The Law for our brethrens cattell strayed or things lost 5 The sex is to be distinguished by appa 〈…〉 6. The dam bird is not to be taken with her young 〈◊〉 8 The house must have battlements 9 Confu 〈…〉 〈◊〉 be avoided 12 Fringes to be made upon the 〈◊〉 13 The punishment of him that slandereth 〈◊〉 20. 22. Of adultery 25 of rape 28 for 〈…〉 30 incest THou shalt not see thy brothers oxe or his sheepe go astray and hide thy selfe from them restoring thou shalt 〈…〉 ore them unto thy brother And if thy 〈◊〉 〈…〉 er be not nigh unto thee or thou 〈…〉 west him not then thou shalt gather it 〈◊〉 thine house and it shall be with thee un 〈…〉 thy brother seeke after it and thou shalt 〈…〉 re it unto him And so shalt thou doe 〈◊〉 his asse and so shalt thou doe with his 〈…〉 ent and so shalt thou doe with every 〈◊〉 of thy brother which shall be lost by 〈◊〉 and thou hast found it thou maist not 〈◊〉 thy selfe Thou shalt not see thy brothers asse or his oxe fallen in the way and hide thy selfe from them lifting thou shalt lift them up with him A mans ornament shal not be upon a woman neither shall a man put on a womans garment for every one that doth these things is an abomination to Iehovah thy God If a birds nest chance to be before thee in the way in any tree or on the ground young ones or egges and the dam sitting upon the young or upon the eggs thou shalt not take the dam with the young Sending thou shalt send away the dam the young thou shalt take unto thee that it may be well with thee and thou maist prolong thy daies When thou buildest a new house then thou shalt make a battlement for thy roofe that thou put not blouds in thine house if any falling fall fâ—om it Thou shalt not sow thy vineyard with divers kindes lest the full-ripe fruit the seed which thou hast sowen and the revenue of the vineyard be defiled Thou shalt not plow with an oxe and an asse together Thou shalt not weare linsie-woolsie wooll and flax together Fringes shalt thou make unto thee upon the foure skirts of thy vesture which thou coverest thee withall If a man take a wife and goe in unto her and hate her And lay against her occasions of speech and bring forth upon her an evill name and say I tooke this woman and I came nigh unto her and I found her not to have virginity Then shall the father of the damosell and her mother take and bring forth the virginity of the damosell unto the Elders of the citie in the gate And the father of the damosel shall say unto the Elders I gave my daughter unto this man to wife he hateth her And loe he hath laid against her occasions of speech saying I found not thy daughter to have virginitie and this is my daughters virginity and they shall spread the cloth before the Elders of the citie And the Elders of that citie shall take the man and shall chastise him And they shall amearse him in an hundred shekels of silver and give them unto the father of the damosell because hee hath brought forth an evill name upon a Virgin of Israel and she shall be his to wife he may not send her away all his daies But if this word be truth and virginitie be not found for the damosell Then they shall bring out the damosell unto the doore of her fathers house and the men of her citie shall stone her with stones and she shall die because she hath done folly in Israel to commit whoredome in her fathers house and thou shalt put away evill from the midst of thee If a man be found lying with a woman married to an husband then they shall die even both of them the man that lieth with the woman and the woman and thou shalt put away evill from Israel If there be a damosel a virgin betrothed to a man and a man find her in the citie and lie with her Then ye shall bring out both of them unto the gate of that citie and yee shall stone them with stones and they shall die the damosell because she cried not out in the citie and the man because hee hath humbled his neighbours wife and thou shalt put away evill from the midst of thee And if in the field a man doe finde a betrothed damosell and the man take strong hold on her and lie with her then the man that lay with her shall die he onely But unto the damosell thou shalt not do any thing there is in the damosell no sinne of death for as when a man riseth against his neighbour and killeth him in soule so is this matter For he found her in the field the betrothed damosell cried out and there was none to save her If a man finde a damosell a virgin which is not betrothed and lay hold on her and lie with her and they be found Then the man that lieth with her shall give unto the damosels father fiftie shekels of silver and she shall be his to wife because he hath humbled her he may not send her away all his daies A man shall not take his fathers wife nor discover his fathers skirt Annotations THy brothers oxen yea though it be thine onemies Exod. 23. 4. goe astray Hebr. driven away or thrust out of the way by any meanes of themselves or others as by a dog hunted from the flocke or fold and the like The Greeke and Chaldee translate erring in way and going astray See the notes on Deut. 4. 19. This dutie required towards beasts is much more towards men as God applieth the similitude in Ezek. 34. 4. 16. And as we all were like sheepe going astray 1 Pet. 2. 25. so are we daily subject to stray from
usually is to be understood when the Hebrew nameth silver only see the notes on Gen. 20. 16. where also it is shewed what a shekel was An hundred shekels was the double dowrie of virgins see after in vers 29. unto the father and if she were fatherlesse then he gave them unto her selfe saith Maimony in Nagnarah bethulah chap. 3. sect 1. a virgin of Israel in Greeke a virgin an Israelitesse Hereupon the Hebrewes say that if she were an heathen that was become a Proselytesse or a bondwoman that had her freedome c. hee that brought forth an evill name upon her was free both from the mulct and from beating They have also other like exceptions which seeme not approveable as that if she were a girle under yeares or an ancient maid that had past the floure of her age though such maids for playing the whoreafter they were betrothed were to die yet the man that brought an evill name upon them was free from the mulct and from beating Maimony in Nagnarah chap. 3. sect 2. 8. he may not or he cannot send her away to wit by a bill of divorce as other men were permitted to put away their wives Deut. 24. 1. It is commanded by the Law that the woman upon whom hee hath brought an evill name should abide under him for ever Deut. 22. 19. and if he put her away he transgresseth against a prohibition HE MAY NOT PVT HER AWAY and hee is to bee compelled to take her againe And if another doe first betroth himselfe to her or if she die or if he be a priest who may not take a divorced woman Lev. 21. 7. then he is to bee beaten for putting her away Maimony in Nagnarah chap. 3. sect 4. As it was a greater sinne for a man to defame his wife than another person so the punishment is greater for they that defamed their neighbours were but beaten but hee that defamed his wife was beaten and amearsed and never suffered to put her away which was permitted to other men Deut. 24. 1. 2. Vers. 20. be truth so proved by certaine evidence or by witnesses as before is shewed and agreeable to the Law in Deut. 17. 4 5 6. For the Hebrewes acknowledge that those tokens might sometime be wanting in virgins and yet they not defiled and therefore the Iudges were to examine whether her progenitors wanted their fluors or she herselfe had not had some great sicknesse or other like accident whereby those signes might faile Maimony treat of Wives chap. 11. sect 12. Vers. 21. her fathers house that where the sinne was done there it might be punished follie in Chaldee ignominie which was not onely evill in her but a reproach to her father and scandall to the whole Church See the notes on Gen. 34. 7. where this phrase is first used whoredome in her fathers house and as the Hebrewes thinke under her betrothed husband for otherwise if her fault had beene done before she was betrothed and it were knowne she was not to die Exod. 22. 16 17. This which is said in Deut. 22. 20. IF THIS WORD BETRVTH she shall be killed is when she hath committed whoredome after the betrothing before witnesses but before the betrothing the Law hath already said of her that she is free from any thing and hee that lay with her is bound to make recompense with goods onely whether he had entised her or forced her Maim in Nagn bethulah c. 3. sect 12. If this punishment were for her whoredome before she was betrothed it sheweth Gods severitie against such as deceive their husbands in such sort and dishonoured their fathers house So a priests daughter playing the whore is said to prophane her father Levit. 21. 8. Vers. 22. they shall die in Greeke yee shall kill them both The manner of their death was either by stoning as may be gathered by Ioh. 8. 4 5. or as the Hebrewes say by strangling see the Annotations on Levit. 20. 10. Vers. 23. betrothed or espoused which was by mutuall promise in the presence of witnesses before mariage Matt. 1. 18. It might bee done in Israel as the Hebrewes write three wayes by a peece of money or by a writing or by copulation By a peece of money though it were but a farthing or the worth thereof and the man said be thou betrothed unto me or mine espoused wife by this and he gave it her before witnesses By Bill and then he wrote bee thou betrothed unto me or the like and he gave it her before witnesses and it must be written with her name in it and with her knowledge and consent else it was no betrothing By copulation and then hee said loe thou shalt be betrothed unto me by this copulation and so he was united unto her before two witnesses and after copulation she was his betrothed wife If he lay with her by way of fornication and not by the name of betrothing or if it were by themselves without witnesses it was no betrothing And hee might not lie with her the second time before they were maried And though the betrothing might bee any of these three waies yet usually it was by a peece of money and if they would they might doe it by writing but betrothing by copulation was forbidden by the wise men of Israel and who so did it was chastised with rods howbeit the betrothing stood in force And it was required that they should blesse God before the contract was made as is shewed at large by Maimony treat of Wives chap. 3. and 10. and Ios. Karo in Shulehan aruch treat or Espousals chap. 1. in the citie or towne or any place of resort of people where shee might cry out and bee reskued The citie is named for an instance because therein are store of people Vers. 24. she cried not as is presumed because she was in the citie and so consenting to the sinne she is gniltie of death The Hebrewes say Whosoever is lien with in the citie it is certainly presumed that she was intised because she cried not out unlesse witnesses doe testifie that she was forced as that the man drew a sword at her and said If thou crie I will kill thee Maimony in Nagnarah bethulah chap. 1. sect 2. humbled that is defiled as Gen. 34. 2. neighbours wife so shee is called after her betrothing as here so in Gen. 29. 21. Matt. 1. 20. Vers. 25. in the field or any solitary place where if she crie she cannot be heard opposed to the citie in vers 23. take strong hold on her or as the Greeke translateth force her Vers. 26. thou shalt not in Greeke yee shall not speaking to Israel any thing Hebr. a word sinne of death that is sinne worthy of death killeth him in soule that is so as that hee taketh away his soule or life In Greeke killeth his soule this matter Heb. this word Vers. 27. cried out as is presumed in charitie unlesse the contrary be proved as vers 24. Whosoever is
people as Christ saith of his sheepe none shall plucke them out of mine hand my Father which gave them mee is greater than all and none is able to pluck them out of my fathers hand Ioh. 10. 28 29. sate downe or were set downe were joyned the Hebrew word T 〈…〉 here used is not found else-where but after the Arabik it signifieth to sit downe and the Greeke word Thakeâ— to sit seemeth to bee borrowed of it And it hath reference here to the Israelites abiding at the foot of mount Sinai to receive the Law Exod. 19. and to the manner of Disciples sitting at their Masters feet to bee taught as Paul saith hee was brought up at the feet of Gamaliel Act. 22. 3. The Greeke translateth and they are under thee the Chaldee and they were led under thy cloud respecting the guidance of Israel thorow the wildernesse Num. 10. â—1 12. Other Hebrewes refer it to the peoples comming into the Sanctuary to learne Gods commandements for that is called the footstoole of his feet Psalme 99. 5. Ezek. 43. 7. Chazkuni on Deut. 33. every one shall receive or hee speaking of the people shall receive which the Greeke translateth he received the Chaldee they received Vers. 4. Moses commanded us these are the words of the people therefore Ionathan in his Thargum prefixeth The sonnes of Israel said Moses commanded c. The Law was first and properly of God but being given by Moses ministery it is called The Law of the Lord by the hand of Moses 2 Chron. 34. 14. and thereupon the Law of Moses 2 King 14. 6. Laâ— 24. 44. Ioh. 7. 23. 1. Cor. 9. 9. And the particular things commanded of God in the Law are said to bee commanded by Moses Mar. 1. 44. and 10. 〈◊〉 The Scripture it selfe openeth this phrase for that which in 2 King 21. 8. is written Moses commanded them is in 2 Chron. 33. 8. expounded by the hand of Moses inheritance or possession to have and enjoy it to them and their posterity as a thing of worth and excellency Hereupon David saith Thy testimonies have I taken as an heritage for ever for they are the joy of mine heart Psal. 119. 111. So men are said to inherit the premises Heb. 6. 12. to inherit the blessing Heb. 12. 17. 1 Pet. 3. 9. to inherit eternall life and salvation Mat. 19. 29. Heb. 1. 14. the Church or congregation in Greeke the Synagogue of Iakob that is of the posterity of Iakob the twelve tribes as Ionathan in his Thargum saith The Church of the tribes of Iakob Vers. 5. he was Moses was in Iesurun a King which the Greeke translateth a Prince So the Hebrewes as Chazkuni on this place say Moses was the King and Maimony in Misn. in Beth habchirah chap. 6. sect 11. Moses our master was a King So Princes are called Kings in Psal. 105. 30. Ier. 19. 3. Or it may be understood of God himselfe that hee was their King as 1 Sam. 12. 12. Ieshurun in the Chaldee Israel see Deut. 32. 15. the heads that is the chiefe the Governours together with the people as was at the giving of the Law Exod. 19. 7 17. Vers. 6. Let Reuben live the Chaldee addeth to life eternall This blessing may respect Reubens sinne with his fathers Concubine for which hee lost his birthright of his father Gen. 35. 22. and 49. 4. and the sinne of the Princes of that tribe which rebelled with Korah Num. 16. 1. c. But mercy is here promised in Christ that hee should live before God among his brethren So hee went armed before them against the Canaanites Ios. 4. 12. and not die the Chaldee expounds it and let him not die the second death by which name the Scripture calleth eternall damnation Revel 20. 6. 14. So Ionathan in his Thargum paraphraseth Let Reuben live in this world and not die with the death wherewith the wicked shall die in the world that is to come It is very vsuall in the Scripture to set downe things of importance and earnestnesse by affirmation of the one part and deniall of the other as in Esay 38. 1. thou shalt dye and not live Num. 4. 14. that they may live not die Ps. 118. 17. I shall not dye but live Gen. 43. 〈◊〉 that wee may live and not die Ier. 20. 14. Cursed bee the day c. Let not that day be blessed 1 Ioh. 2. 27. it is true and is not lying 1 Ioh. 2. 4. he is a lyar and the truth is not in him Ioh. 1. 20. he confessed and denied not 1 Sam. 1. 11. and remember mee and not forget thine handmaid Deut. 9. 7. Remember forget not Deut. 32. 7. O people foolish and not wise and many the like a number by a number may be understood few as in Deut. 4. 27. Gen. 34 30. men of number is a few men so one numbred and in Esay 10. 19. a number meaneth few and then the former deniall not is againe to bee repeated to this sense and his men be not few in number Examples of such understanding the word not are shewed in the Annotations upon Num. 4. 15. Otherwise by a number is meant a great number as the Greeke translateth many in number Onkelos the Chaldee Paraphrast expoundeth it and let his sonnes receive their inheritance by their number and Ionathan paraphraseth Let his young men bee numbred with the young men of his brethren of the house of Israel Vers. 7. the blessing of Iudah the word blessing is to be understood from v. 1. And Ionathan in his Thargum supplieth it So doth the Scripture often as in 1 King 22. 24. which way went the spirit the word way is supplied from 2 Chron. 18. 23. and sundry the like as is noted on Ger. 4. 20. and 24. 33. Here Iudah the fourth brother is in the second place for the honour of the kingdome which was to be in this tribe Gen. 4. 9. and hee marched formost of all the tribes Num. 10. 14. so he is set before Levi here as he is also by his precious stone in Revel 21. 19. Simeon his name is quite omitted in this blessing for by his sinne of old hee lost his honour and was to be scattered in Israel Gen. 49. 5. 7. and his posterity for their sinne in the wildernesse were greatly diminished that being at the first muster fifty nine thousand and three hundred men Num. 1. he was at the latter muster but twenty two thousand and two hundred Num. 26. 14. Neither were there any Iudges of his tribe as God raised up of sundry others Iudg. 2. 16. c. Yet forasmuch as Simeons inheritance was in the midst of the inheritance of the sonnes of Iudah Ios. 19. 1. and he went with his brother Iudah to fight against the Canaanites Iudg. 1. 3. it is thought that his blessing was implied in Iudahs and so Ionathan in his Thargum coupleth Simeon with Iudah in this place Howbeit the Greeke in many copies joyne
oblation or meat-offering to be burnt on the altar unto God with oile and incense for a memoriall Levit. 2. 2. The Hebrew Minchah is generalfy a gift or present carried to any Psal. 45. 13. and 72. 10. Gen. 32. 13. and in speciall a gift or oblation presented to God Gen. 4. 3 4 5. Psal. 96. 8. most specially the oblation of corne or flower called the meat-offering Lev. 2. Num. 29. The Apostle in Greeke turneth it Prosphora an oblation Heb. 10. 5. 8. 10. from Psal. 40. 6. burnt-offering which according to the originall word Ghnolah signifieth an ascension because this kind of sacrifice was wholly given up to God in fire Lev. 1. 3 9. 13. Therefore in Greeke it is translated holocautoma that is a whole burnt-offering turne to ashes that is consume to ashes with heavenly fire for so God approved and accepted the sacrifices of his people Lev. 9. 24 1 Kings 18. 28. Vers. 5. fulfill all thy counsell or accomplish it Counsell is as empty if it be not effected and accomplished and the performance is as the filling thereof So to fill or accomplish petitions in the verse following to fulfill joy Ioh. 3. 29. and 15. 11. to fulfill words is to confirme them 1 Kings 1. 14. and to performe or effect them 1 Kings 2. 27. Vers. 6. We will showt or that we may showt or shrill For these two phrases are used in differently See the note on Psal. 43. 4. thy salvation which thou O King hast received or which thou O God hast given set up the banner or display the slag or ensigne which was for triumph and victorie to honour God and to terrifie the enemies Song 6. 3. 9. Vers. 7. his anointed or Messias that is his King vers 10. Psal. 2. 6. with powers the salvation that is with full power or puissance even with the salvation of his right hand For Gods right hand is of wondrous excellent force and doth valiantly Exod. 15 6. Psal. 118. 16. and 89 14. Vers. 8. These that is Some mention chariots and some horses Chariot is used for chariots as also in Psal. 68. 18. so bird for birds Psal. 8. 9. Angell for Angels Psal. 34. 8. make mention of the name that is make it to be knowne and to be remembred with honour Psal. 45. 18. Esa. 49. 1. 2 Sam. 18. 18. Vers. 9. stand upright or set our selves sure to continue yet So after in Psal. 146. 9. and 147. 6. Vers. 10. the King he answer us By the King here seemeth to be meant Christ of whom this whole Psalme is composed as also the Chaldee Paraphrast understood it and therefore explained this verse thus O word of the Lord redeeme us O mighty King receive our prayer in the day of our invocation But the Seventie not keeping the distinctions turne it in Greeke thus Lord save the king and here us in the day that we call upon thee PSAL. XXI The King giveth thankes for many blessings received 8 He professeth his confidence of further grace and prophesieth the destruction of the wicked To the master of the musicke a Psalme of David IEhovah in thy strength the King shall rejoyce and in thy salvation how vehement glad shall he be Thou hast given to him his hearts desire and the earnest request of his lips thou hast not kept backe Selah For thou preventest him with blessings of goodnesse thou settest on his head a crowne of fine gold Life he asked of thee thou gavest it him length of dayes ever and aye Great is his honour in thy salvation glorious Majestie and comely honour hast thou put upon him For thou hast set him to bee blessings to perpetuall aye thou hast made him chearefull with joy with thy face For the King trusteth in Iehovah and through the mercy of the most high he shall not be moved Thy hand shall find out all thine enemies thy right hand shall find out them that hate thee Thou wilt set them as an oven of fire at the time of thy face Iehovah in his anger wil swallow them up fire shal eat them Their fruit from the earth thou wilt destroy and their seed from the sonnes of Adam For they have intended evill against thee they have thought a craftie purpose but they shall not be able For thou wilt set them as a Butt with thy strings thou wilt make ready against their faces Be thou exalted Iehovah in thy strength we will sing and praise with Psalme thy power Annotations IN thy strength or for thy strength thy kingdome strong helpe and deliverance This Psalm as the former gratulateth the victory and salvation of Christ and is by the Chaldee Paraphrast applied to the reigne of King Messias Also the Hebrew Iismach Shall rejoyce hath the letters being transplaced of the name Mashiach Christ. shall rejoyce or rejoyceth continually Vers. 4. a crowne a signe of glorious victorie and of the Kingdome V. 5. length of dayes that is a long continued life time Isa. 53. 10. Iob 12. 12. So Ps. 23. 6. 93. 5. and 91. 16. On the contrary short of dayes is short lived Iob 14. 1. ever and aie to eternall and perpetuall aie Christ being raised from death dieth no more death hath no more dominion over him Rom. 6. 9 But behold he is alive for evermore Amen Rev. 1. 18. and ever liveth to make intercession for them that come to God by him Hebr. 7. 25. Vers. 7. hast set him blessings that is made him to abound with all manner blessings himselfe to be an example of or to impart blessings unto others So to Abram it was said be thou a blessing Gen. 12. 2. the like promise is to his children Ezek. 24. 36. Isa. 19. 20. with thy face or before thy face in thy presence as Psal. 16. 11. Vers. 9. shall find out all thy enemies to wit to punish them as 〈◊〉 like phrase importeth Isa. 10. 10. or shall find for all that is shall be enough for all thy foes that is sufficiently able to overcome them so finding is used for sufficiencie Num. 11. 22. Iudg. 21. 14. For hand the Chaldee saith the stroke of thine hand Vers. 10. 〈◊〉 set them or put them all and every one 〈◊〉 is noted on Psal. 2. 3. So also after in vers 11. and 13. 〈◊〉 of fire a fierie furnace meaning in 〈◊〉 affliction Lam. 5. 10. the time of thy face that is of thine anger as the Chaldee Paraphrast explaineth it for the face sheweth forth pleasure or displeasure favour or wrath so face is used for anger Psal. 34 17. Lev. 20. 6. Gen. 32. 20. Lam. 4. 〈◊〉 â—er 3. 12. swallow them that is destroy or d 〈…〉 sh them so Psal. 35. 25. and 52. 6. and 55. 〈◊〉 〈◊〉 the Chaldee expoundeth it the fire of Ge 〈…〉 or of Hâ—ll Vers. 11. Their fruit that is their children called the fruit of the body and wombe Psal. 127. 3. and 132. 11. Deut. 28. 4. or their labour and that which
blessing of the Gospell that the meeke and needy shall eat and have enough Psal. 132. 15. God filleth the hungry with good things and sends away the rich empty Luke 1. 53. The meeke meaneth the regenerate who are mortified with Christ and their fierce nature made meeke and humble your heart shall live hee turneth his speech to the meeke and seekers of God who should eat of Christs flesh that was given for the life of the world and thereby live for ever Ioh. 6. 51. The living of the heart importeth also the chearing comfort and solace of the same Gen. 45. 27. the contrary whereof is in the dying of the heart 1 Sam. 25. 37. See also the like promise Psal. 69. 33. The Chaldee yeeldeth this sense The spirit of prophesie shall rest in the thoughts of their heart for ever Vers. 28. All the ends c. that is the dwellers in the utmost parts and ends of the world A prophesie of the calling of the Gentiles by the preaching of the Gospell Rom. 16. 26. Eph. 2. 1 2 c. remember the Chaldee addeth remember his miracles families of the heathens or kindreds of the nations whereof see Gen. 10. 5 18 20 31 32. Vers. 29. ruler among the heathens to reigne over them by his Word and Spirit and so to be God not of the Iewes only but also of the Gentiles Rom. 3. 29 30. Vers. 30. All the fat ones that is the rich and mightie personages fat with plentie Deut. 31. 20. For Kings and Queenes and men of authority and wealth are also called to the participatiâ— of Christs grace in his Church Esay 60. 3 5 10. Rev. 21. 24. 1 Tim. 2. 1 2. Sometime fatnesse is used to note out Gods spirituall blessings Psal. 36. 9. and 63. 6. and 65. 12. and 92. 15. Prov. 28. 25. all that goe downe to the dust this is the poore base and wretched people which for their misery and affliction are said to goe downe and sit in the dust as Psal. 113. 7. Esay 47. 1. and 29. 4. Iob 30. 19. Lament 3. 29. but the Chaldee expounds it the house of the grave that quickeneth not or cannot quicken that is the poore wretched man that doth not or cannot as Psal. 77. 5. keepe alive his soule that cannot nourish him-selfe he shall eat So to keepe alive is to nourish Esa. 7. 21. Or he that revived that is cheered not nor refreshed his soule with comfort as before vers 27. or he that cannot keepe alive his soule that is not save it from wrath and eternall death by his owne workes he shall live by faith in Christ. So this phrase to keepe the soule alive is used Ezek. 18. 27. The Chaldee giveth this sense and he will not keepe alive the soule of the wicked Vers. 31. A seed The posterity of those godly forementioned for God chuseth the seed with the parents Deut. 10. 15. and 30. 6 19. Psal. 69. 37. and 102. 29. Esay 43. 5. and 44. 3. Or the seed of Christ the children which God giveth him as Esa. 53. 10. Hebr. 2. 13. Or a seed that is a small remnant as Rom. 9. 29. the Chaldee saith the seed of Abraham for a generation a race of Gods children as Psal. 73. 15. and 24. 6. or to generation that is for ever through all ages Vers. 32. They shall come The Chaldee explaineth it Their sonnes shall come his justice the justice of God which is by faith in Christ Psal. 71. 〈◊〉 16 24. Rom. 10. 3 4. people that shall be 〈◊〉 hereafter to come or a people borne that is regenarate Psal. 87. 4 5. Ioh. 1. 13. 1 Pet. 1. 33. So people created Psal. 102. 19. that he hath done hath performed or accomplished that justice and all things appertaining to it The Greeke referreth it to the people whom the Lord hath made the Chaldee to the marvellous workes which he hath done PSAL. XXIII David under the similitude of a Shepherd sheweth 〈◊〉 love and mercies to his people whereby their 〈…〉 is confirmed A Psalme of David IEhovah feedeth me I shall not lacke In folds of budding grasse he maketh me lie downe hee easily leadeth mee by the waters of rests He returneth my soule he leadeth me in the beaten paths of justice for his Name sake Yea though I should walk in the valley of the shade of death I will not feare evill for thou wilt be with me thy rod and thy staffe they shall comfort me Thou furnishest before me a table in presence of my distressers thou makest fat my head with oile my cup is abundant Doubtlesse good and mercy shall follow me all the daies of my life and I shall converse in the house of Iehovah to length of daies Annotations FEedeth me or is my Feeder my Pastor The word comprehendeth all duties of a good Herd as together feeding guiding governing and defending his flocke Therefore Kings also have this title and are said to feed their people Psal. 78. 71 72. 2 Sam. 5. 2. Hereupon it is attributed to God and to Christ feeding his Church as the Shepherd of their soules Psal. 80. 2. Ezek. 34. 12 14 15. Esay 40. 11. Ioh. 10. 11. 1 Pet. 2. 25. The Chaldee referreth this to a former worke saying The Lord fed his people in the wildernesse they lacked nothing Vers. 2. of budding grasse pleasant pastures and leas where greene and tender herbs doe spring he maketh me or will make me lie downe to wit for rest from heat This also is another dutie of a good Herder as I will feed my flocke and I will make them lie downe saith the Lord Ezek. 34. 15. and Shew me O thou whom my soule loveth where thou feedest where thou makest lie downe at noone Song 1. 6. easily leadeth or comfortably â—uideth mee it noteth a soft and gentle leading with sustaining of infirmitie as Gen. 33. 14. Esay 40. 11. Therefore the Greeke turneth it he nourisheth mee So Psal. 31. 4. by waters or unto waters of rests that is most quiet or calme waters and such as give rest and refreshing All these things Christ performeth to his flocke as it is written They shall hunger no more neither thirst any more neither shall the Sun light on them nor any heat for the Lambe which is in the midst of the throne shall feed them and shall lead them to the lively fountaines of waters Revel 7. 16 17. Vers. 3. returneth my soule or will returne or restore it and consequently give it rest See Psalm 19. 8. Vers. 4. shade of death that is darke and dreadfull shadow and in a manner the very state of death This speech denoteth imminent danger Jer. 2. 6. sore affliction Psal. 44. 20. and 107. 10. 14. feare and terrour Iob 24. 17. and dreadfull darknesse Iob 10. 21 22. whereto spiritually is opposed the light and comfort of the Gospell and grace of Christ Mat. 4. 16. Luke 1. 79. wilt be with me or art with me and this implieth his good safety
62. 11. the fort or strong frontier â—konce rampart made for strength and safegard of the citie 1 King 21. 23. 2 Sam. 20. 15. So Psal. 122. 7. The Chaldee understands it of the strength of people the multitude distiâ—â—tly view or lift up meaning the eyes to behold or reare up the bankes of buildings The Hebrew Pasgu is here only used of it is Pisgah the name of an hill or mount Numb 21. 20. and 23. 14. Deut. 3. 17. and 34. 1. The Greeke translateth here distinguish or distribute following the Chaldee Passeg which is to distribute or divide Vers. 15. ever and aye ever and yet to eternitie and perpetuitie will guide us or lead us to wit as a flocke of sheepe Psal. 78. 52. 72. therefore the Greeke turneth it poimanei he will fâ—â—d or rule as a shepherd A like phrase is also used in speech of defence from enemies 2 Chron. 32. 22. untill death in Greeke for ever The Chaldee paraphraseth thus For this God is our God his divine Majestie is within it and his dwelling is in the heavens for ever and ever he will lead us in the daies of our youth PSAL. XLIX All are exhorted to heare Christs wisdome and parables 7 To build the faith of Resurrection from the dead not on worldly power but on God 17 Worldly prosperity is not to be admined for man without understanding perisheth like the beast To the Master of the Musicke to the sons of Korach a Psalme HEare ye this all peoples hearken yeâ— all inhabitants of the transitorie world Both sons of base man and sons of noble man together rich and poore My mouth shall speake wisdomes and the meditation of my heart prudencies I will incline minâ— eare to a parable I wil open with harpe mine hidden matter Why should I feare in the daies of evill when the iniquitie of my foot-steps shall compasse me They that trust in their wealthy power and glory in the multitude of their riches A man shall not redeeming redeeme his brother shall not give to God his ransome So precious shall be the redemption of their soule and it shall cease for ever That he may live yet to continuall aye may not see the pit of corruption For he seeth the wise doe die together the unconstant foole and brutish doe perish and leave to others their wealthy power Their inward thought is that their houses shall be for ever their dwelling places to generation and generation they proclaime their names on lands But man in honour doth not lodge a night he is likened to beasts that are silenced This their way is unconstant folly to them and their posteritie like well of their mouth Selah As sheepe they are put in hell death shall feed them and righteous men shall have rule over them at the morning their forme weare away in hell from his dwelling place But God will redeeme my soule from the hand of hell for he will receive me Selah Feare thou not when a man shall grow rich when the glory of his house shall be multiplied For he shall not when he die take any thing his glory shall not descend after him Though in his life he blesseth his soule and they will confesse thee when thou doest good to thy selfe It shall come unto the generation of his fathers unto continuall aye they shall not see the light Man in honour and understandeth not he is likened to beasts that are silenced Annotations THe transitory world see Psal. 17. 14. Vers. 3. base man in Hebrew Adam who was so called of Adamah the earth whereupon this title is given to the baser sort of people The Greek translateth it here earth-borne So the Apostle saith the first man of the earth earthly 1 Cor. 15. 47. noble man in Hebrew Ish which is the name of man in respect of heat valour noblenesse and dignitie whereby man is and excelleth and in opposition to the former word Adam it meaneth the great or nobler sort of people The Chaldee paraphraseth thus Both sons of Adam the first and sons of Iakob together righteous and sinner Vers. 4. wisdomes that is excellent and manifold wisdome so after prudencies for very excellent prudence and of sundry sorts So Solomon calleth the chiefe and most excellent wisdome wisdomes Prov. 1. 20. and 9. 1. Vers. 5. a parable or a proverbe in Hebrew Mashal which denoteth rule superiority or excellencie because such speeches prevaile much in the mindes of men and are in esteeme The new Testament in Greeke translateth it a parable Matth. 13. 35. from Psa. 78. 2. of the Latine we name it a Proverb in old English or Saxon it was called a big-spel Sometime it is used in the evill part for a by-word Psal. 44. 15. and 69. 12. mine hidden matter my darke question or grave doctrine my riddle The Hebrew Chidah riddle hath the name of sharpnesse as proceeding from a sharpe wit and needing the like to expound it See Iudg. 14. 12 18. Num. 12. 8. 1 King 10. 1. Prov. 1. 6. The holy Ghost expresseth it in Greeke by hidden things Matth. 13. 35. from Psal. 78. 2. Vers. 6. Why should I feare This is the hidden doctrine or riddle which the Prophet propoundeth as in his owne name and therefore also called it a parable By feare he meaneth dismay or discouragement See vers 17. the iniquitie that is punishment or death which is the wages of sinne see Psal. 31. 11. and by foot-steps or foot-soles he meaneth his waies or workes Or he may call death the punishment of his heeles or feet because the Serpent bruiseth Christ and his people but in the heele Gen. 3. 15. the sting of death being done away and it made a passage into life and glory 1 Cor. 15. 55. 57. Vers. 7. their wealthy power their riches which are thus called because they are gotten by power given of God Deut. 8. 18. with labour and industry and to the rich their goods are their strong citie Prov. 10. 15. therefore here they are said to trust in them contrary to 1 Tim. 6. 17. Iob 31. 24. Mark 10. 24. glory or praise themselves vaunt contrary to Ier. 9. 23. Vers. 8. not redeeming redeeme that is shall in no wise or not at all redeeme The Chaldee expoundeth it a wicked man cannot redeeming redeeme his captived brother Vers 9. So precious shall be or And deare costly is and consequently rare and hard to obtaine as Dan. 2. 11. 1 Sam. 3. 1. of their soule that is of their life So Exod. 21. 30. cease for ever that is it shall never be accomplished So ceasing is used for the not doing of a thing Deut. 23. 22. Zach. 11. 12. Vers. 10. That he may live this is referred to the end of the eight verse not give his ransome and so live And is here for That see Psal. 43. 4. The Chaldee expoundeth live to be the life eternall the piâ— to be the judgement of Gehenna or hell Vers. 11. the wise The
gone farre from thee shall perish thou suppressest every one that goeth a whoring from thee And I to draw nigh to God is good for me I have set my hope for safety in the Lord Iehovih for to tell all thy workes Annotations THe third Booke to wit of Psalmes See the Note on Psal. 42. Vers. 1. of Asaph or to Asâ—ph who was both a Prophet and a singer see Psal. 50. 1. The like title is of the 10. Psalmes following These are for the most part complaints and meditations of the troubles of Gods people Vers. 2. almost or a very little lacked but my feet had swarved so after welnigh or almost nothing lacked but my steps had beene shed noting hereby his great danger to have fallen through his infirmity had not faith in God sustained him swarved or turned declined This and the next word slipped have a double reading in the Hebrew by the vowels they had swarâ—â—d they had slipped by the consonants it had swarved it had slipped meaning each of his feet and every of his steps to his utter ruine slipped out or been powred out to wit as water and so I had beene lost Vers. 3. envied or was jealous had envious zeale See Psal. 37. 1. Vers. 4. bands or knots that is paines sores diseases c. in their death or till their death meaning that they live long in pleasure dye at ease as is explained Iob 21. 13. They spend their daies iâ— wealth and suddenly they goe downe to the grave The Chaldee saith For they are not terrified or troubled for the day of their death but lusty or and fat is their fortitude their firme strength of body as Iob saith one dieth in his full strength bring in all ease and prosperity his breasts are full of milke his bones run full of marrow Iob 21. 23 24. Vers. 5. molestation of sory man that is such turmoile as other miserable men endure See the like phrase in 2 Sam. 7. 14. Aenosh and Adam are here the names of all wretched mankind See Psal. 8. 5. The Chaldee expoundeth it They labour not in the labour of men that study in the Law and with just men c. Vers. 6. compasseth c. or is a chaine to them and to him that is every of them as a collar that is hanged for an ornament about the necke And of this word Anak to hang a chaine that Giant Anak had his name whose children were called Anakims men great of stature proud and cruell See Numb 13. 23. 34. Ios. 15. 13 14. a garment a set habit or ornament finely fitted to the body such was the harlots habit Prov. 7. 10. Vers. 7. eyes standeth that is Each eye standeth or starteth out of the hole for satnesse In Chaldee The similitude of their faces is changed for satnesse So in Iob 15. 27. he hath covered his face with his fatnesse they passe the imaginations c. that is they exceed in prosperity above that they could imagine or thinke or they surpasse in wickednesse above that which mans heart can thinke according to that which here followeth and as in Ier. 5. 28. it is said they are waxen fat and shining they doe passe the words or deeds of the wicked Vers. 8. They doe corrupt or consume dissolve or make dissolute by their wicked speeches and by their oppression of men It may be understood of corrupting or making rotten with sinne themselves or others or consuming and wasting with oppression with maliciousnesse or in evill that is maliciously or malignantly from aloft that is loftily Or of the most High that is of God as in the next verse but the Chaldee expoundeth it of the highnesse of their heart Vers. 9. against Heavens that is against God and his Saints whom they blaspheme as it is written he opened his mouth unto blasphemie against God to blaspheme his name and his tabernacle and them that dwell in Heaven Rev. 13. 6. So elsewhere Heavens are used for God Dan. 4. 23. Lâ—k 15. 18. Vers. 10. his people Gods owne people are by this afflicted Therefore the Greeke saith my people the Psalmist speaking of his brethren as after of himselfe vers 13. hither to these thoughts and tentations which follow in the next verses a full the word cup or bason is here to be understood as strong for strong pawes Psal. 10. 9. See the note there By waters of a full cup are meant abundance of teares which they must drinke that is of afflictions and tentations which they suffer as in Psal. 80. 6. So the Chaldee explaineth it and teares as many waters shall flow from them wrung out to them or drunke sucked up by them as in Ps. 75. 9. Vers. 12. in tranquillity or quiet safe wealthy at ease Compare herewith Ier. 12. 1. 2. wealthy power abilitie by riches see Psal. 49. 7. Vers. 13. cleansed that is laboured to cleanse and purge by faith and continuall sanctification Acts 15. 9. 1 Ioh. 3. 3. otherwise who can say I have made mine heart cleane Pro. 20. 9. innocency or cleannesse see Psal. 26. 6. and 24. 4. Vers. 14. 〈◊〉 plagued or touched with afflictions punished which the wicked are not v. 5. my rebuke or blame to wit I beare the chastisement for my sinnes in the mornings that is every morning or early the like phrase is Psa. 101. 8. Iob 7. 18. Lam. 3. 23. Esa. 33. 2. Vers. 15. I will tell thus that is if these tentations prevaile against mee so that I should tell and declare for truth these my carnall thoughts Telling is often used for publishing and preaching to others See Psal. 2. 7. uâ—faithfully wrong or faithlesly transgresse against the generation of thy sonnes O God that is of thy people called the sons of God Deut. 14. 1. 1 Ioh. 3. 1. Vers. 17. prudently attend to or consider their latter end A like speech Moses useth Deu. 32. 29. V. 18. slippery places where they suddenly fall to perdition The Chaldee saith in darke places Vers. 19. wondrous desolation such as astonieth the beholders Such sudden strange desolation God brought on Babylon of old Ier. 51. 37. 41. and will againe Rev. 18. 10. 17. V. 20. As a dreame to wit so they are or so vanisheth their prosperity which when one awaketh is gone as is plainly set forth in Esa. 29. 7 8. So elsewhere it is said he shall flee away as a dreame not be found shal passe away as a vision of the night the eye which saw him shall doe so no more c. Iob 20. 8 9. The Chaldee explaineth it as the dreame of a drunken man thou raisest up to wit thy selfe that is risest up to punish them as Psal. 35. 23. or raisest up to wit them at the last day of judgement So the Chaldee Paraphrast turneth it saying in the day of the great judgement they shall rise up out of the house of the grave in wrath thou wilt despise their image The Greek saith in thy
c. and thus it might be Davids infirmity or indeed every man in respect of God is alier and unable to helpe in time of need Numb 23. 19. Rom. 3. 4. Psal. 33. 17. Vers. 12. for all so the Greeke supplieth the word for and by rewards he meaneth benefits as vers 7. Compare 1 Thes. 3. 9. 2 Chron. 32. 25. Vers. 13. the cup of salvations or of healths that is of thanksgiving for Gods saving health and deliverance of me For mercies received the Israelites used to offer peace or thanke offerings whereof they did eat and rejoyce before the Lord and at their bankers tooke up the cup of wine in their hands and blessed God called thereupon the cup of blessing 1 Cor. 10. 16. So our Lord at the feast of the Passeover tooke the cup and gave thankes Luk. 22. 17. call on that is pray and praise God or call in that is proclaime and preach Gods mercies so vers 17. Vers. 15. Precious c. that is God will not easily suffer his Saints to be slaine see Psal. 72. 14. So the soule is said to be precious when the life is spared 1 Sam. 26. 31. 2 King 1. 13. Vers. 16. handmaid borne thy servant in thy house see Psal. 86. 16. bands that is hast set me at liberty as Iob 39. 8. from afflictions Esa. 28. 22. a similitude taken from captives Esa. 52. 2. Vers. 17. confession that is a thanke-offering see Psal. 50. 14. PSAL. CXVII The Gentiles are exhorted to praise God for his mercy and truth PRaise Iehovah all ye Gentiles laud him all ye peoples For his mercy is mighty towards us and the faithfulnesse of Iehovah endureth for ever Halelu-jah Annotations GEntiles or nations all which are exhorted to glorifie God for obtaining mercy by Christ who hath received us into the glory of God as the Apostle sheweth from this Scripture Rom. 15. 7. 11. PSAL. CXVIII An exhortation to praise God for his mercy 5 The Psalmist by his experience sheweth how good it is to trust in God 19 Vnder the type of the Psalmist the comming of Christ in his kingdome is expressed COnfesse ye to Iehovah for he is good for his mercy endureth for ever Let Israel now say that his mercie endureth for ever Let the house of Aaron now say that his mercy endureth for ever Let them that feare Iehovah now say that his mercy endureth for ever Out of straight affliction I called on Iah Iah answered me with a large roomth Iehovah is for me I will not feare what man can doe unto me Iehovah is for me with them that helpe mee and I shall see on them that hate me It is better to hope for safety in Iehovah than to trust in man It is better to hope for safety in Iehovah than to trust in bounteous Princes All nations compassed me but in the name of Iehovah I cut them off They compassed me yea they compassed mee but in the name of Iehovah I cut them off They compassed mee as Bees they were quenched as a fire of thornes but in the name of Iehovah I cut thē off Thrusting thou thrustedst me to fall and Iehovah holpe me Iah is my strength and song and he hath beene to me for a salvation A voice of shouting of salvation is in the tents of the just the right hand of Iehovah doth valiantnesse The right hand of Jehovah is exalted the right hand of Iehovah doth valiantnesse I shall not die but live and shall tell the works of Iah Iah chastising chastised me and gave me not to the death Open ye unto me the gates of justice that I may enter into them may confesse Iah This gate of Iehovah into which the just shall enter I will confesse thee because thou hast answered me and hast been to me for a salvation The stone which the builders refused is become for head of the corner This was of Iehovah it is marvellous in our eies This is the day Iehovah made let us be glad and rejoyce in it Oh Iehovah save now oh Iehovah prosper now Blessed be hee that commeth in the name of Iehovah wee blesse you out of the house of Iehovah God is Iehovah and hath given light unto us binde ye the feast offerings with cords unto the hornes of the Altar Thou art my God and I will confesse thee my God I will exalt thee Confesse yee to Iehovah for he is good for his mercy endureth for ever Annotations FOr he or that he is good so vers 29. Vers. 4. that feare strangers of all nations as before he mentioned the Church and Ministers see Psal. 115. 9. Vers. 5. with a large roomth that is by bringing me into it as is expressed Ps. 18. 20. and 4. 2. Vers. 6. for me to wit an helper as the Greeke explaineth which the Apostle followeth Heb. 13. 6. So the Chaldee saith the word of the Lord is for mine helpe so in vers 7. See also Ps. 56. 5 12. Vers. 7. with them that helpe mee in stead of all helpers see a like phrase Psal. 54. 6. The Greeke saith mine helper see on them to wit their reward or vengeance as the Chaldee explaineth See Psal. 54. 9. and 91. 8. Vers. 10. but in c. or in the name of Iehovah I trust that I shall cut them off The Greek agreeth with the former the Chaldee with this latter and so in the verses following Vers. 12. were quenched or on the contrary were kindled as both the Greeke and Chaldee doe translate it Sundry words signifie contraries as barac to blesse and to curse 1 King 21. 13. The fire of thornes is both soone kindled and soone quenched so Christs enemies for or but in the name c. Vers. 13. Thrusting c. that is Thou diddest sorely thrust speaking to the enemie the Chaldee explaineth it my sinne thrust mee to fall Thrusting thrust is an Hebraisme often used as after vers 18. So Cutting shall be cut off Numb 15. 30. that is shall die without mercy Heb. 10. 28. Vers. 14. song or melodie that is whom I sing laud unto This is taken from Exod. 15. 2. so Isa. 12. 3. for a salvation or a salvation that is hath saved or rescued me against mine enemies as 2 Sam. 10. 11. where the like phrase is used so after vers 21. the word for may be omitted as sometime in the Hebrew it selfe 2 Chron. 18. 21. compared with 1 King 22. 22. Vers. 15. salvation that is victorie as Psal. 98. 1. or thankes for salvation as Psal. 116. 13. See Rev. 19. 1. tents that is dwelling places but spoken of as in warres or for short continuance as Heb. 11. 9. So tents of the Saints Rev. 20 9. See also 2 Chron. 31. 2. Vers. 18. gave or delivered so Ezek. 31. 14. Vers. 19. gates of justice that is of Gods Sanctuary the gates whereof were to be opened by the Priests and Levites for men to come and serve the Lord 1 Sam. 3. 15. called gates of
knowledge Daemons Mar. 5. 12. of their mighty strength principalities and powers Col. 2. 15. of their calumniation and enmity to God and his creatures they are named the malicious the Devill and Satan 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent is therefore called the great dragon that old Serpent which deceiveth all the world Rev. 12. 9. And as him-selfe stood not in the truth but sinned from the beginning 1 Ioh. 3. 8. so soone upon mans creation he overthrew him and is therefore said to be a mankiller from the beginning Ioh. 8. 44. And mans fall and miserie is here immediately joined to his creation and seating in Paradise Also the Hebrew Doctors hold that nothing here mentioned was done after the sixe dayes of the creation all our wisemen doe agree that this whole matter was done the sixt day saith Maimony in Moreh Nebuchim chel 2. per. 30. the woman the weaker vessell 1 Pet. 3. 7. whom Satan thought the more easily to deceive and so did as Paul observeth Adam was not deceived but the woman being deceived was in the transgression 1 Timoth. 2. 14. 2 Corinth 11. 3. So the Serpent set upon Christ in his hunger and infirmity Matthew 4. 2. 3. Yea or Moreover it is a word proceeding from an earnest mind and usually it is an addition to something spoken before So it is likely the Serpent had uttered words against God the sum whereof is in this speech A like phrase is in 1 Sam. 14. 30. because God hath or hath God indeed said So the Chaldee paraphrase translateth in truth that is Is it true that God hath said and the Greeke why is it that God hath said In this understanding Satan beginneth with a question as when by his servants hee sought to have taken Christ in his talke Luke 20. 20. 21. 23. The tentation is directly against Gods word which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden or caried Heb. 1. 3. and if Gods word had abidden in Eve shee had overcome the wicked one 1 Ioh. 2. 14. So Satan began the assault upon Christ taking occasion at the word of God this is my sonne Mat. 3. 17 saying If thou bee the Sonne of God Mat. 4. 3. of every tree or of all trees but the Hebrew word for all is sometime used for everyone sometime for any one as Psal. 143. 2. so the Serpents speech was doubtfull and bent to deceive And as here hee assailed the woman about food so he began with Christ Mat. 4. 3. Vers. 2. Trees in Hebrew tree so in vers 7. leafe for leaves This the Scripture openeth as parable Psal. 78. 2. is expounded parables Mat. 13. 35. heart Psal. 95. 8. for hearts Heb. 3. 8. worke Psal. 95. 9. for workes Heb. 3. 9. And in the Hebrew text it selfe as speare 2 King 11. 10. for speares 2 Chron. 23. 9. ship 1 King 10. 22. for ships 2 Chr. 9. 21. See also Gen. 4. 20. Vers. 3. lest ye dye or as the Greek translateth that ye die not This manner of speech doth not alwayes shew doubt but speakes of danger and to prevent evill as Psal. 2. 12. lest he bee angry Gen. 24. 6. lest thou bring for that thou bring not So Mar. 14. 2. lest there be an uprore for that there be not an uprore Mat. 26. 5. Yea sometime it rather affirmeth a thing lest Ezekiah deceive Esa. 36. 18. for which in 2 King 18. 3. is written for he deceiveth you So lest they faint in the way Mat. 15. 32. that is they will faint Mark 8. 3. Vers. 4. not dying dye that is not surely dye the Greeke translateth not die the death Here hee impugneth the certainty of Gods word which had threatned assured death Gen. 2. 17. And thus the Devill was a lyar and the father thereof Ioh. 8. 44. Vers. 5. in the day that is presently so he opposeth present good unto the present evill threatned of God Whom hee also calumniateth as of ill will he had forbidden them this tree then your eyes c. By an ambiguous deceitfull promise hee draweth her into sinne for by opening of eyes shee understood a further degree of wisedome as the like speech importeth Acts 26. 18. Eph. 1. 18. but he meant a seeing of their nakednesse and confusion of conscience as fell out immediately Gen. 3. 7. 10. The Hebrew phrase is and your eyes but and is often used for then as Mark 14. 34. And he saith which another Evangelist writeth Then saith he Mat. 26. 38. so Mark 15. 27. and they crucifie Mat. 27. 38. then were crucified and many the like as Gods This the woman understood of the Father Sonne and Holy Ghost as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels which had sinned for Angels are called Gods Psal. 8. 6. who of their knowledge are named Daemons and have wofull experience of the good which they have lost and the evill wherein they lye The Chaldee saith as princes and Devils are also called principalities and powers Col. 2. 15. Another Chaldee paraphrase which goeth under the name of Ionathan for Gods translateth Angels knowing c. the name before given to this tree Gen. 2. 17. the serpent here wresteth to a wrong sense as if to know good and evill were to be like God himselfe that the eating of the fruit would worke such an effect whereas the tree was so called for another cause See Gen. 2. 9. Vers. 6. saw that is looked upon with affectation So Achan saw and coveted and tooke Ios. 7. 21. a desire or a lust that is most pleasant and to be desired to make one wise or to get prudency and so prosperity and good successe thereby as the Hebrew word often signifieth According to these three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudency the Apostle reduceth all that is in the world and not of the father to the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2. 16. With which we may also compare the three tentations of Christ Luke 4. she gave together with words to move and perswade him for he is said to have hearkned to her voice vers 17. hee did eat so the sinne was accomplished that brought death into the world as God threatned Gen. 2. 17. and the death is gone over all men for that all have sinned and by the disobedience of one the many are made sinners Rom. 5. 12. 19. By eating the Scripture elsewhere signifieth the committing of sinne Prov. 30. 20. Againe by eating sinne and death are done away and life restored in Christ Ioh. 6. 50. 54. whom Satan sought to have drawne into sinne also by eating but was defeated Mar. 4. 2. 3. 4. This first sinne
things under the Sun are vanity and vexation of spirit from mans birth to his dying day Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for immortall and which fadeth not 2 Peter 1. 4. Of ground cursed there followeth barrennesse or unprofitable fruits and desolation Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned Hebrews 6. 8. So the earth and the workes therein shall bee burnt up 2 Pet. 3. 10. And as for mans sake this world is cursed and the creature made subject to vanity so it earnestly expecteth the manifestation of the sonnes of God that it may be delivered from the bondage of corruption Rom. 8. 19. 20. 21. in sorrow with painfull labour as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes Psal. 127. 2. Adam was to have labored in his innocency Gen. 2. 15. but without sorrow being under the Lords blessing which maketh rich and hee addeth no sorrow with it Prov. 10. 22. Concerning this sorrow or toyle of our hands Noe the figure of Christ was a comforter Gen. 5. 29. Vers. 18. thornes Heb. the thorne Hereby is meant harmfull weeds in stead of wholesome fruits Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs Mat. 7. 16. Thornes doe choak the good corne as Mat. 13. 7. And spiritually these signifie evill fruits which wicked earthly men bring forth Heb. 6. 8. of the field and so no longer the pleasant fruits of Paradise Gen. 2. 9. 16. But as Nebuchadnezar when he had a beasts heart was driven out among beasts to eat grasse as the oxen Dan. 4. 13. 22. so man not lodging a night in honour nor understanding but becomming like beasts that perish is to eat herbes with them Psal. 49. 13. 21. but by the labour of his hands his diet is bettered Vers. 19. sweat with much labour which Adam and all his posterity was condemned unto that this is a generall rule if any will not worke neither should he eate 2 Thess. 3. 10. The sweat of the face though it is to be distinguished from the care of the 〈…〉 d which Christ forbiddeth Mat. 6. 25. 34. yet it doth imply all lawfull labours and industry of body and mind for the good of both Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also to seeke and search our things by wisedome is a sore occupation which God hath given to the sonnes of Adam to be occupied therein and humbled thereby Eccles. 1. 13. bread that is all food whereof bread is the principall as that which upholds the heart of man Psal. 104. 15. Therefore that which one Evangelist calleth bread Mar. 6. 36 another calleth victuals or meats Mat. 14. 15. the ground or the earth called elsewhere our earth Psal. 146. 4. and our dust Psal. 104. 28. meaning till man returne to the dust of death the grave and there the wearied be at rest from their labours Iob 3. 17. Rev. 14. 13. dust thou art or thou wast to weet concerning the body as Gen. 2. 7. not the spirit which being immortall goeth unto God for eternall joyes or torments Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth And dust returne to the earth as it was and the spirit returne to God that gave it Eccles. 12. 7. Here God condemneth mankind to death which is the wages of sinne Rom. 6 23. and to the grave the house appointed for all living Iob 30. 23. where they must wait till their change come Iob 14. 14. for it is appointed to men once to dye and after this is the judgement Hebr. 4. 27. Otherwise the life eternall could not bee obtained for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption therefore we must all either dye or be changed and this corruptible must put on incorruption and this mortall must put on immortality and then shall Death be swallowed up in victory 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught saying that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve and because of that filthinesse Death is come upon Adam and his seed For when God saw how uncleannesse cleaved and spred it selfe abroad in the world continually he intended to consume it and to root out the power of it and therefore the bodies doe consume and corrupt and have no continued life But when the filthinesse is consumed and the spirit of uncleannesse taken out of the earth behold God will renew his world without any other filthinesse and will wake up by his power those that dwell in the dust c. and the Lord will reioyce in his workes as the intendment of the creation was at the first R. Menachem on Gen. 3. The Greeke Philosophers have observed that some dead men putrified turne to Serpents Plutarch in vita Cleomenis If so it is a notable memoriall of mans first poysoning by the Serpent Vers. 20. Eve in Hebrew Chavah which is by interpretation Life as the Greeke also translateth it or Living Adam first called her Woman Gen. 2. 23. God called her Adam Gen. 5. 2. and now the man calleth her Eve Life by which new name he testifieth his faith in and thankfulnesse for Gods former promise in vers 15. In which he also trained up his children teaching them to sacrifice and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner and by Wisdome that is faith in Christ brought out of his fall Ioseph Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome c. 10. v. 1. all living that is as the Chaldee paraphraseth of all the sonnes of man meaning this both naturally of all men in the world and so of Christ the promised seed and spiritually of all that live by faith in which sense Sarah is also counted the Mother of the faithfull 1 Pet. 3. 6. Gal. 4. 22. 28. 31. V. 21. coats to cover the body from shame and harme and for a memoriall of mans sin a further signe of those garments of justice and salvation which men have of God that their filthy nakednesse doe not appeare Rev. 3. 18. 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde◠calleth these here garments of honor of skin that is in likelihood of the skins of beasts which God taught him to kill for sacrifice Which offerings were even from the beginning of the Gospell preached as appeareth Gen. 4. 3. 4. 8. 20. And after by the Law the Skinnes of the sacrifices were given to the Priests Lev. 7. 8. And the sacrifices being all figures of Christ Heb. 10. 5. 10 the Skins were fit to resemble mans mortification as the girdle of skin which Iohn Baptist wore Mat. 3. 4. and new life by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of
one end of sacrificing was the forgivenesse of sinne Lev. 6. 2. 6. 7. So the Chaldee here explaineth it If thou doe thy works well shalt thou not haue forgivenesse Otherwise it may be expounded is there not a lifting up to weet of thy countenance which now is fallen that is an acceptation of thy face and petition and consequently of thy offring in Gen. 19. 21. lifting up or accepting the face signifieth favourable acceptation with God and in Iob 11. 15. it signifieth comfortable bold cariage Or is there not a bearing or carying away of blessing and reward as Psal. 24. 5. A question thus asked is an earnest affirmation that so it shall be as are they not written 2 King 20. 20. is expounded Loe they are written 2 Chro. 32. 32. and is not the life more then meate Mat. 6. 25. that is the life is more Luke 12. 23. Also the holy Ghost turneth into a question hath not my hand made all these Act. 7. 49. that which the Prophet affirmeth plainely all these my hand hath made Esay 66. 1. So Gen. 13. 9. and many the like sin or the misdeed errour By sinne and iniquity the punishment for it is often meant as in Gen. 19. 15. Lev. 20. 20. 2 King 7. 9. Zach. 14. 19. And sinne is the erring or missing as of the marke aimed at Iudg. 20. 16. Gods law is our marke and way to walke in therefore sinne is defined to be swerving from or transgression of the Law anomie or enormitie 1 Ioh. 3. 4. In Hebrew it is called Chattaah whereupon the Greekes framed the name Atee that is Hurt or Dammage and their Poets faigned that it was a woman cast out of heaven pernicious Atee that aatai hurteth all men Homer Iliad 19. lyeth or coucheth is couching a word usually spoken of beasts applyed here to Sinne as a hurtfull beast ready to devoure For to lye at the doore is to be neere at hand Mark 13. â—9 and in Deut. 29. 20. the curses are said to couch or lye upon the sinner whom the Lord will not be mercifull unto The Chaldee referreth it to the last judgement saying thy sinne is kept to the day of judgment in which vengeance shall be taken on thee if thou convert not And other Rabbines thus Sin couching at the doore meaneth at the gates of justice for from thence judgement commeth for ever upon them that are in transgression for from thence the Angell of death hath his power R. Menachem on Gen. 4. his desire that is Abels who being the younger brother is subiect unto thee For Kain being the first-borne had great priviledges by nature over his brethren as is shewed on Gen. 25. 31. and 27. 19. Or the desire of it that is of Sinne is unto thee but thou shalt rule over it that is as Paul speaketh let not sin raigne in thy mortall body that thou shouldest obey it in the lusts thereof Rom. 6. 12. The Thargum Ierusalemy thus referreth it to the subduing of sinne although the Hebrew differeth in gender from Sinne as the word lyeth doth likewise But such differences may often bee observed and sometime in the very Hebrew text as jabo and jehi 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo and tehi 2 Sam. 8. 2. 5. 6. and 24. 9. lahem and bahem 1 King 22. 17. and 1 Chro. 10. 7 which also is written lahen and bahen 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21. Vers. 8. spake or sayd unto Abel his brother but what he said is not set downe The Hebrew text hath here a pawse extraordinary implying further matter The Greeke version addeth let us goe out into the field and Thargum Ierusalemy addeth the same and much more how Kain when they were in the field should say there was no judgement nor judge nor other world to come nor good reward for justice nor vengeance for wickednesse c. all which Abel gayne-sayed and then his brother slew him It seemeth to imply a dissimulation of Kains hatred in that he conversed friendly with his brother till he found opportunity to kill him as others in their hatred are observed to speake of the matter of their griefe neither good nor bad 2 Sam. 13 22. killed him And wherefore killed he him Because his owne workes were evill and his brothers good 1 Ioh. 3. 12. Hereupon the Scripture giueth them these titles Abel the just Mat. 23. 35. and Kain of that wicked done 1 Ioh. 3. 12. that is of the Devill for he was a murtherer from the beginning Ioh. 8. 44. Verse 9. Where is Abel Here God sheweth himselfe to bee the seeker-out of bloods Psal. 9. 13. So Zacharie when hee was murthered said The Lord looke upon it and require it 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour whose bloods with all the rest should come upon the Iewes Mat. 23. 35. 36. Vers. 10. bloods This word in the plurall number usually signifieth murther and the guilt following it and such as gave themselves to this sinne are called men of bloods Psal. 5. 7. Sometime bloods meaneth mans naturall generation Ioh. 1. 13. To this latter the Chaldee Paraphrases have reference translating it The voice of the bloods of the generations the multitudes of just men which should have proceeded from thy brother cry or are crying This word hath reference in number to the bloods fore-mentioned as if many were spilt and cryed From hence the Apostle noteth the effect of Abels faith how by it being dead he yet speaketh Heb. 11. 4. This crying was unto God for vengeance wherefore Christs blood is preferred before this as speaking better things then Abel Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world God manifested the immortality of mans soule the forgivenesse of sins to the faithfull with the contrary concerning hypocrites and the resurrection of the body as Christ gathereth from another like Scripture Math. 22. 31. 32. Vers. 11. Cursed As Gods blessing implyeth among other good things the light of his face and favour towards men Psal. 67. 2. so his curse bringeth with other evils the hiding of his face and withdrawing of his favour as Kain after complaineth v. 14. By this sentence Kain is cast out from Gods presence and Church and is the first cursed man in the world Vers. 12. not henceforth Hebr. not adde to yeeld that is not yeeld any more her strength meaning the naturall fruit which otherwise through Gods blessing it could Ioel 2. 22. For as the cursed fig-tree lost the vigour and withered Mark 11. 21. so the fruitfull land is made barren when it is cursed for the sinne of the inhabitants Lev. 26 20. Psal. 107. 34. Here the former curse laid upon the earth Gen. 3. 17. is increased for Kains sake and the destruction of the world hastened see Gen. 5. 29. A contrary blessing is promised to them that
of a murderer which was guilty of death Num. 35. 31. yea as the Iew Doctors write though he could give all the riches in the world and though the avenger of blood were willing to free him yet hee was to be put to death because the soule or life of the party murdered is not the possession of the avenger of blood but the possession of the most holy God Maimony treat of Murder chap. 1. S. 4. Vers. 11 to destroy Hebr. to corrupt the Greek saith to corrupt all the earth This sheweth that the covenant was against the universall drowning of the world not but that some particular countries may so perish Also by saying a flood he reserveth other meanes to consume the whole world as by fire 2 Pet 3. 7. 10. See the notes on Gen. 8. 21. Vers. 12. is the signe or shall be the token The use of a signe is to confirme mens faith in Gods promises Esay 7. 11. and 38. 7. 22. doe give or am giving that is doe put or set as the holy Ghost translateth giving Esay 42. 1. by putting Mat. 12. 18. So in the Hebrew that is expressed by the word set 1 King 10. 9. which elsewhere is written given 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee for betweene me and you saith betweene my word and you as oftentimes for the Lord he putteth his Word by which name Christ is called Ioh. 1. 1. in whom al Gods promises are yea Amen 2 Cor. 1. 20 Vers. 13. my bow that which we call the Raine-bow because it is in the cloud in the day of raine Ezek. 1. 28. which God calleth his for the wonderfulnesse thereof and for the sacramentall signe by his speciall ordinance The Heathen Poets therefore called it Thaumantias as being the worke of the wonderfull God It is called a bow for the likenesse and hath many colours partly waterish and partly fiery to put us in mind both of the watry flood whereby the old world perished and of the fire wherewith the world that now is shall bee burnt Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war and so used in Scripture for a signe of wars Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds but is made of God a signe that the waters shall no more drowne us and though he seemeth to bend his bow like an enemy Lam. 2. 4. yet in wrath hee remembreth mercy I have given or doe give for which the Greeke saith I doe put As the covenant made with Noe concerning the waters is applied to the spirituall covenant made with us in Christ Esay 54. 9. 10. so the raine-bow the signe of that covenant is also applyed for the signe of grace from God to his Church Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth that is all people in the world See Gen. 11. 1. Vers. 14. when I make cloudy the cloud that is when I bring many thicke and watry clouds which naturally signifie store of raine 1 King 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men as Ezek. 30. 3. 18. 32. 7. 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen the use whereof is on Gods part to remember his covenant as the next verse sheweth and on mens part that they rest in faith upon his promise that hee will no more drowne the world Hereupon it is a custome amongst the Iewes that when any seeth the bow in the cloud hee blesseth God that remembreth his covenent and is faithfull therein and stable in his promise Maimony treat of Blessings ch 10. S. 16. So Ben Syrach saith looke upon the Rain-bow and praise him that made it Ecclus. 43. 11. Vers. 18. C ham or Ham Ch is to be pronounced not as we commonly doe in the word chamber but as in the name Christ as if it were written Cam. And so in other proper names written after this manner as Chaldea or Caldea Chanaan or Canaan and the like father of Canaan called in Hebrew Cenaghnan And though Cham was father of many moe sonnes Gen. 10. 6. yet Canaan onely is named because he was cursed as here followeth in vers 25. Vers. 20. began to be This speech doth not necessarily import as if hee had never beene an husbandman before but that now after the Flood he was one as of Christ it is written he began to say Luke 12. 1. that is he said Mat. 16. 6. he began to cast out Mar. 11. 15. that is he did cast out Mat. 21. 12. and of others they began to disdaine Mark 10. 41. that is they disdained Mat. 20. 24. and sundry the like a husband man or lands man in Hebrew a man of the ground that is giving him-selfe to husbandry or tillage as the Chaldee saith working in the earth so a man of warre is a soldjer Ios. 5. 4. a man of blood is a murtherer 2 Sam. 16. 7. a man of cattell is a shepheard or grasier Gen. 46. 32. a man of words Exod. 4. 10. that is eloquent Vers. 21. hee uncovered himselfe that his shame and nakednesse was to be seene which sheweth that wine is a mocker Prov. 20. 1. and to be drunke therewith is a riotous excesse Ephes. 5. 18. This fell out in likelihood some yeeres after his comming out of the Arke as appeareth by the increase of his childrens children after Canaan was borne Noes sinne may be compared with Adams who transgressed by eating as Noe doth by drinking the fruit of a tree upon that Adam saw himselfe naked and was ashamed upon this Noe is naked and his shame discovered Now by drinking the fruit of the vine wee have a signe and seale of the covering of our shame the forgivenesse of our sins in Christ Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part the Rabbines say that Noe found a vine that was cast out of the garden of Eden R. Menachem on Gen 9. Vers. 22. he told it and this as the sequell sheweth with a mockage of his aged father Vers. 23. Sem in that Sem the younger is named before his elder brother Iapheth and after blessed before and above him vers 26. 27. it is most likely that he was principall in this good counsell and worke Vers. 24. his younger son which the Hebrew calleth lesser meaning in yeeres Vers. 25. Cursea be Canaan or Cursed shall hee be It is thought of some that Canaan told Cham his father of Noes nakednesse and therefore had this curse upon him and his posterity rather then the other sonnes of Cham mentioned in Gen. 10. 6. or then C ham himselfe And although by Canaan may be understood or implyed Canaans father as the Greeke translation hath Cham and as elsewhere in Scripture Goliath is named for Goliaths brother 2 Sam.
21. 19. compared with 1 Chr. 20. 5. yet the event and history after sheweth that the Canaanites also were indeed under this curse when the Israelites conquered their land And that Noe pronounced this judgement by Gods spirit But Cham is not exempted hereby from the curse although his sonne be named as Sem is not exempted from the blessing in the next verse where Iehovah his God is named So Iakob is said to blesse Ioseph Gen. 48. vers 15. when Iosephs children had their blessing verse 16 c. And the curse of the wicked reacheth unto the fruit of their body Deut. 28. 18. a servant of servants that is a most base and vile servant the Chaldee saith a working servant Canaans name did also portend his condition being of Canagh to humble bow or presse downe And as servitude is here brought upon men for a curse so the Scriptures under the name of servants signifying sinfull men doe shut such out from the kingdome of God Ioh. 8. 34. 35. Gal. 4. 30. 31. Among the Heathens also such an estate was counted miserable God taketh away halfe the understanding of those men that are brought into servitude saith Plato in his 6 booke of Lawes from Homer Vers. 26. the God of Sem under this Sem also himselfe receiveth a blessing for blessed is the people whose God Iehovah is Psal. 144. 15. and eternall life is implyed herein for God hath prepared for them a City of whom hee is not ashamed to bee called their God Heb. 11. 16. and Sem is the first man in Scripture that hath expresly this honour By the God of Sem also may bee meant Christ who came of Sem according to the flesh but is also God over all blessed for ever Amen Rom. 9. 5. Sem by interpretation is a Name which is also used for renowme Gen. 6. 4. and Christ hath a name above every name whereat all knees bow Phil. 2. 9. 10. servant to them or to him that is to Sem and Iaphet and specially to Sem the Hebrew signifieth both them and him So in the verse following the Chaldee translateth to them the Greek his servant Vers. 27. perswade or shall perswade or as the Greeke and Chaldee translate it inlarge The originall word properly signifieth to perswade entise or allure by faire and kind words and is applied to Gods drawing of men unto him by the Gospell Hos. 2. 14. and in the Hebrew there is allusion to his name Iaphth le Iepheth Perswade the perswasible It meaneth by fayre alluring words to perswade unto faith and obedience and so is a prophesie or prayer that the Gentiles which come of Iapheth should be brought to the faith of the Gospell This word of perswading is often used for drawing men to Christ Act. 17. 4. and 18. 4. and 19. 8. and 28. 23. 24. and it is the speciall worke of God Ioh. 6. 44. Act. 11. 18. Inlarging also is not only of roomth to dwell in which may be implyed in this blessing of Iapheth who had moe sons then either Cham or Sem but oftentimes of the heart by wisdome love and comfort as in 1 King 4. 29. 2 Cor. 6. 11. Esa. 60. 5. But it is another Hebrew word in those places hee may dwell or and hee shall dwell in the tents of Sem that is be united with the Churches of the Iewes the posterity of Sem which was fulfilled when the Gentiles became joynt heyres and of the same body and joint partakers of Gods promise in Christ the stop of the partition wall being broken down c. Ephes. 3. 6. and 2. 14. 19. Although it may further imply the graffing of Iaphets children into the stocke of the Church when Sems posterity the Iewes should be cut off as Paul sheweth in Rom. 11. 11. 12. 15. 17. c. So the Reubenites are said to dwell in the Hagarims tents after the Hagarims were subdued and falne 1 Chron. 5. 10. The Church of Christ is here and often called Tents or Tabernacles which are a flitting and movable dwelling because such is our estate on earth here we have no continuing City but wee seeke one to come which hath foundations c. Heb. 13. 14. and 11. 9. 10. So the tents of Iudah Zach. 12. 7. signifie the Church and the tents of Iakob Mal. 2. 12. and the tents of the Saints Rev. 20. 9. The Hebrew Doctors have gathered from this prophesie that they should speake in Iaphets tongue which in the ages following was the Greeke within the tents of Sem Thalmud Hierosol in Megilah This was fulfilled by the Apostles speaking and writing the Gospell in Greeke Vers. 29. he died in the yeere from the worlds creation 2006. and did see Tharah the father of Abram the tenth generation after him before his death CHAP. X. 1 The generations of Noes three sonnes after the Flood 2 The sons of Iaphet 6 The sonnes of Cham 8 amongst whom is Nimrod the mighty hunter and King 15 and the twelve families of Canaan 19 the borders of their land 21 The sonnes of Sem father of the Hebrewes ANd these are the generations of the sonnes of Noe Sem Cham and Iapheth and unto them were borne sons after the Flood The sonnes of Iapheth Gomer and Magog and Madai and Iavan Th 〈…〉 and Meshec and Thiras And the sons of Gomer Ascanaz and Riphath and Thoga 〈…〉 And the sons of Iavan Elisa and Tharsis Kitim and Dodanim Of these were the Iles of the nations divided in their lands every man after his tongue after their families in their nations And the sonnes of Cham Cush and Mizraim and Phut and Canaan And the sons of Cush Seba and Havilah and Sabtah and Regmah and Sabtaca and the sonnes of Regmah Sheba and Dedan And Cush begat Nimrod he began to be a mighty-one in the earth He was mighty in hunting before Iehovah therefore it is said As Nimrod mighty in hunting before Iehovah And the beginning of his Kingdome was Babylon and Erech and Acad and Chalneh in the land of Shinar Out of that land went-forth Assur and hee builded Niniveh and Rechoboth the citie and Calach And Resen betweene Niniveh and Calach the same is a great City And Mizraim begat the Ludims and the Anamims and the Lehabims and the Naphthuchims And the Pathrufims and the Casluchims from whence came out the Philistims and the Caphthorims And Canaan hee begat Sidon his first-borne and Cheth And the Iebusite and the Amorite and the Girgasite And the Evite and the Arkite and the Sinite And the Arvadite and the Samarite and the Chamathite and afterward were the families of the Canaanite spred abroad And the border of the Canaanite was from Sidon as thou commest to Gerar unto Gaza as thou commest to Sodom and Gomorrha Admah and Seboim unto Lashah These are the sonnes of Cham after their families after their tongues in their lands in their nations And there was borne also to Sem himself the father
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
countenance And it was when the dayes had been prolonged by him there that Abimelech King of the Philistims looked out through a window and saw and behold Isaak was sporting with Rebekah his wife And Abimelech called Isaak and said Behold surely she is thy wife and how saydest thou she is my sister And Isaak said unto him Because I said lest I dye for her And Abimelech said what is this thou hast done unto us one of the people might lightly have lyen with thy wife and thou shouldest have brought upon us guiltinesse And Abimelech commanded all the people saying he that toucheth this man or his wife dying he shall be put to death And Isaak sowed in that land and found in that yeere an hundred measures and Iehovah blessed him And the man waxed-great and went going-on and waxing-great untill hee was waxed-great exceedingly And he had possession of flocks and possession of herds and much husbandry and the Philistims envied him And all the wells which his fathers servants had digged in the dayes of Abraham his father the Philistims stopped them and filled them with dust And Abimelech said unto Isaak Goe from us for thou art very-much mightier then we And Isaak went from thence and pitched in the valley of Gerar and dwelt there And Isaak returned and digged the wels of water which they had digged in the dayes of Abraham his father and the Philistims had stopped them after the death of Abraham and hee called their names according to the names that his father had called them And Isaaks servants digged in the valley and found there a well of living waters And the herdmen of Gerar did strive with the herdmen of Isaak saying The water is ours and he called the name of the well Esek because they contended with him And they digged another well and they strove also for it and hee called the name of it Sitnah And hee removed from thence and digged another well and they strove not for it and he called the name of it Rechoboth and hee said for now Iehovah hath made-roome for us and we shall be fruitfull in the land And he went-up from thence to Beersheba And Iehovah appeared unto him the same night and sayd I am the God of Abraham thy father feare not for I am with thee and will blesse thee and multiply thy seed for my servant Abrahams sake And hee builded there an altar and called on the name of Iehovah and stretched-out there his tent and there Isaaks servants digged a well And Abimelech went unto him from Gerar and Achuzzath his friend and Phicol the Prince of his army And Isaak sayd unto them wherefore come ye unto me and ye hate me and have sent me away from you And they said Seeing we have seen that Iehovah is with thee and we said Let there now be an oath-of-execration betwixt us betwixt us and thee and let us strike a covenant with thee If thou shalt doe unto vs evill as we have not touched thee and as we have done unto thee but-onely good and have sent thee away in peace thou now the blessed of Iehovah And he made unto them a banquet and they did eate and drinke And they rose early in the morning and sware ech-man to his brother and Isaak sent them away and they went from him in peace And it was the same day that Isaaks servants came and shewed unto him concerning the well which they had digged they said unto him we have found water And he called it Shibeah therfore the name of the Citie is Beer-sheba unto this day And Esau was fourty yeeres old and he tooke a wife Iudith the daughter of Beeri a Chethite and Basemath the daughter of Elon a Chethite And they were a bitternesse of spirit to Isaak and to Rebekah Annotations FIrst famine whereof see Gen. 12. 10. Abimelech of whom see Gen. 20. 1. 2. c. which history is to be compared with this Vers. 2. Aegypt as Abraham did Gen. 12. 10. and whither it seemeth Isaak was purposing to go Vers. 3. this land of Canaan the land of promise and figure of the place of heavenly rest see the notes on Gen. 12. 5. So by David hee exhorteth Dwell in the land and feed on faith Psalm 37. 3. See Gen. 37. 1. I will be the Chaldee expoundeth it my word shall be an helpe unto thee so in vers 24. and 28. these lands or countries possessed by so many nations Gen. 15. 19. 20. 21. so Psalm 105. 44. The Greeke translateth singularly land and so was the promise made to Abraham Gen. 13. 15. and 15. 18. and 17. 8. see the notes there stablish the oath that is performe the promises sworne Gen. 22. 16. 17. Vers. 4. starres that is innumerable see Genes 15. 5. seed meaning Christ Gal. 3. 16. 8. blesse themselves or as the Greeke translateth shall be blessed see Gen. 22. 18. Vers. 5. charge Hebr. keeping or observation that is ordinances to be kept So in Lev. 8. 35. and 22. 9. Deut. 11. 1. lawes for this word elsewhere the Scripture saith judgements Deut. 11. 1. and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11. c. and under these three particulars the whole charge or custody forespoken of is comprehended as afterward by Moses God gave the ten commandements or morall precepts Exod. 20. Iudgements or judiciall lawes for punishing transgressors Exod. 21. c. and Statutes or rules ordinances and decrees for the service of God Lev. 3. 17. and 6. 18. 22. Exod. 12. 24. 27. 31. 29. 9. 30. 21. Al which Abraham observed and is commended of God therefore Vers. 7. my sister He imitateth his father Abrahams practice Gen. 12. 11. 12. 13. and 20. 2. kill me Moses expresseth this as Isaaks owne words of himselfe The Greeke translateth it should kill him so elsewhere that version changeth the person for more easie order of speech and understanding to the reader See Psal. 144. 12. good countenance elsewhere it is faire of countenance or visage Gen. 12. 11. so the Greek turneth it here and before good is used for faire or goodly Gen. 24. 16. V. 8. by him or to him that is when he had beene a long time there sporting or laughing playing rejoycing it is the word whereof Isaak himselfe had his name Gen. 17. 17. 19. and 21. 6. Solomon saith Rejoyce with the wife of thy youth c. Prov. 5. 18. 19 Vers. 10. might lightly or had almost lyen guiltinesse a sinne making us guiltie of punishment a shamefull crime named in Hebrew Asham the Greeke translateth it Ignorance and so Paul calleth the sinnes of the people Ignorances or ignorant trespasses Heb. 9. 7. rightly so gathered from Levit. 4. 22. See the further explication of this word there Abimelech by this word Asham meaneth both the sin and the punishment for the same as in the law Asham is both the Guilty-sin and the Sacrifice for the same Lev. 5. 5. 6.
2. These were of the worst sort of people in the land Ezek. 16. 3. Vers. 35. a bitternesse of spirit that is a griefe of mind through their bitter provocation and rebellious cariage so that they were yrked of their life by reason of them Gen. 27. 46. Or of a rebellious spirit resisting their parents This latter the Greeke followeth calling them Contentious with Isaak and Rebekah and the Chaldee saith they were rebellious and stubborne against the word of Isaak and Rebekah unto which the Ierusalemy Thargum addeth that they served God with strange service that is idolatry and received not the instruction either of Isaak or of Rebekah See Gen. 27. 46. CHAP. XXVII 1 Isaak sendeth Esau for venison purposing to eat and blesse him before his death 5 Rebekah instructeth Iakob to obtaine the blessing 15 Iakob under the person of Esau obtaineth it 30 Esau bringeth venison 33. Isaak trembleth 34 Esau complaineth and by importunity obtaineth a blessing 41 He threatneth to kill Iakob 42 Rebekah disappointeth it ANd it was when Isaak was old and his eyes were dimme that he could not see then called hee Esau his elder son and said unto him my son and hee said unto him Behold here am I. And he said Behold now I am old I know not the day of my death And now take I pray thee thy wepons thy quiver and thy bow and goe out to the field and hunt for me venison And make for me savoury-meats such as I love and bring it to me that I may eat that my soule may blesse thee before I dye And Rebekah heard when Isaak spake to Esau his sonne and Esau went to the field to hunt for venison for to bring it And Rebekah said unto Iakob her son saying Behold I heard thy father speaking unto Esau thy brother saying Bring me venison and make for me savoury-meats that I may eat and I will blesse thee before Iehovah before my death And now my sonne obey my voice according to that I doe command thee Goe now unto the flocke and take to me from thence two good kids of the goats and I will make them savoury-meats for thy father such as he loveth And thou shalt bring them to thy father that he may eat for that hee may blesse thee before his death And Iakob said to Rebekah his mother Behold Esau my brother is a hairy man and I a smooth man If so be my father shall feele me then shall I be in his eyes as a deceiver and I shall bring upon me a curse and not a blessing And his mother said unto him Vpon me be thy curse my sonne Onely obey my voice and goe take them unto me And he went and tooke and brought them to his mother and his mother made savoury-meats such as his father loved And Rebekah tooke the desireable garments of Esau her elder sonne which were with her in the house and put them upon Iakob her yonger sonne And the skinns of the kids of the goats she put upon his hands and upon the smooth of his neck And she gave the savoury-meats and the bread which shee had made into the hand of Iakob her sonne And he came unto his father and said my father and hee said Behold here I am who art thou my sonne And Iakob said unto his father I am Esau thy firstborn I have done even as thou spakest unto mee Arise I pray thee sit and eate of my venison that thy soule may blesse me And Isaak said unto his son How is this that thou hast so soon found it my son And hee said because Iehovah thy God brought it to passe before me And Isaak said unto Iakob Come neere I pray thee and let me feele thee my sonne whether thou be the same my sonne Esau or not And Iakob went-neere unto Isaak his father and he felt him and he said the voice is the voice of Iakob and the hands are the hands of Esau. And he discerned him not because his hands were as the hands of Esau his brother hairy and he blessed him And he said art thou the same my sonne Esau And he said I. And he said Bring-neere unto me and I will eat of my sonnes venison that my soule may blesse thee and hee brought it neere to him and he did eat and he brought unto him wine and hee dranke And Isaak his father said unto him Come neere now and kisse me my sonne And he came neere and kissed him and he smelled the smell of his garments and blessed him and said See the smell of my sonne is as the smell of a field the which Iehovah hath blessed And God give unto thee of the dew of the heavens and of the fatnesses of the earth and multitude of corne and of new-wine Let peoples serve thee and nations bow-downe themselves unto thee be thou a master to thy brethren and let thy mothers sonnes bow-downe-themselves unto thee Cursed be every one of them that curse thee and blessed be every one of them that blesse thee And it was when as Isaak had made an end of blessing Iakob and it was that Iakob was but going gone out from the presence of Isaak his father that Esau his brother came in from his hunting And he also made savoury meats brought them to his father and said unto his father Let my father arise and eate of his sonnes venison that thy soule may blesse me And Isaak his father said unto him who art thou and he said I am thy son thy first borne Esau And Isaak trembled with a very vehement great trembling said Who where is he that hath hunted venison broght it unto me I have eaten of all ere thou camest and have blessed him yea and he shall bee blessed When Esau heard the words of his father then cryed-he-out with an outcry great and bitter very vehemently and said unto his father Blesse me mee also my father And he said Thy brother came with guile and he hath taken thy blessing And he said Is it because his name was called Iakob for hee hath supplanted me these two-times he tooke my first-birthright and behold now he hath taken my blessing and he said hast thou not reserved a blessing for me And Isaak answered and said unto Esau Loe I have appointed him to be a master over thee and all his brethren have I given to him for servants and with corne and new wine have I sustained him and unto thee now what shall I doe my son And Esau said unto his father Hast thou but that one blessing my father blesse me me also my father and Esau lifted up his voice and wept And Isaak his father answerd and said unto him Behold of the fatnesses of the earth shall thy dwelling be and of the dew of the heavens from above And by thy sword shalt thou live and thy Brother shalt thou serve and it shall be when thou shalt get-the-dominion that thou shalt breake his yoake
wealth for justice and judgment and the like See Deut. 17. 5. and 22. 15. 24. and 25. 7. Ruth 4. 1. 11. Vers. 21. large of spaces Hebr. of hands meaning large and spacious or roomthy inough Vers. 23. consent the Greeke saith bee like unto them in this Vers. 24. went out that is dwelt and conversed there see Genes 23. 10. were circumcised which being done without the knowledge and faith of God was a profanation of this seale of the righteousnesse of faith Rom. 4. 11. and was not let goe unpunished of God vers 25. Verse 25. were sore with the wound of circumcision which as other wounds was most fore on the third day as the Chaldee translateth when their paines were strongest upon them in confidence that is confidently boldly and securely or safely as the Greeke translateth because the wounded men could not resist them The Chaldee referreth this to the citie which dwelt securely as Iudg. 18. 7. So it noteth both the boldnesse of Iakobs sons and security of the Sechemites Vers. 26. edge Hebr. mouth of the sword These things were done without Iakobs knowledge or consent Gen. 49. 6. Vers. 27. The sonnes the other brethren besides Simeon and Levi vers 25. they had that is one of them Sechem had the other repressed it not So in Israel the fact of one man was sometime imputed to the generall Ios. 7. 1. 11. 12. and 22. 20. Exod. 2. 14. compared with Acts 7. 27. 35. And because al nations were bound to punish malefactors as is before observed on Gen. 9. 4. the Hebrew Doctors write that for this the men of Sechem were guilty of death because Sechem committed rape and they saw and knew it did not judge him for it Maimony in Misn. treat of Kings ch 9. S. 14. Vers. 29. wealth or power The word comprehendeth all wherein a mans power and strength consisteth not onely strength in body but helpe by others as an army of men 1 Sam. 10. 26. and riches which many make their strength and whereby men are inabled to doe much Prov. 10 15. but are indeed gotten by the power of God Deut. 8. 17. 18. Psal. 62. 11. and 73. 12. The Greeke in this place translateth it bodies which seemeth to meane servants as in Rev. 18. 13. the Chaldee riches little-ones The word being of the singular number meaneth generally the multitude of little children male and female Num. 31. 17. 18. in the house that is in any house therfore the Greek translateth in the houses Vers. 30. troubled me This word meaneth not onely disquietnesse of minde but danger also to be destroyed by those with whom he lived before in peace the Greeke translateth yee have made me odious So Achan troubled Israel and was himselfe troubled that is destroyed see Ios. 6. 18. and 7. 25. and Prov. 15. 6. 27. where it is opposed to life For this fact of theirs Iakob deprived these his two sonnes of the birthright which else they might have injoyed Gen. 49. 5. 7. that in them the proverbe was fulfilled he that troubleth his owne house shall inherit the winde Prov. 11. 29. to stinke that is to be loathsom and as the Chaldee explaineth put enmity betweene me and the people The like is spoken in 1 Sam. 13. 4. and 27. 12. 1 Chron. 19. 6. and the phrase is more plainely opened in Exod. 5. 21. you have made our savour to stinke few in number so the Chaldee translateth it the Hebrew is methei mispar men of number and the Chaldee a people of number that is easily numbred a few a small company as the phrase is explained in Deut. 26. 5. men of fewnesse that is a few men So in Deut 4. 27. Ier. 44. 28. The contrary is without number when many is meant 2 Chro. 12. 3. my house the Chaldee addeth the men of my house Vers. 31. Should he deale or doe A stubborne answer whereby they sought to defend their fact which Iakob upon his death-bed cursed Gen. 49. 7. Harlot In the Hebrew Zonah the first letter is extraordinarily great for some hidden meaning What if it be to signifie the stout and big words of these yong men to their father So a little letter is vsed before in Gen. 23. 2. to signifie moderation without excesse in Abrahams weeping CHAP. XXXV 1 God sendeth Iakob to Bethel 2 He purgeth his house of Idols 6 He buildeth an altar at Bethel S Deborah Rebekahs nurse dieth at Allon bacuth 9 God blesseth Iakob at Bethel 16 Rachel trauelleth of Benjamin and dieth in the way to Ephrath 22 Rubenlieth with Bilhah his fathers concubine 23 The twelve sonnes of Iakob 27 Iakob commeth to Isaak at Hebron 28 The age death and buriall of Isaak ANd God said unto Iakob arise goe-up to Bethel and dwell there and make there an altar unto God that appeared unto thee when thou fleddest from thy face of Esau thy brother And Iakob said unto his house and unto all that were with him Put-away the strange Gods that are among you and clense your selves and change your garments And let us arise and goe-up to Bethel and I will make there an altar unto God that answered me in the day of my distresse and hath beene with me in the way which I have gone And they gave unto Iakob all the strange Gods which were in their hand and the earrings which were in their eares and Iakob hid him under the oke which was by Sechem And they journeyed and the terror of God was upon the cities which were round about them and they did not pursue after the sonnes of Iakob And Iakob came to Luz which is in the land of Canaan that is Beth-el hee and all the people that were with him And he builded there an altar and called the place El Bethel because there they even God was revealed unto him when hee fled from the face of his brother And Deborah Rebekahs nurse dyed and she was buried beneath Bethel under an oke and hee called the name of it The oke of weeping And God appeared unto Iakob againe when he was come out of Padan Aram and blessed him And God said unto him thy name hath beene Iakob thy name shall not be called any more Iakob but Israel shall be thy name and he called his name Israel And God said unto him I am God almighty be thou fruitfull and multiply a nation and an assembly of nations shall bee of thee and kings shall come out of thy loines And the land which I gave to Abraham and to Isaak to thee will I give it and to thy seed after thee will I give the land And God went-up from him in the place where hee spake with him And Iakob set-up a pillar in the place where hee spake with him a pillar of stone and he powred-out a drink-offring thereon and he powred oile thereon And Iakob called the name of the place where God spake with him Bethel And they journeyed from Bethel and there-was
addeth to the name calling the place God figuratively as being his house The like is in Exod. 17. 15. was revealed or were revealed that is did appeare in more manifest sort Here againe a word plurall is joyned with the name of God to signify the mysterie of the Trinity in the unity of the godhead see the notes on Gen. 20. 13. The Gr. translateth it singularly was revealed or did appear so also doth the Chaldee save that for God it saith the angel of God V. 8. nurse sent with her from her fathers house Gen. 24. 59. How she came to be in Iakobs family is uncertaine the Iewes say she was sent to call Iakob home as was promised in Gen. 27. 45. She might also come thither upon other occasion after Rebekahs death The oke of weeping Hebr. Allon Bacuth this name sheweth his griefe for the death of this matron the place also being the safeest and most honorable that there hee could have for such a purpose see the notes on v. 4. on Gen. 23. 2. The Chaldee paraphrast for Oke translateth the Plaine or vally of weeping But the Greeke turneth it an Oke and so doth the Ierusalemy Thargum See also Gen. 12. 6. V. 9. again the Gr. addeth in Luz where he had appeared to him before Gen. 28. 11. 12. 19. V. 10. Israel the name given him before of the Angel is here againe given confirmed of God for the strengthning of Iakobs faith and assurance of Gods grace unto him See Gen. 32. 28. Ver. 11. Almighty or Alsufficient see Gen. 17. 1. The Gr. translateth it thy God an assembly or company church of nations the Chaldee saith an assembly of tribes Here God confirmeth the blessing given to Iakob by his father Isaak and amplifieth it see Gen. 28. 3. and 48. 3. 4. Kings the Chaldee addeth that shall rule over the peoples thus God giveth him the blessing of Abraham Gen. 28. 4. and 17. 6. Ver. 12. and or that is to thy seed see Gen. 13. 15. The Chaldee explaineth it and to thy sonnes the Greeke addeth through their generations Vers. 13. God the Chaldee saith the glory of the Lord meaning the vision which now appeared unto Iakob See Gen. 17. 22. Vers. 14. set up this he had done before and now repeateth it or as is likely being ruinated he new repaireth it see Gen. 28. 18. drinke offring or a powred out-offring an effusion usually called a drinke offring because it was onely of liquors or moist things as the Minchah or meat-offering was of dry And this drink-offring by the law of God was of wine or Sechar Exod. 29. 40. Num. 28. 7. among the heathens sometime of blood Psal. 16. 4. oile to consecrate it see Gen. 28. 18. Vers. 15. Bethel that is Gods house see Gen. 28. 19. Thus hee renewed the memoriall of his faith and thankfulnesse to God as God did before of his promises to him v. 10. 11. 12. Vers. 16. they journeyed the Greeke version addeth Iakob journeyed from Baithel and pitched his tent beyond the tower of Gader borrowing these words from the 21. verse a little peece or about a mile as the Chaldee paraphrase explaineth it This word is so used also in Gen. 48. 7. 2 King 5. 19. and not elsewhere Ephrath a towne called usually Bethlehem that is The house of Bread v. 19. some thinke it to have the name Ephrath of Calebs wife so called 1 Chron. 2. 19. 24. It hath both names in Mic. 5. 2. Bethlehem Ephrata there Christ was borne Matt. 2. 1. the bread of God that came from heaven Ioh. 6. 33. had hard child-birth Hebrew shee was hard in her child-bearing that is had sore and painfull labour According to the chastisement layd on Eve and her daughters Gen. 3. 16. It is daily to be seene and the Philosopher observeth it that no creature suffreth such strong paines in trauell as woman doth Aristot de Animal l. 7. notwithstanding shee shall be saved in child-bearing if they continue in faith c. 1 Tim. 2. 15. Ver. 17. midwife named in Hebrew of helping the woman in child-birth so Exod. 1. 15. 16. thou shalt have or this also shall bee to thee a sonne as Ioseph before was And this was according to Rachels desire see Gen. 30. 24. Vers. 18. departing or going-out from the body to God that gave it as Eccles. 12. 7. Psal. 146. 4. This sheweth the Soule of man to bee a spirituall immortall substance distinct from the body The heath ens acknowledged this saying that death is nothing else but the departing of the soule from the body Aristot. in his book of Death and that the soules of men are divine and when they goe out of the body they returne unto heaven Cicero lib. de Amicit. Ben. oni the Greek and Chaldee interprets it Son of my sorrow In that shee answered nothing but thus named her son it sheweth she received no comfort The like case was in 1 Sam. 4. 20. 21. The word oni is after used by Iakob for his painfull strength Gen. 49. 3. Benjamin that is Son of the right hand meaning loved tendered and especially regarded So man of the right hand in Psal. 80. 18. for one loved and much regarded of God This only of all Iakobs children was borne in the land of Canaan V. 20. unto this day the time when Moses wrote this and after in Sauls daies 1 Sam. 10. 2. About this place at Christs birth many infants were murdered by Herod then Rachel wept for her children and would not bee comforted because they were not Ier. 31. 15. Mat. 2. 16. 18. V. 21. Geder or Gader as the Gr. writeth it by interpretation the flocke or herd A tower of this name is also mentioned in Mic. 4. 8. V. 22. concubine a secondary wife see Gen. 22. 24. She is called also his wife Gē 37. 2. By this shamefull crime such as is not once named among the heathens 1 Cor. 5. 5. Reuben lost his first-birth 1 Chron. 5. 1. Gen. 49. 4. Iakob also himselfe having abused Bilhah contrary to the first institution of mariage Gen. 30. 4. is here chastised of God So Absalom lying with his father Davids cōcubines God thereby chastised Davids sins 2 Sam. 12. 10. 11. and 16. 22. heard it the Greek version addeth and it appeared evill in his sight But in the Hebrew nothing is said onely an empty space is left in the line with this marke o to move consideration as before in Gen. 4. 8. Sometime sorrow is so great as words or signes cannot expresse it Ezek. 24. 23. and such might here be Iakobs case Here also is a pawse breaking off as to a new matter even in the midst of the verse so in Deut. 2. 8. twelve which becomming fathers of many families are called the twelve Patriarehs Act. 7. 8. and the peoples that came of thē are named the twelve tribes Act. 26. 7. and although many great evills have already and will hereafter more
Iosephs good affection and godlinesse And this was one occasion which his brethren tooke to hate him So Christ was hated of the world for testifying that the workes thereof were evill Ioh. 7. 7. Vers. 3. of old-age unto him that is of his old-age borne when his father was old so Gen. 44. 20. The Chaldee applieth this old age to Iosephs manners saying he was a wise sonne unto him And others say was not Benjamin also a sonne of old age But because Iakob saw by the spirit of prophesie that Ioseph should reigne therefore he loved him above all his sonnes Pirkei R. Eliez ch 38. many colours Hebr. passim that is varieties and so the Greeke hath poikilon various or manifold to weer in threeds and colour an embroydered coat such kings daughters used to weare 2 Sam. 13. 18. Such God spiritually clotheth his Church withall Psal. 45. 14. 15. Ezek. 16 10. 13. and thereby is signified the varietie of wisedome and manifold graces given to his people Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9. 10. And Christ had such above his fellowes Psal. 45. 8. Heb. 1. 9. Vers. 4. with peace or unto peacé that is peaceably gently lovingly for of the abundance of the heart the mouth speaketh Matth. 12. 34. The Greeke translateth no peaceable thing Vers. 5. dreamed by such meanes God used of old to shew unto men what he was about to doe Gen. 41. 25. Iocl 2. 28. Numb 12. 6. 1 King 3. 5. Such dreames were to bee regarded as oracles of God other have their deceits and vanities see Gen. 20. 3. And God sent dreames to his people sometime to comfort sometime to chasten and afflict the 〈…〉 Matt. 2. 19. 22. Iob 7. 13. 14. the more Hebr. they added yet to hate him So Christ and his disciples for declaring Gods word were hated of men as Ioh. 17. 14. I have given them thy word and the world hath hated them This storie of Ioseph is a patterne of afflictions which the godly suffer in this world for Christs sake and for the word of their testimony and it ministreth comforts to the distressed V. 7. binding Hebr. sheaving or sheaf-binding This being harvest worke and harvest usually signifying the latter time or end Psal. 126. 5. 6. Matt. 13. 39. Rev. 14. 15. God foreshewed not the present but future honour which Ioseph should have after many dayes of sorrow Also when his brethren went into Egypt for corne this dreame was fulfilled Gen. 42. 6. within or in the midst of a field compassed or stood-round about and this is a signe of honour to him that is compassed Therefore the testimoniall of Gods glorious presence usually is in the midst and others stand about Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. 142. 8. bowed downe or did obeysance as was fulfilled in Gen. 42. 6. Vers. 8. reigning reign that is in deed reigne so after in deed rule and in verse 10. in deed come They apply this dreame unto themselves as did also the Madianites Iudg. 7. 13. 14 which aggravated their sinne in resisting Gods manifested will Ioh. 15. 22. The manner of speaking is also a denyall shalt thou reign that is thou shalt not see Gen. 18. 17. Thus Moses and Christ himselfe were refused by their people Act. 7. 27. 35. Luk. 19. 14. Vers. 10. brethren Abrahams seed were likened to starres for multitude Gen. 22. 17. here Iakobs children are likened to starres for glory shining as lights in the world Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven Iakob and his wife are here the sunne and moone such honour God vouchsafeth to his contemned servants And Ioseph in this as in many other particulars may resemble Iesus at whose name all knees must bow Phil. 2. 10. Vers. 11. observed laid it to heart howsoever for the present he gave his sonne a light rebuke not fully perceiving the end of the thing Thus is it spoken also of Mary the mother of Christ Luke 2. 19. 51. Vers. 14. the peace that is the welfare or how they prosper as the Greeke explaineth it if they be well See Gen. 41. 16. As Ioseph here so Christ was sent to the lost sheepe of the house of Israel not onely to know but to procure their peace Matt. 15. 24. Luk. 19. 42. to Sechem which was about 60. English miles distant from Chebron There also was that great massacre committed a while before by Iakobs sonnes Gen. 34. The danger of the place might make Iakob more careful to inquire of their welfare V. 15. a man The Hebrew Doctors understand this of the Angel Gabriel called in Dan. 9. 21. the man Gabriel Pirket R. Eliez ch 38. but this is uncertain Vers. 16. seeking my brethren this setteth forth Iosephs care diligence So the Sonne of man came to seeke and save that which was lost Luk. 19. 10. Vers. 17. Dothan or Dothain for both waies it is written The Greeke calleth it Dothaim It was a place about 8. miles from Sechem In this towne was Elizeus the Prophet 2 King 6. 13. Vers. 18. craftily conspired or malignantly as the Greeke translation saith This word is also used in Psal. 105. 25. and Num. 25. 18. of the Egyptians and Madianites craftily plotting against the Israelites So the husbandmen conspired the death of the Sonne of God Luk. 20. 14. This is the heire come let us kill him Vers. 19. master of dreames this they speake in mockage the Greeke translateth it a dreamer The Hebrew phrase meaneth one that hath great skill in dreaming or a captaine dreamer as his brethren are after called masters of arrowes that is cunning archers for their malicious practises against him Gen. 49. 23. and a master of anger is an angry furious man Prov. 22. 24. and 29. 22. Vers. 20. one of the pits or some pit this setteth forth their inhumane cruelty that would kill their brother and not vouchsafe him honest buriall to which they next adde a lye to dissemble their murder and a contempt of the oracles of GOD which they sought and thought to defeat So running headlong together into a world of wickednesse envie carying them Acts 7. 9. Gen. 49. 23. Vers. 21. delivered him to weet in respect of death which they intended against him in soul that is so as to take away his life smite him dead A like phrase is in Ier. 40. 14. Deut. 19. 6 11. for which in Numb 35. 11. 15. is said to smite a soule so also in Levit. 24. 17. 18. where soule is put for the life of man or beast See Gen. 19. 17. Smiting is used for killing Gen. 4. 15. Vers. 22. that or to the end that The Greeke addeth sor he sought that he might deliver him It appeareth by Gen. 42. 22. that Ruben exhorted them to more then they would yeeld unto Vers. 23. stript Ioseph so Iesus also was stripped by the wicked Mat. 27. 28. Here Ioseph in the
was he when hee interpreted Pharaohs dreame Gen. 41. 46. and nine yeeres after when there had been 7 yeers plenty and two yeeres famine did Iakob with his family goe downe into Egypt Gen. 41. 53. 54. and 45. 6. 11. and at their going-downe thither Pharez the sonne of Iudas whose birth is set downe in the end of this chapter had two sonnes Ezron and Hamul Gen. 46. 8. 12. Seeing then from the selling of Ioseph unto Israels going into Egypt there cannot bee above three and twenty yeeres how is it possible that Iudas should take a wife and have by her three sonnes one after another and Selah the yongest of the three bee mariageable when Iudas begat Pharez of Thamar Gen. 38. 14. 24. and Pharez bee growne up maried and have two sonnes all within so short a space The time therefore here spoken of seemeth to bee soone after Iakobs comming to Sechem Gen. 33. 18. before that historie of Dinah Gen. 34. though Moses for speciall cause relateth it in this place Iudah or Iudas as the Greeke alwaies nameth him Mat. 1. 2. a man an Adullamite that is an heathen man dwelling in Adullam or Odollam as the Greeke calleth it a citie in the land of Canaan which afterward was given for a possession to the Sonnes of this Iudas Ios. 15. 1. 35. The word man here as in the verse following may be omitted for the sense see Gen. 13. 8. or it may be read a man of Adullam as where one Evangelist writeth The men Ninivites Mat. 12. 41. another writeth The men of Niniveh Luk. 11. 32. Vers. 2. Canaanite the Chaldee translateth it a merchant and so the word is sometime used in Scripture Prov. 31. 24. Iob. 41. 6. but the Greeke here calleth him a Chananaean Shua in Greek Saba but in vers 12. Saua tooke her namely to wife as verse 12. Contrary to his dutie for he should not have maried with such Gen. 24. 3. and 27. 46. and 28. 1. Iudas was now in likelihood about 13. or 14. yeeres of age went in that is lay with her see Gen. 6. 4. Vers. 4. Onan in Greeke Aunan Vers. 5. Selah or Shelah in Greeke Selom so after verse 11. c. he was the Greeke saith she was Chezib a towne called also Achzib which likewise fell to the tribe of Iudah Ios. 15. 44. The Greeke calleth it Chazbi The name hath in Hebrew the signification of lying and to it the Prophet alludeth saying the houses of Achzib shall be Achzab a Lye to the Kings of Israel Micah 1. 14. Vers. 6. to Er or for Er when in likelihood he also was about 14. yeeres of age Thamar or Tamar that is by interpretation a palme tree Song 7. 7. Of what kindred she was the scripture speaketh not but shee became the mother to our Lord Christ according to the flesh Mat. 1. 3. Vers. 7. evill in the eyes that is displeasing The letters in Hebrew of this word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill and of his name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Er are the same the order onely changed the like whereof is before in Noes name and Grace Gen. 6. 8. slew him this was very soone after his mariage in his youth So evill doers shall bee cut off Psal. 37. 9. And this judgement on Iudahs first borne is mentioned sundry times Gen. 46. 12. Num. 26. 19. 1 Chron. 2. 3. And as our Lord Christ was to come of Iudas Hebr. 7. 14. so God would have no wicked man to be his progenitor Vers. 8. marie her the Hebrew word is not meant of usuall solemnization of mariage but peculiar for marying with his brothers widow and doing that dutie of a kinsman whereof there was a law after given of God according to this case Deut. 25. 5. which law as many other God had made knowne before unto the Patriarchs as this scripture manifesteth The Hebrew Doctors say It is commanded by the Law in Deut. 25. 5. 6. that a man shall marie the wife of his brother by the fathers side if they have beene maried or if they have beene betrothed together if he dye without seed Brethren by the mothers side onely are not counted brethren in this case of marying the brothers wife or for matter of inheritance c. Maimony in Misneh tom 2. in Iibbum and Chalitsah chap. 1. S. 1. 7. See the annotations on Deut. 25. seed a childe which may bee counted thy brothers who is deceased that his name be not wiped away out of Israel Deut. 25. 6. Otherwise excepting this case it was unlawfull for a man to have his brothers wife Levit. 18. 16. and 20. 21. Vers. 9. not be his but stand up with his brothers name as his brothers childe though this was onely for the first borne all the rest should have beene counted his owne Deut. 25. 6. So the Chaldee translateth that the seed should not bee called by his name when or if at any time Whensoever spilled or corrupted which the Greeke translateth shed or spilled An unkinde and most unnaturall fact to spill the seed which by Gods blessing should serve for the propagation of man-kinde and in this man for the propagation of the sonne of God according to the flesh in whom all nations of the earth should be blessed Gen. 22. 18. which made the sinne most impious and hastened Onans speedy death from the hand of God Vers. 11. Remaine or sit dwell a widow so sending her home to her fathers house but without permission to mary another man yet not purposing she should have his sonne for whom hee made her stay This was in him very injurious which God soone chastened him for by the death of his wife and giving him over to incest with his daughter in law By the law in Levit. 22. 13. a widow that had no childe might returne to her fathers house and her estate was as in her youth he sayd in his heart as the Greeke explaineth it lest hee dye meaning I will not give her unto Selah to wife lest he dye also vers 14. An unperfect speech wherof see Gen. 3. 22. and an evill surmise that he had of Thamar as if shee had caused his other sonnes death Vers. 12. the daughter of Shuah the Greek translateth and Saua the wife of Iudas dyed was comforted after mourning for his wives death as Gen. 23. 2. and 24. 57. sheepe shearers At such times they used to have feasts 1 Sam. 25. 8. 11. So hee went to make merry after his mourning his friend the Greeke translateth Eira his shepheard reading for Regneh a friend without vowels Rogneh a shepheard and so in verse 20. but the Chaldee translateth friend and it hath the name in Hebrew of feeding-together and so generally of society friendship neighbourhood Timnath or Thamna a citie in the Philistines country which also befell to Iudahs children for a possession Ios. 15. 57. There Sampson tooke a wife Iudg. 14. 1. c. Vers. 14. wrapped
as the Moone it shall be established for ever Psal. 89. 37. 38. in the necke that is thou shalt beat downe and put to flight thy enemies as the Chaldee explaineth it thus thy hand shall prevaile against thy enemies thy foes shall be scattered they shall be turned backward before thee and Thargum Ierusalemy saith thy hand shall avenge thee on thy enemies The performance of this promise David the first King of Iudah celebrateth saying thou hast given me the necke of my enemies Psal. 18. 41. And after Iosuahs death Iudah was the first that went up to fight for Israel against the Canaanites and got the victory Iudg. 1. 1. 2. 4. 8. c. bow-downe acknowledging the dignitie of this tribe above the rest For this tribe was the foremost of all in their marching through the wildernesse Numb 10. 14. and the Prince of this tribe was the first that offered at the dedication of the altar Numb 7. 11. 12. and foremost in battell against their rebellious brethren Iudg. 20. 18. the first Iudge that saved Israel was of this house Iudg. 3. 9. and God chose this tribe and David out of it to settle the Kingdome of Israel in his stocke for ever Psal. 78. 68. 70. 71. and 89. 20. 21. 28. 30. 36. 37. and to our Lord Iesus who came of Iudah all knees doe bow Philip. 2. 10. Vers. 9. renting-lions whelp As there are sundry sorts of Lions so they have sundry names Iob 4. 10. 11. and above other the Lyon is a kingly beast strong Prov. 30. 30. bold Prov. 28. 1. stout-hearted 2 Sam. 17. 10. and of a terrible countenance 1 Chro. 12. 8. Such are fit to be kings armes and twelve such were stayes for the steps of King Solomons throne 2 Chron. 9. 18. 19. This kind here mentioned is greedy to teare his prey and therof hath his name Psal. 17. 12. being a prophesie of the valiant worthies that should come of Iudah make a prey of their enemie as Othoniel Iudg. 3. 9. 10. David 2 Sam. 8. and especially Christ called the Lion of the tribe of Iudah Rev. 5. 5. couched lay downe to rest after hee hath taken the prey this was fulfilled when after Davids conquests all Israel had rest under Solomon 1 King 4. 25. and after Christs victorie he went upon high and sate him downe at the right hand of God Psal. 68. 19. Mark 16. 19. 1. Cor. 15. 25. Balaam used such similitudes speaking of the valiant acts of Israel Num. 23. 24. couragious or harty-lion named Labi of leb an hart By these three is signified the growth of the Kingdome of Iudah from Princes to Kings and from David to Christ in whom all glory resteth The Chaldee paraphraseth thus He shall have dominion in the beginning and in the end the kingdome of the house of Iudah shall be magnified for from the judgement of death thou hast rid thy soule O my sonne he shall rest and dwell in strength as a Lyon and as a couragious-lion and there shall bee no kingdome that shall stirre him Vers. 10. The scepter or The tribe The Hebrew Shebet whence the Greeke word sceptron and English scepter is derived signifieth astaffe or rod and is by Moses applied to the tribes of Israel whereof see the 16. and 28. verses following and so the Greeke interpreters doe often translate Sceptron for Shebet atribe 1 Sam. 10. 19. 20. 21. 1 King 11. 32. 35. 36. c. The prophesie is of Iudahs tribe to continue distinct untill Christs comming whereas the other ten tribes were scattred and confused by their captivity 2 King 17. out of w ch they returned not as the tribe of Iudah with Benjamin did from Babylon Ezra 1. 5. It may also imply the power of government which should be in this tribe for Shebet a scepter sometime so meaneth Psal. 45. 7. And so the Greeke here translateth it a Prince and the Chaldee one that hath dominion and Thargum Ierusalemy Kings shall not cease from the house of Iudah And elsewhere the scripture saith of Iudah came the Governour 1 Chron. 5. 2. lawgiver or statute-maker writter of decrees a title of government given sometime to God himselfe Esay 33. 12. sometime to the governors set of God Numb 21. 18. So the Greeke here translateth it Governour and in reference to this prophesie God saith Iudah my law-giver Psal. 60. 9. his feet that is borne of and brought up by him for so this phrase meaneth Deu. 28. 57. and 33. 3. the feet being sometime used for the whole leg or thigh which word was used before Gen. 46. 26. and so the Greeke here translateth out of his thighes Shiloh by interpretation The prosperer the Safe-maker or His sonne to weet of a virgin that is Christ who was to spring out of Iudah Heb. 7. 14. This the Chaldee paraphrast confirmeth saying Hee that hath dominion shall not bee taken away from Iudah nor a Scribe from his childrens children untill the Christ come whose the Kingdome is and him shall the peoples obey The Ierusalemy Thargum also saith Kings shall not cease from the house of Iudah nor Doctors that teach the law from his childrens children untill the time that the King Christ doe come whose the kingdome is and all kings of the earth shall be subject unto him Likewise in Breshith rabba upon the word Shiloh it is sayd this is the Christ and R. D. Kimchi in the root Shil expoundeth it his sonne and saith it is a prophesie of David or of the Christ. The Hebrew hath an unusuall manner of writing implying his son and her son as a prophesie that he should bee of Mary the Virgin of the linage of Iudah obedience or gathering of peoples that is the peoples Iewes and Gentiles shall gather unto and obey Christ. This the Chaldee paraphrasts both confirme the Greeke also to like effect hee shal be the expectation of nations Compare Esa. 11. 10. Rom. 15. 12. Esa 42. 4. Mat. 12. 21. Vers. 11. asse-colt or yong-asse great men used to ride upon such Iudg. 10. 4. and 12. 14. and 5. 10. to bind such to the vine seemeth to meane great store of vines which should bee in the land of Iudah as was in Engeddi and other places Song 1. 13. Ios. 15. 62. that men should tye their asses to them as to other common trees that grow in every field The Chaldee paraphrast by this vine understandeth figuratively Ierusalem and by the asse-colt the people of Israel and thus expoundeth it Israel shall dwell round about his citie the peoples shall build his temple the just men shall be round about it and the doers of the law in the doctrine thereof This also may be referred to Christ the King who being just and meeke came riding into Ierusalem upon an asses colt Zachar. 9. 9. Ioh. 12. 14. 15. Mat. 21. 2. 5. 7. a figure of the people of the Gentiles brought unto Christ for him to ride upon and by this prophesie of
Hebrew doctors gathered from Deut. 21. 13. she shall bewaile her father and her mother a moneth of daies those thirtie daies they might not trim the haire of their head or beard nor weare white new garments nor marrie and the like Maimony ibidem ch 6. Vers. 11. inhabitants Hebrew inhabitant and Canaanite See Gen. 10. 16. heavy in Greek great as before in verse 9. was called Hebrew he that is every one called see the notes on Gen. 16. 14. The mourning Hebr. Abel Mizaim Vers. 15. peradventure or it may be The guilty conscience causeth feare Levit. 26. 36. rewarded him that is done of our owne accord unto him Vers. 16. commanded that is sent some on their message to Ioseph and after went themselves verse 18. The word command is effectually to procure a thing to be done as God commandeth his blessings and mercies by effectuall sending them Psal. 42. 9. and Levit. 25. 21. Deut. 28. 8. where the Greeke translateth send Here the Greeke expoundeth it they came unto Ioseph and said Vers. 17. of the God by this speech they seem both to insinuate their repentance and faith to obtaine mercy at Gods hand and use a reason to obtaine the like at Iosephs For if we forgive men their trespasses our heavenly Father will also forgive us otherwise not Mat. 6 12. 14. 15. Wherefore it is said forgive one another even as God for Christs sake forgave you Ephes. 4. 32. But the Hebrew Doctors observe a difference betweene dammage to our neighbour in his goods and hurts or injurie to his person which here was Iosephs cause They say hee that doth his neighbour dammage in his goods when hee hath paid that which hee ought to pay atonement is made for him But he that hurteth his neighbour although hee gave unto him for satisfaction the five things namely 1. dammage it selfe as when eye must bee given for eye tooth for tooth 2. for the smart 3. for his healing 4. for his resting from his labour 5. for his shame or dishonour of which see the notes on Exod. 21. 19. yet atonement is not made for him yea though he should sacrifice to God all the Rams of Nebaioth Esay 60. 7. yet atonement is not made for him nor his iniquitie forgiven unill he request it of him that was hurt and he doe forgive him Maimony in Misneh Tom. 4. treat of Hurt and dammage chap. 5. S. 9. Vers. 21. unto their hart that is friendly comfortably and which pleased them as that which came into Solomons heart 2 Chron. 7. 11. is expounded that which he was pleased to do 1 King 9. 1. See also the notes on Gen. 34. 3. Here Ioseph is an example of lenitie and readinesse to forgive and to doe good for evill as Christ teacheth all Matt. 5. 44. So the Hebrew canons say It is unlawfull for him that is hurt to bee cruell and not to forgive this is not the way of the seed of Israel But when hee that did the hurt doth request it and aske grace of him once or twise and hee kneweth that hee turnes from his sinne and repenteth of his evill hee shall forgive him Maimony in his said treat of Hurt and dammage ch 5. S. 10. Vers. 23. third generation or third sonnes So was his blessing begun to bee accomplished Gen. 49. 22. and 28. 19. borne that is brought up Of Machir see Num. 32. 39. Vers. 24. visiting c. that is will surely visit meaning in mercy See Gen. 21. 1. This was a testification of his faith in Gods promises as is written by faith Ioseph at his ending made mention of the departure of the sonnes of Israel and gave commandement concerning his bones Heb. 11. 22. The land of Canaan was a signe of their heavenly inheritance as before is shewed on Gen. 12. 5. 17. 8. Heb. 11. 13. 14. 16. and there Christ rising from the dead should bee the first fruits of them that slept by whom the resurrection of the dead which Ioseph exspected was to come 1 Cor. 15. 20. 21. 22. And there many bodies of the Saints which slept arose and came out of the graves after Christs resurrection Matt. 27. 52. 53. Vers. 25. from hence or from this place the Greeke addeth with you This charge was fulfilled when at their going out of Egypt Moses tooke the bones of Ioseph with him Exod. 13. 19. which afterward were buried in Sechem Iakobs purchase and Iosephs sonnes heritage Ios. 24. 32. Stephen sheweth that the other Patriarchs the sonnes of Iakob were buried also in Sychem in the land of Canaan Act. 7. 16. Vers. 26. old Hebrew sonne of 110. yeeres Gen. 5. 32. The same was the age of Iesus or Iosuah when he dyed the conqueror of Canaan and one of Iosephs seed Ios. 24. 29. an arke or chist coffin to be ready at their removall out of Egypt This death of Ioseph whereat the first book of Moses endeth was after the creation of the world 2369. yeeres ANNOTATIONS VPON THE SECOND BOOKE OF MOSES CALLED EXODVS VVHEREIN BY CONFERRING THE HOly Scriptures comparing the Chaldee and Greeke versions and other records of the Hebrewes MOSES his Words Lawes and Ordinances are explained BY HENRY AINSWORTH PSAL. 103. 7. The Lord made knowne his wayes unto Moses his acts unto the sonnes of Israel ACTS 7. 38. This is that Moses which was in the Chruch in the wildernesse with the Angel which spake to him in the mount Sina and with our fathers who received the lively Oracles to give unto us IOHN 1. 17. The Law was given by Moses but Grace and Truth came by Iesus Christ. LONDON ¶ Printed by Miles Flesher for John Bellamine and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of EXODVS THis second booke of Moses sheweth the increase and oppression of Israel in Egypt the sending of Moses to deliver them the tenne plagues of God upon Egypt the bringing out of Israel with strong hand the leading of them through the sea where Pharaoh was drowned the safe conducting of them in the wildernesse the Covenant betweene God and them at Mount Sina where he gave them Lawes and Iudgements and Statutes ordaining a Priesthood for his service and erected a Tabernacle for to dwell therein among them More particularly ISrael increase are oppressed in Egypt and their sonns drowned Chap. 1 Moses his birth education pietie and persecution 2 Moses keeping sheepe seeth a vision and is sent to deliver Israel 3 He is confirmed by signes is sent with Aaron to Pharaoh and Israel 4 Pharaoh resisteth and vexeth Israel they cry out of Moses and grieve him 5 God incourageth Moses and sends him again to Israel and Pharaoh 6 Moses worketh miracles and is resisted by Pharaohs sorcerers 7 Egypt is plagued with Frogs Lice and Flies Pharaoh is hardned 8 Moe plagues of Murrain Boyls and Haile yet Pharaoh resisteth 9 Plagues of Locusts and Darknesse Pharaoh is more hardned 10 Egypt is appointed to the spoile
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
contemptible thing in them nor evill name And generally able men are such as have a strong or couragious heart to deliver the oppressed out of the oppressors hand as it is said of Moses he stood up and saved them Exod. 2. 17. Maimony in Sanhedrin chap. 2. S. 7. men of truth the Greeke calleth them just men So in Zach. 7. 9. judgement of truth the Greek there translateth just judgement Againe justice is put for truth in Psal. 52. 5. because these vertues are neere allied So in the Hebrew canons it is explained Men of truth are such as follow after justice for it selfe out of their owne minde doe love the truth and â—â—te violent wrong and flee from all kinde of injustice Maimony in Sanhedrin c. 2. S. 7. covetousnesse or gainâ— lucre The Chaldee translateth hating to receive Mammon The Apostle expoundeth it not greedy of filthy lucre 1 Tim. 3. 3. 8. Sometime there is added gaine of money as Iudg. 5. 19. which the Apostle calleth love of money 1 Tim. 6. 10. The Hebrewes explaine it thus Hating covetousnesse even 〈◊〉 owne Mammon or Riches they hasten not thereto 〈◊〉 〈…〉 greedy to gather riches for whose hasteneth 〈…〉 h want shall 〈◊〉 upon him Maimony in San 〈…〉 c. 2. S. 7. The love of lucre is the corruption 〈◊〉 〈…〉 stice Deut. 16. 19. 1 Sam. 8. 3. Prov. 1. 19. Ezek. 〈…〉 Esa. 56. 11. Vnto the foure properties here 〈…〉 ed we may adde three â—â—oe which are na 〈…〉 Deut. 1. 13. Wise â—â—en and understanding and knowne under which seven all other vertues and good qualities are implyed The Hebrew Doctors say of the most inferiour magistrates whom they call the Court of three men there must be in every one of them these seven things wisedome meeknesse the feare of God hatred of MaÌ„mon love of the truth love of their fellow creatures that is of other men and that they be men of good name Maimony in Sanhedrin c. 2. S. 7. See Num. 11. Deut. 1. and 17. rulers or princes captaines of thousands in Greeke Chiliarchs such we English Chiefe Captaines Acts 21. 31. 32. Revel 6. 15. as the next Centurions Vers. 22. at all time alwaies ready to heare the causes brought the Greeke saith every houre But the Sabbaths and feast daies were excepted from these as from all other civill affaires Levit. 23. 3. 7. 8. 21. c. and by the Iewes canons the evening before the Sabbath was also excepted from such judgments notwithstanding this generall speech at all time Maimony in Sanhedrin c. 11. S. 2. and 3. And they used in Israel as hee there sheweth in Sanhedrin c. 3. S. 1. the lesser courts to sit from morning prayer till the sixt houre of the day that is till noone and the greater court sate from the daily sacrifice in the morning till the daily evening sacrifice let this be or it shall be c. make thou the burden so Moses calleth it in Deut. 1. 1â— Vers. 23. to stand that is to endure come to their place that is the land of Canaan whither they are travelling as Num. 10. 29. or return home with an end of their controversies without long waiting So ones house or home is called his place Iudg. 7. 7. and 9. 55. and 19. 28. 29. Vers. 25. Moses chose by the peoples consent who brought fit men unto him Deut. 1. 13. 14. c. made them Hebr. gave or set them heads that is rulers This he did with a charge unto the rulers to judge justly see Deut. 1. 16. 17. Vers. 27. his way or himselfe as Gen. 12. 1. And by Num. 10. 29. 32. it appeareth that Moses earnestly requested his comming againe to guide the people CHAP. XIX 1 The people come to Sinai 3 God calleth Moses up into the â—ount and by him propoundeth unto Israel the keeping of his covenant 8 The peoples answer that they would doe all is returned to the Lord. 10 The people are sanctified against the third day 12 The mountaine is bounded and must not be touched 16 The fearefull presence of God upon the mount 19 whereat Moses is afraid 21 The people and priests are againe charged not to breake their bounds upon paine of death IN the third Moneth after the going forth of the sonnes of Israel out of the land of Egypt in the same day came they into the wildernesse of Sinai For they had journied from Rephidim and were come to the wildernesse of Sinai and encamped in the wildernesse and there Israel camped before the mountaine And Moses went up unto God and Iehovah called unto him out of the mountaine saying Thus shalt thou say to the house of Iakob and tell the sonnes of Israel You have seene what I did unto the Egyptians and I have borne you upon Eagles wings and brought you unto my selfe And now if hearkning ye will hearken unto my voice and keepe my covenant then yee shall be a peculiar treasure unto me above all peoples for all the earth is mine And you shall be unto me a kingdome of priests and an holy nation These are the words which thou shalt speake unto the sonnes of Israel And Moses came and called for the Elders of the people and laid before their faces all these words which Iehovah commanded him And all the people answered together and said All that Iehovah hath spoken wee will doe And Moses returned the words of the people unto Iehovah And Iehovah said unto Moses Loe I come unto thee in the thicke cloud that the people may heare when I speake with thee and may beleeve in thee also for ever And Moses told the words of the people unto Iehovah And Iehovah said unto Moses Go unto the people and sanctifie them to day to morrow and let them wash their clothes And let them be ready against the third day for in the third day Iehovah will come downe in the eyes of all the people upon mount Sinai And thou shalt set bounds unto the people round about saying Take heed to your selves that yee goe not up into the mountaine or touch the border of it all that toucheth the mountaine shall die the death There shall not a hand touch it but hee shall be stoned with stones or shot through with a shot whether it bee beast or man it shall not live when the sound of the trumpet is drawne long they shall goe up into the mountaine And Moses went downe from the mountaine unto the people and hee sanctified the people and they washed their clothes And hee sayd unto the people Be ye ready against the third day come not yee nigh unto a Wife And it was in the third day when it was morning that there was voices and lightnings and a heavy cloud upon the mountaine and the voice of the trumpet exceeding strong and all the people that was in the Campe trembled And Moses brought forth the people out of the Campe to meet with God and they stood at the nether part
sacrificers went up unto it and downe from it 2 Chron. 4. 1. Levit. 9. 22. nakednesse that is uncomely parts or shame as the Greeke translateth it which as honesty would have covered from the eyes of man Gen. 9. 22. 23. so religion teacheth us to cover in the presence of God And this rule extendeth to the comely covering of all parts of our body 1 Cor. 11. 4. 5. 13. especially to hide our spirituall shame and nakednesse Revel 16. 15. Wherefore God appointed linnen breeches to cover the nakednesse of the Priests Exod. 28. 42. 43. covereth of his grace the nakednesse of all his people Ezek. 16. 8. Rev. 3. 18. CHAP. XXI 2. Iudiciall lewes for men servants 5 For the servant whose eare is bored 7 For women servants 1â— For man 〈…〉 ter 16 For stealers of men 17 For cursers of parents 18 For smiters 22 For hurting a womâ—n with child 26 For maiâ—ing a servant 28 For an oxe that goreth 33 For him that is an occasion of harme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND these are the Iudgments which thou shalt set before them When thou shalt buy an Hebrew servant six y 〈…〉 hee shall serve and in the seventh hee shall goe out free for nothing If hee came in with his body hee shall goe out with his body if hee were the husband of a wife then his wife shall goe out with him If his master have given him a wife and shee have borne him sonnes or daughters the wife and her children shall bee her masters and he shall goe out with his body And if the servant saying shall say I love my master my wife and my sonnes I will not go out free Then his master shall bring him unto the gods hee shall also bring him unto the doore or unto the doore post and his master shall bore his eare through with an aule and hee shall serve him for ever And when a man shall sel his daughter for a maid servant she shall not goe out as the servants goe out If she be evill in the eyes of her master that * or hath betrothed her to himselfe he doe not betroth het then shall he let her be redeemed to a strange people hee shall not have power to sell her for that h 〈…〉 hath unfaithfully transgressed against he 〈…〉 And if he shal betroth her to his son he shal 〈…〉 doe unto her after the rightfull manner of daughters If he take him another wife her food her raiment her mariage dutie shall he not w th draw And if he do not these three unto her then shall shee goe out freely without money He that smiteth a man he die shall be put to die the death And if he hat 〈…〉 not lien in wait but God hath occasionally delivered him into his hand then I will appoint thee a place whither he shal flee And when a man shall come presumptuously upon his neighbour to slay him with guile from my altar shalt thou take him to die And hee that smiteth his father or his mother shall be put to die the death And heâ— that stealeth a man and selleth him or he be found in his hand shall bee put to die the death And hee that curseth his father or his mother shall be put to dye the death And when men contend and a man smite his neighbour with stone or with fist and hee die not but falleth on bed If he rise againe and walke abroad upon his staffe then the smiter shal be innocent onely hee shall give his sitting still and healing he shal heale him And when a man smite his man-servant or his woman servant with a rod and hee dye under his hand avenging hee shall bee avenged But if he continue a day or two dayes he shall not be avenged for he is his money And when men striue and strike a woman with childe and her births depart from her and there be no mischiefe punishing he shal be punished according as the womans husband will lay upon him and he shall give by tâ—â— judges And if mischiefe be then shalt thou give soule for soule Eie for eye tooth for tooth hand for hand foot for foot Burning for burning wound for wound stripe for stripe And when a man shall smite the eye of his man-servant or the eye of his woman-servant and corrupt it he shall send him away free for his eye And if hee shall smite out the tooth of his man-servant or the tooth of his woman-servant hee shall send him away free for his tooth And when an oxe shall push a man or a woman that he die the oxe shall be stoned with stones and his flesh shall not be eaten and the owner of the oxe shall be innocent And if the oxe were a pusher in times past and it hath beene testified to his owner and hee hath not kept him in but that he hath killed a man or a woman the oxe shall bee stoned and his owner also shall be killed If a ransome be laid upon him then he shall give the redemption of his soule according to all which shall be laid upon him Whether hee have pushed a sonne or pushed a daughter according to this judgment shall it be done unto him If the oxe have pushed a man-servant or a woman-servant he shall give unto his master thirtie shekels of silver and the oxe shall be stoned And when a man shall open a pit or when a man shall digge a pit and not cover it and an oxe or an asse fall there The owner of the pit shall pay hee shall render money to the owner of it and the dead beast shall be his And when a mans oxe shall strike his neighbours oxe that hee die then they shall sell the living oxe and divide the money of it and the dead also they shall divide Or if it be knowne that the oxe was a pusher in time past and his owner hath not kept him in paying he shall pay oxe for oxe and the dead shall be his owne Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 18. Section of the Law called Mishpatim that is Iudgments See Genes 6. 9. THE Iudgments the Iudiciall lawes annexed to the Law or ten Commandements fore-given Ex. 20. for punishment of transgressors as the ordinances about Gods worship and sacrifices are commonly called statutes or decrees Exod. 12. 24. 43. and 27. 21. and 29. 9. Lev. 3. 17. and 6. 18. 22. The Greeke here and often tran lateth them Dicaiomata Iust judgements and so the Holy Ghost useth the word in Revel 15. 4. The statutes and judgements are often distinctly mentioned Deut. 4. 1. 5. 45. and 5. 1. and 12. 1. and sometime the Law or Commandements annexed with them Deut. 6. 1. and 26. 17. Mal. 4. 4. And these Iudicials were propounded by Moses not by expresse voice of God unto the people as were those ten Words in Exod. 20. before them that is the Israelites and in speciall the Magistrates
reached but to the Iubilee so sometime it is but during life as 1 Sam. 1. 22. Thus by all meanes God provided to keepe men out of bondage as he had brought them out of Egyptian servitude to be his servants Levit. 25. 42. Nehem. 5. 8. And the Apostle saith If thou canst be made free use it rather 1 Cor. 7. 21. Especially God taught them hereby to labour for the Libertie which Christ at his Iubilee should bring unto them Ioh. 8. 32. 34. 36. and not to be the servants of men 1 Cor. 7. 23. And by this outward state of servants led them from the bondage of the Law at mount Sina to the freedome of the Gospell at mount Sion Galat. 4. 24. 25. 26. c. For the aule through the eare signified the sharpe iron precepts which men were bound to obey in their going out and comming in their whole administration till either the death of the master or the Iubilee did release them So the Apostle saith The Law hath dominion over a man as long as he liveth c. When wee were in the flesh the passions of sinnes which were by the Law wrought effectually in our members to bring forth fruit unto death but now we are delivered from the Law that being dead wherein we were held that we should serve in ne 〈…〉 of the spirit and not in oldnesse of the letter Romans 7. 1. 5. 6. Vers. 7. sell his daughter which the Hebrew canons say hee might not doe but while shee was a girle under the age and state of mariage not after neither might he sell her but for extreme povertie when he had nothing left of goods moveable or unmoveable unto the cloathes on his backe Maimony treat of Servants chap. 4. Sect. 1. 2. An example hereof was among the poore Iewes returned our of Babylon Nehem. 5. 1. 5. 8. maid-servant or hand maid see Gen. 16. 1. This servitude by the Law must bee but till the seventh yeere as was before for men-servants whom the Magistrates sold or till the Iubilee if it fell out before Deut 15. 12. Levit. 25. 40. or by the Hebrew canons till the death of her master as the servants that is as slaves basely and with dishonour for the Hebrew men and women might not be made to serve as servants but as hired persons and sojourners Levit. 25. 39. 40. Although therefore this by some is referred to the former law of men-servants in verse 2. 3. c. yet the Greeke translation changeth the gender and so understandeth it of bond-women or slaves And the Iew Doctors referre it to that which followeth in verse 26. 27. that an Hebrew handmaid goeth not out for losse of limme as of eye tooth c. but must receive satisfaction for such hurts as any other of Israel according to the Law in verse 24. Maimony treat of Servants chap. 4. Sect. 6. Vers. 8. evill that is displeasing as the Greeke also translateth it that he doe not betroth her unto himselfe oâ—to his sonne verse 9. Or who hath betrothed her to himselfe for the Hebrew hath both readings the first in the line the latter in the margine And the writing differeth in the eye * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not and to to himselfe but hath no difference in the eare so Moses hearing it of God did by his spirit write both and the margine is that which in the Hebrew is noted to be read The Hebrew Doctors in Thalmud Bab. in Nedarim chap. 4. fol. 37. b. say The words read and not written and written and not read were the tradition of Moses from mount Sinai that is as the Hebrew scholion on that place noteth so Moses received in Sinai and delivered to Israel The Chaldee version in this and other the like places translateth according to the margin an evident proofe that these divers readings were not added by the Masorites as some thinke seeing the Masorites were not so ancient The Greeke copies here varie some having hath betrothed her to him othersome hath not betrothed and so Theâ—lotio and Symmachus also translated hath not betrothed The meaning seemeth to bee if he take dislike of her either before or after shee is betrothed By the Iewes canons An Hebrew maid might not be sold but unto one who either himselfe or his sonne might betroth her when she was mariageable As a man might not sell his daughter to his sonne because she was not meet for her master who was her brother nor for her masters sonns because shee was his fathers sister Maimony treat of Servants chap. 4. Sect. 11. shall he let her or cause her to be redeemed the Greeke translateth he shall redeeme her The Hebrewes say If her master have bethrothed her to him-selfe or to his sonne she is as other betrothed women and goeth not out but by the death of her husband or by bill and the commandement to betroth is before the commandement to redeeme If her master dye his sonne cannot betroth her to himselfe because she goeth out free by her masters death Maimony treat of Servants chap. 4. Sect. 7. 8. to a strange people that is to any stranger the Chaldee interprets it to another man And Maimony in the foresaid place Sect. 10. saith he may not sell her nor give her to another man whether he be one farre off or neere and if he either sell or give her it is nothing that he doth unfaithfully transgressed or dealt deceitfully and treacherously failing of that which was expected at his hands The Chaldee translateth he hath ruled over her Vers. 9. of daughters which the Chaldee explaineth of the daughters of Israel as is right and custome to be done with all other maids which are not servants This may be understood of giving a a dowrie as Exod. 22. 16. 17. and all other priviledges of a free woman Vers. 10. take him this the Greeke interpreteth take to himselfe though it may imply both the father and the sonne forespoken of her mariage dutie the due benevolence betweene man and wife such as the Apostle speaketh of 1 Cor. 7. 3. and so the Greek translateth it conversation or companying together the Hebrew Doctors also explain it from the phrase in Gen. 19. 31. to goe in unto her after the way of all the earth Vnto these three the Hebrewes adde seven moe their words are When a man marieth a wife whether she be a virein or otherwise be she great or small a daughter of Israel or a proselyte he oweth unto her ten things and she oweth foure Of the ten three are in the Law her food her rayment and her mariage duty that is to goe in unto her after the manner of all the earth And seven are by the doctrine of the Scribes The first is the principall of the dowrie which for a maid was fiftie shekels as is noted on Exod. 22. 17 and the other are called conditions of the dowrie and they are these to heale her
if she be sicke to redeeme her if she be taken captive to bury her if she dye and to let her be nourished of his goods and to dwell in his house after he dye all the time of her widowhood that her children which shee hath by him be nourished of his goods after his death untill they be espoused that her male children which she hath by him be heires of her dowrie above their portion of inheritance which they have with their brethren And the foure things which she oweth are that the workes of her hands be his that her presence or attendance be upon him that he eat of all the fruits of her goods during her life and if she die while he live that he be her heire hee is before any man in inheriting that she hath Maimony treat of Wives chap. 12. Sect. 1. 2. 3. withdraw or keepe backe as the word signifieth in Numbers 9. 7. the Greeke translateth it defraâ—â— which word Paul useth in speech of the like thing Defraud not one the other 1 Cor. 7. 5. Vers. 11. these three mentioned last in verse 10. or one of those three fore-mentioned touching her bethrothing to himselfe or to his sonne or her redeeming In this latter sense Maimony expoundeth it in his treat of Servants chap. 4. Sect. 9. freely or for nothing as verse 2. Vers. 12. that smiteth to wit wilfully as the next verse manifesteth See the notes on Gen. 9. 6. put to die or made to die that is killed by the Magistrate and the doubling of the word maketh the charge more strait for no ransome might be taken for the life of a wilfull murderer Numbers 35. 31. The Hebrew Doctors say Foure deaths were in Israel by the Iudges Stoning and Burning and Slaying with the sword and Strangling or Hanging Stoning was heavier than burning and burning heavier then killing with the sword and the sword heavier then strangling All that were to be stoned to death by the law were eighteene namely these 1 Hee that lieth with his owne mother 2 or with his fathers wife 3 or with his daughter in law 4 or with a betrothed maid 5 or with the male 6 or with any beast 7 The woman that lieth downe to a beast 8. The blasphemer 9 He that worshippeth on Idoll 10 or that giveth of his seed to Molech 11 He that hath a familiar spirit 12 and the Wizard Leviticus 20. 27. 13 The inticer to idolatrie Deuter. 13. 6. 14 and the withdrawer or thruster away to idolatrie Deuteronomie 13. 13. 15 The witch 16 The prophaner of the Sabbath 17 He that curseth his father or his mother 18 and there bellious some Deuter. 21. All that were to be burned were ten 1 The priests daughter that playeth the whore under her husband 2 and he that lieth with his daughter 3 or with his daughters daughter 4 or with his sons daughter 5 or with his wives daughter 6 or with her daughters daughter 7 or with her sonnes daughter 8 or with his mother in law 9 or with the mother of his mother in law 10 or with the mother of his father in law Who so lay with any of these whiles his wife lived was to be burned The killed with the sword were two 1 The murderer 2 and the drawne away to idols Deuteâ—onomie 13 15. The strangled were sixe 1 He that lieth with another mans wife 2 Hee that smiteth his father or his mother 3 Hee that steales a soule of Israel 4 The Elder that rebelleth against the decree of the Senate Deuteronomie 17. 12. 5 The false Prophet 6 and he that prophesieth in the name of another god So there are â—ound in all which were to be slaine by the Magistrate thirty and sixe Maimony in Sanhedrin chap. 14. Sect. 1. 4. and chap. 15. Sect. 10. 13. Thalmud Bab. in Sanhedrin chap. 7. and 9. Likewise the Chaldee paraphrase on Ruth 1. 17. in the Masorites Bible saith Naomi said wee have foure judgements of death for malefactors Stoning with stones Burning with fire Killing with the sword and Hanging on tree Vers. 13. not lâ—en in wait not hunted as 1 Samuel 24. 12. The Greeke translateth not willing See this more explained in Num. 35. 22. 23. occasionally delivered or offered by chance an example whereof is set downe in Deut. 19. 5. The Greeke and Chaldee translate delivered a place in the land of Canaan the cities of refuge whereof see Num. 35. 6. c. before that there were not any vnlesse Gods Sanctuary and Altar in the wildernesse as may be conjectured by the verse here following and the practice of Ioab 1 Kin. 2. 28. Vers. 14. shall come presumptuously or shall deale proudly the Chaldee saith doe wickedly It meaneth wittingly wilfully and presumptuously from my in Chaldee from before my altar The Greeke addeth and flee unto the altar from my altar shalt thou take him c. But Thargum Ierusalemy expoundeth it thus though hee be the high priest who standeth and ministreth before me from thhnce shall yee take him and kill him Ioab fearing his life fled unto and caught hold on the hornes of the altar 1 King 28. and among the Heathens altars were places of refuge The wilde beast hath the Rocke for a refuge and seruants the altars of God saith Euripides in Supplic to die or unto death that is to put him to death as the Greeke and Chaldee translate Vers. 15. his father c. though he kill him not yet hee is to die for it as by comparison with the 12. verse appeareth So the Hebrew Doctors also expound it but with limitation for they teach if a childe smite father or mother and leave no print of the stripe on the flesh he is to be punished but not with death if hee leave an impression or skarre or that which is equivalent as when hee smiteth his father on the eare and maketh him deafe such a one is to be put to death as Maimony sheweth it treat of Rebels chap. 5. Sect. 5. 6. Vers. 16. a man any of the sonnes of Israel saith the Greeke translation and also the Chaldee paraphrase And so doth Moses explaine this Law in Deut. 24. 7. a soule that is man woman or child of his brethren of the sonnes of Israel Vers. 17. curseth or speaketh evill to revileth useth light vile and reproachfull speech see Genesis 12. 3. put to die the holy Ghost in Matth. 15. 4. following the Greeke version translateth let him be ended with death that is killed This law is repeated in Levit. 20. 9. The Hebrew Doctors say that if he curse them either alive or dead hee is to be stoned to death for it But they restraine this to his next parents onely if he curse his grand-father they teach hee is not to be stoned but punished as for cursing anotherman Maimony treat of Rebels chap. 5. Sect. 1. 2. Vers. 18. fist so the Greeke translateth but the Chaldee is a clod of earth falleth that is lieth on
or keepeth his bed through infirmitie Vers. 19. innocent and so quit and not punished as a murderer though for the hurt hee is to satisfie as after is shewed give his sitting that is pay for his sitting or ceasing from labour and losse of time So the Greeke translates But hee shall pay for his ceasing from labour and for the charges of healing Here also is to be understood that if he have caused a blemish in his neighbour he is also to pay for it Levit. 24. 19. 20. And the Hebrew Doctors gather from Deut. 22. 29. that hee must pay also for the smart or paine and from Deuter. 25. 11. 12. that hee must pay for the shame or dishonour if any be So they have set downe in such cases five penalties 1 for the hurt or blemish 2 for the paine 3 for the healing 4 for the losse of time 5 and for the shame or dishonour of which some must pay all five some foure some three some two some one as the cases doe fall out Maimony treat of Hurts and dammages chap. 1. and 2. healing he shall heale that is soundly and throughly heale meaning by his charges as the Greeke sheweth and as the Chaldee translateth hee shall pay the hire of the Surgeon Wherefore in the Iewes canons it is set downe If hee that did the hurt say my selfe will heale thee or I have a Surgeon that will heale for 〈◊〉 thing they shall not yeeld unto him but he must bring an approved Surgeon and heale him for reward If the patient transgresse against the words of the Surgeon and so make his owne sicknesse or sore more heavy the other is not bound to heale him Maimony treat of Hurts chap. 2. Sect. 18. 20. Moreover they say There are blowes wherein is contempt and a little paine but as hurt for such the Magistrates appointed mulcts or forfaits As he that kicked his neighbour with his foâ—t paid five shekels he that smote him with his thigh paid three shekels hee that bent his fist and smote him paid thirteene shekels if he smote him with the palme of his hand one shekell If he wrung him by the eare or plucked off his haire or did spit upon him hee paid an hundred shekels And thus he paid for every time he did it as if he kicked him foure times one after another hee paid twenty shekels and so for the rest Hee that affrighteth his neighbour although he fall sicke through feare hee is free from the judgement of men but guilty of the judgement of God to wit if he touch not his neigbour but maketh a noise behinde him or appeareth in a darke place or the lake S 〈…〉 he make a noise in his eare and make him deafe he is free from the judgement of man but guilty of the judgement of God But if he saâ—ite him ouâ—h 〈…〉 and make him deafe or touch him or thrust him when he affrighteth him or take hold on his garments or the like he is to pay for it Maimony treat of Hurts chap. 3. Sect. 8. 9. and chap. 2. Sect. 7. Vers. 20. man servant his slave which after in verse 21. is called his money but with Hebrew servants he might not thus deale Levit. 25. 39. 40. nor with another mans servant a rod or staffe such as is meet to give correction with wherefore the Hebrewes gather that if he smite him with a sword dagger stone or the like hee hath not the priviledge of this law but if the servant die of the blow though a yeere after hee must be killed for him Maimony treat of Murder chap. 2. S. 14. under his hand whiles he is in beating as the verse following manifesteth avenging Greeke with vengeance that is he shall surely be avenged or punished with death The Chaldee translateth judged This is meant by the Magistrate who is the Avenger under God Rom. 13. 4. Vers. 21. continue Hebr. stand which the Greek translateth live a day a large day of foure and twentie houres which is as much as two other daies which have each but twelve houres Iohn 11. 9. Thus the Iew Doctors explaine it if he continue foure and twenty houres and afterward die hee is not killed for him though he die upon the beating c. and what is that A DAY OR TVVO DAIES a day which is as two daies which is from time to time till that time againe Maimony treat of Murder chap. 2. sect 12. his money Hebr. his silver meaning bought with his money and so his owne But hee that smiteth a servant which is not his owne though he die not till after many daies yet shall he be put to death for him as for any other free man saith Maimony in treat of Murder chap. 2. Sect. 13. Vers. 22. births or childe as the Greeke translateth no mischiefe to the woman or childe the Chaldee expounds it no death but it implieth lesse also than death as the words following manifest The Greeke referres it to the childe translating if it be not figured that is have not the shape and proportion punished or amearsed mulcted topay a summe of money as this word is explained in Deut. 22. 19. And this mulct must be paid to the husband for the childe-birth and as the Hebrewes gather from the former lawes satisfaction must bee given beside to the woman for the dammage and for the paine Maimony treat of Hurts chap. 4. Sect. 〈◊〉 by the Iudges as the Chaldee saith by the sentence of the Iudges the Greeke translateth it with authoritie or dignitie Vers. 23. thou give speaking to the offender wherefore the Greeke changeth person hee shall give as it was in verse 22. Otliers referre it to the Iudge thou Iudge shalt give by thy sentence soule that is life Vers. 25. stripe or waile the print or marke of the blow in the flesh And all these except life for life 〈◊〉 Hebrew Doctors say may bee redeemed by money which they gather from Numb 35. 31. he shall take no ransome for the life of a murderer so that other maimes or hurts are not forbidden to be satisfied for and in respect of satisfaction it is said in Deut. 19. 21. thiâ—e eye shall not pitie c. Maimony in treat of Hurts chap. 1. Sect. 3. 4. Herein their opinion seemeth better than that of the Sadduces which insisted upon the letter of the Law to have limme for limme and stripe for stripe without redemption Our Saviour more fully openeth his Fathers Law for although the Magistrates must execute being called upon yet the plaintifes are taught meekenesse and moderation and not to avenge themselves nor to resist the evill but whosoever shall smite thee on the right cheeke turne to him the other also Matth. 5. 38. 39. Vers. 26. his man servant or his bond-man of the heathen not an Hebrew of whom hee spake before verse 2. Also his owne not another mans servant corrupt it that is perish it and as the Greeke translateth make it blinde
noted on v. 10. and this every of them severally for if five men bring one sacrifice they all impose hands upon it one after another saith Maimony in treat of Offring sacrifice c. 3. S. 9. By this rite the priests presented the Ram a figure of Christ unto God for them as a burnt-offring in whom they were also by faith to present their ownebodies a living sacrifice holy acceptable unto God w ch was their reasonable service Ro. 12. 1. Ver. 16. sprinkle this rite belonged to all burnt-offrings Lev. 1. 5. See the annotations there It figured the sprinkling of the blood of Iesus for our reconciliation and sanctification before God 1 Pet. 1. 2. Heb. 9. 12. 14. V. 17. cut the ram after the skin is flayed off Of this and other rites see the notes on Lev. 1. 6. c. V. 18. burnt-offring or whole burnt sacrifice in Heb. an ascension because it went up in fire all of it unto God see Gen. 8. 20. of rest of quieting or pacifying the wrath of God the Chaldee saith that it may be received with favourable acceptation so in v. 25. The Gr. translateth it a savour of sweet smell which phrase Paul useth Ephes. 5. 2. See the notes on Gen. 8. 21. fire offring in the Gr. it is called asacrifice in Chaldee an oblation The fire that sent up the sacrifices signified both the afflictions on Christ and his members for every one shall be salted 〈◊〉 Mar. 9. 49. 1 Pet. 4. 12. and the worke of Gods Spirit Mat. 3. 11. V. 19. the other Hebr. the second ram which was for th 〈…〉 consecration hands as they did in the former signifying that from God in Christ figured by that Ram they expected not only iustification and sanctification as by the two former sacrifices but consecration also to their office and grace from him to performe the same V. 20. the tip the highest part as the Chaldee explaineth it This putting of blood upon the eare c. was also used in the cleansing of the Leper Lev. 14. 14. So here it signified in the Priests the cleansing sanctifying of their eares to heare the word from the mouth of God which they should teach unto the people Ezek. 3. 17. 1 Cor. 11. 23. Esay 50. 5. Maâ— 7. 33. hand that their worke and administration might also be sanctified by the blood of Christ and acceptable to God Deut. 33. 11. Act. 5. 12. foot that their walking conversation might also be holy and their imperfections clensed by the same blood Phil. 3. 17. Gal. 2. 14. 1 Cor. 11. 1. The blood thus put on them from head to foot might also signifie the sufferings of Christ whereof his ministers and people are partakers Col. 1. 24. Phil. 3. 10. Altar that by Christ their purity and sanctification might bee fully perfected 2 Cor. 3. 5. 6. V. 21. sprinkle for sanctification as is after expressed for the ministers of God both in their persons and in their office figured by the priests garments are by the blood of Christ and oile of his graces sprinkled in their hearts from an evill conscience and sanctified for the work of the ministery Heb. 10. 22. 1 Cor. 15. 10. and 3. 10. V. 22. of filling to wit the hand as v. 9. that is of consecration or initiation the Gr. saith of perfection V. 23. loafe or great-round-cake for this in Lev. 8. 26. Moses saith one cake So in 1 Chro. 16. 3. that is called a loase which in 2 Sam. 6. 19. is called a cake oile bread tempered with oile as in ver 2. which is or as the Greeke explaineth it which are set before the Lord. Vers. 24. wave that is move to and fro round about and so to offer theÌ„ vnto God The originall word is sometime used for sisting in a sieve Esa. 30. 28. that signifieth trials and afflictions Luk. 22. 31. and so the Prophets apply this word unto troubles Esay 10. 32. and 13. 2. and 30. 28. And as here the things so elsewhere the persons are waved as a wave-offring Numb 8. 11. For wave the Greeke translateth separate which word Paul useth speaking of his designation to the ministery Rom. 1. 1. V. 25. rest Gr. of sweet smell see v. 18. This signified that God would make manifest the savour of his knowledge by his ministers 2 Cor. 2. 14. 15. V. 26. thy part Heb. to thee for a part or portion to eate the same That which was after given to the Priests ver 28. Lev. 7. 34. is here allowed unto Moses as hee that extraordinarily did now the priests worke See this fulfilled in Lev. 8. 29. V. 27. heave-offring so called because it was heaved or lifted up towards heaven And these two parts the brest the shoulder thus waved heaved up and so given to the Lord and his minister did teach the priests now coÌ„secrated how w th all their heart and with al their strength they should give themselves unto the service of the Lord in his Church w th much labour manifold afflictions even as the prince of our salvation was consecrated also through afflictions 2 Cor. 6. 4. 10. Heb. 2. 10. Vers. 29. to be anointed Hebrew to anoint but such words are often used passively as is noted on Gen. 2. 20. and 6. 20. and 16. â—4 and so the Greek explaineth it that they may be anointed in them and to perfect or consecrate their hands See Exod. 30. 30. and 40. 15. Vers. 30. Seven daies during which time they were to abide at the doore of the Tabernacle day and night to keepe the watch of the â—ord Levit. 8. 33. 35. Of the mysterie of the number Seven see the notes on Exod. 12. 15. Gen. 2. 2. Lev. 4. 6. It taught the priest here that the whole terme of their life should be spent before the Lord holily and in his service 1 Tim. 4. 15. 16. In this time of Seven daies also the Sabbath which was a signe of sanctification came over them as is observed on Gen. 17. 12. And so the Hebrewes doe note of this action in particular saying Great is the Sabbath day for the high priest entreth not upon his service after he is anointed untill the Sabbath passe over him as it is written in Exodus 29. 30. Seven daies shall he that is priest c. R. Elias in Sepher Reshith choâ—hmah fol. 419. a. Verse 31. the holy place the Courtyard of the Sanctuarie at the doore as the next verse sheweth Ver. 32. at the doore there it must be both boyled and eaten Lev. 8. 31. Verse 33. atonement was made to wit with God by sacrifice which being figures of Christ the Eating of them signifyed the applying of Christs death by faith unto their owne soules Ioh. 6. 35. 51. The Greeke translateth by which they were sanctifyed a stranger he that is not of the Priests flocke holy Hebrew holinesse understanding meats of holinesse Vers. 34. burne as being unlawfull to bee eaten and as all
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
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
covered Wee are not found to cover any blood but of the slaine beast which is lawfull to be eaten as is said in Levit. 17. 13. THAT MAY BE EATEN c. Wherewith must it be 〈…〉 red With any kinde of dust as earth lime chalke 〈◊〉 or other like rubbish that is small as powder but not 〈◊〉 a basket or a stone or thicke dung c which are 〈◊〉 kinde of dust It may be covered with embers or 〈◊〉 〈◊〉 any sort Hee that slayeth must lay dust unde 〈…〉 and after that slay and after that cover it with 〈◊〉 and he that slayeth he must cover it And if bee haue not couered it and seeth it afterward hee is bound to cover it for this is a commandement by it selfe and dependeth not upon the slaying onely And hee may not cover it with his foot but with his hand or with the knife or with an instrument or vessel lest this rite gro◠into a contempt and so the commandement concer 〈…〉 〈◊〉 be contemned For the honour is not to the commandment it selfe but to the blessed God which commanded it who hath delivered us from groping in dark 〈…〉 and hath ordained us a Lampe to make straight the things that are crooked and a Light to teach the 〈◊〉 of righteousnes and so it is said in Psal. 129. 105. Thy word is a Lamp unto my foot and a light unto 〈◊〉 path Maimony in Shechitah chap. 14. sect 1. c. Vers. 14. the soule that is the life as Ionathan expounds it the life of the soule for the soule Heb. in the soule In is often in stead of For but some here keepe the usuall signification and change the order as Chazkuni interprets it in the blood thereof is the soule thereof But Iarchi thus the blood is to it in 〈◊〉 of the soule for the soule hangeth in it the blood of any flesh to weet of beasts or birds not any of their blood Lev. 7. 26. So not onely that which commeth out in the slaying of the beast but that remaineth within in the heart or other parts is unlawfull to be eaten The blood which is the juyce of of the beast and the blood of the members as the blood of the milt and the blood of the kidneyes and the blood of the stones and the blood that is gathered in the heart and the blood that is found in the liver who so eateth of them is not to be cut off but is beaten for it is said yee shall not eat any blood Of that for which a man is to bee cut off he saith FOR THE SOVLE OF THE FLESH IS IN THE BLOOD he is not guilty of cutting off but for the blood wherein the soule or life goeth out Maimony in treat of Forbidden meates chap. 6. sect 4. is the blood figuratively spoken for is in the blood as verse 11. Vers. 15. every soule that is as the Chaldee translateth every man as verse 10. a carkasse to weet that which died of it selfe or is killed by an other thing and is not orderly slaine see Lev. 7. 24. Of this the Hebrewes say Hee that eateth presumptuously so much as an olive of the flesh of any cattell that is dead or wilde beast that is dead or fowle that is dead is to be beaten And whatsoever is not killed so as is meet loe that is a dead-carkasse Nothing is forbidden by the name of a carkasse but the sorts of cleane things onely because they are fit to be slaine and if they bee slaine after a lawfull manner they are lawfull to be eaten But uncleane things whose slaying availeth them not whether they be duely slaine or dye alone or the flesh be cut off from them alive who so eateth of them is not beaten as for a carkasse or a torne thing but as for eating of uncleane flesh Who so eateth a cleane bird alive all of it is beaten as for eating a carkasse Who so eateth of the flesh of an untimely birth of a cleane beast is beaten as for eating of a carkasse And it is unlawfull to eat of any beast that is borne untill the eight night after Exodus 22. 30. for who so tarieth not eight daies for a beast it is as an untimely-birth though he is not beaten for that The law forbiddeth a dead thing and that is a carkasse and forbiddeth that which inclineth to dye though it be not already dead and that is the torne thing There is no difference in the death whether it dye of it selfe alone or whether it fall and dye or whether it be strangled untill it dye or that a wilde beast hath rent and killed it Maimony in treat of Forbidden meats chap. 4. sect 1. 2. 3. 4. 8. As the forbidding of uncleane meats Levit. 11. spiritually forbid communion with wicked persons Acts 10. 12. 28. so this prohibition of things not duely slaine forbiddeth in mysterie to have religious communion with such as are dead in their trespasses and sinnes and which are not mortified by the worke of Gods word and spirit Ephes. 2. 1. 2. 3. 2 Cor. 6. 16. 17. Colos. 2. 13. and 3. 5. By the former explanation out of Maimony it appeareth that the strangled thing forbidden by the Apostles unto the Gentiles together with blood in Acts 15. 20. 29. was the carkasse or dead thing here spoken of for the Law otherwise mentioneth not the strangled And this compared with Deuteronomie 14. 21. where the Gentiles are permitted to eate such things giveth light to the true meaning of that decree in Acts 15. and a torne thing and is here for or distinguishing and disjoyning it from the carkasse aforesaid Any cleane beast or bird which by other beast or fowle or any other way was torne or maimed but not fully dead is here meant as is noted upon Exodus 22. 31. where this law is first given and shewed to tend also unto sanctification If it bee torne and dead it is a carkasse forementioned but this is a different precept and so meaneth torne things yet living as the Hebrewes observe Maimony in Forbidden meats chap. 4. sect 6. Againe The torne thing spoken of in the Law is that which is inclining to die And it is not called torne but that the scripture speaketh by an instance as that a Lion or the like hath torne it and broken it and it is not yet dead And there are other sicknesses or diseases which if they happen unto it it is accounted torne Maimony in Shechitah chap. 5. sect 1. 2. These beasts torne or inclining to death figured such persons as the Apostle likeneth unto naturall bruit beasts made to bee taken for a prey and destroyed which shall bee corrupted or utterly-perish in their own corruption 2 Pet. 2. 12. Where the Greeke words eis halosin that is for a prey or to be taken seeme to expresse the Hebrew terephah the torne thing here mentioned as in Iob 24. 5. the Hebrew latareph for a prey is turned in Greeke eis
himselfe for it is written AND THOV SHALT LOVE THE LORD THY GOD Deut. 6. 5. And the holy blessed God himselfe loveth strangers Deut. 10. 18. Maimony in Degnoth c. 6. s. 4. Vers. 35. unrighteousnesse or injurious-evill see vers 15. in mete yard the Greeke translateth it in measures The Hebrew Middah is properly such measure or dimension as concerneth the greatnesse of things or length of them by the yard elle inch rod or the like the next two concerne the multitude of things by weight as in skoles or by measure as in vessels Hereof the Hebrewes say Hee that weigheth to his neighbour by lesser weights then the people of that countrie are wont to doe or meteth by a lesser mete-yard then they are wont transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse is a theefe yet he payeth not the double as in Exod. 22. 4. but payeth him his measure or his weight Neither is he beaten for this trespasse because he is bound to make restitution Who so hath in his house or in his shop a lesser meteyard or weight transgresseth the Law in Deut. 25. 13. 14. For though he himselfe doe not sell thereby yet an other may coâ—e who knoweth it not and may measure by it Whether he buy and sell with an Israelite or with an Infidell if hee mete or weigh by too little a weight hee transgresseth and is bound to restore And so it is unlawfull to let an infidell erre in accompts but he must exactly reckon with him yea though hee be one that is subdued under thy hand how much more then with others that are not subdued Maimony treat of Theft chap. 7. Vers. 36. just stones Hebr. stones of justice which the Chaldee well explaineth true weights and the Greeke just weights So stones are often used for weights Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights are shewed to bee an abhomination to the Lord. The reason of this name is for that they used weights of stone rather then of other things They make no weights either of yron or of lead or of other like metall because they will canker and waxe too light but they make them of the cleare stony-rocke or of glasse or the like Maimony treat of Theft chap. 8. sect 4. Ephah put for all measures as the Greek and Chaldee here translate though the Ephah was one certaine measure like our Bushel containing ten Omers see the annotations on Exod. 16. 36. just Hin Hebr. Hin of justice the Hin was a measure of liquid things as the Ephah was for drie and it contained as much as seventie two hennes egges see the notes on Exod. 30. 24. And under these two names all other measures are comprehended which God requireth to be just and true condemning all falshood and deceit as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel the Magistrates looked unto these as in the Hebrew canons it is said The Iudges are bound to appoint Officers in every citie and in every shire that they may goe about into shops and look that their ballances and measures be just and determine the stinted measure of them And with whomsoever they finde any weight or measure too light or short or ballances that goe awry they have authoritie to smite him and to mulct him as the Iudges shall 〈◊〉 meet c. Maimony treat of Thft chap. 8. sect 20. These ordinances as they taught men justice in all their civill affaires so especially in spirituall that all things pertaining to religion be faithfully and equally weighed in the ballance of the heart by the measures and weights of the Lords sanctuarie that is by his lawes and words of truth contained in the holy Scriptures Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16 17. compared with Hos. 12. 7. As also that all persons be tried and judged according to their workes by the word of God Mat. 7. 1 2 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3. CHAP. XX. 1. Lawes for the punishment of him that giveth of his 〈◊〉 to Molech 6 of him that goeth to Wizards 9 of him that curseth his parents 10. of adulterers 11 14 17 19. of 〈◊〉 〈◊〉 persons 13. of them that lye with mankinde 15 or with beasts 18 or with a woman in her 〈◊〉 7 12 26 Holinesse and obedience 〈◊〉 required 23 the manners of the heathens to be avoided 25 difference to be put betweene beasts clean and uncleane 〈◊〉 Wizards must be stoned to death ANd Iehovah spake unto Moses saying And thou shalt say unto the sons of Israel Every man of the sonnes of Israel or of the stranger that sojourneth in Israel that giveth of his feed unto Molech he shall surely be put to death the people of the land shall stone him with stones And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech that hee might defile my sanctuary and to prophane the name of my holinesse And if the people of the land hiding shall hide their eyes from that man when hee giveth of his seed unto Molech that they put him not to death Then I will set my face against that man and against his familie and will cut off him and all that goe-a-whoring after him to goe-a-whoring after Molech from among their people And the soule that turneth unto them that have familiar spirits and unto wizards to goe-a-whoring after them I will also set my face against that soule and will cut him off from among his people And yee shall sanctifie your selves and be holy for I am Iehovah your God And yee shall keepe my statutes and doe them I am Iehovah that sanctifieth you For every man that curseth his father or his mother shall be surely put to death hee hath cursed his father or his mother his bloods shall be upon him And the man that committeth-adulterie with a mans wife that committeth-adulterie with his neighbours wife the adulterer and the adulteresse shall surely bee put to death And the man that lyeth with his fathers wife hath uncovered his fathers nakednesse both of them shall be surely put to death their bloods shall be upon them And the man that lyeth with his daughter-in-law both of them shal be surely put to death they have wrought confusion their bloods shall be upon them And the man that lyeth with a male like copulation with a woman they have done abhomination both of them they shall be surely put to death their bloods shall be upon them And the man that taketh a wife and her mother it is wickednes they shall burne him and them with fire that there be no wickednes among you And the man that giveth his copulation with a beast hee shall surely bee put to death and yee shall kill the beast And the woman that approcheth unto
any beast to lye downe thereto thou shalt even kill the woman the beast they shal surely be put to death their bloods shall be upon them And the man that taketh his sister his fathers daughter or his mothers daughter and seeth her nakednes and shee see his nakednesse it is impietie and they shal be cut off in the eyes of the sonnes of their people he hath uncovered his sisters nakednes he shall beare his iniquity And the man that lyeth with a woman having-her sicknes and uncovereth her nakednes discovereth bee fountaine and she uncovereth the fountaine of her bloods even both of them shall be cut-off from among their people And thou shalt not uncover the nakednes of thy mothers sister or of thy fathers sister for he discouereth his neere-kinne they shall beare their iniquity And the man that lyeth with his aunt hee hath uncovered his uncles nakednes they shall beare their sinne they shall dye childles And the man that taketh his brothers wife it is uncleannes he hath uncovered his brothers nakednes they shall bee childles And ye shall keepe all my statutes and all my judgments and doe them that the land spue you not out which I bring you thither to dwell therein And ye shall not walke in the statutes of the nation which I send out from before you for all these things have they done and I am yrked with them And I have said unto you you shall inherit their land and I will give it unto you to inherit it a land that floweth with milke and honey I am Iehovah your God which have separated you from the peoples And yee shall separate betweene the cleane beast and the uncleane and betweene the uncleane fowle and the cleane and yee shall not make your soules abominable by beast or by fowle or by any thing that creepeth on the ground which I have separated unto you for uncleane And ye shall be holy unto me for I Iehovah am holy and have separated you from the peoples to be mine And man or woman when there is in them a familiar-spirit or that is a wizard they shall surely be put to death they shall stone them with stones their bloods shall be upon them Annotations EVery man or Any man whosoever Hebr. man 〈◊〉 as Levit. 17. 3. Targum Ionathan explaineth it yong man or old man the Greeke hath If any Here God appointeth punishments for the transgression of such Lawes as were given in the two former chapters that sojourneth or that is a stranger in Greeke proselytes of his seed that is any of his children Molech an Idoll to which the heathens offred their children whereof see Lev. 18. 21. he shall surely be put to death or he shal be put to dye the death Heb. dying he shall be made to dye So after in verse 9. 10. 11. 12. c. the people of the land the Chaldee expounds it the people of the house of Israel stone him his sinne being proved before the Iudges by witnesses the hands of the witnesses were first to be upon him and afterward the hands of all the people Deut. 17. 6. 7. Foure manner of deaths were in Israel for malefactors Stoning Burning Killing with the sword and Strangling And the Hebrewes reckon eighteen euil doers which were to be stoned that was the sorest death sundry of them are mentioned in this chapter of all the rest see the notes on Exodus 21. 12. The manner of stoning is said to be thus when the malefactor came within foure cubits of the place of execution they stript him out of his clothes but covered his nakednesse before and a woman was not stoned naked but in one linnen garment The place of stoning was high unto which the malefactor with his witnesses went up his hands being tyed One of the witnesses stroke him behinde upon his loynes if that kild him not the other witnesses threw a great stone upon his heart if hee dyed not with it all Israel threw stones upon him Talmud Bab. in Sanhedrin chap. 6. and Maimony in Sanhedrin chapter 15. section 1. Vers. 3. And I will set Heb. will give that is will oppose and set firmly for which in verse 5. Moses useth the word set This is meant if the sinne were not knowne or could not be proved by witnesses sufficiently before men that God himselfe would cut off the sinner which the Chaldee and Greeke doe interpret destroy or make to perish So Chazkuni expoundeth it I will set my face when he transgresseth without witnesses and evident-proofe The Hebrewes reckon sixe and thirtie which for their sins are threatned by the law to be cut off and they are these 1. Hee that lyeth with his mother 2. or with his fathers wife 3. or with his daughter-in-law 4. or with mankinde 5. or with a beast 6. and the woman that lyeth downe to a beast 7. hee that lyeth with a woman and her daughter 8. or with another mans wife 9. or with his sister 10. or with his fathers sister 11. or with his mothers sister 12 or with his wives sister 13. or with the wife of his fathers brother 14. or with the wife of his mothers brother 15. or with a woman that hath her sicknesse 16. The blasphemer 17. the Idol-server 18. he that giveth of his seed to Molech 19. hee that followeth him that hath a familiar spirit 20. hee that prophaneth the Sabbath 21. the uncleane person that eateth the holy thing 22. the uncleane person that commeth into the Sanctuarie 23. Hee that eateth fat 24. or blood 25. or that eateth that which remaineth of the sacrifices when it is a polluted thing 26. or that eateth uncleane meats 27. Hee that slayeth sacrifices without the sanctuarie 28. be that offreth them without 29. He that eateth Leaven at the Passeover 30. he that eateth any thing on Atonement day 31. or that worketh on that day 32. Hethat maketh an Oile like the holy oile of the Sanctuary 33. or maketh anincense like the holy incense 34. or that anointeth mans flesh with the holy oile of the Sanctuary 35. He that observeth not the Passeover 36. or that observeth not the Law of circumcision For these they are guilty to be cut off if they transgresse presumptuously if ignoraÌ„tly they must bring a sin-offring c. Thalmad Bab. in Châ—â— it huâ—â— chap. 1. All these are expressed in Moses Law and yet hee that gathered these in the Thalmud as Maimony in his Annotations upon the same place observeth reckoneth but the generals and leaveth the particulars For where he saith He that lyeth with a woman and her daughter he implieth also a woman with her sonne so a woman and her sons daughter a woman and her daughters daughter and his mother and his mothers mother and his fathers mother and his daughter and his sons daughter and his daughters daughter And under the name of the Idolserver is implied hee that poureth out a drink-offring or that burneth incense or
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâ—r as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâ—tout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall 〈◊〉 by the Hebrew doctors Every place where it is 〈◊〉 in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul 〈…〉 ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womâ—n for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like â—â—wes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâ—w is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast
And these are burnt to death He that lyeth with his wives daughter whiles his wife liveth or with her daughters daughter or with her sons daughter or with his wives mother or with her mothers mother or with her fathers mother He that lyeth with his daughter or with his daughters daughter or with his sons daughter Thou hast no unlawfull copulation puniâ—hed with Strangling but for lying with a mans wife onely Levit. 20. 10. And the death which the Law speaketh of absolutely that is without naming what kinde of death it shal be is Strangling And if she be a Priests daughter she is burned Levit. 21. 9. and he that lay with her is strangled and if shee be a betrothed maid they are both of them stoned Deuter. 22. 24. and wheresoever the Law saith Their bloods upon them that is by stoning For all other unlawfull copulations there is cutting-off onely and not death by the Magistrate Therefore if there be witnesses and evidence the Iudges are to beat them for all that deserve cutting-off are to be beaten Maimony in Issurei biah chap. 1. sect 1. 7. Thus by their owne grant this case is singular and there is no other reason of the adulterers strangling then the commanding of their death absolutely Among the heathens also adulterie was punished with death as the King of Babylon rosted Zedekiah and Ahab in the fire because they committed adultery with their neighbours wives c. Ieremie 29. 22. 23. This sinne is a fire that consumeth to destruction and will root out all a mans increase Iob 31. 12. Hee that d 〈…〉 h it destroyeth his owne soule Prov. 6. 32. Vers. 11. their bloods upon them that is they shall be stoned in Greeke both of them are guilty and the Chaldee saith worthy to be killed So in the rest that follow Vers. 12. wrought or done confusion which the Greeke translateth have done-impiously Vers. 13. like copulation with a woman Hebr. with the lyings or copulations of a woman see Levit 18. 22. Vers. 14. wickednesse or a wicked purpose in Chaldee counsell of sinnes in Greeke an unlawfull act See Levit. 18. 17. Vers. 17. impietie or reproach ignominie as the Greeke and Chaldee doe translate it cut-off in Greeke destroyed before the sonnes of their kinne that is soone and openly to weet by the hand of God and to be beaten by the Magistrate as the Hebrewes say See the notes on verse 10. his iniquitie that is the punishment due thereunto as Gen. 19. 15. Vers. 18. having her sicknesse her menstrual-infirmitie for which she was separated as uncleane even from her husband therefore the Greeke translateth it put-apart and the Chaldee uncleane See the annotations on Levit. 12. 2. and 15. 19. 24. the fountaine or well figuratively so called because of the issve as in Levit. 12 7. The Greeke here in the first place keepeth the metaphore hee hath uncovered her fountaine the Chaldee saith her ignominie in the second place the Greeke translateth she hath uncovered the issue of her blood where the Chaldee saith the uncleannesse of her blood The Holy Ghost also explaineth it so for where it is said in Marke 5. 29. the fountaine of her blood was dried up an other Evangelist saith her issue of blood stanched Luke 8. 44. By the Hebrew doctors the wombe wherein the childe is formed is called the Fountaine Maimony in Issureibiah chap. 5. sect 3. Therfore also they exempt virgins from this pollution as is noted on Levit. 15. 19. cut-off in the Greek and Chaldee destroyed to weet by the hand of God for presumptuous doing against this Law Levit. 15. 31. and by the Magistrates if it were knowne she was beaten Maimony in Issureibiah chap. 1. sect 22. And from the Law for washing her in Levit. 15. they teach that the woman which hath her sicknesse or hath an issue or hath borne achilde if shee wash not her selfe in water who so lyeth with any one of them though it be after many yeeres is guilty of cutting-off Maimony ibidem chap. 4. sect 3. But those legall washings figured our better cleansing by the blood of Christ Esa. 4. 4. 1 Ioh. 1. 7. Vers. 20. his aunt which the Chaldee expoundeth his uncles or fathers-brothers wife see Levit 18. 14. childlesse meaning either that God will give them no children or soon take them away if he doe give them For by the Hebrew canons the Magistrates might not put them to death but beat them onely for this sinne See the notes on verse 10. Verse 21. shall be childlesse the Greeke translateth shall dye childlesse as verse 20. Sol. Iarchi hereupon noteth Childlesse meaneth if he have children he shall bury them if he have no children hee shall dye without children therefore the scripture differeth saying in verse 20. they shall dye childlesse and in verse 21. they shall be childlesse They shall die childelesse if he have any at the time of transgression he shall have none at his death for he shall bury them whiles he liveth they shall be childlesse for if hee have none when he transgresseth he shall be all his daies as he now is Vers. 22. And or Therefore ye shall keepe spue or vomit you not out which the Greeke and Chaldee turne loathe or abhorre you See Levit. 18. 25. 26. 28. Verse 23. nation in Greeke nations in Chaldee peoples amyrked or am grieved with and consequently doe abhorre them as the Greeke translateth it and the Chaldee my Word abhorreth them Thus also God was affected with Israel and complained Fortie yeeres I was yrked with that generation Psal. 95. 10. Vers. 24. milke and honey that is all good and comfortable blessings which were also figures of heavenly graces see the notes on Exod. 3. 8. separated in Greeke disparted or disbounded you from all the nations Gods lawes are as a wall and hedge to keepe his people from the statutes and manners of the wicked So Solomon said Thou didst separate them to thy selfe for an inheritance from all the peoples of the earth 1 King 8. 53. Vers. 25. separate betweene the cleane beast that is put difference by eating the cleane and refraining from the uncleane according to the Law in Levit. 11. which thing is here spoken of upon their separation from the peoples because their abstinence from uncleane beasts figured their abstaining from the communion of uncleane peoples as Act. 10. 12. 28. and as is shewed on Levit. 11. The Hebrewes say this is mentioned after the unlawfull copulations aforesaid because who so defileth him-selfe with them degenerateth and is as it were transformed into the nature of uncleane beasts c. R. Menachem on Levit. fol. 151. for uncleane that is that you should count them unclean and abstaine from them The Greeke translateth in uncleannesse Vers. 26. from the peoples in Greâ—ke from all the nations as in verse 24. to be mine or to bee unto me which the Chaldee interpreteth to serve before me Vers. 27. familiar spirit
or spirit of divination see Levit. 19. 31. their bloods upon them in Greeke they are guiltie in Chaldee worthy to be killed See before on verse 9. CHAP. XXI 1 Lawes concerning the Priests mourning for the dead 6 Of their holinesse 7 and mariage 9 The Priests daughter that playeth the whore is to be burnt 10 Lawes concerning the high Priests mourning 13 and his mariage 16 The Priests that have blemishes must not minister in the Sanctuarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah said unto Moses Say unto the Priests the sonnes of Aaron and say unto them For a soule he shal not defile himselfe among his peoples But for his neere-kinne that is nigh unto him for his mother and for his father and for his son and for his daughter and for his brother And for his sister a virgin that is nigh unto him which hath not beene to any man for her he shall defile himself He shall not defile himself being a chief man amoÌ„g his peoples to prophane himselfe They shall not make baldnesse upon their head and the corner of their beard they shall not shave and in their flesh they shall not cut any cutting They shall be holy unto their God and shall not prophane the name of their God for the Fire offrings of Iehovah the bread of their God they doe offer and they shall be holinesse They shall not take a wife that is an whore or prophane neither shall they take a woman put-away from her husband for hee is holy unto his God And thou shalt sanctifie him for he offreth the bread of thy God he shall be holy unto thee for I Iehovah which sanctifie you am holy And the daughter of any Priest if she prophane her selfe to commit-whordome she prophaneth her father she shall be burnt with fire And the Priest that is great among his brethren upon whose head the oile of anoynting was poured and hath filled his hand to put on the garments shall not make bare his head nor rent his garments Neither shal he goe-in to any soules of the dead for his father or for his mother hee shall not defile himselfe Neither shall he goe-out of the Sanctuarie nor prophane the Sanctuarie of his God for the crowne the anointing oile of his God is upon him I am Iehovah And he shall take a wife in her virginities A widow or one put-away or prophane or an whore these shall he not take but a virgine of his peoples shall he take to wife And he shall not prophane his seed among his peoples for I Iehovah doe sanctifie him And Iehovah spake unto Moses saying Speake unto Aaron saying Any man of thy seed in their generations in whom there shall be a blemish hee shall not approch to offer the bread of his God For any man that hath in him a blemish shall not approach a man blinde or lame or flat-nosed or that hath any thing superfluous Or a man in whom there shal be the breaking of a foot or the breaking of a hand Or that is crook-backt or hath a smal-spot or a confusion in his eye or scurse or scab or hath his stones broken No man that hath a blemish in him of the seed of Aaron the Priest shall come-nigh to offer the Fire-offrings of Iehovah a blemish is in him he shall not come-nigh to offer the bread of his God Hee shall eat the bread of his God of the holy of holies of the holies But hee shall not goe-in unto the Veil nor come-nigh unto the Altar because a blemish is in him he shall not prophane my Sanctuaries for I Iehovah doe sanctifie them And Moses spake it unto Aaron and unto his sons and unto all the sons of Israel Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth after the Hebrewes â—â—count the one and thirtieth section or Lecture of the Law See Gen. 6. 9. THe Priests After the generall rules of holines for all the people here followeth a speciall law for the holinesse of the Priests their office was to make atonement for the people and to sanctifie them therefore must they have a care to sanctifie themselves And as when God forbiddeth his people to seeke unto such as have familiar spirits c. he telleth them of a Prophet whom he would raise up unto them by whom they might know his will Deut. 18. 10. 11. 15. so it is observed here by the Hebrewes as Baalhatturim and Chazkuni that immediately after the Law against familiar spirits and wizards Levit. 20. 27. this Law is given for the Priests that the people might have no occasion to seeke unto the former but might come unto the Priests and they should inquire for them by Vrim and Thummim the sonnes of Aaron Targum Ionathan addeth the males and Sol. Iarchi saith the sonnes and not the daughters of Aaron because the lawes following concerned not the women So in the Hebrew canons it is said Aarons daughters are not forewarned pollution by the dead but the Priests the sonnes of Aaron Likewise the prophane Priests might defile themselves for this is but for the sonnes of Aaron that may execute the Priests office A yong Priest is to bee warned by the elder Priests not to defile himselfe c. and his father is to traine him up in holinesse Maimony tom 4. treat of Mourning chap. 3. sect 11. 12. for a soule to weet of the dead as is expressed in verse 11. else-where called a dead soule Numbers 6. 6. meaning a dead bodie for properly at death the soule departeth Gen. 35. 18. and the dead defileth not till his seale be departed saith Maimony tom 3. in Tumath meth chap. 1. sect 15. wherefore the Chaldee here translateth for the dead and Targum Ionathan for the sonne of man that is dead But the Greeke retaineth the Hebrew phrase for soules So before in Levit. 19. 28. hee shall not that is any Priest shall not defile himselfe in Greeke they shall not be defiled This pollution might be by the funerall of the dead for who so touched any dead body or came into a tent or house where any dead body lay or touched a grave he was uncleane seven daies Numbers 19. 14. 16. so by bearing the dead hee was uncleane by proportion from the Law in Levit. 11. 25. And by the Hebrew canons if a man came within foure cubits that is sixe fâ—â—â— of the dead he was uncleane Maimony treat of Mourning chap. 3. sect 13. among his peoples in Greeke among their nation that is as Chazkuni explaineth it among all Israel for they are his peoples So peoples are used for the tribes of Israel in Deut. 33. 3. Iudg. 5. 14. Act. 4. 27. Vers. 2. his neere-kin those of his consanguinity see this word in Lev. 18. 6. Sol. Iarchi here understandeth the Priests wife by it as one for whom hee might defile himselfe See the notes on verse 3. This law is for the inferiour Priests but the high Priest might not defile himselfe
Nazirite walke together in the way light upon a dead the Nazirite must goe about to bury him for his holinesse is not perpetuall and the Priest may not defile himselfe though he be but a common priest If there be the high Priest and a common priest then the common priest is to defile himselfe and whosoever is before his fellow in dignity is to bee after him in pollution And if the second chiefe priest with the priest that is anointed for the war Deut. 20. 2. doe light upon a dead hee that was anointed for the warre must be defiled and not the Sagan or second chiefe priest Maimony ibidem ch 3. sect 8. 9. Vnto this Law that the high Priest might not defile him-selfe for his parents or children the words in Moses blessing of tribe of Levi seeme to have refâ—rence Who saith of his father and of him mother I respect him not and his brethren hee acknowledgeth not and his sonnes he knoweth not c. Deut. 33. 9. Compare also Lev. 10. 2. 7. Ver. 12. goe out of the Sanctuary to weet in the time when he should serve there And this Law was not for the high Priest only but for all priests who if any of their friends there died or tidings of the death of any came unto their eares might not therefore depart and leave off their ministration upon paine of death Lev. 10. 7. So the Hebrewes explaine it A priest that goeth out of the Sanctuary in the time of service onely is guilty of death whether he be the high priest or a common priest Levit. 10. 7. So that which is said of the high Priest in Lev. 21. 12. AND HE SHALL NOT GOE OVT c. is not but for the time of service onely that hee shall not leave his service and goe out If it be so why is this warning repeated for the high Priest Because a common priest which is in the Sanctuarie in his service and he heareth of death of one for whom he is bound to mourne though he may not goe out of the Sanctuary yet he serveth not because he is sorowfull and if he serve when he is sorowfull by the law he prophaneth his service whether it be about the sacrifice of a particular person or the sacrifice of the congregation But the high Priest serveth when he is sorrowfull for it is said Neither shall hee goe-out of the Sanctuary nor prophane the Sanctuary as if he should say hee shall continue and serve the service that he is imployed in and it is not prophaned But though the high Priest serveth when hee is sorrowfull yet is it unlawfull for him to eate of the holy things as it is written in Lev. 10. 19. Had I eaten the Syn-offring to day should it have beene good in the eyes of the LORD So neither hath he a portion to eat at evening Maimony in Biath hamikdash ch 2. sect 5. 6. 8. nor prophane the Sanctuarie the Greeke expoundeth it nor prophane the sanctified name of his God the crowne the anointing oile This may be understood of two things of the golden plate which is called Nezer 2 Crowne Exod us 29. 6. and of the Anointing oile both which were upon him Or the later explaineth the former and the Oile is called Nezer a Crowne or Separation because by it he was separated from other men and other Priests Thus the Greeke translateth it the holy oile the anointing of his God is upon him V. 13. a wife in her virginities that is a wife that is a virgin as the Greeke translateth it Three women are unlawfull for all Priests the divorced the whore and the prophane and the high Priest is forbidden foure the three forenamed and the widow Whether it be the high Priest which is anointed with the anointing oile or ordained in the priestly garments and whether it be the priest that serveth or the great Priest that serveth in his place in stead of the high Priest when hee is pollured called the second Priest 1 King 2. 28. and likewise the Priest anointed for the warre Deut. 20. 2. they all are commanded to mary virgins and forbidden to mary widowes Maimony in Issurei biah chap. 17. sect 1. The high Priest was a figure of Christ Heb. 3. 1. his wife which was to bee a virgin was a figure of the Church which is to be chast pure holy as the Apostle writeth to the Church of Corinth I have espoused you to one husband that I may present you a chast virgin to Christ 2 Cor. 11. 2. See also Rev. 14. 4. V. 14. a widow whether she be a widow after betrothing or after mariage she is forbidden him Maimony in Issure Biah chap. 17. sect 11. a virgin of his peoples that is either of the tribe of Levi or of any other tribe of Israel as Iehojada the Priest maried Iehoshabeath the daughter of King Iehoram of the tribe of Iudah 2 Chron. 22. 11. So in Ezekiel 44. 22. it is said of the Priests they shall take maidens of the seed of the house of Israel And in the Hebrew canons Priests and Levites and Israelites may lawfully goe in that is marry one with another and that which is borne goeth after the male that is if the father bee a Priest or Levite the childe is a Priest or Levitc if the father be a common Israelite the childe is a common Israelite though born of a Priests daughter Maimony in Issure biah ch 19. sect 15. Vers. 15. not prophane his seed which he should doe by marying with any of those forbidden him that his sonnes after him might not execute the priests office because they were borne of an unlawfull mother A priest that goeth in to a divorced woman or an whore and an high priest that goeth in to them or unto a widow those are made profane women for ever and if hee beget a sonne of her that which is borne is prophane Maimony in Issureibiah ch 19. sect 3. Therefore the magistrates punished the priests that maryed and lay with any unlawful woman Every priest that marieth any of the three women in vers 7. and lyeth with her is to be beaten An high priest that goeth in to awidow is to be beaten If an high priest marry a widow and lye with her hee is to bee beaten twise once for transgressing this HE SHALL NOT TAKE A WIDOW and once for this HE SHALL NOT PROPHANE And whether he be an high priest or a common priest that marâ—eth any of those for bidden women if hee lye not with her he is not beaten And in every place where he is to be beaten she is to be beaten Every priest that goeth in to an heathen woman is to bee beaten as for an whore A woman that hath beene a widow and hath beene divorced and hath beene made prophane and hath beene an whore and an high priest goeth in afterward unto her he is to be beaten foure times for lying with her once Like judgement
people were bound to heare whereupon the Prophet saith Blessed is the people that know the sound Psal. 89. 15. signified the preaching of the word by Gods messengers who should lift up their voice like a trompet and shew his people their transgression Esa. 58. 1. denouncing Gods judgements tor trespassing against his law Hos. 8. 1. that they may tremble and repent with fasting and prayer that they may finde mercie with the Lord Ioel 2. 1. 15. 16. 17. that awaking out of sleepe and arising from the dead Christ might give them light Ephes 5. 14. And as trompets were most solemnly blowne every new yeeres day and every yeere of Iubilee so against Christs comming to preach the acceptable yeere of the Lord Luk. 4. 19. 21. Iohn the Baptist blew the trompet in Israel preparing the way before him preaching the baptisme of repentance for remission of sinnes Mar. 1. 1. 2. 3. 4. of whose ministery this feast of blowing of trompets seemeth to be a speciall figure See more on Num. 10. The Hebrewes had a like understanding in this mysterie for they say that the blowing of trompets at the beginning of the yeere had a misticall signification as if it had beene said Awake yee sleepers out of your sleepe and ye deepe sleepers wake up out of your deepe sleepe and make inquirie into your workes and turne by repentance and remember your Creator behold they that forget the truth through the vanities of the time and that goe astray all their yeere in vanitie and emptinesse which will not profit nor deliver looke to your soules and amend your wayes and your actions and let every one of you for sake his evill way and his eogitation which is not good Maimony in treat of Repentance chap. 3. sect 4. And to the end he might the more seriously convert unto the Lord all the house of Israel were wont as he saith to doe many almesdeedes and good workes and to exercise themselves in the commandements from the beginning of the yeere unto the day of atonement which was the tenth day of this moneth more then all the dayes of the yeere and they used all to rise in the night these ten dayes and to pray in the Synagogues with words of supplication for grace c. Ibidem sect 4. Vers. 27. a day of Atonemente or of expiation and reconciliation to God that they might have forgivenesse of all their sinnes Of this day and the rites about it the Law is more largely given before in chap. 16. Betweene this and new yeeres day before were eight whole dayes which space they had to prepare themselves afterthe sound of the trumpet unto humiliation for their sinnes and reconciliation unto God in Christ. afflict your soules humble your selves in fasting prayer c. see the notes on Levit. 16. 29. where five things are shewed to belong unto this afflicting of themselves which things are also mentioned by Targ. Ionathan in this place a fire-offring many burnt-offrings and sacrifices described in Levit. 16. and Numb 29. 7. 11. Vers. 29. every soule in the Chaldee every man so in verse 30. cut-off in the Greek and Chaldee destroyed and Targum Ionathan addeth destroyed by death meaning if they did it presumptuously But from this fasting and afflicting or themselves they exempted sicke folkes and children as is shewed on Levit. 16. 29. Vers. 30. I will even destroy that soule or wil make him perish in Greeke that soule shall perish from the people thereof The Hebrewes explaine this law thus It is commanded to rest from worke on the tenth of the seventh moneth Levit. 16. 31. and who so doth worke therein omitteth the keeping of a commandement and transgresseth against a prohibition Numb 29. 7. And if he doe it willingly of presumption he is guilty of cutting off if ignorantly hee is to bring the sin-offring appointed for the same All worke for which they are to be stoned if they doe it on the Sabbath if they doe it on this day they are to be cut-off And whatsoever is unlawfull to be done on the sabbath which is not worke is unlawfull to be done on this day and if he doe it he is to be scourged as he is to be scourged for doing it on the sabbath There is no difference betweene the sabbath and this day for these matters save this that for presumptuous doing it on the sabbath he is to be stoned and for doing it on this day he is to be cut off Maimony treat of the Rest of the tenth day chap. 1. sect 1. 2. Vers. 32. in the ninth the Greeke translateth from the ninth of the moneth from the evening untill the tenth of the moneth at evening ye shall sabbatize or rest your sabbathes From these words the Hebrewes gather that their fast began a little before the tenth day began and continued a little after it was ended See the notes on Levit. 16. 29. Vers. 34. of Roothes or of Tabernacles made of boughes of greene trees as verse 40. In the new Testament this feast is called in Greeke Skenopegia that is the pitching of tents or setting up of boothes Ioh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept in remembrance of Gods favours to them in the wildernesse where they dwelt in boothes vers 43. and to shew their thankfulnesse unto God for the fruits which in this moneth they reaped Deut. 16. 13. 14. and to figure out the comming of Christ into the world at this time of the yeere to dwell in the Tabernacle of our flesh who was made flesh and dwelt or pitcht his tent among us Ioh. 1. 14. At this feast Solomons Temple a figure of Christs body Ioh. 2. 19. 21. was dedicated with great solemnitie and the Arke brought into it 2 Chron. 5. 2. 3. 7. This feast 〈◊〉 also are to keepe Zach. 14. 16. 19. which thing we doe by beliefe in Christ that his grace is 〈◊〉 cient for us and that in all our infirmities the power of Christ resteth upon us or protecteth us as a Tabernacle as Paul saith 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle wherin we are shal be dissolved we have a building of God eternall in the heavens with which we desire to be cloathed and therefore being strangers and pilgrims on earth we have our conversation in heaven untill we put off this our tabernacle 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven dayes a complete number figuring 〈◊〉 whole life time in this fraile tabernacle to be holy unto the Lord as did the seven dayes of unlevened bread whereof see the notes on Exod. 12. 15. Vers. 35. convocation of holinesse an holy assembly of the people to serve God and learne his law Deut. 31. 10. 11. Nehem. 8. 18. servile worâ—â— Hebr. worke of service see verse 7. Vers. 36. a fire-offring in Greeke burnt-offringâ— There were many sacrifices offred all the
empty and furnished their boothes with all comâ—ly vessels and bedding drinking vessels 〈◊〉 c. but cauldrons kettles and such like were without the boothe If the raine fell they might goe out of the boothes into their houses 〈◊〉 the raine was over At all times when they 〈◊〉 sit downe in the Boothes all the seven dayes they blessed God before they sate downe who sanctified them by his commandements and commanded them to sit in Boothes Maimony 〈◊〉 chap. 6. sect 5. c. every homebo 〈…〉 〈◊〉 borne in the land of Israel the Hebrewes 〈◊〉 women and servants and children and sicke 〈◊〉 But children of five or sixâ— yeeres old and upward were bound hereto that they might be trained up in the commandements Such as were watch men of the city by day were discharged for the day but bound to lye in boothes by night and sâ—â—h as watched by night were discharged for the night but bound by day Maimony in Shopher chapter 6. section 1. 4. Vers. 43. your generations your posterity to dwell in boothes so that the first place where â—rael camped after they came out of Egypt was called Sâ—ccoth that is Boothes Exodus 12. 3 At the eâ—d of every seventh yeere the Law was commanded to bee solemnly read before all the people at this feast that they might â—â—ame 〈◊〉 the Lord their God Deut. 31. â—0 13. See the performance here of in Neh. 8. 18. And whereas at this time of the yeere the people had gathered 〈◊〉 fruits into their houses and filled them 〈◊〉 all good things lest their prosperity should cause them to forget both God and themselves this Law was given that they should then dwell in boothes to remember their miseries past and to expect a full redemption of their bodies soules by Christ â—esus our Lord. CHAP. XXIIII 1 The Israelites are commanded to bring oile for the lampes which Aaron must order 5 The Shew bread with from kincense to be set on the Table every Sabbath and eaten by the Priests 10 23 Shelomiths son blasphemeth and is stoned to death 15 The like law is given for all blasphemers 17 Death is appointed for Murderers 18 Satisfaction for dammages and blemishes AND Iehovah spake unto Moses saying Command the sonnes of Israel that they take unto thee pure oile olive beaten for the Light to cause the lampe to ascend up continually Without the veile of the Testimonie in the Tent of the congregation shall Aaron order it from evening unto morning before Iehovah continually it shall be a statute for ever through-out your generations Vpon the pure candlesticke shall he order the lamps before Iehovah continually And thou shalt take fine-flowre and bake it twelve cakes two tenth-deales shall be in one cake And thou shalt set them in two rowes sixe on a row upon the pure table before Iehovah And thou shalt put upon each row pure frankincense that it may bee for the bread for a memoriall a Fire offring unto Iehovah In the sabbath day in the sabbath day he shall set-in-order before Iehovah continually from the sonnes of Israel an everlasting covenant And it shall be for Aaron and for his sonnes and they shall eat it in the holy place for it is holy of holies to him of the Fire offrings of Iehovah by an everlasting statute And there went out the sonne of an Israelitish woman and he was the sonne of an Egyptian man amongst the sons of Israel and the son of the Israelitesse and a man an Israelite strove-together in the campe And the Israelitish womans son blasphemed the Name and cursed and they brought him unto Moses and his mothers name was Shelomith the daughter of Dibri of the tribe of Din. And they put him in ward that hee might declare unto them by the mouth of Iehovah And Iehovah spake unto Moses 〈◊〉 〈◊〉 saying Bring-forth him that hath cursed out of the campe and let all that heard him lay their hands upon his head and let al the congregation stone him And thou shalt speake unto the sonnns of Israel saying Any man when hee shall curse his God then hee shall beare his sinne And he that blasphemeth the Name of Iehovah shall surely bee put to death all the congregation stoning shall stone him as well the stranger as the home-borne when he blasphemeth the Name shal be put to death And a man when he shall smite any soule of man shall surely be put to death And he that smiteth the soule of a beast shall recompense it soule for soule And a man when he shall give a blemish upon his neighbour as he hath done so shall it bee done unto him Breach for breach eye for eye tooth for tooth as hee hath given a blemish upon a man so shall iâ— be given upon him And he that smiteth a beast shall recompense it and he that smiteth a man shall be put-to-death One judgement shall yee have as well the stranger as the home-borne shal have it for I am Iehovah your God And Moses spake to the sonnes of Israel and they brought-forth him that had cursed out of the campe and stoned him with stones and the sons of Israel did as Iehovah commanded Moses Annotations THat they take or as the Greeke translateth and let them take unto thee that is take and give or bring unto thee see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God in the holy times sanctified for his worship so these here taught them the like in respect of the holy things which concerned Gods service in his Sanctuarie olive or of the olive-tree the oile whereof figured the graces of Gods spirit and the beating of the oile signified the labours and afflictions of Gods people in preaching the word of grace This Law is here repeated from Exod. 27. 20. c. where it was before given see the annotations there the Lampe in Chaldee the Lampes meaning the seven lampes as is explained in Num. 8. 2. which are interpreted the seven Spirits of God Rev. 4. 5. that is the manifold graces of the Spirit now there are diversities of gracious gifts but one and the same Spirit 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up that is to burne as the Greeke and Chaldee expound it for the flame alwaies ascendeth continually this the Hebrewes expound from night to night as the continuall Burnt-offring which was not but from day to day Sol. â—archi on Lev. 24. And in Targ. Ionathan it is explained in the Sabbath day and in the working day This Law sheweth the ordinary duty of the Church to provide oile for the Lampe In times of distresse the Prophet saw a vision of two olivetrees on each side of the candlesticke emptying out of themselves golden oile through two golden pipes God teaching that the
law extendeth to all even the mean est Hee that hurteth his owne Hebrew servant is bound to pay all five things before mentioned save for his resting He that hurteth his neighbours Canaanitish or heathenish servant payeth to his master all the five things He that hurts his neighbours Hebrew servant is bound to pay all five c. He that burieth another mans wife payeth for her resting and for her healing to her husband and for the paine to her selfe and for the shame and for the dammage if it be to be seene as if it be on her face necke or hand a third part is payd to her selfe and two thirds to her husband if the dammage bee on a secret place a third part is payd to the husband and two thirds to the wife If an husband hurt his owne wife he is bound to pay unto her out of hand all the dammage and all the shame and the paine and all is hers her husband hath no fruit thereof And if she will she may give the price to another And her husband is to heale her as all sicke persons are wont to be healed It is unlawfull for a man to hurt either himselfe or his neighbour and not he that hurteth-only but whosoever smiteth a righteous man of Israel either small or great man or woman by way of strife bear â—â—sgresseth against a prohibition for it is said in 〈◊〉 〈◊〉 3. he shall not adde or exceed to smite him if the law forbiddeth to adde in smiting of a sinner much more it forbiddeth to smite a just man Though he doe but lift up his hand against his neighbor it is unlawfull and whosoever lifteth up his hand against his neighbour though he 〈…〉 ite him not he is a wicked man Maimony in Chobel c chap. 4. sect 10. c. and chap. 〈◊〉 1. 2. Vers. 21. that smiteth the Chaldee translateth that killeth a beast but it extendeth further even to the-hurting or mayming of his neighbours beast and consequently any other of his goods according to the Law Exod. 22. 5. 6. So the Hebrewes expound this law saying Hee that doth d 〈◊〉 age to his neighbours goods is bound to recompence the whole dammage whether hee doe it of ignorance or against his will iâ— is as if he did it presumptuously as if he fall from the top of an house or stumble 〈◊〉 〈◊〉 and falleth on a vessell and breaketh it he 〈◊〉 〈…〉 d to pay the whole dammage as it is written AND HEE THAT SMITETH A BEAST 〈…〉 LL RECOMPENCE or PAY FOR IT the 〈◊〉 〈…〉 e putteth no difference whether hee doe it 〈◊〉 〈…〉 y or presumptuously And whether he kill his neighbours beast or break his vessels or rent his clothes or cut downe his plants there is one law for all But this is to be understood if it be within the power or liberties of him that suffreth the dammage for if it be within the liberties of him that doth the dammage he is not bound to recompence unlesse he doe the dammage presumptuously but if he doe it of ignorance or being forced he is discharged Likewise if they be both of them within their liberties or both of them out of their liberties and the one dâ—th dammage against his will to his neighbours goods he is discharged Hee that th 〈…〉 steth his neighbours beast into the water or it is fallen in and hee will not suffer it to come up out of the water till it dye there he is bound to recompence it and so in all like cases Who-soever is the cause of doing dammage to his neighbours goods hee is bound to recompence the whole dammage with the best of his substance as others that doe dammages Although he doth not this dammage himselfe at last forasmuch as he was the cause thereof at first he is bound to pay Maimony in Chobel c. ch 6. sect 1. 2. 3. 12. and ch 7 sect 7. smiteth a man that is killeth him as vers 17. so the Chaldee translateth it killeth and the Greeke addeth hee that smiteth a man and he dye shal be put to death Vers. 22. One judgement that is one manner of law and punishment shall ye have or shall be to you as well the stranger or as the stranger the proselyte so shall the homeborne be Vers. 23. and stoned him the Greeke addeth and all the congregation stoned him as vers 14. Of the manner of stoning which they used afterward in Israel it is recorded in Thalmud Bab. in Sanhedrin ch 6. and by Maimony in Sanhedrin chap. 15. that when they came within foure cubits of the place of execution they st 〈…〉 t him that was to be stoned out of his clothes and covered his naked-shame before him and a woman was not stoned naked but in one linnen garment The place of stoning was high w 〈…〉 er he and the witnesses went up and his hands were tyed and one of the witnesses stroke him behinde on the loynes if he dyed not with that blow there was a great stone so much as two men could beare which the witnesses cast upâ— his 〈…〉 art if with that he dyed not al Israel threw stones upon him as it is written The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people De 〈…〉 17. 7. CHAP. XXV 1 God commandeth that every seventh year should be a Sabbath and a yeere of rest to the Land of Canaan 4. in which it might neither be tilled nor reaped 6 and the fruits that grew of their owne accord that yeere were to be common for all 8 The law for the Iubilee in the fiftieth yeere for libertie to the inhabitants of the land returning to their families and possessions and rest unto the land 14. Oppression may not be in selling of Possessions 18 A blessing of obedience 23 The manner of selling and redeeming lands 29 of houses in walled cities 31 and of houses in villages 32 Of the houses and suburbs of the Levites and the redemption of them 35 Compassion of the poore 39 The poore Hebrewes might not be sold for bondmen 43 nor ruled ever with rigour 44 Bondmen were to bee of the heathen 47 The redemption of Hebrew servants out of strangers hands 54 Their freedome at the Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses in mount Sinai saying Speake unto the sonnes of Israel and say unto them When yee come into the land which I give unto you then shall the land rest a sabbath unto Iehovah Six yeers thou shalt sow thy field and six yeeres thou shalt prune thy vineyard and shalt gather the revenue thereof And in the seventh yeere shall bee a Sabbath of sabbatisme unto the land a Sabbath for Iehovah thou shalt not sow thy field nor prune thy vineyard That which groweth-of-it-owne-accord of thy harvest thou shalt not reape and the grapes of thy separation thou shalt not gather it shall be unto the
sounds or voices meaneth to proclaime publish or declare 〈◊〉 the Greeke here translateth it so after and in â—zr 1. 1. They caused the trompet to passe throughout all the borders of Israel saith Maim in Iobel ch 10. sect 10. the trompet or the corâ—â—t see â—ev 23 24. The trompet of the Iubilee and of the beginning of the yeer is one in every respect Maim in Iobel ch 10. sect 11. and Talmud in Rosh hasshanath chap. 3. of loud-sound or of alarme as is Englished in Numb 10. 5. See the notes on Lev. 23. 14. It is commanded to blow with the trompet in the tenth day of Tisri that is Sebtember in the yeere of Iubile and this commandement is given to the Synedrion first as it is written And thou shalt cause to sound c. and every particular person is bound to blow as it is written yee shall cause the trompet to sound c. Maimony ibidem ch 13. sect 10. This blowing with trompets figured the preaching of the Gospel Luk. 4. 18. 19. as is shewed also on Levit. 23. day of Atonements or of expiation which was the Fasting day when the whole Church every yeere afflicted their soules and the high priest made atonement for them in the most holy place Lev. 16. ch 23. 27. And though the yeere began tenne dayes before the first of the moneth yet as our spirituall bondage was not done away but by the atonemeÌ„t made through the death of Christ Heb. 2. 14. 15. so neither was the type hereof performed in Israel till the day of Atonement The Hebrewes say From the beginning of the yeere untill the day of Atonement the servants were not released unto their owne houses nor from being in servitude to their masters Neither were the fields returned to their owners but the servants did eate and drinke and rejoyce weare crownes or garlands upon their heads When the day of Atonement came the Magistrates the Synedrion blew the trompet the servants were released to their owne houses and the lands returned to their owners Maimony in Iobel ch 10. sect 14. Vers. 10. the yeere of fiftie yeeres an Hebrew Phrase meaning the yeere even the fiftieth yeere so that they misse which count every nine and fortieth yeere to be the Iubile that was the seventh seven the ordinarie Sabbath and yeere of Rest and the yeere following was the Iubile even the fiftieth so two holy yeeres came came together Thus the Hebrew canons declare it The yeere of Iubile commeth not in the count of the yeeres of the seven but the nine and fourtieth yeere is the Release and the fiftieth yeere the Iubile and the one and fifteth yeere beginneth the sixe yeeres of the Seven following and so in every Iubile Maimony in Iobel ch 10. sect 7. And againe The nine and fortieth yeere it selfe is the yeere of Release and after it is the Iubile in the fiftieth yeer R. Menachem on Lev. 25. proclaime libertie for Hebrew servants from their Masters Ier. 34. 8. 9. Such as went not out at the seventh yeere of their servitude but were bored through the eare to serve for ever went out at the Iubile for then their ever was at an end as is noted on Exod. 21. 2. 6. as after followeth in this chap. v. 39. 40. 41. Wherefore the other legal ordinances which are commanded to be kept for ever had also their end at the Iubile of the Gospel as the Apostle sheweth Heb. 9. 9. 10. 11. Colos. 2. 14. 16. 17. And the Iewes which urge the obseruation of them may be answered from their owne writers It is a knowne thing that this word legnolam For ever is sometime spoken of a time determined as Hee shall serve him for ever Exod. 21. 6. that is to say unto the ever of the Iubilee And sometime it is spoken of length of dayes without knowledge of their limit but yet they have a limit and an end as Let King David live for ever 1 King 1. 31. And sometimes it is spoken of a time which hath none end as The Lord shall reigne for ever and aye Psal. 10. 16. saith R. Menachem on Lev. 25. This yeere of liberty figured the yeere of grace by Christ who dying in the last Iubile that ever the land had did deliver them who through feare of death were all their life time subject to bondage Heb. 2. 14. 15. such as were the servants of sinne whom the Sonne making free they are free in deed Iohn 4. 34. 36. Of this time of grace Christ prophecying calleth it the yere of his redeemed Esay 63. 4. and the acceptable yeere of the LORD Esay 61. 2. And the Apostle exhorting us that we receive not the grace of God in vaine saith Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 1. 2. a Iubile in Hebrew Iobel which the Chaldee calleth Iobela the Greeke here interpreteth it a yeere of remission of signification In Ezek. 46. 17. it is called the yeere of libertie The Hebrewes some of them thinke it hath the name from the Arabike of a rammes horne whereof the Cornets sounded this yeere were made so the trompets of Iobelim in Ios. 6. 4. are in Chaldee expounded trompets of rams horne But the Hebrew word signifieth neither ram nor horn but hath the name of carying or leading-aloÌ„g Iob 10. 19. and 21. 32. Psal. 60. 11. whereupon Iuball is a streame or water course that runneth along and carieth things with it Ier. 17. 8. Esay 44. 4. And thus R. Menachem on Lev. 25. and the Zohar derive the name Iobel from Iubal Streame or water-course according to that phrase in Ier. 17. 8. It seemeth also to have the name of the long-sound of the trompet as in Exod. 19. 13. Iobel is the sound of the trompet and because this yeere was joyfull to servants and poore people of the joyfull shout which they made and sound of trompets the Latines have borrowed the word Iubile which is to make a joyfull shout And in mysterie the Iubile is so named as carying men to Christ by whose redemption all the faithfull have cause to shout and rejoyce When hee sounded the Trompet of his Gospel as God hath sent him to preach the Gospell to the poore to preach deliver a 〈…〉 to the captives and recovering of sight to the blinde to set at libertie them that are bruised to preach the acceptable yeere of the Lord. then he said This day is this scripture fulfilled in your eares and all bare him witnesse and wondred at the gracious words which proceeded out of his mouth Luk. 4. 18. 22. his possession his tenement meaning lands and houses which had beene sold and now must be returned to the first owners a figure of our restoring by Christ into Paradise the possession whereof Adam lost by sinne Gen. 3. Luk. 23. 43. So there were three things especiall unto this yeere the sounding of trompets the freedome of servants and the restoring of
of this Tabernacle were dissolved we have a building of God an house not made with hand eternall in the heavens For wee that are in this Tabernacle doe groane being burdened not for that wee would be unclothed but clothed upon that the mortall thing might bee swallowed up of life c. 2 Cor. 5. 1. 4. So Peter calleth his death the putting off of his Tabernacle 2 Pet. 1. 14. And this similitude is very fit for as here in Moses Tabernacle the most holy things were first covered and taken away so the soule and powers thereof are first withdrawne from the bodie by death Then as the curtaines and coverings were taken off and folded up so the flesh and skin of our bodies are pulled off and eaten with wormes And as the boards of the Tabernacle were lastly disioyned and pulled asunder so shall our bones sinewes Compare the description of mans making in Iob 10. 8 12. of his dissolution Eccles. 12. And as the Tabernacle dissolved was afterward set vp againe Num. 10. 21. so shal our bodies at the day of resurrection 1 Cor. 15. lest they die Hebr. and die in Chaldee and not die as before in vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 35 section of the Law see Gen. 6. 9. Vers. 22. Take Hebr. to take see vers 2. of them also in Greeke these also Though the Kaathites of the second brother were first numbred because they were to cary the holy things on their shoulders yet God would not have the other families neglected or to administer confusedly but counted appointed also to their charges wherin his providence shineth no lesse than before Vers. 23. towarre the warfare which the Greeke explaineth to minister see the notes on vers 3. to serve the service in Greeke to doe the workes this is an explanation of the former warfare Vers. 24. the service in Greeke the ministerie and for the burden in Greeke to serve and so boare By the service understand their ministerie in the Tabernacle when it stood wherein they assisted the Priests as also the taking downe and setting up of it Num. 10. 21. and by the burden their carying of the Sanctuary when it removed Vers. 27. At the mouth or according to the mouth in Chaldee At the word So after in vers 37. and 41. and 45. and 49. in all their burden in Greeke according to all their ministrations and according to all their works yee shall appoint in Greeke thou shalt appoint or number them in charge or in custodie in Greeke by names as in vers 32. all their burden in Greeke all their workes Vers. 28. their charge or their custodie their observation under the hand or in the hand that is under the government and direction of Ithamar so in vers 33. The Priests being the chiefe in the Sanctuarie and figures of Christ were to appoint and oversee all the workes of the inferiour ministers and so Christ and his Apostles did unto the ministers of the christian Churches Mat. 28. 20. 1 Cor. 12. 4 5 6. Tit. 1. 5. c. 1. Tim. 1. 3. and 3. 1. 15. Vers. 30. thirty yeeres in Greeke twenty five yeeres the reason of this difference is noted on ver 3. So after in v. 35. into the armie or warfare that is service in the Tabernacle as the Greeke translateth it to minister see vers 3. Vers. 31. the charge or custodie in Greeke observations the sockets which were an hundred made of an hundred talents of silver Exod. 38. 27. of the boards bars see Exod. 26. 18. 27. By reason of the weight of these things the Merarites had foure wagons allowed them for the cariage Num. 7. 8. Vers. 32. their sockets which were of brasse Exod. 27. 10 17. by names in Chaldee by their names the Greeke said the like of the Gershonites charge in vers 27. Whereas the sockets pillars pinnes cords and other instruments were many and seemed of lesse importance than the other holy things within the Sanctuary the Lord appointeth to have them delivered by names lest any should be neglected or left or to seeke when the Tabernacle should be set vp againe Signifying hereby the care that he hath of his Church and of every member even the least and so of all his ordinances Thus the good Shepheard is said to call his owne sheepe by name Ioh. 10. 3. And David gave unto Solomon both the pattern of all things to be made in the Temple and gave gold and silver by weight for every table candlestick lampe flesh-hook bowle cup bason c. 1 Chron. 28. 11. 17. Vers. 35. into the armie or to the warfare in Greeke to minister see vers 3. So after in vers 39. and 43. Vers. 36. two thousand seven hundred and fifty there were of the Kohathites in all eight thousand and six hundred Num. 3. 28. of which not a third part were able men for the Lords service as here wee see Vers. 40. two thousand and six hundred and thirtie In all there were seven thousand and five hundred Gershonites Numb 3. 22. of which little more than the third part were fit to serve in the Tabernacle Vers. 44. three thousand and two hundred So of six thousand and two hundred Merarites Num. 3. 34 there were moe than halfe fit to serve the Lord in his Sanctuary The numbers of them all and of such as were able to serve the Lord and contrary may be viewed thus Kohathires In all 8600. Able men 2750. Vnable 5850. Gershonites In all 7500. Able men 2630. Vnable 4870. Merarites In all 6200. Able men 3200. Vnable 3000. The wisdome and providence of God appeareth in these numbers The Kohathites that were most in the whose summe are fewest for the service of God the Merarites that were fewest in number yeeld most for his service And whereas the greatest burden was for the Merarires as the boards of the Sanctuary overlaid with gold the pillars the sockets some of silver and some of brasse lest they should murmur at their charge God furnisheth them with moe able men than any of the other families besides wagons given to ease them And whereas commonly in families the yonger and the aged sort are many moe than men of middle years it is here otherwise that the greater halfe of the Merarites are strong men betweene thirty and fifty yeares of age By this diversitie of number among the Levites families God sheweth his wisdome in fitting men for the worke wherto he hath appointed them whether it requireth multitude or gifts for To one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another faith by the same Spirit to another the gifts of healing by the same Spirit c. dividing to every man severally as he will 1 Cor. 12. 8. 12. David being employed in warres had many valiant Worthies and strong men for that purpose rehearsed in 1. Chron. 11. 12. ch So had
is to be a Nazirite thirty daies If he say I will be a Nazirite thirty daies and an houre he is to be a Nazirite thirty one daies for there are no houres determined He that saith I will be a Nazirite two Naziriteships or 〈◊〉 he is to be a Nazirite according to the number which he hath mentioned every Naziriteship of them shall be 30 dayes And at the end of every 30 dayes hee is to shave his haire and bring his offrings and begin to count for his second Naziriteship though hee have spoken of 100 thousand Naziriteships though it be unpossible he should live so long he is to count one after another untill he dye or untill hee have accomplished the number of his Naziriteships He that saith I will be a Nazirite for ever or all dayes of my life he is a Nazirite for ever If he say I wil be a Nazirite 1000 yeeres he is a Nazirite for the time determined although it is unpossible for a man to live 1000 yeares And what differeth a Nazirite for ever from a Nazirite for a determined time A Nazirite for a determined time may not shave his haire till the end of the dayes of his separation Num. 6. 5. But a Nazirite for ever if his haire be too heavy for him may lighten it with a rasor at every twelve-months end and bring three beasts for his oblation when he shaveth himselfe as it is written of Absalom 2 Sam. 14. 26. at every yeares end he polled c. And Absalom was a Nazirite for ever as we have been taught by tradition Samson was not a full Nazirite for he vowed not to be a Nazirite but the Angell separated him from uncleannesse And what was required of him He might not drinke wine nor shave his head but he might be polluted by the dead this also wee have by tradition Therefore he that saith I will be a Nazirite like Samson he is to be a Nazirite from polling his head and from wine for ever but may be defiled by the dead Maimony in Neziruth ch 3. And Thalmud Bab. in Nazer ch 1. He that saith I will be a Nazirite one day before my death it is unlawfull for him to drinke wine or to defile himselfe or to shave his head for ever Maim ibidem chap. 4. sect 10. the locks or the haire as after is explained by another word of like signification The haire is an ornament and a covering by nature and as by washing of garments the cleansing from impuritie was shadowed Exod. 19. 10. so by keeping them white and cleane the continuance of sanctification is signified Revel 3. 4. 7. 14. 15. 19. 8. Such was the keeping of the head from the rasort for when the Nazirite v. 9. or the Leper Levit. 14. 8. 9. was cleansed from impuritie their haire was shaven off so the keeping it from shaving signified that they had kept themselves from uncleannesse Therefore when the Lord would figure out the rejection of Israel as being vnclean before him hee did it by this signe of cutting off the 〈◊〉 with a rasor Esai 7. 20. Ezek. 5 1. 10. The growing of the haire signified also the growing of the graces of Gods Spirit in them as in Samson who with the losse of his haire lost also the power of God and as his haire grew againe so his strength in God renued Iudg. 13. 25. 14. 19. 16. 17. 19 20. 22. 28. This strength came not by the growth of the haire for long haire rather weakneth the body than strengthneth it naturally but by the Lord who sanctifieth to his people outward signes whereunto himselfe onely addeth grace as he sanctified the waters of Iordan to wash away Naamans leprosie which of themselves had no such esticacie 2 King 5. 10. 14. Moreover as the womans long haire is noted as a signe of her husbands power over her and her subjection unto him 1 Cor. 11. 5. 10. so the Nazirites haire might be the like signe of their subjection to the Lord under whose power they had by this vow inspectall manner committed themselves for further sanctification in his sight Vers. 6. at a dead soule that is a dead person whereby he should be defiled the soule is often used for the whole man liuing or dead see Lev. 19. 28. 21. 1. and so Ionathan in his Thargum here explaineth it at the sonne of man that is dead Thus the soule is put for the bodie for at death the soule departeth Gen. 35. 18. and by the Hebrew Canons the dead dâ—fileth not untill his soule be departed Maimony in Tumoth meth ch 1. sect 15. Of pollution by the dead see Numb 19. 11. c. This refraining from the dead in whom the image as it were of Gods curse for sinne was to be seene for the wages of sinne is death Rom. 6. 23. figured our abstaining from sinfull and dead works and such as live in them which are dead while they are alive 1 Tim. 5. 6. that we may keepe our selves unspotted of the world I am 1. 27. Vers. 7. not make himselfe uncleane or as the Greeke translateth not be defiled for them namely in touching mourning for or burying them For this as for the former the Nazirite if hee did it presumptuously was to be beaten by the Magistrate Maim in Nazir ch 5. sect 15. c. This also taught them to moderate their affections and sorrow for their earthly parents that they might be holy unto their father which is in heauen Here the Hebrews have their traditionall exceptions saying It is lawfull for a Nazirite to leave the pollution by the dead which is commanded as if walking by the way he light upon a dead body and there is none there to bury him then is he to desile himselfe for him and to bury him If two Nazirites light upon a dead the one a Nazirite for 30 dayes the other for an hundred he that is a Nazirite for 30 dayes shall make himselfe uncleane and the other not The like they say for shaving his head that it is lawfull for him if it be a shaving commanded as if a Nazirite prove a Loper and be healed of his leprosie within the dayes of his Naziriteship he is to shave off all his haire for the shaving of him is commanded in Levit. 14. 8. And wheresoever thou findest a commandment to doe a thing and a prohibition from doing it if a man can keepe them both he doth well and if not the commandment is to be done and the prohibition is to be let passe Maimony in Neziruth chapt 7. sect 11. 12. 14. 15. and Thalmud in Nazir chap. 7. the Naziriteship or the separation Hebr. Nezer in Greeke the vow in Chaldee the crowne of his God as the word Nezer here used is else-whereâ—â— crowne Levit. 21. 12. This is the reason why hee must mortifie his affections and rather follow his vow in honouring the Lord than to follow naturall dutie in honouring his dead
the flesh of the Peace-offerings was eaten by him that brought the sacrifice when the Lord and his Priest had their portions Levit. 7. 14 15. Verse 18. the Nazirite in Greeke he that vewed in Hebrew Nazir shave this the Hebrewes call the shaving of puritie or for cleannesse and it differeth from the former shaving in verse 9. w ch was for uncleannesse and figured the purging of his uncleannesse but this shaving was in thankfulnesse to signifie that he had the perfection of his Naziriteship from God and therefore burned his haire under his sacrifice This shaving was to bee of all his haire the Hebrewes say if hee left but two haeres he had done nothing neither had he kept the commandement of shaving whether he were a cleane Nazirite or an uncleane If he had left two haires he was to let all his haire grow and shave it all againe with those two haires after thirtie dayes Maim in Nâ—z chap. 8. sect 67. at the doore of the Tent afterward when the Temple was built they say it was in the womens Court in the Nazirites chamber which was there 〈◊〉 the South-East corner and there they boyled their peace-offerings and cast their hayre into the fire And if he shaved in the Citie it would serve but whether it were in the Citie or Sanctuary under the cauldron hee was to cast his haire and he might not shave till the doorâ— of the court were opened as it is said at THED 〈…〉 RE OF THE TENT not that 〈◊〉 shaved before the doore for that were a contempt of the Sanctuary Maim in Nezir ch 8. sect 3. Compare here with that in Act. 18. 18. where it is said having shaved his head in Cenchrea for he had a vow by which it seemeth the shaving was not of necessitie to be in the Sanctuarie or in the Citie of Ierusalem of his Naziriteship in Greeke of his vow so the vow in Act. 18. 18. and 21. 23. meaneth Naziriteship under the sacrifice to burne it there and consume it signifying the end of his vow performed acceptably to God in Christ and presented unto him by the Spirit which is like unto fire Mat. 3. 11. The Hebrewes say If he be shaved by the peace-offerings and he be found disallowable his shaving is disallowable and his sacrifices profit him not If he be shaved by the sin-offering and it be found that it was not staine by the name of a sin-offering and afterward hee bring the peace-offerings and burnt-offering and oblations as they are commanded his shaving is disallowable his sacrifices profit him not If hee bee shaved by the burnt-offering or by the peace-offrings and they be stain not by their name and afterward he bring the other oblations to offer them by their name his shaving is disallowable and his sacrifices profit him not If he be shaven by them three and any one of them be found right his shaving is right And he is to bring the other sacrifices and offer them after their manner And wheresoever wee say his shaving is disallowable it frustrateth 30 daies and he is to count 30 daies after his disallowed shaving and bring his offerings Maiman M 〈…〉 11. of peace-offerings in Greeke of 〈◊〉 in Chaldee of Sanctifications see Lev. 3. 〈…〉 every Nazirite was to fulfill his vow and b 〈…〉 owne sacrifices yet are there certaine observations by the Hebrewes which are of use for understanding some things in the New Testament They say If a man vow to be a Nazirite he may bring 〈◊〉 fathers oblations for himselfe and bee shaved 〈◊〉 〈…〉 but a woman is not shaved for her fathers offeringâ— this we have learned by tradition As he whose 〈◊〉 was a Nazirite and he separated mony to 〈…〉 on s therewith and he dye and leave the money 〈…〉 lute without expressing for what sacrifice it is 〈◊〉 the sonne say after his fathers death I will be a Nazirite upon condition that I may bring my offerings 〈◊〉 the mony which my father separated for his offering loe he may bring his offerings with that mo 〈…〉 so if he and his father were Nazirites and 〈◊〉 father separated money absolutely and dyeth and the 〈◊〉 after his fathers death I will shave for my 〈◊〉 money loe he may bring his offerings wish the 〈◊〉 but if he say not so the money falleth to a vo 〈…〉 fering If the father die and leaue many sons they 〈◊〉 the money among them for it is their inherit 〈…〉 every one of them must bee shaved for his 〈◊〉 the first borne hath a double portion He that 〈◊〉 Vpon me be the shaving of a Nazirite hee is 〈…〉 bring the offerings of shaving for cleannes and 〈…〉 fer them by the hand of what Nazirite he 〈◊〉 If he say upon me be halfe the oblations of a Nazirite 〈◊〉 on mee bee the halfe of the shaving of a Nazirite then he bringeth halfe the offerings by what Naz 〈…〉 he will and that Nazirite payeth his offering◠〈…〉 that which is his But if he say Vpon me be the 〈◊〉 of halfe a Nazirite then he is to bring the offering 〈…〉 a full Nazirite for we haue no halfe Naz 〈…〉 Maimony in Nezir ch 8. sect 15 18. By this 〈◊〉 may see the reason of that which Iames said unto Paul though he had no Nazirites vow upon him We have foure men which have a vow on them 〈◊〉 take and sanctifie thy selfe with them and he at 〈…〉 ges with them that they may shave their heads 〈◊〉 Then Paul tooke the men and the next day sancti 〈…〉 himselfe with them entred into the Temple to 〈◊〉 the accomplishment of the dayes of Sanctification 〈◊〉 Naziriteship untill that an offering should be 〈◊〉 for every one of them Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship him selfe yet might he contribute with them and they be partakers of his charges about the sacrifices Verse 19. the sodden shoulder or 〈◊〉 arme meaning the left shoulder for the right shoulder was due unto him raw of all peace-offerings Lev. 7. 32. this was peculiar of the Nazirites ram onely and not due to the Priest from any other sacrifice The manner of this service was thus The ram was killed and the blood sprinkled and the b 〈…〉 〈◊〉 and the fat of the intralls taken out After 〈◊〉 the flesh was cut in pieces and the brest and the 〈…〉 der were put apart and the rest of the ram was 〈…〉 den in the womens court And the Priest tocke 〈…〉 sodden shoulder of the ramme with one of 〈◊〉 〈…〉 cakes brought therwith with the brest and the other shoulder and the fat and he 〈…〉 th them all on the Nazirites hands and the Priest put his heads under the owners hands and wav'd all before the Lord. Maimony in Maaseh hak 〈…〉 châ—â— 9. sect 6. 9. After the waving the fat was salted and burned 〈◊〉 the Altar the brest and shoulder was meat for the
words in Chaldee an evill name The word evil is expressed in the next verse see the notes on Num. 13. 32. Ver. 37. the plague before Iehovah that is by an extraordinary plague from the hand of God either the pestilence fore-threatned v. 12. or some other dâ—ath And before Iehovah may mean sudden death there by the Sanctuarie where the glory of Iehovah appeared v. 10. as it is said of Vzza there he died before God 1 Chron. 13. 10. which another Prophet explaineth there he died by the Arke of God 2 〈◊〉 6. 7. The Hebrewes as Sol. Iarchi and Targum Ionathan on this place report these mens death to have beene by an inflammation of their tongues and wormes issuing out of them as a just recompence because with their tongues they had sinned Ver. 38. lived that is remained alive safe and in health So the judge of all the earth did judgment and would not slay the righteous with the wicked as Gen. 18. 25. And they survived not onely the other spies but all the rebellious Israelites and went in and possessed the land of promise Ios. 14 â—0 and 19. 49. This sheweth the small number of Gods Elect though many be called to the profession of the faith The Hebrew Doctors speaking of Ier. 3. 14. where it is written I will take you one of a citie and two of a family and I will bring you to Zion doe say As of six hundred thousand Israelites onely two entred into the land of promise to wit Ioshua and Caleb so shall it also be in the dayes of Christ. Talmud in Sanhedrin ch 11. wherein they beare witnesse against themselves that they fulfilled the inâ—asuâ—e of their fathers in rebelling against Christ and despising the Gospell of their salvation Verse 40. and went vp that is girded their weapons of warre about them and pressed forward of themselves to goe up as Moses explaineth it in Deut. 1. 41. For things which men endevour and are ready to doe are said to be done by them as Reuben delivered Ioseph out of his brethrens hand when he endevoured by exhorting perswading with them that he might deliver him Gen. 37. 21 22. See also the annotations on Ex. 8. 18. will goe up and fight Deut. 1. 41. we have sinned against Iehovah Deut. 1. 41. Thus they shewed a kind of repentance and sorrow for their sin which was not sincere nor a godly sorrow for they turned from one evill to another and overthrew themselves Verse 41. Moses said being first commanded of the Lord so to say Deut. 1. 42. the mouth that is as the Greeke translateth the word of the Lord and the Chaldee addeth against the decree of the word of the LORD But it or for it that is the thing which ye doe shall not prosper that is not have good successe in Greeke It shall not be prosperous unto you R. Menachem referreth this word It. to Shecinah the divine Majestie which would not prosper them and compareth here with a like phrase in Ezek. 1. 13. it went up and downe among the living creatures Verse 42. Iehovah is not among you thus God bade him say for I am not among you Deu. 1. 42. The Chaldee expoundeth it for Shecinah the Majestie or presence of the LORD is not among you not smitten in Chaldee not broken in Greeke and ye shall fall before your enemies V. 43. from after Iehovah in Chaldee from after the service of the LORD which the Greeke translateth disobeying or not beleeving the Lord Chazkuni explaineth it thus Because the spies made you afraid of the Canaanite Amalekite that abide there ye are turned from after the LORD and are afraid to go into the land and you trust not in him therfore he will not be with you if you transgresse his mouth to goe to sight till after 40 yeares Iehovah will not be with you this the Chaldee expoundeth the Word of the Lord will not be for your holpe Verse 44. they loftâ—ly presumed or tooke upon them by violence with a loftie presumptuous minde in the Chaldee they dealt wickedly or turbulently The originall word Aphal from which Ophel a Tower or Fort is derived 2 Chron. 33. 14. signifieth lifting up as in Abak 2. 4. which the Apostle sheweth to meane a drawing backe from God by unbeleese Heb. 10. 38 39. So here in this their presumptuous enterprise their soules were lifted up in them but withdrawen from God And Moses explaineth this by two other words yee pressed forward Deut. 1. 41. and yee were presumptuous Deut. 1. 43. The Hebrew Commentary Tanchuma coÌ„pareth it with another like word which signifieth darknesse and explaineth it they went darke or obscure for that they went without leauâ— from God and Targum Ionathan thus they set forward in the darke before day dawning to which the old Latine version agreeth translating it darkned departed not in Greeke moved not The Arkeremoved not but at the removall of the cloud Num. 9. 15 c. which God not taking up shewed thereby his dislike of their action Moses obeying the Lord would not accompany the presumptuous sinners so they went without the Lord and without the signes of his grace or company of his ministers Verse 45. The Canaanite that is the Amorite Deut. 5. 44. which was of the posteritie of Canaan Gen. 10. 15 16. which dwelt or which sate lay in wait discomfited them pursued them as Bees doe and destroyed them Deut. 1. 44. Because they rebelled against God and vexed his holy Spirit therefore hee was turned to be their enemie he fought against them Esai 63. 10. unto Hormah in Greeke Herme the name of a place so called of the event signifying utter destruction or Anathema so after in Num. 21. 3. After this discomfiture the Israelites returned and wept before the LORD but hee would not heare their voice nor give eare unto them so they abode in Kadesh many dayes Deut. 1. 45 46. These things which happened unto them for types 1 Cor. 10. 11. doe shew the nature of man of his free-will and workes without faith that they procure nothing but wrath from God and destruction unto men And as Israel carried themselves under Moses so did they under Christ for the Lord Iesus himselfe Iohn the Baptist as Ioshua and Caleb faithfully testified the truth of Gods promise and perswaded the people to enter into the Kingdome of God Mat. 3. 1 2 3. and 4. 17. But the Priests Scribes and Pharisees like the unfaithfull spies discouraged the people and would neither goe themselves into the kingdome of heaven nor suffer theÌ„ that were entring to goe in Mat 23. 13. but pretended worldly feares Iohn 11. 48. Yet after they would seeme to enter by force going about to establish their owne righteousnesse but not submitting themselves unto the righteousnesse of God Rom. 10. 3. so they pleased not God but filled up their sinnes alway and wrath came upon them to the uttermost 1 Thess. 2. 15 16.
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
thus seeing the Law had twise said that the breaker of the Sabbath should die Exod. 31. 4. and 35. 2. Sol. Iarchi saith it was not declared what manner of death he should die but they knew that hee that prophaned the Sabbath was to die And the Chaldee called Ionathans paraphraseth thus This judgement was one of the foure judgements that came before Moses the Prophet which he judged according to the word of the holy God Some of them were judgements of lesser moment and some of them judgements of life and death In the judgements of lesser moment of pecuniarie matters Moses was readie but in judgements of life and death be made delayes And both in the one and in the other Moses said I have not heard viz. what God would have done For to teach the heads or chiefe of the Synedrions or Assises that should rise up after him that they should be ready to dispatch inferiour causes or money matters but not hastie in matters of life and death And that they should not be ashamed to enquire in causes that are too hard for them seing Moses who was the masteâ— of Israel had need to say I have not heard Therefore he imprisoned him because as yet it was not declared what sentence should passe upon him The foure judgements which hee speaketh of were about the uncleane that would keepe the Passeover Num. 9. 7 8. and the daughters of Zelophead that claimed possession in the land Num. 27. 4 5. these were the cases of lesse imporâ—ance about the blasphemer Lev. 24. and the Sabbath breaker here both which hee kept in 〈…〉 ard till he had answer from the Lord. Verse 35. stone him This was esteemed the heaviest of all the foure kinds of death that malesa 〈…〉 s suffered in Israel see the notes on Exod. 21. 12. without the campe Hereupon they used to carrie such out of the cities and execute them farre off from the judgement hall as Sâ—l Iarchi noteth So they dealt with Stephen casting him out of the citie and stoning him Act. 7. 58. likewise with Naboth 1 Kings 21. 13. also with the blasphemer Levit. 24. 14. which was a circumstance that aggravated the punishment being a kind of reproach as the Apostle noteth Heb. 13. 11 12 13. And this severitie sheweth of what weight the commandement touching the Sabbath is the prophanation whereof God would have thus to be avenged And it further signified the eternall death of such as doe not keepe the Sabbath of Christ entring into the rest of God by faith and ceasing from their own works as God did from his Heb. 4. 1 2 3 4 10. 11. Verse 37. And Iehovah said After the violating of the Sabbath and punishment for it God giveth a Law and ordaineth a signe of remembrance to further the sanctification of his people that they might thinke upon his commandements and doe them Vers. 38. sonnes of Israel This Law for Fringes concerned Israel onely not other nations and as the Hebrewes say men onely were bound to weare them not women Women and servants and little children are not bound by the Law to weare the Fringe But by the words of the Scribes every childe that knoweth to clothe himselfe is bound to weare the fringe to the end he may be trayned up in the commandements And women and servants that will weare them may so doe but they blesse not God as men doe when they put them on and so all other commandements which women are not bound unto if they will doe them they doe them without blessing first Maimony tom 1. in Zizith or treat of Fringes ch 3. sect 9. that they make they themselves and not heathens for them a Fringe which is made by an heathen is unlawfull as it is written Speake to the sonnes of Israel that they make unto them Maim in Zizith ch 1. sect 12. a Fringe that is Fringes as in Deut. 22. 12. Moses speaketh of many and so the Greeke and Chaldee translate it here A Fringe is in Hebrew called Tsitsith or Zizith which in Ezek. 8. 3. is used for a locke of haire of the head and is here applied to a Fringe the threds whereof hang downe as locks of haire And the Hebrew Doctors call it also Gnanaph that is a Branch because it hangeth as branches or twigs of a tree The Branch which they make upon the skirt of a garment is called Tsitsith because it is like to Tsitsith a locke of the head Ezek. 8. 3. And this Branch is called White because we are not commanded to die or colour it And for the threds of this Branch there is no set number by the Law And they take a thred of wooll which is died like the color of the Firmament and tye it upon the Branch or Fringe and this thred is called Blew Maim in Zizith ch 1. sect 1. 2. The Fringe is called in Greeke Craspoda and this word is used by the holy Ghost in Matt. 23. 5. and of it the Chaldee also calleth it Cruspedin The word Gedilim used for Pringes in Deut. 22. 12. were the thrums of the cloth which was woven and Tsitsith the Fringe here spoken of were threeds tied unto those thrums with knots on the skirts Hebr. on the wings This is expounded in Deut. 22. 12. on the foure skirts or wings The skirt end or border of a garment is usually called a wing as in Ruth 3. 9. 1 Sam. 15. 27. and 24. 5 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the foure ends or corners of the earth are called the foure wings thereof Esai 11. 12. Eze. 7. 2. Iob 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law is a garment which hath foure skirts or more than foure and it is a garment of woollen or of linnen onely But a garment of other stuffe as of silke or cotton or camels haire or the like are not bound to have the Fringe save by the words of our wise men that men may bee admonished to keepe the precept of the Fringe For all clothes spoken of in the Law absolutely are not save of woollen and linnen onely When hee maketh a fringe on a garment that hath five or six skirts he maketh it but on foure of the skirts as it is said UPON THE FOVRE SKIRTS Deu. 22. 12. A garment that is borrowed is not bound to have the Fringe for 30 dayes after and thence forward it is bound A garment of wooll they make the white thereof of threeds of wooll and a garment of flax or linnen they make the white thereof of threeds of flax and so of every garment after the kinde thereof c. Every man that is bound to doe this commandement if hee put upon him a garment which is meet to have the Fringe must put on the Fringe and then put the garment on and if he put it on without the Fringe he breaketh the commandement But
20. Aaron what is he to wit other than the Minister of God So the Apostle saith Who is Paul and who is Apollo but ministers by whom ye beleeved 1 Cor. 3. 5. And thus had Moses said in their former murmurings What are wee that ye murmure against us your murmurings are not against us but against Iehovah Exod. 16. 7 8. Vers. 12. We will not come up An obstinate answer and refusall of the meanes of their bettering by Moses debating the matter with them so might they have been perswaded to disist from their evill course and have found mercie By comming up is meant unto the publike place of judgement whither in the Scripture phrase men are said to goe up as in Deut. 25. 7. Ruth 4. 1. And in Ezra 10. 7. 8. whosoever would not goe to Ierusalem at the time appointed by the Princes and the Elders all his substance should be forfeited and himselfe separated from the Church of those that had been in captivitie Of Dathan and Abiram Sol. Iarchi here observeth that Their owne mouth caused them to offend or signified their fall they were not but to goe downe to wit alive into hell verse 33. Vers. 13. out of the land of Egypt as is added in Targum Ionathan which having beene the place of their bondage and miserie an iron furnace unto them Deut. 4. 20. they here call it a land flowing with milke and honey so despising their redemption God their Redeemer who laid their bring from thence for a ground of their obedience unto him Exod. 19 4 5. and 20. 2. even making or also making thy selfe a Prince that is without God of thine own presumption advancing thy selfe onely wholly and continually The doubling of the word is to aggravate their crimination This latter branch the Greeke translateth Thou art a Prince as if it were spoken in derision Verse 14. not brought us according to promise Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is as the Chaldee explaineth it of fields and vineyards one named generally for many as is noted on Gen. 3. 2. dig out the eyes that is make them blinde as the Chaldee expoundeth it so in Iude. 16. 21. 1 Sam. 11. 2. of these men or as the Greeke translateth it of those men which may be meant of the whole congregation as if they were so blinde that they could not espie his fraud or it may have speciall reference to Korah and his company And thus Chazkuni here explaineth it Thou hopest to dig out the eyes of Korah and of all his congregation as though they had no eyes to see and understand this offence that thou hast brought us up from the good land of Egypt and hast not performed unto us that which thou promisedst to bring us into a land that floweth with milke and honey but hast said In this wildernesse they shall be consumed and there they shall die Num. 14. 35. Moreover thou hast perverted judgement against us and therefore we will not come up unto thee for we beleeve thee not concerning the triall of this matter Verse 15. very wroth or very much grieved see the notes on Gen. 4. 5. Respect not or Looke not Turne not the face unto which the Chaldee expoundeth Accept not with fauour their oblation their offering or their Meat-offering their Minchab whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. Iarchi expoundeth their incense which they shall offer before thee to morrow so it hath reference to Korah his company 2. 7. and 17. But others as he saith explaine it thus 〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉 gregation let not their part be accepted beâ—â—re 〈◊〉 And thus some understand this imprecation to be against Dathan and Abiram onely as Chazkum saith The reason why Moses cursed Dathan 〈◊〉 Abiram was because when Moses sent to call them they said we will not come up It was not their 〈◊〉 to convert for though the Lord should have said I have chosen Aaron yet they would have mâ—â—ined against the Priesthood But Korah and the 250 men which tooke upon them to take every man his ce 〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron but that he had done it of his owne minde he would not curse oâ—â— asse that is not the vilest beast the Greeke translateth it the desire of any of them that is any deâ—â—rable thing They mistooke and read Chamâ—â— for Chamur because the Hebrew letters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dand 〈…〉 be one like another as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely lest Prolemie the King at whose request they â—â—rned the Law into Greeke should say Hee 〈…〉 asse but some other gift he did take Verse 16. Thou and all thy congregation The Greeke expoundeth it Sanctifie thy congregation and be ye ready before the Lord c. Because their rebellion was against God verse 11. therefore Moses committeth the deciding of the controversie unto God Ver. 18. at the doore in the court-yard of the Sanctuary and Moses and Aaron Targum Ionathan explaineth it they on the one side and 〈◊〉 and Aaron on the other side Verse 19. assembled against them all not onely the 250 forementioned but the generall mu 〈…〉 tude too ready to incline to his faction See verse 41. glorie of Iehovah in the cloud over the Sanctuary as it did at other times in the like cases 〈◊〉 42. Num. 12. 5. and 14. 10. Verse 21. as in a moment or even in a moment suddenly and as the Greeke translateth at once So in verse 45. and thus God had before threatned after they had made the â—â—lfe Exod. 33. 5. Verse 22. God of the spirits of all flesh By all flesh is meant all mankinde as in Gen. 6. 13. 〈◊〉 40. 5. 6. Ezek. 20. 48. and 21. 4 5. Ioel. 2. 28. and so it is explained in Iob 12. 10. the spirit of 〈◊〉 flâ—â—h of man And the Lord is called God of the spirits oâ— men both as he is creator of them who â—orm 〈…〉 the spirit of man within him Zach. 12. 1. called therefore the Father of spirits Heb. 12. 9. and as the preservation ordering and government 〈◊〉 them is in his hand both in life and death 〈…〉 hand is the soule of all living and the spirit of 〈…〉 of man Iob 12. 10. Therefore Moses useth the like phrase when he prayeth that a governour might be substituted in his stead Num. 27. 16. Targum Ionathan explaineth it God that puttâ—â—â— the 〈◊〉 of the soule in the bodies of all the sonnes of men and Targum Ierusalemy thus God which rulest 〈◊〉 the soules of all flesh Chazkuni saith which knowest the spirit of every one of them The Greeke translateth God of the Fathers and of all flesh understanding as it seemeth by spirits such
as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and â—idden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies Lâ—t them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners
and grow out of him by the blessing of God who maketh the crie tree to bud or flourish Ezek. 17. 24. as also it is prophesied of the church He shall cause them that come of Iakob to take root Israel shall blessome and bud and fill the face of the world with fruit Esat 27. 6. And the originall word for buds is also useâ— for younglings or youth as in Iob 30. 12. The bles soming or flourishing of this rod figured also the comfortable and glorious effect of the 〈◊〉 〈…〉 tion of the Priests office as Christ is 〈◊〉 to 〈◊〉 forth â—t the window flourishing thereâ— the 〈◊〉 Serg 2. 9. that we all with open face may 〈◊〉 as in a glasse the glorie of the Lord 2 Cor. 3. 18 and this to the shame of his enemies Psal. 1 32. 18. The Almonds figured the fruits of his administration which hastily should shew forth themselves to the comfort of the Saints and punâ—shment of alâ— that should resist him as unto Ieremie one of Aarons sonnes God shewed in a vision the râ—â— of an Almond tree which hath the name of 〈…〉 ning and opened the same unto him thus Then hast well seene for I will hasten my word to performe it Ier. 1. 11 12. Therefore as soone as Vzziâ—h the King rose up to usurpe the Priests office the leprousie even rose up in his forehead 2 Chron. 26. 18. 19. Vers. 10. Bring againe or Returne Aarons red before the Testimonie in Greeke the Testimonies meaning the Tables of the covenant in the Arke as is noted on vers 4. before which it was laid up and not in it for nothing was in the Arke save the two tables of stone 1 King 8. 9. The Hebrewes record how in Solomons Temple there was a stone in the most holy place in the west part therof on which they set the Arke and before it was the golden pot of Manna and the rod of Aaron Maim tom 3. in Beth habchirah chap. 4. sect 1. to be kept Hebr. for a keeping or reservation As the Manna was kept in the golden pot within the most holy place of the sanctuarie for a reservation and monument to the Israclites that the generations after might see the bread which God had given their fathers to eat in the wildernesse Exod. 16. 32. 34. so this rod was kept in the same place for a reservation and for a signe that all generations might know the confirmation of their Priest 〈◊〉 in Aarons line Both did lead them unto Christ the Manna figuring the flesh of Christ the 〈◊〉 bread from heaven wherewith the faithfull should be nourished unto life eternall Iohâ— 6. 31 32 33. 51. and the rod the Priesthood of Christ whereby they should be reconciled unto God Heb 9. 11 12. Therefore the Apostle mentioneth this budding rod with the pot of Manna among the most memorable things that were kept in the Holy oâ— holies Heb. 9. 3 4. the sonnes of rebellion which the Greeke translateth the disobedient sons meaning the Israelites called sonnes or children of rebellion because they were so much addicted thereunto as if rebellion it selfe had beene their mother so that Moses testified Yee have beene rebellions against the LORD from the day that I knâ—w you Deut. 9. 24. This phrase is common in the Scriptures as a sonne of injurious evilâ— or 〈◊〉 wickednesse Psal. 8. 23. for an injurious or wicked person and sonnes of affliction Prov. 31. 5. for afflicted persons so sonnes of Belial Deut. 13. 〈◊〉 1 Sam. 2. 12. sonnes of disobedience Ephes. 2. 2. and 5. 6. sonnes of the light and of the day 1 Thes. 5. 〈◊〉 children of wisdome Mat. 11. 19. children of obedience 1 Pet. 1. 14. and sundry the like 〈◊〉 shalt quite take away or shalt consume shalt wh 〈…〉 end their murmurings the Greeke translateth it and let their murmuring cease from me and they shall not die Vers. 12. we give up the ghost or have given up the ghost that is died or as the Greeke translateth are consumed This may be taken as an unjust complaint of theirs for the punishments that they had felt and should still feele for their sinnes Or rather as a serious complaint of their owne miserie being under sin and so by the Law under punishment and wrath like that which the Apostle saith I was alive without the Law once but when the commandement came sinne revived and I died and the commandement which was ordained unto life I found to be unto death Rom. 7. 9 10. The Chaldee paraphraseth upon their words thus Behold the sword hath killed some of us and behold the earth hath swallowed some of us and behold some of us are dead with the pestilence And Targum Ionathan thus Behold some of us are consumed with flaming fire and some of us are swallowed up into the earth and perished behold we thinke that as they so we all shall perish Vers. 13. that commeth neere in Greeke that toucheth the Tabernacle Shall we be consumed in giving up the ghost that is shall wee die every one This seemeth to be a deprecation whereby acknowledging their sinnes to be worthy of death they pray for mercy for so questions are often used in earnest deprecations as Wilt thou be angry with us for ever c. Psal. 85. 6. Wilt thou utterly reject us Lam. 5. 22. Wilt thou hold thy peace and afflict us very fore Esay 64. 12. and many the like CHAP. XVIII 1 The different charges of the Priests and of the Levites adjoyned unto them 9 The Priests portion of the peoples offrings and hallowed things and the use of them 21 The Levites portion is the tithes of the Israelites but no inheritance in the land 26. The Levites must give unto the Priests the tenth of their tithes as the Lords heave-offring and the rest themselves should enjoy for a reward of their service ANd Iehovah said unto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priest-hood And thy brethren also the tribe of Levi the tribe of thy father bring thou neere with thee that they may be joyned unto thee and minister unto thee but thou and thy sonnes with thee shall minister before the Tent of the Testimony And they shall keepe thy charge and the charge of all the Tent but they shall not come nigh unto the vessels of holinesse and unto the Altar that they die not both they and you And they shall be joyned unto thee and shall keep the charge of the Tent of the Congregation for all the service of the Tent and a stranger shall not come nigh unto you And ye shall keep the charge of the Holy place and the charge of the Altar that there be no servent wrath any more upon the sonnes of Israel And I behold I have taken your brethren the Levites from among the sonnes of Israel to you they are
as it is said in Numb 18. 30. When ye have heaved the fat thereof c. as the tithes which the Levites separate is to be of the fat thereof so the tithe which the Israelites separate from the floore or wine-presse is to be of the fat They pay not the tithe but by measure or by weight or by number He that separateth this tithe blesseth God first as they use to blesse for other commandements so he blesseth for the second tithe and for the poore mens tithe and for the tithe of the tithe hee blesseth for every one severally Maim tom 3. Treat of Tithes chap. 1. sect 1. 13 14 16. Vers. 22. not come nigh any more to serve in the Tabernacle as they did in the rebellion of Korah Num. 16. to beare sinne that is lest they suffer the punishment for their sinne So in vers 23. beare their iniquity as in v. 1. to die or and die see the notes on Gen. 2. 3. this sheweth the punishment to be death the Greeke translateth it deadly or death-bringing sinne Vers. 23. beare their iniquity that is beare the punishment of their owne iniquity if they transgresse and of the peoples if they suffer them to transgresse Thus Sol. Iarchi expoundeth it They the Levites shall beare the iniquity of the Israelites for it is their duty to warne strangers from comming neere unto them Vers. 24. Heave up in Greeke and Chaldee separate unto the Lord so in vers 26. This sheweth the tithes to be an oblation to the Lord and a signe of the Israelites homage subjection and thankfulnesse unto him for his blessings And upon this ground the Apostle proveth Melchisedek to be a greater Priest than Abraham or Aaron because Abraham and all the Levites Priests in his Ioynes payed tithes to Melchisedek Gen. 14. Heb. 7. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoiles Heb. 7. 4. Vers. 26. the tithe of the tithe or a tenth part of the tenth Vers. 27. as the fulnesse or as the plenty that is the plentifull increase or the full that is ripe liquour the Greeke translateth it as the separated thing Sol. Iarchi saith Fulnesse meaneth the ripe fruit which is full See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit From hence the Hebrewes gather that seeing the Levites first tithes out of which they payed the Priests tithes were as the corne of the floore and liquour of the presse therefore they were as common things The first tithe is lawfull to be 〈◊〉 by Israelites and lawfull to be eaten in uncleannesse for there is in it no holinesse at all and wheresoever holinesse or redemption of the tithe is spoken of as in Levit 27. it is not meant but of the second 〈…〉 they count the first tithes as common things because it is said And your heave-offring shall be reckoned unto you as the corn of the floore c. as the floore and wine-presse are common for every thing so the first tithe out of which the heave-offring is taken is common for every thing Maimony 〈◊〉 of Tithe chap. 1. s. 2. This is to be understood after the Levites had separated the tenth of the tithe then the rest should be common like the corne of the floore as is explained in vers 30. Vers. 28. Thus you also or So you also you Levites as well as the other Israelites though you have no inheritance in the land yet shall you honour the Lord with an heave-offring out of your first tithe and it shall be reckoned or imputed unto you as if you had lands and possessions and offred tithes out of them to Aaron and so to his posteritie the Priests as was observed in the ages following as it is written And the Priest the sonne of Aaron shall be with the Levites when the Levites take tithes and the Levites shall bring up the tithe of the tithe unto the house of our God to the chambers into the treasure-house Nehem. 10. 38. Thus also are we to understand the Apostle when he saith that the Priests the sonnes of Levi who receive the office of Priest-hood have a commandement to take tithes of the people according to the Law c. Heb. 7. 5. that the Levites tooke them of the people immediately and the Priest mediately in taking the tithe of the tithe from the Levites as this place sheweth compared with Nehem. 10. 37 38. Vers. 29. Out of all your gifts This is more generall and seemeth to imply besides the tenth of their tithe the tenth also of other things as of their owne ground the suburbs and fields which were given to the Levites Num. 35. 4. So Chazkunt here saith Out of all your gifts yee shall heave up to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities they were bound to give unto the Priests c. And it is proportionable that as God was to be honoured with the tithes of other mens lands so of the Levites that they also hereby might signifie their homage and thankfulnesse to God Yea the Hebrews bring the Priests themselves also under this dutie saying Levites and Priests doe separate the first tithe for to separate out of it the heave-offring of the tithe And so the Priests doe separate the other heave-offrings the tithe for themselves that the Priests may receive of all Lest they should eat their fruits untithed the Scripture saith Thus you also shall heave up Numb 18. 28. which we have heard expounded thus YOV these are the Levites ALSO YOV this implieth the Priests Maim Treat of Tithe ch 1. sect 3. the fat that is as the Chaldee expoundeth the best or fairest in Greeke the first-fruits see before on vers 12. 21. So Chazkuni here saith Of all the best and of all the fairest thereof yee shall separate out of it the hallowed part thereof that it may be an heave-offering Vers. 30. the revenue in Greeke the fruit of the threshing-floore This word revenue as the Hebrewes distinguish it is corne after it is cared and after it is threshed and fanned it is called dagan corne Maimony tom 1. in Beracoth ch 3. sect 1. Vers. 31. in every place Sol. Iarchi explaineth it though it be in the place of buriall and that was an uncleane place The first tithes therfore which were paid to the Leviâ—es might be eaten by them as common things in every place but the second tithe which the owners separated after the first and did eat themselves might not be eaten every where but before the Lord only that is within the citie of Ierusalem after the Temple was built therein See Deut. 14. 22 23. c. your house that is your houshold as the Chaldee translateth it the men of your house a reward or wages and so your due for your service so the Apostle speaking of the honour due to the Ministers
before his eyes For another man burned it as appeareth by vers 8. wherefore Targum Ionathan explaineth it another Priest shall burne The burning of the heiffer without the campe figured how Iesus that he might sanctifie the people with his owne bloud should suffer without the gate of Ierusalem Hebr. 13. 11 12. Vers. 6. Cedar wood this with the hyssop and scarlet following were used in the cleansing of Lepers that were healed Lev. 14. 4. See the Annotations on that place The Cedar is one of the greatest and tallest trees opposed to the hyssop as the lowest 1 King 4. 33. it is durable wood and rotteth not being choise or excellent Song 5. 15. figuring the perpetual efficacy of the death of Christ who by one offring hath perfected for ever them that are sanctified Hebr. 10. 14. eyzop or hyssope whereof see Exod. 12. 22. As here it was burned with the heiffer so after in vers 18. a sprinkle was made with it figuring the vertue and odour of Christs death to purge our sinnes and to sprinkle our hearts from an evill conscience Hebr. 1. 3. and 10. 22. scarlet or twice died scarlet called in Hebrew Sheni tholagnath whereof see Exod. 25. 4. This bloudy colour sometime signifieth Sinnes Esai 1. 18. and it is the death and bloud of Christ that cleanseth us from all sinne Rom. 6. 10. 1 Iohn 1. 7. the preaching hereof maketh the lips like a threed of scarlet Song 4. 3. into the midst of the burning The manner of burning this heiffer in the ages following is described by the Hebrewes thus They made a banke or causey from the mountaine of the house of God in Ierusalem unto mount Olivet the mountaine which our Lord Iesus used to frequent Luke 21. 37. Joh. 18. 2. whither hee went the night that hee was betrayed â—o death Luke 22. 39 40 c. and it was over against the Temple Mar. 13. 3. and from thence after his resurrection he ascended up into heaven Act. 1. 9. 12. and the heiffer and hee that burned her and all that assisted him in the burning of her went out from the mount of the Temple unto mount Olivet upon that banke The Elders of Israel wenâ— before them on their feet to mount Olivet and there was a place to baptise or wash in and the Priest and they that assisted him to burne the heiffer went on the banke and came to mount Olivet c. and the Elders imposed their hands upon the Priest and said unto him wash once Hee went downe and washed and came up and wiped himselfe And there was wood laid in a row wood of Cedar and Oke and Firre-tree and Fig-tree which they tooke and made a pile of like a tower c. and the fore-part was towards the West that was towards the Temple Then they bound the heiffer and laid her upon the pile of wood with her head to the South and her face to the West and the Priest stood on the East-side with his face 〈◊〉 the West Hee killed her with his right hand and tooke the bloud in his left hand and sprinkled with the finger of his right hand of the bloud that was in 〈◊〉 palme of his left hand seven times towards the 〈◊〉 holy place of the Temple At every sprinkling 〈◊〉 dipped his finger in the bloud and the residue of 〈◊〉 bloud which was on his finger was uâ—lawfull to sprinkle with therefore at every sprinkling he wiped his finger on the body of the heiffer When he had made an end of sprinkling he wiped his hands on the heiffers body and came downe from the pile and kindled the fire with small stickes which he put under the stickes of the pile and the fire began to burne and the Priest stood a far off and observed it till the fire burned upon her and her belly cleft asunder And afterward he tooke Cedar wood and eyzop not lesse than an hand-bredth and wooll died in scarlet five shâ—kels weight c. And he bound the eyzop with the Cedar with the tongue or long peece of scarlet and cast them into her belly Numb 19. 6 And hee cast them not in before the fire was kindled upon the b 〈…〉 ke of her body nor after that she was burnt to ashes and if he did it was unlawfull for it is said into the midst of the burning not before the fire is kindled on her body nor after she is turned to ashes Maimony in Pharah adummah ch 3. sect 1 2. Vers. 7. Wash his cloathes which was a signe of purification from uncleannesse as is noted on Lev. 11. 25. and 15 5. The same was concerning him that burned the heiffer vers 8. and the cleane man that gathered up her ashes vers 9 10. Hereby the imperfection of the Legall Priesthood was shewed in that the Priests which prepared the meanes of sanctification for the Church were themselues polluted in the preparing and doing of them as may be gathered by proportion from Hebr. 7. 27 28. and 10. 1 2 3. The sinne also of the Priests and others that procured the death of Christ though it was the life of the world seemeth hereby to be signified Matth. 26. 65 66 c. Act. 2. 22 23 38. and 3. 14 15 17 18 19. Albeit by the tradition of the Hebrewes they were very carefull about the cleannesse of the Priests when they did this worke for the Priest that burned this heiffer they separated him from his house to a chamber prepared in the Court of the Temple which was called the Stone chamber because all the vessels thereof were of stone which doe receive no uncleannesse and he ministred in a vessell of stone all the seven daies that he was separated and his brethren the Priests might not touch him for the more care of his cleannesse Seven daies before the burning of the heiffer they separated the Priest that burned her from his house as they separated the High Priest for his service on Atonement-day wherof see the notes on Levit. 16. 33. Also they separated him from his wife lest she should have her disease and so he be uncleane seven daies as Levit. 15. 24. Every of those seven daies of his separation they sprinkled him with the water of purification lest â—e should be uncleane by the dead and not know it end with the ashes of the heiffer that had beene burned already before Maimony in Pharah ch 2. Notwithstanding all this care Whosoever busie themselves about this heiffer from the beginning to the end doe make their garments uncleane and are bound to wash themselves and are uncleane till the evening And wheresoever the Law speaketh of washing of cloathes for uncleannesse it is to teach us that not the cloathes only upon him are uncleane but every cloth 〈◊〉 vessell which this uncleane person shall touch whiles his uncleannesse is on him is made uncleane And not this heiffer only but all Sin-offrings that are burnt without the campe whether bullocks or goats he that
a garment it was to be washed Levit. 6. 27. so here he that gathered up ashes was to wash his cloathes for it could not be but some of the ashes would light upon them See the notes on vers 7. the stranger that sojourneth in Greeke the proselytes that are adioyned Vers. 11. of any soule of man that is of any dead man or any corpse of man the soule is here used for the dead bodie as is noted on Levit. 19. 26. and Numb 6. 6. and this is an explanation of the former dead that it is meant of man onely for hee that touched a dead beast was not uncleane seven daies but one day only Lev. 11. 24 27 39. neither was he to be sprinkled with these ashes Sol. Iarchi here saith it is spoken to except the soule of a beast for the uncleannesse thereby needeth no sprinkling uncleane seven dayes during which time of his uncleannesse he might not come into the Sanctuary nor touch any holy thing Levit. 7. 19 21. nor be in the Lords Campe Numb 6. 2. unto which the citie Ierusalem was answerable in the ages following called therefore the Holy Citie Nehem. 11. 1 18. Matth. 4. 5. And hereby was figured such as were dead in trespasses and sinnes Ephes. 2. 1. and such as have their consciences defiled by dead workes Heb. 9. 13 14. which may not enter during their uncleannesse into the city of God Râ—vel 2â— 27. Of this legall pollution the Hebrewes have these sayings A dead person defileth by touching by bearing and by the Tent with seven daies uncleannesse The uncleannesse by touching and by the Tent are expressed in the Law Num. 19. 11 14. Vncleannesse by bearing is by tradition gathered by consequence For if a dead beast which maketh one uncleane but till evening and defileth not by the Teâ—t doth defile by bearing as is written in Levit. 11. 25. how much more doth a dead man And as a dead beast which by touching defileth till evening defileth 〈…〉 evening by bearing so a dead man which by touching deâ—ileth seven daies defileth also seveÌ„ daies by bearing Vncleannesse by touching spoken of in every place whether of a dead man or other uncleane things is when a man with his flesh toucheth the uncleane thing it 〈◊〉 whether it be with his hand or with his foot or with any other part of his flesh c. Vncleannesse by bearing spoken of in any place either of a dead man or of other uncleane things is when a man beareth the uncleane thing although hee touch it not although a store be betwixt him and it Forasmuch as he beareth it he is uncleane whether he beare it on his head â—r 〈◊〉 his hand or with any other part of his body 〈◊〉 though the uncleane thing hang by a threed or by 〈◊〉 haire if he hand the threed on his hand and lâ—â—t up 〈◊〉 uncleane thing by it loe he beareth it and is uncleaâ—â— Nothing is defiled by bearing save man onely 〈◊〉 vessels As if a man hold in his hand ten vessels one above another a dead carkasse or any the like thing be in the uppermost vessell the man is unclean by bearing the carkasse and the vessels upon his hand are all cleane save the uppermost vessell which the uncleane thing toucheth and so in all like cases c. There is no kind of living thing which is defiled whiles it is alive or that doth defile whiles it is alive save man only and he that is of Israel c. A dead man defileth not till his soule be departed from him as it is written The soule of a man that is dead Num. 19. 13. A dead untimely birth c. defileth by touching by bearing and by tent as a great man which is dead as it is written He that toucheth the dead of any soule of maÌ„ NuÌ„ 19. 11. Likewise so much as an olive of a dead mans flesh either moist or dry as a potsherd defileth as doth a whole dead man A lim cut off from a living man is as an whole dead man defileth by touching by bearing and by tent though it be but a little lim of a child of a day old c. A lim separated from a dead man defileth also by touching by bearing by tent as doth the dead man c. Maim tom 3. in Tumath meth ch 1. 2. These other the like legall pollutions teach Gods people how carefull they should be that they defile not themselves with sin or communion with dead and sinfull works as the Apostle saith Touch not the uncleane thing 2 Cor. 6. 17. Be not partaker of other mens sins keepe thy selfe pure 1 Tim. 5. 22. Vers. 12. He shall purifie himselfe by sprinkling the foresaid water as the Chaldee expoundeth it He shall sprinkle the Greek He shall be purified The originall word signifieth to purifie from sin which sheweth that this outward uncleannes figured the pollution of the soule by sin and the purification here commanded signified repentance from dead works and faith towards God w ch purifieth the heart Heb. 6. 1. Act. 15. 9. with it with the water fore-spoken of v. 9. and the ashes as Targum lonathan here expresseth the manner whereof followeth he shall be cleane that is as the Greeke translateth and he shall be cleane and in the seventh Chazkuni here observeth Lest any should thinke if he forget and be not sprinkled in the third day he may be sprinkled twise on the seventh day and it will serve the turne as if he were sprinkled on the third day and on the seventh therefore the Scripture saith If hee purifie not himselfe in the third day and in the seventh c. for it is necessary that there be three dayes betweene sprinkling and sprinkling Vers. 13. the soule that is the corps as before is shewed that is dead in Greeke if he be dead From these words the Hebrewes gather that the diad defileth not till his soule be departed Maim in Tumath meth c. 1. s. 15. For death is the departing of the soule from the body Gen. 35. 18. Psa. 146. 4. he defileth the Tabernacle if hee come in that estate into the court of the Tabernacle yea though he have washed himselfe yet if he have not bin sprinkled the third day and the seventh day he defileth it as Iâ—â—chi here noteth and Moses after sheweth that soule shall be cut off in Chaldee that man shall be destroyed This is meanâ— if he come in presumptuously but if he doe it ignorantly he is to bring a sacrifice Lev. 5. 3. 6. So the Hebrewes explaine this Law Maim in Biath hamikdash ch 3. sect 12. See the notes on Num. 6. the water of separation in Greek and Chaldee the water of sprinkling This signified that when any have sinned he cannot be cleansed from it before God by any of his owne workes nor satisfie by his owne sufferings but only by having his conscience sprinkled with the bloud of Christ
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
according to the like phrase in Zach. 11. 8. their soule loathed the way both for the longsomnesse of it and for the many wants and troubles that they found therein as in vers 5. So the Greeke interpreteth it for the way and Iarchi in like manner saying Because it was hard unto them they said we were now neere to enter into the land and we turne backward so our fathers turned and lingred 39. yeares unto this day therefore their soule was shortned for the afflictions of the way This way into the land of promise figured the way into the kingdome of God thorow the wildernesse of this world the wildernesse of peoples as in Ezek. 20. 35. into which kingdome wee cannot enter but through much tribulation Act. 14. 22. because the gate is strait and the way is narrow that leadeth unto life Matth. 7. 14. and we are to go thorow fire and thorow water Psalm 66. 12. The discouragement of this people sheweth humane frailty and infirmitie through want of faith and patience for as they erred in heart and knew not the Lords waies Psal. 95. 10. so many when tribulation or persecution ariseth because of the Word by and by they are offended Matth. 13. 21. Vers. 5. spake against God The Chaldee expoundeth it murmured before the Lord and contended with Moses and so in vers 7. This was their wonted carriage in their tentations see Exod. 14. 11. and 15. 24. and 16. 2 3. and 17. 2 3. Num. 11. 1 4 5. 16. 13 14. and 20. 3 4 5. By God here is meant Christ the Angell of Gods face or presence in whom his name was Exod. 23. 20 21. Esay 63. 9. as the Apostle openeth this place saying Neither let us tempt Christ as some of them also tempted and were destroyed of serpents 1 Cor. 10. 9. this light bread meaning Manna as the Chaldee explaineth it this Manna the light meat in Greeke this vaine or empty bread So they call it either because it was light of digestion that they felt it not in their hot stomackes or in contempt counting it base and vile in comparison with other meats See Numb 11. 5 6 8. This Manna being rained upon them from heaven Psal. 78. 23 24. was both corporall and spirituall food unto them a figure of the hidden Manna which Christ seedeth his people with unto life eternall Rev. 2. 17. Ioh. 6. 48 49 50 51. So the contempt thereof was the contempt of Christ and his grace and into this sin doe all they fall that loath and leave Christ and has Gospell for the momentany pleasures of this life the enemies of the crosse of Christ whose end is destruction whose God is their belly and whose glory is in their shame who minde earthly things Philip. 3. 18 19. Vers. 6. fiery serpents or burning serpents as the Chaldee translateth the Greeke in this place calleth them deadly or killing serpents In the Hebrew they are named Seraphim that is Burners because when they bite a man he burneth with extreme heat and thirst it may be also in respect of their colour for some serpents are of a fiery colour Nicander in Theriacis Of the Hebrew Saraph the Greekes by changing the order of letters have borrowed the name Prester which is a kinde of venemous serpent called also Dipsas and Causon of which it is reported that who so is stung therewith he hath such a vehement thirst that he cannot be satisfied but is tormented with it centinually and though he drinke never so largely yet is he presently as thirsty as before And againe that the bitings of these serpents were left of the most ancient Physicians as altogether incurable Dioscorid lib. 6. cap. 38. 40. They are said to be like unto Vipers but their biting more hurtfull for the heart of a man is inflamed with their biting and his lips are parched and drie with thirst as Nicander writeth of them Sol. Iarchi saith they are called Seraphim burners because they burned men with the venim of their teeth The Prophet Esay mentioneth the flying fiery serpent in Esay 14. 29. and 30. 6. whereby it seemeth to be a kinde of serpent with wings With these and other serpents the wildernesse thorow which they went did abound as Moses sheweth in Deut. 8. 15. but God who guided them thorow it kept them from hurting his people till now for their sinne hee gave them power to bite and kill them as he saith otherwhere I will command the serpent and he shall bite them Amos 9. 3. Here also there was a remembrance of the first sinne that came into mankinde by the serpent and the death that followed thereupon Gen. 3. for as the venim of serpents killeth the bodie so the venim of Satan which is sinne killeth both body and soule and as the Serpent biting any one part the venim and contagion spreadeth over all the bodie and killeth the whole man so the poyson of sinne which entred by one man hath infected and killed all the lump of mankind Rom. 5. 15. 18. died The judgements of God are both inevitable and incurable of man Ier. 8. 17. Amas 5. 19 20. and 9. 1 2 3. Deut. 28. 27. And as no salve or medicine could heale the bodies of those that were bitten so can no work of man cure the biting of that old Serpent or sting of sinne but the venome thereof rageth and reigneth tormenting the conscience vnto death Rom. 5. 12 14 21. and 3. 20. Vers. 7. We have sinned The afflictions which God layeth upon his people are a meane through his grace to bring them to the sight and acknowledgement of their sinnes and seeking unto him as it is said When he slew them then they sought him and they returned and enquired early after God Psal. 78. 34. Yea the wicked are often forced hereby to confesse and seeke helpe of God as did Pharaoh Exod. 9. 27 28. that he take away or and let him take away the serpents in Hebr. the serpent put for the multitude of them as in Exod. 8. 6. the frog is for frogs and in Exod. 8. 17. the louse for liâ—e and many the like They desire the removing of the punishment after repentance and confession of sinne without which plagues are not only continued but increased Levit. 26. 21 23 24 28. Howbeit God did not presently take away the serpents but gave a remedy for such as were bitten vers 8. 9. Moses prayed As at other times so still hee sheweth himselfe an example of mecknesse unmindfulnesse of injuries and readinesse to forgive the wrongs done unto him Thus Samuel also did in like case and said Far be it that I should sinne against the Lord in ceasing to pray for you but I will teach you the good the right way 1 Sam. 12. 19 23. Vers. 8. Make thee a fiery serpent or a burning serpent Hebr. Saraph which the Greeke translateth a serpent hereby is meant a serpent of brasse vers 9. a similitude of
bloud Prov. 1. 16. the high places of Baal in Greeke the pillar of Baal the Chaldee expoundeth it the high place of his feare meaning of his god or idoll whom he feared as God is called the Feare in Psal. 76. 12. and Targum Ionathan nameth it the Feare or idoll of Pâ—or whereof see Num. 25. 3. Baal by interpretation a Lord Master or Patron is a name given to the idols of many nations which they used to worship on high places hils or mountains Deâ—â— 12. 2. And here doe Balak and Balaam build altars and offer sacrifices Numb 23. 1. that they might curse Israel for as God sendeth his people helpe from his Sanctuarie and supporteth them out of Sion Psalm 20. 2. and commeth unto them to blesse them in all places where he putteth the memoriall of his name Exâ—â— 10. 24. so the Idolaters thought of their high pâ—â—ces that they were the fittest to obtaine their requests in from the hand of God though it were to curse his people that he might see or and hee saw meaning Balaam the Greeke translateth and â—e to wit Bâ—lak shewed him a part of the people to wit of Israel whom hee would have him to behold that his curse might be the more powerfull and effectuall See Num. 23. 13. CHAP. XXIII 1 Balaam and Balak offer sacrifices 4 God meeteth Balaam and putteth in his mouth a blessing which offendeth Balak 13 They come to another place to curse the people of the Lord and there againe they offer sacrifices 16 God meeteth Balaam and putteth in his mouth a more ample blessing 26 Balak being more offended bringeth Balaam to a third place where also they sacrifice ANd Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven â—ams And Balak did as Balaam had spoken and Balak and Balaam offered a bullock and a ram on an altar And Balaam said unto Balak Stand by thy Burnt-offering and I will goe peradventure Iehovah will come to meet me and what word soever hee sheweth me I will tell thee and hee went to an high place And God met Balaam and he said unto him I have prepared seven altaâ—s and I have offered a bullocke and a ram on an altar And Iehovah put a word in Balaams mouth and said Returne unto Balak and thus thou shalt speake And he returned unto him and loe he stood by his Burnt-offering he and all the Princes of Moab And he tooke up his parable and said Balak the King of Moab hath brought mee from Aram from the mountains of the East saying Come curse me Iakob and come deâ—ie Israel How shall I curse whom God hath not cursed and how shall I deâ—â—e whom Iehovah hath not defied For from the top of the â—ocks I see him and from the hiâ—s I behold him loe the people shall dwell alone and shall not be râ—ckoned among the Nations Who can count the dust of Iakob and the number of the fourth part of Israel Let my soule die the death of the righteous men and let my last end be like his And Balak said unto Balaam What hast thou done unto me I tooke thee to curse mine enemies and behold blessing thou hast blessed them And he answered and said Must I not take heed to speake that which Iehovah hath put in my mouth And Balak said unto him Come I pray thee with me unto another place that thou maist see them from thence thou shalt see but the utmost part of them and shalt not see them all and curse me them from thence And he tooke him to the field of Zophim to the top of Pisgah and he built seven altars and offered a bullock and a ram on an altar And he said unto Balak Stand here by thy Burnt-offering and I will meet yonder And Iehovah met Balaam and put a word in his mouth and said Returne unto Balak and thus thou shalt speake And he came unto him and lo he stood by his burnt-offering and the Princes of Moab with him and Balak said unto him What hath Iehovah spoken And he tooke up his parable and said Rise up Balak and heare hearken unto me thou son of Zippor God is not a man that hee should lie or a son of Adam that he should repent hath he said and shall he not doe and hath he spoken and shall hee not confirme it Behold I have received to blesse and he hath blessed I can not reverse it He hath not beheld iniquitie in Iakob neither hath he seene perversenesse in Israel Iehovah his God is with him and the showt of a King is among them God brought them forth out of Egypt hee hath as the strengths of an Vnicorne Surely there is no inchantment against Iakob nor divination against Israel according to this time it shal be said of Iakob and of Israel What hath God wrought Behold the people shall rise up as a couragious Lion and lift up himselfe as a renting lion he shall not lie downe untill he eat the prey and drinke the bloud of the slaine And Balak said unto Balaam Neither cursing curse him nor blessing blesse him And Balaam answered and said unto Balak Spake I not unto thee saying All that Iehovah speaketh that I must doe And Balak said unto Balaam Come I pray thee I will take thee unto another place peradventure it will be right in the â—ies of God that thou shalt curse me them from thence And Balak tooke Balaam unto the top of Peor that looketh toward Ieshimon And Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven rams And Balak did as Balaam had said and hee offered a bullocke and a ram on an altar Annotations BVild me here or Build for me in this place seven altars Balaam here bewraieth his impiety when in stead of disswading the king from his evill enterprise by the word of God who had forbidden him to curse Israel Num. 22. 12. hee attempteth together with him to effect his wicked purpose and that which is worst of all under the colour of religious actions building altars and offering sacrifices to God hereby to intreat and obtaine leave of him to curse his people For it was the manner in those dayes to seeke the Lord and obtaine his favour by sacrifice Gen. 46. 1 2. c. 1 Sam. 13. 9 12. Hos. 5. 6. Thus Balaam hath soone forgotten the Oracle of God the sword of the Angell and dangers that hee so hardly escaped by the way and greedily runneth after the errour of his evill heart fulfilling the saying of the Prophet Let favour be shewed to the wicked yet will he not learne righteousnesse Esai 26. 10. prepare me or prepare for me As Balak said Curse me Iakob and deâ—ie Israel so Balaam saith Build me altars and prepare me sacrifices his intent being not to honour God but to curse his people Thus religion is made a cloke of wickednesse The sacrifice of the
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
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
fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
this time when the sonne is a sonne of thirteene yeares and one day and the daughter is a daughter of twelve yeares and one day although they say we know not to whose name we have vowed their words are established and their vowes are vowes c. And this is the time of vowes spoken of in every place for as much as they are come to the yeares of great or aged persons their vowes are stablished Maimon tom 3. Treat of Vowes chap. 11. sect 1 3 4. Vers. 4. hold his peace at her or keepe silence at it though hee doe not by words appâ—â—v yet by silence hee seemeth to consent therefore her vow standeth firme shall stand that is shall be stable firme and sure as the field which Abraham bought was said to stand when by sale it was made sure Gen. 23. 17. 20. So ones counsell or word is said to stand when it abideth firme Prov. 19. 21. Esay 14. 24. and 40. 8. Ier. 44. 29. Vers. 5. disallow her or disallow nulliâ—â—e it to wit her vow so after the day that he heareth whether it be in the day that she vowed or many daies after that her father heareth of it If she vow and wait many daies and afterward her father or her husband heare of it then hee may breake it in the day that he heâ—reth c. as it is said In the day that he heareth and not in the day that shee voweth onely Maimony in Vowes chap. 12. sect 16. will mercifully forgive her in Greeke will purge or cleanse her her sin in vowing when she was not in her owne power but in her fathers shall be forgiven but she may not performe her vow which by her fathers authoritie is disanulled So for her husband in like fort vers 12. Vers. 6. if having she have a hâ—sband Hebr. if being she be to a man that is 〈◊〉 〈◊〉 at all maried or the utterance of her lips or pronunciation that which she hath pronounced or distinctly uttered to wit by oath as appeaseth by the word Or which distinguisheth it from her vowes and by that which followeth which she hath bound upon her soule that is by oath as in vers 2. and 10. So the pronouncing with the lips is joyned with swearing in Lev. 5. 4 and Chazkuni here saith the pronunciation is not meant but of an oath Vers. 8. he disallow her or disallow it that is signifie his disallowance of her vow or oath The Hebrewes say A man maketh void or establisheth the words of his wife or of his daughter in any language although she know it not for it is not of necessity that the woman should heare the making void or the establishmeÌ„t c. He that maketh void the words of his daughter or of his wife it is necessary that he utter it with his lips and if he make it void in his heart only hee doth not make it void Maim in Vowes chap. 13. sect 1. 7. Vers. 9. put away to wit from her husband as is expressed in Levit. 21. 7. that is divorced shall stand she is to performe her vow and this as the Hebrewes thinke though she be afterward maried As A woman which hath no husband and which is not under her fathers power if she say Loe such flesh be unlawfull to me after thirty daies and she be married within thirty dayes although at the time when the vow beginneth shee be under the power of a husband he cannot make it void because at the time of the vow making she was not under his power And of this it is said in Num. 30. 9. But the vow of a widow and of her that is put away c. Maim in Vowes chap. 13. sect 16. Vers. 10. in her husbands house after that shee is married and in her husbands power But what if shee were betrothed onely and remained yet in her fathers house Of this case the Hebrewes say A maid that is betrothed none can make ther vow void but her father and her husband joyntly together And if the one of them alone doe make it void it is not made void If her espoused husband die she returneth into the power of her father and whatsoever she voweth her father may make void as before her espousals If her father die after that she is betrothed and she make a vow after his death her husband cannot make it void for an husband maketh not the vowes of his wife void untill shee be come into the wedding chamber or married Maim in Vowes chap. 11. sect 9 10. Vers. 11. shall stand shee is to keepe her vow though after her husbands death A young woman whom her father hath given in mariage if she become a widow or be divorced after mariage loe she is as an Orphan whiles her father liveth and her father cannot make her vowes of none effect although she be yet but a young woman Maim ibidem sect 25. Vers. 12. hath utterly made them void or hath any waies made them void Hebr. making void hath made them void so in vers 15. Vers. 13. oath of bond that is binding oath or bond confirmed with an oath to afflict the soule by abstenance fasting c. See the notes on Levit. 16. 29. This seemeth to be added for amplification rather than limitation or restraint howbeit the Hebrewes from hence gather that although the father may disanull all his daughters vowes of what sort soever yet the husband hath not power to disanull the vowes of his wife vnlesse they be of this sort to wit vowes or bonds to afflict the soule c. Sol. Iarchi on Numb 30. and Maimony in Vowes chap. 12. sect 1. may establish it or may make it stand shall confirme it Some understand these words to be a commandement and translate thus Let her husband establish it or let her husband make it void to wit out of hand and let him not deferre it till afterward Vers. 14. altogether hold his peace Hebr. holding his peace shall hold his peace or keepe silence from day to day and doe not disanull it the same day that he heareth it Vers. 15. shall utterly make them void or shall any waies make them of none effect see this phrase in vers 12. shall beare her iniquitie that is shall beare the punishment of her iniquitie God will require her sinne at his hand From hence wee learne saith Sol. Iarchi that he which is a cause of scandall or offence unto his neighbour shall cone in his stead unto all punishments CHAP. XXXI 1 The Israelites are commanded to take vengeance on the Midianites 5 Twelve thousand of the tribes of Israel with Phinehas the Priest are sent to warre 7 They slay all the males and the five kings of Midian and Balaam the sonne of Beor 9 They take the women and children captives and the spoile of their goods and cartell and burne their cities 13 Moses is wroth with the Officers for saving the women alive 19 How the souldiers with
every man for himselfe And Moses and Eleazar the Priest tooke the gold of the captaines of thousands and of hundreds and brought it into the Tent of the congregation for a memoriall for the sonnes of Israel before Iehovah Annotations AVenge the vengeance or Revenge the revengement of the sons of Israel that is take vengeance for the Israelites wrong and injurie upon the Midianites who vexed Israel with their wiles and beguiled them in the matter of Peor Numb 25. 17 18. The Lord to whom vengeance and recompence belongeth Dent. 32. 35. and would not therefore have men avenge themselves Rom. 12. 19 commandeth this vengeance for his peoples sake many of whom he had formerly slaine for sinning with the Midianites Numb 25. 9. and now turneth his hand against their enemies because he is the avenger of all such 1 Thess. 4. 6. Therefore he calleth it here the vengeance of the sonnes of Israel but Moses calleth it the vengeance of Iehovah vers 3. And the commandement is given to Moses the Magistrate the Minister of God a revenger to execute wrath upon evill doers Rom. 13. 4. Midianites in Greeke Madianites the posterity of Midian the son of Abraham by his wife Keturah Gen. 25. 1 2. Why these were now punished rather than the Moabites their partners in sinne is touched on Numb 25. 17. gathered unto thy peoples that is die and be buried See the Annotations on Numb 20. 24. and Gen. 25. 8. Vers. 3. to render or to give the vengeance of Iehovah which phrase the Apostle useth in 2 Thess. 1. 8. giving or rendring vengeance on them that know not God That which in vers 2. was called the vengeance of the sonnes of Israel is here named the vengeance of the Lord as being executed by his word and for the injury done unto him for he that toucheth his people toucheth the apple of his eye Zach. 2. 8. The Chaldee here expoundeth it the vengeance of the people of the LORD Vers. 4. A thousand of a tribe a thousand that is of every tribe a thousand in all twelve thousand vers 5. which was but a small company in respect both of the six hundred thousands of Israel Numb 26. 51. and of the nation of the Midianites governed by five Kings vers 8. But there is no restrain to the Lord to save by many or by few 1 Sam. 14. 6. And this small number was chosen that the victorie might be acknowledged the Lords as after this he said unto Gideon The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves against me saying Mine owne hand hath saved me Iudg. 7. 2. Vers. 5. there were delivered in Chaldee there were chosen in Greeke they numbred Vers. 6. Phinehas the zealous Priest who had formerly slaine Cozbi the Princes daughter of Midian Num. 25. 7. 15. holy instruments Hebr. instruments or vessels of holinesse hereby the Arke and things belonging thereto may be meant as appeareth by Numb 14. 44. Or because the Arke was but one and he speaketh here of moe instruments the trumpets may be understood and so to reade it the holy instruments that is the trumpets c. for and is sometime used by way of explication for that is or to wit as is noted on Gen. 13. 15. But to understand hereby the Vrim and Thummim or Golden plate as some do is unprobable because they were not in the hand of Phinehas but of Eleazar who was the high Priest Numb 27. 21. and 20. 26. trumpets of alarme to blow an alarme that they might be remembred before the Lord their God and saved from their enemies according to the law and promise in Num. 10. 9. and practise in ages following 2 Chron. 13. 12 14 15. Thus had they both Gods commandement and the signes of his presence and aid to sanctifie their expedition Vers. 8. beside those or with those that were slaine for the Hebrew gnal often signifieth with as in Exod. 35. 22. Levit. 14. 31. Deut. 22. 6. and other-where five kings called else-where Princes and Dukes of Sibon Ios. 13. 21. But Sihon the Amorite being slaine before Num. 21. 23 24. these Dukes of his now reigned as Kings fought against Israel and were overcome by faith which subdueth kingdomes Hebr. 11. 33. The Antichristian Amorite the Beast hath twice five that is ten Kings as hornes on his head which make warre with the Lambe Christ and the Lambe overcommeth them Rev. 17. 12 14. and 19. 19. 21. Balaam also they killed among or with those that were slaine of them as is expressed in Numb 13. 22. which also is added in the Greeke version here So that either he stayed with the Midianites when he departed from Balak or returned from his place unto them as is noted on Num. 24. 25. And hee died not the death of the righteous as he seemed to desire Num. 23. 10. but his iniquitie was upon his bones though hee was the terrour of the mightie in the land of the living yet was he broken in the midst of the uncircumcised and lay with them that were slaine with the sword as the Prophet speaketh of others in Ezek. 32. 27 28. Vers. 10. castles or goodly buildings or villages see this word in Gen. 25. 16. The Chaldee here expoundeth it their houses of worship or adoration their Temples Vers. 12. the captivitie that is the captives women and children see Num. 21. 1. So after in vers 19. the bootie or the thing taken which being here distinguished from the captives meaneth the beasts and cattell as appeareth by vers 32. and 26. the spoile a generall word for things taken in warre Ios. 22. 8. implying sometime beasts and cattell also as in 2 Chron. 15. 11. and all other things as garments gold silver c. vers 20. 22. Ios. 7. 21. 2 Chron. 28. 15. victuals 1 Sam. 14. 30. and the like These all they brought unto the Governours and Congregation to be disposed of according to the will of God whose the victory was Vers. 13. to meet them As Melchisedek King and Priest went forth to meet A bram returning from the slaughter of the Kings Gen. 14. so Moses the King Eleazar the Priest and the Princes goe forth here to meet Abrahams children returning from the slaughter of the Kings of Midian Wherein the worke of Christ our King and Priest was figured who after our spirituall warfare with the enemies of our salvation meeteth us with his gracious Spirit to sanctifie and blesse us Hebr. 7. Also they went out to meet them to provide for the cleansing of the Souldiers w ch were polluted by the dead and might not therefore come into the campe before they were purified Num. 5. 2 3. and 19. 11 12 13. Vers. 14. the officers or the Bishops of the host as both the Hebrew and Greeke words signifie these were the captains as after is explained Moses who was the meekest man on earth in
use of these is after shewed 42. cities These with the six cities of refuge are declared in Ios. 21. how they were given out of every tribe Of the Kohathites the Priests the sons of Aaron had thirteene cities Ios. 21. 19. the residue of the Kohathites had ten cities Ios. 21. 26. The Gershonites had thirteene cities Ios. 21. 33. The Merarites had twelve cities Ios. 21. 40. So all the cities of the Levites within the possession of the somes of Israel were fortie and eight cities with their suburbs Ios. 21. 41. Thus Iakobs prophesie of Levi was fulfilled that he should be scattered in Israel Gen. 49. 5 7. But because of the Levites zeale for the Lord the curse was turned into a blessing as is noted on Exod. 32. 29. and they were teachers of the law 〈…〉 o the tribes of Israel Deut. 33. 8 10. Wherfore God gave them cities out of every tribe How 〈◊〉 whatsoever remained of these cities besides the habitations of the Levites and the suburbs â—orementioned as the fields of the cities and their villages continued under the dominion and in the possession of the tribes to whom they had been distributed before as the example of Hebron given unto Caleb sheweth Ios. 14. 13 14. and 21. 11 12. Vers. 8. yee shall give many or yee shall multiply to give so the tribes that had many cities and 〈…〉 ge inheritances gave the more cities For 〈◊〉 of the tribes of the sonnes of Iudah and of Si 〈◊〉 were given nine cities out of Benjamin foure out of Ephraim foure out of Dan foure out of the halfe tribe of Manasses two out of the other halfe 〈◊〉 of Manasses two out of Issachar foure out of Aser foure out of Naphtali three out of Zabulon foure out of Reuben foure out of Gad foure Ios. 21. 9 16 c. Vers. 11. shall appoint or prepare as the Chaldee explaineth it in Greeke yee shall distinguish or distinctly separate elsewhere it is called separ 〈…〉 ng Deut. 4. 41. and sanctifying Ios. 20. 7. by errour or ignorantly unadvisedly unawares the Greeke translateth unwillingly this is opened in vers 22 23. and Deut. 19. 5. In â—os 20. 3. it is declared by two words by errour oâ— unawares and without knowledge or unwittingly Vers. 12. the avenger to wit of the bloud as is expressed in vers 19. and the Chaldee and Greeke here adde the same Goel here Englished an Avonger elsewhere signifieth a Redeemer but properly one of the same bloud and kindred as Ruth 2. 20. and 3. 9 12. who if things were sold was to redeeme them as Levit. 25. 25. if bloud were shed was to avenge it as in this case And so the Greeke here usually calleth him Agchisteâ—on that is one neere of kin Of this kinsman the avenger it is said in v. 19. that he should put the murderer to death see the notes there before the congregation When a man had done a murder he fled to some citie of refuge the way being alwaies prepared that he might flee thither without hinderance as is noted on Deut. 19. 3. Comming thither at the entring of the gate he shewed his cause to the Elders of the citie of refuge who tooke him in till he was sent after and fetched home to the citie where hee had done the murder and there he stood before the congregation Ios. 20. 4 6. who if they found him worthy of death they delivered him to the avenger to kill him if not they returned him to his citie of refuge where hee lived in a kinde of exile and imprisonment untill the death of the high Priest as after followeth See Deut. 19. 12. Before the cities of refuge were appointed the Altar was a place of refuge as is probable by Exod. 21. 13 14. And from that place the Hebrewes gather that the Altar was a place of refuge Maim Treat of Murder chap. 5. sect 12. Vers. 14. Three cities which were Bezer Ramoth and Golan Deut. 4. 41 43. and three cities Kedesh Shechem and Hebron Ios. 20. 7. And if the Lord enlarged their coast and gave them all the land they were to adde three cities moe Deut. 19. 8 9. Vers. 15. the stranger in Greeke the proselyte meaning him that was not an Israelite by nature but by religion the sojourner that dwelt a stranger in the land of Israel and yet not of their Church and religion Deut. 14. 21. These all had benefit by the cities of refuge but if an heathen by errour killed an heathen the cities of refuge received him not saith Maim Treat of Murder chap. 5. sect 4. smiteth a soule that is killeth any person so vers 11. Vers. 16. if he smite him to wit purposely and presumptuously as the punishment after sheweth surely put to death or put to die the death Hebr. dying hee shall be put to death so in vers 17 18 21. Vers. 17. a stone of the hand that is throwen with the hand the Greeke translateth it a stone out of the hand the Chaldee a stone that is taken in the hand he may die the Chaldee more fully explaineth it which is enough for him to die therewith so in vers 18. Vers. 18. wood of the hand Greeke out of the hand Chaldee wood taken in the hand which is sufficient for him to die thereby as in vers 17. These cautions are here added to discerne of murders the Hebrewes explaine them thus He that smiteth his fellow presumptuously with a stone or with wood that he die they measure the thing wherewith he smote him and the place whereon he smote him to see â—f that thing were enough to kill him upon such a member of his body or not as it is written WITH A STONE OF THE HAND c. so that it be enough to kil him They measure also the might of him that smote c. For iron instruments the Law gives no measure Num. 35. 16. He is to die that killed him though it were with a needle and whatsoever is sharp like a needle as bodkin knife or the like Hee that smiteth his fellow without any instrument and killeth him as with his hand or his foot c. they measure the strength of him that smote and of him that was killed and the place of the blow c. Maim Treat of Murder chap. 3. sect 1. c. Vers. 19. he shall put to death or he may put him to death to wit after he is adjudged to death by the Magistrate vers 12. If the avenger of bloud will not or if he be not able to kill him or if he have no avenger of bloud then the Iudges shall kill the murderer with the sword Maim Treat of Murder chap. 1. sect 1. When he meeteth him though it be within the cities of refuge saith Iarchi But this is to be understood after lawfull judgement by the Magistrate for the Elders of his citie were to send and fetch him from the citie of refuge and deliver him into the hand
2. 28. with Act. 2. 17. 1 King 19. 10. with Rom. 11. 3. Esai 65. 1. with Rom. 10. 20. Mat. 21. 13. with Marke 12. 8. Vers. 18. Neither shalt thou or And thou shalt not and so in the precepts following all which are joyned to the former with this copulative And otherwise than was in Exod. 20. to teach the conjoyning of all these commandements as into one bodie of the Law which must be likewise in our obedience Because Whosoever shall keepe the whole Law and yet offend in one point he is guiltie of all For hee that said Doe not cemmit adâ—â—tery said also Doe not kill c. Iam. 2. 10 11. Vers. 20. false or rash vaine The same word Shav used before in verse 11. but for it in Exo. 20. Moses useth the word Sheker false and so the Chaldee hath in this place Vers. 21. wife in Exod. 20. 17. our neighbours house is put in the first place and his wife in the second otherwise than here So they that would divide this commandement into two cannot shew which is the ninth and which is the tenth seeing Moses hath purposely changed the order desire Here againe Moses useth another word 〈…〉 veh whereas in Exod. 20. 17. he keepeth one word in all the particulars tachmod covet which are two words in sound but one in signification though it may be with some difference of degree whereof there be sundry other examples in Scripture as Hinneh Behold 1 Chron. 17. 1. for which another Prophet saith Reeh See 2 Sam. 7. 2. Chajath a troope in 2. Sam. 23. 13. or Machanah an host in 1 Chron. 11. 15. he returned jashab 2 Sam. 6. 20. or hee turned againe jissob 1 Chron. 16. 43. Iaghnal he offered up 2 Sam. 6. 17. or Iakrib he offered 1 Chron. 16. 1. and many the like so that from two words of like sense here cannot be gathered two sundry commandements The like was in the ninth commandement before in vers 20. And if this Desire be another commandement there were but nine given in Exod. 20. Or if there were ten as is avouched in Exod. 34. 28. then here must be eleven contrary to Deut. 10. 4. But degrees of the same sinne make not here severall precepts The Hebrewes make this desire to be lesse than coveting and say Desire bringeth a man to coveting and coveting bringeth him to unjust taking away for if the owners be not willing to sell though he would give them a great price and hee is urgent upon them then he falleth to taking by violence as it is said in Mic. 2. 2. And they covet fields and take them by violence Maimony tom 4. treat of Rapine c. c. 1. s. 10 11. his field the Greeke saith nor his field this also is added more than in Exod. 20. 17. And usually when any thing it repeated either by the Prophets or Evangelists i◠〈◊〉 with varietie of words and phrases of which being compared there is very great use for the understanding of the Scriptures Vers. 22. added no more meaning no moe commandements of this sort for they were but ten 〈◊〉 Deut. 4. 13. or no more unto the people there were spoken to Moses Exod. 21. 1. c. The Chaldee translateth ceased not see the notes on Nam 11. 25. of stones both to have them perpetuall to his Church Iob 19. 23 24. and in mysterie to shew the stonie nature of mens hearts see the annotations on Exod. 31. 18. unto mee that Moses might carry them to the people and see then duly executed So the Magistrate is the keeper of both the tables of the Law for Moses was 〈◊〉 in Ieshurun Deut. 33. 5. Vers. 23. and the mount understand and saw the mount as Deut. 18. 16. Exod. 20. 18. The things which the people heard and saw were terrible unto then because they were sinners but a meane to humble them and drive them unto Christ H 〈…〉 12. 18. 24. Gal. 3. 19. 24. Elders in Greeke Senate or Eldership The people all and even the greatest and best fled from before the Lord and came to Moses for to be a Mediator See Exod. 20. 18 19. in the annotations Vers. 24. his voice the Chaldee saith the voice of his Word So in vers 25. Vers. 25. why should we die The Greeke translateth let us not die so it is a deprecation This speech implieth the sentence of death also which their owne hearts pronounced against them for their sinnes for such a question is likewise an affirmation as Why doth hee speake blasphemies Mark 2. 7. is expounded this man blasphemeth Matt. 9. 3. And this sheweth the effect of the Law in our consciences it causeth the spirit of bondage to feare Rom. 8. 15. and when the voice of God in his Law is heard and understood of men it terrifieth and killeth before that they thinke they are alive without the Law Rom. 7. 9 10. fire which signified the force of the firie Law Deut. 33. 2. that it is in mans heart as a burning fire shut up in his bones as Ier. 20. 9. both manifesting sinnes and tormenting the conscience wherein it differeth from the Gospell Heb. 12. 18. then or surely Heb. and we shall dic Thus there was not a law given which could give life Gal. 3. 21. but the letter killeth 2 Cor. 3. 6. and the law is not of faith Gal. 3. 12. the hearing of it and escaping death caused them not to beleeve but the just shall live by faith through the Gospell of Christ Rom. 1. 16 17. unto whom the Law was a Schoolemaster Gal. 3. 24. Vers. 26. all flesh or who is any flesh that is any fraile man for all flesh is grasse Esa. 40. 6. The Greeke translateth For what flesh Which word flesh is often used for unregenerate man as is noted on Gen. 6. 3. and to such especially the Law is the terrours of death though all humane nature being in sinne is here condemned So in Psal. 143. 2. the living God The Hebrew words are both plurall implying the mysterie of the Trinitie as is noted on Gen. 1. 1. and he is called the living God as here so in Ios. 3. 10. 1 Sam. 17. 26. Esa. 37. 4. Psal. 42. 3. Hos. 1. 10. and in sundry other places to oppose him unto all false gods which are called the dead Psal. 106. 28. whereupon it is said Yee turned to God from Idols to serve the living and true God 1 Thess. 1. 9. Also to shew that God is powerfull in operation being not only living in himselfe so that he only hath immortalitie 1 Tim. 6. 16. but the giver of life unto all For in him wee live and move and have our being Act. 17. 28. and he is the fountaine of living waters Ier. 17. 13. who continually and abundantly refresheth his people It signifieth also his eternitie as he that liveth for ever and ever Revel 10. 6. of whom it is said For he is the living God and continuing for
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
Senate of Iudges which were of the chiefe or heads of the fathers of Israel 2 Chron. 19. 8. as they who here are called Priests are in v. 12. called the Priest and in 1 Chr. 4. 42. many captaines are in the Hebrew called an Head And as among the Priests one was chiefe so among the Iudges one was Prince or Ruler 2 Chro. 19. 11. The Hebrew records say When any doubt arose in any case to any one of Israel he asked of the Iudgement hall or Synedrion that was in his citie if they knew they told it him if not then he that enquired together with the Synedrion or with the messengers thereof went up to Ierusalem enquired of the Synedrion that was in the mountaine of the Temple if they knew they 〈◊〉 him if not then they all came to the Synedrion that was at the dvore of the Court-yard of the Temple if they knew they told it them and if not they all came to the Chamber of hewen stone to the great Synedrion and enquired c. Maim tom 4. treat of Rebells c. 1. s. 4. Of the threâ— Synedrions in Ierusalem see the Annotations on Num. 11. 16. that shall be in those dayes From hence the Hebrewes gather that if the high Synedrion had judged and determined of a matter as 〈◊〉 right in their eyes after them another Synedrom rose up which upon reasons seeming good unto them disanulled the former sentence then it was disanulled and judgement passed according as seemed good unto these latter Thou art not bound say they to walk save after the Synedrion or Iudges that are in thy generation the time wherin thou livest Maim in Rebels c. 2. s. 1. the word of judgement that is the matter or sentence of judgement which was to be according to the Law of God vers 11. as it is said of the Priests And in controversie they shall stand in judgement and they shall judge it according to my judgements Ezek. 44. 24. Whereupon it was also said unto the Iudges Yee shall warne them that they trespasse not against the Lord and so wrath come upon you and upon your brethren 2 Chron. 19. 10. Vers. 10. according to the word or according to the sentence of the word Hebr. the mouth of the word so in v. 11. all that they informe thee or all that they teach thee to wâ—t agreeable to Gods Law as before is shewed from Ezek. 44. 24. And in this sense Christ said to the people of the Scribes and Pharisees sitting in Moses seat All whatsoever they bid you observe that observe and doe Matth. 23. 2 3. which he meaneth not of their owne traditions but of their doctrine according to Moses for when they taught for doctrines the commandements of men hee both reproved them himselfe and willed his Disciples to let them alone as blinde leaders of the blinde Matth. 15. 1 2 14 and charged them to beware of the leaven of the Pharisees and Sadduces that is their doctrine Matt. 16. 6 12. Here therefore the Hebrew Doctors have stumbled at the Law whiles from this Scripture they would establish not onely the written Law of God but the Law by word of mouth or by tradition the foundation whereof they make the high Synedrion which was in Ierusalem from whose judgement they held it not lawfull to decline Maimony in Rebels c. 1. Vers. 11. According to the Law or According to the mouth that is the sentence doctrine or commandement of the Law not decline from the word or not turne aside from The commandement to doc the prohibition not to decline joyned together in this Law doe shew the weight thereof the naming of the Law Iudgement Word which the Priests and Iudges should teach sheweth the rule of right judgement to be given of God in his Law Ios. 1. 7. Deut. 5. 32 33. Ezek. 44. 24. from which when the Priests departed the Lord made them contemptible and base before all the people Mal. 2. 7 8 9. Vers. 12. the man that will doe presumptuously or in presumption proudly as the Greeke translateth in pride the Chaldee in wickednesse It is opposed unto ignorance and errour Exod. 21. 13 14. By the man here here to be meant either private person or inferiour Iudge that proudly disobeyed the sentence of the highest Councell but the Hebrewes referre it chiefly to the Rebellious Elder or Iudge and whereas they brought their owne traditions or law by word of mouth within the compasse of the Law to be taught as is noted on vers 10. they except the Sadduces which had beene from their youth trained up in their fathers opinions and never received the traditions of the Pharisees that such were not to dye by this Law for not obeying the doctrine which the high Court taught by tradition as also from this word will doe they teach that the rebellious Elder was not guilty of death for holding in judgment contrary to the decree of the high Synedrion or for teaching others so to hold unlesse hee teach them to do the thing or doe it himselfe Yet though he were free from death the Magistrates might beat him or otherwise punish him Maim in Rebel c. 3. s. 1. c. the Priest that is the Priests as in v. 9. for by their mouth every controversie and every stroke was to bee tried Deut. 21. 5. standeth to minister so in Ezek. 44. 24. in controversie they shall stand in judgment see the notes on Deut. 10. 8. there before Iehovah or there unto Iehovah as in Deut. 21. 5. the Greeke translateth in the name of the Lord. or unto the Iudge that is the Iudges as is noted on v. 9. And by this disjunctive or the Iudges are distinguished from the Priests forementioned shall die the manner of his death the Hebrewes say was strangling and they that put him to death were the chiefe Iudges When witnesses come and testifie that he hath done according to his teaching or that hee hath taught others to doe it they determine his sentence of death in the judgment hall that is in his Citie and take him and carrie him up from thence to Ierusalem And they put him not to death in the Iudgment hall that is in his citie c. but carrie him up to the high Synedrion in Ierusalem and keepe him untill the feast and strangle him at the feast as it is said and all the people shall heare and feare c. Maimony in Rebels o. 3. s. 8. See also the notes on Deut. 13. 11. the evill the evill doer as the Childee explaineth it agreeable also to the Greeke see Deut. 13. 5. Vers. 14. and shalt say that is if thou shalt say I will set over mee a King Thus God who had set Iudges over his people permitteth them also to have a king if they saw it so meet and would and should doe this thing after an holy and orderly manner But when they sought it amisse it displeased the
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
divide into three because the land was much more long than broad therefore the cities of refuge were in three places equally distant and so commodious for men to flee unto Vers. 4. the case Heb◠the word in Greeke the ordinance of the man-slayer or murderer and live or that he may live From these words the Hebrew Doctors teach that a Scholer exiled to the cities of refuge his Master also goeth with him as it is written AND LIVE But the life of them that love and seeke after wisdome is without the doctrine of the Law counted as death And so the Master that is exiled his schoole goeth with him c. Maim treat of Murder chap. 7. sect 1. smiteth meaning to death as the Chaldee translateth killeth So he smote 2 King 14. 5. is expounded he killed in 2 Chron. 25. 3. unwittingly or ignorantly unawares Heb. without knowledge the Greke saith unwillingly hated him not for hee that was his enemie though hee killed him unawares might not have the benefit of the citie of refuge as is noted on Numb 35. 20. And who is he that hateth He that for enmitie sake speaketh not unto him for three dayes Maim treat of Murder chap. 6. sect 10. in time past Hebr. and Greeke from yesterday and the third day so in vers 6. Vers. 5. As when he commeth or And he that shall come and thus the Greeke translateth it a wood or forrest This is a similitude for all like places and cases but hence the Hebrewes gather Who so commeth into a mans yard without his leavs of the man of that house kill him by errour he is free from being exiled into the cities of refuge for it is said INTO A WOOD. What is that wood A place which the slaine person hath libertie to come into And so all other the like Maim treat of Murder chap. 6. sect 11. the wood that is the helve of the 〈◊〉 findeth that is hitteth or lighteth upon and live within his citie of refuge where hee must abide untill the death of the high Priest Num. 35. 25. See the annotations there Vers. 6. avenger or neare kinsman who is by dutie to avenge see the notes on Num. 35 12. 〈◊〉 heart is hot inflamed with anger griefe and desire of revenge in such heat of minde the affections of men are overcaried to speake or doe that which is not meet So in Psal. 39. 4. Mine heart was 〈◊〉 within me because or as the Greeke translateth if the way belong Hebr. much in soule or in life that is mortally deadly which the Greeke translateth smite his soule and for smite the Chaldee saith kill So in vers 11. judgement that is guilt as the Chaldee explaines it that is hee was not worthy of death O◠judgement that is sentence of death by the Magistrate Vers. 8. all the land from the river of Egypt unto the great river the river Euphrates Gen. 15. 18. Verse 9. this commandement in Greeke these commandements This condition being legall and unpossible for man to fulfill had not therefore the accomplishment outwardly for the inlarging of their coast or for adding of three cities moe for ought that is knowne either by the Scriptures or Iewish records and is therefore to be referred unto Christ spiritually The Iewes themselves referre it unto Christs dayes but carnally as after followeth in his wayes the Greeke addeth in all his wayes the Chaldee in the wayes that are right before him adde three cities of this the Hebrewes say In the dayes of the King Christ they shall adde three other cities unto these sin Deut. 19. 9. And whence shall they adde them Of the cities of the Kenizites and the Kenites and the Kadmonites concerning whom a covenant was made with Abraham our father Gen. 15. 18 19. and hitherto they have not beene subdued and of them it is said in the Law If the Lord thy God inlarge thy coast Maim treat of Murder chap. 8. sect 4. And in another place the same man saith in treat of Kings chap. 11. sect 2. Of the cities of refuge he saith If the Lord thy God shall inlarge thy coast then thou shalt adde three cities moe c. But this thing hath never beene done and the holy blessed God hath not commanded it in vaine But the Law is not in vaine though it bee not literally fulfilled in all the precepts For what the Law could not doe in that it was weake through the flesh God hath done sending his owne Son c. Rom. 8. 3. by him wee have strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6. 18. Vers. 10. That innocent bloud be not or as the Greeke translateth And innocent bloud shall not be shed meaning the bloud of the unwilling man-slayer who is not worthy of death v. 6. and blouds be that is the guilt of bloudshed as the Chaldee expoundeth it the guilt of the judgement of murder The Greeke translateth and there shall not bee in thee a man guiltie of bloud Vers. 11. smite him in soule Greeke smite his soule that is as the Chaldee saith kill him as vers 6. Vers. 12. the Elders in Greeke the Senate thence from the citie of refuge yea or from the Altar of the Lord Exod. 21. 14. for a man that doth violence to the bloud of any person shall flee to the pi◠let no man stay him Prov. 28. 17. See more in the annotations on Num. 35. Vers. 13. put away innocent bloud that is as the Chaldee explaineth it him that shed innocent bloud and it shall goe well or that it may bee well with thee or and good shall be unto thee Vers. 14. limit or bound border land-marke whereby every mans inheritance in the land was limited A sinne great in all places Iob 24. 2. but greatest in the land of Israel Gods holy limit or border Psal. 78. 54. which was parted by lot of the Lord Num. 26. 53. 56. and figured the spirituall inheritance which the Saints have in the Church all the limits whereof are of pleasant stones Esay 54. 12. and whereof Canaan was a type as is noted on Gen. 12. 5. Therefore among the curses pronounced against the breakers of the Law this is the third Cursed bee he that removeth his neighbours land-marke or limit and all the people shall say Amen Deut. 27. 17. the first fathers Eleazar the Priest Iosua the son of Nun and the heads of the fathers of the tribes of the sonnes of Israel Ios. 14. 1. The word fathers I supply from Prov. 22. 28. where it is said Remove not the ancient limit which thy fathers have set and so the Greeke translateth here the limits which thy fathers have set in Chaldee the ancients in the land of Israel the holy land Zach. 2. 12. the Lords land Hos. 9. 3. where this sinne was sacrilegious The Hebrewes say Hee that removeth his neighbours land-marke and taketh of his neighbours limit into his owne
bring him out unto the Elders of his citie and unto the gate of his place And they shall say unto the Elders of his citie This our sonne is stubborne and rebellious he obeyeth not our voice he is a glutton and a drunkard And all the men of his citie shall stone him with stones and hee shall die and thou shalt put away the evill from the middest of thee and all Israel shall heare and feare And if there be in a man a sinne worthy of death and hee be put to death and thou hang him on a tree His carkasse shall not remaine all night upon the tree but burying thou shalt burie him in that day for hee that is hanged is the curse of God and thou shalt not defile thy land which Iehovah thy God giveth unto thee for an inheritance Annotations SLaine or Wounded meaning to death as the Chaldee translateth killed and this Law was to be kept whether one or many were found slaine giveth or is giving to wit shortly This being a figurative expiation done by Priests with the death of an heiffer c. sheweth this Law to be peculiar to the common-wealth of Israel and so the Hebrewes say The Law for the beheaded heiffer is not to be used but in the land of Israel Maimony in Misneh tom 4. treat of Murder ch 10. sect 1. fallen that is lying dead as there fell 1 Chron. 21. 14. is expounded there died 2 Sam. 24. 15. The Greeke translateth it fallen the Chaldee lying All these circumstances the Hebrewes hold unto strictly It is said Slaine or Wounded not hanged nor broken for such an one is not called Chalal Slaine in the Land or Ground not hid in an heape Fallen not hanging on a tree in the Field not swimming on the water Maimony treat of Murder chap. 9. sect 11. not knowne for if it be knowne they behead no heiffer for him If but one have seene the murderer and though it be a slave or a woman or one whose testimony is not allowable yet there is no beheading of the heiffer therefore if there be many open murderers the killing of the heiffer ceaseth If one witnesse say I saw the murderer another witnesse denie it saying Thou didst not see him and these witnesses come both together then they behead the heiffer Maimony ibidem ch 9. sect 12. 13. Vers. 2. thy Elders he saith not the Elders of that citie as after in vers 3. for it is not knowne as yet to what citie it belongeth but thy Elders O Israel which were of the generall States of the Land The Hebrewes say When a slaine man is found fallen on the earth c. they leave him in his place and five Elders come forth from the high Councell that is in Ierusalem and they measure from him unto the cities that are round about the slaine man Maim ibidem ch 9. s. 1. thy Iudges to whom criminall causes did belong for the triall of them unto the cities he saith not unto the townes or villages but cities and by the Hebrewes they measured not to any citie but such as had in it a Court of three and twenty Magistrates And though he be found by a cities sid c. yet they measure And when they have measured and the citie next him is knowne then they burie the slaine man in his place and the Elders of Ierusalem returne to their place and the Senate of that citie bring an heiffer c. When they measure they doe it exactly And they measure from the nose of him that is slaine If his body be in one place and his head in another they bring the body to the head and bury it in the place there of If there be many dead one beside another they measure from the nose of every one of them And if one citie be neerest to them all it bringeth one heiffer for them all Maimony treat of Murder chap. 9. sect 4 9 10. Vers. 3. an heiffer which was by the death thereof to make expiation in figure for this murder as ordinary sacrifices did for mens sinnes And this was done by the next citie because of presumption of the fact when other proofe failed and this heiffer was to be of the mens of that citie saith Maim ibidem sect 2. and an heiffer of the second yeere or under but if it were a day older than two yeeres it was unlawfull Maim ibidem chap. 9. sect 2. and chap. 10. sect 2. in the yoke the same caution was for the red heiffer Num. 19. 2. see the Annotations there But why speaketh he of the yoke after he had said not wrought with seeing to draw with the yoke is comprehended in other worke The Hebrewes answer Because the yoke maketh it disallowable whether it be in the houre of worke or not When it hath drawne in the yoke but an hand-bredth it is unlawfull though it neither ploughed therewith nor did any other worke Maim ibid. chap. 10. sect 3. Vers. 4. a rough valley or a strong bourne the Hebrew Nachal is both a valley Gen. 26. 17. 19. and a water-streame running in a valley Deut. 2. 13. 36. both which we call a bourne Ethan signifieth strength or strong and durable and is applied sometime to waters Exod. 14. 27. Psalm 74. 15. And Nachal Ethan in Amos 5. 24. is a mightie streame So here wee may understand this to be not only a valley but a streame also in it as the Chaldee version confirmeth but the Greeke translateth it a rough valley Maimony in treat of Murder chap. 9. sect 2. saith they bring downe the heiffer unto a bourne that floweth strongly and that is the Ethan spoken of in the Law shall not be tilled either at the time when the heiffer is killed or after The valley wherein the heiffer is beheaded is unlawfull to be sowen or tilled for ever Deut. 21. 4. and who so worketh any worke there in the body of the ground as to plough or dig or sow or plant or any the like he is to be beaten But it is lawfull to dresse flax there or to dig up stones or any thing which is not as tillage or sowing c. Maimony treat of Murder chap. 10. sect 9. strike off the necke or behead as in vers 6. with an axe on the hinder parts thereof saith Maimony ibidem ch 9. sect 3. The Greeke translateth cut the sinewes of the heiffer After it was beheaded and expiation made the heiffer was buried in the place where it was killed and it was unlawfull to have any profit or use thereof Maim ibidem c. 10. s. 6. Vers. 5. the sonnes of Levi in Greeke the Levites What they were to doe is not expressed by Moses but may be gathered by their office here described to minister c. and by vers 8. where praier is made for atonement And so the Hebrews explaine it that the Elders were to wash their hands and say Our hands have not shed c. v. 7. and the
pâ—rtion was that if a man had two sonnes his goods were divided into three parts whereof the eldest had two parts and the youngest the third For the first-borne was to be reckoned as two sonnes as Ioseph who had the first birth-right 1 Chron. 5. 2 was two tribes Ephraim and Manasses The Hebrewes explaine it thus The first-borne is to receive a double portion of his fathers goods Deut. 21. 17. As if he leave five sonnes and one of them is the first-borne he is to have a third of his goods and every of the other foure receiveth a sixt part If he leave nine sonnes the first-borne hath a fiâ—t part and every of the other eight a tenth part And so according to this partition doe they part alwaies Maimony treat of Inheritances ch 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit 2 Kin. 2. 9. that he might have so much more as any of his other disciples of all that is found his the word found ofâ—é signifieth things present as in Ge. 19. 15. 2 Chron. 5. 11. and 31. 1. So in this case by the Hebrewes judgement The first-borne had not a double portion of the goods which might come after his fathers death but of the goods which were assuredly his fathers come into his hand or power ss it is written OF ALL THAT IS FOVND HIS As one of the heires of his father that dieth after the death of his father the first-borne and the single brother doe inherit his goods alike And so if his father hath a debt owing him or hath a ship at sea they are heires of it alike Maim treat of Inheritanâ—â—â— ch 3. sect 1. It is also said found his he saith 〈◊〉 found hers and by the Hebrewes it is holden â—â—at The first-borne hath not a double portion of his mothers goods but the first-borne and another sonne that are heires to their mother doe share alike whether he be the first-borne for inheritance or the first that openeth the wombe The first-borne for inheritaâ—ce is â—e that is first-borne to his father as it is written in v. 17. THE BEGINNING OF HIS STRENGTH and they respect not the 〈…〉 er though she have borne many sonnes if he be 〈◊〉 fathers first-borne he hath a double portion He 〈◊〉 â—â—mmeth into the world after untimely births 〈◊〉 were before him is the first-borne for inheriâ—â—â—ce And so one borne at his fulltime if he be borne 〈◊〉 he that commeth after him is the first-borne 〈…〉 ritance If a man have sonnes while hee is an 〈…〉 en and after becommeth a proselyte he hath no 〈…〉 borne for inheritance But an Israelite that hath 〈…〉 by a bond-woman or by an heathen woman 〈…〉 ch as he is not called his sonne he that com 〈…〉 after him of an Israelitesse is the first-borne for 〈…〉 nce and hath a double portion Maim ibi 〈…〉 ch 2. s. 8 9 10 12. of his strength or of 〈…〉 our So Iakob said of Reuben his eldest 〈…〉 49. 3. The Greeke translateth of his children 〈…〉 this is the first reason of the Law from nature 〈…〉 e. the right Hebr. the judgement which 〈…〉 eeke explaineth thus the first birth-rights 〈…〉 or belong unto him And this may be un 〈…〉 ood in respect of the Iudgement or Law of 〈◊〉 Lâ—rd which is added unto the former reason 〈◊〉 nature and maketh the first-bornes right more firme unto him Wherefore as Esau before-hand sold his birth-right and the sale was confirmed Gen. 25. 33. so generally The first-borne that selleth the portion of the birth-right before it be parted his sale is firme because the portion is his before it is parted saith Maimony treat of Inheritance c. 3. s. 6. And by reason of this right of the first-borne his children after him do inherit also as this Hebrew canon sheweth Who so hath two sonnes a first-borne and another and they die both of them whiles he liveth and leave children behinde them the first-borne leaveth a daughter the single brother leaveth a sonne the sonne of the single brother shall inherit of the old mans goeds a third part which was his fathers portion the daughter of the first-borne shall inherit two thirds which was her fathers portion And such is the right of brethrens children and of the fathers brothers children and of all that doe inherit if the father of one of the heires were a first-borne the heire receiveth the portion of his first birth-right for him Maimony ibidem c. 2. s. 7. By this Law was fore-shadowed how the elect the Israel of God Gal. 6. 16. which are his first-borne Exod. 4. 22. and Church of the first-born which are written in heaven Heb. 12. 23. shall have a double portion and inherit the good things of God as they which have the promise of the life which now is and of that which is to come 1 Tim. 4. 8. and are the heires of God and joint-heires with Christ Rom. 8. 17. and being justified by his grace are made heires according to the hope of eternall life Tit. 3. 7. God having begotten them againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 1. 4. Vers. 18. stubborne or perverse revolting refractarie that turneth away from God and his Law and it implieth the affection of the heart as Ier. 5. 23. and the cariage and action as an untamed heiffer Hos. 4. 16. Neh. 9. 29. And so the Apostle translateth it into Greeke by two words disobedient or unperswaded and gaine-saying Rom. 10. 21. from Esay 65. 2. So here the Greeke expoundeth it disobedient rebellious The Hebrew Moreh signifieth one that changeth or turneth to the worse both in heart and action and in particular turneth from and opposeth the word of God as Deut. 1. 26. 43. and 9. 7 23 24. The Greeke here translateth it Contentious The instance of this rebellion is shewed in v. 20. obeieth not or â—earkeneth not the Chaldee translateth receiveth not the word chastened or nurtured which implieth both words and acts as by rebukes stripes and outward punishment Levit. 26. 23 28. and sometime by the hand of the Magistrate Deut. 22. 18. in which sense the Hebrews understand this here And having spoken before of words this therefore is meant of blowes also Vers. 19. and his mother both of them so that one alone was not enough to cause him to be put to death The Hebrew Doctors as they are alwaies warie in cases that concerne the taking away of any mans life so in this above others they set downe many and strange limitations as first they restraine it to those particular sinnes of gluttony and drunkennesse vers 20. and that gluttony to be eating of flesh onely and drunkennesse with wine onely Also that the sonne is not to be put to death unlesse hee have stollen somewhat from his father and bought therewith flesh and wine for riot and eaten and drunke it without his
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
commandement of God which he tolerated onely for the hardnesse of their hearts and shewed the woman to be defiled by her second mariage after her first unjust divorce not cause the land to sinne or not suffer the land to sinne which may be understood that by their example others should not bee occasioned to doe the like or that by the Magistrates neglect of punishing this evill others bee not emboldened Or rather that the land be not in sinne that is punishable for this sin which extendeth not onely to the persons that doe it but to all the people that suffer it as there bee examples of the like in other cases as Ios. 7. and 22. 17 20. Therefore the Prophet alleaging this Law saith that the land should bee greatly polluted Ier. 3. 1. and so the Greeke version here in stead of sin saith ye shall not defile the lād This Law is figuratively applyed in the practise of it unto God and his Church unto whom he was an husband Ier. 31. 32. and unto whom in time he did give a bill of divorcement but for her adultery Ier. 3. 8. not upon displeasure without her due merit as the Israelites often did to their wives for such a bill of divorce they could not shew but for her transgressions she was put away Esay 50. 1. And though by this Law a woman put away and becomming another mans might not returne to her first husband againe yet God who is above his Law offereth his Church after her many adulteries to returne againe unto him by repentance and faith Ier. 3. 1. Hos. 2. 2. 1. 9. and 3. 1 5. The Apostle also applieth this Allegory to the Churches estate under the Law and under the Gospel of Christ Rom. 7. 1 2 3 c. Vers. 5. in the armie unto the war as the Greeke translateth In Deut. 20. a law was given for such as were betrothed and not married had planted vineyards or built houses and not eaten of or dwelt in them the Hebrewes understand those two also in this law saying Hee that hath builded a house and dedicated it and he that maried his betrothed wife or his brothers wife Deut. 25. 6. and hee that hath made his vineyard common these goe not out to war till the yeare be ended Maimony tom 4. treat of Kings chap. 7. sect 10. any thing or ought of any thing that is of any charge or businesse concerning warres or the like Therefore whereas such as had not maried their spouses nor dedicated their houses nor made common their vineyards when they were sent backe from the armie were to provide victuals and prepare the waies for the army as is noted on Deut. 20. 7. they were all this first yeare free from these other the like charges as the Hebrewes say These goe not out to the warre neither are they charged with any thing in the world Deut. 24. 5. By word of mouth wee have beene taught that he shall be free a yeare both for the house that he hath dedicated and for the wife that he hath maried and for the vineyard whose fruit he hath begun to eat of All the yeare long hee neither provideth victualls nor prepareth the way nor watcheth on the walls nor giveth to the tributes of the citie neither may any thing in the world passe upon him Maim treat of Kings ch 7. s. 10 11. passe upon him that is as the Greeke explaineth it he laid upon him free that is exempted from all publike labours and charges In the wars that King Asa made with Baasa none was free 1 King 15. 22. where may be understood none save such as Gods Law did exempt or not they neither because of the great necessity of helpe rejoyce with his wife By this Law God shewed how much hee approved of holy wedlocke as by the former he shewed his hatred of unjust divorces when to encourage the newly maried against the cumbrances which that estate bringeth with it and to settle their love each to other he exempted those men from all wars cares and expences that they might the more comfortably provide for their own estate Vers. 6. A man shall not take Hebr. He shall not take this is to be understood of any man therefore the Greeke and Chaldee change the person to make the sense plainer Thou shalt not take speaking to every man as after Moses also speaketh in vers 17. nether milstone elsewhere this word Rechajim signifieth both milstones or the mill in generall Exod. 11. 5. Here by reason the upper milstone is after mentioned the nether stone is specially meant And under these particulars all other of like necessary use for mans life are forbidden to be taken to pledge The Hebrewes say Hee that lendeth to his neighbour c. may not take to pledge vessells or instruments wherewith they make ready meat for the life as milstones or the woodden mill or pots which they boyle meat in or butchers knives or the like things Deut. 24. 6. and if hee take such to pledge he must be forced to restore and if the pawne be lost or burnt before hee doe restore it he is to be beaten Maimony tom 4. treat of the Lender and Borrower chap. 3. sect 2. the upper milstone called Recheb a charret because of the running thereof upon the nether stone From hence they say He that taketh to pledge many instruments which are for food c. is guilty for every instrument or vessell by it selfe though they be two instruments wherewith they doe one worke as the nether milstone and the upper he is guilty for them by the name of two instruments and for them twaine hee is to bee twise beaten Maimony ibid. chap. 3. sect 3. See after in v. 11. 12. 17. the soule that is the life of the soule or body meaning the instruments of his livelihood and as Thargum Ierusalemy expounds it the necessities of the soule or life The Chaldee paraphraseth thus for by them is made ready meat for every soule Thus the milstones are named but for an instance forbidding all other of like sort Vers. 7. a soule that is any person man woman or childe of Israel This the Hebrewes take as a limitation to Israel and the Proselytes thereof and for stealing Infidels they hold hee was but to make restitution Maim tom 4. treat of Theft chap. 2. sect 1. and chap. 9. sect 6. maketh gaine or serveth himselfe the Greeke translateth and bringing him under his power selleth him See this word used in Deut. 21. 14. and selleth him The Hebrewes joyne this to the former without which they thinke the theefe was not to dye A theefe is not guilty of death untill hee steale an Israelite and get him into his power and serveth himselfe of him and selleth him to others Deut. 24. 7. If he steale him and serve himselfe with him and doe not sell him or doe sell him before he hath served himselfe by him he is free from death
Maim treat of Theft ch 9. sect 2 3. Others thinke that if he either served himselfe with him or sold him hee was to dye and this may well bee the meaning of the Law for and often signifieth or as is noted on Gen. 13. 8. and 19. 12. shall dye as the Hebrewes say he was to be strangled to death Maim ibid. ch 9. sect 1. Vers. 8. plague of leprosie which might bee on mens bodies or on garments or in houses The Law of all these is given at large in Levit. 13 and 14 Chapters all that the Priests the Greeke translateth all the Law that the Priests the Levites shall shew unto you This is a warning to Israel that if any man had the Leprosie or a sore like the Leprosie he should not dissemble or hide it or pluck off or cut away the signes thereof or labour by medicines to cure it or doe any thing thereto but as the Priest directed him according to the Law because this plague was usually by the hand of God for mens sinnes and did pollute both the person himselfe and all that touched him so that for the discerning and curing of this plague they should seeke unto God by the meanes which hee appointed Therefore from this Law the Hebrews teach Hee that plucketh off the signes of uncleannesse either all or some of them or seareth the living raw flesh all or some of it or cutteth all the sorâ— out of his flesh or out of a garment or house â—ither before he come to the Priest or whiles he is shut up or after c. hee transgresseth against this prohibition TAKE THOV HEED IN THE PLAGVE OF LEPROSIE c. Deut. 25. 8. Maimony tom 3. treat of Leprosie chap. 10. sect 1. See the Annotations on Levit. 13. as I commanded them If then the Priest spake or did otherwise than God prescribed it was not to stand A Priest that pronounceth him uncleane that is cleane or him cleane that is uncleane he doth nothing at all for it is written in Lev. 13. v. 14 15. he is uncleane and the Priest shall pronounce him uncleane c. Maim in Leprosie ch 9. sect 3. Vers. 9. unto Marie in Hebrew Mirjam in Greeke Mariam shee was the sister of Moses and Aaron a Prophetesse in Israel who for speaking against Moses was smitten of God with Leprosie Numb 12. whose example is for a warning to all that they should not sinne as shee did lest God plague them also and that the justice of the Law should bee executed upon all Lepers without respect of persons So all other examples in Scripture are examples unto us 1 Cor. 10. 6 11. and so Christ saith Remember Lots wife Luk. 17. 32. Vers. 10. when thou lendest or when thou shalt exact of thy neighbour the exaction of any thing that is any debt which if it were with rigour or of a poore man that had not to pay was unlawfull See the notes on Exod. 22. 25. The Greeke translateth If there be a debt in thy neighbour that is if he be indebted to thee what debt soever See the notes on Deut. 15. 2. thou shalt not goe in This is spoken to the creditor and as the Hebrews say to the messenger of the Magistrate sent to take a pawne He that lendeth to his neighbour poore or rich may not take a pawne of him but by the Synedrion that is by authority of the Magistrate and though it bee the messenger of the Synedrion that commeth for a pawne he may not come into his house and take his pawne but must stand without and the borrower is to bring out a pawne unto him Deut. 24. 10. If it be so what difference is there betweene the crediter and the messenger of the Synedrion The messenger of the court he may take the pawne out of the hand of the borrower by force and give it the lender but the creditor may not take the pawne till the borrower give it him with consent If the creditor transgresse and goe into the borrowers house for his pawne or snatcheth a pawne cut of his hand by force hee is not to bee beaten because the act is broken off for he must restore the pawne Deut. 24. 13. If he keepe not this 〈◊〉 to restore it as if the pawne be lost or burnt he is to be beaten and to restore the price of the pawne Maimon â—om 4. treat of the Lender and Borrower ch 3. sect 4. Vers. 12. not lie downe to sleepe not goe to bed For breach of this Law the Lord reproveth Israel They lay themselves downe upon clothes laid to pledge by every altar Amos 2. 8. But hereby not onely the use of the poore mans pawne but the keeping of it is forbidden with his pawne that is and his pawne by thee or in thy custody Maimony in Lender and Borrower c. 3. s. 5. Vers. 13. when the Sun or as the Greeke translateth about the going downe of the Sunne in Exod. 22. 26. it is said before the Sunne goeth downe see the Annotations there where is shewed that every pawne is to bee restored when the poore man hath need of it by night or by day If the pawne must thus be restored when he hath need what booteth it to take the pawne The Hebrewes answer that by this meanes the debt is not released in the seventh yeere which the Law biddeth Deut. 15. 1 2 3. and if the borrower die his moveables are not made his childrens but paiment is made by the pawne after his death Maimony ibid. chap. 3. sect 5. justice in Greeke almes a worke of mercy which God will reward as on the contrary in v. 15. he saith it bee in thee a sinne that is an iniquity which God will punish Vers. 14. not fraudulently oppresse or not defraud the Greeke translateth Thou shalt not fraudulently keepe backe the hire of the poore c. which word the Apostle useth in like â—ase saying Behold the hire of the labourers c. which is by you fraudulently kept backe crieth c. Iam. 5. 4. and among the other weighty lawes our Saviour nameth this for one in Mark 10. 19. See also Levit. 19. 13. thy gates that is as the Greeke and Chaldee translate thy cities Vers. 15. In his day in Greeke The same day Day is used for all time his hire or his wages whether for his owne labour or for his beasts or other things So the Hebrewes explaine it Whether it bee the hire of man or the hire of beasts or the hire of instruments hee is bound to give it in his time and if hee keepe it after the time he transgresseth against a prohibition Maimony tom 4. treat of Hiring chap. 〈◊〉 sect 1. not goe downe upon it in Lev. 19. 13. it is said it shall not abide all night with thee which two the Hebrewes unfold thus What is the time or day of him that is hired He that is hired for a day his hire is due all that nights of
him it is said in Lev. 19. 13. it shall not abide all night with thee untill the morning he that is hired for a night it is due all the day and of him it is said In his day thou shalt give his hire Deut. 24. 15. And he that is hired for houres of the day it is due all the day if for houres of the night it is 〈◊〉 all the night He that is hired for a week or for a moneth or for a yeere or for seven if the terme goe out by day it is due all that day if it goe out by night it is due all that night Maimony ibidem chap. 11. sect 2. lifteth up his soule that is hopeth for and desireth it for the maintenance of his life So the Greeke here translateth hee hath hope and in Ier. 22. 27. and 44. 14. the lifting up of the soule signifieth a desire and the soule is often put for the life Hereupon the Hebrewes say Whosoever with-holdeth the hirelings wage is as if hee tooke away his soule or life from him for it is written unto it hee lifteth up his soule and he transgresseth against foure prohibitions and one commandement against Thou shalt not fraudulently oppresse and against Thou shalt not rob and against The hirelings worke or wage shall not abide all night with thee and against The sunne shall not goe downe upon it and In his day thou shalt give his hire Maimony treat of Hiring ch 11. sect 2. a sinne that is a great iniquity which God will punish for though he cry not yet is it a sinne but the cry of the poore hasteth Gods judgement as on the contrary the blessing of the poore procureth a good reward from the Lord vers 13. According to this phrase it is said The wicked thought of foolishnesse that is of the foole is sinne Prov. 24. 9. that is damnable and to be punished of God So in Iam. 4. 17. Ioh. 15. 22 24. and 9. 41. And in 1 King 1. 21. I and my sonne Solomon shall be sinners that is punished as malefactors Accordingly God threatneth to come neere to them in judgment and to bee a swift witnesse against those that fraudulently oppresse the hireling in his wages Mal. 3. 5. Vers. 16. for the children Hebr. for the sonnes This law concerneth the Magistrates who should not kill the children for the parents or parents for the children no not in case of treason as K. Amaziah slew his servants which had slaine the king his father but the sonnes of them that slew him he put not to death according to this law of Moses 2 Kin. 14. 5 6. 2 Chron. 25. 4. And God himselfe professeth so to deale saying The sonne shall not beare the iniquity that is the punishment of the father neither shall the father beare the iniquity of the sonne c. the wickednesse of the wicked shall bee upon him Ezek. 18. 20. The Chaldee Paraphrast here translateth by the mouth of the sons and so after by the mouth of the fathers meaning that they should not die by their testimony And so the Hebrewes gather from this Law saying Neere kinsfolke are not fit to be witnesses by the Law as it is written The fathers shall not be put to death for the sonnes c. Wee have beene taught that in this generall prohibition is comprised that the fathers be not put to death by the 〈…〉 th of the sonnes nor the sonnes by the mouth of the fathers and the same right is for other neere a kin Maimony tom 4. treat of witnesses c. 13. s. 1. But the first interpretation is most proper and certaine not be put to death so it is also alleaged in 2 Kin. 14. 6. but in 2 Chron. 25. 4. it is they shall not die The one openeth the other and to die is often used for to be put to death as Num. 35. 12. 30. Deut. 17. 1â— and 18. 20. and 22. 22. 25. in his sin and for his sinne for so the Hebrew in often noteth the cause see Deut. 9. 4. Vers. 17. not wrest or not pervent decline or turne a side This is forbidden in all judgment generally Exod. 23. 2. Deut. 16. 19. specially concerning the posre Exod. 23. 6. more specially here concerning the stranger and fatherlesse against such as thus wrest judgment the Lord will come neere to judgment and be a swift witnesse against them Mal. 3. 5. The Hebrewes say Whosoever wresteth the judgment of any one of Israel transgresseth against one prohibition viz. Yee shall not doe unrighteousnesse in judgment Levit. 19. 15. And if it bee of a stranger hee transgresseth against two prohibitions Deut. 24. 17. and if it be of the fatherlesse hee transgresseth against three prohibitions Deut. 24. 17. Maimony in Sanhedrin chap. 20. sect 12. nor of the fatherlesse the word nor or and is supplied also by the Greeke version and so is often to be understood as two three Eunuchs 2 King 9. 32. for two or three so to morrow the third day for or the third day 1 Sam. 20. 12. Like a Crane a Swallow that is or a Swallow Esay 38. 14. and sundry the like The holy Ghost sometime supplieth the defect as is noted on Exod. 22. 30. In the Greeke here is added and of the widow so in Deut. 27. 19. Cursed be hee that wresteth the judgment of the stranger fatherlesse and widow and all the people shall say Amen garment of the widow or any other thing of hers that she hath need of the garment is named but for an instance as in Iob 24. 3. there is mentioned the widows oxâ— The Hebrews have this generall canon A widow whether she bee poore or rich they may take no pawne of her neither at the time when they lend unto her nor at any other time neither by the commandement of the Synedrion Deut. 24. 17. and if any take her pledge they force him to restore it If the pawne be lost or burnt before he restore it he is to be beaten Maimony treat of the Lender and Borrower chap. 3. sect 1. Vers. 19. reapest thine harvest This is an addition to the Law in Lev. 19. 9. there a corner of the field and the gleanings were commanded to be left for the poore and here the forgotten sheafe These three were due to the poore out of every corne-field in Israel And the Hebrewes say this law of the forgotten sheafe extended also to the vineyard and other fruit trees where whatsoever was forgotten might not bee taken againe by the owner see the Annotations on Levit. 19. 10. hast forgot This the Hebrewes understand as spoken both to the owner and to his labourers that it is not a forgotten sheafe till all have forgotten it But so as that â—hey all be in the field for if the owner bee in the citie and speaketh of the sheafe in the field which hee thinketh his workmen will forget and they doe forget it this notwithstanding his remembrance of it
without seed Deut 25. 5. Brethren by the mothers side only are not counted for brethren in the case of inheritance or of taking the brothers wife and putting off the shooe but are as if they mere none for there is no brotherhood but by the fathers side Strangers that are become Proselytes and servants which have their freedome have no brotherhood at all but are as strangers one to another c. Maimony tom 2. in Iibbum or treat of taking the Brothers wise chap. 1. sect 1. 7 8. So in the Gospell this case is propounded to our Saviour in generall termes Moses said if any man die Matt. 22. 24. or if any mans brother die Mark 12. 19. Luk. 20. 28. that it seemeth even then this law was not thought to intend the first-borne onely have no sonne Hebr. no sonne to him that is no childe for sonne the Greeke translateth seed which comprehendeth sonne or daughter so in the Gospell it is translated having no children Matt. 22. 24. or hee die childlesse Luk. 20. 28. and in Matt. 22. 25. it is said having no seed Thus the Hebrewes expound it That which is said in the Law AND HAVE NO SON whether it be sonne or daughter or seed of son or seed of daughter c. if he have seed by that wife or by another he freeth his wife from unloosing the shooe or marrying his brother yea though he have a seed which is a bastard c. But if he have a sonne by a bond-woman or by an alien hee freeth not his wife for the seed that commeth of a bond-woman are servants Exod. 21. 4. and they which come of Infidels are Infidels and are as none for of the heathen he saith HE WILL TVRNE AWAY THY SON FROM AFTER ME Deut. 7. 4. hee turneth him away from being counted of the Church And though his son by the bond-woman be made free or his son by the alien bee become a Proselyte yet are they as other strangers and freed servants and doe not discharge his wife c. Whoso dieth and leaveth his wife with childe if she have an untimely birth after his death she is to marry her husbands brother but if she bring it forth and the childe commeth out alive into the aire of the world although it die in the houre that it is borne loe his mother is discharged from pulling off the shooe or marying her husbands brother Maim in Iibbum chap. 1. sect 3 4 5. a stranger that is of another family in Israel as the Greeke translateth it a man not neere that is not neere of kin The Hebrewes say If she be married to another he lie with her before she be maried to her husbands brother or have pulled off his shooe he and she are to be beaten and shee is to goe out by bill of divorce Maim in Iibbum c. 2 s. 18. her husbands brother or next neerest kinsman as in Ruths case Ruth 3. Here they say Who so dieth and leaveth many brethren it is commanded that the eldest marry his brothers wife or pull off his shooe If the eldest will not they turn to all the other brethrē if they will not they turne againe to the eldest and say Vpon thee the commandement lieth either to pull off the shooe or to marry thy brothers wife and they cannot compell the husbands brother to marry her but they may compell him to pull off the shooe If the eldest brother be gone into another countrey his younger brother may not say the commandement lieth upon my elder brother wait for him till he come but they say to this that he now marry or pull off the shooe Maimony in Iibbum chap. 2. sect 6 9. goe in unto her into the chamber as Iudg. 15. 1. that is take her to wife The Hebrews thinke this might not be done till they had waited 90 daies after her husbands death which was to see whether shee were with childe or not and such was the custome for all other women that were widowes they maried not till after three moneths Maim in Iibbum chap. 1. sect 19. This seemeth necessary in this case for if she were with childe brought it forth alive it was not lawfull for her brother in law to have her Levit. 18. 16. Vers. 6. stand up in the name of his brother that is be counted and called the seed of the dead man not of the living and for this cause Onan sinned in not performing this duty because hee know that the seed should not be his Gen. 38. 9. Thus Obed whom Boaz begat of Ruth is said to bee the sonne of Naomi Ruth 4. 17. And as hee did this for his dead brother so by the Hebrewes Who so maried his brothers wife hee was the heire of all his brothers goods Maimony tom 4. treat of Inheritances chap. 3. sect 7. his name be not blotted but or not wiped out for that was an heavie judgment in Israel Deut. 9. 14. and 29. 20. Psal. 109. 13. Therefore to comfort the godly Eunuchs the Lord promiseth to give them a name better than of sonnes and of daughters Esay 56. 5. And this sheweth the reason o◠this Law that God would have brethren shew mercy one to another both to the living and to the dead as Ruth 2. 20. that widowes should not be left comfortlesse and that families should not be cut off from their inheritances in Canaan which were figures of a better and heavenly heritage as is shewed on Gen. 12. 5. but that the name of the dead might be raised up upon their inheritances Ruth 4. 5 10. And as Christ himselfe came according to the flesh after this manner of kindnesse shewed by Booz his grandfather so unto him and his Church may the truth of this shadow and legall ordinance be applied For the Church of Israel was his wife Hos. 2. who bare him no children by the Law Rom. 7. and 10. and 11. But the Apostles his brethren Iohn 20. 17. by the immortall seed of the Gospell begat children unto him both of the Iewes and Gentiles 1 Cor. 4. 15. Gel. 4. 19. 1 Pet. 1. 23. not that they should be called by any mans name 1 Cor. 1. 12 13. but to carry the name of Christ whose name shall be forever and continued as long as the Sun in whom all nations shall blesse themselves and blessed be the name of his glory for ever Psal. 72. 17 19. Vers. 7. like not or be not willing have no delight or pleasure so in vers 8. Though God would have brethren performe the soresaid dutie yet if their affections were contrary hee forced them not hereunto lest worse evils should grow in families through want of love which is the bond of perfectnesse But what if the woman her selfe were not willing For this God giveth no expresse Law but by the Hebrewes opinion if she were fit to marry him and would not she was judged as a woman rebellious against her husband and was put away
and therefore the King read it saith Chazkuni upon this place Which is by others of them declared thus The King was he that read in their eares and they read in the womens Court which was the outer Court-yard of the Temple And the King read sitting and if he read standing it was the more commendable He read from the beginning of Deuterâ—nomy c. When he read they blew trumpeâ—s through all Ierusalem for to assemble the people And they set up a great Pulpit of wood as is mentioned also in Nehem. 8. 4. and set it in the midst of the Court-yard and the King went up and sate theron that they might heare him reade and all Israel that went up to the feast gathered round about him And the Minister of the Synagogue such as wee reade of in Luke 4. 17. 20. tooke the booke of the Law gave it to the Ruler of the Synagogue such as is mentioned in Luke 13. 14. and the Ruler of the Synagogue gave it to the Sagan or second chiefe Priest called in Acts 5. 24. the Captaine of the Temple and the Sagan gave it to the High Priest and the High Priest to the King for to honour him before the multitude And the King tooke it standing and if he would he sate downe and opened it and seeing it he blessed God as is recorded of Ezra in Neh. 8. 5 6. and after read till hee made an end Then he â—olded it up and blessed God againe after it as the manner was to blesse in the Synagogues Both the reading and the blessing was in the holy tongue The hearers were bound to prepare their hearts and to make their eares attentive to heare with feare and reverence and with joy and trembling as in the day when the Law was given on mount Sinai though they were great wise men which knew the whole Law every whit they were bound to heare with great attentivenesse c. for the King is the Messenger of the Congregation to cause the words of God to be heard If the day of assembling the people began to be on the Sabbath they deferred it till after the Sabbath because of the blowing with Trumpets c. which might not put away the keeping of the Sabbath Maimony in Misneh tom 3. in Chagigah chap. 3. sect 3 4. c. in their eares that they may heare and understand it as the Chaldee translateth and cause them to heare it which hearing is often used for understanding as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the booke in the Law of God distinctly and gave the sense and caused them to understand in the reading Vers. 12. women and children which though they were not bound to come up at the yeerely feasts Exod. 23. 17. yet to this reading they were bound such as could understand Neh. 8. 3. The Hebrew canons say Whosoever is free from appearing before the Lord Exod. 23. 17. is free from the commandement of Gather together Deut. 31. 12. except women and children and the uncircumcicised but the uncleane is free from this commandement as it is written in vers 11. when all Israel is come but the uncleane was not fit to come And it is cleare that such as were of neither sex or of both sexes were bound to come seeing women were bound Maimony in Chagigah chap. 3. sect 2. thy gates in Greeke and Chaldee thy cities Vers. 14. thy dayes approach or are nigh at hand and so the terme of his life fulfilled as where it is written the kingdome of heaven approacheth Matth. 4. 17. another explaineth it The time is fulfilled and the kingdome of God approacheth or is at hand Marke 1. 15. to die understand for thee to die of such want of the person easie to be understood by the context see the notes on Genes 6. 19. and 23. 8. and 47. 29. The Greeke translateth Behold the dayes of thy death approach and I will give or that I may command him or charge him which being done in the Tabernacle and by Gods appearing in the cloud vers 15. served both for Iosuahs own confirmation and to assure all Israel that he had authority from God over them Compare Numb 27. 18 19. Vers. 15. Iehovah appeared that is a glorious signe of his presence as in Thargum Ionathan it is expounded the glory of the divine majestie of the Lord. pillar of a cloud out of which he was wout in favour to speake see Exod. 33. 9. Psal. 99. 7. Vers. 16. liest downe to wit to sleepe that is to die as Iob 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers the faithfull of former times signifiing the immortality of the soule as is noted on Gen. 25. 8. Wherefore Thargum Ionathan paraphraseth on this place thus thou liest downe in the dust with thy fathers and thy soule shall be treasured up in the treasury of eternall life with thy fathers goe a whoring or fornicate that is commit idolatry as the Chaldee explaineth it gods of the strangers in Greeke the strange gods of the land in Chaldee the idols of the peoples of the land they are going Hebr. he is going speaking of the people as of a man so after often in this Chapter The reason hereof is noted on Gen. 22. 17. Vers. 17. will hide my face in Chaldee will take away my divine presence So in vers 18. devoured or eaten up to wit of their enemies made a prey Hebr. to eat which is used passively as to beare Eccles. 3. 2. that is to be borne See the notes on Gen. 6. 20. and 16. 14. finde them that is befall or come upon them so after and in Psal. 119. 143. Neh. 9. 32. found us Hebr. found mee because my God is not in the midst of me Vers. 18. other gods in Chaldee idols of the peoples so in vers 20. Vers. 19. this song in Greeke the words of this song after described in Chap. 32. containing a prophesie of their falling away of Gods judgments following It was given in a song that it might the more easily be learned and kept in memory with delight might move their affections against or in that is amongst the sonnes of Israel so in vers 26. Vers. 20. and be fat the like is prophesied in Deut. 32. 15. and shewed to have come to passe in Neh. 9. 25 26. Vers. 21. answer before them that is testifie before and against them their imagination the thing forged in their heart which the Greeke translateth their maliciousnesse or naughtinesse This imagination is before the thoughts or cogitations as appeareth by 1 Chron. 28. 9. and 29. 18. See Gen. 6. 5. Vers. 23. I will be with thee in Greeke he will be with thee as being the words of Moses whom the Greeke before named concerning God The Chaldee translateth my Word shall be thy helpe See vers 8. Vers. 25. the Levites especially the Priests the sons of Levi as in vers 9. Vers. 26. in
48. in that selfe same day Hebr. in the body or strength of this day See this phrase in Gen. 7. 13. and 17. 23. Vers. 49. Nebo the performance of this commandement see in Deut. 34. 1. c. See also Num. 27. 12. Vers. 50. unto thy peoples thy godly forefathers in Greeke thy people See the Annotations on Gen. 25. 8. mount Hor whereof see Numb 20. 23. c. Vers. 51. trespassed in Greeke disobeyed my word Of this trespasse see Num. 20. 10 11 12. Here Moses at his death maketh a commemoration of his sinne for an acknowledgment of Gods justice against him and a warning to all people not to disobey by his example Meribah or contention of Cadesh so the Greeke translateth it contradiction Vers. 52. before thee or over against thee that is a farre off for so this phrase often signifieth as is noted on Numb 2. 2. So that may be said here of Moses which Paul speaketh of the godly fathers These all dyed in faith not having received the promises but having seene them afar off and were perswaded of them and saluted them c. Heb. 11. 13. CHAP. XXXIII 1 Moses blessing Israel before his death sheweth the Majesty of God and his love to the people in giving them his Law and guiding them thorow the wildernesse 6 The blessing of Reuben 7 Of Iudah 8 Of Levi 12 Of Benjamin 13 Of Ioseph 18 Of Zabulon and Issachar 20 Of Gad 22 Of Dan 23 Of Naphtali 24 and of Aser 26 The excellencie of God and of Israel under his protection who should dwell in a fruitfull land and through his helpe subdue their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd this is the blessing wherewith Moses the man of God blessed the sons of Israel before his death And hee said Iehovah came from Sinai and rose up from Seir unto them hee shined forth from mount Pharan and hee came with ten thousands of Saints from his right hand the fire of the Law for them Yea the lover of the peoples all his Saints are in thine hand and they sate downe at thy feet every one shall receive of thy words Moses commanded us a Law the inheritance of the Church of Iakob And hee was in Ieshurun a King when the heads of the people gathered themselves together the tribes of Israel Let Reuben live and not die and his men be a number And this is the blessing of Iudah and he said Heare Iehovah the voice of Iudah and unto his people bring thou him his hands be enough for him and an helpe from his distressers be thou And of Levi he said Thy Thummim and thy Vrim with the man thy gracious saint whom thou temptedst in Massah contendedst with him at the waters of Meribah Who said of his father and of his mother I respect him not and his brethen hee acknowledgeth not and his sonnes he knoweth not for they observe thy saying and keepe thy Covenant They shall teach thy judgments unto Iakob and thy Law unto Israel they shall put incense in thy nostrill and the whole burnt-sacrifice upon thine Altar Blesse O Iehovah his power and the worke of his hands favourably accept thou smite thorow the loines of them that rise against him and of them that hate him that they rise not againe Of Benjamin he said The beloved of Iehovah shall dwell in confident safety by him he shall cover him all the day and betweene his shoulders he shall dwell And of Ioseph hee said Blessed of Iehovah be his land for the precious things of the heavens for the dew and for the deepe that coucheth beneath And for the precious things the revenues of the Sunne and for the precious things the thrusting forth of the Moons And for the chiefe things of the ancient mountaines and for the precious things of the everlasting hills And for the precious things of the earth and the plenty thereof and the favourable acceptation of him that dwelt in the bramble-bush let it come on the head of Ioseph and on the crowne of the head of the separated among his brethren His glory be like the firstling of his bullock and his hornes the hornes of an Vnicorne with them he shall push the peoples together to the ends of the land and they are the ten thousands of Ephraim and they are the thousands of Manasses And of Zabulon he said Rejoyce Zabulon in thy going out and Issachar in thy tents They shall call the peoples to the mountaine there they shall sacrifice the sacrifices of Iustice 19 for they shall suck the abundance of the seas and treasures hid in the sand And of Gad he said Blessed be he that enlargeth Gad as a couragious Lyon he dwelleth and teareth the arme with the crowne of the head And he provided the first part for him because there in a portion of the Law-giver was he protected and he came with the heads of the people he did the justice of Iehovah and his judgments with Israel And of Dan he said Dan is a renting Lions whelpe he shall leap from Bashan And of Naphtali he said Naphtali satisfied with favourable acceptation and full with the blessing of Iehovah possesse thou the Sea and the South And of Aser he said Blessed with sons be Aser let him be favourably accepted of his brethren and dipping his foot in oyle Iron and brasse thy shooes and as thy dayes thy strength There is none like God Ieshurun who rideth upon the heavens for thy helpe and in his excellency on the skies The God of antiquity is thy mansion and underneath are the armes of eternity and he will thrust out the enemy from before thee and will say destroy And Israel shall dwell in confident safety alone the fountaine of Iacob upon a land of corne and new wine also his heavens shall drop down deaw O happy art thou Israel who is like thee ô people Saved by Iehovah the sheild of thy helpe and whose sword is thy excellency and thine enemies shall falsly deny unto thee and thou shalt tread upon their high places Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 54. and last Section or Lecture of the Law see Gen. 6. 9. THe man of God which the Chaldee expoundeth the Prophet of the Lord. So Samuel is called a man of God 1 Sam. 9. 6 7. and in v. 9. hee is also called a Seer and this is added he that is now called a Prophet was before time called a Seer So these three names are one though a man of God is so named in respect of his divine calling to the ministerie wherefore the minister of the New Testament is also called a man of God 1 Tim. 6. 11. 2 Tim. 3. 17. a Seer is in respect of the Visions which they saw Esay 1. 1. and a Prophet for uttering the things seene and taught of God See Gen. 20. 7. Exod. 7. 1. Vers. 2. from Sinai or as the Greeke translateth it unto Sinai for the Hebrew Min which usually
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
a bullocke of the second yeere Exod. 29. 1. Calling for praying Gen. 12. 8. Campe of Israel described Num. 2. Burning of some sacrifices without the Campe what it signified Levit. 4. 12. Ierusalem answerable to the Campe of Israel Num. 2. 27. Canaan Chams sonne cursed Gen. 9. 25. Canaanites with their brethren to be rooted out Exod. 22. 20. Deut. 7. 1. Canaans land described Genes 12. 5. Deut. 8. 7 c. and 11. 10 11 12. The Canaanites smite Israel Numb 14. 45. and 21. 1. The borders of the land of Canaan which Israel should inherit Num. 34. Candlesticke in the Tabernacle Exod. 25. 31 c. the order of trimming the lamps thereof daily Exod. 27. 21. The captive woman how to be used Deut. 21. 10. c. Captivity for captives Numb 21. 1. Deut. 32. 42. Carkasses and torne things might not be eaten Levit 17. 15. Chaldees Gen. 11. 28. Change of garments Gen. 45. 22. Charming forbidden Deut. 18. 11. Chebron a Citie called Kirjath Arba Gen. 13. 18. and 23. 2. Cherubims Gen. 3. 24. Exod. 25. 18. The Church or Congregation of Israel who might and might not enter into it Deut. 23. 1 2 c. Chusing for loving Gen. 6. 2. Cinamon Exod. 30. 23. Circumcising what it was Gen. 17. 10. Circumcising the heart Deut. 30. 6. A Citie revolting to Idols to be destroyed Deut. 13. 12 c. Cleaving to the Lord what it meaneth Deu. 10. 20. Clouds signifie troubles Gen. 9. 14. Cloud a token of Gods presence Exod. 40. 34. 38. The Cloud conducting the Israelites Num. 9. 17 c. Commanding how used Gen. 50. 16. Lev. 25. 21. Commandements imply also forbiddings Deut. 2. 37. and 4. 23. Compassing for honour Gen. 37. 7. Conceiving of child Gen. 4. 1. Concubine what it meaneth Gen. 22. 23. The Congregations offering for their sinne Levit. 4. 13 c. Consecration of the Priests with the rites thereof Exod. 29. Lev. 8. Continuall or daily sacrifice Exod. 29. 42. Corners of the field to be left for the poore Levit. 19. 9. Corners of the head and beard not to be marred Lev. 19. 27. Corrupting for sinning especially idolatry Gen. 6. 11. for destroying Gen. 6. 13. Covenant Gen. 6. 18. The covenant of the Law at mount Sinai Exod. 19 c. The renewing of the Covenant before Moses death Deut. 29. 10 c. Covering mercy-seat what it signified Ex. 25. 17. Coveting forbidden Exod. 20. 17. Court of Gods Tabernacle Exod. 27. 9. and 40. 33. Create what it meaneth Gen. 1. 1. Cubit what measure it is Gen. 6. 15. Cunning workman Exod. 26. 1. Cursing what it meaneth Gen. 3. 14. and 4. 11. and 12. 3. Curses pronounced upon the transgressors of the Law Deut. 27. Cush father of Ethiopians Gen. 2. 13. and 10. 6. Cutting of a covenant for making Gen. 15. 18. Cutting off Gen. 17. 14. Lev. 20. 3. Cutting of the sacrifices into peeces and what it signified Lev. 1. 6. Cutting in the flesh may not be made for the dead Lev. 19. 28. Deut. 14. 1. D DAmascus Gen. 14. 15. The Dam and the young may not be taken together Deut. 22. 6. Dan a place called Leshem Gen. 14. 14. Dan sonne of Iaakob Gen. 30. Darknesse Gen. 1. 2. Darke for not seene Exo. 9. 32. Daughters for women Gen. 30. 13. for branches Genes 49. 22. for townes or villages Numb 21. 25. Day Gen. 1. 5. Day for time Deut. 27. 2. Daies for a yeere Gen. 4. 3. Exod. 13. 10. or an exact time Gen. 29. 14. The eighth day mysticall Gen. 17. 12. The third day mysticall Gen. 22. 4. Exod. 19. 11. The Deafe not to be cursed Lev. 19. 14. Desireable i. precious c. Gen. 27. 15. Devils were sacrificed unto by the Iewes Lev. 17. 7. Deut. 32. 17. Devoted things Lev. 27. 28 29. Dew a blessing Gen. 27. 28. Exod. 16. 3. a figure of heavenly doctrine Deut. 32. 2. Diviners and divination forbidden Deuteronom Dying what it implieth Gen. 2. 17. Of the foure deaths that malefactors were put unto in Israel Exod. 21. 12. No atonement for the dead Num. 16. 48. Asking of the dead forbidden Deut. 18. 11. Of Divorce Deut. 24. 1. the copie of the Bill of divorce Ibidem Doe for labour or worke Exod. 5. 9. Doe for sacrifice Exod. 10. 25. Doe for observe Exod. 34. 22. Doings of Egypt and Canaan may not be followed Lev. 18. 3. Doore of the Tabernacle what it signified Le. 1. 3. Doore of the Tabernacle for all the Court-yard Levit. 8. 3. Writing the Law on the Doore-posts Deut. 6. 9. Dragon Tanin Exod. 7. 9. Dreames of what sort and esteeme they were Gen. 20. 3. and 37. 5. Drinke largely or drunken how used sometime Gen. 43. 34. Dukes Genes 36. 15. Dust for innumerable Gen. 13. 16. and 28. 14. for base and vile Gen. 18. 27. Dwelling for sojourning Exod. 2. 15. and 12. 40. E EAgles wings a similitude of Gods government of Israel Exod. 19. 4. The similitude of an Eagle more fully expressed Deut. 32. 11. Earth what and whereof named Gen. 1. 10. Earth for the inhabitants of it Gen. 11. 1. East-winde Exod. 10. 13. and 14. 21. Eat for consume Gen. 31. 40. Deut. 7. 16. Edom why so named Genes 25. 30. hee denieth Israel passage thorow his land Numb 20. 18 c. Israel might not warre with Edom Deut. 2. 4 5 c. nor abhorre an Edomite Deut. 23. 7. Eden a country Gen. 2. 8. Egypt for the land of Egypt or Mizraim Genes 12. 10. Eizop or byssope Exod. 12. 22. Elder Hebr. greater Gen. 10. 21. and 27. 1. Elders for chiefe officers Gen. 50. 7. Exod. 3. 16. Seventy Elders assistance to Moses Numb 11. 16 c. The Elders prophesie Num. 11. 25. Embroiderer Exod. 26. 36. Ensignes of the tribes Num. 2. 2. Ephah a measure or bushell Exod. 16. 36. Ephod a Priests garment Exod. 28. 6. Ephraim why so named Gen. 41. 52. Esau why so called Genes 25. 25. he is surnamed Edom Ibid. ver 30. Estimation or valuation of persons at their severall ages how much it was Lev. 27. 3 c. Evening and Morning put for the whole day Gen. 1. 5. Evening for latter times Gen. 49. 27. The two evenings Exod. 12. 6. Vncleannesse till the evening what it signified Lev. 11. 24. Ever for till the yeere of Iubilee Exod. 21. 6. Every one Gen. 15. 10. Evill for affliction or sinne causing it Exod. 10. 10. for displeasing Gen. 28. 8. and 48. 17. Evites Gen. 10. 17. Eunuch what it signifieth Gen. 37. 36. Euphrates a river Gen. 2. 14. Eye for the whole face Exod. 10. 5. Setting the eye on one what it meaneth Genes 44. 21. An evill eye what it meaneth Deut. 15. 9. F FAce for the upmost part of a thing Genes 1. 2. Face of God what it meaneth Gen. 4. 16. Exo. 33. 20. Setting of the face what it signifieth Gen. 31. 21. Face for anger Gen. 32. 20. To accept the face what it is Gen. 19. 21.
signifieth Doctrine Deut. 32. 2. Of the first and latter Raine Deut. 11. 14. Rebellious sonne how to be punished Deut. 21. 18 c. Red sea whereof named Exod. 10. 19. Redeeming of the first borne son Exod. 13. 13. Cities of Refuge with their privileges Numb 35. 11 c. Deut. 19. 1 c. Renting of clothes a signe of sorrow Gen. 37. 29 34. For what causes garments were to be rent Lev. 10. 6. Rephaims Gen. 14. 5. Rest for sweetnesse evodia Gen. 8. 21. Reubens sinne and punishment Gen. 49. 3 4. the blessing of that Tribe Deut. 33. 6. The inheritance of Reuben Gad and halfe the Tribe of Manasses on the outside of Iordan with the conditions thereof Numb 32. Reverencing the Sanctuarie and how it was observed Lev. 19. 30. Rigour over servants forbidden and what it is Lev. 25. 43 46. Robbery forbidden Lev. 19. 13. Rocke yeelding water and the signification thereof Exod. 17. Numb 21. 8 c. Rocke the title of God Deut. 32. 4. Rod of Moses Exod. 4. 2. Rod of Aaron buddeth and beareth fruit and is kept in the Tabernacle Numb 17. A Rulers offering for his sinne Lev. 4. 22 c. S SAbbath what it signifieth Gen. 2. 2. how to be sanctified Exod. 20. 8 9. 31. 13 15 17. no fire then to be kindled Exod. 35. 3. Sabbatisme Exod. 16. 23. Sackcloth Gen. 37. 34. Sacrifice must bee offered onely in the sanctuary Lev. 17. 3 4 c. Sacrifice used for peace-offerings Numb 15. 3. Sacrifices for sinnes of ignorance but none for sinnes done with an high hand Numb 15. 22 30. Sacrifices to be offered daily weekly monthly and yeerely at the solemne feasts Numb 28. and 29. chapters Sale of persons houses lands in Israel with lawes concerning them Lev. 25. 25 c. Salting of the Sacrifices Lev. 2. 13. Saltnesse for barrennesse Deut. 29. 23. Sanctifying Gen. 2. 3. Exod. 13. 2. and 19. 10. Lev. 22. 32. Sanctifie for prepare Numb 11. 18. The Law for sanctifying houses fields c. Lev. 27. 14 c. Of sanctifying the first borne Exod. 13. 2. Sarahs name interpreted Gen. 17. 15. Say for command Exod. 4. 23. Scarlet Exod. 25. 4. Scepter Rod Tribe Gen. 49. 10 16 28. Search diligently Gen. 44. 5. Seas what they are Gen. 1. 10. Sea for the West Gen. 12. 8. Secret for Assembly Councell Gen. 49. 6. See diversly used Gen. 16. 13. Seed for posterity Gen. 3. 15. and 13. 15. Sowing divers Seeds in the vineyard forbidden Deut. 22. 9. Seed of copulation how it defileth Lev. 15. 16 17 18. Seir a mount possessed by Esau Gen. 14. 6. and 32. 3. named of a man Gen. 36. 8 20. Selfe-same Gen. 7. 13. and 17. 23. Selling corne called breaking and why Gen. 41. 56. Send away what it meaneth Exod. 4. 23. Serpent that beguiled Eve Gen. 3. 1 c. Firie Serpents bite the Israelites Numb 21. 6. the brazen Serpent a figure of Christ healeth them Ibid. ver 9. Servant servitude what it meaneth Gen. 9. 25. and 25. 23. Exod. 21. 2 c. Of smiting servants Exod. 21. 26. Of delivering a servant to his master Deut. 23. 15. Service comprehendeth prayer unto God Deut. 6. 13. Seven what it signifieth Gen. 2. 2. Exod. 12. 15. Lev. 4. 6. Seven for a Weeke Gen. 29. 27. Seven for many Gen. 33. 3. The seventh yeere a Sabbath and yeere of Release Exod. 23. 11. Lev. 25. 4. and Deut. 15. 2 c. No beast might be sacrificed till after seven daies age Lev. 22. 27. Shame what it meaneth Gen. 2. 25. Shaving the haire what it signified Gen. 41. 14. Shekel what it weighed Gen. 20. 16. Sheep or Flock How sheepe and goats Gen. 4. 4. and 12. 13. Sheepe of the first yeere as Ram of the second Lev. 1 10. Shew-bread why so called Exod. 25. 30. Shinar Gen. 10. 10. Shining of Moses face what it signified Exod. 34. 29 30. Shoes put off Exod. 3. 5. put on Exod. 12. 11. Shortnesse of spirit Exod. 6. 9. Shortned for lessened Numb 11. 23. Shur a citie and wildernesse Gen. 16. 7. Sihon van quished Numb 21. 21 c. Sinai Exod. 19. 1. Sitting on the throne for reigning Exod. 11. 5. Smell Gen. 8. 21. Smiting for killing Gen. 14. 17. Sware what it signifieth Exod. 23. 33. Sojourning Gen. 17. 8. Sonnes for children of all sorts Gen. 3. 16. Sonne for old and otherwise Gen. 5. 32. Sonnes of God Gen. 6. 2. Sonne of the house for a home-borne slave Gen. 15. 3. Sonne of the herd for a Calse c. Gen. 18. 7. Sonne for branch of a tree Gen. 49. 22. Sonnes of rebellion that is rebellious persons Numb 17. 10. The Song of Moses and Israel at the red Sea Exod. 15. The Song of Moses before his death Deut. 32 Sorcerers Exod. 7. 11. see Witch Soule called of breathing and of large use Gen. 1. 20. and 9. 4. for our naturall state Gen. 2. 7. for person Gen. 12. 5. and 14. 21. for life Gen. 19. 17. and 37. 21. Exod. 4. 19. for minde or will Gen. 23. 8. for I Thou He c. Gen. 27. 4. for ones selfe Deut. 4. 9. for a dead bodie Lev. 19. 28. Numb 5. 2. South what it signifieth Gen. 12. 9. Sowing the field with divers kinds forbidden Lev. 19. 19. Spies Gen. 42. 9. Twelve Spies sent to search the land of Canaan Numb 13. their evill report Ibid. ver 31. Deut. 1. 28. Spirit called the same that wind or breath Gen. 1. 2. Sprinkling what it signified Exod. 29. 21. Lev. 1. 5. Stablishing a covenant what it meaneth Gen. 6. 18. Striking a covenant Gen. 15. 18. Standing for ministring Gen. 18. 8. Deut. 10. 8. for continuing tarrying Exod. 8. 22. and 9. 28. for praying Gen. 18. 22. for being made sure Gen. 23. 17. Stiffe-necked what it meaneth Exod. 32. 9. Stirring anger Gen. 45. 24. Stone a name of honour Gen. 49. 24. Stony tables what they signified Exod. 31. 18. Of Stoning to death and the manner of it Lev. 24. 23. The twelve precious Stones in the high Priests Ephod Exod. 28. 17 c. Strayed things and lost are to be restored to the owners Deut. 22. 1 c. Strangers of three sorts Exod. 12. 43 45 48. Strength for Kingdome Gen. 49. 3. Strong for hard Exod. 4. 21. Subduing what it meaneth Gen. 1. 28. Subtile what it meaneth Gen. 3. 1. Succoth boothes Gen. 33. 17. Exod. 12. 37. Sunne called by sundry names and what Gen. 1. 16. Superfluous foreskin what it meaneth Gen. 17. 11. Swearing what it signifieth Gen. 21. 31. wherefore it is used Gen. 22. 16. Sword for warres Gen. 27. 40. Exod. 5. 3. Synagogues and Schooles of the Iewes Lev. 26. 31. Sinne what it is Gen. 4. 7. Sinners for notorious wicked ones Gen. 13. 13. Sinner unto any for guilty blame-worthy c. Gen. 43. 9. Sinne for sinne-offering Exod. 29. 14. for punishment Lev. 22. 9. Sin-offerings with their sorts and signification Lev. 4. and 6.
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
20. with his next friend or his neighbour his friend with whom he is associate Sometime this word is used for a speciall friend 2 Sam. 13. 3. Psal. 35. 14. Prov. 17. 17. but often generally for a neighbour or next as the new Testament translateth it in Greeke Mat. 19. 19. from Levit. 19. 18. And who is our neighbour our Lord teacheth us Luke 10. 29 36. with lip of flatteries that is smooth deceitfull speeches as the Greeke translateth deceitfull lips a lip being sometime put for a speech or language Gen. 11. 1. Of such deceivers that had taught their tongues to speake lies Ieremy also complaineth Chap. 9. vers 4 5. a heart and a heart that is a double heart and deceitfull So stone and stone Ephah and Ephah Deut. 23. 13. 14. meaning double and deceitfull weights and measures The men of Zabulun are commended for that they were not thus of a heart and a heart 1 Chron. 12. 33. The Greeke translateth with a heart and a heart he speaketh evill things Vers. 5. our lips are with us or are ours that is we have skill power and liberty to speake who shall controll us Vers. 6. I will rise up the Chaldee addeth will rise up to judgement set in salvation that is deliver out of all misery and safely settle in health and prosperous estate he shall have breathing or he meaning God will give breathing or respiration to him that is to every poore man as after in vers 8. or hee will breath out that is speake plainly to him The Greeke changing the person translateth parrhesiásomai that is I will speake plainly with him So it noteth the bold assured comfort which God by promise giveth to the afflicted whose faithfull word is therefore commended in the verse following This word sometime is used for plaine and confident breathing out or uttering of the truth Habak 2. 3. Prov. 12. 17. Or we may understand it of the wicked thus I will set in salvation him whom he puffeth at that is whom the wicked boldly defieth as this word was used before Psal. 10. 5. or whom he hath insâ—ared The Chaldee expoundeth it I will appoint salvation for my people but against the wicked I will testifie evill Vers. 7. The sayings or the words promises tried examined fined as in fire The like praise of Gods pure word is in Psalm 18. 31. and 119. 140. Prov. 30. 5. a subliming furnace of earth This furnace called Ghnalil a sublimatorie of subliming or causing to ascend upward is the best and choisest vessell for trying and subliming of metall called therefore in Greeke Dokimion a Triall And the Apostle hath the like word for a Triall of faith better than gold 1 Pet. 1. 7. seven times or seven fold that is many times fully and sufficiently Seven is a perfect number used for many 1 Sam. 2. 5. Prov. 24. 16. and 26. 25. Vers. 8. preserve him that is every one of them so before in the end of the sixt verse and often in the Scripture like sudden change of number may be observed It may also be read prayer-wise keepe them preserve him The Greeke changeth person also saying wilt keepe us and preserve us from this generation that is from the men of this generation as when Christ said Whereto shall I liken this generation Mat. 11. 16. he meant Whereto shall I liken the men of this generation Luke 7. 31. The like may be seene in Mat. 12. 42. compared with Luke 11. 31. The originall word Dor that is generation race or age hath the signification of durance or durable dwelling and abiding Psal. 84. 11. and so noteth the whole age or time that a man dureth in this world Eccles. 1. 4. and so consequently for a multitude of men that live together in any age as here and Deut. 1. 35. and in many other places Vers. 9. vilenesse or vile luxuriousnesse riotize The word Zulluth here used is derived from Zolel that is a rioter glutton or luxurious person Deut. 21. 20. Prov. 23. 21. and consequently one vile contemptible and nought worth opposed unto the precious Ier. 15. 19. And here vilenesse or riotize may either be meant of the vice it selfe or of vicious doctrine opposed to Gods precious word before spoken of vers 7. or a vile and riotous person may so be called for more vehemencie sake as Pride for the proud man Psalm 36. 12. The Greeke translateth thus according to thine highnesse thou hast much increased or made abundant the sons of men The Chaldee thus the wicked walke round about as an horsleech that sucketh the bloud of the sonnes of men PSAL. XIII David complaineth of delay in helpe 4 prayeth for mercy 6 and glorieth therein To the Master of the Musicke a Psalme of David HOw long Iehovah wilt thou forget me for ever how long wilt thou hide thy face from me How long shal I set counsels in my soule sorrow in my heart by day how long shall my enemie be exalted above me Behold answer thou me Iehovah my God lighten thou mine eyes lest I sleepe the death Lest my enemy say I have prevailed against him my distressers be glad when I am moved But I in thy mercy doe I trust my heart shall be glad in thy salvation I will sing to Iehovah for he hath bounteously rewarded unto me Annotations HIde thy face that is withdraw thy favourable countenance and comfort which the Chaldee expoundeth the brightnesse of thy face This is contrary to the lifting up of the light of Gods face Psal. 4. 7. and importeth trouble and griefe and is caused by sinne and is the cause of many adversities and discomforts Deut. 31. 17. 18. Isa. 59. 2. Ezek. 39. 23 24 29. therefore this Prophet doth often complaine hereof and pray against iâ— Psalm 30. 8. and 104. 29. and 88. 15. and 69. 18. and 102. 3. and 143. 7. and 27. 9. Vers. 3. set counsels that is consult and devise with my selfe how to escape by day that is daily in Greeke day and night Vers. 4. lighten my eyes that is make them see cleare and consequently make me joyfull for the light of the eyes rejoyceth the heart Prov. 15. 30. Or keepe me alive which sense the words following seeme to imply and the like speeches in Prov. 29. 13. Eccles. 11. 7 8. The eyes are said to be inlightened when penurie sorrow sicknesse or other affliction whereby they were dulled is done away and the senses by some meanes refreshed 1 Sam. 14. 27. 29. Esr. 9. 8. also when ignorance is by Gods Word and Spirit done out of the minde Psal 19. 9. Ephes. 1. 18. See also Psal. 38. 11. left I sleepe or that I sleepe not the death meaning the sleepe of death that is lest I die For death is often called sleepe in the Scripture Psal. 76. 6. Iob 3. 13. and 14. 12. Act. 7. 60. and 13. â—6 the sleepe of eâ—ernitie Ier. 51. 39. The Chaldee paraphraseth thus Enlighten mine eyes in
David Davids jewell or not able song Cethem is fine glistering gold Psal. 45. 10. of that this Michtam may be derived for a golden jewel and so note the excellency of this Psalme The like title is before the 56. 57. 58. 59. and 60. Psalmes Preserve me O God Christ speaketh this Psalme by David his figure as we are taught in the new Testament Act. 2. 25 31. and 13. 35. and here is handled his mediatorship death resurrection and ascension in thee Chaldee in thy word Vers. 2. Thou hast said he speaketh this to him-selfe Thou ô my soule sayest so the Chaldee Paraphrase explaineth it and the Greeke to make it plainer translateth I have said Or it may be spoken to the Spouse or Church of Christ. my good not unto thee understand extendeth not or pertaineth not to thee or is not for thee which the Greeke expoundeth thus of my goods thou hast no need For if man be just what giveth he to God or what receiveth he at his hand Iob 35. 7. The Chaldee saith my good is not given but of thee Vers. 3. To the Saints to wit my good extendeth as else-where Christ saith for their sakes sanctifie I my selfe that they also may be sanctified through the truth Ioh. 17. 19. are in earth such is the meaning of the Hebrew phrase in earth they the relative being put for the verbe which sometime the Hebrew it selfe explaineth as he not the King of Israel 1 King 22. 33. for it was not the King 2 Chro. 18. 32. so he overseer 2 King 25. 19. for was over-seer Ier. 52. 25. and sundrie the like excellent or noble glorious wonderfull an honourable title givē to Christiās See Ps. 8. 2. The Chaldee addeth excellent in good works all my delight in them or in whom all my pleasure is Heb. Chephtsibam that is my pleasure in them so in Esay 62. 4. the Church is called Chephtsi-bah that is my pleasure in her Vers. 4. Their sorrowes shall be multiplied This is meant of Idolaters who hastily endow that is offer sacrifice to another God and so increase their griefes which may be understood of afflictions or of grievous idols for the Hebrew ghnatsabim sorrowes is often used for idols as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here saying the wicked multiply their idols and after they hasten to offer their gifts Accordingly the sense may be this They whose grievous idols are multiplied they that endow another God I will not powre out their oblations that is I will not partake with them or be a mediatour for them endow another or hasten to another A similitude from dowries given in mariages meaning gifts and oblations hastily brought for divine worship powred out oblations or shed-offerings effusions properly put by figure of speech for effused or powred out liquour commonly called Drinke-offerings which were wont to bee powred out upon the sacrifices and by Gods law were to be of wine or Shecar Numb 15. 5 7 10. and 28. 7. but among idolaters were of bloud The Chaldee giveth this sense I will not receive with favour their drinke-offerings nor the bloud of their sacrifices take up their names that is not mention or speake of them according to the law Exod. 23. 13. Ios. 23. 7. Vers. 5. of my part or of my partage that is of the inheritance parted shared and diealt unto me So the Greeke turneth it of mine nheritance The word is generally used for lands cities goods spoiles c. that are shared out And this here hath reference to the law of the Priests which had no part among the people for that the Lord was their part and inheritance Numb 18. 20. The Lord is his peoples part Ier. 10. 16. and 51. 19. and againe his people are called his part Deut. 32. 9. my cup that is measure and portion of joyes or afflictions Psal. 23. 5. and 11. 6. my lot this also is used for an inheritance obtained by lot Ios. 18. 11. Iudg. 1. 3. The Apostle calleth Christs Church by this name 1 Pet. 5. 3. The Greeke translateth thou art he that restorest mine inheritance to me Vers. 6. The lines or Cords such were used in measuring of lands or heritages Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured Jos. 17. 5 14. 〈◊〉 is faire for me or which is faire unto mee that is which pleaseth me well Vers. 7. counselled me given me counsell by his word and Spirit touching my sufferings and the glory that shall follow 1 Pet. 1. 11. Luke 24. 25 26. God is wonderfull in counsell and excellent in worke Esay 28. 29. Vers. 8. I have proposed or equally set the Greeke which the Apostle followeth saith I beheld before Act. 1. 25. he is at my right hand The word is is supplied Act. 2. 25. For God to be at the right hand is powerfully to assist and comfort as on the contrary for Satan to be there is greatly to resist and annoy Psal. 109. 6. Zech. 3. 1. I shall not be moved or that I be not moved Act. 2. 25. Vers. 9. my glory This by the Apostle is applied to the tongue Act. 2. 26. which is the instrument wherewith we glorifie God See Psalm 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence or abide with hope that is boldly safely and securely meaning that his flesh his body should abide or rest in the grave with sure hope of rising againe from death the third day Vers. 10. my soule The Hebrew Nephesh and Greeke Psuchee which we call soule hath the name of breathing or respiring and is therefore sometime used for the breath Iob 41. 12. it is the vitall spirit that al quick things move by therfore beasts birds fish and creeping things are called in Scripture living soules Gen. 1. 20. 24. And this soule is sometime called the bloud Gen. 9. 4. because it is in the bloud of all quick things Lev. 17. 11. it is often put for the life of creatures as keepe his soule Job 2. 6. that is spare his life a righteous man regardeth the soule of his beast Prov. 12. 10. that is the life so to seeke the soule is to seeke ones life to take it away Psal. 54. 5. Mat. 2. 20. It is also many times used for ones selfe as Iob justified his soule that is himselfe Iob 32. 2. Take heed to your soules that is to your selves Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person or whole man as give me the soules that is the persons Gen. 14. 21. so an hungrie soule Psal. 107. 9. a full soule Prov. 27. 7. a wearie soule Prov. 25. 25. eight soules 1 Pet. 3. 20. seventie five soules Act. 7. 14. and many the like It is used also for the lust will or desire as Psal. 41. 3. Exod. 15. 9. for the affections of the heart Psal. 25. 1. for the body of
man that hath life and sense Psal. 105. 18. and 35. 13. and finally it is sometime a dead body or corps Numb 5. 2. and 9. 10. and 19. 11. 13. though this bee figurative and very unproper for at ones death the soule goeth out Gen. 35. 18. The word being thus largely used is to be weighed according to the matter and circumstances of each text For this here in the Psalme compare it with the like in other places Psalm 30. 4. and 116. 8. and 89. 49. and 88. 4. and 94. 17. Christ gave his soule for the ransome of the world and powred it out unto death Isa. 53. 12. Matth. 20. 28. Ioh. 10. 11 15 17. and 15. 13. to hell or in hell in deaths estate or deadly-hed This word hell properly signifieth deepe whether it be high or low and though by custome it is usually taken for the place of devils and damned wights yet the word is more large and as heaven is not only the dwelling place of God and his Saints but generally all places above us where the stars the clouds the winds the birds c. are as is shewed Psal. 8. 9. so hell is all places beneath Wherefore it may in this large sense serve to expresse the Hebrew word Sheol here used which Sheol is a deepe place Iob 11. 8. Prov. 9. 18. and said in Scripture to be beneath Psal. 86. 13. Deut. 32. 22. Isa. 14. 9. as heaven is above and it with the Greeke word haides is opposed to heaven Psal. 139. 8. Amos 9. 2. Mat. 11. 23. it commeth of Shaal to crave aske or require because it requireth all men to come unto it and is never satisfied Psal. 89. 49. Prov. 30. 15 16. and 27. 20. It is a place or estate which all men even the best come unto for Iakob made account to go thither Gen. 37. 35. and Iob desired to be there Iob 14. 13. for he knew it should be his house Job 17. 13. and our Lord Christ was there as this Psalme with Act. 2. 31. sheweth and Solomon telleth that all goe thither Eccles. 9. 10. It is usually joyned with grave pit corruption destruction and the like words pertaining to death with which Sheol or haides is joyned as a companion thereof Rev. 1. 18. and 6 8. Dathan and Abiram when the earth swallowed them up are said to goe downe quicke into Sheol Numb 16. 30 32 33. Ionas in the Whales belly was in the belly of Sheol Ion. 2. 3. and other holy men that were delivered from great miseries and perils of death are said to be delivered from Sheol or hell Psal. 86. 13. and 30. 4. and 18. 6. and 116. 3. and those that are dead are gone to Sheol Ezech. 32. 21. 27. And as death is said figuratively to have gates Psal. 9. 14. so Sheol haides hell hath gates Isa. 38. 10. Mat. 16. 18. and a soule Isa. 5. 14. and a hand Psal. 49. 16. and 89. 49. and a mouth Psal. 141. 7. and a sting which by Christ is done away 1 Cor. 15. 55. so that as hee was not left to Sheol but rose from death from the heart of the earth Matth. 12. 40. the third day so all the Saints shall likewise be delivered from Sheol or haides Psal. 49. 16 Hos. 13. 14. and it with death shall be abolished Rev. 20. 14. So by the Hebrew word Sheol the Greeke haides and our English hell we are to understand the place estate or depth of death deadlihed See the Annotations on Gen. 37. 35. And these words thou wilt not leave my soule to hell teach us Christs resurrection as if he should say thou wilt not leave me to the power of death or grave to be consumed but wilt raise me from the dead as the words following and the Apostles explanation doe manifest Act. 2. 24. 31. and 13. 34 35. thou wilt not give not grant or suffer An Hebrew phrase often used as I gave thee not to touch her Gen. 20. 6. God gave thee not to hurt me Gen. 31. 7. he will not give you to goe Exod. 3. 19. So Psal. 55. 23. and 66. 9. and 118. 18. and many the like to see corruption that is to feele corruption or to corrupt to rot As to see death is to die Psal. 89. 49. Luke 2. 26. Joh. 8. 51 52. so to see evill Psal. 90. 15. and to see good Psal. 34. 13. is to feele and enjoy it and to see the grave Psal. 49. 10. corruption the Hebrew Shachath properly signifieth corruption or rottennesse and is so to be taken here as the Apostle urgeth the force of the word Act. 13. 36 37. David saw corruption but hee whom God raised up saw not corruption Yet often the word is used for a pit or ditch wherein carkasses doe corrupt See the note on Psal. 7. 16. Vers. 11. Thou wilt make me know or hast made me know as Act. 2. 28. that is givest me experience of the way of life or journey of lives the way or course to life from death and to continue in life eternall the Apostle saith wayes of life Act. 2. 28. And hereby life in heaven with God is implied as to enter into life Matth. 18. 9. is to enter into the kingdome of God Mark 9. 47. before thy face or with thy face that is in thy presence I shall have fulnesse of joyes The Greeke which the Apostle followeth Act. 2. 28. saith Thou wilt fill me with joy with thy face The Hebrew eth penei and liphnet with or before the face are both one and sometime put one for another as 1 King 12. 6. with 2 Chron. 10. 6. Gods face or presence as it is our greatest joy in this life Exod. 33. 14 15 16. so shall it be in the next Psalm 17. 15. Wherefore the wicked shall then be punished from his presence 2 Thess. 1. 9. pleasures or pleasantnesses that is pleasant joyes at thy right hand the place of honour delights and joyes eternall Matth. 25. 33 34 46. PSAL. XVII David in confidence of his integrity craveth defence of God against his enemies 10 He sheweth their pride craft and eagernesse 13 He prayeth to be delivered from them who have their portion in this life but his hope is for the life to come A Prayer of David HEare thou Iehovah justice attend to my shrill crie hearken to my prayer without lips of deceit From before thy face let my judgement come forth let thine eyes view righteousnesses Thou hast proved my heart hast visited by night thou hast tried me but hast not found I have purposed my mouth shall not transgresse For the workes of men by the word of thy lips I have observed the paths of the breaker thorow Sustaine thou my steps in thy beaten paths that my foot-steps be not removed I call upon thee for thou wilt answer me O God bow thine eare to me heare my saying Marvellously separate thy mercies O Saviour of them that hope for safety from them that
wilt compasse me Selah I will make thee prudent and will teach thee in the way that thou shalt goe I will give counsell mine eye shall be upon thee Be not ye as the horse as the mule without understanding whose mouth must be stopped with bit and bridle which come not neere unto thee Many pains are for the wicked but he that trusteth in Iehovah mercy shall compasse him Rejoyce ye in Iehovah and be glad ye just and shout joyfully all ye upright of heart Annotations AN instructing Psalme or A Psalme that maketh prudent that causeth understanding As in the 8. verse of this psalm he saith I wil make thee prudent or instruct thee This title is set before sundry other Psalmes whose sinne is covered meaning by the Lord Psal. 85. 3. not by a man himselfe who must not cover but acknowledge sinne Psal. 32. 5. otherwise he shall not prosper Prov. 28. 13. Now God covereth sinne when hee imputeth it not as the verse following sheweth and as this is mans happinesse so for God not to cover it is woe and misery Nehem. 4. 5. Vers. 2. not impute not thinke count or reckon And this is an effect of his grace in Christ as it is written God was in Christ and reconciled the world to himselfe not imputing their sinnes unto them 2 Cor. 5. 19. And hereunto the Apostle applieth this Psalme thus David saith blessednesse is the mans unto whom God imputeth justnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord shall not impute sinne Rom. 4. 6 7 8. Vers. 3. because I ceased speaking or when I kept silence forbearing to confesse my sinnes as after vers 5. Like doctrine Elihâ— teacheth Iob 33. 19 22. Vers. 4. thy haud in Chaldee thy plague moisture the chiefe sap or radicall moisture which is an airy and oily substance dispred through the body whereby the life is fostered and which being spent death ensueth This word is used onely here and in Num. 11. 8. where it is applied to the best moisture or creame of oile Vers. 5. confesse Confessing of sinnes is when one freely manifesteth them accusing himselfe and praising Gods mercie which he expecteth in faith see Ios. 7. 19. against me my trespasses or concerning my trespasses but both the Greeke version plainly hath against me and elsewhere the Hebrew ghnalei here vsed seemeth to bee put for ghnalai as Psal. 108. 10. compared with Psal. 60. 10. the iniquitie of my sinne that is the guilt and punishment of it as Psal. 31. 11. And thus he that confesseth and forsaketh sinne shall have mercie Prov. 28. 13. for if wee acknowledge our sinnes God is faithfull and just to forgive us them 1 Ioh. 1. 9 See also Iob 33. 27 28. Vers. 6. the time of finding or time to finde which may be meant of the time when afflictions shall finde that is shall come vpon him as Psal. 116. 3 4. or the time when God may be found as Isa. 55. 6. and that time is when he is sought with the whole heart Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. To this latter the Chaldee applieth it saying of favour floud or inundation As waters signifie afflictions Psal. 69. 2. so a floud of waters denoteth great troubles and persecutions Dan. 9. 26. and 11. 22. Nahum 1. 8. Isa. 59. 19. Rev. 12. 15 16. The Chaldee paraphraseth in the time when many people 's come as waters they shall not come neare him to doe him evill Vers. 7. shouting songs of deliverance or of evasion that is thou wilt give me occasion by deliverance of me to sing many songs of praise unto thee Vers. 8. mine eie shall be upon thee or mine eie I will set upon thee that is I will have care of and looke well unto thee as Ier. 40. 4. Ezra 5. 5. Deut. 11. 12. Psal. 34. 16. So the Chaldee explaineth it I will counsell thee and set mine eie upon thee for good Or thus I will give counsel unto thee with mine eie that is with my care and providence Thus Christ counselled Peter with his eie Luk. 22. 61. So the eie is said to mocke Prov. 30. 17. Vers. 9. as the horse c. that is be not fooles and brutish so as ye must be ruled by force and rigour not by reason For unto the horse belongs a whip unto the asse a bridle and a rod to the fooles backe Prov. 26. 3. mouth must be stopped or jaw is to be tied Hebr. to stop for to be stopped active for passive as after Ps. 36. 3. which come not neare that is which will not obey or doe thee service unlesse they be forced and ruled by the bridle according to the saying of the Apostle Behold wee put bits into the horses mouthes that they should obey us Iam. 3. 3. Vers. 10. Many paines or Great smarts or sores are for the wicked So Solomon saith Affliction followeth sinners c. Prov. 13. 21. and 19. 29. and 24. 20. PSAL. XXXIII God is to be praised for his goodnesse 6 for his powerfull workes 12 and for his providence 20 Confidence is to be placed in God SHout joyfully ye just in Iehovah praise becommeth the righteous Confesse ye to Iehovah with harpe with Psaltery with ten stringed instrument sing Psalme unto him Sing ye to him a new Song doe well playing on the instrument with triumphant noise For righteous is the word of Iehovah and all his worke in faith He loveth justice and judgement the earth is full of the mercie of Iehovah By the word of Iehovah the heavens were made and all the host of them by the spirit of his mouth He gathereth together as an heape the waters of the Sea he giveth the deepes into treasuries Let all the earth be in feare of Iehovan let all the Inhabitants of the world shrinke with feare for him For he said and it was he commanded and it stood Iehovah dissipateth the counsell of the Nations he bringeth to nought the cogitations of the peoples The counsell of Iehovah shall stand for ever the cogitations of his heart to generation and generation O blessed is the Nation whereof Iehovah is God the people that he hath chosen for a possession to himselfe From the heavens Iehovah doth behold doth see all the sonnes of Adam From the firme place of his dwelling he looketh forth unto all the inhabitants of the earth He formeth altogether their heart he discreetly attendeth unto all their works There is no King saved by multitude of a power a mightie man shall not be delivered by multitude of able strength A horse is falshood for salvation and shall not deliver by multitude of his power Loe the eie of Iehovah is unto them that feare him to them that hopefully wait for his mercie To rid free their soule from death and to keep them alive in famine Our soule earnestly waiteth for Iehovah he is our helpe and
Iehovah 13. Who is the man that willeth life that loveth dayes to see good 14. Keepe thy tongue from evill and thy lips from speaking guile 15. Eschew evill and doe good seeke peace and pursue it 16. The eyes of Iehovah are unto the just and his eares unto their outcrie 17. The face of Iehovah is against them that do evill to cut off their memoriall from the earth 18. They cried and Iehovah heard and rid them free out of all their distresses 19. Iehovah is neere to the broken of heart and the contrite of spirit hee will save 20. Many are the evils of the just and out of them all Iehovah will rid him free 21. He keepeth all his bones one of them is not broken 22. Evill shall slay the wicked and they that hate the just shall be condemned as guiltie 23. Iehovah redeemeth the soule of his servants and they shall not be condemned as guiltie all that hope for safetie in him Annotations HIs behaviour or his sense reason properly the taste as in verse 9. Iob 6. 6. and often other-where which is used both for ones inward sense or reason and outward gesture and demeanour as the Greeke here translateth it face because by it a man is discerned and judged to be wise or foolish as meats are discerned by the taste David when he was afraid of the King of Gath changed his behaviour before them and sained himselfe mad in their hands scrabbled on the doores of the gate and let his spittle fall downe upon his beard 1 Sam. 21. 12 13. Abimelech whose proper name was Achish King of Gath a citie of the Philistims 1 Sam. 21. 10. and as every King of Egypt was called Pharaoh Gen. 41. 1. Exod. 5. 1. 1 King 11. 18. so every King of the Philistims was called Abimelech that is Father King Gen. 20. 2. and 26. 1. had driven or expelled For Achish said to his servants which had taken and brought David to him Loe ye see the man is beside himselfe wherefore have ye brought him to me have I need of mad men c. So David departed thence 1 Sam. 21. 14 15. and 22. 1. Vpon that he made this Psalme Vers. 〈◊〉 〈◊〉 or in every seasoâ— See Psal. 〈◊〉 〈◊〉 T 〈…〉 〈◊〉 is also composed according to the order 〈◊〉 the Hebr eâ—â— Alphabet as it observed on Psal. 25. 1. Vers. 3 shall glgrie or joyfully boast For so the Apostie expoundeth this word which properly signifieth to praise ones selfe 1 Cor. 1. 31. from Ier. 9. 23 24. So in Psal. 52. 3. and 97. 7. and 105. 3. and 106. 5. Vers. 4. Magnifie or Make grâ—at to wit by praising So Deut. 〈◊〉 〈◊〉 3. Give ye greatnesse unto our God Vers. 6. They looked to wit the meeke mentioned before vers 3. or generally they that looke and flow unto him flowed ran as a river the like similitude is Isa. 2. 2. and 60. 5. Ier. 31. 12. and 51. 44. be not ashamed or shall not be ashamed which word in the originall signifieth digging as Psal. 35. 7. applied to shame which causeth men to seeke to hide themselves as is lively described Rev. 6. 15 16. Vers. 8. The Angel that is the Angels for hee speaketh of an host And often in the Hebrew one is put for a muititude as the inhabitant for the inhabitants 2 Sam. 5. 6. with 1 Chron. 11. 4. So frog for 〈◊〉 Psal. 78. 45. tree for troes quaile for quailes Psal. 105. 33. 40. See the note on Psal. 8. 9. pitcheth a campe a similitude taken from warres as Psal. 27. 3. So Iakob when the Angels of God met him said This is Gods campe or host Gen. 32. 1 2. Likewise about Elishah the mountaine was full of horses and chariots of fire 2 Kings 6. 17. See also Psal. 91. 11 12. Vers. 9. Taste and see that is make triall and you shall find that God is good sweet and delectable and you will the more desire him Thus the Apostle applieth these words saying as new borne babes desire yee the sincere milke of the word that yee may grow thereby if so be ye have tasted that the Lord is good 1 Pet. 2. 2 3. 〈◊〉 in him The Chaldee expoundeth it in his word Vers. 10. Feare Iehovah under this word Feare is comprehended Gods whole worship as is shewed on Psal. 19. 10. and the walking in his wayes as it is expounded in 2 Chr. 6. 31. compared with 1 King 8. 40. and Psal. 128. 1. Vers. 11. Lions Lurking lions whereof see Psal. 7. 3. which are lusty strong toothed fierce roaring ravenous as appeareth by Psal. 58. 7. and 104. 21. Mic. 5. 8. Ezek. 19. 3. 5 6. 7. Iob â—9 1 2. And hereby may be meant the rich and mighty of the world whom God often bringeth to miserie and so the Greeke for Lions putteth here the rich Tyrants and strong men are sometime called Lions Ier. 2. 15. 1. Chr. 11. 22. Nahum 2. 13. See Luke 1. 53. are impoverished or suffer penurie See Iob 4. 10 11. Prov. 10. 3. that seeke Iehovah Chaldee that seeke the doctrine of the Lord. Vers. 13. that willeth that is faine would have and delighteth dayes to see good that is to enjoy good many dayes which the Apostle following the Seventie expresseth thus to see good daies 1 Pet. 3. 10. that is dayes of prosperitie pleasure comfort Vers. 14. Keepe thy tongue to wit by restraining and making it cease from evill as the Apostle teacheth 1 Pet. 3. 10. Vers. 16. their outcrie or their deprecation their prayer for need as the Greeke which the Apostle followeth expresseth it Vers. 17. The face that is open anger Lev. 17. 10. So the Chaldee expoundeth it The face of the Lord is angry against evill doers See Psalm 21. 10. Vers. 18. They cried that is as the Greeke faith The just cried and the Chaldee the just prayed Vers. 19. the broken of heart them that have their hearts broken and their spirits contrite or humble for their sinnes See the like speeches Psal. 51. 19. and 147. 3. Isa. 57. 15. and 61. 1. Ier. 23. 9. Luke 4. 18. Vers. 20. the evils that is griefes and afflictions as Deut. 31. 17. Psal. 27. 5. and 88. 4. Mat. 6. 34. the word also may import sinnes and vices as Psal. 28. 3. and 94. 23. So after in verse 22. Vers. 22. slay the wicked or doe him die kill him because he shall not be delivered there-from as the just man is vers 20. The Greeke and Chaldee expound it The death of sinners of the wicked is evill condemned as guilty and consequently perish See Psal. 5. 11. Vers. 23. all that hope that is any one of them So all is used for any Psal. 147. 20. PSAL. XXXV David prayeth for his owne safety and his enemies confusion 11 He complaineth of their wrongfull dealing and sheweth his contrary carriage 22 Therby he inciteth God against them A Psalme of David PLead thou Iehovah with them that plead with me
Chaldee saith For hee shall see wicked wise men that die the second death and are adjudged to Gehenna unconstant foole and brutish these two names are often joyned together as Psal. 92. 7. and 94. 8. the one noting ficklenesse and mutabilitie called Cesil which is both the name of a foole and of a starre that causeth change of weather and tempests whereupon Solomon speaketh of the restlesnesse of this kind of folly Eccles 7. 27. and of the tumultuousnesse and light behaviour of such fooles as having their eyes wandring unto the ends of the earth Prov. 9. 13. and 17. 24. the other noting want of discretion at brute beasts led with sensuality and carried with ardent furious affections 2 Pet. 2. 12. Iude 10. See Psal. 73. 22. Vers. 12. Their inward thought or their meaning purpose This word signifieth the nearest and most secret thought or purpose the heart See Psal. 5. 10. and 55. 5. and 64. 7. their houses for ever to wit shall continue by houses meaning their children or posteritie as Psal. 115. 12. which they that want are said to be barren of house Psal. 113. 9. they proclaime their names on lands or they call lands their lands as the Greeke explaineth it by their owne names As the land of Canaan of Mitsraim that is Aegypt of Asshur c. So Absalom called his pillar by his owne name 2 Sam. 18. 18. Cain his citie by his sonnes name Gen. 4. 17 thus thinking to make their memorie everlasting Or they proclaime their names seeking to be famous thorowout the lands or countries The Chaldee expoundeth it they were proud and got themselves an evill name on earth Vers. 13. But man or And Adam and this may be minded both for the first man Adam who continued not in his dignity so for all his children as the Chaldee saith And the sonne of man a sinner abideth not in honor in honor being in honour dignitie or estimation not lodge a night or not continue The word though it properly signifieth a nights lodging or abiding Gen. 28. 11. Exod. 23. 18. yet is used also for longer continuance Psal. 25. 13. and 55. 8. Zach. 5. 4. The Greeke translateth understandeth not as the Hebrew also is in vers 21. are silenced that is are cut off die or perish the Greeke translateth are like unto them The Hebrew word signifieth silence or stilnesse not onely in speech but in motion as the Sunne was still or silent when it moved not Ios. 10. 12 13. and people destroyed are said to bee silenced Isa. 15. 1. and the grave or death is called silence Psal. 115. 17. and things without life are in the Hebrew phrase dumbe or silent Hab. 2. 19. Exod. 15. 16. Vers. 14. unconstant folly to them that is is their folly or a constant hope to them that is is their confidence The originall word hath contrary significations unconstant folly Eccles. 7. 27. and constant hope Psal. 78. 7. Iob. 31. 24. both wayes it may here be taken confident hope in their owne conceit but indeed folly The Greeke turneth it a seandall or stumbling blocke to them and their posteritie or yet those after them their successors their mouth that is their words doctrine counsell precepts The mouth is figuratively used for whatsoever commeth out of the same as word or commandement 1 Sam. 12. 15. Iob 39. 30. Num. 9. 20. Deut. 1. 26. Mat. 18. 16. Luke 19. 22. The Chaldee here differeth much saying This their way occasioneth folly to them and in their end with their mouth they shall manifest their sinnes to the world that is to come Vers. 15. they are put or laid or they put that is men put them An Hebrew phrase as Luke 12. 20. they shall fetch away thy soule that is it shall bee fetched away The like is often used Psal. 105. 28. and 141. 6. The Hebrew Text it selfe sometime explaineth this as they had anointed David 2 Sam. 5. 17. that is David was anointed 1 Chron. 14. 8. Howbeit the Chaldee taketh it actively saying Like sheepe they put the just to death and kill them and crush the Saints c. in hell into a ditch to the lowest grave or state of death called Sheol See the notes on Ps. 16. 10. death shall feed them as a shepherd shall feed and rule them as Psal. 78. 72. or death shall feed on them to devour them as Ier. 50. 19. at the morning the last day of judgement for then all that sleepe in the dust of the earth shall awake and rise and the new day of eternall life shall begin their forme their figure shape or image with all their beauty and proportion or their rocke that is their strength or as the Greeke saith their helpe that wherein they trust in Chaldee their bodie The Hebrew Tsur is usually a rocke here it seemeth to be all one with Tsurah a forme or figure and this is confirmed by the writing for though by the vowels and reading it is Tsur yet by the letters it is Tsir which is an image Isa. 45. 16. And Tsurum is for Tsuratham as tebunam is for tebunatham in Hos. 13. 2. weare away in hell or wax old in the grave understanding the word in which is expressed in the Greeke or without it thus Hell the grave shall weare away shall consume their forme The Hebrew leballoth being indefinite to weare out with age is here of like signification as that which went before shall have rule The like Hebraisme is in Ier. 14. 5. Zach. 12. 10. and 3. 4. See also Psal. 65. 11. and 56. 14. and by this their affliction in hell is meant as that which one Prophet calleth wearing out or wasting 1 Chron. 17. 9. another calleth afflicting 2 Sam. 7. 10. from his dwelling place that is every of them comming from or being thrust out of his dwelling or home as the Greeke saith they are thrust from their glorie It may also be Englished for his dwelling place and so the Chaldee understood it saying Therefore their bodies shall wax old in Gehenna because they stretched out their hand and destroyed the dwelling place of the house of his divine Majestie Vers. 16. from the hand of hell that is from the power of the grave death and damnation So of all the faithfull he saith I will redeeme them from the hand of hell Hos. 13. 14. but so can no man redeeme himselfe Psal. 89. 49. Hand is put for power as Ps. 22. 21. And this is meant of the resurrection and redemption of body and soule from damnation by Christ. for he will receive me or when he shall receive or take me meaning up into heaven where God himselfe is 1 Thess. 4. 14. Ioh. 14. 3. This manner of speech is used in Gen. 5. 24. Henoch was no more for God received him The Chaldee explaineth this verse thus But God will redeem my soule from Gehenna for be will teach me his Law and will lead me to his portion in the
generation and generation we will tell thy praise Annotations OF Asaph or to him see Ps. 50. 1. thine inheritance or possession the land of Canaan invaded by the Gentiles Exod. 15. 17. 2 Sam. 20. 19. Ier. 50. 10 11. Lam. 1. 10. heapes that is ruines Mic. 1. 6. and 3. 12. Vers. 2. carkasse for carkasses as after beast for beasts and prisoner vers 11. for prisoners See Psal. 34. 8. Vers. 3. none to bury which is a thing most dishonourable Eccl. 6. 3. CoÌ„pare herewith Rev. 11. 2 9. Vers. 5. jealousie that is hot wrath burne as Psal. 89. 47. So Ezek. 36. 5. elsewhere it is said to smoake Deut. 29. 19. this fire is the flame of Iah Song 8. 6. Vers. 6. which call not c. a note of prophanenesse Psalm 14. 4. This sentence Ieremie useth Ier. 10. 25. Vers. 8. former iniquities iniquities of former times or persons done by us or our fathers as Psal. 25. 7. both are joyned together Lev. 26. 40. Lam. 5. 7. Former and iniquities differ in gender yet many times such are coupled the sense being regarded more than strict forme of words which the Hebrew text sometime manifesteth as tabo 2. Sam. 8. 5. for which in 1 Chron. 18. 5. is jabo lahen 2 Chron. 18. 16. lahem 1 King 22. 17. So againe in this Psalme vers 10. brought low or weakened emptied impoverished See this word Psal. 41. 2. and 116. 6. Vers. 10. knowne be to wit the vengeance let it be open and manifest The Chaldee translateth Let him be revealed among the peoples that we may see the vengeance of thy servants bloud that is shed Here againe the words differ in gender as was noted before vers 8. wherefore some turne it let him that is God be knowne by the vengeance c. Compare herewith Deut. 32. 42 43. Jer. 51. 36 37. Vers. 11. the sighing or the groaning mournfull crie So Psal. 102. 21. reserve or make to remaine that is keepe alive from destruction which if God had not done they had been as Gomorrah Isa. 1. 9. And this God promised to doe Ezek. 6. 7 8. and 12. 16. sonnes of death that is persons appointed to die or worthy of death in Chaldee delivered to death as 1 Sam. 20. 31. Deut. 25. 2. So Psal. 102. 21. and Sonne of perdition 2 Thes. 2. 3. Vers. 12. seven-fold that is fully and abundantly See Psal. 12. 7. into their bosome that is largely and that it may affect cleave unto them so Isa. 65. 7. Ier. 32. 18. See also Luk. 6. 38. PSAL. LXXX The Psalmist complaineth of the miseries of the Church 9 Gods former favours are turned into judgements 15 He prayeth for deliverance To the master of the musicke on Shoshannim Eduth a Psalme of Asaph O Thou that feâ—dest Israel give eare thou that leadest Ioseph as a flocke thou that sittest on the Cherubims shine bright Before Ephraim and Benjamin and Manasseh stirre up thy strength and come for salvation to us O God returne us and cause thy face to shine and wee shall be saved Iehovah God of hosts how long wilt thou smoake against the prayer of thy people Thou makest them eat the bread of teares and makest them drinke of teares a great measure Thou puttest us a strife to our neighbours and our enemies mocke among themselves O God of hosts returne us and cause thy face to shine and wee shall be saved Thou removedst a Vine out of Egypt thou drovest out the heathens and plantedst it Thou preparedst the way before it and rootedst in the roots of it and it filled the land The mountaines were covered with the shadow of it and the boughes of it were like the Cedars of God It sent out the branches thereof unto the Sea and the sucking sprigs thereof unto the river Why hast thou burst downe the hedges of it so that all which passe by the way have plucked it The boare out of the wood hath rooted it up and the store of beasts of the field have fed it up O God of hosts returne O now behold from heavens and see and visit this Vine And the stocke which thy right hand planted and the sonne whom thou madest strong for thy selfe It is burned with fire it is cut downe at the rebuke of thy face they perish Let thy hand be upon the man of thy right hand upon the sonne of Adam whom thou madest strong for thy selfe And we will not goe backe from thee quicken thou us and we will call on thy Name Iehovah God of hosts returne us cause thy face to shine and we shall be saved Annotations SHoshannim that is six-stringed instruments or Lilies see Psal. 45. 1. Eduth that is a Testimonie or Ornament An excellent testimoniall of the faith of Gods people in afflictions The Chaldee applieth it to them that sate in the Synedrion that studied in the testimonie of the Law See also Psal. 60. 1. Vers. 2. feedest Israel O God Pastor of the Israelites See Psal. 23. 1. Ioseph the posteritie of Ioseph and with them the other tribes Ioseph is named as principall the first birth-right being taken from Reuben and given to him 1 Chrâ— 5. 1 2. So Psal. 77. 16 21. on the Cherubims which were upon the Arke of the Covenant in the Sanctuary from whence God gave Oracles to his people when they sought unto him Exod. 25. 22. Num. 7. 89. 1 Sam. 4. 4. 2 Sam. 6. 2. 2 Kin. 19. 15. Of these Cherubs see the Note on Psalm 18. 11. shine bright that is shew thy glorie and thr favour to us as Psal. 50. 2. and Iob 10. 3. where shining is favour This is taken from Deut. 33. 2. So after in Psal. 94. 1. Vers. 3. Ephraim Berjamin and Manasseh that is the tribes or posteritie of these three Patriarchs which were all joyned together in one quarter on the West side of Gods Tabernacle and when it removed they went next after it Num. 2. 17. 18 20 22. and 10. 21. 22 23. 24. After the captivitie of Babylon also the remnants of these tribes dwelled in Ierusalem for which they were thanked by the people 1 Chron 9. 3. Nehem. 11. 2. a salvation or full salvation and deliverance By adding a letter the signification is increased as in Psal. 3. 3. Vers. 4. returne us or restore us to wit from sorrow to joy from captivitie to libertie c. Psalm 126. 1. and 23. 3. So the Chaldce saith returne us from our captivity face to shine or to be light that is chearefull comfortable See Psal. 4. 7. and 31. 17 and 67. 2. Dan. 9. 17. and we shall or that we may be saved as Psal. 43. 4. so vers 8. and 20. Vers. 5. smake be very angry against the prayer that is not heare but shut it out as Habak 1. 2. Lam. 3. 8. So the Chaldee expoundeth it wilt thou not receive the prayer See smoake for anger Psal. 74. 1. Vers. 6. bread of teares bread steept in teares as the
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
and somtime waneth and seemeth to be gone yet is continually renued and so stable a fit resemblaâ—ce of the throne or Church of Christ which hath not alwaies one face or appearance in the world though it be perpetnall and a witnesse the Moone and perpetuitie of it with the successive course of night and day is made a witnesse of Gods faithfulnesse in his covenant Ierem. 33. 20 21. Christ also himselfe is called a faithfull witnesse Rev. 1. 5. Esay 55. 4. and faithfull meaneth Stedfast as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lyeth not Prov. 14. 5. Vers. 39. But thou or And thou a word of grieâ—e and indignation as Psal. 2. 6. â—â—thaâ— complaineth of the miseries of the Church whereby all the former promises seeme to be frustrated Vers. 40. his crowne or diademe prophaned by casting to the ground Nezer a separation is figuratively used for a crowne or garland such as Kings wore 2 Sam. 1. 10. and high Priests Exod. 29. 6. as being a signe of their separation from others in respect of some dignitie or holinesse and hereof the Nazarites had their name Numb 6. 2 5 7. So Psal. 132. 18 Vers. 42. rob or rifle him meaning Christ in his members for that which is done to any one of them is done unto him Act. 9. 4. Mat. 25. 40 45. Vers. 4â— his brightnesse or puritiâ— that is the splendent glory and dignitie of the kingdome defiled and prophaned by the enemies Vers. 46. daies of his youth of his strength and vigour hastening old age and misery upon him Hos. 7. 9. See the contrarie Psalm 103. 5. Io◠〈◊〉 25. Vers. 48. how transitory or of what worldly time of what short durance See Psalm 39. 6. the Greeke turneth it what my substance is Compare herewith Ioh 10. 9 1â— c. Vers. 49. see death that is die So Luke 2. 26. Psal. 16. 10. The Chaldee saith see the Angell of death the hand of hell the power of the grave or of death See Psal. 49. 16. 10. Vers. 51. of all great peoples or of all the many the multitudes of peoples Vers. 52. the foot-steps or foot-soles that is the wayes life actions and sufferings Psal. 56. 7. and 49. 6. This referred to Christ respecteth the oracle Gen 3. 15. that the Serpent should bruise the foot-sole of the womans seed Referred to Christians which follow his foot-steps in sâ—iffering and dying with him that wee may be glorified with him 1 Pet. 2. 21. Rom. 8. 17. it noteth the scandall of the crosse of Christ to the Iews a stumbling blocke and to the Greekes foolishnesse 1 Cor. 1. 23. 1 Pet. 4. 13 14. The Chaldee understands it of the sâ—acknesse of the foot-steps Vers. 53. Blessed be These be words of faith and joy as finding an issue out of the temptation and rejoycing in the midst of tribulation as Rom. 7. 24 25. 2 Cor. 1. 3 4 c. and Amen Thus is this third Booke of the Psalmes also concluded See the notes on Psal. 41. 14. and 72. 19. The fourth Booke PSAL. XC Moses setting forth Gods providence 3 complaineth of humane fragilitie 7 divine chastisements 10 and brevitie of life 12 He prayeth for the knowledge and sensible experience of Gods good providence A prayer of Moses the man of God LOrd thou hast beene to us an habitation in generation and generation Before the mountaines were borne and thou hadst brought forth the earth and the world even from eternitie unto eternitie thou art God Thou turnest sory man unto contrition and sayest returne ye sons of Adam For a thousand yeares in thine eyes are as yesterday when it is past and as a watch in the night Thou carriest them away with a floud they are as a sleepe in the morning as the grasse that is changed In the morning it flourisheth and is changed at the evening it is cut downe and witheâ—eth For we are consumed in thine anger and in thy wrathfull heat wee are suddenly troubled Thou hast set our iniquities before thee our hidden sins to the light of thy face For all our dayes doe turne away in thine exceeding wrath wee have consumed our yeares as a thought The daies of our years in them are threescore and ten yeares and if they be in strengths fourescore yeares and their pride is molestation and painfull iniquitie for it is cut downe speedily and we flie away Who knoweth the strength of thine anger and according to thy feare thine exceeding wrath To number our dayes so make thou us to know that wee may apply the heart to wildome Returne Iehovah how long and let it repent thee concerning thy servants Satisfie us in the morning with thy mercy that wee may shout and rejoyce in all our daies Make thou us rejoyce according to the daies thou hast afflicted us the yeares wherein we have seene evill Let thy worke appeare unto thy servants and thy comely honour into their sonnes And let the pleasantnesse of Iehovah our God be upon us and the worke of our hands establish thou upon us yea the worke of our hands establish thou it Annotations THe man of God that is the Prophet as Deut. 33. 1. For a Prophet a Seer and a man of God were all one 1 Sam. 9. 6 8 9 10 11. The Chaldee Paraphrast sheweth it here saying A Prayer that Moses the Prophet of the Lord prayed when the people of the house of Israel had sinned in the wildernesse This Psalme hath reference to that history in Numb 14. an habitation or mansion in all our travels in this terrible wildernesse Exod. 33. 14. Deut. 8. 15. and 33. 27. Vers. 2. were borne this and the next word brought forth are similitudes taken from procreation of children to signifie the creation of the world Like speeches are in Job 38. 28 29. of the raine dew ice and frost Vers. 3. unto contrition till he be contrite or broken that is even to death as the Chaldee explaineth it Thou turnest man for his sinne unto death returne the body to the earth Psal. 146. 4. and the spirit to God Eccles. 12. 7. Vers. 4. a watch a ward or custodie which is about three houres space for the Iewes divided the day into twelve houres Ioh. 11. 9. and so the night which they subdivided into foure watches Matt. 14. 15. named the evening midnight cock-crowing and dawning Mark 13. 35. Luke 12. 38 39. Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11. Vers. 5. a sleepe the Chaldee paraphraseth If they turne not thou wilt bring death upon them which is like a sleepe unto them and in the world to come they shall be changed as the grasse which is cut downe Vers. 6. is changed or changeth to wit the estate thereof that is sprouteth or groweth as the Chaldee explaineth it And so the Hebrew which generally signifieth a change passage or shifting is sometime used for the better to sprout Ioh 14. 7 So to change the strength
that is Contention where they strove with the Lord Numb 20. 13. See Psal. 95. 8. evill was Gods displeasure towards Moses who uttering his anger was for it deprived of comming into the land of Canaan Num. 20. 12. Deut. 3. 25 26. Vers. 34. the peoples the heathens in Canaan as is noted Iud. 1. 21. 27 29 30 31 33. though God commanded them Exod. 23. 32 33. Vers. 36. idols or images named in Hebrew of the curious labour spent in framing and serving them Ier. 10. 9. Isa. 44 9 12 13 15. or of sorrowes that they bring to such as worship them Psal. 16. 4. sometime they are called gods 2 Sam. 5. 21. compared with 1 Chro. 14. 12. a snare a scandall as the Greeke saith whereby they fell into miseries Iudg. 2. 12 13 14 15. Exod. 23. 33. Vers. 37. devils the Idols forementioned whereby deuils are worshipped and not God as 1 Cor. 10. 19 20. Rev. 9. 20. 2 Chron. 11. 15. Deut. 32. 17. Lev. 17. 7. Devils here are called Shedim Wasters in opposition to Shaddas God Almighty Psal. 68. 15. Vers. 38. with blouds that is with bloud-shed as the Chaldee expounds it with finnes of murder Vers. 39. whored committed spirituall whordome that is idolatry see Psal. 73. 27. Iudg. 2. 17. Ezek. 23. 7 37. Vers. 42. their haters the heathens round about as was prophesied Levit. 26. 17. and fulfilled Iudg. 3. 8 14. and 4. 2. and 6. 1. and 10. 7 8 9. and 13. 1. Vers. 43. Many times by Ehud Barak Gedeon Iephtah Samson c. Iud. 3. and 4. and 7. and 11. and 15. Nehem. 9. 28 30. by their counsell that is purposely and advisedly as 1 Chronicles 12. 19. Vers. 46. gave them that is procured mercy or favour towards them Vers. 47. from the heathens among whom divers Israelites were scattered by reason of their often troubles at home So 1 Chron. 16. 35 36. to glory that we may glory or commend our selves The fifth Booke PSAL. CVII The Psalmist exhorteth the redeemed in praising God to observe his manifold providence 4 over travellers 10 over captives 17 over sicke men 23 over sea men 33 and in divers varieties of life COnfesse ye to Iehovah for he is good for his mercy endureth for ever Let the redeemed of Iehovah say it whom he hath redeemed from the hand of the distresser And gathered them out of the lands from East and from West from North and from the sea They wandred in the wildernesse in the desart without way they found not a dwelling Citie Hungry and also thirstie their soule was overwhelmed in them And they cried unto Iehovah in their distresse he rid them free out of their anguishes And he led them in a right way for to come unto a dwelling Citie Let them confesse to Iehovah his mercie and his marvellous works to the sonnes of Adam For he hath satisfied the thirsty soule and filled the hungry soule with good They that sit in darknesse and the shadow of death bound in affliction and iron Because they turned rebellious against the Words of God and despised the counsell of the most high And hee humbled their heart with molestation they stumbled down and there was no helper And they cried unto Iehovah in their distresse he saved them out of their anguishes Hee brought them forth from darknesse and shadow of death and brake their bands Let them confesse to Iehovah his mercy and his marvellous works to the sonnes of Adam For he hath broken the doores of brasse and hewed asunder the barres of iron Fooles for the way of their trespasse and for their iniquities are afflicted Their soule abhorreth all meat and they approach to the gates of death And they cry unto Iehovah in their distresse he saveth them out of their anguishes Hee sendeth his word and healeth them and delivereth from their corruptions Let them confesse to Iehovah his mercy and his marvellous workes to the sons of Adam And let them sacrifice the sacrifices of confession and tell his works with shouting They that goe downe to the sea in ships that doe their labour in the many waters They doe see the workes of Iehovah and his marvellous acts in the deepe For hee saith and raiseth up the stormy wind and it lifteth up the waves thereof They mount up to the Heavens they goe downe to the deeps their soule in evill melteth away They reele and stagger like a drunken man and all their wisdome is swallowed up And they cry unto Iehovah in their distresse and he bringeth them out from their anguishes He setteth the storme to a silent calme and the waves thereof are quiet And they rejoyce because they are stilled and hee leads them unto the haven of their desire Let them confesse to Iehovah his mercy and his marvellous workes to the sonnes of Adam And let them exalt him in the Church of the people and praise him in the sitting of the Elders He putteth rivers to a wildernesse and issues of waters to a thirstinesse A land of fruit to saltnesse for the evill of them that dwell therin He putteth the wildernesse to a poole of waters and the land of drought to issues of waters And seateth there the hungry and they firmely prepare a dwelling Citie And sow the fields and plant Vineyards and they yeeld fruitfull revenue And hee blesseth them and they are multiplied greatly and their cattle hee diminisheth not And they are diminished and bowed down by restraint evill and sorrow He powreth contempt on bounteous Princes and maketh them erre in deformed wildernesse without way And raiseth up the needy from afflicting poverty and putteth his families as a flocke The righteous shall see and rejoyce and all injurious evill stop her mouth Who is wise and will observe these things and they shall understand the mercies of Iehovah Annotations THe fifth booke see Psal. 42 1. Vers. 2. whom he hath or that he hath redeemed them of the distresser or of distresse Vers. 3. the sea that is the south where the red sea was situate from Iudea as the Chaldee explaineth it the southerne sea for the maine sea was westward Ios. 23. 4. and so is often used for the West Vers. 4. desart way Heb. desart of way meaning where no way was as vers 40. see also Esa. 43. 19. This estate figureth out mens dispersion among the peoples of the world Ezek. 20. 35 36. when men are without the law Rom. 2. 14. dwelling citie Heb. citie of habitation or seating so verse 7 36. that is no harbour or place of refreshing for wilde and venomous beasts onely haunted there Ier. 2. 6. Deut. 8. 15. Compare also Eccles. 10. 15. Gen. 21. 14 15 16. Vers. 5. overwhelmed fainted see Psal. 61. 3. Vers. 7. citie this the Chaldee expoundeth of Ierusalem Vers. 9. with good or good things as the Greeke explaineth it see Psal. 65. 5. Luk. 1. 53. Vers. 10. shadow of death that is terrible darknesse meaning hereby sore afflictions in body
are silver and gold the worke of mens hands A mouth they have and speake not eies they have and see not Eares they have and heare not a nose they have and smell not Hands they have and feele not feet they have and walke not they make no sound with their throat Like them be they that make them every one that trusteth in them O Israel trust thou in Iehovah he is their helpe and their shield O house of Aaron trust ye in Iehovah he is their helpe and their shield Ye that feare Iehovah trust in Iehovah he is their helpe and their shield Iehovah hath remembred us he will blesse us he will blesse the house of Israel he will blesse the house of Aaron Hee will blesse them that feare Iehovah the small with the great Iehovah will adde unto you unto you and unto your sonnes Blessed shall you be of Iehovah which made the heavens and earth The heavens are Iehovahs and the earth he hath given to the sonnes of Adam Not the dead shall praise Iah neither any that goe downe to silence But wee will blesse Iah from this time and for ever Halelu-jah Annotations NOt to us or for us the Chaldee addeth not for our desert This Psalme the Greeke joyneth with the former and maketh it a part of the 114. Psalme See the notes on Psal. 10. 1. Vers. 2. now or I pray A word of intreating but used here in mockage See Ps. 79. 10. Vers. 3. And or But our God It is a signe of indignation as Psal. 2. 6. Vers. 5. They have Hebr. is to them speake not or cannot speake as Psal. 77. 5. and so the rest Compare herewith Ier. 10. 3 4 5 9 c. Deut. 4. 28. Vers. 7. sound or matter meditate see Psal. 1. 2. Vers. 9. Israel the Church is here distinguished into three parts 1 Israel or the body of the Common-wealth 2 Aarons house the Ministers and 3 the fearers of Iehovah that is strangers converts of all nations Acts 2. 5. and 10. 35. So after in vers 12 13. and Psal. 118. 2 3 4. trust thou the Greeke saith hath trusted and so the rest See the notes on Psal. 22. 9. and 114. 7. their helpe to wit which trust in him Or it may be for your helpe one person put for another as often is See Psal. 59. 10. 65. 7. and 80. 7. Vers. 10. House that is children or posterity See Psa. 113. 9. Vers. 12. hath remembred The Chaldee explaineth it The word of the Lord hath remembred us for good will blesse to wit us as the Greeke turneth it being mindfull of us hath blessed us See the like want in Ps. 59. 14. and 69. 2. and 45. 4. Vers. 13. small or little in age or degree So Rev. 11. 18. Vers. 14. will adde unto or adde upon you that is increase you as Deut. 1. 11. Esa. 26. 15. or adde his blessings Vers. 15. shall you be of or are you to Iehovah that is by him See the like phrase Gen. 14. 19. 2. Sam. 2. 5. Vers. 16 hee hath given or understand which hee hath given for the earth also is his Psal. 24. 1. though heaven properly is his dwelling place yet not able to containe him 1 King 8. 30. 27. Vers. 17. to silence the grave the place of silence quiernesse as Iob 3. 17 18. See Ps. 94. 17. So the Chaldee expoundeth it the place of buriall in the earth PSAL. CXVI The Psalmist professeth his love and dutie to God for his deliverance 12 He studieth to be thankefull I Love because Iehovah heareth my voice my supplications Because he bowed his eare unto me and in my daies I will call The pangs of death compassed me and the straight afflictions of hell found me I found distresse and sorrow And I called on the name of Iehovah O Iehovah deliver my soule Gracious is Iehovah and just and our God is mercifull Iehovah keepeth the simple I was brought low and he saved me Returne O my soule unto thy rest for Iehovah hath bounteously rewarded unto thee Because thou hast released my soule from death mine eie from teares my foot from sliding I will walke on before Iehovah in the lands of the living I beleeved therefore did I speake I was afflicted vehemently I did say in my hastening away every man is a lier What shall I render to Iehovah for all his bountifull rewards unto me I will take up the cup of salvations and will call on the name of Iehovah My vowes to Iehovah I will pay in the presence now of all his people Precious in the eies of Iehovah is the death of his gracious Saints O Iehovah surely I am thy servant I am thy servant the son of thine hand-maid thou hast unloosed my bands To thee will I sacrifice a sacrifice of confession and will cal on the name of Iehovah My vowes to Iehovah will I pay in the presence now of all his people In the courts of the house of Iehovah in the middest of thee O Ierusalem Halelu-jah Annotations I Love to wit the Lord or I am lovingly affected and well pleased The Greeke here beginneth the 114. Psalme see the note on Psal. 10. 1. and after vers 10. heareth or will heare to wit continually Vers. 2. and that is therefore will I call or when I did call my daies that is whiles I live or daies of affliction as Iob 30. 16. See Ps. 119. 84. 37. 12. Vers. 3. pangs or paines compare Psa. 18. 5. c. hell the state of death or grave see Ps. 16. 10. found that is came upon me So 1 Chron. 10. 3. Nehem. 9. 32. Esth. 8. 6. Psal. 119. 143. Vers. 5. Oh or I beseech thee O now The Hebrew Anna and Na are words of intreating as the Greeke Nai Philem. 1. 20. Rev. 1. 7. Vers. 6. brought low drawns drie weakened and afflicted see Psal. 41. 2. and 79. 8. Vers. 7. thy rest thy quiet comfortable estate in God without trouble of conscience This Christ giveth Matth. 11. 29. but sinne taketh away Deu. 28. 65. rewarded or as the Greeke saith been beneficiall the Chaldee explaineth it the word of the Lord hath rewarded good unto thee See Psal. 13. 6. Vers. 8. sliding or thrust fall See Psal. 56. 14. 1 Sam. 2. 9. Vers. 9. walke on to wit pleasingly as the Greek explaineth or pleasingly administer so 1 Sam. 2. 30 35. Psal. 86. 14. the living in this world see Psal. 27. 13. Vers. 10. therefore the Hebrew Ki For is here used for therefore as the Greek translateth and the Apostle alloweth 2 Cor. 4. 13. So may it also be taken 1 Sam. 2. 21. so the Greeke hoâ—â— as Luke 7. 47. for she loved that is therefore she loved much Here the Greek version beginneth the 115 Psalm Vers. 11. my hastening through feare in Greek my extasie or trance see Psal. 31. 23. hereto is opposed his quietnesse Psal. 30. 7. every man even the Prophets which have promised mee the kingdome
rock sides or in rockie places Hebr. in the hands of the rocke as Psal. 140. 6. and they shall heare or though they have heard Vers. 7. cutteth and cleaveth to wit wood or the ground with the plough of hell or the grave Compare Ezek. 37. 1 11 12. Iehovih or God see Psal. 68. 21. powre not out my soule to wit unto death as Esa. 53. 12. that is kill mee not or make not my soule bare that is leave it not destitute and helplesse Vers. 10. Let the wicked fall or They shall fall into his net that is every of them into his owne not or flue together namely with their fall or together with them that are with me or altogether wholly passe over and escape the Greeke saith alone I am untill I passe over See this word Psal. 33. 15. PSAL. CXLII David sheweth that in his troubles when his owne heart and all other helpe failed him all his comfort was in faith and praier unto God An instructing Psalme of David a praier when he was in the cave WIth my voice unto Iehovah did I cry with my voice unto Iehovah did I supplicate for grace I powred out before him my meditation my distresse I did shew before him When my spirit was overwhelmed within mee then thou knewest my path in the way that I walked they privily laid a snare for mee I did looke on the right hand and see no man acknowledged me refuge is perished from me no man seeketh for my soule I cried unto thee Jehovah I said thou art my hope for safety my portion in the land of the living Attend unto my shouting for I am brought very low deliver mee from my persecutors for they are stronger than I. Bring forth my soule out of the close prison to confesse thy name the just shall inviron me about for thou wilt bounteously reward unto me Annotations IN the cave fled thither from the persecution of Saul 1 Sam. 24. 4 c. Vers. 4. was overwhelmed or swowned fainted see Psal. 77. 4. then thou Hebr. and thou so And he saith Mark 14. 34. is expounded Then he saith Matth. 26. 38. Vers. 5. I did looke or Looke thou c. continuing his complaint to God But the Greeke turneth it I considered and the Hebrew Looke thou or To looke is often resolved by other definite persons see the notes on Ps. 22. 9. and 49. 15. and 65. 11. 77. 2. 103. 20. and see or and behold to wit on the left hand refuge or flight is perished frō me that is faileth me I have no place to flie unto and escape So Iob 11. 20. Amos 2. 14. seeketh that is careth for so Prov. 29. 10. usually to seeke the soule is in the ill part to destroy it see Ps. 35. 4. Vers. 7. brought low or weakned see Ps. 116. 6. Vers. 8. the prison the cave wherein I am shut up close inviron compasse as Psal. 22. 13. or expect as Iob 36. 2. and so the Greeke translateth the just shall wait for me untill thou reward me See Psa. 13. 6. The Chaldee saith for my sake the just shall make thee a crowne of praise because thou wilt render a good reward unto me PSAL. CXLIII David praieth for favour in judgement 3 Hee complaineth of his griefes 5 Hee strengtheneth his faith by meditation and praier 7 Hee praieth for grace 9 for deliverance 10 for sanctification 12 for destruction of his enemies A Psalme of David IEhovah heare my praier give eare to my supplications for grace in thy faithfulnesse answer me in thy justice And enter not into judgement with thy servant for before thee shall not any living be justified For the enemy persecuteth my soule smiteth downe my life to the earth maketh me sit in darknesses as the dead for ever And my spirit is overwhelmed in me in midst of me my heart is wondrously amazed I remember the daies of old I meditate on all thy worke I muse on the action of thy hands I spread out my hands unto thee my soule as a weary land thirsteth for thee Selah Make speed answer me Iehovah my spirit faileth hide not thy face from me for I shall be made like to them that goe downe the pit Cause me to heare thy mercy in the morning for in thee doe I trust cause me to know the way that I should walke for unto thee doe I lift up my soule Deliver me from mine enemies O Iehovah unto thee I flie for covert Learne me to doe thine acceptable will for thou art my God thy good spirit shall leade me in the land of righteousnesse For thy names sake Iehovah thou wilt quicken me in thy justice wilt bring forth my soule out of distresse And in thy mercy wilt suppresse mine enemies and destroy all them that afflict my soule for I am thy servant Annotations ANd enter not into judgement or but goe not to Law with me by the deeds whereof no flesh shal be justified in thy sight Rom. 3. 20. so Iob 22. 4. 14. 3. Esa. 3. 14. In Chaldee go not into the judgment hall namely to judge with severity not any or not all that is none living so Matth. 24. 22. not all that is no flesh 1 Ioh. 2. 21. every lie is not that is no lie is of the truth so 2 Pet. 1. 20. Ps. 76. 6. Vers. 3. my life or my company the Hebrew signifieth both Iob 33. 18. 22. Psal. 68. 11. darknesses or darke places so Psal. 88. 7 19. and 74. 20. for ever or of eternity of old meaning dead long since and for ever after the word respecteth time past and to come So Lam. 3. 6. Vers. 4. overwhelmed fainteth or is perplexed see Psal. 77. 4. wondrously amazed astonished or desolate Gr. troubled See this word Esa. 59. 16. and 63. 5. Dan. 8. 27. Psal. 40. 16. Vers. 5. of old or of antiquity so Psal. 77. 6. Vers. 6. spread out that is pray as the Chaldee saith spread out my hands in praier See Psal. 44. 21. weary that is drie and thirsty in Greeke waterlesse see Psal. 63. 2. Vers. 7. for I or lest I Hebr. and I which may be supplied thus left I perish and be made like c. See Psal. 28. 1. Vers. 8. in the morning speedily so Psal. 90. 14. Vers. 9. I flie for covert or I cover I hide my selfe flying unto thee or to thee I covertly flie secretly disclosing to thee that which I would hide from others so the Greeke I flie to thee The Chaldee expoundeth it I have made thy Word my redeemer V. 10. thy good spirit shall leade me so the Greeke translateth this and the rest as assured we may also reade it praier-wise let thy good spirit leade me or thy spirit is good let it leade me c. and so the rest Compare Neh. 9. 20. in the land or into the land of righteousnesse in a plaine or even ground see Psal. 26. 12. Esa. 26. 10. Annotations HAlelu-jah that is
Incense what it signified Psal. 141. 2. Inheritance for land or people Psal. 79. 1. and 28. 9. and 2. 8. and 47. 5. Iniquity Psal. 18. 24. it is sometime put for punishment Psal. 31. 11. and 40. 13. and 59. 5. Israel what it meaneth Psal. 14. 7. Iudging what it is Psal. 43. 1. Iudging expressed by two words usually Psalm 7. 9. Iudgements for lawes Psal. 19. 10. for rites Psalm 81. 5. Iustice for benefits Psal. 24. 5. K KNowing what it meaneth Psal. 1. 6. Korach and his sonnes who they were Psalm 42. 1. Kissing what it signifieth Psal. 2. 12. L LAnd of Canaan Psal. 25. 13. described Psal. 105. 11. the land of desire Psal. 106. 24. Law whereof it is named Psal. 19. 8. Leading gentle guiding Psal. 23. 2. Lebanon a mount Psal. 29. 5. Life Psal. 7. 6. and 30. 6. Lifting up the soule Psal. 25. 1. Light what it meaneth Psal. 27. 1. and 97. 5. and 112. 4. Light of the face Psal. 4. 7. and 31. 17. Lightening of the eies Psal. 13. 4. Lightening the lampe Psal. 18. 29. Lions of sundry kindes have sundry names Psal. 7. 3. and 57. 5. Livjathan the Whale Psal. 74. 14. Lodge for continue Psal. 49. 13. Lord Adonai what it meaneth Psal. 2. 4. Lot what it meaneth Psal. 16. 5. M MAking diversly used Psal. 100. 3. Man Ish of his excellency so named Psal. 4. 3. and 49. 3. Sorry man Enosh and earthly Man Adam Psal. 8. 5. and strong Man geber Psal. 18. 26. Man of tongue what it meaneth Psal. 140. 12. Man of bloods Psal. 5. 7. Mansion or dwelling place Psal. 26. 8. Master of the Musicke who he was Psal. 4. 1. Meditate is not onely to thinke but to speake Psal. 1. 2. and 55. 3. Mercie what it signifieth Psal. 136. 1. Mercifully cover Psal. 65. 4. Michtam what it meaneth Psal. 16. 1. Moab described Psal. 60. 10. Molestation what it is Psal. 7. 15. Morning what it meaneth Psal. 5. 4 and 49. 15. Moving implieth often evill Psal. 15. 5. Moving of the foot also is evill Psal. 38. 17. and 66. 9. Mountaines diversly used Psal. 121. 1. N NAme how it is used Psal. 8. 2. Neere or nigh what it meaneth Psal. 148. 14. Negineth stringed instruments Psal. 4. 1. and 33. 3. New song what it meaneth Psal. 33. 3. Nose and anger have one name in Hebrew Psal. 10. 4. O OBlation what it was Psal. 20. 4. Out spread firmament what it is Psal. 19. 2. P PAinfull iniquity why so called Psal. 5. 6. Palace what it is Psal. 5. 8. Palestina Philistinis Psal. 60. 10. Palmes and hands lifted up and spread in praier Psal. 63. 5. Palme-tree described Psal. 92. 13. Parable diversly used Psal. 44. 15. and 49. 5. and 78. 2. Part for inheritance Psal. 16. 5. Peace what it signifieth Psal. 29. 11. of it Solomon was named Psal. 72. 7. Perpetuity victory of time Psal. 9. 7. Pit of corruption see Corruption and Psal. 7. 16. Pleading what it is Psal. 35. 1. Praier whereof it is named Psal. 4. 2. Precepts why so called Psal. 19. 9. Precious diversly used Psal. 36. 8. and 116. 15. and 72. 14. and 49. 9. and 139. 17. Priest what it signifieth Psal. 99. 6. Prophet what it meaneth Psal. 74. 9. Psalme whereof it is named Psal. 3. 1. and 7. 18. Psaltery Psal. 33. 2. R REbell or turne rebellious whereof it is named Psal. 5. 11. Rebuke for destruction Psal. 9. 6. Redeemer whereof named Psal. 19. 15. Redemption Psal. 111. 9. Reward Psal. 19. 12. Rocke the title of God often Psal. 18. 3 32. Rod of God what Psal. 23. 4. S SAbbath day of Rest Psal. 92. 1. Sacrifice and sacr of justice what it is Psal. 4. 6. of shouting Psal. 27. 6. Salvation and saving largely used for helpe victorie deliverance c. Psal. 12. 2. and 98. 1. and 118. 15. Scornefull proud Psal. 1. 1. Seat sometime is a â—haire sometime a dwelling Ps. 1. 1. and 107. 4. Secret or mysterie Psal. 25. 14. Secret for Counsell Psal. 64. 3. and 89. 8. Seed for children Psal. 21. 11. Seeking is for good or evill Psal. 35. 4. Selah what it signifieth Psal. 3. 3. Shadow Psal. 121. 5. Shadow of death Psal. 23. 4. and 107. 10. Shout joyfully Psal. 5. 12. Shout triumphantly Psal. 41. 12. Silence for submission Psal. 62. 2. Silence for destruction Psal. 31. 18. and 49. 13. Simple why so called Psal. 19. 8. Sion the mount Psal. 2. 6. Sitting diversly used Psal. 1. 1. and 102. 13. Skies Psal. 18. 12. Sleepe for death Psal. 13. 4. Sleepe for rest Psal. 127. 2. Son diversly used Psal. 79. 11. and 80. 16. and 89. 23. Son for every young thing Psal. 114. 4. and 147. 9. Soule what it is Psal. 16. 10. Soule for life Psal. 35. 4. for will Psal. 26. 12. Standing for continuing Psal. 33. 11. and â—11 3. for ministring Psal. 134. 1. Statute or Decree what it meaneth Psal. 2. 7. and 148. 6. Strength for praise Psal. 8. 3. Strength for kingdome Psal. 21. 2. Strength for Gods Arke Psal. 78. 61. Stilnesse what it meaneth Psal. 4. 5. Stirring Psal. 4. 5. Sunne whereof it is named Psal. 19. 5. Sinne properly is missing or misse-doing Psal. 4. 5. Sinners who they are Psal. 1. 1. Swallowing for destroying Psal. 21. 10. T TArshish for the Ocean sea Psal. 48. 8. Tell for preach Psal. 2. 7. Tent what it is Psal. 15. 1. Testimonies of God what they are Psal. 19. 8. Together diversly used Psal. 33. 15. and 141. 10. Trespasses what they are Psal. 5. 11. Tribes of Israel whereof named Psal. 78. 55. Tyrus the Citie described Psal. 45. 13. V VAine idols Aelim whereof named Ps. 96. 5. Vanities for idols Psal. 31. 7. Vnconstant foole Psal. 49. 11. Vnicorne Psal. 22. 22. Voice for thunder Psal. 29. 3. To give the voice what it meaneth Ps. 18. 14. Vowes Psal. 50. 14. W WAlking for conversation Ps. 1. 1. and 56. 14. Warre whereof it is named Ps. 35. 1. Waters for troubles and peoples Ps. 18. 5 17. and 124. 4. Way for course of life or religion Ps. 1. 1. 25. 4. Wicked what it signifieth Psal. 1. 1. Wofull evils whereof so called Psal. 5. 10. Wondrous excellent Psal. 8. 2. Word for thing or matter Psal. 7. 1. Worke for wages or reward Ps. 109. 20. 95. 9. Hebrew phrases observed which are somewhat hard and figurative 1 DEfect or want of words as Of a Verbe substantive am art is c. Psal. 2. 7. and often Of a Noune substantive after a Verbe Psal. 103. 9. and 109. 21. and 137. 5. 139. 20. Of a Noune substantive after an adjective Psalme 10. 10. Of a Verbe generally Psal. 69. 11. and 18. 7 29. Of a Pronoune Psal. 45. 4. and 59. 14. and 68. 36. and 69. 2. and 71. 18. and 115. 12. Of a Preposition Psal. 5. 4. and 2. 8. and 9. 12. and 42. 3. Of a part of a sentence Psal. 6. 4. and 89. 36.
low and base estate made sweet and amiable like the rose and lilie as the Prophet saith The wildernesse and the dry-place shall be glad for them and the desert shall reioyce and blossome as the Rose Esay 35. 1. And the Lord saith I will be as the dew vnto Israel he shall blossome as the Lilie and strike forth his roots as Lebanon Hos. 14. 5. But as here is mentioned the plaine of Sharon and the vallies which were open places where cattell fed and not inclosed gardens so by it may bee signified how the Church is exposed to persecution to be plucked of all that passe by the way and troden down and eaten of beasts And this the words following doe more confirme The Chaldee openeth these words thus The congregation of Israel said When the ruler of the world causeth his Diuine majesty to dwell in the midst of me I am like to a moist or greene lilie out of the garden of Eden and my workes are faire as the Rose which is in the plaine of the garden of Eden Vers. 2. among the thornes These are the words of Christ concerning his Love the Church where he confirmeth and amplifieth the former speech preferring her aboue other peoples as the lilie is aboue thomes and thistles and withall signifying how shee is afflicted and pricked with them as with thornes This similitude the Scripture often vseth as If ye will not driue out the Inhabitants c. those which ye let remaine of them shall be prickes in your eyes and thornes in your sides and shall vexe you in the land wherein ye dwell Numb 33. 55. And againe There shall be no more a pricking bryer unto the house of Israel nor any grieving thorne of all that are round about them that despised them Ezek. 28. 24 This similitude sheweth also what the Church ought to be harmlesse as Lilies among thornes innocent as sheepe among wolues as doves among ravenous birds Matth. 10. 16. The Lily among thornes may also in speciall be vnderstood of that which we call the Wood-bind which groweth and flourisheth in hedges and thornes my love or my fellow friend my companion as in chap. 1. 9. the daughters the congregations of peoples as the Scriptures mention the daughter of Babylon Psal. 137. the daughter of Tyrus Psal. 45. and many the like Ves. 3. the apple-tree The Church setteth forth the excellency of Christ by the similitude of an apple-tree which the Scripture commendeth for three things comfortable shadow pleasant fruit both noted in this place and sweet smell Song 7. 8. And as the apple-tree hath more variety of fruits then any other tree that groweth that 〈◊〉 is not easie to reckon up the â—â—ny sorts of apples of different taste so Christ excelleth in variety of graces which he bestoweth on his Church The Chaldee Paraphrast expoundeth this of the Pome-citron tree but for the cause aforesaid I would not restraine it to any one kind that the fulnesse of grace and truth which was in Christ might here be observed of whose fulnesse all we have received and grace for grace Ioh. 1. 14. 16. of the wood or of the forest or grove which are wilde trees and without culture bearing either none or sowre bitter and unsavoury fruits Such is the state of all the sons of men by nature Rom. 11. 24. whom Christ farre excelleth in beauty fruit and comfort Psalme 45. 3. Ioh. 15. 1. c. my beloved that is Christ in Hebrew Dod the same in signification with David see the notes on chap. 1. 13. the sonnes of Adam all whom Christ farre excelleth Psal. 45. 3. The Chaldee expoundeth it of Angels which are the sonnes of God Ioh. 1. 6. But though it be true that Christ excelleth them also Heb 1. yet the former similitude of the trees of the wood leadeth us rather to understand it here of earthly creatures as the Kings and Potentates and wise men of the world called sonnes in comparison with their peoples before called daughters in vers 2. So in Rev. 1. 5 Christ is the Prince of the Kings of the earth in Ezek. 31. 3. 6. the King of Assyria is likened to a Cedar in Lebanon under whose shadow dwelt all great nations in Dan. 4. 20. 21. 22. Nebuchadnezar is likened to a tree strong and high under which the beasts of the field dwelt c. and Iosias King of Iudah under whose shadow the Iewes hoped to liue Lam. 4. 20. and others in his shadow that is in his protection and defence The tree shadoweth from the heat of the Sunne and Christ from the heat of the wrath of God and from the persecutions of the world as it is written There shall be a Tabernacle for a shadow in the day time from the heat c. Esa. 4. 6 and Thou Lord hast beene a strength to the poore a strength to the needy in his distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall Esay 25. 4. So the shadow of Aegypt Esay 30. 2. the shadow of Heshbon Ierem. 48. 45. signifie the defence wherein men trusted which the faithfull repose in God and Christ alone as in Psalme 36. 8. 57. 2. and 17. 8. 63. 8. and 90. 1. And they that trust in him shall be safe from evill as Iehovah is thy shadow upon thy right hand the Sunne shall not smite thee by day nor the Moone by night Iehovah will keepe thee from all evill Psal. 121. 5. 6. 7. I desired and sate or I much desired that I might sit The forme of the Hebrew word increaseth the signification as noting a continuall and fervent desire of that which is pleasing delightfull or profitable and by sitting is meant abiding and resting as in Psalm 91. 1. The Church therefore being by sinne under wrath reveiled by the Law and being maligned by the world as a lilie among thornes acknowledgeth her faith hope love and delight 〈◊〉 bee in Christ Iesus who hath delivered as from the wrath to come 1 Th 〈…〉 through whom we have peace with God Rom. 5. 1. and peace in him though in the world we have tribulation 1 Iohn 16. 33. his fruit another benefit which the Church reapeth by Christ that shee is not onely delivered from evill but made partaker of his goodnesse in that the workes of his Prophesie Priesthood and Kingdome his death resurrection and all fruits of them are communicated unto her by the Gospell which shee feedeth upon by faith to the refreshing and life of her soule Fruits signifie graces and good workes which are to the benefit of our selves and others Matt. 3 8. 10. Gal. 5. 22. c. and is also applyed to the doctrine of the Gospel Iohn 15. 16. and signifieth a comfortable reward Psal 58. 12. Prov. 27. 18. The Hebrewes referre these things to the Law which should better bee applied to the Gospell for the Chaldee paraphrast here saith As the Pome-citrontree
And I also Loe now I have taken away my divine-presence from mids of thee and how shall I returne And thou hast done evill workes and I have sanctified my feet from thy uncleannesse and how shall I defile them in the mids of thee by thy evill workes Vers. 4. put in Hebr. sent his hand or put it forth by the hole or from the hole to weet of the doore where he knocked which some understand to be a withdrawing of the hand as purposing to leave off his calling of her but the Greeke translateth by the hole and the putting forth of the hand usually meaneth the enterprising of a work rather then the leaving of it off as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following that her bowels were moved that she rose up c. seeme to confirme this And an hole is a meane either to looke in or to put in the hand or to make a wider entrance Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth that though the doore was shut against him that her Beloved could not enter and though his voice by the outward Ministery of his word could not cause her to ariâ—â— yet hee put forth his hand by the inward working of his Spirit and wrought more effectually in her For as the finger of God in Luke â—1 20. meaneth the Spirit of God Mat. 12. 28. so doth his hand Wherefore the disciples outwardly preaching the word it is said the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11 19. 21. my bowels made a troubled noise or my bowels sounded rumbled Hereby she signifieth her disquietnesse hearty sorrow and repentance for her Beloved who had suffered so many things for her sake whom she had so neglected and put from her when hee desired to come in So the Prophet to shew his sorrow for Moabs calamity saith My bowels shall sound or make-a-noise like an harpe for Moab Esay 16. 11. and for the Iewes another saith My bowels my bowels I am pained at my very heart my heart maketh-a-noise or a troubled sound I cannot hold my peace Iâ—r 4. 19. Yea God himselfe in commiseration of Ephraims misery saith My bowels sound or make-a-troubled noise for him I will surely have mercy on him saith the Lord Ier. 31. 20. So here the Spouse by the sounding of her bowels sheweth the griefe of her heart which is one and the chiefest of the bowels as is after noted on v. 14. Vers. 5. I rose up or I my selfe rose up Vnto her inward griefe she addeth outward acts of amendment fruits meet for repentance rising opening seeking calling for her Beloved now departed from her doore through her former negligence dropped myrrh that is oile of myrrh passing myrrh that is pure myrrh which is of bitter taste and sweet smelling savour or currant myrrh such as passeth from one to another vendible to merchants because it is good as passing money is currant money with Merchants Gen. 23. 16. Passing myrrh dropping from Christs lips Song 5. 13. signifieth the sweet odour of his doctrine so the like here dropping from the hands and fingers of his Spouse seeemeth to denote the sweet odour of her workes that her godly sorrow with faith and love unfaigned might bee acceptable to her beloved and of sweet smell in his nostrils In those countries women before they were brought to Kings were purified with oile of myrrh and sweet odours Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh c. Psalme 45. 9 here her hands that is her actions are anointed with oile of myrrh that is the grace of Gods Spirit as the holy oile in the Sanctuarie figuring grace was made of pure myrrh and other chiefe spices Exod. 30. 23. c. Otherwise we may understand it of the grace of Christ which hee left behinde him as a sweet odour to allure her when he put in his hand at the hole of the doore which he perceived now when she was risen from her bed of carnall security handles of the locke these handles or hands of the locke were those that kept out Christ from entring which now she anointeth with oile of myrrh that her heart being ointed and suppled with grace all bars and lets being removed he might freely enter to reape the fruit of his owne grace in her Vers. 6. I opened or I my selfe opened this noteth a further degree of grace in her who after she had risen openeth the doore putting away all excuses delayes hinderances admitting the word and worke of Christ into her heart that the King of glory might come in withdrawne him-selfe or turned-away was passed-away This doubling of the complaint for his departure sheweth her passion and griefe in that she injoyed not his presence and favour as in time past But the narration telleth how even the righteous are for their sinnes recompenced in the earth and scarcely saved Prov. 11. 31. 1 Pet. 4. 18. if wee refuse the grace of God profered hee will hide his face from us Mich. 3. 4. Hos. 5. 15. my soule went forth or was gone departed that is failed fainted I was even a dead woman through feare and griefe for death is the departing of the soule from the body Genes 35. 18. and as the heart is said to goe-forth when men are astonished with feare or the like passions Gen. 42. 28. so here the soule is said to goe-forth for like cause because of his speech for his words which he had used when so lovingly he intreateth me in verse 2. The word spoken doth not alwaies presently take effect in the hearers but after when they fall into tentation the Spirit of God often bringeth things to their remembrance that they doe better understand and make use of that they heard Ioh. 14 26. Matth. 26. 75. he answered me not This is one of the greatest tentations that God seemeth not to heare the prayers of his people though they call day and night Psal. 22. 3. he shutteth out their prayer Lam. 3. 8. But here the spouse hath measure for measure because he called and she would not obey shee also calleth and hath no answer Howbeit his eare is not heavy that it cannot heare but as it is written Your iniquities have separated betweene you and your God and your sins have hid his face from you that hee will not heare Esa. 59. 1. 2. The Hebrewes in their Chaldee paraphrase apply the affliction here prophesied of to the sins and captivity of Israel mentioned in 1 Chro. 5. 25. 26. 2 King 17. 6. at what time though the Priests as they say offred oblations and burnt incense yet were they not accepted Vers. 7. The Watchmen or keepers that keepe watch and ward in the City by night meaning the officers of the Church see before on chap. 3. 3. found me By this it appeareth that she went not
and soule See Psal. 23. 4. Esa. 49. 9. and 9. 2. Mat. 4. 15. Luk. 1. 79. affliction as with cords and fetters see Iob 36. 8 9 c. Vers. 16. barres that is all the most strong hinderances so Isa. 45. 2. Vers. 17. Fooles evill disposed persons so named of their unadvised rashnesse see Psal. 38. 6. are afflicted or bring affliction on themselves Vers. 18. soule that is appetite see the like in Iob 33. 20. and the contrary in Psal. 78. 18. gates that is imminent perill of death see Psal. 9. 14. Iob 33. 22. Vers. 20. healeth them example in Hezekiah 2 King 20. 1. 4 5 7. and the contrary in Asa 2 Chron. 16. 12 13. for God woundeth and healeth Deut. 32. 39. Hos. 6. 1. Iob 33. 19 24. corruptions that is corrupting diseases or corrupting graves whereinto they are ready to come see Psal. 7. 16. Iob 33. 28 30. Vers. 22. of confession that is thank-offerings see Psal. 50. 14. Vers. 23. doe labour that is occupie or get their living so Rev. 18. 17. Vers. 25. raiseth up or maketh stand which noteth also the continuance of the storme See an example Ion. 1. 4. Vers. 29. he setteth or restoreth firme See Mat. 8. 26. Ion. 1. 15. Vers. 30. because they or when they that is the waves Vers. 32. the sitting or the Assise session of the Elders or Senators the governours of the people whom the Chaldee calleth Wise men And from this Psalme and this verse of it the Hebrewes have this Canon Foure must confesse unto God The sicke when he is healed the prisoner when he is released out of bonds they that goe downe to sea when they are come up to land and waifaring men when they are come to the inhabited land And they must make confession before ten men and two of them wise men Psal. 107. 32. And the manner of confessing and blessing is thus He standeth among them and blesseth the Lord the King eternall that bounteously rewardeth good things unto sinners c. Maimony in Misr treat of Blessings chap. 10. sect 8. Vers. 33. He putteth rivers that is hee turneth watry fruitfull places to a dry barren desart Rivers here as waters in Isa. 32. 20. Eccles. 11. 1. are put for most fertile grounds as wildernesse for a dry barren ground Deut. 8. 15. issues that is places where water-springs are thirstinesse that is a thirsty dry land Vers. 34. saltnesse that is a salt barren land so Ier. 17. 6. Iob 39. 6. for salt causeth barrennesse Deu. 29. 23. Iudg. 9. 45. The Chaldee paraphraseth The fruitfull land of Israel he layeth waste like Sodom which was overthrowne for the evill of them that dwelt therein Vers. 35. land of drought that is a dry barren land compare Isa. 41. 18. Vers. 37. yeeld fruitfull revenue Heb. make fruit of revenue or increase see Psal. 1. 3. Vers. 39. And they are that is And againe when he curseth them they are minished c. the contrary to the former blesseth is to bee understood as in the Law Deut. 28. 4 18. Or as the Chaldee expoundeth it And when they sinne they are diminished restraint either of libertie by imprisonment as Isa. 53. 8. or of any blessing Vers. 40. contempt a base contemptible estate so Iob 12. 21. deformed wildernesse or wilde ground unordered so Iob 12. 24. Vers. 41. raiseth up or setteth in a high place safely so 1 Sam. 2. 8. Psal. 1 13. 7 8. Vers. 42. all injurious evill that is all evill persons that deny Gods providence or blame his administration shall have their mouthes stopped so Iob 5. 16. and so pride is for proud persons Psal. 36. 12. Vers. 43. Who is wise a complaint how few there be that marke these things and an intimation that every wise man will observe them so Hos. 14. 10. Ier. 9. 12. and they shall or as before who will understand PSAI. CVIII David incourageth himselfe to praise God 6 He praieth for Gods assistance according to his promise 11 His confidence in Gods helpe A Song a Psalme of David O God mine heart is firmely prepared I will sing and sing Psalme yea with my glory Raise up Psalterie and Harpe I will raise up at the day dawning I will confesse thee among the peoples O Tehovah and will sing Psalmes to thee among the Nations That thy mercy is great above the heavens and thy truth unto the skies Be thou exalted over the Heavens O God and over all the earth thy glory That thy beloved may be delivered save thou with thy right hand and answer me God spake by his holinesse I will bee glad I shall divide Shechem and measure the vally of Succoth Gilead shall be mine Manasseh mine and Aephrajim the strength of mine head Iehudah shall be my law-giver Moab my washing pot over Edom I shall cast my shooe over Palestina I will shout Who will leade mee along to the city of strong defence who will conduct me into Edom Wilt not thou O God which hadst cast us away and wouldst not goe forth O God in our hosts O give thou us helpe from distresse for false vanitie is the salvation of man Through God wee shall doe valiantnesse and hee will tread downe our distressers Annotations YEa with my glorie that is with my soule and tongue as Psal. 16. 9. or Yea my glory to wit shall sing This Psalme is composed of the 57. Psalme from the 8. verse to the end and of the 60. Psalme from the 7. verse to the end see the Annotations there Vers. 7. answer me or us see Psal. 60. 7 c. Vers. 14. valiantnesse that is valiantly and so prevaile as Balaam prophesied Numb 24. 18. PSAI. CIX David complaining of his slanderous enemies under the person of Iudas devoteth them 16 He sheweth their sinne 21 Complaining of his owne miserie he prayeth for helpe 29 He promiseth thankefulnes To the Master of the Musicke a Psalme of David O God of my praise cease not as deafe For the mouth of the wicked one and the mouth of deceit are opened against me they have spoken with me with a tongue of falshood And with words of hatred have they compassed meabout and warred against me without cause For my love they are adversaries to me and I give my selfe to prayer And they put upon me evill for good and hatred for my love Set in office over him the wicked one and let the adversary stand at his right hand When he shall be judged let him goe forth wicked and his prayer be to sinne Let his dayes be few his office let another take Let his sonnes bee fatherlesse and his wife a widow And let his sonnes wandering wander and beg and seeke out of their desolate places Let the Creditor insnare all that he hath and let strangers make spoile of his labour Let there bee none extending mercy to him and let there be none shewing favour to his fatherlesse children Let his posterity be appointed to cutting off in