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
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
is passed from death unto life Ioh. 5. 24. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lod Rom. 6. 23. Vers. 10. Oboth Of these places and journeyes see Numb 33. where they are reckoned in order for here some are named and other some omitted Vers. 11. before Moab before the Moabites countrey The posteritie of Moab and Ammon the sonnes of Lot Gen. 19. 36. 38. had vanquished the Giants called Emims and Zamzummims which before dwelt in those parts and succeeded them and dwelt in their stead Deut. 2. 10 11 20 〈◊〉 Through the wildernesse along by their coasts did Israel palse but were forbidden to warre with them or with the Edomites Deut. 2. 9. 19 5. Vers. 12. The valley of Zared or the bourne of Zared or Zered which word bourne as also the Hebrew Nachal is both a valley and a river running thorow a valley and so this Zared was a river or brooke also over which Israel passed See Deut. 2. 13. Vers. 14. it is said Hebr. it shall be said The time to come noteth a continued or common saying so he speaketh as of a knowne speech the booke or the narration the rehearsall of the warres of Jehovah what booke this was is uncertaine whether some writing of Israel not now extant or some writing of the Amorites which contained songs and triumphes of their King Sihons victories out of which Moses may cite this testimony as Paul sometime doth out of heathen Poets Act. 17. 28. Tit. 1. 12. Vaheb this is thought by some to be the name of the King of Moab whom Sihon vanquished vers 26. by others to be the name of a place or citie The Greeke Interpreters mistaking * 〈…〉 Z. for †V. which in Hebrew are one like another reade it Zoob and give this sense Therefore it is said in the booke The warre of the Lord hath set on fire or burned Zoob and the brookes of Arnon The Chaldee Paraphrast whom others also follow taketh it for no proper name but expoundeth it thus The warres that the Lord did at the red Sea and the mightie workes at the brookes of Arnon in a whirle-wind o◠〈◊〉 〈◊〉 tempest understand the Lord by the 〈◊〉 of Sihon against Moab hath consumed 〈◊〉 iâ— a whirle-wind or with a tempest So warres 〈◊〉 often set forth by the similitudes of fire tempest 〈◊〉 winds and the like as I will kindle a fire 〈◊〉 thâ— wall of Rabah and it shall devoure the pa 〈…〉 thereof with shouting in the day of battell with 〈…〉 pest in the day of the whirle-wind Aâ—â—◠〈◊〉 14 and Thou shalt be visited of the Lord of hâ—sts with thunder c. with whirle-wind and teâ—pest and the flame of devouring fire Esay 29. 6. and againe The Lord will come with fire and with his chariots like a whirle-wind Esay 66. 15. So in Naâ—um 1. 3. Esay 5. 28. Ierem. 4. 13. And thus the Greeke explaineth it The war of the Lord hath set Zoob on fire Some take the Hebrew Suphah which usually signifieth whirle-wind or storme to be here the name of a place the same that is called Suph in Deut. 1. 1. which also is the name of the redsea as is noted on Exod. 10. 19. so the Chaldee interpreteth it the red sea and the brookes or the bournes of Arnon to wit the Lord hath consumed or as in vers 28. the flame hath consumed the bournes of Arnon It may also be expounded The Lord warred with Vaheb in a whirle-wind and with the brookes of Arnon Moses intendeth by this testimony to shew how the Israelites had right to this countrey for it being sometimes Moabs land with whom Israel might not meddle Deut. 2. 9. the Lord had before Israels comming â—â—â—rred up the spirit of Sihon King of the Amorites to sight against the King of Moab and to take this pâ—rt of his country from him as is after mentioned Num. 21. 28 29. Then Israel comming and being commanded of God to warre against the Amorites Deut. 2. 24. tooke it againe out of Sihons hand and so became lawfull possessour of this land by conquest This right Iephthah defended for Israel when after many yeares the Ammonites brethren 〈◊〉 〈…〉 ab required these lands to be restored again see the story in Judg. 11. 12 13. 27. For the Moaâ—â—â—eâ— and Ammonites were neighbours and Chaz 〈…〉 eth on Numb 21. 23. that as Sihon had taken the land of Moab on the South-side from Iordan 〈◊〉 the river Arnon so he had taken on the Northsid◠〈◊〉 land of the sons of Ammon unto Jabok and for thâ—◠〈◊〉 it was lawfull for Israel to possesse it 〈◊〉 〈◊〉 is that which our Doctors have said Moab 〈◊〉 Aâ—â—mon were purified by Sihon Vers. 15. And the streame or the shedding the 〈…〉 usion of the brookes This verse seemeth to be a continuance of the former testimony out of the 〈◊〉 of the warres of Jehovah to shew the limits 〈◊〉 â—ounds of this country which Sihon had won 〈◊〉 〈◊〉 it was distinguished from Moabs land 〈◊〉 a citie of Moab vers 28. called in Greeke Er. leaneth upon the border that is as the Greeke explaineth it lieth by or is adjoyned to the â—â—â—ders of Moab Vers. 16. From thence to Beer or to the Well â—or 〈◊〉 Beer signifieth and the Greeke translateth it front thence the Well or pit Some understand here from thence they journeyed to Beer the Chaldee Paraphrast expoundeth it from thence was given unto them the Well Of this Beer there is no mention among the journeyes of the people in Num. 33. I will give them water The Greeke addeth water to drinke The Lord who before had suffered the people to thirst and gave them water when they murmured against him Exod. 17. Numb 20. doth now of his grace give them a Well of water when they murmured not to teach them to depend upon him by faith for they that seeke the Lord shall not want any good thing Psal. 34. 10. Wherefore the people were to be assembled that all might behold the goodnesse of God and sing his praise And this water of the Well had also a like spirituall signification as the waters of the Rocke for as the Rocke was Christ 1 Cor. 10. 4. so the Well figured him who is the fountaine of the gardens the Well of living waters Song 4. 15. and the waters signified the Spirit which they that beleeve on him shall receive Iohn 7. 38 39. Esay 44. 3. of which water whosoever drinketh shall never thirst but the water that Christ shall give him shall be in him a well of water springing up into everlasting life Iohn 4. 14. This grace he promised of old to his people saying The poore and needie seeke water and there is none their tongue faileth for thirst I Iehovah will heare them I the God of Israel will not forsake them I will open rivers in high places and fountaines in the midst of the
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
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
signified that he should with sundry other things worthy to bee observed in the briefe Historie of these tenne Fathers Vers. 21. Mathusala so in Luke 3. 37. in Hebrew Methushelach which is by interpretation He dyeth and the emission or dart meaning the flood commeth Enoch being a Prophet foretold in his sonnes name of the flood to come in the yeere that Mathusala dyed as came to passe Compare Iude vers 14. 15. Vers. 22. walked with God that is led his life and administred before God holily justly and faithfully and so pleasing to God as Gen. 6. 9. Wherefore the Apostle following the Greeke version saith he pleased God which without faith it is unpossible to doe Heb. 11. 5. 6. The Chaldee translateth he walked in the feare of the Lord and the lerusalemy Thargum saith he served or laboured in the truth before the Lord. And by comparing the like speech unto Eli 1 Sam. 2. 30. 35. it seemeth to imply a pleasing or acceptable ministration of office before the Lord. Wherefore Enoch is noted to be a Prophet Iude 14. And Noe who also walked with God Gen. 6. 9. was a Preacher of justice 2 Pet. 2. 5. Of Eli it is spoken touching the Priesthood 1 Sam. 2. 30. 35. and of David in the Kingdome Psal. 56. 14. and 116. 9. See also Gen. 17. 1. Thus Enoch was a speciall figure of Christ. Vers. 24. he was not to weet not found as the Apostle according to the Greeke saith Heb. 11. 5. and the Chaldee addeth he appeared not and yet the Lord killed him not The like speech is also used of them that are taken away by death Ier. 31. 15. which the Evangelist alledging addeth the word are or were that wanted in the Hebrew as in this place it is wanting also God tooke him that is translated him saith the Apostle that he should not see death Heb. 11. 5. where the Arabicke version addeth he was translated into Paradise meaning the heavenly Paradise mentioned Luke 23. 43. 2 Cor. 12. 2. 4. So Elias was taken up into heaven 2 King 2. and the Hebrew Doctors say that Enoch was taken up in a whilewind as Elias was and that he was disarayed of the foundation corporall and clothed with the foundation spirituall Also that God shewed him all the high treasures and shewed him the tree of life in the midst of the garden c. R. Menachem on Gen 5. and the Zohar on the same By this translating of Enoch God assured all the faithfull of their resurrection and eternall life therefore they after applyed the like worke of God to themselves after death as in Psal. 49. 16. And the Apostle teacheth we shall all be changed and shall have spirituall bodies and a building of God an house not made with hand eternall in the heavens with which house we desire to be clothed-upon c. 1 Cor. 15. 51. 44. and 2 Cor. 5. 1. 2. Ben Syrach saith Enoch translated was an example of repentance to all generations Ecclesiasticus 44. 16. Vers. 25. Lamech Hebr. Lemec Vers. 29. Noe so written in Luke 3. 36. 1 Pet. 3. 20. The Hebrew soundeth Noach which signifieth rest which proceedeth from comfort as the words following shew his name having affinity with Nachum comfort us from our worke that is comfort us with rest from our worke as the Greeke translateth he shall give us rest from our workes This prophesie his father uttered of him as hee that should be a figure of Christ in his building the Arke and offering of sacrifice whereby God smelled a savour of rest and said hee would not curse the ground any more for mans sake Gen. 8. 21. Of wee may reade it comfort us concerning our worke c. from the earth understand againe which commeth from the earth for the earth being cursed bare not fruits without great labour and sorrow Gen. 3. 17. 18. hath cursed Hebr. hath cursed it but this phrase our Tongue useth not for it I therefore say before the or that which And the Hebrew text sometime omits it as superfluous 2 Chron. 28. 3. with 2 King 16. 3. Vers. 32. 500. yeares old Hebr. sonne of 500. yeeres that is going in his 500. yeere An usuall speech in the Hebrew Scripture of mens age or of beasts Gen. 17. 1. Exod. 12. 5. But sometime it is not meant of naturall age properly as appeareth 2 Chron. 22. 2. compared with 2 King 8. 26. where Ahaziah is sonne of 22. yeeres for his owne life but sonne of 42. yeeres for the state of his kingdome And by being old or sonne of 500. yeere is not meant that yeere full ended but while hee was living in that yeere As appeareth by Gen. 7. 6. where Noe is 600 yere old which in v. 11. is explained to be In the yeare of the 600. yeere of his life Accordingly must we understand the ages of men and beasts spoken of in Scripture as when a Levite entred upon his Ministery being a sonne of 30. yeeres Num. 4. 3. it is meant going in the 30. yere of his life Therefore Christ fulfilling that and all other figures entred upon his Ministery when he began to be of 30. yeeres as is expressed Luk. 3. 23. And for the sacrifices in the Law which were to be of any yeerling beast after the Hebrew phrase sonne of a yeere Exod. 12. 5. the Iewes have left recorded that it must be strictly within the first yere of the life and if it bee but an houre older then a yeere it is not allowable for an oblation to God Maimony 8. book in Magnaseh Korbanoth chap. 1. S. 13. Noe begat that is began to beget for all his three sonnes were not borne in a yeere but Shem was borne two yeeres after when his father was 502 yeers old as may bee gathered by Gen. 11. 10. where two yeeres after the flood hee was but an hundred yeeres old and then was Noe his father 602. by Gen. 7. 6. See the like of Thara Gen. 11. 26. Sem Cham and Iapheth sounded in Hebrew Shem Cham and Iepheth of which Iapheth was the eldest Sem the next and C ham the youngest as is evident both by the former note of Sems age and by Gen. 10. 21. and 9. 24. But because Sem was in dignity preferred of God before his brethren Gen. 9. 26. 27 therefore he is first named The like is in the history of Abram and his brethren Gen. 11. 26. So Iaakob is named before Esau his elder Gen. 28. 5. and Ephraim before Manasses Gen. 48. 20. CHAPT VI. 1 The sonnes of God marry with the daughters of men 4 so Giants are bred 5 wickednesse increaseth 6 God repenteth that he made Man 7 and will destroy them 8 Noe findeth grace 13 and is forewarned of the Flood 14 The Arke with matter and forme thereof is commanded to bee made 18 for the saving of Noes house 19 and some of all living things 21 with provision of food 22 Noe doth all that God commanded
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
all such shall perish in the time of their visitation Ier. 10. 15. and 51. 18. Of this the Hebrew Doctors also say when Israel came out of Egypt what did the holy blessed God he threw downe all the images of their abominations and they were broken in peeces Pirkei R Eliezer chapter 48. judgments the Greeke translateth it vengeance This was done that God might be knowne to be greater than all the gods Exod. 18. 11. and to avenge the corruption that Israel had gotten by the idols of Egypt Ezek. 20. 8. Vers. 13. passe or leape the Hebrew is pasach and this sheweth the reason of the name Pasch or Passeover and so Christ is called because his blood clenseth us from all sinne and delivereth us from wrath 1 Ioh. 1. 7. 1 Thes. 1. 10. The Greeke translateth I will protect you the Chaldee I will spare you and so in verse 27. to destruction Hebr. to corruption that is to be corrupted or destroyed by the destroyer as vers 23. V. 14. festivally keepe it implieth mirth joy for their deliverance hereby remembred see Ex. 5. 1. and at their feasts they were commanded to rejoyce and forbidden to mourne or weepe Deut. 16. 11. 15. Nehem. 8. 9. 12. everlasting statute Heb. statute of eternity meaning an eternall ordinance to be kept once a yeere al daies of their life till Christ became our Passeover since which time it is also kept eternally in remembrance of his death untill he come Deut. 16. 1. 3. 1 Corinth 5. 7. 8. and 11. 25. 26. Vers. 15. Seven daies after the paschall day for it was a distinct feast and commandement The Passeover was to be kept on the fourteenth day of the first moneth at even the feast of Vnlevened bread beganne the fifteenth day of the same moneth and lasted seven daies of which the first day and the last the seventh day were holy convocations wherein they might doe no servile worke as Moses plainely sheweth in Levit. 23. 5 6. 7. 8. The Passeover in the ages following might not be killed and eaten in any place but where the Lord did chuse to place his name there Deut. 16. 5. 6. 7. which afterward was in Ierusalem but the feast of Vnlevened bread the Hebrewes thought themselves bound to keep in every place where they dwelled if they could not be at Ierusalem And the eating of it they say depended not on the eating of the Passeover but was a commandement by it self Maimony treat of Leven and Unlevened bread chap. 6. 8. 1. Howbeit with the Passeover they might eat no leven as before is shewed in verse 8. It is unlawfull to eat Leven in the fourteenth day from mid day and upward which is from the beginning of the seventh houre of the day and who so eateth it at that time is to be beaten by the law for it is said in Deut. 16. 3. Thou shalt eat no leven with it meaning with the sacrifice of the Passeover This they have expounded thus Thou shalt not eat leven from the houre that the Passeover may be killed which is between the two evenings and that beginneth at mid-day Maimony ibidem c. 1. 〈◊〉 8. These seven daies wherein they might eat no Leven figured the whole time of our life which must be holy with the unlevened cakes of sincerity and truth 1 Corinth 5. 8. and with thankfull remembrance of our deliverance out of miseries as this unlevened bread is called the bread of affliction Deut. 16. 3. For seven is a full and perfect number of daies and the whole world was created therein see the notes on Gen. 2. 2. and Lev. 4. 7. cause to cease that is put away or abolish as the Greeke explaineth it The Hebrewes expound it thus that a man should abolish it in his â—eart and count it as dust and determine in his heart that he will have no leven at all within his power but whatsoever Leven is in his power it be as dust and as a thing whereof he will have no use at all And by the exposition of the Scribes he is to search after Leven in secret places and in corners and to finde it out and to bring it forth out of all the bounds of his habitation And so they search out and abolish Leven that night at the beginning of the night of the fourteenth day by the light of a candle out of all holes and corners c. And the putting away thereof was thus either they burnt is or broke it small and threw it into the winde or threw it into the sea Maimony treat of Leven chap. 2. S. 2. 3. and 3. 11. This ordinance the lewes carefully observed for in the day before they did eat the Passeover called the Preparation Ioh. 19. 14. the father of the familie with other men having lighted waxe candles searched all corners to purge out all the remnants and crums of Levened bread very diligently first blessing the Lord who sanctified them by his commandements and had bidden them put away Leven as is recorded in 〈◊〉 〈◊〉 treat of the Passeovers chap. 2. 〈◊〉 figured the putting away of wickednesse and malice out of our hearts and of wicked persons out of the Church 1 Corinth 5. 7. 8. 13. old L 〈…〉 Two words are used for Leven by Moses in this verse the one Seâ—r which hath the name of being left or remaining this we may cal old Leven as Paul speaketh in 1 Cor. 5. 7. The other Chamets so called of the sourexesse of the taste of it the Greekes by transplacing the letters call Leven Zumee These signified two sorts also of spirituall Leven the one hidden and secret which our Saviour saith is Hypocrisie Luke 12. 1. the other more open and apparent as false and corrupt Doctrine Matthew 16. 6. 12. evill manners as Malice and Wickednesse 1 Corinthians 5. 8. and wicked persons unto whom the Saints are opposed as being Unlevened-cakes 1 Corinthians 5. 6. 7. 13. So David calleth the malicious man and him that corrupteth the word of God and infecteth with errour a Levened person or Levener Psalme 71. 4. and the heart infected with errour and vexed with griefe is said to bee Levened Psalme 73. 21. Wherefore Leven was forbidden at the paschall Feast to leade men unto soundnesse in the faith of Christ and sincerity in all their conversation The footsteps of this Law remained among the heathens for the Flamen Dialis or Romane Priest might not by their cannons touch any levened meale Aul. Gellius book 8. chap. 15. and Plutarch in Quaest. Rom. scanneth the reason of it because Leven it selfe proceedeth from corruption and corrupteth also the meale with which it is mixed Now what Leven properly was the Hebrew Doctors shew thus Nothing is forbidden by the name of Levened bread in the Passeover but of five sorts of corne onely which are two sorts of wheat namely the common Wheat and the Rye and three sorts of Barley which are the common Barley and the Foxe eare
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
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
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
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
purification the third day was mysticall having reference to the resurrection of Christ w ch was on the third day after his death 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mysticall as being the number of perfection of the Sabbath and of accomplishing a work as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing and ceasing from our sinfull and dead works after that we are sprinkled with the bloud of Iesus and water of his Spirit Heb. 4. 9 10. and 9. 13 14. wash his cloathes w ch was a common rite for all that were defiled with other uncleannesses wherof see Lev. 11. 25. and 14. 8 9. and 15. 5. bathe his flesh in Greeke wash his body the word flesh is expressed before in v. 7. it is meant of his whole body or all his flesh as Lev. 15. 16. cleane at evening after the Sun is set at what time a new day beginneth and so in mysterie a new life to begin This cleansing of the defiled by the dead figured Christs worke of grace upon dead and sinfull men of him it is prophesied Hee shall sprinkle many nations Esai 52. 15. and of him doth the Apostle open this figure saying If the blend of buls and goats and the ashes of an heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the bloud of Christ who through the eternall Spirit offered himselfe without blemish unto God purge your conscience from dead works to serve the living God Heb. 9. 13 14. The sprinkling of the ashes of the heifer figured the applying unto us of Christs death whereunto he was delivered for our offences and was raised againe for our justification Rom. 4. 25. The living water wherewith the ashes were mixed figured the Spirit of God which they that beleeve in Christ doe receive Ioh. 7. 38 39. of which he gave this promise Then will I sprinkle clean water upon you and ye shal be clean Eze. 36. 25. These being applied unto our consciences by faith as with hyssop w ch purifieth the heart Act. 15. 9. by the preaching therof Gal. 3. 2. doe baptise us into Christs death that like as he was raised up froÌ„ the dead unto the glorie of the Father even so wee also should walk in newnesse of life Rom. 6. 3 4. And so we draw neere unto God with a true heart in sul assurance of faith having hearts sprinkled from an evill conscience and bodies washed with pure water our robes washed and made white in the bloud of the Lambe Heb. 10. 22. Rev. 7. 14. and cleansing our selves froÌ„ all filthines of the flesh and spirit we perfect holinesse in the feare of God 2 Cor. 7. 1. Of these mysteries the Hebrew Doctors though estranged from the true life and light of Christ retained some knowledge for they say When the living water is mixed with the ashes it purifieth the uncleane whereas before that while the ashes were alone they defiled all that were imployed about them And behold the living water signified the water that is on high which taketh away uncleannesse from the ashes c. And loe when it is sprinkled on the uncleane the uncleannesse fleeth from him c. and a cleane spirit resteth upon him and purifieth him R. Menachem on Num. 19. Vers. 20. uncleane by any of the things afore-said about the dead not purifie himselfe or not be purified to wit by having the water sprinkled upon him as the Chaldee explaineth it and the latter part of this verse manifesteth that soule in Chaldee that man cut off in Greeke and Chaldee destroyed defiled the Sanctuarie by comming into it before he hath beene purified For such were shut out of the host Num. 5. 3. how much more out of the Sanctuary Therefore Porters were see there at the gates that none which was unclean in any thing should enter in 2 Chr. 23. 19. An unoleane person that commeth into the Sanctuary presumptuously his punishment is cutting off Num. 19. 20. if ignorantly then he is to bring the sacrifice appointed Lev. 7. Maim in Biath hamikdesh 〈◊〉 3. s. 12. See the annotations on Lev. 5. 2 3. Vers. 21. wash his cloathes as being uncleane and so to continue untill evening likewise he that toucheth the water of separation shall wash his cloathes and be uncleane untill evening This interpretation Chazkuni here giveth of it that in the former branch uncleannesse is implied untill evening and in the latter branch the washing of his cloathes also is implied though not expressed This is one of the mysteries of this Law that a clean maÌ„ as he is called in v. 18 19. was made uncleane by sprinkling or touching the holy water which sanctified those that were uncleane and so it had contrary effects to purifie the uncleane and to poulute the cleane as the Sun melteth wax and hardneth clay Hereby the Holy Ghost seemeth to signifie the imperfection and insufficiencie of these legall rites which in their greatest vertue did but sanctifie to the purifying of the flesh as the Apostle saith Heb. 9. 13. and yet even then also left the purifier himselfe in uncleannesse which hee had not before That by consideration of these effects the people might be led unto Christ and his Spirit who is able to purge the conscience from dead workes and to save them to the uttermost that come unto God by him Heb. 9. 14. 7. 25. The Hebrewes understand this of such as sprinkled or touched the water when there was no need as when no unclean person or vessell was to be sprinkled with it Maimony in Pharah ch 15. Vers. 22. whatsoever or whomsoever Hebr. all implying men vessels c. the uncleane to wit by the dead of whom was spoken before shall be uncleane to wit untill evening as the end of the verse sheweth and this is an inferiour degree of uncleannesse for the man or vessell polluted by the dead was uncleane seven dayes vers 11. 14. but that w ch such an unclean man or vessell touched was uncleane till the end of that day So in the Hebrew Canons A man which is defiled by the dead and the vessels which that man toucheth are uncleane seven dayes as it is said And yee shall wash your cloathes in the seventh day and ye shal be clean Num. 31. 24. But a man that shall touch a man which is defiled by the dead whether he touch him after that he is separated from the things that defiled him or touch him whiles he toucheth the dead lo this second man is uncleane till the evening as it is said in Num. 19. 22. And the soule that toucheth shall be unclean untill the evening Mai. in Tumath meth ch 5. s. 2. the soule in Chaldee the man that toucheth to wit him that is defiled as before is noted or it the thing which is defiled by the teâ—d of an uncleane man
God are taught to hold fast their inheritance in his promises and right in Christ which they enjoy by faith that as the Father hath made them meet to be partakers of the inheritance of the Saints in light Coloss. 1. 12. so they may keepe the faith and grace which they have obtained unto the end 1 King 21. 3. Ezek. 46. 18. Iude vers 3. Hebr. 6. 12. ESAY 65. 9. I Will bring forth out of Jakob a seed and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there EZEK 20. 35 36 37. I will bring you into the wildernesse of peoples and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the land of Egypt so will I plead with you saith the Lord God And I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. HEBR. 9. 15. Christ he is the Mediator of the New * Or Testament Covenant that by meanes of death for the redemption of the transgressions that were under the first Covenant they which are called might receive the promise of the eternall inheritance ANNOTATIONS VPON THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE WHEREIN BY CONFERENCE OF THE Holy Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Histories Lawes and Ordinances which MOSES a little before his death repeated and enlarged unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IOSVA 1. 8. This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maiest observe to doe according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good successe LVKE 16. 31. If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of DEVTERONOMIE IN this fifth Booke Moses to prepare the Israelites unto their inheritance in the Holy Land rehearseth the chiefe things that had befallen them in their forty yeares travell thorow the wildernesse exhorteth them to the love of God and observation of his Law repeateth the ten Commandements and explaineth them particularly with the Ordinances to them belonging adding some moe which he had not before mentioned confirmeth the whole Law with promises to those that keepe it and threatnings to the disobedient reneweth the Covenant between God and his people prophesieth of things that should come to passe in ages following blesseth the Tribes of Israel with severall blessings and having viewed the Land of promise from an high mountaine he dyeth and is buried of God Iosua being his successor in the Government of the people More particularly MOses rehearseth Gods calling of Israel from Horeb towards Canaan The Officers set to governe them The Spies sent to view the land and the peoples rebellion following thereupon Chap. 1 How they passed by Edom Moab and Ammon but fought with the Amorites and conquered King Sihon 2 How Ogwas conquered and their Countries allotted to some tribes of Israel 3 An exhortation to obey Gods law and to shun idlatrie 4 Of the ten Commandements given at Horeb and how the people were affected at the giving of the Law 5 An exposition of the first Commandement how God should be knowne loved and obeyed 6 To root out the Canaanites and their Idolatrie 7 To beware lest forgetfulnesse of former mercies or plenty of good things in Canaan turne them from God 8 Moses would humble Israel under the Lord their God by remembrance of their former many rebellions and Gods mercies renewed and continued notwithstanding 9 and 10 Hee exhorteth them to love and obey the Lord by many weighty reasons 11 An explanation of the second Commandement of abolishing false worship and serving God according to his law 12 The third Commandement expounded against abuse of Gods name by false prophets inticers and revolters to Idolatry 13 The holy Communion of Gods people taught by shadowes of cleane meats tithes c. 14 The fourth Commandement explained by the rites of the Sabbath yeare and the solemne feasts c. 15 and 16 The fifth Commandement of obedience to governours civill and ecclesiasticall appointed of God but not to hearken to any heathenish ministers or false Prophets 17 and 18 The sixt Commandement touching man-slaughter wars murder by one unknowne c. 19 20 21 The seventh Commandement touching adultery rape fornication incest 22 The eighth Commandement touching usury payment of vowes liberty in anothers field pledges man-stealers wages almes justice weights and measures c. 23 24 25 The solemne profession of homage unto God in Canaan at the bringing of first-fruits tithes c. 26 Of writing the Law upon stones the blessings and curses openly pronounced and confirmed by the people 27 Moses promiseth many blessings to them that keepe the Law and threatneth many curses to the disobedient 28 The renewing of the Covenant betweene God and Israel 29 A promise of mercie to repentant sinners beleeving in Christ. 30 The people are encouraged to enter into Canaan with Iosua their Captaine Their falling from God is foretold 31 Moses song wherein he prophesieth of the state of Israel untill the latter daies 32 Before his death Moses blesseth the Tribes of Israel 33 Moses vieweth the land and dyeth is buried of God mourned for of the people and praised above all Prophets 34 THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE CHAPTER I. 1 Moses speech in the end of the fortieth yeare briefly rehearsing the Story 6 Of Gods promise and offer to give Israel the Land of Canaan 9 Of Officers given them 19 Of Spies sent to search the Land 34 Of Gods anger for Israels incredulitie 41 and disobedience THese bee the words which Moses spake unto all Israel on this side Iordan in the wildernesse in the plaine over against the red Sea betweene Pharan and Tophel and Laban and Hazeroth and Dizahab Eleven daies journey from Horeb by the way of mount Seir unto Kadesh-Barnea And it was in the fortieth year in the eleventh moneth in the first day of the moneth Moses spake unto the sonnes of Israel according unto all that Iehovah had commanded him unto them After he had smitten Sihon King of the Amorites which dwelt in Heshbon and Og king of Bashan which dwelt in Ashtaroth in Edrei On this side Iordan in the Land of Moab began Moses to declare this Law saying Iehovah our God spake unto vs in Horeb saying Yee have dwelt long enough in this mountaine Turne you and take your journey and goe to the mount of the Amorite and unto all his neighbours in the plaine in the mountaine and in the vale and in the south and by the Sea side to the land
ever Dan. 6. 26. Wherefore that speech of Iob My Redeemer liveth Iob 19. 25. is translated in the Greeke The Eternall is he that shall unloose mee and lived Men till they be redeemed by Christ are through feare of death all their life time subiect to bondage Heb. 2. 15. Though God came not now to judge them neither so much as up braided them with their sinnes past yet could they not heare his voice but as the Apostle noteth they that heard it intreated that the word should not be spoken to them any more for they could not endure that which was commanded Heb. 12. 19 20. Vers. 27. Goe neere thou The people being terrified seeke for a Mediatour and that is the end and use of the Law to drive men unto Christ. Wherefore their affection now pleased God vers 28 29. and he gave them Moses to helpe them for the present and further promised them a Prophet like unto him which was Christ Deut. 18. 15. 18. Act. 3. 22. 26. thou speake unto us The office of a Mediatour as he is a Prophet Deut. 18. 15. is here described which is to goe neere unto God having received the word from him to speake it unto the people This was fulfilled in Christ Ioh. 1. 18. and 3. 13. and 8. 28. Here in the Hebrew doe thou speake the words are in the feminine gender as if they had spoken to a woman which is thought to be a note of the peoples troubled minde see the like in Num. 11. 15. and doc The like they promised before God spake these words Exod. 19. 8. not knowing the impossibilitie of the Law but how farre they were from performing this the golden calfe which they made ere fortie dayes were expired is a witnesse for which sinne Moses brake the Tables of the covenant Exod. 32. Deut. 9. 9. c. yet their good affection pleaseth the Lord. Vers. 28. well said The Greeke translateth they have spoken all things rightly or well Vers. 29. Who will give An Hebrew phrase meaning O that some would give or O that there were and so the Chaldee explaineth it The like is in Iob 6. 8. Psal. 14. 7. and 55. 7. and otherwhere to feare c. The things that God approveth in men are feare humilitie distrust in themselves and a confidence in him with love unto his Law Hereunto God called them by this his covenant drawing them unto Christ. Vers. 31. all the commandement that is the Law in generall or commandements as the Greeke translateth it the singular being often put for the plurall or every commandement So in Deut. 6. 1. and 8. 1. also in 2 Pet. 2. 21. and 3. 2. Vers. 32. observe to doe or and doe as this phrase often signifieth see the notes on Gen. 2. 3. right hand or to the left This signifieth an exact care to walke in Gods Law as in the high way from which men may not turne aside as in Deut. 2. 27. Therefore all aberration from the right way is noted by the turning to the right hand or to the left Esa. 30. 21. So after in Deut. 17. 11. 20. and 28. 14. Prov. 4. 27. CHAP. VI. 1 Moses setting himselfe to explaine Gods commandements exhorteth Israel unto obedience 4 He beginneth with the first and great commandement the love of the Lord 6 and of his Law in their heart 7 and of teaching it to their children 8 and professing it by outward signes 10 He warneth them that they forsake not God by prosperitie 16 nor by adversitie 17 but to keepe his Law for their good 20 and to endevour the continuance and propagation of his religion among their posteritie ANd this is the Commandement the Statutes and the Iudgements which Iehovah your God commanded to teach you to doe in the Land whither yee passe over to possesse it That thou maiest feare Iehovah thy God to keepe all his statutes and his commandements which I command thee thou and thy sonne and thy sonnes sonne all the dayes of thy life and that thy dayes may be prolonged Heare therefore ô Israel and observe to doe that it may be well with thee and that ye may multiplie mightily as Iehovah the God of thy fathers hath spoken unto thee in the land that floweth with milke and honey Heare ô Israel Iehovah our God Iehovah is one And thou shalt love Iehovah thy God with all thy heart and with all thy soule and with all thy might And these words which I command thee this day shall be in thy heart And thou shalt whet them on thy children and shalt speake of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up And thou shalt binde them for a signe upon thy hand and they shall be for phylacteries betweene thine eyes And thou shalt write them upon the doore-posts of thine house and on thy gates And it shall be when Iehovah thy God shall have brought thee into the land which he sware unto thy fathers to Abraham to Isaak and to Iakob to give unto thee cities great good which thou buildedst not And houses full of all good things which thou filledst not and wells digged which thou diggedst not vineyards and olive-trees which thou plantedst not and thou shalt have eaten and be full Take heed to thy selfe left thou forget Iehovah which brought thee forth out of the land of Egypt out of the house of servants Thou shalt feare Iehovah thy God and serve him and shalt sweare by his name Ye shall not goe after other gods of the gods of the peoples which are round about you For Iehovah thy God is a jealous God in the midst of thee lest the anger of Iehovah thy God be kindled against thee and he destroy thee from off the face of the earth Yee shall not tempt Iehovah your God as ye tempted him in Massah Keeping ye shal◠keepe the commandements of Iehovah your God and his testimonies and his statutes which he hath commanded thee And thou shalt doe that which is right and good in the eyes of Iehovah that it may be well with thee and thou maist goe in and possesse the good land which Iehovah sware unto thy fathers To drive out all thy enemies from thy face as Iehovah hath spoken When thy sonne shall aske thee to morrow saying What are the testimonies and the statutes and the judgements which Iehovah our God hath commanded you Then thou shalt say unto thy sonne Wee were servants to Pharaoh in Egypt and Iehovah brought us forth out of Egypt with a strong hand And Iehovah shewed signes and wonders great and evill upon Egypt upon Pharaoh and upon all his house before our eyes And he brought us out from thence that he might bring us in to give unto us the land which he sware unto our fathers And Iehovah commanded us to doe all these statutes to feare Iehovah our God for good unto us all dayes
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
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
Melchisedek Gen. 14. 18. afterwards called Ierusalem whereof see the notes on Psal. 51. 20. The Greeke translateth it in Peace which is the interpretation of the name Salem as the Apostle sheweth Heb. 7. 2. The Chaldee paraphrase saith Ierusalem his tabernacle or tent pavilion which is both a meane dwelling and a moveable Lev. 13. 42 43. Heb. 11. 9 10. For both Moses Tabernacle and Solomons Temple were meane cottages in respect of Gods glory 1 King 8. 27. Vers. 4. burning arrowes or fiery darts as the Apostle calleth the tentations of that wicked one Ephes. 6. 16. The Hebrew Riâ—â—phei is properly burning coles Song 8. 6. figuratively here the glistering brasse-beaded arrowes elsewhere the fiery thunder bolts Psal. 78. 48. and burning plague Deut. 32. 24. Habak 3. 5. likened to arrowes Ps. 91. 5. Here it may leade us to minde this Psalme to celebrate the victories against Satan figured by the vanquishing of the Assyrians and other enemies 2 King 19. 35. The Chaldee explaineth it thus When the house of Israel did his will he placed his divine majesty among them there brake hee the arrowes and bowes of people that warred shield and sword and battle-ray destroyed he for ever and the warre that is the army of warriers the battle-array See Psal. 27. 3. And thus Shalem or Peace is maintained by breaking all warlike instruments as Esa. 2. 4. Vers. 5. Bright made light that is Glorious speaking to God as vers 7. wondrous excellent magnificent see Psal. 8. 2. mounts of prey the mountaines of the Lions and Leopards Song 4. 8. meaning the kingdomes of this world which make prey and spoile one of another like wilde beasts Dan. 7. 4. 5 6 7. whom the Lambe on mount Sion excelleth in power and glory Revel 14. 1. and 17. 14. Or from the mounts of prey that is when thou commest from conquering the enemies which lie in the mountaines to make prey of thy people V. 6. mighty of heart or stout stubborn-hearted a title of the wicked that are farre from justice E 〈…〉 46. 12. called here in Greek unwise in heart their sleepe their eternall sleepe Ier. 51. 39 57. the slâ—â—pe of death Psa. 13. 4. So in the next verse none of Hebr. all or any have not found that is none found So 1 Ioh. 3. 15. every man-slayer hath not that is none hath life See also Psa. 143. 2. men of power able men for strength courage and riches in which last sense the Greeke taketh it here these did not resist or could not as Psal. 77. 5. They were not able as the Chaldee saith to take their weapons in their hands Vers. 7. thy rebuke that is punishment destruction see Ps. 9. 6. chariot that is Princes and Captaines riding on chariots horses on which they were wont of old to fight Iudg. 4. 3. 1 King 22. 31. 34. These all by Gods rebuke have beene slaine as in the campe of Asshur 2 King 19. 35. and the host of Antichrist Rev. 19. 18 21. Vers. 8. when thou art angry Hebr. from then that is from the time of thine anger after thine anger is once kindled Vers. 9. the earth or the land which the Chaldee understandeth thus the land of the heathens feared the land of Israel was quiet V. 11. shall confesse thee that is shall turne to thy praise when thy people are delivered from the rage of their foes the remnant or the reâ—â—under that is thy people which remaine and perish not in the rages of the wicked thou wilt gird to wit with joyfulnesse that they shall sing praise to thee as the Greek explaineth it shall keepe a feast to thee As in Ioel 1. 13. Gird ye there is understood with sorrow or sackcloth so here seemeth to be understood joy or gladnesse wherewith persons or things are said to be girded Ps. 30. 12. and 65. 13. or thou wilt gird with strength as Ps. 18. 40. Or if we referre it to the hot rage of the wicked the residue thereof thou wilt gird that is binde or restraine from attempting further evill Vers. 12. Vow ye men in danger or deliuered from it were wont to make vowes unto God Genes 28. 20. Iona 1. 16. Psal. 66. 13 14. round about him a description of his people as the twelve tribes pitched round about the Tabernacle Numb 2. 2. and the foure and twenty Elders were round about Gods throne Revel 4. 4. So the Chaldee expoundeth it ye that dwell about his Sanctuary to the feare that is the most fearefull God called Feare or Terrour for more reverence and excellency unto whom all feare is due as Isai. 8. 12. 13. Malach. 1. 6. So Iakob called God the Feare of his father Isaak Genes 31. 53. And this was performed when after Asshurs overthrow many brought offerings to the Lord 2 Chron. 32. 21 23. Vers. 13. To him that gathereth so the Greeke to him that taketh away or wee may reade Hee gathereth or Cutteth off as in vintage a similitude from grape-gatherers which cut off the clusters of the vines applied here to the cutting off the lives of men The like is in Rev. 14. 18 19 20. also in Iudg. 20. 45. The Chaldee explaineth it To him that represseth the pride of the spirit of governours God to be feared above all Kings of the earth ... Governours or Princes Captaines that leade and goe before the people So Gods Angell destroied all the valiant men and Princes and Captaines in the Campe of the King of Asshur 2 Chro. 32. 21. PSAL. LXXVII The Psalmist sheweth what fierce combat hee had with diffidence 11 The victory which he had by consideration of Gods great and gracious workes done of old To the Master of the Musicke to Ieduthun a Psalme of Asaph MY voice was to God and I cried out my voice was to God and he gave eare unto mee In day of my distresse I sought the Lord my hand by night reached out and ceased not my soule refused to be comforted I remembred God and made a troubled noise I meditated and my spirit was overwhelmed Selah Thou heldest the watches of mine eies I was stricken amazed and could not speake I recounted the daies of antiquity the yeeres of ancient times I remembred my melody in the night with my heart I meditated and my spirit searched diligently Will the Lord cast off to eternities and not adde favourably to accept any more Is his mercy ceased to perpetuity is his word ended to generation and generation Hath God forgotten to be gracious hath he shut up in anger his tender mercy Selah And I said doth this make me sicke the change of the right hand of the most high I will record the actions of Iah surely I will remember thy miracle from antiquity And I will meditate of all thy worke and will discourse of thy practises O God thy way is in the sanctuary who is so great a God as God Thou art the God that doest a marvellous worke thou hast
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