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
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
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
CHAP. XV. 1 The Lord teacheth Israel how they should sacrifice unto him in the land of Canaan and what measure of Meat-offerings and Drinke-offerings should be for every sacrifice 13 The stranger is under the same Law 17 The Law of the first of the doughâ—â—r an Heave-offring 22 The sacrifice for sinne of ignorance done by Israelite or stranger 30 The punishment of sinne done with an high hand 32 A man that was found gathering stickes on the Sabbath is by the commandement of God stoned to death 37 The law of fringes on the borders of their garments and use that the people should make of them ANd Iehovah spake unto Moses saying Speake unto the sons of Israel and say unto them When yee be come into the land of your habitations which I give unto you And yee will make a Fire offering unto Iehovah a Burnt-offering or a sacrifice to separate a vow or a voluntary offering or in your solemne feasts to make a savour of rest unto Iehovah of the herd or of the flocke Then he that offereth his oblation unto Iehovah shall bring neere a Meat-offering of a tenth part of fine flowre mingled with the fourth part of an Hin of oile And the fourth part of an Hin of wine for a drinke-offering shalt thou make readie for the Burnt-offering or for the sacrifice for one lambe Or for a ramme thou shalt make a Meat-offering of two tenth parts of fine flowre mingled with the third part of an Hin of oile And for a drinke-offering the third part of an Hin of wine shalt thou offer for a savour of rest unto Iehovah And when thou shalt make a youngling of the herd a Burnt-offring or a sacrifice to separate a vow or Peace-offrings unto Iehovah Then shall he bring neere with the youngling of the herd a Meat-offering of three tenth parts of fine flowre mingled with halfe an Hin of oile And thou shalt offer for a Drinke-offering halfe an Hin of wine for a Fire offering of a savour of rest unto Iehovah Thus shall it be done for one bullocke or for one ramme or for a lamb of the sheepe or of the goats According to the number that ye shall make readie so shall yee make readie for every one according to their number Every home-borne of 〈◊〉 countrey shall thus doe these things to offer a Fire offering of a savour of rest unto Iehovah And if a stranger sojourne with you 〈◊〉 who soever be among you in your generations and will make a Fire offering of a savour of rest unto Iehovah as yee doe so hee shall doe Yee of the Church one stature shall bee for you and for the stranger that sojourneth a statute for ever in your generations as yee are so shall the stranger be before Iehovah One law and one manner shall be for you and for the stranger that sojourneth with you And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye come into the land whither I bring you Then it shall be when yee eat of the bread of the land yee shall heave an heave offering unto Iehovah Of the first of your dough a cake shall ye heave for an heave-offering as the heave offering of the threshing-floore so shall ye heave it Of the first of your dough yee shall give unto Iehovah an heave offering in your generations And when ye shall have sinned ignorantly and have not done all these commandements w ch Iehovah hath spokeÌ„ unto Moses Even all that Iehovah hath commanded you by the hand of Moses from the day that Iehovah commanded Moses and henceforward throughout your generations Then it shall be if ought be done by ignorance from the eies of the congregation that all the congregation shall make readie one bullocke a youngling of the herd for a Burnt-offering for a savour of rest unto Iehovah and his Meat-offering and his Drinke-offering according to the manner and one goat-bucke of the goats for a Sin offering And the Priest shall make atonement for all the congregation of the sonnes of Israel and it shall be mercifully forgiven them for it is an ignorance and they have brought their oblation a Fire offring unto Iehovah and their Sin offring before Iehovah for their ignorance And it shall be mercifully forgiven al the congregatioÌ„ of the sons of Israel the stranger that sojourneth among them because all the people was in ignorance And if one soule sinne through ignorance then it shall bring neere a shee-goat of her first yeare for a Sin offering And the Priest shall make atonement for the soule that sinneth ignorantly when it hath sinned by ignorance before Iehovah to make atonement for him and it shall be mercifully forgiven him For the home-borne amongst the sonnes of Israel and for the stranger that sojourneth among them one law shall be to you for him that 〈◊〉 through ignorance But the soule that shall doe with an high hand whether he be home-borne or a stranger the same reproacheth Iehovah and that soule shall be cut off from among his people Because he hath despised the word of Iehovah and hath broken his commandement that soule shall utterly be cut off his iniquitie shall be upon him And the sonnes of Israel were in the Wildernesse and they found a man gathering sticks on the Sabbath day And they that found him gathering sticks brought him neere unto Moses and unto Aaron and unto all the congregation And they put him in ward because it was not declared what should be done to him And Iehovah said unto Moses The man shall be made to die the death all the congregation shall stone him with stones without the campe And all the congregation brought him forth without the campe and stoned him with stones and he dyed as Iehovah commanded Moses And Iehovah said unto Moses saying Speake unto the sonnes of Israel and say unto them that they make unto them a Fringe on the skirts of their clothes throughout their generations and that they put upon the Fringe of the skirt arâ—bband of blue And it shall be unto you for a Fringe that yee may see it and remember all the commandements of Iehovah and doe them and that yee seeke not after your owne heart and after your owne eyes after which you goe a whoring That ye may remember and doe all my commandements and be holy unto your God I am Iehovah your God which brought you forth out of the land of Egypt to be unto you a God I am Iehovah your God Annotations SPake unto Moses After the judgement upon the disobedient Israelites who should perish in the wildernesse God now repeateth and enlargeth the Law of sacrificing which their children should observe in the land of Canaan whereby their reconciliation unto him and his grace towards them in Christ was figured thus after the curse of the Law for sinne is annexed the grace of the Gospell through faith In like manner after the
and grow out of him by the blessing of God who maketh the crie tree to bud or flourish Ezek. 17. 24. as also it is prophesied of the church He shall cause them that come of Iakob to take root Israel shall blessome and bud and fill the face of the world with fruit Esat 27. 6. And the originall word for buds is also useâ— for younglings or youth as in Iob 30. 12. The bles soming or flourishing of this rod figured also the comfortable and glorious effect of the 〈◊〉 〈…〉 tion of the Priests office as Christ is 〈◊〉 to 〈◊〉 forth â—t the window flourishing thereâ— the 〈◊〉 Serg 2. 9. that we all with open face may 〈◊〉 as in a glasse the glorie of the Lord 2 Cor. 3. 18 and this to the shame of his enemies Psal. 1 32. 18. The Almonds figured the fruits of his administration which hastily should shew forth themselves to the comfort of the Saints and punâ—shment of alâ— that should resist him as unto Ieremie one of Aarons sonnes God shewed in a vision the râ—â— of an Almond tree which hath the name of 〈…〉 ning and opened the same unto him thus Then hast well seene for I will hasten my word to performe it Ier. 1. 11 12. Therefore as soone as Vzziâ—h the King rose up to usurpe the Priests office the leprousie even rose up in his forehead 2 Chron. 26. 18. 19. Vers. 10. Bring againe or Returne Aarons red before the Testimonie in Greeke the Testimonies meaning the Tables of the covenant in the Arke as is noted on vers 4. before which it was laid up and not in it for nothing was in the Arke save the two tables of stone 1 King 8. 9. The Hebrewes record how in Solomons Temple there was a stone in the most holy place in the west part therof on which they set the Arke and before it was the golden pot of Manna and the rod of Aaron Maim tom 3. in Beth habchirah chap. 4. sect 1. to be kept Hebr. for a keeping or reservation As the Manna was kept in the golden pot within the most holy place of the sanctuarie for a reservation and monument to the Israclites that the generations after might see the bread which God had given their fathers to eat in the wildernesse Exod. 16. 32. 34. so this rod was kept in the same place for a reservation and for a signe that all generations might know the confirmation of their Priest 〈◊〉 in Aarons line Both did lead them unto Christ the Manna figuring the flesh of Christ the 〈◊〉 bread from heaven wherewith the faithfull should be nourished unto life eternall Iohâ— 6. 31 32 33. 51. and the rod the Priesthood of Christ whereby they should be reconciled unto God Heb 9. 11 12. Therefore the Apostle mentioneth this budding rod with the pot of Manna among the most memorable things that were kept in the Holy oâ— holies Heb. 9. 3 4. the sonnes of rebellion which the Greeke translateth the disobedient sons meaning the Israelites called sonnes or children of rebellion because they were so much addicted thereunto as if rebellion it selfe had beene their mother so that Moses testified Yee have beene rebellions against the LORD from the day that I knâ—w you Deut. 9. 24. This phrase is common in the Scriptures as a sonne of injurious evilâ— or 〈◊〉 wickednesse Psal. 8. 23. for an injurious or wicked person and sonnes of affliction Prov. 31. 5. for afflicted persons so sonnes of Belial Deut. 13. 〈◊〉 1 Sam. 2. 12. sonnes of disobedience Ephes. 2. 2. and 5. 6. sonnes of the light and of the day 1 Thes. 5. 〈◊〉 children of wisdome Mat. 11. 19. children of obedience 1 Pet. 1. 14. and sundry the like 〈◊〉 shalt quite take away or shalt consume shalt wh 〈…〉 end their murmurings the Greeke translateth it and let their murmuring cease from me and they shall not die Vers. 12. we give up the ghost or have given up the ghost that is died or as the Greeke translateth are consumed This may be taken as an unjust complaint of theirs for the punishments that they had felt and should still feele for their sinnes Or rather as a serious complaint of their owne miserie being under sin and so by the Law under punishment and wrath like that which the Apostle saith I was alive without the Law once but when the commandement came sinne revived and I died and the commandement which was ordained unto life I found to be unto death Rom. 7. 9 10. The Chaldee paraphraseth upon their words thus Behold the sword hath killed some of us and behold the earth hath swallowed some of us and behold some of us are dead with the pestilence And Targum Ionathan thus Behold some of us are consumed with flaming fire and some of us are swallowed up into the earth and perished behold we thinke that as they so we all shall perish Vers. 13. that commeth neere in Greeke that toucheth the Tabernacle Shall we be consumed in giving up the ghost that is shall wee die every one This seemeth to be a deprecation whereby acknowledging their sinnes to be worthy of death they pray for mercy for so questions are often used in earnest deprecations as Wilt thou be angry with us for ever c. Psal. 85. 6. Wilt thou utterly reject us Lam. 5. 22. Wilt thou hold thy peace and afflict us very fore Esay 64. 12. and many the like CHAP. XVIII 1 The different charges of the Priests and of the Levites adjoyned unto them 9 The Priests portion of the peoples offrings and hallowed things and the use of them 21 The Levites portion is the tithes of the Israelites but no inheritance in the land 26. The Levites must give unto the Priests the tenth of their tithes as the Lords heave-offring and the rest themselves should enjoy for a reward of their service ANd Iehovah said unto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priest-hood And thy brethren also the tribe of Levi the tribe of thy father bring thou neere with thee that they may be joyned unto thee and minister unto thee but thou and thy sonnes with thee shall minister before the Tent of the Testimony And they shall keepe thy charge and the charge of all the Tent but they shall not come nigh unto the vessels of holinesse and unto the Altar that they die not both they and you And they shall be joyned unto thee and shall keep the charge of the Tent of the Congregation for all the service of the Tent and a stranger shall not come nigh unto you And ye shall keep the charge of the Holy place and the charge of the Altar that there be no servent wrath any more upon the sonnes of Israel And I behold I have taken your brethren the Levites from among the sonnes of Israel to you they are
as it is said in Numb 18. 30. When ye have heaved the fat thereof c. as the tithes which the Levites separate is to be of the fat thereof so the tithe which the Israelites separate from the floore or wine-presse is to be of the fat They pay not the tithe but by measure or by weight or by number He that separateth this tithe blesseth God first as they use to blesse for other commandements so he blesseth for the second tithe and for the poore mens tithe and for the tithe of the tithe hee blesseth for every one severally Maim tom 3. Treat of Tithes chap. 1. sect 1. 13 14 16. Vers. 22. not come nigh any more to serve in the Tabernacle as they did in the rebellion of Korah Num. 16. to beare sinne that is lest they suffer the punishment for their sinne So in vers 23. beare their iniquity as in v. 1. to die or and die see the notes on Gen. 2. 3. this sheweth the punishment to be death the Greeke translateth it deadly or death-bringing sinne Vers. 23. beare their iniquity that is beare the punishment of their owne iniquity if they transgresse and of the peoples if they suffer them to transgresse Thus Sol. Iarchi expoundeth it They the Levites shall beare the iniquity of the Israelites for it is their duty to warne strangers from comming neere unto them Vers. 24. Heave up in Greeke and Chaldee separate unto the Lord so in vers 26. This sheweth the tithes to be an oblation to the Lord and a signe of the Israelites homage subjection and thankfulnesse unto him for his blessings And upon this ground the Apostle proveth Melchisedek to be a greater Priest than Abraham or Aaron because Abraham and all the Levites Priests in his Ioynes payed tithes to Melchisedek Gen. 14. Heb. 7. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoiles Heb. 7. 4. Vers. 26. the tithe of the tithe or a tenth part of the tenth Vers. 27. as the fulnesse or as the plenty that is the plentifull increase or the full that is ripe liquour the Greeke translateth it as the separated thing Sol. Iarchi saith Fulnesse meaneth the ripe fruit which is full See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit From hence the Hebrewes gather that seeing the Levites first tithes out of which they payed the Priests tithes were as the corne of the floore and liquour of the presse therefore they were as common things The first tithe is lawfull to be 〈◊〉 by Israelites and lawfull to be eaten in uncleannesse for there is in it no holinesse at all and wheresoever holinesse or redemption of the tithe is spoken of as in Levit 27. it is not meant but of the second 〈…〉 they count the first tithes as common things because it is said And your heave-offring shall be reckoned unto you as the corn of the floore c. as the floore and wine-presse are common for every thing so the first tithe out of which the heave-offring is taken is common for every thing Maimony 〈◊〉 of Tithe chap. 1. s. 2. This is to be understood after the Levites had separated the tenth of the tithe then the rest should be common like the corne of the floore as is explained in vers 30. Vers. 28. Thus you also or So you also you Levites as well as the other Israelites though you have no inheritance in the land yet shall you honour the Lord with an heave-offring out of your first tithe and it shall be reckoned or imputed unto you as if you had lands and possessions and offred tithes out of them to Aaron and so to his posteritie the Priests as was observed in the ages following as it is written And the Priest the sonne of Aaron shall be with the Levites when the Levites take tithes and the Levites shall bring up the tithe of the tithe unto the house of our God to the chambers into the treasure-house Nehem. 10. 38. Thus also are we to understand the Apostle when he saith that the Priests the sonnes of Levi who receive the office of Priest-hood have a commandement to take tithes of the people according to the Law c. Heb. 7. 5. that the Levites tooke them of the people immediately and the Priest mediately in taking the tithe of the tithe from the Levites as this place sheweth compared with Nehem. 10. 37 38. Vers. 29. Out of all your gifts This is more generall and seemeth to imply besides the tenth of their tithe the tenth also of other things as of their owne ground the suburbs and fields which were given to the Levites Num. 35. 4. So Chazkunt here saith Out of all your gifts yee shall heave up to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities they were bound to give unto the Priests c. And it is proportionable that as God was to be honoured with the tithes of other mens lands so of the Levites that they also hereby might signifie their homage and thankfulnesse to God Yea the Hebrews bring the Priests themselves also under this dutie saying Levites and Priests doe separate the first tithe for to separate out of it the heave-offring of the tithe And so the Priests doe separate the other heave-offrings the tithe for themselves that the Priests may receive of all Lest they should eat their fruits untithed the Scripture saith Thus you also shall heave up Numb 18. 28. which we have heard expounded thus YOV these are the Levites ALSO YOV this implieth the Priests Maim Treat of Tithe ch 1. sect 3. the fat that is as the Chaldee expoundeth the best or fairest in Greeke the first-fruits see before on vers 12. 21. So Chazkuni here saith Of all the best and of all the fairest thereof yee shall separate out of it the hallowed part thereof that it may be an heave-offering Vers. 30. the revenue in Greeke the fruit of the threshing-floore This word revenue as the Hebrewes distinguish it is corne after it is cared and after it is threshed and fanned it is called dagan corne Maimony tom 1. in Beracoth ch 3. sect 1. Vers. 31. in every place Sol. Iarchi explaineth it though it be in the place of buriall and that was an uncleane place The first tithes therfore which were paid to the Leviâ—es might be eaten by them as common things in every place but the second tithe which the owners separated after the first and did eat themselves might not be eaten every where but before the Lord only that is within the citie of Ierusalem after the Temple was built therein See Deut. 14. 22 23. c. your house that is your houshold as the Chaldee translateth it the men of your house a reward or wages and so your due for your service so the Apostle speaking of the honour due to the Ministers
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
fathers leave in a company that are all vaine and vile persons That a sonne onely not a daughter is to be put to death by this Law and hee not a little one or a childe who is not within the rule or compasse of the commandements not a man that is growne up and is in his owne power So that hee must be at least above twelve yeeres of age And if he be married three moneths and his wife be knowne to be with childe they free him also from this Law because it is said a sonne and not a father Moreover that the father and mother must bring this rebellious sonne first to the court of three Iudges and there complaine of his disobedience bringing with them two witnesses of his stealth and gluttony whereupon he is there beaten as others are for the like crime and this is that chastening in v. 18. If he fall againe to stealth and riot his father and mother bring him againe before the Magistrates with the witnesses and he is condemned to death But if before sentence is passed on him his father and mother doe relent in pitie towards him hee is let goe If he flee away before sentence is gone out against him and be afterward taken when hee is in mans state which they also judge by the haire on his face hee is not put to death but if hee scape away after sentence of condemnation he is stoned to death whensoever hee is taken If his father be willing to bring him to the Magistrate and the mother not or the mother willing and the father not he is not to be judged as a rebellious sonne If either parent have lost their hand or be lame or dumbe or blinde or deafe the sonne passeth not under this condemnation for it is said they must lay hold on him and bring him and must say this our sonne c. hee obeieth not our voice c. These and the like cautions are noted by Maimony in treat of Rebels chap. 7. and in the Bab. Thalmud in Sanhedrin ch 8. but they have not all of them found ground from the Scripture Howbeit if any sonne be by any of these exceptions saved that he die not as a rebellious sonne yet is he under all other punishments which the Magistrates inflict on other riotours and like malefactors the gate of his place that is the gate of the place where he dwelt at which gate the Magistrates used to sit Deut. 22. 15. and 25. 7. So the Chaldee here translateth the gate of the judgement-hall of his place Vers. 20. a glutton or riotour devourer in Hebrew Zolel which hath the signification of vilenesse Ier. 15. 19. The Chaldee addeth a glutton or riotous eater of flesh and a riotous drinker of wine which words seeme also to be understood in the Hebrew and are so expressed in Prov. 23. 20. Be not amongst riotous drinkers of wine amongst riotous eaters of flesh for the riotous drinker and the riotous eater or glutton shall come to poverty Where in the latter sentence the words flesh and wine are omitted as here they are in Moses And to these two flesh and wine the Hebrewes do restraine this law as before is noted but oft times such things are named for an instance and doe imply all other of like sort Vers. 21. and he shall die or that he die The sinnes of riot and drunkennesse were not by Moses Law punishable by death this therefore was in respect of his disobedience to his parents which greatly aggravated his sinne and for which hee was to die when other drunkards scaped with lighter punishment Hereupon Solomon uttered his parable He that keepeth the Law is a wise son but he that is a companion of gluttons shameth his father Prov. 28. 7. all Israel shall heare The like is spoken of the death of some other notorious malefactors as Deut. 13. 11. and 17. 13. and 19. 30. So in this case the Hebrewes say The rebellious sonne must be proclaimed and they publish by writings unto all Israel In such a Court wee stoned such an one because hee was a stubborne and rebellious sonne Maimony treat of Rebels chap. 7. sect 13. Vers. 22. worthy of death Hebr. of the judgement of death which the Chaldee well expoundeth desert of judgement to be killed and thou hang him The Hebrewes understand not this of putting him to death by hanging but of hanging a man up after hee was stoned to death which was done for more detestation of some hainous malefactors Their words are We are commanded to hang the blasphemer and the Idolater and a man is hanged but not a woman After they are stoned to death they fasten a peace of timber in the earth and out of it there commeth a peece of wood then they tie both his hands one to another and hang him neere unto the setting of the Sun and let him downe out of hand and if he abide all night it is a transgression Deut. 21. 23. And we are commanded to burie all that are killed by the Iudges the same day that they are killed They may not be hanged on a tree that groweth on the ground but on that which hath beene plucked up that there may not need any cutting of it downe for the tree that he is hanged on is to be buried with him that there be no evill memoriall of him for men to say this is the tree wheron such a man was hanged And so the stone wherewith the stoned is killed and the sword wherewith a man is put to death and the napkin wherwith he is strangled they all are buried Maimony in Sanhedrin ch 15. sect 6. c. In the Scripture we have examples of Rechab and Baanah who for murdering Ishbosheth were by Davids commandement slaine their hands and feet cut off and they hanged up 2 Sam. 4. 12. where their hanging seemeth to be after their death and so in others as Ios. 10. 26. which might also be the case of the King of Ai Ies. 8. 29. of those Idolaters in Num. 25. 4. And the Scripture sheweth a double punishment for some hainous sinnes as in Achans family who were burned with fire after they were stoned Ios. 7. 25. Among the Romans afterward they hanged or fastned them to the tree alive and such was the death of our Lord Christ who bare our 〈…〉 es in his owne bodie on the tree 1 Pet. 2. 24. Luke 23. 33 39. Vers. 23. burying in Greeke with buriall thou shall burie him that is in any wise burie him This was also sulfilled in our Saviours body which was buried the same day that he was hanged on tree Ioh. 19. 31 38 42. he that is hanged to wit on tree as Gal. 3. 13. This speech as many other of like sort is generall therefore the Greeke translateth every one that is hanged on tree and that interpretation the Apostle alleageth in Gal. 3. 13. the curse that is cursed as the A postle expoundeth it
sittest for ever in heaven thy memoriall or remembrance of thee so Psa. 135. 13. from Exod. 3. 15. Vers. 14. the appointed time promised for restauration of the Church as Dan. 9. 2. 24 25. c. Ier. 29. 10. Vers. 15. delight or doe favour the stones though ruinous as Nehem. 2. 13 c. and 4. 2. Zach. 1. 12. Vers. 18. the lowly so the Greeke here turneth it which elsewhere we call heath that groweth in the wildernesse Ier. 17. 6. and 48. 6. by the name in Hebrew it seemeth to be some naked shrub and so a fit resemblance of Gods afflicted people made low naked and desolate by their enemies Or we may turne it the broken downe or ruined from Ier. 51. 58. Vers. 19. This shall be or Let this be written to wit for remembrance to ages after as Exâ— 17. 14. Deut. 31. 19. 21. This sheweth these to be prophesses for our times created that is restored and made a new as Ps. 104. 30. Esa. 65. 18. created in Christ Iesus unto good workes Eph. 2. 10. So a people borne Psal. 22. 32. Vers. 20. the height of his holinesse that is his holy high place or his high sanctuary meaning heaven This is taken from Deut. 26. 15. Vers. 21. groaning or mournfull cry so Psal. 79. 11. sonnes of death appointed to die as Psal. 79. 11. Vers. 24. in the way in the course of my life see Psal. 2. 12. He respecteth the affliction of Israel in the way that God led them thorow the wildernesse Deut. 8. 2 3. Vers. 25. take me not away or make me not ascend see Iohn 12. 32. The Chaldee addeth take mee not away out of this world bring mee unto the world that is to come Vers. 26. Afore-time that is At the beginning as Heb. 1. 10. where these things spoken to God are applied to Christ to prove his god head Vers. 27. shalt stand that is endure or continue as the Greeke expresseth it Heb. 1. 11. change them by folding them up as the Greeke explaineth Heb. 1. 12. for the heavens when they are changed shall be folden like a booke Esa. 34. 4. V. 28. art the same or art he that is unchangeable Mal. 3. 6. Iam. 1. 17. Vers. 29. shall dwell to wit in Sion vers 14. 22. as is also expressed Psal. 69. 36 37. before thee that is so long as thou dost dure meaning for ever as the Greeke well explaineth it So before the Moone and Sunne Psal. 72. 5. 17. is so long as the Moone and Sunne endure PSAL. CIII David stirreth up his soule to blesse God for his mercies 6 He remembreth Gods former actions to his people 8 His pitie 9 Patience 10 Clemency 15 Mans frailty 17 Gods constancy in his graces for which all are to blesse him A Psalme of David MY soule blesse thou Iehovah and all my inward parts the Name of his Holinesse My soule blesse thou Iehovah forget not all his rewards That mercifully pardoneth all thine iniquities that healeth all thy sicknesses That redeemeth thy life from the pit of corruption that crowneth thee with mercy and tender pitties That satiateth thy mouth with good things thy youth is renewed as an Eagles Iehovah doth justices and iudgements to all oppressed He made knowne his waies to Moses his actions to the sonnes of Israel Iehovan is pittifull and gracious long suffering and much of mercy Hee will not contend to continuall aye neither keepe his anger for ever He hath not done to us according to our sinnes nor rewarded us according to our iniquities But as is the height of the heavens above the earth so strong is his mercy over them that feare him As farre remote as the East is from the West so farre hath he removed our trespasses from us As a father hath pitty on his sonnes Iehovah hath pitty on them that feare him For he knoweth our forming remembring that we are dust Sorry man his daies are as grasse as a flower of the field so flourisheth he For a wind passeth over it and it is not and the place thereof shall not know it any more But the mercy of Iehovah endureth from eternity and unto eternity upon them that feare him and his justice to the childrens children To them that keepe his covenant and that remember his precepts for to doe them Iehovah hath firmely prepared his throne in the Heavens and his Kingdome ruleth over all Blesse Iehovah ye his Angels mighty of strength doing his Word hearkning to the voice of his Word Blesse Iehovah all ye his hosts his ministers doing his pleasure Blesse Iehovah all ye his workes in all places of his domination my soule blesse thou Iehovah Annotations ALl his rewards that is any of his benefits All is often used for any Psal. 147. 20. 1 King 10. 20. and rewards for benefits see Psal. 13. 6. Vers. 3. sicknesses all diseases griefes and punishments in soule or body and spiritually sinnes are meant by the word sicknesses Exod. 15. 26. Deut. 28. 59 61. Esa. 33. 24. See also Psal. 41. 5. and 147. 3. Vers. 4. pit of corruption death and the grave the Chaldee saith from Gehenna or Hell whither men hasten by their sinnes till God by chastisement bringeth them to repentance and then spareth them See this at large handled Iob 33. 19 23 24 27 28 30. Vers. 5. good things Hebr. the good thing see the Notes on Psal. 65. 5. is renewed or thou renewest thy selfe as an Eagle as thy youth thy flesh being fresher than in childhood thou returning to the dayes of thy youth as is said Iob 33. 25. This change is by the renewing of the minde Rom. 12. 2. wrought by the holy Ghost Tit. 3. 5. The Chaldee applieth it to renuing in the world to come as an eagles which casteth her feathers yeerely and new grow up whereby she seemeth fresh and young flyeth high and liveth long Compare Esa. 40. 31. Vers. 6. justices that is all manner justice and that which is chiefest Things are often spoken of plurally for their excellency So wisdomes Pro. 9. 1. Vers. 7. his waies wherein men ought to walk as Exod. 18. 20. Psal. 25. 4 5. or wherein him-selfe walketh his administration his workes as Psal. 77. 20. Iob 40. 14. This latter seemeth most meant here by comparing it with Exod. 33. 13. and 34. 6 7. Vers. 8. long suffering or slow to anger see Psal. 86. 15. Vers. 9. contend or chide compare Esa. â—7 16. keepe understand his anger as both Greeke and Chaldee do explaine it sometime the Hebrew it selfe manifesteth the defect as he set 1 Chron. 18. 6. that is he set garrisons 2 Sam. 8. 6. This phrase is taken from the Law Lev. 19. 18. So Ier. 3. 5. Nahum 1. 2. See also Psal. 109. 21. Vers. 13. Iehovah hath pitty the Chaldee expounds it the Word of the Lord hath pitty So in verse 19. for Iehovah is the Word of the Lord. Vers. 14. our forming that is our formed nature and
ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
14 c. of sabbathisme that is of rest see Exod. 16. 23. and 31. 15. any worke to wit of his owne workes wayes or words Ex. 20. 9. Esay 58. 13. to except the workes commanded of God as circumcision offring of sacrifice and the like Ioh. 7 22. 23. Matth. 12. 5. and works of necessity and of mercy towards man or beast Matth 12. 7. 11. 12. See the annotations on Exodus 20. 8. c. Vers. 3. kindle no fire either for to doe worke with or to dresse meat for that was unlawfull on the Sabbath though lawfull on other feast dayes Exod. 12. 16. or for to punish malefactors as the Hebrew Doctors say Punishments may not be inflicted on the Sabbath though it bee commanded to punish malefactors yet may it not bee done on the Sabbath As when one is condemned by the Iudges to stripes or unto death he may not bee beaten or put to death on the Sabbath for it is written Yee shall kindle no fire c. this is a warning to the Iudges that they burne not on the Sabbath him that is condemned to bee burnt and the like is for other punishments Maimony treat of the Sabbath Chap. 24. Sect. 7. The like order they take against Iudging of causes of the Sabbath Ibidem Chap. 23. Sect. 14. Vers. 5. an offring or an heave offring in Greek and Chaldee a separation a gift separated unto God from their other goods See the notes on Exod. 25. 2 Vers. 6. blew in Greeke hyacinth see Ex. 25. 4. Vers. 7. Shittim in Greeke incorruptible wood see Exod. 25. 5. Vers. 8. oile of the olive see Exod. 27. 20. anointing or oile of unction whereof see Eoxd 30. 23. c. incense of sweet spices in Greeke composition of incense see Exod. 30. 54. c. Vers. 9. filling to be set in golden ouches Hebr. stones of fillings see Exod. 25. 7. and 28. 17. 20. Vers. 11. Tabernacle or Habitacle whereof see Exod. 26. barres or barre meaning all and euerie one See the notes on Exod. 32. 19. So in Exodus 39. 33. Vers. 12. Arke or Coffer wherein the Tables of the Law were put see Exod. 25. 10. In Greeke the Arke of the testimony of the covering the veil that hid the most holy place whereof see Exod. 26. 31. c. So after in Exod. 39. 34. The Greeke translateth it onely the veil Vers. 13. Table described in Exod. 25. 23. c. Shew bread in Greeke bread of proposition See Exod. 25. 30. Vers. 14. for the Light or Candlesticke of light that is the shining Candlestick whose lamps gave light alwayes So starres of light Psal. 148. 3. that is shining starres Vers. 15. Altar the golden altar whereof see Exod. 30. 1. c. hanging-veil see Exod. 26. 36. Vers. 16. Altar the brazen altar whereof see Exod. 27. 1. c. the foot or the Base see Exodus 30. 18. Vers. 17. tapestry-hangings see Ex. 27. 9. c. 〈◊〉 〈◊〉 Vers. 19. of ministery or of service see Exodus 31. 10. for Aaron described in Exod. 28. This was the summe of Moses Sermon to the people at this assembly wherein he taught them both what gifts to bring and what holy things were to be made for the service of God as hee had beene before commanded Exod. 25. c. Vers. 21. stirred or lifted him up to doe it chearfully and so made him willing as the Chalde◠translateth it Vers. 22. bracelets or chaines or hookes the Greeke translateth seals Compare this with their fact before in Exod. 32. where they gave their Iewels to make an Idoll offred Hebrew waved because they were heaved up and waved when they were given to the Lord and is therefore called a wave offring Exod. 38. 24. Vers. 24. was found If there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. Vers. 25. did spin of the vertuous woman it is said She lareth her hands to the spindle and her hands hold the distaffe Prov. 31. 19. So for the building of Gods spirituall Tabernacle there were women that laboured in the Gospell Phil. 4. 3. that laboured much in the Lord Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove 2 King 2◠7 Vers. 29. willing offring or voluntary gift So ought all things that we give unto God or for his sake be freely given as every man purposeth in his heart not of griefe or of necessity for God leveth a chearfull giver 2 Cor. 9. 7. Compare herewith the offrings of David and the Princes and people of Israel towards the building of Gods Temple which caused great joy in men and thankes unto God 1 Chron. 29. 3. 6. 9. 10. c. Vers. 30. Bezaleel of whom see Exod. 31. 2. c. He was for Moses Tabernacle as Hiram for Solomons Temple 1 King 7. 13. 14. as Paul and the other Apostles for the Temple of Christs Church 1. Cor. 3. 10. But the Tabernacle of Christs naturall body was greater and more perfect not made with hands that is not of this building Heb. 9. 11. and 10. 20. the Workmaster thereof was the holy Ghost himselfe Luke 1. 34. 35. Vers. 31. Spirit of God in Greeke a divine Spirit of wisedome See Exod. 31. 3. Vers. 34. Aholiab in Greeke Eliab See Exodus 31. 6. Vers. 35. cunning-workman who wrought both sides alike whereas the embroiderer wrought curiously but the one side see the notes on Exod. 26. 1. of the weaver which the Chaldee expoundeth weaving understanding by the weaver the weavers worke as elsewhere the Scripture useth Spirits for the gifts of the Spirit 1 Cor. 14. 12. 32. that devise in Chaldee that teach cunning or artificiall workes By these were figured the varieties of graces which were abundantly to be seene in the first building of Christ Church after that men had received the Spirit of God by the preaching of the Gospell from the mouthes of the master workmen the Apostles 1 Cor. 1. 5. 7. and 12. 4. 8. 9. 10. 11. Gal. 3. 2. 5. Acts 19. 4. 6. CHAP. XXXVI 1 The offrings are delivered to the workemen 5 The people bringing more then enough for the worke are restrained 8 The making of the embroidered curtaines with Cherubims 14 The curtaines of goats hayre 19 The coverings of Rams skinnes and Tachash skinnes 20 The boards with their sockets 31 The barres 35 The Veile 37 The hanging for the doore THen did Bezaleel and Aholiah and every wise hearted man they to whom Iehovah gave wisedome and understanding to know to doe all the work for the service of the Sanctuary according to all that Iehovah had commanded And Moses called Bezaleel and Aholiab and every wise hearted man in whose heart Iehovah had given wisedome even every-one whose heart stirred him up to come-neere unto the worke to doe it And they tooke from before Moses all the offring which the sonnes of Israel had brought for
obedience to the word with a right foot Rom. 2. 18. and 3. 20. 21. 22. and 10. 4-8 Gal. 2. 12. 14. The chewing of the eud signified the meditating in the law of God which the godly man doth day night Psal. 1. 2. for that is the food of the soule Amos 8. 11. which all ought to remember Mal. 4. 4. 1 Cor. 11. 2. and having heard it to search the scriptures daily whether the things be so Acts 17. 11. and having tried it to keepe that which is good 1 Thes. 5. 21. and remember the commandements of God for to doe them Psal. 103. 18. And as that which was borne of an uncleane beast was uncleane and on the contrary so the children of unbeleevers are uncleane and the children of beleevers holy 1 Cor. 7. 14. Ezra 9. 1. 2. Vers. 4. not eat to weet ordinarily but in case of necessity they might be eaten Soldiers that come into the heathens countrie and subdue them it is lawfull for them to eat carkasses or torne beasts or swines flesh or the like if they be hungry and finde not what to eat save these forbidden meats and so they may drinke wine offred to idols saith Maimony in tom 4. treat of Kings chap. 8. Sect. 1. or of them Heb. and of them camel named of the Hebrew Gamal from which the Greekes also derived the name Kamelos the Arabians Gemal the Chaldaeans Gamla It is a beast that hath a long necke and a bunch on the backe upon which men lay burdens Esay 30. 6. by reason of this shape it is not easie for a camel to enter in a straight place whereupon is that proverbe of a camel to goe thorough the eye of a needle Math. 19. 24. Camels are of common use in other countries both for service of warre and of peace for men to ride upon to use in charrets or to lade with burdens Gen. 24. 10. Iudg. 6. 5. 1 Sam. 30. 17. Esay 21. 7. and 30. 6. But for to eat of the camel was uncleane because it parted not the hoofe Deut. 14. 7. Vers. 5. conie in Hebrew Shaphan which hath the name of hiding in holes as it is said The conies are but a feeble folke yet make they their houses in the Rockes Prov. 30. 26. and The Rockes are a shelter for the coneyes Psal. 104. 18. In Chaldee it is called Taphsa of skipping Vers. 6. hare in Hebrew arnebeth mentioned onely here and in Deut. 14. 7. Vers. 7. swine in Hebrew chazir so named of returning for this beast returneth after it is washed to wallowing in the mire 2 Pet. 2. 22. It is also given to wastand spoile Psal. 80. 14. To feed on it or offer it for sacrifice is counted most abhominable Esa. 65. 4. and 66. 3. 17. Vers. 8. not eat to weet any whit of it at any time The Hebrew canons say All meats forbidden by the law the quantity of them is as much as a common olive whether the punishment be beating or cutting off or death by the hand of God This measure or quantity we have learned by tradition And it is forbidden by the law to eat any whit at all of the thing that is forbidden notwithstanding a man is not beaten save for the quantity of an olive yet if be eat any lesse he is chastised with stripes Maimony treat of forbidden meat chap. 14. Sect. 1. 2. carkasse The originall word is used for that which dyeth of it self Lev. 22. 8. The Greeke here translateth carkasses or caions A carkasse is one of the principall uncleane things as an olive of the flesh thereof maketh men and vessels unclean by touching and an ear then vessell by the ayre and maketh men uncleane by bearing Maimony in Aboth hatumoth chap. 1. Sect. 1. See after in the notes on vers 40. As eating so touching signifieth communion and fellowship and is forbidden to teach us to refraine from all fellowship in evill Esa. 52. 11. 2 Cor. 6. 17. for dead carkasses figured such as are dead in sinnes Eph. 2. 1. Vers. 9. fin and scale or as the Chaldee and Greeke translate finnes and scales one being put 〈◊〉 many The Iewes canons open it thus For fiftes there are two signes the fin and the scale the fin is that which groweth out of it the scale is that which cleareth unto all the body and whatsoever hath scales hath sinnes also c. If it hath not scales to cover it all over it is lawfull neverthelesse though it hath but one fin and one scale yet it is lawfull Maimony treat or forbidden meates chap. 1. Sect. 24. The fin of the fish serveth as wings to guide her way the scale is to coveâ— protect and adorne the body These two figures in men faith in Gods word whereby all religioa is guided and directed and good workes the fruits of faith by which it is manifested and adorned Vers. 10. every moving or any creeping thing of the waters which the waters bring forth see Gen. 1. 20. and the notes thereon The Greeke translateth of all things which the waters bring forth The Hebrew doctors say what is this moving thing of the waters They be the lesser creatures as worâ—es and horsleeches which are in the water and the greater creatures which are the wilde beasts of the sea And generally whatsoever hath not the forme of fishes c. 〈◊〉 sea dogges frogs and the like Maimony treat of forbidden meats chap. 2. Sect. 12. soule that is living creature see the notes on Gen. 1. 20. a abhomination that is uncleane as Deut. 14. 10. But from this word Chazkuni teacheth that it was not lawfull to make merchandize of them Vers. 11. their flesh so Paul mentioneth the 〈◊〉 of fishes 1 Cor. 15. 39. Vers. 13. have in abomination or abhorre of the foule There are no fignes of cleane fowles explained in the law but it reckoneth the sorts of uncleane fowles onely and other sorts of fowles are lawfull saith Maimony in treat of Forbidden meats ch 1 s. 14. eagle in Hebrew Nesher it is the chiefe of fowls flyeth most high and swiftly sucketh blood and feedeth on carkasses Deut. 28. 49. Iob 39. 27. 30. used to signifie violent persecutors Lam. 4. 19. Ier. 4. 13. and 48. 40. Hos. 8. 1. Heb. 1. 8. ossifrage the Greeke translateth it Gryphen in Hebrew Peres so named of Breaking for with strength of beake and talons she breaketh her prey The Ossi frage by interpretation bonebreaker is bigger theÌ„ the eagle and much of the same kind It is mentioned only here and in Deut. 14. 12. The Chaldee of Onkelos nameth it Ar and Ionathan Uzza osprey in Hebrew Oznijah in Chaldee Azja called so of strength in her sight and flying in Greeke haliaetos that is a sea eagle or Osprey which is a bird with a great necke and broad taile strong sighted and can looke on the Sunne and from on high espieth fishes in the sea and lakes falleth violently upon the waters taketh them Vers.
my fellowes are against me 〈◊〉 what can I do seeing they are moe then I. And if he 〈◊〉 speake he is in the compasse of this HE THAT WAâ—â—ETH as A TALEBEARER REVEALETH SECRETS Prov. 11. 13. Maim in Sanhedrin ch 22. s. 7. Whereto the Greeke version of that place agreeth A double-tongued man revealeth counsels or secrets 〈◊〉 the Synedrion or Council And so in Proverbs 20. 19. The Ierasalemy Thargum followeth the formet exposition but with another phrase expounding this Law thus My people the house 〈…〉 rael yee shall not follow the third or the threefâ—â— tongue against your neighbours meaning hereby the slaunderous or calumniating tongue So 〈…〉 Psalme 101. 5. He that slandereth or hurteth with the tougue is translated there by the Chaldee He that speaketh with a third tongue and in Psal. 140. 12. A man of tongue that is an evill tongued or evill speaker the Chaldee expounds it A man which speaketh with a third tongue And hence is that phrase of Iesus ben Syrach in Ecclus. 28. 14. A third tongue hath disquieted many and in v. 15. A third tongue hath cast out vertuous women meaning calumniators backbiters These are called of the Hebrews treble tongued for the much hurt which they doe to their neighbours whom they calumniate and to whom they tell it and to themselves Our wise men have said the evill tongue ki 〈…〉 three the speaker and the receiver and him that is spoken against but the receiver more then the speaker Maimony in Degneth chap. 7. sect 3. 〈◊〉 against the blood that is not stand and see thy neighbors blood spilt thou withdraw thy helpe from him either by word or deed So the Hebrewes explaine this Law saying Hee that pursueth his neighbors to kill him all Israel are commanded to deliver the pursued from the hand of the pursuer yea though it be by the life of the pursuer As if he hath been neighbors to leave off and yet hee pursueth him c. hee may be killed And if they can deliver him with the lesse of some of the pursuers limmes as by striking off his hand or breaking his leg or striking out his eye let them doe it Who so can deliver him by bereaving the pursuer of a limme and doth not but killeth the pursuer that man sheddeth blood and is guiltie of death how be it the Magistrates may not put him to death Whose can deliver and doth not transgresseth this law Thou shalt not stand against thy neighbours blood And so bee that seeth his neighbour sinking in the sea or theeves or some wilde beasts comming upon him and can deliver him either by himselfe or by hiring of others to deliver him and doth not or that hath heard that infidells or other wicked have purposed his evill or bid asnare for his neighbour and he discloseth it not unto him and the like he that thus doth breaketh this Law Thou shalt not staÌ„d against the blood of thy neighbour Mamony tom 4. tret of Murder ch 1. sect 6. 7. 13. 14. It implieth also all other wayes whereby a man may keepe himselfe or others from spilling innocent blood as in case of judgement or the like So Thargum Ierusalemy expoundeth it Thou shalt not keepe-silent the blood of thy neighbour in the time that thou knowest the truth in judgement And this Law is joyned with the former of tale-bearing as that which often causeth blood-shed and the Prophet complaineth In thee are men that cary tales to shed blood Ezek. 22. 9. Vers. 17. not hate thy brother by brother is meant here any other-man therefore Christ blamed the Pharises glosse Thou shalt love thy neighbour and hate thine enemie and hath said unto us Love your enemies Mat. 5. 43. 44. And this Law followeth the former about blood because Whosoever hateth his brother is a murtherer 1 Ioh. 3. 15. And because hatred often riseth of offences he commandeth to rebuke and not to hate for such things which the Hebrewes explaine thus When one man sinneth against another he must not inwardly hate him and keepe silence as it is said of the wicked And Absalom spake 〈◊〉 his brother Amnon neither good nor bad for Abs 〈…〉 hated Amnon 2 Sam. 1 3. 22. but he is commanded to make it knowne unto him and to say why hast 〈◊〉 done thus unto me Maimony in Degnoth ch 6. sect 6. in thy heart the Greek translateth in thy mind or thought which is an effect of the heart as in luke 1. 51. there is mentioned the thought or imagination of their heart So in Coloss. 1. 21. the Apostle speaketh of enemies in their minde and I will write my Law in their heart ler. 31. 33 is expounded in their minds Heb. 10. 16. rebuking thou shalt rebuke that is thou shalt in any wise rebuke 〈◊〉 plainly soundly reprove The originall signifieth to rebuke with conviction or argument by words to shew what is right and to refell the contrary as to reason Iob 13. 3. Esay 1. 18. to convince Iob 32. 12. to reprove Esay 11. 4. And it is opposed both unto hatred nourished in silence as here and in 2 Samuel 13. 22. and unto flattery Prov. 28. 23. The same Law is given by Christ in Luk. 17. 3. If thy brother sinne against thee rebuke him and if he repent forgive him This duty David desired saying Let the just smite me c. and let him rebuke me Psalme 141. 5. and it is the meanes both to nourish love among the wise Prov. 9. 8. and to encrease knowledge among the prudent Prov. 19. 25. and to procure a goodblessing Prov. 24. 25. The Hebr. doctors say He that seeth his neighbour sin or walk in a way not good is commanded to admonish him to doe better and to certifie him that he sinneth against himselfe by his evill deeds as it is written Rebuking thou shalt rebuke thy neighbour He that rebuketh his neighbour whether it be for things betweene him and him or betweene him and God he must rebuke him betweene him and himselfe alone and speake unto him gently and with a soft tongue and let him know that he speaketh not unto him but for his good to bring him to the life of the world to come If he receive it of him it is well if not let him rebuke him the second and third time and so continually a man is bound to rebuke him untill the sinner resist him and say I will not heare thee Maimony in Degnoth ch 6. sect 7. not beare sinne for him This is the usuall and proper meaning of the Hebrew words as after in Leviticus 22. 9. Numbers 18. 32. and the Greeke and Chaldee versions so explaine it and Chazkuni confirmeth it by the like Gnalaiu saith hee for his sake sake as in Psal. 44. for for thy sake are wee killed all the day c. It teacheth that he who rebuketh not his brother for sinne shall beare sinne that is punishment for his sake because
of the Kabbala that it is Satan one of the high rulers hee meaneth the Ruler of the power of the aire spoken of in Ephes. 2. 2 which is clad with Shagnatnez and is able to doe hurt and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan the Idolater by transposition of letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shagnatnez and the Gentiles which knew not the meaning of the word called him Satanas So the Divell is called in the Greeke tongue Rev. 12. 9. But their Canonists explaine the thing thus Nothing is forbidden concerning divers-kindes in garments but wooll and flaxe only Deut. 22. 11. And there is a thing like wooll that groweth on stones in the salt sea c. which is forbidden with flaxe because to the eye sight it is like sheepes wooll When wooll and flaxe are mixed together as when they are tozed together or spun together and so woven into a garment this is the divers-kindes forbidden in the Law To sow a woollen garment with flaxen threed or a flaxen garment with woollen threed c. is divers-kindes Of these divers-kindes there is no stinted-measure though it be but a threed of wooll in a flaxen garment or a flaxen threed in a woollen garment it is unlawfull If the wooll of sheepe and of camels or the like be tozed and spun together and if the halfe be sheepes wooll loe it is al as sheepes wooll and being with flaxe it is of divers-kindes But if the most part be of camels wooll it is lawfull to mixe it with flaxe for it hath all the forme of camels wooll Likewise hempe and flaxe tozed together if the most part be hemp it is lawfull to weave the threeds thereof with the threeds of wooll but if they be halfe to halfe it is unlawfull Maimony in Kilajim chap. 10. sect 1. c. So in Thalmud Bab. in Kilajim chap. 9. they say Nothing is forbidden by the name of divers-kindes in garments but wooll and flaxe together not come upon thee in Greeke thou shalt not put upon thee and so Moses explaineth it in Deut. 22. 11. Thou shalt not weare or clad thy selfe And this the Hebrewes understand strictly that nothing is forbidden but the wearing of it in garments therefore they say Garments of divers-kindes it is lawfull to make them and to sell them and nothing is forbidden but to weare them onely Deut. 22. 11. It is lawfull to dwell in a Tent made all of linsie-woolsie and to sit upon carpets beds c. made thereof Also to make shrowds of such to wrap the dead in for unto the dead there is no commandement Who so weareth linsie-woolsie or putteth it on is to be beaten Who so putteth it upon his neighbour if he that hath it upon him doe it presumptuously then he is beaten that hath it on him and hee that put it upon him transgresseth this rule Thou shalt not put a stumbling-blocke before the blinde But if hee that hath the garment on him knoweth not that it is linsie-woolsie but he that put it on him did it presumptuously he that put it on him is beaten and hee that hath it on is free Maimony in Kilajim chap. 10. sect 12. 25. 30. 31. Vers. 20. a man in Greeke if any man lye with a woman betrothed so the Chaldee expoundeth the Hebrew Necherepheth which comming of Caraph that is to publish and to reproach is diversly here understood of some for a woman in reproach and publike contempt of others publikely betrothed The Greeke translateth it kept or reserved to a man The Hebrew doctors explaine it thus The bond-woman charuphah betrothed spoken of in the Law is one that is halfe a bondwoman and halfe a freewoman and betrothed to an Hebrew servant Thalmud Bab in Cherethoth chap. 2. and Maimony in Issurei biah chap. 3. sect 13. But this betrothing is not complete as elsewhere he saith He that is espoused to a woman that is halfe bond and halfe free she is not espoused with complete espousals untill she be made free and when she is free they accomplish the espousals as the espousals of a girle which is growne great and he needeth no other espousals Maim treat of Wives chap. 4. sect 16. not redeemed the Chaldee explaineth it thus not redeemed with money or freedome is not given her by a bill of dismission a scourging The Hebrew Bikkoreth signifieth first a carefull-inquisition or visitation and by consequence a scourging or beating and this is meant of her onely as the Chaldee version sheweth and the Greeke saith there shall be a visitation of her and so the Hebrew Canons explaine it She is to be beaten and he is to bring a sacrifice Maimony in Shegagoth chap. 9. sect 1. and elsewhere in Issure biah chap. 3. sect 14. he saith The lying with this bondwoman differeth from all other unlawfull copulations for loe shee is to be beaten Levit. 19. 20. and he is bound to bring a trespasse offring Lev. 19. 21. So in the Thalmud in Cherethoth chap. 2. it is said In all unlawfull copulations whether it be man or woman they are alike in stripes and in sacrifice but in the case of the bond-woman the 〈◊〉 is not like to the woman in stripes nor the woman to the man in sacrifice not free for if she were free the punishment of them both should be death Deut. 22. 24. Vers. 21. his trespasse-offring whereof see Lev. 5. Vers. 23 into the land of Canaan the Greeke addeth which the Lord your God giveth unto you This Law was peculiar for the Land of Canaan not for other countries tree for food or tree of food that is whose fruit serveth for mans meat So this law concerneth not other trees that are for timber and as the Hebrewes thinke not fruit trees which are not intended by the owner for food They say He that planteth a tree for food and he intendeth it to be a fense for a garden or that he hath planted it for timber not for fruit it is free from the Law of the uncircumcised fruits If he plant it for fense and after changeth his minde and reputeth it for food or planteth it for food after reputeth it for fense as he shall please to intend so is hee bound concerning it If he planted it three yeeres for fense and thenceforth for food it is not the fourth yeere sanctified for whatsoever hath not beene three yeeres uncircumcised cannot be the fourth yeere sanctified He that planteth for to observe a commandement as when hee planteth a Citron tree for branches at the feast of Tabernacles or an Olive tree for oile for the Candlesticke in the Sanctuarie it is bound to this law of the uncircumcision That which the heathens planted before Israel came into the land was free from it but after they came into he land though the heathens planted it it was bound thereunto Whether a man plant a slip or branch of a tree or pull up the whole tree out of his place and plant it in
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâ—r as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâ—tout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall 〈◊〉 by the Hebrew doctors Every place where it is 〈◊〉 in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul 〈…〉 ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womâ—n for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like â—â—wes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâ—w is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast
But I will remember unto them the covenant of their Ancestors them whom I brought forth out of the land of Egypt before the eyes of the heathens to be unto them a God I Iehovah These are the Statutes and the Iudgements and the Lawes which Iehovah gave betweene him and the sonnes of Israel in mount Sinai by the hand of Moses Annotations IDols in Hebrew Elilim that is Vanities or things of nought in Greeke things made-with hands Of these and the making of them see the notes on Levit. 19. 4. and Exod. 20. 4. graven thing which the Chaldee expoundeth an image see Exod 20. 4. pillar or statue or standing-image which hath the name of setting-up or standing and seemeth to have beene usually of stone as Iakob set up a stone for a pillar Gen. 28. 18. and 35. 14. And pillars were set up either for civil moniments as was the pillar on Rachels grave Gen. 35. 20. and Absoloms pillar 2 Sam. 18. 18. or for religious moniments as were altars Gen. 35. 14. Esa. 19. 19. these latter are here forbidden after that God had appointed the place and ordinances of his worship and he signifieth his hatred of them in Deut. 16. 22. Yet were they used not onely by the heathens as in Egypt Ier. 43. 13. but by the idolatrous Israelites 1 King 14. 23. 2 King 17. 10. The Hebrewes say Matsebah the Pillar or Statue which the Law forbiddeth is a building or edifice by which all doe gather themselves together though it be to serve the LORD because such was the manner of Idolaters and who soreareth up a pillar is to be beaten Maimony treat of Idolatrie chap. 6. sect 6. And Sol. Iarchi on Deut. 16. 22. saith Matsebah the Pillar is a stone to offer upon though it bee to the God of heaven set or put lay Hebr. give Whereby also he may forbid the sufferance of such in their land for elsewhere they are willed to destroy their pictures Num. 33. 52. and giving is often used for suffering see Gen. 20. 6. stone of imagerie or stone of picture or of figure that is any pictured or figured stone or image of stone the Chaldec calleth it stone of adoration or of worship upon or unto which they used to bow downe Of this word pictures have their name Num. 33. 52. Esa. 2. 16. The Hebrewes understand this of such stones as wherewith they used to pave their holy places and bow downe upon them to serve their Gods The stone of imagerie spoken of in the Law although a man bow down him-selfe thereupon unto God he is to be beaten because it was the manner of Idolaters to lay a stone before the Idoll and to bow downe upon it therefore they might not doe so unto the LORD Maimony treat of Idolatrie chap. 6. sect 6. 〈…〉 in your land The Hebrewes understand this Law of stones upon which they worshipped doe by the land here understand all other places save the Sanctuarie which was paved with stone upon which they bowed downe In the Sanctuarie it was lawfull to bow downe upon the stones as it is written IN YOVR LAND in your land ye may not bow downe upon stones but ye may bow downe upon the stones wherewith the Sanctuarie is paved And for this cause all Israel are wont to lay matts or some such thing in the Synagogues which are paved with stone to make a separation betweene their faces and the stones c. Maimony ibidem sect 7. But this seemeth to savour of superstition for God forbiddeth not stones simply but stones of imagerie which were pictured or graved with figures unto it or upon it for so both the Hebrew and Chaldee may be Englished but the Greeke translateth unto it And the Hebrew doctors understanding it to be a prohibition of bowing downe upon any such stone though unto the true God doe determine the punishment to bee beating by the magistrate whereas if they bowed upon it to an idoll they were stoned to death according to the law in Deut. 13. 10. Maimony treat of Idolatrie ch 6. sect 6. 8. Vers. 2. Sabbathes in Chaldee Sabbath dayes see Levit. 19. 3. 30. reverence or feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Levit. 19. 30. where these lawes were before given and are here repeated as generals implying all other religious duties because God would by promises and threatnings confirme his whole Law binde his people to the more carefull obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the three and thirtieth Section or Lecture of the Law after the Hebrewes computation whereof see Gen. 6. 9. Vers. 3. Walke in my statutes This maketh men just before God Luk. 1. 6. and if the Law could give life and were not weake through the flesh Rom. 8. 3. verily justice should have beene by the Law Gal. 3. 21. but when the commandement commeth Sinne reviveth and man dyeth Rom. 7. 9. Therefore by the workes of the Law there shall no flesh be justified in Gods sight Rom. 3. 20. but she just shall live by faith Gal. 3. 11. and by faith this condition here required is fulfilled as Enorh walked with God Gen. 5. 24. when hee pleased him by faith Heb. 11. 5. 6. This then according to the letter is legall and promiseth life to them which doe these things Rom. 10. 5. but spiritually leadeth unto Christ who is the end of the Law for justice to every one that beleeveth Gal. 3. 24. Rom. 10. 4. Vers. 4 your raines in Greeke raine unto you hee meaneth the raine of the land the first raine and the latter raine whereof see Deut. 11. 14. These none can give but God Ier. 14. 22. they figured spirituall blessings by the doctrine of the Gospell of Christ Deut. 32. 2. Psal. 72. 6. 2 Sam. 23. 4. their season that is due season so they make the earth fruitfull and are of the Lords good treasure which hee openeth unto men Deut. 28. 12. and should move them to feare him Ier. 5. 24. her increase or her fruit which is an effect of the raine through Gods blessing for when the showers of blessing come in their season the tree of the field yeeldeth her fruit and the earth her increase Ezek. 34. 26. 27. And this is spiritually applied to our earthly nature made fruitfull unto God through the raine and dewes of his graces and so it receiveth of him a blessing Ps. 67. 7. and 85. 12. 13. Heb. 6. 7. 8. Of the Hebrewes R. Menachem here saith the land hath a mysticall signification of the land that is on high Vers. 5. reach unto the vintage or to the grape-gathering meaning hereby large blessings with a bundance and variety of fruits continued one after another The like figurative promises are given to the Church under the Gospell in Amos. 9. 13. saying The plowman shall overtake the reaper and the treader of grapes him that soweth seed to the full or to satietie this signifieth abundance from God Ioel 2. 26. and contentation in
so Paul useth it in like sense saying hee that ministreth seed to the sower c. multiply your seed-sowne that is your increase 2 Corinth 9. 10. the trees the complement hereof is shewed in Ioel 1. 12. The vine is dried up and the fig tree languisheth the pomegranate-tree the palme tree also and the apple-tree all the trees of the fâ—ld are withered their fruit the fruit which naturally they should bring â—orth So another Prophet saith There shall be no grapes on the vine nor 〈…〉 gges on the fig tree and the leafe shall fade and the things that I have given them shall passe away from them Ier. 8. â—3 Verse 21. contrarie Hebr. in contrarietie which word 〈◊〉 is added in verse 27. or at all-adventure by chance The Hebrew Keri signifieth both contrarietie and chance or accident the Greeke translateth it contrary or thwart as opposing themselves to God and his commandements the Chaldee expoundeth it if yee walke before mee with hardnesse that is stubbornely If we understand it for chance or adventure the meaning is to walke carelesly come upon it what will and to esteeme the punishments not as from the hand of God for their sins but to come by chance as the Philistines said in 1 Sam. 6. 9. then we shall know that it is not the LORDS hand that smote us it was a chance that happened to us This latter the Hebrewes follow for speaking of tribulations upon them they say If men cry not to the Lord but say this thing happeneth to us according to the custome of the world and this tribulation is a chance that hath befallen us then is this the way of cruelty and occasioneth them to cleave still unto their evill workes this tribulation shall adde other tribulations as it is written in Lev. 26. 27. 28. and if yee walke with me by chance then I will walke with you in wrath or heat of chance as if he should say when tribulation commeth on you to the end you might repent if you say it is a chance I will adde unto you the hot-wrath of that chance Maim in Misn. tom 1. in Taanioth or treat of Humiliation ch 1. sect 3. not willing to hearken or will not obey which the Chaldee expoundeth will not receive my word An higher degree of obstinacie is here foreseene and prophesied of this people the complement whereof the Prophet bewaileth saying Oh Lord thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a Rocke they have refused to returne Ier. 5. 3. Vers 22. wilde beasts as God sent fierie serpents Num. 21. 6. Lions 2 King 17. 25. Beares 2 King 2. 24. and threatneth other the like Esa. 13. 21. 22. And spiritually these are wicked rulers and tyrants that kill and spoile as Prov. 28. 15. Dan. 7. 3. 4. 5. 6. Psal. 80. 13. and false Prophets that devoure soules Matth. 7. 15. Revel 13. 1. 2. c. So the Prophet speaking of their punishments by Tyrants saith A Lion out of the forrest shall slay them a Wolfe of the evenings shall spoile them a Leopard shall watch over their cities every one that goeth out thence shall be torne in pieces because their transgressions are many c. Ierem. 5. 6. And of their Prophets he saith O Israel thy Prophets are like the Foxes in the deserts Ezek. 13. 4. See also Ier. 8. 17. and 15. 3. desolate or lye-waste because there shall bee none walking in them Esa. 33. 8. Ezek. 14. 15. For this Ieremie lamented The wayes of Sion doe mourne because none come to the solemne-feasts Lam. 1. 4. Vers. 23. by me or to me that is so as to obey me the Chaldee saith to my word contrarie or stubbornely or at all adventures as verse 21. Verse 24. contrarie Hebrew in contrarietie Chaldee in hardnesse the Greeke addeth with contrary wrath as in verse 28. GOD dealeth with men according to their wickednesse and with the froward hee sheweth himselfe wâ—y Psal. 18. 27. Verse 25. a sword the Chaldee explaineth it them that kill with the sword see before on vers 6. vengeance of the covenant meaning the covenant between God and his people which was the Law as the Chaldee expoundeth it and it shall a 〈…〉 on you the vengeance for that ye have transgressed against the words of the La 〈…〉 So in Ier. 50. 28. he mentioneth the vengeance of the Lords Temple that is the punishment of the Babylonians for robbing and burning his Temple yee shall be gathered to went for feare of the sword the Greek translateth yee shall flee into your cities the pestilence in Greeke and Chaldee death see the annotations on Exod. 5. 3. It implieth the cutting off by death of man and beast as Ezek. 14. 19. 21. Vers. 26. breake unto you the staffe of bread that is take from you the bread which is the staffe or sustentation of life So the Greeke translateth whâ—n I shall afflict you with penury of bread For as to breake bread meaneth to communicate food Act. 2. 46. so to breake the staffe of bread meaneth on the contrary to take away food and to punish with peâ—ury and famine Psal. 105. 16â— Ezek. 4. 16. and 5. 16. and 14. 13. Bread is called a staffe or stay because it upholdeth the heart of man Psal. 104. 15. then ten Hebr. and ten that is many so ten often signifieth many as Gen. 31. 7. Zach. 8. 23. Iob 19. 3. by weight a signe of scarcitie and want Revel 6. 5. 6. So it is said I will breake the staffe of bread in Ierusalem and they shall eat bread by weight and with care and they shall drinke water by measure and with astonishment that they may want bread and water and bâ— astonied one with another and consume away for their iniquitie Ezek. 4. 16. 17. nor be satisfied or not have enough either for the small quantitie or for want of Gods blessing on that they eat so in Hos 4 10. Mich. 6. 14. This is opposed to the former blessing in verse 5. And under it a spirituall famine is implied as it is said I will send a famine in the land not a famine of bread nor a thirst for â—ater but of hearing the words of the Lord and they shall wander from sea to sea and from the North even to the East they shall run to and frâ— to secke the word of the Lord and shall not finde it Amos 8. 11. 12. Vers. 27. not 〈…〉 rken or not obey in Chaldee not receive my Word 〈◊〉 in verse 〈◊〉 contrarie Heb. 〈…〉 chance see the notes on v. 21. Vers. 28. in wrath contrary Heb. in wrath or hear of 〈…〉 riat 〈◊〉 oâ— of all adventures which the Chaldee 〈…〉 nslateth in strength or vehementie of anger the Greeke in contrary or 〈◊〉 wrath And the word wrath be 〈…〉 added sheweth the increase of Gods judgements as of the peoples sinnes
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
use of these is after shewed 42. cities These with the six cities of refuge are declared in Ios. 21. how they were given out of every tribe Of the Kohathites the Priests the sons of Aaron had thirteene cities Ios. 21. 19. the residue of the Kohathites had ten cities Ios. 21. 26. The Gershonites had thirteene cities Ios. 21. 33. The Merarites had twelve cities Ios. 21. 40. So all the cities of the Levites within the possession of the somes of Israel were fortie and eight cities with their suburbs Ios. 21. 41. Thus Iakobs prophesie of Levi was fulfilled that he should be scattered in Israel Gen. 49. 5 7. But because of the Levites zeale for the Lord the curse was turned into a blessing as is noted on Exod. 32. 29. and they were teachers of the law 〈…〉 o the tribes of Israel Deut. 33. 8 10. Wherfore God gave them cities out of every tribe How 〈◊〉 whatsoever remained of these cities besides the habitations of the Levites and the suburbs â—orementioned as the fields of the cities and their villages continued under the dominion and in the possession of the tribes to whom they had been distributed before as the example of Hebron given unto Caleb sheweth Ios. 14. 13 14. and 21. 11 12. Vers. 8. yee shall give many or yee shall multiply to give so the tribes that had many cities and 〈…〉 ge inheritances gave the more cities For 〈◊〉 of the tribes of the sonnes of Iudah and of Si 〈◊〉 were given nine cities out of Benjamin foure out of Ephraim foure out of Dan foure out of the halfe tribe of Manasses two out of the other halfe 〈◊〉 of Manasses two out of Issachar foure out of Aser foure out of Naphtali three out of Zabulon foure out of Reuben foure out of Gad foure Ios. 21. 9 16 c. Vers. 11. shall appoint or prepare as the Chaldee explaineth it in Greeke yee shall distinguish or distinctly separate elsewhere it is called separ 〈…〉 ng Deut. 4. 41. and sanctifying Ios. 20. 7. by errour or ignorantly unadvisedly unawares the Greeke translateth unwillingly this is opened in vers 22 23. and Deut. 19. 5. In â—os 20. 3. it is declared by two words by errour oâ— unawares and without knowledge or unwittingly Vers. 12. the avenger to wit of the bloud as is expressed in vers 19. and the Chaldee and Greeke here adde the same Goel here Englished an Avonger elsewhere signifieth a Redeemer but properly one of the same bloud and kindred as Ruth 2. 20. and 3. 9 12. who if things were sold was to redeeme them as Levit. 25. 25. if bloud were shed was to avenge it as in this case And so the Greeke here usually calleth him Agchisteâ—on that is one neere of kin Of this kinsman the avenger it is said in v. 19. that he should put the murderer to death see the notes there before the congregation When a man had done a murder he fled to some citie of refuge the way being alwaies prepared that he might flee thither without hinderance as is noted on Deut. 19. 3. Comming thither at the entring of the gate he shewed his cause to the Elders of the citie of refuge who tooke him in till he was sent after and fetched home to the citie where hee had done the murder and there he stood before the congregation Ios. 20. 4 6. who if they found him worthy of death they delivered him to the avenger to kill him if not they returned him to his citie of refuge where hee lived in a kinde of exile and imprisonment untill the death of the high Priest as after followeth See Deut. 19. 12. Before the cities of refuge were appointed the Altar was a place of refuge as is probable by Exod. 21. 13 14. And from that place the Hebrewes gather that the Altar was a place of refuge Maim Treat of Murder chap. 5. sect 12. Vers. 14. Three cities which were Bezer Ramoth and Golan Deut. 4. 41 43. and three cities Kedesh Shechem and Hebron Ios. 20. 7. And if the Lord enlarged their coast and gave them all the land they were to adde three cities moe Deut. 19. 8 9. Vers. 15. the stranger in Greeke the proselyte meaning him that was not an Israelite by nature but by religion the sojourner that dwelt a stranger in the land of Israel and yet not of their Church and religion Deut. 14. 21. These all had benefit by the cities of refuge but if an heathen by errour killed an heathen the cities of refuge received him not saith Maim Treat of Murder chap. 5. sect 4. smiteth a soule that is killeth any person so vers 11. Vers. 16. if he smite him to wit purposely and presumptuously as the punishment after sheweth surely put to death or put to die the death Hebr. dying hee shall be put to death so in vers 17 18 21. Vers. 17. a stone of the hand that is throwen with the hand the Greeke translateth it a stone out of the hand the Chaldee a stone that is taken in the hand he may die the Chaldee more fully explaineth it which is enough for him to die therewith so in vers 18. Vers. 18. wood of the hand Greeke out of the hand Chaldee wood taken in the hand which is sufficient for him to die thereby as in vers 17. These cautions are here added to discerne of murders the Hebrewes explaine them thus He that smiteth his fellow presumptuously with a stone or with wood that he die they measure the thing wherewith he smote him and the place whereon he smote him to see â—f that thing were enough to kill him upon such a member of his body or not as it is written WITH A STONE OF THE HAND c. so that it be enough to kil him They measure also the might of him that smote c. For iron instruments the Law gives no measure Num. 35. 16. He is to die that killed him though it were with a needle and whatsoever is sharp like a needle as bodkin knife or the like Hee that smiteth his fellow without any instrument and killeth him as with his hand or his foot c. they measure the strength of him that smote and of him that was killed and the place of the blow c. Maim Treat of Murder chap. 3. sect 1. c. Vers. 19. he shall put to death or he may put him to death to wit after he is adjudged to death by the Magistrate vers 12. If the avenger of bloud will not or if he be not able to kill him or if he have no avenger of bloud then the Iudges shall kill the murderer with the sword Maim Treat of Murder chap. 1. sect 1. When he meeteth him though it be within the cities of refuge saith Iarchi But this is to be understood after lawfull judgement by the Magistrate for the Elders of his citie were to send and fetch him from the citie of refuge and deliver him into the hand
unto men Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort such as saw visions by a dreamer the inferiour sort that saw things more obscurely he give either by word and promise or by action or gesture as 1 King 13. 3. and 22. 11. Mat. 12. 39 40. wonder any miraculous or supernaturall thing as Iannes and Iambres in appearance turned water into bloud Exod. 7. 22. Vers. 2. or the wonder Hebr. and the wonder these are said to come when they are effected or fulfilled so Ier. 28. 9. Deut. 18. 22. saying that is and he say as saying in 1 Chron. 13. 12. is expounded and said in 2 Sam. 6. 9. so in 2 King 22. 9. compared with 2 Chron. 34. 16. after other gods the Greeke explaineth it and serve other gods which the Chaldee calleth idols of the peoples Thus the religion given of God by the hand of Moses was established against all opposition that after might arise upon what pretence soever And so the saith taught by Christ and his Apostles was confirmed against the future signes and lying wonders of Antichrist 2 Thess. 2. 9. 10. The Hebrews say If there stand up a prophet and hee doth great signes and wonders and seeketh to denie or make false the prophesie of Moses wee may not hearken unto him but wee know certainly that those signes are by enchantment and sorcery For the prophesie of Moses was not by signes c. but with out eies we saw and with our eares we heard as he did heare c. Therefore the Law saith If the signe or wonder come to passe thou shalt not hearken to the words of that Prophet Deut. 13. for loe hee commeth unto thee with signe and wonder to make that false which thou hast seene with thine eies And for as much as we beleeve not in a wonder but because of the commandement which Moses commanded us how should wee receive this signe which commeth to make the prophesie of Moses false which we saw and heard Maimony tom in Iesude hatorah chap. 8. sect 3. See also the annotations on Exod. 19. 9. Vers. 3. that dreamer or the dreamer of that dreame and so the Greeke translateth it God tempteth or proveth See the notes on Gen. 22. 1. But there God himselfe immediately tempted Abraham here mediatly and that by evill meanes which he of his grace and wisdome ordereth and disposeth for good to his people as also the Apostle saith There must be also heresies among you that they which are approved may bee made manifest among you 1 Cor. 11. 19. Vers. 4. After Iehovah the Chaldee saith after the feare of the Lord your God Here the Lord and his commandements are opposed to all other so that after Iehovah meaneth after him onely as our Saviour expoundeth a like speech Mat. 4. 10. from Deut. 6. Vers. 5. spoken revolt or apostasie that is spoken words to cause thee to revolt or turne away as the Greeke translateth to make thee to erre from the Lord. This judgment of the false Prophet as all other weighty matters none but the high councell of 71 Elders might judge of as the Hebrewes say Talmud Bab. in Sanhedrin c. 1. and Maimony in Sanhedrin c. 5. See the annotations on Num. 11. 30. the evill both person and worke as the Chaldee translateth the evill doer the Greeke the evill thing but in Deut. 17. 7. the Greeke translateth the evill one which Paul approveth using the same words in 1 Cor. 5. 13. Vers. 6. thy brother by nature or in the same faith and Church but the Greeke addeth thy brother on thy fathers side or on thy mothers son of thy mother such are dearest brethren as the example of Ioseph and Benjamin sheweth Gen. 43. 34. and 45. 12 14. daughter Love and affection descendeth from parents to children as it were by inheritance and the daughter for in firmity of sex is most spared and pittied but may not so bee in this case of thy bosome the Greeke saith which is in thy bosome as thine owne soule most deâ—rely loved put therefore in the last place for a friend sticketh closer than a brother Prov. 18. 24. And as man and wife are one flesh Matt. 19. 6. so friends here are as one soule intice with motions reasons exhortations the Greeke translateth exhort the Chaldee counsell The Hebrewes write Hee that entiseth any one of Israel whether man or woman he is to be stoned although neither the 〈◊〉 nor the intised hath worshipped the idoll yet he dâ—â—th for teaching to worship it Whether the intiser bee private man or Prophet bee the intised one singular person man or woman or a few persons they are to die by stoning Hee that intiseth the multitude of a citie he is a thruster away and is not called an intiser Maimony treat of Idolatry chap. 5. sect 1 2. See after in vers 13. other gods in Chaldee Idols of the peoples so in vers 7. Vers. 7. unto the other end that is all the world over Hereby God condemneth all the feigned religions thorowout the earth as being gone astray from him and having made himselfe and his word knowne unto Israel would have them therein to rest their faith without declining to novelties Wee know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 8. not consent or not affect have any liking or will unto him From which word the Hebrews gather that it is unlawfull for the intised to love the intiser Maimony treat of Idolatry chap. 5. sect 4. If he were drawne away by him so that hee said Goe we and let us serve them although they had not as yet served both of them were to be stoned the intiser and the intised Ibidem sect 5. eye spare to wit from vengeance See this phrase in Gen. 45. 20. Deut. 7. 16. pitie or use gentlenesse and indulgence as Gen. 19. 16. conceale him but bewray and use all meanes to bring him to his punishment Therefore the Hebrews thinke that the intised person was to take witnesses to see if he would intise before them if hee would not then they say it is commanded to lay privy wait for him and they lay wait for none that are guilty of death by the Law but for this man And thus they doe it The intised bringeth two men and sets them in a darke place so that they may see the intiser and heare his words but he may not see them Then he saith to the intiser Say what is it that you said c. When he hath spoken the intised answereth How shall wee leave our God which is in heaven and goe and serve stockes and stones If he convert hereby or hold his peace hee is free But if hee say unto him thus are we bound to doe and thus it be seemeth us then they that stood there aloofe bring him to the judgment Hall and they stone him Maimony treat of Idolatry chap. 5.
the Chaldee translateth both Tsitsith and Geddim by the word Cruspedin which is borrowed of the Greeke Craspeda which name the holy Ghost giveth to these Fringes in Matt. 23. 5. where Christ blameth the Pharisees hypocrisie for making their phylacteries broad and craspeda the fringes of their garments large The making of these by the Iewes is shewed on Num. 15. 38. c. Here Moses having repeated the mysteries concerning the Church in vers 9. of the ministerie in vers 10. and of the doctrine in vers 11. addeth to them this law of the fringes which were signes annexed to the word and visible tokens for them to looke upon and remember all the commandements of the Lord and doe them and be holy unto their God Num. 15. 39 40. See more in the Annotations on that place Vers. 13. take a wife that is marrie her for the taking is after the betrothing or espousalls Matt. 1. 18. 20. And before mariage the betrothed persons might not come together as the equitie of this Law following sheweth So by the Hebrewes The spouse is to be restrained from her husband by the doctrine of the Scribes all the while she is in her fathers house and he that lieth with his spouse in his father in lawes house is to bee chastised with stripes Maimony in treat of Wives chap. 10. sect 1. After in the same place he sheweth the manner of mariage among them that it was to be with blessings or thanksgivings unto God in an assembly of ten men at the least and with a dowrâ—e bill which the Scrivener wrote and the bridegroome paid for whereby he endowed his spouse if shee were a virgin with two hundred dinars that is fiftie shekels and if she had beene maried before with 100. dinars that is 25. shekels and this was called the root or principall of the dowrie the dowrie might not be lesse but more so much as he would though it were to a talent of gold After the dowrie bill was confirmed by witnesses the bridegroome went with his spouse into the privie chamber or closet such as is mentioned in Ioel 2. 16. and this was the consummation of the mariage And who so maried a virgin was to rejoyce with her seven dayes as Gen. 29. 27. Iudg. 14. 10. 12. and with a widow three dayes not doing any worke those dayes but eating drinking and reioycing goe in into the chamber Iudg. 15. 1. and by consequence lie with her The Greeke translateth dwell or house together with her which word the Apostle useth 1 Pet. 3. 7. hate her which ought not to be towards any least of all towards his wife whom hee ought to love as his owne bodie for no man ever yet hated his owne flesh Ephes. 5. 28 29. Vers. 14. lay against her or put upon her occasions of speech or of words that is of evill words or pretenses of words that is pretended words or pretended matters So the Greeke translateth pretended words they are such as have a colour and shew of truth to excuse and hide his hatred as long prayers were a pretense for the covetousnesse of the Pharisees Matt. 23. 14. But pretense and truth are opposed in Phil. 1. 18 So here and vers 20. bring forth whether before the parents and friends or unto the Magistrates accusing her before them Some thinke this latter to be meant and as the Hebrewes describe it when he commeth unto the Court and saith I maried this damosell and I found her not to have virginitie and when I inquired into the matter it was made known to me that shee had played the whore under me after I was betrothed to her and these are my witnesses that for played the whore before them And the Iudges shal heare the words of the witnesses and examine their testimony if the thing be found true she is to be stoned Maim tom 2. in Nagnarah bethulah ch 3. sect 6. But by the order of the text the former seemeth as probable to have virginitie Hebr. I found not to her virginities The Greeke thus and comming unto her I found not her virginitie Vers. 15. the father to whom the injurie extended if she were falsly defamed or if shee had played the whore vers 21. and to whom the defense of the daughter did most fitly appertaine of the damosell The word Nagnarah damosell is properly a maid mariageable which of the Hebrewes is reckoned after twelve yeares of age before that age she is called a little one or childe and after also if she have not signes that she is mariageable such as are mentioned in Ezek. 16. 7. After those signes she is called Nagnarah adamosell till six moneths compleat and no longer from that day and forward she is called Bogereth Maimony treat of Wives chap. 2. sect 1. 3. Both these Nagnarah the damosell and Bogereth are subject to the punishment here appointed if they be not found virgins Maimony in Nagn bethâ—â—ah chap. 3. sect 7. the virginitie that is the signes of her virginitie in the cloth vers 17. and witnesses also as the Hebrewes say that they are so the Elders in Greeke the senate that is the Magistrates This was the Senate of 23. Iudges for they were to put her to death if she were guilde v. 21. They judge not this judgement but in the Court of three and twentie because there is in the judgement of him that bringeth forth an evill name the judgment of life death for if the thing be found as he saith then she is killed But he that forcâ—th a maid Deut. 22. 28. and he that intiseth her Exod. 22. 16. they judge of them at all times in the Court of three Maimony in Nagnarah bethulah chap. 3. sect 3. the gate the Chaldee addeth the gate of the judgement hall of the place Vers. 17. occasions or pretenses in Greeke pretended words or matters as vers 14 〈◊〉 this is that is these are the proofes or the signes as vers 15. Hebr. these are the virginities the cloth wherein the signes were to be seene Vers. 18. the man the husband of the damosell that is found to have accused his wife falsly chastise him in the Chaldee beat him which was the next punishment unto death The Hebrewes say If the father bring witnesses which doe disprove the witnesses which the husband brought and it be found that they have witnessed a falshood then they are stoned to death according to the law in Deut. 19. 18 19. and he the husband is beaten amersed in an hundred shekels And of this it is said in v. 17. THESE are MY DAVGHTERS VIRGINITIES these are the witnesses that disprove her husbands witnesses If her husband againe bring other witnesses which doe disprove her fathers witnesses then the damosell and her fathers witnesses are stoned vers 20. 21. Maim in Nagn bethulah chap. 3. sect 6. Vers. 19. amerse or mulct fine him hundred shekels the word shekels is added both in the Greeke and Chaldee versions and
Vers. 10. His strength understand O God that art his strength and it may be meant of himselfe though he speake as of another 1. Because in the Hebrew there is sometime a sudden change of the person as Dan. 9. 4. thou keepest covenant towards them which love him that is which love thee Deut. 5. 10. that love me and keepe his Commandements for my commands Mic. 1. 2. Heare yee people all they for all yee 2. Because in the last verse of this Psalme it is repeated My strength 3. Also in this place both the Greeke and Chaldee turne it My strength 4. Because in the next verse it is written in the Hebrew text letters his mercy but by the vowels and margine read my mercy which giveth occasion to suppose the like meaning here Howbeit the sense is good if we understand it of the enemie Saul thus O God that art his strength and hast given him the kingdome and this power For even wicked rulers have no power except it be given them from above Ioh. 19. 11. And David much respected Saul as Gods Anointed 1 Sam 26. 11. 2 Sam. 1. 14. I take heed or will I keep observe that is wait upon thee or keep thanks and praises for thee as vers 18. Vers. 11. God of my mercy or of his mercy as is observed on the former verse or my God of mercy that is my mercifull God prevent me to wit with mercy or blessings as Psal. 21. 4. let mee see to wit vengeance Psalm 54. 9. as the Chaldee also here explaineth it Vers. 12. people forget to wit their sinne and punishment for the same Dead men are forgotten Psal. 31. 13. Eccles. 9. 5. so their punishment whiles they live is the more memorable make them wander to wit as vagabonds The word hath reference to Cains judgment who was not killed but marked for a vagabond Gen. 4. 14 15. Some punishments are lesse tolerable than death it selfe Revelat 9. 6. Vers. 13. The sinne of their mouth c. This sentence is difficult for 1. It may have reference to the former that my people forget not their sinnes and punishments but may tell of them or 2. It may respect themselves let them tell or confesse their owne sinnes and punishments as did Cain Iudas c. Gen. 4. 13 14. Mat. 27. 4. Or 3. It. may shew the cause of their judgements For the sin of their mouth c. and so the Chaldee expoundeth it when they shall or and let them be taken and of cursing or for the curse the execration which may be understood of the sinne according to Psal. 10. 7. or of the punishment thereof as Deut. 30. 7. of false deniall of their lying or of their leannesse The originall signifieth either and may also be meant of sinne or the punishment thereof let them tell or they shall tell speaking of his people or of the wicked themselves Vers. 14. Consume to wit them as Loose Mat. 21. 2. for loose him Mark 11. 2. Vers. 15. And they shall returne or let them returne c. a prophesie of or prayer for their punishment answerable to their sinne as before vers 7. Vers. 16. They shall wander or make themselves wander scatter themselves abroad The Hebrew hath a double reading to include both these so 2 Sam. 15. 20. See a like punishment of the wicked Job 15. 23. The Chaldee addeth They shall wander abroad that they may take a prey for to eat shall howle or shall tary all night to wit hungrie and unsatisfied The Hebrew signifieth either of these but the Greeke chooseth the former they shall murmure howling for hunger Vers. 17. sing thy strength that is praise with song thy strength who canst defeat my soes and protect me PSAL. LX. David complaining to God of former afflictions now upon better hope prayeth for deliverance 8 Comforting himselfe in Gods promises hee craveth that helpe wherein he trusteth To the Master of the Musicke upon Shushan eduth Michtam of David for to teach When he fought with Aram of Mesopotamia and with Aram of Zobah and Ioab turned smote Aedom in the valley of salt twelve thousand O God thou didst cast us away thou didst break us thou wast angry turn againe unto us Thou didst make the land to quake didst rive it heale thou the breaches thereof for it is moved Thou didst shew thy people a hard thing thou diddest give us to drinke the wine of astonishing horrour Thou hast given to them that feare thee a banner to be high displayed because of the certaine truth Selah That thy beloved may be delivered save thou with thy right hand and answer me God spake by his holinesse I will be glad I shall divide Shechem and measure the valley of Succoth Gilead shall be mine and Manasseh mine and Ephraim the strength of mine head Iehudah shall be my law-giver Moab my washing pot over Aedom I shall cast my shooe Palestina shout thou over me Who will lead me along to the citie of strong defence who will lead me unto Aedom Is it not thou O God that hadst cast us away and wouldest not goe forth O God in our hosts O give thou us helpe from distresse for vaine falshood is the salvation of earthly man Through God we shall doe valiantnesse and he will tread down our distressers Annotations SHushan that is the six-stringed instrument or Lily See Psal. 45. 1. eduth that is the testimony which here either belongeth to the musick now unknowne to us or meaneth the Psalme to be a testimony of Davids faith thankfulnesse or to be sung by the Priests before the Ark of God in the Sanctuary which Arke and Tables of the covenant in it was called the Testimony Exod. 40. 5 20. Michtam a golden song See Psal. 16. 1. Vers. 2. Aram that is the Aramites or Syrians the posterity of Aram the sonne of Shem the sonne of Noah Gen. 10. 22. Mesopotamia a country so commonly called of the Greeke Act. 7. 2. in Hebrew Naharajim that is of or between the two rivers meaning Tygris and Euphrates betweene which this land lay So the Chaldee expoundeth it Aram which is by Euphrates Zobah a country neare the other called of Greeke Writers Syria Saphena Aedom in the valley of salt that is the Aedomites or Idumeans in the salt valley a place in that countrey whereof mention is also made 2 King 14. 7. twelve thousand in the history 2 Sam. 8. 13. this victory is ascribed to David in 1 Chron. 18. 12. it is ascribed to Abishai Ioabs brother and there also the number is eighteene thousand It seemeth that Captaine Abishai first set on them and slew 6000. after him followed Ioab and slew 12000 moe here mentioned And to David is this victory attributed because he was King Vers. 3. cast us away This complaint seemeth to have reference unto that miserable state wherein Israel was 1 Sam. 13. 19 c. and 31. 7. turne The Chaldee addeth turne thy glory
hee seeketh not to save a soule from death as Iam. 5. 20. therefore God will require his blood at his hand as Ezekiel 3. 18. It may also be Englished suffer not sinne upon him that is leave him not in his sinne unreproved And as a man may â—eare sinne for his brother by leaving him unrebuked so for not reproving him in good sort and in love but in bitternesse and to his reproach And thus the Hebrewes apply it saying He that rebuketh his neighbour first let him not speake unto him hard words to make him ashamed for it is written AND BEARE NOT SINNE FOR HIM c. Hereby a man is forbidden to shame an Israelite how much more if it be in publike Our wise men have said he that maketh his neighbours face ashamed publikely shall have no inheritance in the world to come Therefore a man must be warned that he put not his neighbour to shame publikely bee he small or great nor call him by a name whereof hee is ashamed c. whereby is meant in matters that are betweene a man and his neighbour But in matters of the God of heaven if he convert not in secret they are to make him ashamed publikely and divulge his sin put him to reproach openly despise set him at â—ought untill he returne unto well doing as all the Prophets in Israel did unto such Maim in Degnoth ch 6. s. 8. Vers. 18. not avenge The Greek translaceth Let not thy hand revenge The Apostle openeth it thus Beloved avenge not your selves but give place unto wrath for it is written Uengeance is mine I will repay saith the Lord Rom. 12. 19. Hereupon David said to Saul The Lord avenge me of thee but mine hand shall not be upon thee 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith Say not thou I will recompence evill wait on the Lord and he will save thee Prov. 20. 22. What vengeance is is shewed in Ier. 50. 15. Take vengeance or her as she hath done doe unto her The Hebrewes say He that avengeth himself on his neighbour transgresseth the Law Levit. 19. 18. and although he is not to be beaten by the Magistrate for it yet it is a very great evill Avenging is thus as when a man would borrow an axe of his neighbour or the like and he refuseth to lend it him on the morrow his neighbour hath need to borrow an axe of him and he saith I will not lend it thee because thou wouldest not lend mee when I would have borrowed of thee this is vengeance But when he commeth to borrow he should give it him with a perfect heart and not reward him as hee hath done to him and so in all like cases And so David with a goodminde said in Psal. 7. 5 If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Maim in Degnoth c. 7. s. 7. nor keep to weet injurie in minde that is not beare grudge or not observe the sonnes of thy people which is spoken of such as would seeme to forgive but will not forget wrong or unkindnesse The Greeke translateth thou shalt not be angry or beare inveterate displeasure the Chaldee thou shalt not keep enmity So God is said to take vengeance on his adversaries to keepe wrath for his enemies Nahum 1. 2. but to his people not so Ier. 3. 12. Psal. 103. 9. whose example herein we are to follow Matth. 5. 48. The Hebrewes explaine it by a similitude thus As if Reuben say to Simeon hire mee this house or lend mee this oxe and Simeon will not After a time Simeon commeth to Reuben to borrow or hire of him and Reuben saith Lâ—e I lend it thee and I will not doe as thou didst I will not repay thee according to thy deedes Hee that doth thus transgresseth this Law THOV SHALT NOT KEEPE but he should blot the thing out of his heart and not keepe it For all the while that be keepeth the thing and remembreth it he is in danger to fall unto revenging Therefore the Law cutteth off this keeping in minde untill he put the injurie out of his heart and remember it not at all Maimony in Degnoth c. 7. s. 8. Chazkuni also explaineth it thus Thou shalt not avenge in worke thou shalt not keepe in thought as thy selfe This is the Second of the two great commandements which our Saviour saith is like unto the first Thou shalt love the Lord thy God with all thine heart c. and on these two commandements hang all the Law and the Prophets Matth. 22. 37. 40. For this thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this word namely Thou shalt love thy neighbour as thy selfe Rom. 13. 9. To this we may adde the Hebrewes testimony LOVE THY NEIGHBOVR AS THY SELFE this is the great universall precept in the Law R. Azai said unto him IN THE IMAGE OF GOD MADE HE HIM this is an universall rule greater then it that a man should not say forasmuch as I am despised my neighbour shall be despised with me R. Thancuma answered if thou dost so know whom thou despisest for loe hee that loveth his neighbour who is made in the Image of God loveth the blessed God himselfe and honoureth him R. Menachem on Levit. 19. Another writeth thus Every man is commanded to love every one of Israel as his owne body Levit. 19. 18. Therefore he must speake in his commendation and spare his goods as he would spare his owne goods and as be would his owne honour And hee that honoureth himselfe by the dishonour of his neighbour he hath no inheritance in the world to come Maimony in Degnoth chap. 6. sect 3. Vers. 19. my statutes in Greeke my law This is here repeated lest the ordinances following which may seeme to be small should bee neglected Or as this word Statute or Decree is sometime used for Gods ordinances in nature bounding and limiting things Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same that his naturall ordinances for the distinct kindes of things should not be violated let thy catted or cause thy beast of any sort The Hebrewes say He that causeth the male to ingender with the female which is not of the same kinde whether it be of cattell or wilde-beast or fowle yea though it bee of the kindes of wilde-beasts that are in the sea he is to be beaten of the Magistrates by the Law in every place whether it be within the land of Israel or without the same Levit. 19. 19. and whether it be a beast or fowle of his owne or of his neighbours Who so transgresseth and causeth heâ— beast to ingender with another kinde that which is bred of them is lawfull for use And