him And Aaron said unto them Breake-off the eare-rings of gold which are in the eares of your wives of your sonnes and of your daughters and bring them unto me And all the people brake-off the eare-rings of gold which were in their eares and brought them unto Aaron And he received them at their hand and fashioned it with a graving-toole and he made it a molten calfe and they said These be thy gods O Israel which brought thee up out of the land of Egypt And Aaron saw it and he built an Altar before it and Aaron proclaimed and said To morrow is a feast to Iehovah And they rose-up-early on the morrow and offred Burnt offrings and brought-neere Peace-offrings and the people sate-downe to eat and to drinke and rose-up to play And Iehovah spake unto Moses saying Goe get thee downe for the people which thou broughtest-up out of the land of Egypt have corrupted themselves They have turned-aside quickly out of the way which I commanded them they have made them a molten calfe and they have bowed themselves-downe thereto and have sacrificed thereunto and said These be thy gods O Israel which have brought thee up out of the land of Egypt And Iehovah said unto Moses I have seene this people and behold it is a stiffe-necked people And now let me alone and my anger shall waxe hot against them and I will consume them and I will make of thee a great nation And Moses earnestly-besought the face of Iehovah his God and said Wherefore O Iehovah shall thy anger waxe hot against thy people which thou hast brought-forth out of the land of Egypt with great power and with a mighty hand Wherefore should the Egyptians speake and say For evill did hee bring them out and kill them in the mountaines and to consume them from upon the face of the earth Turne from the hotnesse of thine anger and repent of the evill against thy people Remember Abraham Isaack and Israel thy servants unto whom thou swarest by thy selfe and spakest unto them I will multiply your seed as the starres of the heavens and all this land which I have spoken of will I give unto your seed and they shall inherit it for ever And Iehovah repented concerning the evill which hee had spoken to doe unto his people And Moses turned and went downe from the mountain the two Tables of the testimony were in his hand the tables were written on both their sides on the one side on the other were they written And the tables they were the worke of God the writing that was the writing of God graven upon the Tables And Ioshua heard the voice of the people as they shouted and hee said unto Moses there is a voyce of warre in the campe And he said It is not the voice of them that shout for masterie neither is it the voice of them that cry for discomfiture the voice of singing doe I heare And it was when he came nigh unto the campe then he saw the calfe and the dances and Moses anger waxed hot and he cast the Tables out of his hands brake them beneath the mount And hee tooke the calfe which they had made and burnt it in the fire and ground it till it was small and strewed it upon the face of the water and made the sonnes of Israel drinke of it And Moses said unto Aaron what did this people unto thee that thou hast brought upon them so great a sinne And Aaron said Let not the anger of my Lord waxe hot thou knowest the people that they are set on evill And they said unto me Make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt wee know not what is become of him And I said unto them Who soever hath any gold breake ye it off and they gave it me and I cast it into the fire and there came-out this calfe And Moses saw the people that they were naked for Aaron had made them naked unto their shame amongst those that rose up against them And Moses stood in the gate of the campe and said Who is for Iehovah let him come unto me and all the Sons of Levi gathered themselves unto him And hee said unto them Thus saith Iehovah the God of Israel Put ye every man his sword upon his thigh Passe ye and returne ye from gate to gate in the campe and kill ye every man his brother and every man his fellow-friend and every man his neighbour And the Sons of Levi did according to the word of Moses and there fell of the people in that day about three thousand men And Moses said Fill ye your hand to day unto Iehovah even every man in his Son and in his brother that that he may give upon you this day a blessing And it was on the morrow that Moses said unto the people you have sinned a great sin and now I will goe-up unto Iehovah peradventure I shall make-atonement for your sin And Moses returned unto Iehovah and said Oh this people hath sinned a great sin and they have made them gods of gold And now if thou wilt forgive their sin and if not wipe me I pray thee out of thy Booke which thou hast written And Iehovah said unto Moses Whosoever sinneth against me I will wipe him out of my Booke And now goe leade the people unto the place that I have spoken to thee behold my Angell shall goe before thee and in the day when I visit then will I visit their sin upon them And Iehovah plagued the people for that they made the calfe which Aaron made Annotations DElayed The first signification of the Hebrew word is to be ashamed Gen. 2. 25. and because long tarrying and looking for ones comming causeth shame as in Iudg. 3. 25. they tarried till they were ashamed therefore the word is also used for tarying or delaying of the time Iudg. 5. 28. and is so here translated by the Chaldee and the Greek and in Rev. 10. 6. time is used for delay the people that is some of them as the like word in v. 6. is opened by Paul in 1 Cor. 10. 7. Gods that is an image or representation of God as after in v. 4. and the words here following manifest This narration sheweth how the Israelites who promised to doe all that the Lord commanded Exod. 19. 8. did behave themselves in keeping of the morall Law and of that great Commandement which God had both spoken to them himselfe from heaven and repeated againe by Moses Exod. 20. 4. 23. that so the impossibility of the Law in that it was weake through the flesh might be seene in this people even at the first before any obedience was performed Rom. 8. 3. Nehem. 9. 13. 16. become of him or done to him They looked for Moses to bring them a forme of worship and some visible signe of Gods presence among them as afterwards
out of the ground every tree desirable for sight and good for meat and the tree of life in the midst of the garden the tree of the knowledge of good and evill And a river went-out of Eden to water the garden and from thence it was parted and was to foure heads The name of the one Pison the same is it that compasseth the whole land of Havilah where there is gold And the gold of that land is good there is Bdelium and the Beryll stone And the name of the second river â—iâ—on the same is it that compasseth the whole land of Cush And the name of the third river Hiddekel the same is it that goeth to the east of Assyria and the fourth river is Euphrates And Iehovah God tooke the man and put him in the garden of Eden to till it and to keepe it And Iehovah God commanded the man saying of every tree of the garden eating thou maist eat But of the tree of the knowledge of good and evill thou maist not eat of it for in the day thou eatest of it dying thou shalt dye And Iehovah God said It is not good the man should bee himselfe alone I will make for him an helpe as before him And Iehovah God had formed out of the ground every beast of the field and every fowle of the heavens and brought them unto Adam to see what hee would call them and whatsoever Adam called each living soule that was the name thereof And Adam called names to all cattell and to the fowle of the heavens and to every beast of the field but for Adam hee found not an helpe as before him And Iehovah God caused a deepe sleep to fall upon Adam and he slept and he tooke one of his ribs and closed-up the flesh in the stead therof And Iehovah God builded the rib which he had taken from Adam to a woman and hee brought her unto Adam And Adam said This now is bone of my bones and flesh of my flesh she shall bee called Woman because she was taken out of Man Therefore shall a man leave his father and his mother and he shall cleave to his wife and they shall be one flesh And they were both of them naked Adam and his wife and they were not ashamed-of-themselves Annotations FInished or al-done perfected host or army called in Hebrew Saba which meaneth an army standing in order or battle ray The Greeke here translateth it garnishing or furniture Hereby is meant all creatures in the earth and heavens which stand as an army servants to the Lord Psal. 119. 91. and by him commanded Esay 45. 12. The Angels are of this army 1 King 22. 19. and are called the multitude of the heavenly host Luke 2. 13. 15. and they were by likelihood created with the heavens in the first day because those morning starres and sonnes of God did sing and shout when God laid and fastned the foundations of the earth Iob 38. 4. 6. 7. The stars and furniture of the visible heavens are also Gods host Esay 34. 4. Deut. 4. 19. and the starres in their courses fought against Sisera Judg. 5. 20. The Israelites comming out of Aegypt are called the Lords hosts Exodus 12. 41. Hereupon he is often named the Lord of hosts or of Sabaoth and the Apostles in Greek sometime keep the Hebrew name Lord of Sabaoth Rom. 9. 29. Iam. 5. 4. sometime they translate it Lord God Almighty Revel 4. 8. from Esa. 6. 3. Vers. 2. seventh day The Hebrew shebang from which the German word sieben and English seven are derived hath the signification of fulnesse and is a perfect and complete number after which we begin again with the first day of the weeke Therefore seven is used for many or a full number Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture set forth by the number of seven as in the feasts and sacrifices of Israel Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation See also Gen. 21. 31. The Greeke interpreters translated the sixt day for the seventh left the heathens should thinke mistaking the phrase that God wrought upon the Sabbath rested or sabbathised that is kept sabbath for of this Hebrew shebath it is called the Sabbath or Rest day God rested or ceased from making moe creatures Exod. 20. 11. Heb. 4. 3. though as touching the preserving ordering governing of the world the Father worketh hitherto and Christ worketh Ioh. 5. 17. Gods Sabbath was also his rejoycing in his workes Psal. 104. 31. and this the Chaldee paraphrast observed here saying and God delighted the seventh day in his worke which hee had made and rested This resting is spoken of God after the manner of men and implieth not any wearinesse in him for the Creator of the ends of the earth fainteth not neither is weary Esa. 40. 28. worke generally put for workes as the Apostle expounds it in Heb. 4. 4. Vers. 3. And God blessed in Exod. 20. 11. it is sayd Therefore God blessed that is because he him-selfe rested in the seventh day therefore he blessed and sanctified it unto man whereupon the Apostle reasoneth hee that is entred into his rest hee also hath ceased from his owne workes as God did from his Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge to bee a day of rest and holinesse of delight and of feasting vnto the world Exod. 20. 10. 11. Nehem. 9. 14. Esai 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning as were the other sixe which consisted of light and darknesse but this is all day or light figuring out our perpetuall joyes Esa. 60. 20. Zach. 14. 6. 7. Revel 21. 25. And so the Hebrew Doctors understand it of the world to come for in Breshith rabbah they say The blessing of the Lord it maketh rich Prov. 10. 22. this is the Sabbath day as it is written And God blessed the seventh day Gen. 2. 3. he calleth the Sabbath the Blessing of the Lord because it is receiued from the Blessing that is on high therefore hee sayth it maketh rich because it is the abundant wealth of the world c And if we expound the seventh day of the seventh thousand of yeares which is the world to come the exposition is and he blessed because in the seventh thousand all soules shall be bound in the bundell of life for there shall be there the augmentation of the Holy Ghost wherein we shall delight our selves and so our Rabbines of blessed memory have sayd in their Commentarie God blessed the seventh day the holy God blessed the world to come which beginneth in the seventh thousand of yeares Compare the last note on Gen. 1. 31. sanctified or hallowed that is separated it from common use and worke unto his owne service alone that it might be a
citie Enoch and hath children to the seventh generatiâ—d amongst whom 19. Lameâ—h taketh two wiâ—es 20. Iabel is a chiefe shepheard 21. 〈◊〉 〈◊〉 â—2 Tubal-kain a smith 25. Adâ—â— begeâ—â—eth Seth who is in Abels stead 26 and Seth Enos ANd Adam knew Eve his wife and shee conceiued and bare Kain and said I have gotten a man of Iehovah And she againe bare his brother Abel and Abel was a feeder of sheepe and Kain was a tiller of the ground And it was at the end of dayes that Kain brought of the fruit of the ground in offring unto Iehovah And Abel he also brought of the firstlings of his flocke and of the fat of them and Iehovah had respect unto Abel and unto his offring But unto Kain and unto his offring hee had not respect and Kain was vehemently grieved and his countenance fell And Iehovah said unto Kain why art thou grieved and why is thy countenance fallen If thou doe well is there not forgivenesse and if thou dost not well sinne lyeth at the doore and unto thee shall be his desire and thou shalt rule over him And Kain spake unto Abel his brother 〈◊〉 and it was when they were in the field that Kain rose-up against Abel his brother and killed him And Iehovah said unto Kain Where is Abel thy brother and he said I know not am I my brothers keeper And he said what hast thou done the voyce of thy brothers bloods cry unto mee from the earth And now Cursed art thou from the earth which hath opened her mouth to receive thy brothers bloods from thy hand When thou tillest the ground it shall not henceforth yeeld her strength unto thee a fugitive and a vagabond shalt thou be in the earth And Kain said unto Iehovah my iniquity is greater then may bee forgiven Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall bee a fugitive and a vagabond in the earth and it shall be that whosoever findeth me will kill me And Iehovah said unto him Therefore whosoever killeth Kain vengeance shall be taken on him sevenfold and Iehovah set a signe upon Kain lest any finding him should â—lay him And Kain went out from the presence of Iehovah and dwelt in the land of Nod 〈◊〉 the east of Eden And Kain-knew his wife and she conceived and bare Enoch and he was building a citie and hee called the name of the citie as the name of his sonne Enoch And unto Enoch was borne Irad and Irad begat Mehujael and Mehujael begate Methusael and Methusael begate Lamech And Lamech tooke unto him two wives the name of the one was Adah and the name of the second Zillah And Adah bare Iabel hee was the father of them that dwell in Tents and that have Cattell And his brothers name was Iubalâ— hee was the father of all that handle the harp and organ And Zillah she also bare Tubal-kain an instructer of every artificer in brasse and yron and the sister of Tubal-kain was Naamah And Lamech sayd un to his wives Adah and Zillah heare ye my voice ye wives of Lamech hearken to my speech for I have killed a man to my wounding and a yong man to my hurt If Kain shall be avenged sevenfold then Lamech seventie and seven fold And Adam knew his wife againe and she bare a son and she called his name Seth for God hath set unto mee another seede in stead of Abel because Kain killed him And to Seth also himselfe there was borne a son and he called his name Enos then began men prophanely to call on the name of Iehovah Annotations KNew by lying with her as this phrase is explayned in Numb 31. 17. A modest manner of speech used againe in verse 17. and 25. and throughout the Scriptures Mat. 1. 25. Luk. 1. 34. Kain by interpretation Gotten or a Possession the reason followeth I have gotten Kanithi a man of Iehovah or with Iehovah that is with his favour and of his good will The Greeke translateth it by God Thus shewed she her thankfulnesse to the Lord whose heritage children are Psal. 127. 3. and her hope of good in that first born sonne howbeit her expectation fayled her for Kain was of the wicked oâ—e Satan 1 Ioh. 3. 12. The Hebrew Doctors also lay Kain was borne of the filth and seed that the serpent had conveyed into Eve R. Menachem on Gen. 4. herein Kain was a figure of all reprobates the children of the Divell Ioh. 8 44. 1 Ioh. 3. 10. Vers. 2. againe bare in Hebrew she added to beare From this phrase of her adding to beare without mention of any other conception some of the Iew Doctors gather that Kain and Abel were twins Pirkei R. Eliezer chap. 21. Abel so the Greeke and the Evangelists write him Math. 23. 35. The Hebrew name is Hebel which signifieth Uanitie or a soone-vanishing vapour such is every mans life Iam. 4. 14. and so was Abeâ—â— in speciall being soone killed by his brother And David saith that every man is Uanitie Abel though setled as men may thinke Psal. 39. 6. feeder or shepheard Pastor and Governor of a flocke which flocke in the originall comprehendeth both sheepe and goates as is explayned in Lev. 1. 10. The new Testament translateth it into Greeke sometime sheepe as Rom. 8. 36. from Psal. 44. 23. sometime flocke as 1 Cor. 9. 7. and sometime both together as the sheepe of the flocke Mat. 26. 31. from Zach. 13. 7. for which in Mar. 14. 27. is written onely the sheepe Abel in sheeperdy as in sacrificing and martyrdome was a figure of Christ Ioh. 10. 11. Of this trade also were the Patriarches of Israel Gen. 46. 32. 34. and Moses David and many other men of note Exod. 3. 1. Psal. 78. 70. 71. Vers. 3. at the end of dayes that is at the end of the yeare Some understand it to meane after many dayes that is in processe of time But a full yeare is called a yeare of dayes Gen. 41. 1. 2 Sam. 14. 28. because of certaine daies that are in the yeare besides the moneths And for shortnesse of speech which the Hebrew tongue affecteth dayes are used for a yeare of dayes that is a whole yeare as in Lev. 25. 29. dayes is in vers 30. expounded to be a perfect or full yeare and the revolution of dayes 1 Sam. 1. 20. is that which Moses calleth the revolution of the yeare Exod. 34. 22. And in Numb 9. 22. or two dayes or a moneth or dayes that is a yeare And in Amos 4. 4. after three dayes meaneth three yeares Deut 14. 28. and in Exod. 13. 10. 1 Sam. 1. 3. from dayes to dayes is from yeare to yeare and the sacrifice of dayes 1 Sam. 2. 19. was the yearely sacrifice Whereupon in prophesies often times dayes are used for yeares Rev. 11. 2. 11. At the yeares end men were wont in most solemne manner to sacrifice unto God
with thankes for his blessings having gathered in their fruits so the law of Moses did command Exod. 23. 16. which order as by this appeareth the Fathers observed from the beginning and it was so accustomed among the Gentiles for the ancient sacrifices and assemblies unto that end were after the gathering in of the fruits for an oblation of the first fruits sayth Aristotle in Ethicks booke 8. brought in Greeke offred It is likely that the sonnes brought their offrings unto God by Adam their Father who was high Priest as after all the first borne in families were Priests Exod. 19. 22. and upon an Altar he offred their gifts The Hebrew Doctors say It is a tradition by the hand of all that the place wherein David and Solomon built an Altar in the floore of Araunah 1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1. was the place where Abraham builded an Altar and bound Isaak upon it Gen. 22. 9 and that was the place where Noe builded after he came out of the Arke Gen. 8. 20. and that was the Altar upon which Kain and Abel offred and on it Adam the first man offred an offring after he was created and out of that place hee was created Our wise men have sayd Adam was created out of the place of his Atonement Maimony in Misn. book 8. treat of the Temple chap. 2. S. 2. an offring or oblation called in Hebrew a Minchah by which name the Meat offring is called in the Law Lev. 2. which commonly was of wheat flower Although the word is sometime used generally for any gift or present Gen. 32. 13. But Kain brought of the fruit of the ground which custome continued so that in Israel men might eate neither bread nor corne till they had brought an offring unto God Lev. 23. 14. Among the Greekes also they used to sacrifice the fruits of the earth Homer Iliad 1. and Numa ordeyned the like among the Romans who tasted not new corne or wine before the Priests had sacrificed the first fruits saith Plinie in book 18. chap. 2. and in the Roman lawes of the twelve Tables the same oblation of corne is commanded Derelig tit 1. lex 4. The like was for sacrificing of beasts as Abel did which was used of Israel and of all Nations till the comming of Christ see Lev. 1. Vers. 4. the fat of them As the first fruits of the earth of beasts of men were given in thankefulnesse to the Lord that all the rest might be sanctified and blessed Exod. 22. 29. 30. and 23. 19. so God challenged the fat of all sacrifices peculiarly to himselfe Lev. 3. 16. 17. and 7. 25. which fat sometime figured mans unbeleefe hardnesse of hearâ— and want of sense Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of Gods spirit sometime it signified the best of all things Numb 18. 12. in which sense it seemeth to bee spoken here of Abel From whose example the Hebrew Doctors teach that a man should inlarge his hand and bring his offring of the fairest and most laudable amongst those kinde of things whereof he bringeth Behold it is written in the law And Abel hee also brought of the firstlings of his flocke and of the fat of them And this is a common law in every thing which is for the name of the good God that it be of the goodliest and best If one build a house of prayer let it bee fayrer then his owne dwelling house if he feed the hungry let him feed him with the best and sweetest that is on his Table If he cloathe the naked let it be with the fayrest of his cloathes if he sanctifie any thing let him sanctifie of the fayrest of his goods and so hee sayth Lev. 3. 16. All the fat is the Lords Maimony in Misn. rom 3. in Asurei mizbeach chap. 7. S. 11. By the sacrifices of old there was besides a thankefulnesse to God a yearely remembrance also of their sinnes Heb. 10. 3. and hope of the forgivenesse of them by Christ to come Heb. 10. 1. 10. 14. And seeing the godly offred in faith Heb. 11. 14. and faith is by hearing the word of God Rom. 10. 17. Abel and the rest were taught of God thus for to worship him for all wil-worship devised by men is vaine Mat. 15. 9. Col. 2. 22. 23. had respect to weet with delight as the Hebrew word implyeth and so one Greeke version translateth it was delighted and with favourable acceptation as the Chaldee paraphrase explaineth it So GOD commanded every man to offer sacrifice for his favourable acceptation Lev. 1. 3. that hee and it might bee accepted of the Lord. This gracious respect unto Abel was seene of Kain for which hee was gtieved and the Apostle noteth it to be a testification of Abels justice by faith Heb. 11. 4. It is likely therfore that God shewed it by some visible signe as by fire from heaven consuming the sacrifice for so he used to doe in such cases after as Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King 18. 38. and the burning of the sacrifices to ashes was a signe of his favourable acceptance Psal. 20. 4. and Theodotio a Greeke interpreter translateth it here he set onfire By this Gods acceptance Abels faith was confirmed touching life salvation in Christ otherwise God would not have received an offring at his hands as Iudg. 13. 23 unto Abel for his faith in Christ whereby he was just and by which he offred a greater sacrifice then Kain Heb. 11. 4. And so the sacrifice was respected for the man not the man for the sacrifice Prov. 12. 2. and 15. 8. Vers. 5. grieved or displeased very wroth The Hebrew word signifieth to burne or be inflamed either with anger or griefe the Greek here translateth he was grieved and in sundry other places as Ion. 4. 1. 9. where both the Greeke version and all the circumstances shew it to meane griefe So in 1 Sam. 15. 11. Samuel was grieved and Dauid 1 Chron. 13. 11. and Nehemiah Neh. 5. 6. and many the like countenance or his face fell that is he shewed himselfe ashamed grieved and discontented This is else-where expressed by the falling of the light of the countenance Iob 29. 24. contrary to which is the lifting vp of the face for a signe of comfort and joy Iob 11. 15. See also Gen. 19. 21. Vers. 7. doe well or doe good Hereby God teacheth that wel-doing consisted not in the outward offrings which Kain brought but in faith which hee wanted Heb. 11. 4. Ioh. 6. 29. And the Apostle hence concludeth that Kains workes were evill 1 Ioh. 3. 12. forgivenesse or acceptation The Hebrew word which properly signifieth elevation or lifting up when it is spoken of sinne as the words following shew here it is meaneth forgivenesse at Gods hand who lifteth up and so easeth us of the burden of it as Rom. 4. 7. from Psal. 32. 1. And
sepulchre Deut. 34. 6. R. Menachem and the Zohar on Gen. 47. Vers. 31. bowed himselfe namely unto God with thankfulnesse who had after other blessings given him now this assurance by Iosephs promise and oath that hee should be caried into Canaan the figure of the kingdome of heaven Therefore this particular is related by Paul as a testimony of Iakobs faith Heb. 11. 21. the beds head whereon hee lay in his age and weakenesse and on the head or bolster wherof he rested himselfe worshipping God The like is said of David in his old age that he bowed himselfe upon the bed when hee blessed God 1 King 1. 47. 48. The Hebrew Mittah a bed the Lxxij Greeke interpreters having a copie without vowels Mtth did read it Matteh which signifieth a staffe and so translated it whom the Apostle followeth saying on the top of his staffe Heb. 11. 21. which might also well be that hee helped himselfe by leaning on his staffe and resting on the bolster of the bed Howbeit the two Chaldee Paraphrasts and other Greeke versions save that of the Lxxij translate according to the vowelled Hebrew bed CHAP. XLVIII 1 Ioseph with his sonnes visiteth his sicke father 2 Iakob strengtheneth himselfe to blesse them 3 Hee repeateth the promise 5 Hee adopteth Ephraim and Manasseh Iosephs sonnes as his owne 7 Hee telleth him of his mothers grave 9 He blesseth Ephraim and Manasseh 17 He preferreth the yonger before the elder though it displeased Ioseph 21 He prophesieth the Israelites returne to Canaan and giveth Ioseph his portion therein ANd it was after these things that one said unto Ioseph Behold thy father is sicke and he took his two sonnes with him Manasses and Ephraim And one told Iakob and said behold thy sonne Ioseph commeth unto thee and Israel strengthned himselfe and sate upon the bed And Iakob said unto Ioseph God almighty appeared unto me in Luz in the land of Canaan and blessed mee And said unto me behold I will make thee fruitfull and multiply thee and give thee to be an assembly of peoples and will give this land to thy seed after thee for an eternall possession And now thy two sonnes which were borne unto thee in the land of Egypt before I came unto thee into Egypt they are mine Ephraim and Manasses as Ruben and Simeon shall bee mine And thy begotten issue which thou shalt beget after them shall be thine by the name of their brethren shall they be called in their inheritance And I when I came from Padan Rachel dyed by me in the land of Canaan in the way when yet there was a little-peece of ground to come to Ephrath and I buried her there in the way of Ephrath that is Bethlehem And Israel saw the sons of Ioseph and said who are these And Ioseph said unto his father they are my sonnes whom God hath given to me in this place and he said take them I pray thee unto mee and I will blesse them And the eyes of Israel were heavy for old-age he could not see and hee brought them neere unto him and he kissed them and imbraced them And Israel said unto Ioseph I had not thought to see thy face and loe God hath made me to see thy seed also And Ioseph brought them out from betweene his knees and hee bowed himselfe on his face to the earth And Ioseph tooke them both Ephraim in his right-hand toward Israels left-hand and Manasses in his left-hand toward Israels right-hand brought them neere unto him And Israel stretched out his right-hand and put it upon Ephraims head and he was the yonger and his left-hand upon Manasses head hee prudentlyguided his hands for Manasses was the first borne And he blessed Ioseph and said the God before whom my fathers Abraham and Isaak did walke the God which fed me since I was unto this day The Angell which redeemed mee from all evill blesse the lads and let my name bee called on them and the name of my fathers Abraham and Isaak and let them increase like fish into a multitude in the midst of the land And Ioseph saw that his father put his right-hand upon Ephraims head and it was evill in his eyes and hee held-up his fathers hand to remove it from on Ephraims head unto Manasses head And Ioseph said unto his father not so my father for this is the first borne put thy right-hand upon his head And his father refused and said I know it my sonne I know it hee also shall become a people and he also shall be great but truly his yonger brother shall bee greater then hee and his seed shall be a plentie of nations And he blessed them in that day saying In thee shall Israel blesse saying God put thee as Ephraim and as Manasses and he put Ephraim before Manasses And Israel said unto Ioseph Behold I dye and God will bee with you and will returne you unto the land of your fathers And I doe give unto thee one portion above thy brethren which I have taken out of the hand of the Amorite with my sword and with my bow Annotations THings Hebr. words one said or it was said so vers 2. Vers. 3. 〈◊〉 Luz called also Bethel see Gen. 28. 13. 19. and 35. 6. Vers. 4. give thee to that is make of thee an assembly that is a multitude see Gen. 35. 11. The Greek expounds it a synagogue or assemblie of nations the Chaldee of tribes Vers. 5. And now or as the Greeke translateth Now therefore From the former promises hee groundeth his blessings to Iosephs children as authorized of God hereunto and putteth them in minde of returning to the promised land before or untill I came which the Greeke translateth before so in Exod. 22. 26. mine as my next children and not my childs children so these two are made heyres by adoption with Iakobs sonnes and Ioseph hath a double portion the first birthright being taken from Ruben and given unto him Gen. 49. 3. 4. 1 Chron. 5. 1. 2. and of Ioseph are reckoned two-tribes both in the Prophets Evangelist Num. 1. 32. 34. Rev. 7. 6. 8. Vers. 6. name of their brethren of Ephraim and Manasses counted of their stocke and tribe as if they were their sonnes not their brethren For children are usually called by their fathers name not by their brethrens See after vers 16. So Ephraim and Manasses are adopted into Iosephs place as fathers of tribes that if Ioseph had ever begotten â—oe children they should have beene reckoned as born to Ephraim Manasses his sons Vers. 7. Padan or as the Greeke hath it Mesopotamia of Syria see Gen. 25. 20. This mention of Rachels death is to shew how by right the first birthright came to Ioseph her first borne shee being indeed Iakobs first and most lawfull wife Gen. 29. 18. c. a little piece of ground a little way see Gen. 35. 16. Vers. 9. take and bring them as the Greeke translateth See Gen. 15. 9.
are partly bond and partly free men Every child that can hold his father by the hand and goe up from Ierusalem gates to the mount of the Temple his father is bound to cause him to goe up and appeare with him that he may catechize or traine him up in the Commandements Maimony in Chagigah Chapt. 2. Section 1. 3. In repeating this Law God annexeth a promise for the safety of the land from enemies Exod. 31. 23. 24. that promise the Greeke version inserteth also here the Lord Iehovah the Hebrew Adon which we English Lord properly signifieth a Base stay or sustainer as is noted on Gen. 15. 2. the Chaldee translateth it Lord or Master of the world The other name Iehovah denoteth Gods Essence or Being whereof see Gen. 2 4. The Greeke here translateth the Lordthy God Vers. 18. sacrifice noâ— slay for sacrifice as in repeating this Law is said Exod. 34. 25. of my sacrifice that is of my Passeover as the Chaldee translateth it and Moses in Exod. 34. 25. sheweth the Passeover to be meanâ— with levened bread that is having any levened bread in thy house or power but shalt purge out the leven before as was commanded Exod. 12. 15 c. see the annotations there Whether it be he that slayeth or he that sprinkleth the blood or he that burneth the fat if any leven be in the power of any of these or in the power of any of the company that eate the Passeover in the houre of the offring of it he transgresseth as Maimony sheweth in 〈◊〉 of the Passeover chap. 1. Sect. 5. the fat of 〈◊〉 which the Chaldee expoundeth of the sacrifice of the feast and for this in Exodus 34. 25. is written the sacrifice of the feast of the Passeover Compare this with the Law foregiven in Exod. 12. 10. The fat of the Passeover as of other sacrifices was the Lords to be burnt upon his Altar see Levit. 3. 14. 15. 16. 2 Chron. 35. 12. 13. 14. this might not be left unburnt till the morning for so it became polluted remaine or be left all night Vers. 19. The first or The first fruit the beginning see the notes on Exod. 22. 29. where seven things paid first-fruits thy land so this concerned onely the land of Israel and such as were owners of land there Whereupon the Hebrew Doctors say He that buyeth a tree in his neighbours field he bringeth not the first-fruits because the ground is not his owne but he that buyeth tree and ground bringeth the first-fruits thereof And so the like M 〈…〉 mony treat of First-fruits Chap. 2. Sect. 13. the house the tabernacle for that was called the house 1 Chron. 9. 23. or the Temple The rites and words to bee used in the bringing of them are shewed in Deuteronomy 26. 1. 2. 11. But from this Law the Iewes have a canon He that separateth his first-fruits for the Lord and they rot or be lost or stollen or polluted hee is bound to separate other in their stead for it is said THOV SHALT BRING them INTO THE HOVSE OF IEHOVAN THY GOD to teach that hee is bound for other after them till he bring them to the mount of the house of God Maimony in First-fruits Chap. 2. Sect. 20. not seeth a kid c. This law is twice after repeated in the same words Exod. 34. 26. Deuteron 14. 21. For a kid the Greeke translateth generally a lamâ— The Chaldee paraphrast omitteth the name of a kid and more generally translateth Thou shalt not eate flesh with milke So the Ierusalemy Thargum on Exod. 34. 26. expoundeth it My people the house of Israel it is not lawfull for you either to seeth or to eat flesh and milke mixed together This sense the Thalmudists follow gathering if it be unlawful to seeth them together much more to eate them And understand it of the flesh and milk of all cleane beasts Flesh with milke it is unlawfull to seeth it and unlâ—â—full to eate it by the Law it is unlawfull also to make profit of it but it is to be buried Whoso boyleth ought of them two together offendeth as it is written THOV SHALT NOT SEETH A KID IN HIS MOTHERS MILKE So hee that eateth ought of these two of flesh and milke sodden together offendeth though he boyle it not c. Masmony treat of Forbiddâ—â— meats Chap. 9. Sect. 1. Others understand it of seething it while it is very young as in the mothers milke that is untill it bee seven dayes old according to the law before in Exodus 22. 30. and after Levit. 22. 27. But the phrase may also imply during the time that it sucketh the mothers milke as a milke lambe 1 Sam. 7. 9. is a sucking lambe The intendment of this law seemeth to bee either against cruelty according to another prohibition of taking the damme with the young Deut. 22. 6. 7. or against mixtures of meats as elsewhere God forbiddeth mixtures in garments in sowing of fields and the like Levit. 19. 19. Vers. 20. an Angell this is Christ whom the Israelites are said to have tempted in the wildernesse 1 Cor. 10. 9. See the notes on Exod. 14. 19. R. Meâ—â—chem upon this place teacheth from ancient Râ—bbins that the word I send signifieth the propertie of mercies and this Angell is the Angell the Redeemer Gen 48. 16. Also The holy blessed God said unto Moses He that did keepe the Father viz. Abraham Isaac and Iakob shall keepe the children before thee or before thy face as the Greeke translateth the place the land saith the Greek which I have prepared for thee A figure of that whither Christ is gone to prepare a place for us Iohn 14. 2. Vers. 21. because of him or of his face or presence The Greeke translateth take heed unto him provoke or rebell not against him the Greeke translateth disobey him not The Hebrew Doctors make the reason of the charge to bee this Because his voice is the voice of the living God R Menachem on Exod. 23. in him or in the middest of him Christ is the brightnesse of the glorie and the expresse Image of Gods Person Heb. 1. 3. and God was in him 2 Cor. 5. 19. and he in the Father Iohn 10. 38. and his name is Iehovah our Iustice Ier. 23. 6. The Chaldee translateth his word is that is hee speaketh in my name And Gods Name may imply his Law or doctrine to bee in him for so the Law of Christ Esa. 42. 4. is expounded his Name Matt. 12-21 Ver. 23. before thee as a leader of thee saith the Greeke version And here the Hebrew Malachi My Angell some of the Rabbines say is Michael by transposition of letters the Amorite that is the land of the Amorites c. See Gen. 15. 18. 21. Ver. 24. gods called in the Chaldee idols their workes that is the workes of the Heathen peoples This Law is explained in Levit. 18. 3. pillars or standing images statues Vnder these all other
body of a precept of the substantiall-precepts of the law and all the people doe it at their saying the Iudges are discharged and every one of them that doe it is bound to bring the sinne-offring appointed as it is written AND THE THING BE HID and not the whole body of-the-precept The Iudges are never bound to bring the sacrifice till they teach to abolish a part and to confirme a part of the things which are not expressed in the law and explained Afterwards the Iudges are bound to bring the sacrifice and they that doe it at their saying are discharged As if they teach that it is lawfull to worship idols c. loe it is as if they should say there is no idolatry forbidden in the law which abrogateth the whole body of the commandement and this and the like is not ignorance in teaching but forgetfulnesse Therefore they are discharged of the sacrifice and who so doth it at their saying he is bound to bring the sacrifice for himselfe But if they erre and teach saying he that prostrateth himselfe to idols c. is guilty for it is said thereof thou shalt not prostrate thy selfe to another God but he that bendeth towards the ground and prostrateth not that is lawfull now they are bound to bring the sacrifice And so in all the like cases if they teach and the most part of the Church doe it at their saying these are discharged and the Iudges bring the sacrifice for their ignorance Maimony in Shegagoth c. 14. are guilty or doe offend sinne trespasse unto gu 〈…〉 esse See Levit. 5. 3. 6. Vers. 14. against it or as the Greeke translateth in it So the Hebrew word ghnal sometime signifieth as in Exod. 29. 3. Esay 38. 20. the church or the assembly in Hebrew kahal whence the Greeke word ekklesia a church is derived This the Hebrew Doctors understand not onely for the twelveâ—â—ibes of Israel but for every tribe which is called kahal a church as it is written in 2 Chron. 20. 5. Iohosaphat stood in the church or assembly of Iudah And from this law they say Every Tribe was to bring a Bulloâ—ke for a sinne-offring in all twelve Bullockes And whether all the Israelites in the land did the thing at the saying of the Iudges teaching them or the most of Israel did it though they were the least number of the tribes or the most of the tribes did it though they were the least of all Israel they brought according to the number of all the tribes a Bullocke for every tribe As if the inhabitants of the land of Israel were 600000 and one and they that did the sin by the teaching of the Iudges were 300000 and one and all of them of the Tribe of Iudah onely Or if they that did it were all of them the children of seven tribes though they were but 100000. the Iudges were bound to bring the sacrifice c. And the tribe of Manasses and of Ephraim were not counted as two tribes in this businesse but both for one tribe Maimony treat of Ignor. chap. 12. Sect. 1. and chap. 13. sect 2. It is also observed by them that All the sacrifices of the Church were either Burnt-offrings or Sinne-offrings and among the sacrifices of the Congregation there were no Peace-offrings save the two lambs that were brought with the waved loaves at the solemne assembly Levit. 23. 19. and they were called the Peace-offrings of the Congregation And the Church never offred a trespasse offring nor any Bird. Maimony treat of offring sacrifices chap. 1. sect 4. a bullocke In Num. 15. 24. the law appointeth a bullocke for a burnt-offring and an hee Goat for a sinne-offring when the congregation ignorantly sinneth and here it commandeth a Bullocke for a sinne-offring onely The Hebrewes reconcile these lawes thus What is the offring they bring for this ignorance If it bee concerning idolatry that they the Iudges ignorantly sinne and teach it they bring a Bullocke for a Burnt-offring and an hee goat for a sinne-offring for every tribe and this is the offring spoken of in Num. 15. 24. which by word of mouth hath beene taught to bee spoken of ignorant-sinning by idolatry But if it be concerning any other transgressions that they ignorantly-offend and teach for the ignorant doing whereof they are bound to bring the appointed sacrifice then every tribe bringeth a Bullocke for a sinne-offring and this is that spoken of in Levit. 4. 13. 14. Maimony treat of Ignorances chapt 12. Sect. 1. Others doe accord these lawes thus that this here is meant of the sinne of all Israel jointly and that in Num. 15. is meant of particular assemblies or synagogues as they were distinct by their dwellings in Canaan But I observe another difference how this in Levit. 4. 13. speaketh of doing some one of all the commandements which should not be done that in Num. 15. 22. speaketh of not doing all the commandements which the Lord had spoken by Moses Vers. 15. lay their hands There is no laying on of hands upon the offrings of the Congregation but upon two viz. vpon the scape goat Lev. 16. 21. and upon the Bullock for the thing hid from the eyes of the church Lev. 4. 13. 15. Upon it three of the Synedrion doe lay their hands Maimony treat of offring sacrifices chap. 3. sect 10. See also the notes on Levit. 1. 4. It figured their faith in Christ upon whom God would lay the iniquity of us all Esay 5â— 6. and so would not impute their trespasses unto them 〈◊〉 Cor. 5. 19. he that is the Priest or Levite shall kill see Levit. 1. 5. Vers. 16. anointed that is as the Chaldee expoundeth it the chiefe Priest in Greeke Christ that is Anointed a figure of our Lord Christ. Vers. 17. seven times signifying a full purgation see the notes on vers 6. c. For the things done to the sacrifice of the high Priest the same were done to the congregations Vers. 20. the sinne-offring in Greeke the Sin meaning the sacrifice which was for the high priests sinne vers 8. c. the first Bullocke as it is called in vers 21. it shall that is as the Greek translateth the sinne shall be forgiven them Vers. 21. he shall cary in Greeke they shall cary out the whole Bullocke as v. 12. Vers. 22. the Ruler or the Prince in Hebrew Nasi that is one Preferred or Advanced above others or one that lifteth up and easeth the burdens of the people by governing them as Num. 11. 17. Exod. 18. 22. It is a common name both to inferiour rulers Num. 16. 2. Exod. 16. 22. and to the chiefe as the King Ezek. 34. 24. and 38. 2. and 45. 7. The Hebrew Doctors understand this law of the later saying Who is the Ruler spoken of in the law It is the King over whom no man of Israel hath power neither 〈◊〉 any above him in his kingdome but the Lord his God Whether he be of Davids house or
defiled whatsoever she did lye sit upon or touch Leviticus 15. 20. 21. so at her childbirth shee should be uncleane seven dayes for a male and foureteene daies for a female with as contagious a pollution as the other And this in respect of her childbirth though no other accident should appeare as the Hebrews canons say Every woman in childbirth is uncleane as a menstruous-woman yea although there be no blood seene Maimony in Issurei biah ch 10. s. 1. Now the uncleannes of a woman in her menstruall sicknes was for the time as great as hers that had an yssue and defiled also by her spittle and urine as is after noted on Levit. 15. 8. 20. c. This uncleannesse of a woman by child-birth argueth the corruption of nature whereby wee all are children of wrath Ephesians 2. 3. For by one mans disobedience many are made sinners and by the offence of one judgement i come upon all men to condemnation Romans 5. 19. 18. that every man should confesse with David In sinne my mother conceived mee Psalme 51. 7. Among the Gentiles this law of uncleannesse was also kept as appeareth by Iphigenia in the Poet saying I m 〈…〉 like the sophismes of the goddesse Diana who if any man touch a slaine person or a woman in childbed or a dead corps shee driveth him from her altars counting him as unclean yet she her selfe delighteth to have 〈◊〉 killed in sacrifice unto her Euripid. Iphigen in Tauriâ— V. 3. the flesh that is the secret-part which ha 〈…〉 a superfluous-foreskin upon it So by the flesh of the foreskin is meant the foreskin of the flesh as by silver of shekels Lev. 5. 15. is meant shekels of silver and uncleannesse of man Lev. 7. 21. is for a man of uncleannesse and many the like Of this foreskin and the circumcision thereof see the notes on Gen. 17. 11. It figured the taking away of mans hereditary sin and originall uncleannesse in putting off the body of the sins of the flesh by the circumcision of Christ Col. 2. 11. Psal. 51. 7. And this circumcision of the child in the eight day agreed also with the law for all other yong creatures which were not fit to bee offred unto the Lord before the eight day from the birth Exod. 22. 30. See Gen. 17. 12. Ver. 4. shall continue Heb. shall sit that is abid at home and not come into Gods sanctuary So sitting is for abiding or continuing in Lev. 8. 35. and often in the bloods or for the bloods which word in the plurall number usually signifieth uncleannesse or guiltinesse either for murcer as in Gen. 4. â—0 or for naturall pollution by originall sinne that dwelleth in all as in this place and after in Lev. 15. Wherefore they that are regenerate and new creatures in Christ are said 〈◊〉 be borne not of bloods Iob. 1. 13. of her clensing or purification or of cleannes The org 〈…〉 word signifieth both cleansing or purification 〈◊〉 is interpreted by the holy Ghost in Luk. 2. 22. are also cleannes or purity in which sense bloods of cleannes is by the Greeke interpreters here translated her cleane or pure blood and in Thargum Ionathan it is expounded and the 33. dayes next following 〈◊〉 her blood shall be clane for her greatest uncleannes had an end at 7. daies v. 2. 33. daies to which adde the seven dayes forementioned and there are fortie dayes all which time shee was debâ—râ—ed from the holy things of the Lord. Which numbâ— of fortie dayes is often used for the time of hamiliation before God as in the fast of Mosâ— Elias and Christ our Lord see the notes 〈◊〉 Genesis 7. 4. So this Law taught mortifica 〈…〉 and humiliation in respect of that hereditary is which by the parents is conveighed to the children Psa. 51. 7. whereby they naturally are 〈◊〉 cleane 1 Cor. 7. 14. and children of wrath Eph. 2. 〈◊〉 〈◊〉 For who can bring a cleane thing out of an vncleane not one Iob 14. 4. To shew the contagioÌ„ hereof not onely the child was circumcised from the impuritie of it but the mother also cleansed by sacrifice for sinne as after in ver 6. And this the Hebrew doctors observed saying No Sin-offring is brought but onely for sin c. and it seemeth unto me that there is a mysterie in this matter concerning the sin of the old Serpent Gen. 3. saith R. Menachem on Levit. 12. holy thing but for common things and all civill affaires she was cleane after the seven daies first spoken of The Hebrewes say All blood that appeareth of a woman in child birth within the 33. daies for a Male and the 66. for a female is called the blood of cleannes or of purification and there is no prohibition of a woman from her husband if she be baptised or washed after 7. daies for a man child and after 14. for a woman child c. But if he lye with her that beareth a male within any of the 7. dayes or with her that beareth a female in any of the 14 daies hee is guilty of cutting off Maim in Issurei biah c. 4. s. 5. 2. untill c. This law was observed by the virgin Mary the mother of our Lord who though he was borne without sinne Luke 1. 35. yet being borne under the Law Gal. 4. 4. and for that it became them to fulfill all righteousnes Mat. 3. 15. both himselfe was circumcised the eight day and his mother when the daies of her cleansing according to the Law of Moses were fulfilled brought him to Ierusalem to present him to the Lord in the Sanctuary Luke 2. 21. 22. Ver. 5. two weekes The time of her uncleannes so for the daies of her cleansing are doubled for a female child which continued in all fourscore daies the ground of which law partly ariseth from nature which causeth more superfluities and so requireth longer time for cleansing about the female then the male Who so brought forth a male and a female twins she continued in the bloods of her cleansing for a female that is 66. daies If she brought forth a child neither male nor female or a child both male and female she continued in her cleansing for a male and for a female both So if she brought forth twins the one a male the other of neither kinds or of both kinds shee continued both for a male and a female If the one were a female and the other of neither kinds or of both shee continued for a female only Maimony in Issurei biah ch 10. sect 18. Ver. 6. fulfilled The woman after childbirth brings not her offring in the 40. day for a male or in the 80. day for a female but on the morrow which is the 41. or the 81. and that is the day spoken of in Lev. 12 6. If these daies passe over she bring not her atonement shee may not all that while eat of the holy things as Maimony sheweth in Mechosrei capporah ch
cups and two knops and two flowers in the branch of the Candlesticke Exod. 25. 34. and moreover a third flower was next to the shaft of the Candlesticke Num. 8. 4. And it had three feet And three other knops were on the branch of the Candlestick from which knops there proceedeth six branches three on the one side three on the other and in every of them branches were three bowles and a knop and a flower and all made like Almonds So there were in all two and twenty bowles and nine flowers and eleven knops And they all were requisite so that if there wanted one of these two and fortie it hindred all the rest The bowles were like the cups of Alexandria wide at the mouth and narrow at the bottome The knops were like the apples or heads of leeks somewhat long like an egge The flowers were like the flowers of Ammudinis which are like a dish whose lip is doubled on the outside The height of the Candlestick was eighteene handbredths that is three cubits The feet and the flower were three hand-bredths then two handbredths smooth then a hand-bredth wherein was a bowle a knop and a flower Then two handbredths smooth then a handbredth knop and out of it issued two branches one on this side and another on that which went up as high as the Candlesticke Then an handbredth smooth and an hand-bredth knop with two branches issuing out of it as high also as the Candlesticke Then an handbredth smooth an handbredth knop with two branches issuing from it as high as the Candlesticke Then two handbredths smooth so there remained three handbredths wherein were three bowles a knop and a flower And there was a stone before the Candlesticke wherein were three steps on which the Priest stood and trimmed the Lampes and upon it he set downe the vessell of oyle and the tongs and the snuffe-dishes when he trimmed the Lamps Other things touching the manner of trimming them and the measure of oyle in every one are noted on Exod. 27. 21. This Candlesticke figured the Law of God shining in the Tabernacle of his Church with the oyle of grace in the seven lampes which are the seven spirits of God Rev. 4. 5. The Commandement is a Lampe and the Law a light Prov. 6. 23. so is the propheticall word as a light shining in a darke place 2 Pet. 1. 19. And as the Candlesticke was of solid beaten worke and the oyle of beaten olive Levit. 24. 2. so is the preaching and practise of the Law laborious and with much affliction 2 Tim. 1. 8. and 2. 3. And the worke of Christ and of his Ministers was signified by the Priests continuall ordering and trimming of these Lamps the lighting of one Lamp from another shewed the opening and inlightning of one place of Scripture by another and the middle Lampe lighted from the fire of the Altar signified that the fountaine of all light and knowledge commeth from Christ who hath the seven spirits of God Revel 3. 1. figured by the seven lamps of fire Rev. 4. 5. The varietie of cups knops and flowers taught the sundry things that are in the scriptures histories precepts prophesies parables c. And as seven is the number of perfection so by the seven branches and lamps the full perfection of the Scriptures is shewed which are able to make us wise unto salvation through the faith which is in Christ Iesus and perfect throughly furnished unto every good worke 2 Tim. 3. 15 16 17. This Candlestick might also be a figure of the Church shining as lights in the world and holding forth the word of life Phil. 2. 15 16. as the seven golden Candl-sticks in Revel 1. 20. were the seven Churches in Asia in the middest of which Christ our great high Priest walked to order their light and to powre the oyle of his grace into their lamps which Church is in nature one in Christ though it hath many particular Churches as branches out of one stocke the chiefe branch whereof was the Church of Israel from whose light we all receive light they having first received the Oracles of God See Rom. 3. 2. and 11. 16 17 18 c. 2 Pet. 1. 19. So the state of the Church by the word and Spirit of God is set forth by a vision of the Candlestick whose lamps are filled with oyle from two olive trees Zach. 4. Rev. 11. and Iohn the Baptist a preacher of the word of grace is called a burning and shining lamp Ioh. 5 3 5. the patterne Hebr. the shew or vision appearance that is the patterne shewed as Exod. 25. 40. This teacheth that no other ground or forme of doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. Eccl. 12. 11 12. Vers. 6. Levites the residue of the tribe of Levi besides the Priests whose consecration is described in Levit. 8. unto whom the other Levites were adjoyned to assist them in the service of Gods Sanctuarie as was signified before in Num. 3. 6. c. but their consecration is shewed in this chapter from among the sonnes hereupon the Levites as in office so in name are distinguished from the other Israelites as are also the Priests from the Levites 1 Chron. 9. 2. the Israelites the Priests the Levites and the Nethinims cleanse them or purifie them after the manner following This though it were the dutie of all the people to be cleane and pure when they came to the Sanctuary 2 Chron. 23. 19. 2 Cor. 7. 1. yet in speciall manner it belonged to the ministers which did beare the vessels of the Lord Esai 52. 11. Ezr. 6. 20. so the Apostles among other graces wherby they approved themselves as the ministers of God nameth one to be by purenesse 2 Cor. 6. 4. 6. Verse 7. Sin-water that is the water of purification from sin which was made with the ashes of an heiffer whereof the Law is after given in Nuâ— 19. As the sacrifice that maketh expiation for 〈◊〉 is called the sin offring so this purifying water is called the water of sinne which the Greeke expoundeth the water of purification And this water sprinkled on the uncleane sanctified to the purifying of the flesh but figured the bloud of Christ which purgeth the conscience from dead workâ— to serve the living God Heb. 9. 13 14. all their 〈◊〉 in Greeke all their body that is shave off all theâ—r haire which was another signe of purification as in the cleansing of the Leper he shaved off all his haire Lev. 14. 8 9. and in the cleansing of the polluted Nazirite Num. 6. 9. So the Levites which were in themselves as lepers that is sinners are cleansed through faith in Christ. their clothes their garments an other rite used in purifying the uncleane Exod. 19. 10. Levit. 14. 9. and 15. 5. By these three rites were signified the purifying from
For meats and drinkes and divers washings and carnall ordinances were imposed on the Iewes untill the time of reformation Hebr. 9. 10. But now it is said Let no man judge you in meat or in drinke c. which are a shadow of things to come but the body is of Christ Coloss. 2. 16 17. not seeth a Kid this Law is twice given before in Exod. 23. 19. and 34. 26. see the annotations there Vnder the name of a Kid the Hebrewes understand a Lamb also and Calfe or other beast and by seething they imply also eating or making any profit or use of flesh so boyled The Chald. translateth thou shalt not eat flesh with milke Vers. 22. Tithing thou shalt tithe that is shalt in any wise carefully faithfully separate the tithe meaning the second tithe which themselves were to eat vers 23. for there was a first tithe which was given to the Levites out of which the Levites paid a tenth part again to the Priests Num. 18. 24. 28. Nehem. 10. 37 38. Then of that which remained the owners separated a second tithe which themselves did eat before the Lord the first and second yeare in the third yeare it was given to the Levites and to the poore Deut. 14. 28 29. In the fourth and fiâ—t yeares it was eaten againe by the owners and in the sixt yeare was given to the poore The seventh yeare was a rest and Sabbath to the land then all things were common Exod. 23. 10 11. And this course they were constantly to follow in Israel Hereof it is written by the Hebrewes thus After that they have separated the first tithe every yeare they separate a second tithe Deut. 14. 22. and in the third yeare and in the sixt they separate the tithe of the poore in stead of the second tithe In the first day of Tisri or September is the beginning of the yeare for the tithe of corne and of pulse and of herbes and whersoever the beginning of the yeare is mentioned it is the first of Tisri And the fifteenth of Shebat that is the eleventh moneth which wee call Ianuary is the beginning of the yeare for the tithe of trees fruit Maimony tom 3. in Maaser sheni or treat of the second tithe chap. 1. sect 1 2. See also the annotations on Levit. 27. 30. c. all the revenue or all the in-come that is fruits or increase which are gathered and brought in for food the reason of the name appeareth in 2 Sam. 9. 10. thou shalt till the land for him and thou shalt bring in the fruits that thy Masters sonne may have food to eat The Hebrewes say All mans meat that is kept which groweth out of the ground oweth an heave-offering and it is commanded to separate out of it the first-fruits for the Priest c. and likewise the tithes Maimony in Trumoth chap. 2. sect 1. And whereas the Scripture sometime speaketh of Revenue sometime of Corne as after in vers 23. sometime of a Morsell of bread as in Iudg. 19. 5. they say the graine when it is cared is called Tebuah Revenue every where and after that it is threshed and fanned it is called Dagan Corne and when it is ground kneaded and baked it is called path a Morsell or Bread Maim in Beracoth chap. 3. sect 1. that the field bringeth forth or that commeth out of the field in Greeke the generation or increase of thy field yeare by yeare so the Greeke also interpreteth the Hebrew phrase yeare yeare which is elsewhere written yeare by yeare Nehem. 10. 35. and Ionathan in his Thargum explaineth it every yeare and yeare whereto hee addeth and not the fruits of one yeare with the fruits of another yeare meaning that they must separate their tithes yearely and not put two yeares tithe into one Vers. 23. shalt eat in Greeke shalt eat it speaking of the tithe which the owners should eat and so Ionathan in his Thargum saith Yee shall eat the second tithe before the LORD before Iehovah the tithes which were given to the Priests they might eat in every place Num. 18. 31. this second tithe was holy and might not be eaten but where Gods sanctuary was as within Ierusalem when the Temple was there built The second tithe is eaten by the owners within the walls of Ierusalem Deut. 14. 23. Whosoever eateth so much as an olive of the second tithe or drinketh of it the fourth part of a Log of wine without the wall of Ierusalem is to be beaten as it is written in Deut. 12. 17. thou maiest not eat within thy gates the tithe of thy corne or of thy wine or of thine oyle c. and hee is to bee beaten for every one in particular therefore if hee eat of them all three without the wall hee is beaten three times Maim in Maaser sheni chap. 2. sect 1. 5. This is meant they say if he eat thereof without the walls of Ierusalem after it is once brought in thither But if he eat of it before it commeth within the wall of Ierusalem hee is chastised with stripes ibid. sect 6. Of beating see Deut. 25. 2 3. and of the holy manner of eating it see Deut. 26. 14. his name in Chaldee his divine presence Shecinah whereby Gods presence with his Church in Christ and by his Spirit is meant see the notes on Exod. 34. 9. firstlings these were given to the Priests Num. 18. 15. Nehem. 10. 36. who had many other gifts of which some might not bee eaten but in the court of the sanctuary some of which number these firstlings were might not bee eaten but in the holy Citie and some might bee eaten every where See the annotations on Numb 18. to feare this is the end of this ordinance that the people might be enured with the feare religion and service of God for feare is sometime used generally for Gods worship Esay 29. 13. with Matt. 15. 8 9. And this feare they learned both by the action it selfe eating the tithe of all their fruits with joy and thankfulnesse to him that so blessed their land and labours the tenth whereof they consecrated unto him and by beholding the other holy things and religious actions performed by all Israel at their solemne feasts In this latter sense Chazkuni here expoundeth it thus That when thou goest up to the feast to eat thy second tithe and shalt see the Priests in their service and the Levites in their singing and the Israelites in their standing and the Synedrion or Magistrates fitting and judging the judgments of Israel and the Doctors teaching for from thence doctrine went forth unto all Israel thou maiest learne to feare the Lord thy God Vers. 24. too much for thee that is as the Greeke explaineth it be far away from thee to carry it in Greeke to carry them meaning the tithes fore-mentioned hath blessed thee that is hath given thee so great an increase that the tenth of them is more than thou canst carry to the
loosed him the ruler of the people and released him He put him Lord of his house and ruler of all his possession To bind his Princes to his soule and make wise his Elders And Israel came into Egypt and Iakob sojourned in the land of Cham. And he increased his people greatly and made them stronger than their distressers He turned their heart to hate his people to deale craftily with his servants Hee sent Moses his servant Aaron whom he had chosen They put among them the words of his signes and wonders in the land of Cham. He sent darknesse and made it darke and they turned not rebellious against his word Hee turned their waters to bloud and slew their fish Their land abundantly brought forth frogs in the privie Chambers of their kings Hee said and there came a mixed swarme lice in all their border He gave their showers to be haile fire of flames in their land And smote their Vine and their Fig-tree and brake the trees of their border He said and the Grashopper came and the Caterpiller even without number And did eat up all the herbes in their land and did eat up the fruit of their ground And he smote all the first-borne in their land the beginning of all their strength And hee brought forth them with silver and gold and none among their Tribes was feeble Egypt rejoyced when they went out for the dread of them had fallen upon them He spred a cloud for a covering and a fire to enlighten the night They asked and he brought the Quaile and with the Bread of Heavens he satisfied them He opened the Rock and the waters flowed out they went in dry places like a river For he remembred the Word of his Holinesse to Abraham his servant And brought forth his people with joy his chosen with shouting joy And gave to them the lands of the Heathens and they possessed the labour of the peoples That they might observe his statutes and keepe his lawes Halelu-jah Annotations CAll on his name or proclaime that is preach his name The first part of this Psalme is part of that which David appointed to laud the Lord with when his Arke was seated in Ierusalem 1 Chron. 16. 7 8 22. Vers. 2. discourse or talke meditate Vers. 3. Glory or Praise your selves see Psal. 34. 3. Vers. 4. his strength that is his Arke from whence God gave his Oracles Numb 7. 89 See Psal. 78. 61. The Chaldee paraphraseth thus Seek ye the doctrine of the Lord and his Law his face his counsell and Oracle see the notes on Psal. 27. 8. Vers. 6. of Abraham in 1 Chron. 16. 13. it is of Israel his servant this is meant of the seed as well as of Abraham as the next words shew therefore the Greeke turneth it servants Vers. 8. He remembreth therefore also Remember ye as it is written 1 Chro. 16. 15. the word or the matter the conditions of the Covenant and so the promises which for the more certainty are said to be commanded as in Psal. 133. 3. Vers. 11. land of Canaan the sonne of Cham the sonne of Noah who was cursed by his Grand-father and made a servant to his brethren Gen. 9. 18 22 25. This Canaan had eleven sonnes heads of their families Gen. 10. 15 20. they seated in the lesser Asia in a goodly Country having the great sea Westward the river Iarden Syria and Arabia Eastward the Wildernesse on the South and the mounts of Lebanon on the North. It was the pleasantest of all lands and flowed with milke and honey Ezek. 20. 6. it had store of rivers and fountaines of Corne and Wine and Oile and Mines of mountaines and vallies watered with the raine of heaven and cared for of God continually Deu. 8. 7 8 9. and 11. 10 11 12. This land God promised Abraham to give unto his seed Gen. 12. 6 7. and 13. 15 17. See also the Notes on Psal. 25. 13. the line that is the portion of your patrimony measured as by line See Psal. 16. 6. Vers. 12. When they were in 1 Chron. 16. 19. it is when ye were men of number that is a few men soone numbred so Gen. 34. 30. Deut. 4. 27. The contrary is without number or innumerable Psal. 147. 5. Vers. 13. from nation to nation up and downe in the land of Canaan where were seven mighty nations Deut. 7. 1. How there the Patriarkes walked as strangers see Gen. 12. 8 9 10. and 13. 18. and 20. 1. and 23. 4. and 26. 1. 23. and 33. 19. and 35. 1 c. Heb. 11. 9 13. Vers. 14. wrong or to oppresse them reproved Kings plaguing Pharaoh Gen. 12. 17. threatning Abimelech Gen. 20. 3. Vers. 15. anointed men consecrated to me by the oile of the spirit see 1 Ioh. 2. 20 27. Prophets so Abraham is called Gen. 20. 7. See Psal. 74. 9. Vers. 16. called famine that is effectually brought it so 2 King 8. 1. The contrary hereof is to call for corne Ezek. 36. 29. the land of Canaan Egypt and other countries Gen. 41. 54 c. staffe or stay stabiliment so bread is called Lev. 26. 26. Ezek. 4. 16. for it upholdeth mans heart Psal. 104. 15. Vers. 17. a man Heb. Ish a noble man see Psal. 49. 3. The Chaldee saith a wise man for a servant for a slave by his brethren to the Ismaelites by them to the Egyptians Gen. 37. 28 36. Vers. 18. his soule entred or as the Greek saith passed thorow the iron that is he his body was laid in irons when he was cast into prison most unjustly Gen. 39. 20. and there he was in perill of his life Of soule see Psal. 16. 10. Vers. 19. his word came that is the word spoken of him was fulfilled which God had shewed Ioseph in a dreame touching his advancement Gen. 36. 5 8 9 10. and 42. 9. So comming is for fulfilling Ier. 17. 15. 1 Sam. 9. 6. Iob 6. 8. tried or fined him by trying as in fire his faith and patience in afflictions as 1 Pet. 1. 7. see Psal. 12. 7. Vers. 20. The King Pharaoh for that Ioseph interpreted his dreame set him out of prison a ruler over the land See Gen. 41. 14 c. and 45. 8. Vers. 22. To bind that is informe and governe as subjects see Psal. 2. 3. to his soule to his will or pleasure as Psal. 27. 12. so as without him no man should lift up his hand or his foot that is attempt to doe any thing in all the land of Egypt Gen. 41. 44 40. Or with his soule that is with him-selfe as the Greeke expoundeth it to nurture his Princes as himselfe which may meane to informe them in vertue wisdome c. wherein himselfe excelled Gen. 41. 38 39. With is sometime used for as Psal. 102. 4. and the soule for ones selfe see Psal. 16. 10. The words following seeme to favour this exposition his elders or Senators the Kings Nobles and Counsellers Gen. 50. 7. Vers.