Isis and Osiris will they not stone us meaning doubtlesse they will Therefore the Greeke translateth we shall be stoned and the Scripture it selfe often resolveth such questions by affirmations as is shewed on Gen. 4. 7. and 13. 9. Vers. 27. shall say for they knew not how they should serve the Lord till they came thither Exod. 10. 26. The Greeke translateth hath said referring it to that generall precept in Exod. 5. 1. 3. Verse 28. not remove very farre or not in any ease remove farre Hebrew removing farre not remove farre of which phrase see Gen. 2. 17. intreat ye Greeke pray ye therefore for me unto the Lord meaning that the plague might bee taken away as verse 8. and 29. So Simon Magus requested the prayer of Peter Act. 8. 24. Vers. 29. that the mixed swarme may or as the Greeke translateth and the mixed swarme shall depart for these two phrases are used indifferently as one Evangelist writeth and the inheritance shall be ours Mark 12. 7. another saith that the inheritance may be ours Luk. 20. 14. See also the notes on Gen. 27. 4. and 12. 12. Herein Moses sheweth great faith that his praier shold be granted any more deceive Heb. adde to deceive or to mock as the word signifieth 1 Kin. 18. 27. this he said because he had promised the like before verse 8. but God will not be mocked Gal. 6 7. Iob 13 9. V. 32. made heavy by hardning his heart against the Lord see verse 15. and chap. 7. 14. sent not is the Greek are he would not send And often when things are denied to be done it implieth an unwillingnesse which the Holy Ghost sometime explaineth as David removed not the Arke 1 Chro. 13. 13. that is he would not remove it 2 Sam. 6. 10. CHAP. IX 1. God threatneth the fift Plague the murraine of cattell 4 but exempteth Israel 6 The Egyptians cattell die 7 yet Pharaoh is harned 8 God bringeth the sixt plague boyles upon man and beast 11 so that the MagiciaÌ„s cannot stand before Moses 12 yet Pharaohs heart is hardned 13 God threatneth Pharaoh more severely 22 The seventh plague of hayle and fire falleth upon men and beasts and fruits of the earth 27 Pharaoh confesseth his sinne and sueth to Moses 33 who praieth to God and the plague ceaseth 34 whereupon Pharaohs heart is hardned yet more AND Iehovah said unto Moses Goe in unto Pharaoh and speake unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For if thou refuse to send them away thou still wilt hold them Behold the hand of Iehovah is upon thy cattel which is in the field upon the horses upon the asses upon the camels upon the oxen and upon the sheepe a very grievous murraine And Iehovah will marvellously sever betweene the cattell of Israel and the cattell of Egypt and there shall not dye any thing of all that is the sons of Israel And Iehovah appointed a set time saying To morrow Iehovah will doe this thing in the land And Iehovah did this thing on the morrow and all the cattle of the Egyptians dyed but of the cattell of the sons of Israel died not one And Pharaoh sent behold there was not any one of the cattell of Israel dead and the heart of Pharaoh was made heavy and hee sent not away the people And Iehovah said unto Moses and unto Aaron Take to you your hands full of ashes of the fornace and let Moses sprinkle it towards the heavens in the eyes of Pharaoh And it shall be turned to small dust upon all the land of Egypt and it shall bee upon man and upon beast to a boile breaking forth with scalding blaines in all the land of Egypt And they tooke ashes of the fornace and stood before Pharaoh and Moses sprinkled it towards the heavens and it was boyle 〈◊〉 standing blaines breaking forth up on man and upon beast And the Magicians could not stand before Moses because of the boyle for the boyle was upon the Magicians and upon all the Egyptians And Iehovah made strong the heart oâ— Pharaoh and he 〈◊〉 not unto them even as Iehovah had spoken unto Moses And Iehovah said unto Moses Rise eately in the morning and stand before Pharaoh and say unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For at this time I will send all my plagues into thy hart and upon thy servants and upon thy people that thou maist know that there is none like me in all the earth For now 〈◊〉 sent out my hand and I had smitten thee and thy people with the pestilence and thou hadst beene cut off from the earth But in very deed for this have I raised thee up for to shew in thee my power and that my name may be declared in all the earth As yet exaltest thou thy selfe against my people that thou wilt not send them away Behold I will raine about this time to morrow a very heavie haile such as hath not beene the like in Egypt since the day it was founded even untill now And now send and speedily gather thy cattell and all that thou hast in the field every man and beast which shall bee found in the field and shall not bee gathered into the house the haile shall even come downe upon them and they shall die Hee that feared the word of Iehovah amongst the servants of Pharaoh made his servants and his cattell flie into the houses And hee that set not his heart unto the word of Iehovah he left his servants and his cattell in the field And Iehovah said unto Mosis Stretch forth thine hand towards the heavens and there shall bee haile in all the land of Egypt upon man and upon beast and upon every herbe of the field in the land of Egypt And Moses stretched forth his rod towards the heavens and Iehovah gave voices and haile and fire went upon the ground and Iehovah rained haile upon the land of Egypt And there was haile and fire catching it selfe among the haile very heavie such as there was not the like in all the land of Egypt since it was a nation And the haile smote in all the land of Egypt all that was in the field from man even unto beast and the haile smote euery herbe of the field and brake every tree of the field 〈◊〉 the 〈◊〉 of 〈◊〉 where the 〈…〉 And P 〈…〉 and called for Mâ—ses and for 〈◊〉 and said 〈…〉 I have sinned thâ—◠〈◊〉 〈…〉 and 〈◊〉 and my peopl◠〈◊〉 quicked 〈…〉 for 〈◊〉 is 〈◊〉 that 〈◊〉 〈◊〉 no 〈◊〉 voices of God 〈◊〉 and I will send you away and 〈◊〉 shall 〈…〉 And Moses said u 〈…〉 When b 〈…〉 â—one out of the citie I will 〈◊〉 〈◊〉 my hands unto Iehovah the voices shall cease and the haile shall be no more that thou â—â—ist know that the earth is Iehovahs But thou and thy servants I
first plagues w ch were from the waters and earth cameby Aarons hand stretching out the rod Exod. 7. 19. 8. 5. 16. three which were from the heavens and aire came by Moses stretching out his hand and rod as the Haile Exod. 9. 22. 23. the Locusts Exod. 10. 12. 13. and the Darknesse Exod. 10. 21. 22. Three came without the hand either of Moses or Aaron as the Mixed swarme Exo. 8. 21. 24. the Murraine Exod. 9. 3. â—and the death of the First borne Exodus 12. 29. and one was by Moses hand but not with the rod as the plague of Boiles Exodus 9. 8. 10. V. 17. there were lice Hebr. there was the lowse put generally for the multitude of this vermine which being of the least sort of Gods creatures did greatly plague the proud nation This David rehearseth among other Gods wonders in Egypt Psal. 105. 31. Humane writers doe record that the Priests of Egypt did shave their whole bodies every third day lest any lowse or other filth should breed upon them that served their gods Herodot in Euterpe So with things which they superstitiously loathed did God plague them The Greeke calleth this plague Sknipes which are a kinde of small stinging gnats but by the Chaldee and others they were lice V. 18. did so that is endevored to doe so but could not and when men are said to doe things above their ability it meaneth their labour and endevour thereto as Matt. 7. 13. enter in at the strait gate that is strive to enter Luk. 13. 24. V. 19. the finger that is the worke Spirit and power of God who is said after the manner of men to doe things by his hand and finger Psam 102. 26. and 8. 4. 109. 27. 1 SaÌ„ 6. 9. To this speech Christ hath reference when he refuted those that withstood his miracles as these Magicians did Moses If I with the finger of God cast out devils Luk. 11. 20. which another Evangelist explaines to bee the spirit of God Matt. 12. 28. Here the coÌ„fession of Iannes and Iambres of whom see before in Exodus 7. 〈◊〉 condemned Pharaoh and themselves that in further resistance they manifested their folly unto all men as 2 Tim. 〈◊〉 〈◊〉 9. The Chaldee expoundeth their speech thus it is a plague from before the Lord. Vers. 20 stand or present thy selfe V. 21 a mixed swarme of flies wasps hornets or as somethinke of wilde beasts serpents mice and the like The Hebrew and Chaldee words signifie onely a mixed multitude but shew not of what creatures The Greeke now extant hath Kunomnia that is the Dog flye Hierom saith of old the Lxxij Interpreters called it Koinomuia and Aquila translated it Pammuia that is the common or all sorts of flies The Chaldee paraphrase on Psalme 78. 45. expoundeth it a mixed swarme of wilde beasts of the field so the latter Hebrewes as Aben Ezra and Sol. Iarchi on Exodus 8. name them Lyons Wolves Beares Leopards and all kindes of evill beasts Serpents and Scorpions With whom accordeth Philo or the author of the booke of Wisdome who saith that as the Egyptians worshipped Serpents void of reason and vile beasts so God sent a multitude of unreasonable beasts upon them for vengeance for the Lord wanted not meanes as he saith to send among them a multitude of Beares or fierce Lions or unknowne wilde beasts full of rage newly created breathing out either a fiery vapour or filthy sents of scattered smoake c. Wisd. 11. 15. 17. 18. As in Exodus 12. 38. gnereb is used for a mixed multitude of people of sundry nations so gnarob here seemeth to intend not one but many sorts of creatures flying or running and such they were as did eate or devoure the Egyptians Psalme 78. 45. and corrupted or destroyed the land Exodus 8. 24. and because hee saith their houses should bee full of them I thinke rather they were small creatures than Lyons Beares or the like Vers. 22. will marvellously sever will separate and exempt in a marvellous and glorious manner wherefore the Greeke expoundeth it paradoxaso that is I will marvellously glorifie or miraculously honour See Exodus 33. 16. Goshen in Greek Gesem a province in Egypt where Israel dwelt see Gen. 45. 10. standeth that is staieth or tarieth from being sent away to serve me as Exodus 9. 28. or standeth that is dwelleth in the midst The Greeke translateth ruling all the earth or land Vers. 23. a redemption that is as the Greeke translateth a division or distinction whereby it shall appeare that I doe redeeme and save them from this plague The Chaldee explaineth it thus I will put a redemption to my people and upon thy people I will bring a plague So in Psalme 111. 9. he sent a redemption to his people and herein Gods grace in Christ was figured for by him God hath made a redemption for his people Luk. 1. 68. Vers. 24. did so he said and there came a mixed swarme Psal. 105. 31. which here Moses calleth heavy or grievous both for the multitude of these noysome creatures as the Greeke interpieth the word and for the hurt which they did to the people and and which was corrupted or as the Greeke saith destroyed by them Vers. 26. not meet or not right as being not so appointed of God who called into the wildernes Exod. 3. 18. The Greeke translateth it cannot so be done the abomination that is the beasts which the Egyptians doe worship and doe abhorre to kill or to see killed for sacrifice And the sentence twice repeated may imply two senses 1. Shall we sacrifice to our God such things as the Egyptians sacrifice that would bee abomination to the Lord. 2. Or shall we sacrifice such things as God requireth that would be an abomination to the Egyptians The Greeke translateth plurally abominations the Chaldee explaineth it thus for the beasts which the Egyptian worshippeth we shall offer for sacrifice loe shall we sacrifice the beasts which the Egyptians worship c. The Scripture often calleth the Gods and services of the heathens abominations as Deut. 7. 25. and 12. 30. 31. 2 King 23. 13. Ezra 9. 1. Esay 44. 19. Now the principall sacrifices of the Hebrewes were Oxen and Sheep Gen. 15. 9. and all sheepe-keepers were an abomination to the Egyptians Gen. 46. 34 for as humane writers doe record they that kept in the Temple of Iupiter Thebanus or dwelt in that province in the land of Egypt they all abstained from sheepe and sacrificed goats and those Thebane Egyptians killed no rammes but counted them holy and they had an image of Iupiter with a rammes face Likewise the Egyptians might sacrifice no cowes because they were consecrated unto Isis whose image also they had like a woman with cowes hornes and all the Egyptians reverenced cowes above all of other cattle as witnesseth Herodotus in his historie booke 2. and and other writers testifie the like things of them as Plutarch in his booke of
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
monuments of idolatry are comprehended as Deuter. 12. 2. 3. Of this the Hebrew canons say Wee are commanded to destroy idolatry and the services thereof and whatsoever is made for the same Deuteronomy 12. And in the land of Israel we are commanded to persecute it untill it be destroyed out of all our land but without the land wee are not commanded to persecute it but every place which wee shall subdue we are to destroy all the idolatry that is therein Maimony in Misn. treat of Idolatry c. 7. S. 1. Vers. 25. thy bread c. hereby the coursest fare may be meant which by Gods blessing nourisheth as in Daniel 1. 12. 15. Or these are named for all food as the Chaldee translateth it thy meat and thy drinke and the Greeke addeth thy bread and thy wine and thy water sicknesse in Chaldee evill sicknesses Compare Exod. 15. 26. Deut. 7. 15. Vers. 26. casting or miscarrying the Greeke translateth without seed See a like promise in Deut. 7. 14. thy dayes which by the course of nature thou shouldest live So Iob dyed being old and full of dayes Iob 42. 17. whereas the wicked live not out halfe their dayes Psal. 55. 24. Vers. 27. dismay with tumult and trouble as God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greeke translateth I will astonish all nations shalt come to warre against them as the Chaldee addeth to turne this is added by the Chaldee for explanation And by turning the neeke or backe is meant their flight as the Greek translateth I will give that is make them fugitives So David praised God that had given him the neck of his enemies that is made them flee Psal. 18. 41. Vers. 28. hornets Hebr. the hornet a kinde of great waspe which stingeth venomously threatned against the Canaanites here and in Deuter. 7. 20. and shewed to be accomplished in Ios. 24. 12. These signified the stinging terrours wherewith God striketh the hearts of his enemies the Evite that is the whole nation of them as the Greek saith the Amorites and the Evites c. These were the posterity of Canaan of whom see Genesis 10. 6. 7. V. 30. fructifie that is be increased or growne Vers. 31. the river which the Greek explaineth the great river Euphrates and Moses elsewhere so nameth it Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb 34. the accomplishment of this promise in part fulfilled in Solomons time 1 Kin. 4. 21. thou shalt drive the Greeke translateth I will drive Vers. 32. with them the inhabitants of the land Exodus 34. 12. 15. Deuter. 7. 1. 2 c. gods in Chaldee idols Vers. 33. if thou shalt or it may bee translated for thou wilt serve as came to passe Iudg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. c. The Greeke translateth for if thou shalt serve their gods the Chaldee and thou shalt not serve their idolls surely or for it will be a snare that is a cause of thy fall and ruine a scandall unto thee See this fulfilled Iudg. 2. Psal. 106. 34. 35. 36. Numb 25. 1. 2. Compare also Deut. 7. 16. 25. A snare is used to signifie the deceit whereby men fall into sinne Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9. 12. CHAP. XXIIII 1. Moses is called up into the mountaine 3. The people promise obedience 4 Moses buildeth an Altar and twelve pillars 6 Hee sprinkleth the blood of the covenant 9. Moses and the Elders of Israel see God 12. Moses is to goe up the mount for the the Tables 14 Aaron and Hur have the charge of the people 16 The glory of the Lord on mount Siâ—â—aâ— like devouring fire 18 Moses in the cloud and mountaine fortie daies and fortie might AND he said unto Moses Come up unto Iehovah thou and Aaron Nadab Abihu and seventy of the Elders of Israel and bow down your selves afarre off And Moses himselfe alone shall come neere unto Iehovah but they shal not come neere and the people they shall not come up with him And Moses came and told the people all the words of Iehovah and all the judgments and all the people answered with one voice and said All the words which Iehovah hath spoken wee will doe And Moses wrote all the words of Iehovah and rose up earely in the morning and builded an altar under the mount and twelve pillars according to the twelve tribes of Israel And he sent the yong men of the sons of Israel and they offered burnt offerings and sacrificed sacrifices of peace offerings of bullocks unto Iehovah And Moses tooke halfe of the blood and put it in basons and halfe of the blood hee sprinkled on the altar And he tooke the book of the covenant read in the eares of the people and they said All that Iehovah hath spoken we will doe and obey And Moses tooke the blood and sprinkled on the people and said Behold the blood of the covenant w ch Iehovah hath striken with you concerning all these words Then went up Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel And they saw the God of Israel and there was under his feet as it were a worke of Saphire bricke and as the body of the heavens for cleernesse And upon the Nobles of the sons of Israel hee laid not his hand and they saw God did eat drink And Iehovah said unto Moses Come up to me into the mount and bee there and I will give thee tables of stone a law and commandement which I have written to teach them And Moses rose up and his Minister Ioshua and Moses went up into the mountaine of God And he said unto the Elders Sit yee here for us untill wee returne unto you and behold Aaron and Hur are with you who so hath matters to doe let him come neere unto them And Moses went up into the mountaine and a cloud covered the mountaine And the glory of Iehovah dwelt upoÌ„ mount Sinai the cloud covered it six dayes and in the seventh day hee called unto Moses out of the midst of the cloud And the sight of the glory of Iehovah was like devouring fire in the top of the mountaine in the eyes of the sons of Israel And Moses went in to the mids of the cloud and went up into the mountaine and Moses was in the mountaine forty dayes and fortie nights Annotations ABihu in Greeke Abioud he and Nadab were Aarons eldest sonnes Exod. 28. 1 who were afterward devoured with a fire from the Lord Levit 10. 1. 2. seventie This number was answerable to the 70. soules of Israel that came into Egypt Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel Numb 11. 16. 17. bow downe the Gt translateth they shall bow downe to or worship the Lord
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
beasts which are borne to him into one fold together but every flocke by it selfe They may not tithe of the sheepe for the bullocks noâ— of the bul 〈…〉 for the sheepe but they may tithe of the sheepe for the goats and of the goats for the sheep for Tson the flock compreheÌ„deth them both They may not tithe them that are born this yeere from them that are borne in another yeere even as they may not tithe of the seed of the land of the new for the old or of the old for the new All that are borne in the first of Tâ—â—ri September untill the 29. of Elâ—â— August are alike and they may tithe of the one for the other If five lambs be borne the 29. day of August and five the first of September they are not alike or matches If a lamb bring forth a yong within her yeere then shee and her yong are put into the fold together to be tithed Maim in Becoroth ch 7. s. 1. 5. The tithes as also the First fruits in Israel which the Lord sanctified to himselfe besides their use for his honour the sustentation of his ministers and the poore had also a further signification of Gods elect people whom hee sanctifieth and reserveth unto himselfe for salvation as the tithes and first fruits of his creatures Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search the Greeke translateth Thou shalt not change them a good for a bad or a bad for a good the change thereof that is the beast put in the place thereof not be redeemed under this the Hebrewes understand also a prohibition to sell it if it were unblemished as Maimony in Becoroth c. 6. s. 5. c. saith It is unlawfull to sell the tithe beast if it be perfect without blemish for it is said It shall not bee redeemed Wee have beene taught that this is also a prohibition to sell it And it seemeth unto me that be thas selleth his tithe doth nothing his sale is of no force neither shall the buyer receive it By the doctrine of our Scribes it is unlawfull to sell the blemished tithe yea though it bee slaine But if a blemished tithe beast be slaine it is lawfull to â—ell the fat synewes skin or bones thereof and they have forbidden nothing to bee sold but the flesh onely T 〈…〉 tithes in Israel being thus sanctified by the commandement of God unto his honour the maintenance of his ministers and reliefe of his poore people it taught them and teacheth us to honouâ— the Lord with our substance Prov. 3. 9. acknowledging him to bee the author of all our increase and store Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers and to communicate unto them in 〈◊〉 good things 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things should reape our carnall things 1 Cor. 9. 11. and to give almes of such things as wee have that all things may bee cleane unto us Luk. 11. 41. yea even to se 〈…〉 that we have and give almes to provide our selves bagges which waxe not old a treasure in the heaven that faileth not Luk. 12. 33. And as we beleeve that the purpose of God towards us in his election of grace standeth firme and unchangeable and hee loveth us unto the end Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever and with purpose of heart we should cleave unto the Lord Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law HEB. 8. 1. 2. We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens a minister of the Holies and of the true Tabernacle which the Lord pitched and not man HEB. 9. 28. Christ was once offred to beare the sinnes of many and unto them that looke for him shall he appeare the second time without Sinne unto salvation ANNOTATIONS VPON THE FOVRTH BOOKE OF MOSES CALLED NVMBERS WHEREIN BY CONFERENCE OF THE Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Lawes and Ordinances given of old unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IVDE vers 5. I will put you in remembrance though ye once knew this how that the Lord having saved a people out of the Land of Egypt afterward destroyed them that beleeved not PSALM 95. 10. Fortie yeeres was I grieved with this generation HEB. 3. 17 18 19. 4. 11. But with whom was he grieved fortie yeeres Was it not with them that had sinned whose carkasses fell in the wildernesse And to whom sware he that they should not enter into his rest but to them that beleeved not So wee see that they could not enter in because of unbeleefe Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleefe LONDON ¶ Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of NVMBERS THis fourth booke of Moses sheweth the numbers and order of the Tribes of Israel as they camped about Gods Sanctuarie and journeyed thorow the Wildernesse with the many troubles rebellions punishments favours deliverances conquests c. in their travels during the time of almost 39. yeeres With additions and explanations of sundry Lawes given of God for their sanctification and preparation to the inheritance of the Land of Canaan More particularly THe numbring of the Tribes of Israel except the Levites Chap. 1 The order of the Tribes when they encamped and journeyed 2 The numbers order charges of the Priests and Levites 3. and 4 Lawes for the sanctifying of the Campe for jealousie Nazirites and blessing of the people 5. and 6 The Princes oblations at the dedication of the Tabernacle and Altar 7 The consecration of the Levites to their ministeries 8 The Passeover in the wildernesse The cloud that guided the people 9 Silver trumpets with their uses The campe ariseth and setteth forward 10 The people murmur and lust for flesh are fed and punished Seventie Elders are joyned with Moses 11 Mary murmureth against Moses and is striken with leprosie 12 Twelve men are sent to spie the Land of Canaan 13 They bring up an evill report of the Land the people murmur and rebell and are condemned to die in the wildernesse 14 Lawes how to sacrifice in Canaan 15 The rebellions and punishments of Korah Dathan Abiram and the Congregation of Israel 16 Aarons rod flourisheth for a signe to confirme the Leviticall priesthood 17 The Priests and Levites
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
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
powder and dust from the heavens shall it come downe upon thee untill thou be destroyed Iehovah will give thee to bee smitten before thine enemies thou shalt goe out against him one way and flee before him seven waies and thou shalt bee for a removing to all the kingdomes of the earth And thy carkasse shall bee for meat to all the fowles of the heavens and to the beasts of the earth and none shall fray them away Iehovah will smite thee with the boyle of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed Iehovah will smite thee with madnesse and with blindnesse and with astonishment of heart And thou shalt bee groping at noone day as the blinde gropeth in thicke darknesse and thou shalt not prosper in thy wares and thou shalt bee onely fraudulently oppressed and robbed all daies and none shall save thee Thou shalt betroth a wife and another man shall lie with her thou shalt build an house and thou shalt not dwell therein thou shalt plant a vineyard and shalt not make it common Thine oxe shall be slaine before thine eies and thou shalt not eat thereof thine asse shall be violently taken away from before thy face and shall not returne unto thee thy sheepe shall be given unto thine enemies and thou shalt have none to save Thy sonnes and thy daughters shall be given to another people and thine eies shall see and shall faile with longing for them all the day and there shall be no power in thine hand The fruit of thy land and all thy labour shall a people eat up which thou knowest not and thou shalt be onely fraudulently oppressed and crushed all daies And thou shalt be mad for the sight of thine eies which thou shalt see Iehovah will smite thee with an evill bovle on the knees and on the legs wherof thou canst not be healed from the sole of thy foot even unto the top of thine head Iehovah will bring thee and thy king which thou shalt set overthee unto a nation which thou hast not knowne thou or thy fathers and there thou shalt serve other gods wood and stone And thou shalt be for an astonishment for a proverbe and for a by-word among all peoples whither Iehovah shall lead thee Much seed shalt thou carry out into the field and little shalt thou gather in for the Locust shall consume it Thou shalt plant vineyards and dresse them but thou shalt not drinke the wine nor gather the grapes for the worme shall eat it Thou shalt have olive trees in all thy coast but thou shalt not anoint thy selfe with the oile for thine Olive shall cast his fruit Thou shalt beget sonnes and daughters but they shall not be thine for they shall goe into captivity All thy trees and the fruit of thy land shall the grassehopper possesse The stranger that is within thee shall get up above thee on high on high and thou shalt come downe below below He shall lend to thee and thou shalt not lend to him hee shall bee the head and thou shalt bee the taile And all these curses shall come upon thee and shall pursue thee and overtake thee untill thou bee destroyed because thou hearkenedst not unto the voice of Iehovah thy God to keepe his commandements and his statutes which hee hath commanded thee And they shall be upon thee for a signe and for a wonder and upon thy seed for ever Because thou servedst not Iehovah thy God with joyfulnesse and with goodnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies whom Iehovah will send against thee in hunger and in thirst and in nakednesse and in want of all things and hee will put a yoke of iron upon thy necke untill he have destroyed thee Iehovah will bring against thee a nation from far from the end of the earth as the Eagle flieth a nation whose tongue thou shalt not heare A nation of a strong face which will not regard the face of the old nor shew grace to the young And hee shall eat the fruit of thy cattell and the fruit of thy land untill thou hee destroyed which shall not leave unto thee corne new wine or new oile the increase of thy kine or flockes of thy sheepe untill he have destroyed thee And he shall besiege thee in all thy gates until thine high and fenced walls come downe wherein thou trustedst thorowout all thy land and hee shall besiege thee in all thy gates thorowout all thy land which Iehovah thy God hath given unto thee And thou shalt eat the fruit of thy wombe the flesh of thy sonnes and of thy daughters which Iehovah thy God hath given unto thee in the siege and in the straitnesse wherewith thine enemies shall distresse thee The man that is tender among you and very delicate his eie shall bee evill towards his brother and towards the wife of his bosome and towards the remnant of his sonnes which he shall leave So that he will not give to any one of them of the flesh of his sonnes whom hee shall eat because hee hath not left unto him any thing in the siege in the straitnesse wherewith thine enemies shall distresse thee in all thy gates The tender woman among you and delicate which would not adventure the sole of her foot to set it on the ground for delicatenesse and for tendernesse her eie shall bee evill towards the husband of her bosome and towards her sonne and towards her daughter And towards her after-birth that commeth out from betweene her feet and towards her sonnes which shee shall beare for shee shall eat them for want of all things in secret in the siege and in the straitnesse wherewith thine enemy shall distresse thee in thy gates If thou wilt not observe to doe all the words of this Law that are written in this booke to feare this glorious and fearefull name Iehovah thy God And Iehovah will make marvellous thy plagues and the plagues of thy seed plagues great and permanent and sicknesses evill and permanent And he will bring upon thee every disease of Egypt which thou wast afraid because of them and they shall cleave unto the. Also every sicknesse and every plague which is not written in the booke of this Law them will Iehovah bring upon thee until thou be destroyed And yee shall be left with a few men whereas yee were as the starres of the heavens for multitude because thou hearkenedst not unto the voice of Iehovah thy God And it shall be as Iehovah rejoyced over you to doe you good and to multiply you so Iehovah will rejoyce over you to make you perish and to destroy you and ye shall bee plucked from off the Land whither thou goest in to possesse it And Iehovah will scatter thee among all peoples from the end of the earth and unto the end of the earth and there thou shalt serve other gods which thou
are silver and gold the worke of mens hands A mouth they have and speake not eies they have and see not Eares they have and heare not a nose they have and smell not Hands they have and feele not feet they have and walke not they make no sound with their throat Like them be they that make them every one that trusteth in them O Israel trust thou in Iehovah he is their helpe and their shield O house of Aaron trust ye in Iehovah he is their helpe and their shield Ye that feare Iehovah trust in Iehovah he is their helpe and their shield Iehovah hath remembred us he will blesse us he will blesse the house of Israel he will blesse the house of Aaron Hee will blesse them that feare Iehovah the small with the great Iehovah will adde unto you unto you and unto your sonnes Blessed shall you be of Iehovah which made the heavens and earth The heavens are Iehovahs and the earth he hath given to the sonnes of Adam Not the dead shall praise Iah neither any that goe downe to silence But wee will blesse Iah from this time and for ever Halelu-jah Annotations NOt to us or for us the Chaldee addeth not for our desert This Psalme the Greeke joyneth with the former and maketh it a part of the 114. Psalme See the notes on Psal. 10. 1. Vers. 2. now or I pray A word of intreating but used here in mockage See Ps. 79. 10. Vers. 3. And or But our God It is a signe of indignation as Psal. 2. 6. Vers. 5. They have Hebr. is to them speake not or cannot speake as Psal. 77. 5. and so the rest Compare herewith Ier. 10. 3 4 5 9 c. Deut. 4. 28. Vers. 7. sound or matter meditate see Psal. 1. 2. Vers. 9. Israel the Church is here distinguished into three parts 1 Israel or the body of the Common-wealth 2 Aarons house the Ministers and 3 the fearers of Iehovah that is strangers converts of all nations Acts 2. 5. and 10. 35. So after in vers 12 13. and Psal. 118. 2 3 4. trust thou the Greeke saith hath trusted and so the rest See the notes on Psal. 22. 9. and 114. 7. their helpe to wit which trust in him Or it may be for your helpe one person put for another as often is See Psal. 59. 10. 65. 7. and 80. 7. Vers. 10. House that is children or posterity See Psa. 113. 9. Vers. 12. hath remembred The Chaldee explaineth it The word of the Lord hath remembred us for good will blesse to wit us as the Greeke turneth it being mindfull of us hath blessed us See the like want in Ps. 59. 14. and 69. 2. and 45. 4. Vers. 13. small or little in age or degree So Rev. 11. 18. Vers. 14. will adde unto or adde upon you that is increase you as Deut. 1. 11. Esa. 26. 15. or adde his blessings Vers. 15. shall you be of or are you to Iehovah that is by him See the like phrase Gen. 14. 19. 2. Sam. 2. 5. Vers. 16 hee hath given or understand which hee hath given for the earth also is his Psal. 24. 1. though heaven properly is his dwelling place yet not able to containe him 1 King 8. 30. 27. Vers. 17. to silence the grave the place of silence quiernesse as Iob 3. 17 18. See Ps. 94. 17. So the Chaldee expoundeth it the place of buriall in the earth PSAL. CXVI The Psalmist professeth his love and dutie to God for his deliverance 12 He studieth to be thankefull I Love because Iehovah heareth my voice my supplications Because he bowed his eare unto me and in my daies I will call The pangs of death compassed me and the straight afflictions of hell found me I found distresse and sorrow And I called on the name of Iehovah O Iehovah deliver my soule Gracious is Iehovah and just and our God is mercifull Iehovah keepeth the simple I was brought low and he saved me Returne O my soule unto thy rest for Iehovah hath bounteously rewarded unto thee Because thou hast released my soule from death mine eie from teares my foot from sliding I will walke on before Iehovah in the lands of the living I beleeved therefore did I speake I was afflicted vehemently I did say in my hastening away every man is a lier What shall I render to Iehovah for all his bountifull rewards unto me I will take up the cup of salvations and will call on the name of Iehovah My vowes to Iehovah I will pay in the presence now of all his people Precious in the eies of Iehovah is the death of his gracious Saints O Iehovah surely I am thy servant I am thy servant the son of thine hand-maid thou hast unloosed my bands To thee will I sacrifice a sacrifice of confession and will cal on the name of Iehovah My vowes to Iehovah will I pay in the presence now of all his people In the courts of the house of Iehovah in the middest of thee O Ierusalem Halelu-jah Annotations I Love to wit the Lord or I am lovingly affected and well pleased The Greeke here beginneth the 114. Psalme see the note on Psal. 10. 1. and after vers 10. heareth or will heare to wit continually Vers. 2. and that is therefore will I call or when I did call my daies that is whiles I live or daies of affliction as Iob 30. 16. See Ps. 119. 84. 37. 12. Vers. 3. pangs or paines compare Psa. 18. 5. c. hell the state of death or grave see Ps. 16. 10. found that is came upon me So 1 Chron. 10. 3. Nehem. 9. 32. Esth. 8. 6. Psal. 119. 143. Vers. 5. Oh or I beseech thee O now The Hebrew Anna and Na are words of intreating as the Greeke Nai Philem. 1. 20. Rev. 1. 7. Vers. 6. brought low drawns drie weakened and afflicted see Psal. 41. 2. and 79. 8. Vers. 7. thy rest thy quiet comfortable estate in God without trouble of conscience This Christ giveth Matth. 11. 29. but sinne taketh away Deu. 28. 65. rewarded or as the Greeke saith been beneficiall the Chaldee explaineth it the word of the Lord hath rewarded good unto thee See Psal. 13. 6. Vers. 8. sliding or thrust fall See Psal. 56. 14. 1 Sam. 2. 9. Vers. 9. walke on to wit pleasingly as the Greek explaineth or pleasingly administer so 1 Sam. 2. 30 35. Psal. 86. 14. the living in this world see Psal. 27. 13. Vers. 10. therefore the Hebrew Ki For is here used for therefore as the Greek translateth and the Apostle alloweth 2 Cor. 4. 13. So may it also be taken 1 Sam. 2. 21. so the Greeke hoâ—â— as Luke 7. 47. for she loved that is therefore she loved much Here the Greek version beginneth the 115 Psalm Vers. 11. my hastening through feare in Greek my extasie or trance see Psal. 31. 23. hereto is opposed his quietnesse Psal. 30. 7. every man even the Prophets which have promised mee the kingdome