them foure wagons according unto their service for to ease the cariage Num. 7. 5. 8. Vers. 38. foremost or as the Greeke translateth it Eastward see Num. 2. 3. Moses and Aaron The Hebrewes as Baal hatturim vpon this place doe observe that here is a pause or distinction betweene Moses and Aaron to teach that Moses pitched in one place by himselfe and Aaron and his sonnes in another place by themselves Thus Moses a Levite of Kohath was King in Ieshurun Deut. 33. 5. and Aaron his brother Priest as for Moses two sonnes Gershon and Eliezer Exod. 18. 3 4. here is no mention of them neither in Num. 26. neither had they any prerogative but were among the other Kohathites and named of the tribe of Levi that is common Levites 1 Chron. 24. 14. the charge or the custodie the watch of the Sanctuarie the Levites being assistants under them Num. 18. 2 3. Of the watch which was wont to be kept in the Sanctuary see the annotations on Num. 15. 8. the stranger that is any saving Aaron and his sonnes see verse 10. Vers. 39. and Aaron in the Hebrew there are many extraordinary pricks over the name of Aaron for speciall cause R. Sol. Iarchi saith they were to signifie that Aaron himselfe was not among the number of the Levites none of the 22000. here mentioned Observe Aarons dignitie Hee was the elder brother unto Moses the King Exod. 7. 7. Hee was by mariage brother to Naasson Prince of Iudah for hee had to wife Elisabeth his sister Exod. 6. 23. Hee was joyned with Moses in the government of Israel Psal. 77. 20. He had the prerogative to sacrifice for the whole Church 1 Chron. 23. 13. But Christ our King and Priest after the order of Melchisedek farre excelleth him Hâb 7. and 8. chap. two and twentie thousand This summe accordeth not with the former particulars for there were of Gershon 7500. of Kohath 8600. of Merari 6200. which make in all 22. thousand and three hundred But Aaron and the Priests as also the first-borne of the Levites were the Lords after a peculiar manner Exod. 13. 2. and therefore deducted from the rest which were all taken in stead of the first-borne of Israel So there were so many thousand Levites as there are Hebrew letters because they were aboue others to apply the studie of Gods Law Deut. 33. 10. which because they did not according to their dutie God so disposed that Iehozadak the Priest in the 22. generation after Aaron was caried captive with the people into Babylon 1 Chron. 6. 3. 15. And here againe Gods providence appeareth that the Levites increase should be by just thousands and the Priests and first-borne of Levi by hundreds without any broken number such as was among the first-borne of Israel vers 43. See the notes on Num. 1. 25. Againe whereas the least of all the other tribes of Israel from twenty yeeres old and upward had 32000. and 200. Num. 1. v. 34 35. and the greatest 54000. and 600. v. 27. here the Levites which were counted from a moneth old and upward were but 22000. so the Lords portion was the least Yea of these 22. thousand there were found but eight thousand five hundred and fourescore that were fit for to doe service in the Sanctuary Num. 4. 47 48. so small was the number of those that served God in his ministerie in comparison with the campes of Israel Vers. 40. Muster or Number moneth old Hebr. sonne of a moneth Vers. 41. for me or unto me as the Chaldee expounds it thou shalt bring neere the Levites before me every first-borne or all the first-borne which being appointed unto the Lords service the Lord taketh the Levites to serve him in their stead This was for the first-borne males of man and beast which the Israelites now had all the first-borne that came after this were to be redeemed or given to the Priest Num. 18. 15. See the notes on verse 12. and 13. Vers. 43. and seventie and three God 's speciall providence appeareth againe in this number of the first-borne that it should be so neere unto the number of the Levites taken in their stead whom God destinated from the womb unto his service and made the summes of them so neere A like worke of God is observed by Moses in Deut. 32. 8. how he had appointed the borders of the peoples according to the number of the sonnes of Israel And whereas six hundred thousand men and moe Num. 1. 46. had but 22. thousand and 273. first-borne males in all their families it appeareth that the farre greater number of Israels first-borne were females who by reason of their sex were not fit to serve God in his sanctuary Which figured the small number of Gods elect among the many that are called Mat. 22. 14. Rom. 9. 6 7 8. For the elect are such as doe serve God day and night in his Temple Revel 7. 15. and are Priests unto God Rev. 5. 10. Vers. 45. shall be mine which the Chaldee explaineth shall minister before me Vers. 46. those that are to be redeemed Hebr. And the redeemed or as the Greeke translateth it And the redemptions or ransomes So after in vers 48 49 51. Here the overplus of the first-borne of man is reckoned and the summe of their ransome vers 50. but the overplus of cattle is not reckoned Vers. 47. five shekels a peece Heb. five five shekels which the Greeke translateth five shekels by the head These five shekels the price set here and in Num. 18. 16. was the value set in Lev. 27. 6. from a moneth old to five yeeres old and it was the least of all the valuations so that God burdened the Israelites with the ransomes as little as might be twentie geraâs or twentie pence the gerah was a peece of silver that weighed sixteene barley graines so the shekel weighed 320. graines see the notes on Exod. 30. 13. Vers. 48. the money Hebr. the silver so in vers 49 50 51. of the redeemed understand the money of those that are redeemed or as the Greeke translateth the redemptions of those that are moe Vers. 50. Of the first-borne in Hebrew Bâchor the First-borne is singular as spoken of one but translated in Greeke plurally as implying all And this seemeth to be taken not of particular persons as of them that were last numbred or any other for so the burden should have lien vnequally upon a few but of the church in generall Or to cut off contention it was done by lot as R. Solomon Iarchi saith he brought 22000. scrolles or papers according to the number of the Levites vers 39. and on every of them was written A son of Levi and 273. papers according to the number of the First-borne Israelites moe than the Levites vers 46. and on every of them was written Five shekels they mingled them and put them in a basket then said he unto them come draw your papers according to your lot Vers. 51.
Gen. 2. 3. and 6. 20. Verse 16. it is the sinne c. or sinne is laid upon thy people It may be understood of the Egyptians as if the sinne or fault were theirs and so the Chaldee explaineth it Thy people sinneth against them that is against thy seruants the Israelites Or sinne and so punishment is laid upon thy people us the Israelites without cause and so the Greeke translateth wilt thou therefore wrong thy people Sinne is often used for punishment See Gen. 4. 7. Vers. 19. them in evill that is both themselves as the Greeke translateth it and the people over whom they were to be in an evill case saying vnderstand from verse 13. and 18. the taske-masters and the king also saying or after it was said see verse 14. Vers. 20. lighted upon that is met with as unlooked for or fell upon them with hard words as verse 21. It is the word used before in verse 3. and Gen. 28. 11. Vers. 21. judge the Chaldee saith be avenged An intemperate speech and an example of great infirmitie imputing the cause of their troubles to Gods ministers forgetting their former faith and thankefulnesse Exod. 4. 31. to stinke that is as the Greeke explaâneth it to be abhorred see Gen. 34. 30. to give or and hath given as to hold the arke 1 Chro. 13. 9. is expounded and held it 2 Sam. 6. 6. Vers. 23. delivering thou c. that is thou hast not at all delivered nor shewed any likelihood as yet thereof And here Moses himselfe bewraieth the remnants of his former infirmitie Exod. 4. 10. 13. CHAP. VI. 1 God comforteth Moses renewing his promise by his name Iehovah 5 and remembrance of his covenant 6 Hee sendeth him with these comforts unto Israel 9 but they hearken not unto him 11 He sendeth him againe to Pharaoh though Moses is loth to goe 14. The genealogie of Ruben 15 of Simeon 18 of Levi of whom came Moses and Aaron 28 A repeating of Moses mission to Pharaoh and his exception against it AND Iehovah said unto Moses Now shalt thou see what I will doe to Pharaoh for by a strong hand shall hee send them away and by a strong hand shall he drive them out of his land ãâã ãâã ãâã ãâã ãâã AND God spake unto Moses and said unto him I am Iehovah And I appeared unto Abraham unto Isaak and unto Iakob by the name of God Almightie but by my name Iehovah was I not knowne to them And also I established my covenant with them to give unto them the land of Canaan the land of their sojournings in the which they sojourned And also I have heard the groaning of the sons of Israel whom the Egyptians keepe in servitude and I have remembred my covenant Therefore say thou unto the sonnes of Israel I am Iehovah and I will bring you out from under the burdens of the Egyptians and I will rid you out of their servitude and I will redeeme you with a stretched out arme and with great judgments And I will take you to me for a people and I will be to you a God and yee shall know that I am Iehovah your God which bringeth you out from under the burdens of the Egyptians And I will bring you in unto the land which I did lift up my hand to give it to Abraham to Isaak and to Iakob and I will give it to you for an heritage I am Iehovah And Moses spake so unto the sonnes of Israel but they hearkened not unto Moses for anguish of spirit and for hard servitude And Iehovah spake unto Moses saying Goe in speake unto Pharaoh King of Egypt that he send away the sonnes of Israel out of his land And Moses spake before Iehovah saying Behold the sonnes of Israel have not hearkened unto mee and how shall Pharaoh heare mee and I am of uncircumcised lips And Iehovah spake unto Moses and unto Aaron and gave them a charge unto the sonnes of Israel and unto Pharaoh the king of Egypt to bring forth the sonnes of Israel out of the land of Egypt These be the heads of their fathers houses the sonnes of Ruben the first-borne of Israel Enoch and Phallu Hezron and Carmi these be the families of Ruben And the sonnes of Simeon Iemuel and Iamin and Ohad Iachin Zohar Saul the sonne of a Canaanitesse these are the families of Simeon And these are the names of the sonnes of Levi acording to their generations Gershon and Kohath and Merari and the yeers of the life of Levi were an hundred seven and thirtie yeeres The sons of Gershon Libni Shimei according to their families And the sonnes of Kohath Amram and Ishar and Hebron and Vzziel and the yeeres of the life of Kohath were an hundred three and thirty yeers And the sons of Merari Mahali Mushi these are the families of Levi according to their generations And Amram tooke Iochebed his aunt unto him to wife and she bare to him Aaron and Moses and the yeeres of the life of Amram were an hundred seven and thirty yeeres And the sonnes of Ishar Korah and Nepheg and Zichri And the sonnes of Vzziell Misael and Elsaphan and Sithri And Aaron tooke Elisabet daughter of Amminadab sister of Naasson unto him to wife and shee and she bare unto him Nadab and Abihu Eleazar and Ithamar And the sonnes of Korah Assir and Elkanah and Abiasaph these are the families of the Korhite And Eleazar sonne of Aaron tooke unto him one of the daughters of Putiel unto him to wife and she bare unto him Phinehas these are the heads of the fathers of the Levites according to their families This is that Aaron and Moses unto whom Iehovah said Bring out the sonnes of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the sonnes of Israel from Egypt this Moses and Aaron And it was in the day when Iehovah spake unto Moses in the land of Egypt That Iehovah spake unto Moses saying I am Iehovah speake thou unto Pharaoh King of Egypt all that I speake unto thee And Moses said before Iehovah Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me Annotations BY a strong hand that is by force and constraint God even compelling him thereto by his judgments âs verse 6. and Exod. 3. 20. This was fulfilled Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. ãâã ãâã ãâã ãâã ãâã Here beginneth the fourteenth Section or Lecture of the Law called of the beginning of the third verse And I appeared See Gen. 6. 9. and 28. 10. Vers. 3. Almighty or Alsufficient see Gen. 17. 1. The Greeke translateth being theit God The two titles here expressed Ael God and Shaddai Almighty are not used in Scripture till Abrahams time and in speech to him Gen. 14. 18. and
fourteene thousand and seuen hundred beside them that died about the matter of Korah And Aaron returned unto Moses unto the doore of the Tent of the congregation and the plague was stayed Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth the 38 Lecture of the Law which the Hebrewes call Korah because his rebellion is the principall thing here treated of see Gen. 6. 9. VErse 1. Korah or Korach in Greeke Kore Iude ver 11. Izhar in Greeke Isaar Kohath in Greeke Kaath he tooke to wit men with him so Korah is noted as the principall in the rebellion which the Apostle therefore calleth the gaine-saying of Kore Iude verse 11. and in Num. 27. 3. onely Korahs company is mentioned where speech is of this mutinie The Greeke translateth he spake to signifie that he tooke others by perswading them to his faction The Chaldee understands it of taking that is withdrawing of himselfe saying And Korah separated himselfe Thus Sol. Iarchi also expoundeth it he tooke him-selfe aside to be apart from the congregation and Dathan and Abiram this may be understood that they also tooke men and separated themselves or rather that Kore tooke these men unto him and so to reade it he tooke Dathan and Abiram or he tooke both Dathan and Abiram for the word and in Hebrew may sometime be omitted in our English speech as is shewed on Gen. 8. 6. or be interpreted both as explaining the former words see the annotations on Gen. 36. 24. And thus Chazkuni expoundeth it And Korah tooke it meaneth the taking of men and whom tooke he Dathan and Abiram c. AND before DATHAN is redundant here as often elsewhere Abiram in Greeke Abâiron Eliab in Greeke Eliam hee was son to Phallu the sonne of Reuben Num. 26. 7 8 9. Gen. 46. 9. On in Greeke Ann and Aunan Peleth in Greeke Phaleth sonnes of Reuben Dathan Abiram and On were all sonnes that is of the posteritie of Reuben who was the first-borne of Israel but lost his honour by his sinne 1 Chron. 5. 1. which his sonnes by unlawfull meanes seeke to recover And these Reubenites camped next unto Korah and the Kohathites on the Southside of the Tabernacie as is shewed in Num. 2. and so being neighbours in situation associated themselves in evill which Sol. Iarchi observing saith thereupon Woe be to the wicked and woe unto his neighbour Korah being a Levite of the Kohathites which was the chiefe familie of the Levites as is noted on Num. 3. 28. he tooke offence as Iarchi on this place saith and envied at the preferment of Elizaphan the sonne of Vzziel whom Moses had made Prince over the sonnes of Kohath Num. 3. 30. when he was of the youngest brother Vzziell and Korah himselfe was of Izhar elder than he see Num. 3. 27. 30. But by the sequell here it appeareth that the lift up himselfe not onely against Elizaphan but against Moses and Aaron and sought the Priesthood also verse 10. Verse 2. and men that is Korah and men as appeareth by verse 5. 16 17. where these are called Korahs congregation the called of the assembly Senators called to the assemblie and as the Greeke translateth it councell of the governours in Chap. 1. 16. such are named the called of the congregation and in Chap. 26. 9. Dathan and Abiram are named the called of the congregation who strove against Moses c. so these were States-men famous and renowned whereby the conspiracie was the stronger men of name that is of renowne this title is given to the Giants before the Flood Gen. 6. 4. Whereupon Baal hatturim here noteth Men of name for wisedome and for wealth and they condemned themselves as did the generation of the Flood which were of old men of name Verse 3. Ye take too much upon you or Let it suffice you as this phrase is translated in Deut. 3. 26. Hebr. much to you or enough for you which Sol. Iarchi expoundeth thus yee have taken to your selves greatnesse much more than enough So after in verse 7. holy and therefore may approach unto God and offer their sacrifices This they meant as Moses answer sheweth in verse 5. and 10. So the presumption of their owne holinesse brought them to ambition and affectation of the Priesthood an honour which no man should take to himselfe but he that is called of God as was Aaron Hebr. 5. 4. Iehovah is in Chaldee the divine presence or Majestie of the LORD dwelleth among them Verse 4. fell on his face as affected with their words humbling himselfe and in likelihood praying unto God as in verse 22. Chazkuni saith He was abashed and cast downe his face on the ground unto prayer and there it was said unto him of God what he should say unto Korah Like gesture he used at their former murmuring Num. 14. 5. and after in Num. 20. 6. Verse 5. Even in the morning or the morning shall come and Iehovah will make knowne c. Iudgement is deferred till the morrow morning so they had that time to consider of their fact and the morning is usually the time of judgement both by men as In the mornings I will suppresse all the wicked of the land Psal. 101. 8. Iudge judgement in the morning Ier. 21. 12. and by God himselfe as Morning by morning doth he bring his judgement to light Zeph. 3. 5. and my rebuke is in the mornings Psal. 73. 14. So in the morning judgement came upon Sodome Gen. 19. 23 24. and the plagues or Egypt Exod. 7. 15. and 8. 20. and 9. 13. and 10. 1â and the pestilence on Israel 2 Sam. 24. 15. and so shall evill come upon sinners and they shall not know the morning thereof Esai 47. 11. Boker the morning is derived of Baker he inquired or looked out whereupon the Greeke Interpreters reading without vowels translated it The Lord hath looked out and knowne those that are his but the Chaldee saith in the morning theÌ the LORD wil make known c. make knowne him or make knowne those that are his so the Greeke translateth knoweth or hath knowne those that are his which very words Paul from this history applieth to Gods knowledge care and love of his Elect whom he sanctifieth and keepeth from falling away as did certaine heretiks in those dayes 2 Tim. 2. 17 18 19 20. This therefore is a speech of faith whereby Moses testifieth his confidence in God who had separated Aaron unto the Priesthood and himselfe unto the government in Israel and would maintaine their cause and calling against all opposers And because these two offices figured the grace given by Christ unto his Elect whom he hath made Kings and Priests even a kingly Priesthood and an holy Nation Revel 1. 6. and 5. 10. 1 Pet. 2. 9. therefore the Apostle in 2 Tim. 2. fitly citeth these words for the comfort of the Saints faithfull ministers of Christ against revolters even as an other Apostle applieth also against such the way of Kain the
and grow out of him by the blessing of God who maketh the crie tree to bud or flourish Ezek. 17. 24. as also it is prophesied of the church He shall cause them that come of Iakob to take root Israel shall blessome and bud and fill the face of the world with fruit Esat 27. 6. And the originall word for buds is also useâ for younglings or youth as in Iob 30. 12. The bles soming or flourishing of this rod figured also the comfortable and glorious effect of the ãâã ãâ¦ã tion of the Priests office as Christ is ãâã to ãâã forth ât the window flourishing thereâ the ãâã Serg 2. 9. that we all with open face may ãâã 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 punâshment of alâ that should resist him as unto Ieremie one of Aarons sonnes God shewed in a vision the rââ of an Almond tree which hath the name of ãâ¦ã 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 Vzziâh 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 ãâã in Aarons line Both did lead them unto Christ the Manna figuring the flesh of Christ the ãâã 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 knâw you Deut. 9. 24. This phrase is common in the Scriptures as a sonne of injurious evilâ or ãâã 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. ãâã 1 Sam. 2. 12. sonnes of disobedience Ephes. 2. 2. and 5. 6. sonnes of the light and of the day 1 Thes. 5. ãâã children of wisdome Mat. 11. 19. children of obedience 1 Pet. 1. 14. and sundry the like ãâã shalt quite take away or shalt consume shalt wh ãâ¦ã 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
hee is God of Gods and Lord of Lords the great God the mightie and the fearefull which will not regard persons nor take reward Hee doth the judgement of the father lesse and widow and loweth the stranger in giving unto him bread and raiment Love ye therefore the stranger for ye were strangers in the land of Egypt Thou shalt feare Iehovah thy God him thou shalt serve and to him shalt thou cleave by his name shalt thou sweare He is thy praise and he is thy God which hath done for thee these great and fearefull things which thine eies have seene With seventie sonles did thy fathers goe downe into Egypt and now Iehovah thy God hath made thee as the starres of the heavens for multitude Annotations AT that time Moses rehearsing the mercies of God unto Israel for which they should love and obey him sheweth how upon his request God presently shewed the tokens of his grace by renuing the covenant the history whereof is in Exod. 34. hew thee herein they differed from the first Tables which were the worke of God Exod. 32. 16. These being of Moses hewing shewed the worke of Moses Law upon the heart of man which is to hew and polish it but not to change it from stone to flesh for that is the worke of Christ see the notes on Exod. 31. 18. 34. 1. come up Moses onely and no man with him was commanded to goe up to the top of the mount and it was to be in the morning the time of mercie see Exod. 34. 2 3. Of the mount Sinai and how it differed from mount Sion see the annotations on Exod. 19. and 20. an Arke of this there was no mention in Exod. 34. but in Exod. 25. there the Arke and Mercy-feat that covered it is commanded which was a figure of Christ. That seemeth to be the Arke here spoken of for any other temporary Arke we reade not of Vers. 2. on the first Gods law was the same and unchanged though the tables figuring mens hearts are changeable Vers. 3. Shittim wood which was a kinde of Cedar uncorruptible as the Greeke translateth it see the notes on Exod. 25. 5. in my hand the Greeke saith in my two hands as was in Deut. 9. 15. The Tables which God made and gave before were written on these which Moses made were hewed but empty till God wrote upon them so the Law is written in mens hearts and they doe by nature the things of the Law Rom. 2. 14 15. but corrupting themselves in the things that they know their hearts are hewed onely by Moses ministery and how ever they boast of the Law yet through breaking the Law they dishonour God Rom. 2. 23. till that be fulfilled which God hath promised I will put my lawes into their minde and write them in their hearts Heb. 8. 10. Vers. 4. the ten words that is ten commandements or Decalogue these were written by God himselfe but other lawes then rehearsed were written by Moses Exod. 34. 27 28. For there the Lord came downe in a cloud proclaimed his name renued the covenant and repeated the principall lawes Exod. 34. 5. c. day of the assembly or of the Church that is when the Church or people were assembled to heare the Law or to meet with God as Exod. 19. 17. Deut. 5. 22. So in Deut. 18. 16. And in Acts 7. 38. it is said This Moses is he that was in the Church or Assemblâ in the wildernesse with the Angell which spake to him in the mount Sina and with our fathers who received the lively oracles to give unto us Vers. 5. in the Arke so the covenant remained in the midst of Israel and the Tables were not broken as at the first howbeit Moses face now shined at his second comming downe which terrified the people and caused him to veile his face an other signe of the weaknesse of his legall ministery see the notes on Exod. 34. 29. there they be for an evidence of Gods grace and testimony of his covenant renued with Israel Wherefore those Tables were called the Testimonie and the Arke wherein they were put the Arke of the Testimony see Exod. 25. 10. 16. 22. Vers. 6. journeyed the Arke of Gods covenant going before them to search out a resting place for them Numb 10. 33. So this was another testimony of their reconciliation with God and of his graces to bee communicated unto them in Christ. Beeroth by interpretation Wells or Pits which word is not mentioned in Num. 33. 31. but understood there Neither was it a place by mount Sinai from whence they first journeyed Numb 10. 33. but many stations from it as appeareth by Numb 33. 16. 31. Moses therefore keepeth not here the order of their travels but signifieth how they had gone many journeyes forward the Lord conducting theÌ Some of the Hebrewes as Aben Ezra doe thinke this was another place than that of the sonnes of Iaakan mentioned in Numb 33. and that hereby is meant Kadesh sonnes of Iaakan who was one of the posterity of Seir whom the Edomites drove out of their land 1 Chron. 1. 38. 42. Moses before named him Akan Gen. 36. 27. From the Pits or We ãâ¦ã of these infidels God removed them towards the land of Canaan the promised holy land where by faith in Christ they might with joy draw waters out of the fountaines of salvation Esay 12. 3. Moserah called before in the plurall number Moseroth Numb 33. 30. and it was their station before they came to the wells of the sonnes of Iaakan though here Moses nameth it after Wherefore we ãâã here to understand againe from Moserah or Moserah The Greeke calleth it Misadai changing ãâã D. which is usuall as is noted on Gen. 4. 18. But Aben Ezra as before thinketh this Moserah ãâã the name of the wildernesse of mount Hor ãâã Aaron died and not the Moseroth spoken of ãâã Num. 33. there Aaron died not at Moserah unlesse it were the wildernesse of Hor as ãâã Ezra supposeth not at Beeroth but many jo ãâ¦ã ey from it at mount Hor Num. 33. 37 38. We are therefore to understand these words thus ãâã or thither where Aaron died Or supplying the former word froÌ thence where Aaron died ãâã there out of the land of Canaan whereinto ãâã ãâ¦ã ght not enter because of his sin see the an ãâ¦ã on s on Num. 20. 24. c. in his stead As ãâã ãâ¦ã at h of Moses and Aaron with their sister M ãâ¦ã the King Priest and Prophetesse of Israel ãâã ãâã testification of the weaknesse and impossibility of the legall kingdome and priesthood to being them into the kingdome of God so the ãâ¦ã nce of the Priesthood in Aarons poste ãâ¦ã y was another signe of Gods grace towards Israel for reconciliation of them to himselfe and blessing them till Christ who hath a Priesthood that passeth not from him to another should come who is able perfectly to save them that come
they are written 2 Chro. 32. 32. and that which the Prophet averreth All these my hand hath made Esa. 66. 1. is turned into a question hath not my hand made all these Act. 7. 49. Againe when God said to David shalt thou build me an house 2 Sam. 7. 5. he meant thou shalt not build 1 Chron. 17. 4. when Christ saith how shall Satans kingdome stand Mat. 12. 26. he meaneth it cannot stand Mark 3. 26. and thinke ye that I am come to give peace Luk. 12. 51. is as if hee had said thinke it not Matth. 10. 34. I will passe on to a few moâ observations When speech is of many where one is principall the scripture setteth it downe either as of one or of many indifferently As heare thou the word 1 King 22. 19. or heare ye the word 2 Chron. 18. 18. And they killed 2 King 25. 6. or the king of Babel killed Ier. 52. 10. David offered 2 Sam. 6. 17. or they offered 1 Chron. 16. 1. They made peace with David and served him 1 Chron. 19 19. or they made peace with Israel and served them 2 Sam. 10. 19. So Peter said unto Christ Mat. 15. 15. whereas another Evangelist saith his disciples asked him Mar. 7. 17. And couldest not thou Peter watch Mar. 14. 37. or could not ye my disciples watch Mat. 26. 40. By this we may gather the reason why Christ at other times spake to Peter singularly that which was intended also to the rest in Matth. 16. 17. 19. compared with Ioh. 20. 22. 23. which some not observing would restraine the keyes of the kingdome unto Peter onely But oft times there is a force in words whereby other persons or things are excluded as when Moses saith they shall be one flesh Gen. 2. 24. he meaneth they two not moc shall be one flesh Mat. 19. 5. and saying of God him thou shall serve Deut. 6. 13. he intendeth him onely Mat. 4. 10. It was not lawfull to eat the Shew bread but for the Priests Mar. 2. 26. that is but for the Priests onely Mat. 12. 4. and the fig tree had nothing but leaues Mark 11. 13. that is nothing but leaves onely Mat. 21. 19. Accordingly Paul saith a man is not justified by the workes of the law but by the faith of Iesus Christ Gal. 2. 16. whereby is meant by faith onely In expounding the Oracles of God we are taught to take absolute and indefinite speeches in the largest sense unlesse there be some speciall reason of restraint As when he said to Moses See and make thou them according to their patterne Exod. 25. 40. the meaning is See thou make all things according to the patterne Heb. 8. 5. And in saying Cursed be he that confirmeth not the words of this law Deut. 27. 26. it extendeth thus farre Cursed be every one that continueth not in all things which are written in the booke of the law Gal. 3. 10. When he promiseth Christ to put his enemies for his footstoole Psal. 110. 1. he meaneth all his enemies 1 Cor. 15. 15. 25. So other such precepts and promises are in like manner to be understood But sometime generall words are used which scripture and reason teacheth to restraine as all Israel went up with David to Baalah 1 Chron. 13. 6. meaning all the people that were with him as another Prophet explaineth it 2 Sam. 6. 2. So Christ healed all that were sicke Mat. 8. 16. that is all the sicke that were brought unto him or as another Evangelist saith Many that were sicke Mark 1 34. Thus all is used for very many Mat. 21. 26. Luk. 21. 17. Phil. 2. 21. Gen. 41. 57. none for very few Ier. 8. 6. 1 Cor. 2. 8. nothing for very little Ioh. 18. 20. Act. 27. 33. Or with other speciall restraint as of his fulnesse have wee all received Ioh. 1. 16. that is all we which beleeve and the like It is not the least help in opening the scriptures to observe words speeches that differ in sound but accord in sense set down the same thing in sundry termes one of w ch do often give light unto another As the word of the Lord came 2 Sam. 24. 11. or the Lord spake 1 Chro. 21. 9. There fell 1 Chro. 21. 14. or there died 2 Sam. 24. 15. To sit on his throne 1 King 3. 6. or to reigne in his stead 2 Chro. 1. 8. They fast not Mat. 9. 14. or they eat and drinke Luk. 5. 33. The time of tentation Luk. 8. 13. or of affliction and persecution Mark 4. 17. To enter into life Mat. 18. 9. or into Gods kingdome Mar. 9. 47. To take away the key of knowledge Luk. 11. 52. or to shut up the kingdome of heaven Matth. 23. 13. Thus they that are in one place called Hypocrites Matth. 24. 51. are in another called infidels Luk. 12. 46. and they that walke not according to any law Mark 7. 5. are said to transgresse the same Mat. 17. 2. And the Wicked one Mat. 13. 19. the Devill Luk. 8. 12. and Satan Mark 4. 15. are all one By comparing the holy writers thus even mysteries in words and phrases are manifested and difficulties may be cleared As in 2 Sam. 7. 23. halecu Aelohim that is God they went this soundeth to a paynim as if there were many Gods but the same thing written by another Prophet halac Aelohim God he went 1 Chro. 17. 21. refuteth the plurality of Gods though closely teaching the trinity of persons in the Godhead So when David saith for thy words sake 2 Sam. 7. 21. or as another recordeth his speech for thy servants sake 1 Chron. 17. 19. these two compared shew that David meant for thy Christs sake for Christ is both the word Ioh. 1. 1. and the Servant of God Mat. 12. 18. 21. When Davids sons are called by one Prophet Cohanim that word which we English Princes or Priests 2 Sam. 8. 18. and by another are named the First or Chiefe at the kings hand 1 Chron. 18. 17. we may hereby learn the office of Christ our Cohen both Prince and Priest who now sitteth at the right hand of the throne of the Majestie of God in the heavens Heb. 8. 1. So for other materiall things in Israel which we are not acquainted with scriptures compared doe explaine them As when Solomon put three pound of gold to one shield 1 King 10. 17. and another Prophet saith three hundred shekels of gold went to one shield 2 Chro. 9. 16. we may certainely gather that the Maneh or Pound in Israel was a hundred shekels When K. Achaz made his sonne to passe through the fire 2 King 16. 3. if any know not what this meaneth another scripture telleth us he hurnt his sons in the fire 2 Chron. 28. 3. So the Debir or Oracle in Solomons temple 1 King 6. 23. is shewed to be the Holy of holies or most holy place in that house 2 Chron. 3. 10. When Christ teacheth us to
in the length This survey was to strengthen Abrams faith who under this earthly land did view an heavenly Heb. 11. 10. 16. that he might be able to comprehend the length and bredth and depth and height and know the love of Christ which passeth knowledge Ephes. 3. 18. 19. Vers. 18. in the okes that is the oke grove or plain see Gen. 12. 6. Mamree in Greeke Mambree a man of the Amorites then living with whom Abram made league Gen. 14. 13. One of the chiefe Sorcerers of Aegypt was called by the like name See the notes on Exod. 7. 11. Chebron or Hebron the Greeke writeth it Chebrom as Esron Gen. 46. 12. is written Esrom Mat. 1. 3. It had this name afterward for before it was called the City of Arba Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims and a father of them Ios. 14. 15. and 15. 13. It became a place of buriall for many worthy persons Gen. 23. 2. 19. and 49. 3 1 it was sometime possessed by Giants whom Caleb drove out Num. 13. 23. Ios. 15. 14. It was given to Caleb for an inheritance Ios. 14. 14. was made a City of refuge and given for the Levites to dwell in Ios. 20. 7. and 21. 11. 12. In it David first reigned over Gods people a Sam. 2. 1. 11. and to it came Maây to visit Elisabeth Luke 1. 39. an Altar to sacrifice thankfully unto God and to sanctifie his viewed heritage See Gen. 12. 7. CHAP. XIV 1. The battell of foure foraine Kings against five Kings of Canaan 10 Sodom and Gomorrhe are spoiled 12 Lot is taken prisoner 14 Abram pursueth and smiteth the conquerors 16 bringeth backe the spoyles the captives and his brâiber Lot 17 The King of Sodom goeth out to meet Abram 18 The King of Salem Melchisedek brings him forth bread and wine and blesseth him 20 Akram giveth him tithe of all 22 The rest of the spoiles his partners having had their portions hee restoreth to the King of Sodom ANd it was in the dayes of Amraphel King of Shinar Arjoch king of Ellasar Chedor-laomer king of Elam and Thidal king of nations They made warre with Bera king of Sodom and with Birsha king of Gomorrha Shinab king of Admah and Shemeber king of Zebojim and the king of Bela that is Zoar. All these were joyned together in the valley of Siddim that is the sea of salt Twelve yeeres they served Chedor-laomer and the thirteenth yeere they rebelled And in the fourteenth yeere came Chedor-laomer and the kings which were with him and they smote the Rephaims in Ashteroth Karnaim and the Zuzims in Ham and the Emims in Shaveh Kirjathaim And the Chorites in their mount-Seir unto El-pharan which is by the wildernesse And they returned and came to En-mishpat that is Kadesh and they smote all the field of the Amalekite and also the Amorite that dwelt in Hazezonthamar And there went out the King of Sodom and the king of Gomorrha and the king of Admah and the king of Zebojim and the king of Belah that is Zoar and they joyned battell with them in the valley of Siddim With Chedor-laomer king of Elam and Thidal king of nations and Amraphel king of Shinar and Arjoch king of Ellasar foure Kings with five And the valley of Siddim had many pits of slime and the King of Sodom and of Gomorrha they fled and fell there and the residue fled to the mountaine And they tooke all the substance of Sodom and Gomorrha and al their victuals and went away And they tooke Lot the sonne of Abrams brother and his substance and they went away and hee dwelt in Sodom And there came one that had escaped and told Abram the Hebrew and he dwelt in the Okes of Mamree the Amorite the brother of Escol and brother of Aner and they were confederates with Abram And Abram heard that his brother was taken captive and he armed his trained servants the children of his house three hundred and eighteene and hee pursued them unto Dan. And hee divided himselfe against them by night he and his servants and he smote them and pursued them unto Chobah which is on the left hand of Damascus And he brought againe all the substance and also brought-againe his brother Lot and his substance and the women also and the people And the King of Sodom went out to meet him after his returne from smiting Chedor-laomer and the kings which were with him unto the valley of Shaveh that is the valley of the King And Melchisedek king of Salem brought-forth bread and wine and he a Priest of God most-hye And he blessed him and said Blessed be Abram of God most-hie possessor of heavens and earth And blessed be God most-hye who hath delivered thy enemies into thy hand and he gave him the tenth of all And the King of Sodom said unto Abram give me the soules and the substance take thou And Abram said unto the King of Sodom I have lift-up my hand unto Iehovah God most hie the possessor of heavens and earth If I take from a threed even to a shoe latchet and if I take of any thing that is thine that thou say not I have made Abram rich Save onely that which the young-men have eaten and the portion of the men which went with me Aner Eshchol and Mamree let them take their portion Annotations IN the dayes the Greeke saith in the reigne of Shinar that is Chaldea or as the Chaldee turneth it Babylon see Gen. 10. 10. Thargum Ierusalemy interpreteth it Pontus Ellasar this is thought to be Syria Chedor-laomer written in Greeke Chodollogomor Elam that is the Elamites or Persians named of Elam sonne of Sem Gen. 10. 22. Thidal or Thidgnal which the Greek writeth Thargal d changed into r see Gen. 10. 3. of nations Hebr. Gojim which may bee kept unchanged but the Greeke and Chaldee translate it nations or peoples It seemeth they were of sundry families or populous as Galilee of the nations Es. 9. 1. Their country is thought to be after named Pamphilia Vers. 2. Zebojim in Greeke Seboeim it is written by the letters in the line Zebiim of Zebi which signifieth glory pleasantnesse and a Roe by which name the pleasant and glorious land of Israel is called in Ezek. 20. 6. but by the vowels and in the margine noted to bee read Zebojim as being unworthy the pleasant name So in vers 8. that is Zoar or Zogar so called after upon Lots request Gen. 19. 20. 22. These five Cities stood neere together in the land of Canaan in the plaine of Iordan and were all except Zoar butned with fire and brimstone from heaven Gen. 19. Deut. 29. 23. Here they are fore-chastned of God by warres sea of salt or salt sea so Ios. 3. 16. meaning that this goodly valley after it was burnt from heaven became a salt sea and so barren and fruitlesse that no living thing fish or other was found therein For so all
17. c. But sorrow for the dead must be moderate in Gods people as having hope of the resurrection 2 Thes. 4. 13. 14. and weepe in the Hebrew hath one little letter extraordinary noted also in the margine of the Hebrew bibles whereby as the Iewes thinke is signified that Abrahams mourning was not excessive but with moderation The Hebrew Doctors say that afterwards in Israel a man was bound by the law in Lev. 21. 2. 3. to mourne for his mother and for his father his son and his daughter and his brother and his sister by the fathers side And by the Rabbines a man was to mourne for his wife that he had maried and so the woman for her husband to mourne also for brother and sister by the mothers side Maimony in Misneh tom 4. treat of Mourning ch 2. S. 1. Vers. 3. from before or from the face of his dead where in likelihood he had sitten a while on the earth as was the manner of mourners to doe Iob 2. 12. 13. Esa. 47. 1. sons of Cheth that is the Chethites or Hittites the people which came of Cheth the son of Canaan Gen. 10. 15. Vers. 4. asojourner or forreiner properly it signifieth one that dwelleth in a strange country and hath no possession of his owne there And as Abraham so David acknowledgeth this of himselfe his people with God 1 Chr. 29. 15. Psal. 39. 13. and the law taught them so much Leviticus 25. 23. and the Gospell teacheth us the same for our estate on earth 1 Peter 2. 11. and commendeth to us the faith of these fathers that did so professe themselves to be strangers and forreiners in the land thereby declaring plainely that they sought a better country even an heavenly where God hath prepared for them a citie Hebr. 11. 13. 14. 16. a burying place or grave sepulcher in Hebrew Keber from which the Germaine grab and our English grave are derived Abraham having sojourned 60. yeeres in these lands never purchased foot of inheritance Act. 7. 5. till now for his dead not for any though it is likely sundry had dyed in his house within this time but for Sarah his wife As the former shewed his faith abiding there as in a strange Countrey Heb. 11. 9. so this purchase of a grave sheweth the like not onely for the generall resurrection of the dead but for the speciall possession of this promised land for which cause Iaakob also would be brought out of Egypt to bee buried here Gen. 47. 29. 30. and Ioseph by like faith gave commandement of his bones Gen. 50. 24. 25. Heb. 11. 22. For a Sepulchre of ones owne was a signe of right and firme possession Esay 25. 16. out of my sight or from before me so verse 8. Death so defaceth all earthly things that the most lovely are by it made loathsome for Sarah had beene the desire of his eyes Ezek. 24. 16. but now hee cannot suffer her in his sight And the living doe burie their dead that according to the sentence of God man may returne to his earth and dust Gen. 3. 19. and be sowne as seed in the ground till the resurrection 1 Cor. 15. 35. 36. c. where they rest in their graves as in their beds till their change come Esa. 57. 2. Iob 14. 14. Vers. 6. a Prince of God that is a mighty prince an holy ruler preferred and advanced of God So Abimelech acknowledged that God was with him Gen. 21. 22. Things that excell are said to be of God as Mountaines of God Psal. 36. 7. Cedars of God Psal. 80. 11. wrastlings of God Gen. 30. 5. and many the like The Greeke here translateth a King of God the Chaldee a prince before the Lord. A like speech is used of the Priests called Princes of God 1 Chron. 24. 5. the choise that is the best the fayrest as the Chaldee explaineth it because men use to chose the best things And choise is put for chosen as glory of grace and riches of grace Ephes. 1. 6. 7. for glorious and rich grace the promise of the spirit Gal. 3. 14. for the promised spirit and many the like with-hold or close-up forbid either by word or deed Vers 7. bowed downe did obeysance in signe of reverence and thankfulnesse so verse 12. Sometime they that bowed would say they did so as professing their thankfulnesse 2 Sam. 16. 4. Vers. 8. your mind or your will Hebrew with your soule which word is often used for the mind or will of any Psal. 27. 12. and 41. 3. and 105. 22. The Greeke translateth if ye have in your soule the Chaldee if it bee the pleasure of your soule to bury that is that I should bury an usuall phrase where the person is not expressed but easily understood see Gen. 6. 19. and 19. 20. and 47. 29. Vers. 9. of Macpelah which is by interpretation the cave of doublenesse as the Chaldee hath and so the Greeke also translateth it the double cave but it appeareth by verse 17. 19. to be the name of the place full money Hebrew full silver that is for as much money as it is worth silver is named for all money and full for full weight as appeareth verse 16. A like speech is used in used in 1 Chron. 21. 24. for full silver which another Prophet saith for the price that is the worth of it 2 Sam. 24. 24. Vers. 10. sitting there present among them or dwelling as the word often signifieth in the eares that is in the audience or hearing as the Greeke explaineth it So vers 13. and 16. went in meaning the citizens who are described by going in as in Gen. 34. 24. by going out which two are often joyned together to goe in and out for to converse trade c. see Ier. 17. 19. 20. 25. 22. 4. Vers. 11. in the eies that is in the fight or presence or before as the Greeke translateth it so verse 18. sonnes of my people which the Greeke turneth my citizens an usuall east country phrase so in Luke 19. 14. his citizens is turned in the Syriake the sons of his citie Bargains passed thus publikely in the city gates for more testimony and assurance as was used also in other cases Ruth 4. 1. 4. 9. 11. Ver. 13. if thou that is wilt give it or if thou be he whom I speak of as the Greeke translateth seeing thou art with me that is present Such imperfect speeches are often used where other fit words are to be understood as the scripture it selfe sometime manifesteth as behold the oxen 2 Sam. 24. 22. which an other Prophet relating saith behold I give the oxen 1 Chron. 21. 23. See also before Gen. 11. 4. and 13. 9. and after here in the 15. ver money Hebrew silver that is the price of the field Vers. 15. shekels or as we may call them shillings the Greeke translateth them didrachmes w ch word is used Mat. 17. 24. what the shekel weighed see noted on
she said if it be so why am I thus And shee went to inquire of Iehovah And Iehovah said unto her Two nations are in thy womb and two peoples shall be separated from thy bowels and the one people shall be stronger then the other people and the greater shall serve the lesser And her dayes were fulfilled to bring-forth and behold twins were in her wombe And the first came-out red all over like an hairy mantle and they called his name Esau. And afterward came his brother out and his hand holding by the heele of Esau and he called his name Iakob and Isaak was sixtie yeeres old when she bare them And the boyes grew and Esau was a cunning huntsman a man of the field and Iakob was a perfect man dwelling in tents And Isaak loved Esau because venison was in his mouth and Rebekah loved Iakob And Iakob sod pottage and Esau came from the field and he was faint And Esau said to Iakob Let me taste I pray thee of that red that red pottage for I am faint therefore he called his name Edom. And Iakob said Sell to me this day thy first-birthright And Esau said Loe I am going to dye and wherefore serveth this first-birthright unto me And Iakob said Sweare unto me this day and he sware unto him and he sold his first-birthright unto Iakob And Iakob gave to Esau bread and pottage of lentiles and he did eate and drinke and rose up and went-away and Esau despised the first-birthright Annotations ADded that is did againe take a wife when hee was an hundred and fourty yeeres old and had of her sixe sonnes by the extraordinary blessing of God whereas fourty yeeres before his body was even dead in respect of naturall strength and vigour as the Apostle noteth Rom. 4. 19. a wife called elsewhere a concubine 1 Chron. 1. 32. what manner of wife that was see on Gen. 22. 24. Keturah in Greeke Chettoura Vers. 2. Zimran in Greeke Zombran Iekshan in Greeke Iezan Medan whose posterity are called Medanites Gen. 37. 36. Midian in Greeke Madiam and Madian Act. 7. 29. of him came the people called Madianites that soone fell from Abrahams faith to idolatry Num. 25. Shuach in Greek Soie of him came Bildad Iobs friend called the Shuchite Iob 2. 11. Vers. 3. Sheba in Greek Saba his posterity robbed lob of his oxen and asses Iob 1. 15. Vers. 4. Ephah or Gepha in Greeke Gephar Epher or Gepher in Greek Apheir of him the country Aphrica is thought to have the name Enoch in Heb. Chanoch as Gen. 5. 18. Vers. 5. to Isaak as being his onely heyre and child of promise Gen. 21. 12. a figure of Christ and Christians heyres by promise of all things Heb. 1. 2. Iohn 3. 34. Rev. 21. 7. Gal. 3 29. and 2. 28. Vers. 6. concubines Hagar and Keturah vers 1. east country or land of the East a part of Arabia hereupon mention is made of the sonnes of the East Iob 1. 3. And Iob himselfe was in likelihood the son of one of these sons or nephewes of Abraham by Keturah Vers. 7. 175 yeeres This summe of his yeeres sheweth how Abraham had lived a pilgrim in Canaan a hundred yeeres after he came out of Charran Gen. 12. 4. That he attained not to the yeeres of his forefathers who all lived longer then hee Gen. 11. 11. c. as did also his son Isaak Gen. 35. 28. That he left alive behind him Heber that great Patriarch and Prophet of whom hee had the surname to be an Hebrew Gen. 11. 17. and 14. 13. and from whom he was the seventh generation as Enoch was from Adam Vers. 8. hoary age as was promised Gen. 15. 15. of dayes so the Greek and Chaldee explaineth it and the Hebrew it selfe elsewhere Gen. 35. 29. Such words are often to be understood as a full for a full cup Psal. 73. 10. see Gen. 4. 20. and 5. 3. and by being full of dayes is meant a willingnesse to dye without desiring longer life on earth his peoples the Greeke translateth his people the like is said of Ismael vers 17. of Isaak Gen. 35. 29. of Iaakob Gen. 49. 33. of Aaron Num. 20. 24. of Moses Deut. 32. 50. and others sometime it is said gathered to their fathers 2 King 22. 20. Iudg. 2. 10. Act. 13. 36. and by Abrahams peoples are meant his fathers Gen. 15. 15. and the phrase signifieth the immortality of soules for Abrahams body was gathered to the body of Sarah onely as the next words shew and by his fathers are meant the spirits of just men made perfect Heb. 12. 23. See after in verse 17. Vers. 10. and Sarah as is shewed in Gen. 23. 19. Afterwards Isaak and Iakob with their wives were buried there also Gen. 49. 29. 31. Vers. 11. blessed Isaak so applying and confirming to him the promises made to Abraham Gen. 12. 2. and 14. 19. and 17. 19. and so Isaak commended to Iakob the blessing of Abraham Gen. 28. 3. 4. and by this blessing the righteousnesse of faith is implyed to Abrahams seed Galat. 3. 8. 9. c. Beer-lachai-roi in Greeke the well of vision in Chaldee the well at which the Angell of life appeared this place of Isaaks seating is not without mystery see Gen. 16. 14. and 24. 62. Vers. 12. generations a rehearsall of Ismaels off-spring as Gen. 5. 1. And here the fulfilling of Gods promise is seene made in Gen. 16. 10. 12. and 17. 20. and how hee that was borne after the flesh and cast out of Abrahams house Gal. 4. 23. 30 was multiplyed before Isaak the child and heyre of the promise See the like of Esau Gen. 36. 43. Vers. 13. Nebajoth he and his brethren seated in Arabia Esay 20. 13. 14. 16. Ezek. 27. 21. where peoples and places retained the footsteps of their names they gave themselves to shepherdy as appeareth Esay 60. 7. Ier. 49. 29. And here are twelve sons reckned which were Princes of their tribes as was promised in Gen. 17. 20. answerable in number to the twelve sonnes of Iakob heads of the twelve tribes of Israel but these Ismaelites are a generation before them as Ismael himselfe was borne before Isaak For that is first which is naturall and afterward that which is spirituall 1 Corinth 15. 46. Vers. 16. castles or villages dwelling houses so named of being faire and high built in a row or order In Greeke habitations as in Act. 1. 20. from Psal. 69. Vers. 17. 137 yeeres So he lived not so long as his father Abraham or his brother Isaak or as did Iakob though he lived till a great old age And this mention of the terme of his life and gathering to his fathers as was spoken before of Abraham v. 8. and the burying of his father with his brother vers 9. may be some probability of Ismaels repentance and dying in the faith of Abraham for unlesse it be he no reprobate hath his whole life time recorded in holy Scripture Or if
from off thy necke And Esau hated Iakob for the blessing with which his father had blessed him and Esau said in his heart The dayes of mourning for my father are nigh and I will kill Iakob my brother And the words of Esau her elder son were told to Rebekah and she sent and called Iakob her yonger sonne and said unto him Behold Esau thy Brother comforteth him-selfe as touching thee to kill thee And now my sonne obey my voice and arise flee thou unto Laban my Brother to Charran And tarry with him a few dayes untill the hot-wrath of thy Brother turne away Vntill the anger of thy Brother turne-away from thee and hee forget that which thou hast done to him and I will send and take thee from thence why should I bee bereaved even of you both in one day And Rebekah said unto Isaak I am yrked of my life because of the daughters of Cheth if Iakob take a wife of the daughters of Cheth like these of the daughters of the land wherefore have I life Annotations THat he could not see Hebr. from seeing which phrase the Apostle turneth in Greeke not to see Rom. 11. 10. from Psal. 69. 24. Vpon this occasion Gods workes were shewed in Isaak as Ioh. 9. 3. for in his blindnesse he gave Iakob the blessing which he would not so have done if hee had seene vers 23. elder in Heb ew greater to weet of age or by birth as the Greeke translateth Elder and lesser for yonger v. 15. see Gen. 10. 21. Vers. 2. my death the Greeke saith my end yet lived hee after this above fourty yeeres Genes 35. 28. 29. Vers. 3. Venison Hebr. hunting whereof venison hath the name as being gotten by hunting So v. 5. 19. c. Vers. 4. that I may or and I will eate so in v. 7. and 10. These two phrases are used indifferently as that ye be not judged Matth. 7. r. which another Evangelist saith and ye shall not be judged Luke 6. 37. See also Gen. 12. 12. that my soule or to the end my soule that is I my selfe as after in v. 7. it is repeated Isaak being to give the blessing in faith Heb. 11. 20. would eate savoury meat and drinke wine ver 25. to stir up and cheare his spirit that he might be the more fit instrument of the spirit of God For sorrow anger and other such passions doe distemper the mind which may bee mitigated by outward meanes as wine maketh men to forget their misery Prov. 31. 6. 7. and musicke allayeth anger wherefore Elisha the Prophet when he was moved against King Iehoram called for a musitian who when hee played the hand of the Lord came upon the Prophet 2 King 3. 14. 15. blesse thee as the Priests with authority blessed and put the name of God upon the people Gen. 14. 19. Num. 6. 23. 27. So the Patriarches derived the blessing before their death unto their children or some one of them as an inheritance by testament wherefore Paul speaketh of inheriting the blessing Heb. 12. 17. which also was of great authority and strength as being done by the Spirit of God and in faith and before the Lord as vers 7. See Gen. 28. 3. 4. and 48. 15. 16. 20. and 49. 25. 26. 28. Heb. 11. 20. 21. and 12. 17. Esau who had his name of Doing is here promised the blessing upon his deeds as the law also promiseth blessing and life to the doers thereof Rom. 10. 5. but Iakob got the blessing by faith as do all the faithfull Gal. 3. 9. Vers. 7. before Iehovah that is in his presence by his power and authority and for ever the like phrase is of cursing 1 Sam. 26. 19. And being done before his death it was with the more power case reverence and as by his last will and testament So Deut. 33. 1. Vers. 12. if so be or Peradventure my father will feele me and I shall be c. The Greeke translateth it Mé pote which word Paul useth 2 Tim. 2. 25. in like sense If so be or If peradventure God will give them repentance as a deceiver or as one that causeth to erre the Greeke translateth it a despiser the Chaldee a mocker Or we may English it a very deceiver for in the Hebrew as is often a sure affirmation Neh. 7. 2. and so the Greeke answering thereto Iohn 1. 14. a curse not feared without cause for cursed is he that maketh the blind to erre in way Deut. 27. 18. and deceitfulnesse in all Gods works maketh men lyable to the curse Ier. 48. 10. Mal. 1. 14. Vers. 13. upon me thy curse a speech of her faith to incourage him though it may be mixt with infirmity of cariage for it seemeth she relyed on the oracle of God in Gen. 25. 23. the greater shall serve the lesse which oracle Isaak might understand not of the persons of Esau and Iakob but of the nations and peoples their posterity and therefore thought it his dutie to give the blessing of the first birthright unto Esau to whom by nature it belonged and which might not bee changed for affection as the Law after provideth in Deut. 21. 15. 16. 17. But Rebekah understood it of these very persons also and therefore attempted this strange and perillous way to procure the blessing unto Iakob A like different meaning of that oracle is gathered by men at this day The Chaldee paraphraseth thus It was said unto me by prophesie that curses shall not come upon thee but blessings Vers. 15. desireable garments Hebr. garments of desire that is good sweet precious the Greeke translateth it a goodly robe or faire stole which was a long garment that great men used to weare Luke 20. 46. and 15. 22. The Priests after in the law had holy garments to minister in Exo. 28. 2. 3. 4. which the Greeke there also calleth a holy robe or stole Whether the first borne before the law had such to minister in is not certaine but probable by this example For had they beene common garments why did not Esau himselfe or his wives keepe them but being in likelihood holy robes received from their ancestors the mother of the family kept them in sweet chests from mothes and the like whereupon it is said in verse 27. Isaak smelled the smell of his garments These might well figure out those robes of innocency and righteousnesse wherewith the saints are clothed Rev. 7. 9. 14. and 19. 8. and 3. 18. The like mystery also is in the kids skins following see Gen. 3. 21. Vers. 19. firstborne This though it were not so properly and cannot in that respect bee excused yet was it true in mystery and spiritually as Iohn Baptist was Elias Matt. 11. 14. and we gentiles are the Circumcision Phil. 3. 3. Rom. 2. 28. and the children of promise are counted for the seed Rom. 9. 8. Gal. 4. 28. Vers. 20. brought it to passe or made it to meet or occurre in Greeke delivered it
compared with my sister the Chaldee addeth God hath received my request when I supplicated in my prayer I desired that I might have a son as my sister and it is granted me Naphtali or as the Greek writeth it Nephthalâim Rev. 7. 6. by interpretation Wrastler or son of My wrastling Vers. 11. with a troup or a troupe is come for here is a double reading in the Hebrew margine it is written ba Gad a troupe is come which in the text is one word bagad that is in or with a troup so after in v. 13. beasri in or with my blessednes And so the Greek translates it In or with but the Chaldee turneth it is come Gad signifieth a troup or band of men and to this interpretation Iakob after doth allude Gen. 49. 19. How be it the Greek translates it with good lucke or fortune Fortunately And in Arabik the planet Iupiter is called Gad. Gad that is a troup or host after the Greek Luck or fortune This word is used in Esa. 65. 11. that prepare a table for the troup there the Chaldee translateth it Idols for it meaneth the host of heaven or planets Ver. 13. with my blessednes or In my happinesse that is as the Greeke explaineth it O blessed or happy am I meaning that this child was both with her felicity The Chaldee translateth it I have praise or commendation daughters that is as the Greek translateth it women so in Prov. 31. 29. Song 6. 8. And the Chaldee women will praise me call me blessed or count me happy This phrase the Virgin Mary useth Luk. 1. 48. see also Song 6. 8. Aser or Asher that is Blessed happy or making blessed Vers. 14 Mandrakes in Hebrew Dudaim which signifieth lovely or amiable the Greeke translateth them apples of Mandragoras or Mandrake-apples the Chaldee also calleth them Iabrochin that is Mandrakes which name is borrowed from the Arabicke They were such things as gave a smell Song 7. 13. Whether they were those that wee now call Mandrakes is uncertain The name is not found in Scripture but in this history and in Song 7. 13. there the Chaldee paraphrase calls it Balsa. Vers. 15. Is it small the Greeke translateth Is it not enough These contentions were not meerly carnall but partly also for desire of Gods ordinary blessing in propagation and chiefly for the increase of the Church and obtaining the promised seed for salvation Vers. 17. heard Leah the Chaldee saith received her prayer so vers 6 and 22. Gods providence and goodnesse is here admirable that he should regard and in his booke record such things as these about childish works and womens contentions for their husband unto which notwithstanding the Lord abaseâh himselfe passing by the heroicall acts of the world and preacheth his grace in the middest of all humane infirmities to those that in faith doe call upon him V. 18 Issachar âhe Gâe ke addeth the interpretation Issachar that is Hire It is written with the letters Issaschar but by the vowels Issachar one S not pronounced which is not usuall Sachar signifieâh Hire or wage whereof he had the name But in that she counteth her sonne a reward from God for giving her maid to her husband it seemeth to be her error Vers. 20. endowed or given me a good gift as the Greeke translateth Zebulun oâ as the holy Ghost writeth it in Greeke Zabulon that is by interpretation Dwelling Vers. 21. Dinah that is Iudgement in Greeke Deina Vers. 22. remembred that is shewed care and help for Gen 8. 1. The Chaldee translateth the remembrance of Rachel came before God and hee receiued her prayer So in 1 Sam. 1. 19. 20. the Lord remembred Hannah opened that is as the Chaldee expoundeth it gave her conception So in Gen. 29. 31. Vers. 23. gathered or taken away my reproach meaning her barrennesse which was a reproach among men Luke 1. 25. 1 Sam. 1. 6. Esay 4. 1. Vers. 24. Ioseph that is He will adde or adding Sometime he is written Iehoseph as in Psal. 81. 6. and so it was graven on Aarons Brestplate Exod. 28. The like is in the writing of other names as Ionathan 1 Chron. 10. 2. or Iehonathan 1 Sam. 31. 2. Ioash 2 Chron. 24. 1. or Iehoash 2 King 12. 1. and sundrie the like will adde or prayerwise be adde to me The performance hereof see in Gen. ãâã 17. Hereby her saith appeareth The Hebrew ãâ¦ã ors observe that she said not other sonnes for she know that there should be but twelve tribes and she ãâ¦ã yed that the some sonne might be of her R. Menachem on Gen. 30. Vers. 25. to my land or country meaning Canaan ââomââed to him Gen. 28. 13. whither by faith he would returne and dwell in it expecting the blessing of God as Gen. 26. 3. Heb. 11. 9. So in Ier. 51. 9. Vers. 27. grace or favour in thy eyes an unperfect speech meaning tary I pray thee See the notes before on Gen. 11. 4. and 13. 9. and 23 13. Verse 28. Expresly-name or Nominate plainly appoint The Greeke saith distinguish that is distinctly name Vers. 30. before me that is before my comming so Gen. 32. 3. and 46. 28. encreased Hebrew broken forth that is increased and spred-abroad suddenly so vers 43. and Gen. 28. 14. The Greeke here translateth it encreased at my foot that is since my comming and by my travell and service So the foot is used to signifie laborious service Deut. 11. 10. and the comming or presence of any Hab. 3. 5 The Chaldee translateth it as before in vers 27. for my sake doe that is provide labour prepare c. for my owne family which he that doth not is worse then an Infidel 1 Tim. 5. 8. The Greeke translateth make my selfe and house Vers. 31. any thing that is any certaine wage or stinted hire of Labans gift He chose rather to depend on Gods providence will turne againe will feed c. that is as the Greeke explaineth it I will againe feed thy sheepe and keepe them Vers. 32. removing or remove thou and so the Greeke translateth separate thou it shall be meaning fuâh should bee his wage namely all that were borne so partie coloured after that time And this choice depended upon Gods blessing for naturally the cattell would bring forth others like themselves and so Iakobs part should be few But by Gods extraordinary providence it fel out otherwisee see Gen. 31. 10. 12. Vers. 33. my justice that is a just reward of my labours from the hand of God on whom I depend and just dealing in me who shall be seene to keepe nothing but my owne answer sor or testifie for or with me The contrary is in Esay 59. 12. our sinnes answer or testifie against us Answering is for witnessing in Exod. 20. 16. in time to come that is hereafter shortly the Hebrew phrase is in day to morrow but to morrow is often used for hereafter or time to come Exod. 13. 14. Deut. 6. 20.
principalitie and he was hanged place that is as Chaldee expounds it Office or ministration So Gen. 40. 13. Vers. 14. brought him hastily Hebr. made him run So Daniel was brought before the King in hast Dan. 2. 25. Of Ioseph it is said The King sent and loosed him the ruler of the people sent and released him Psal. 105. 20. dungeon or pit the Chaldee saith the house of the prisoners shaved who before it seemeth had let his haire grow in signe of sorrow and mourning as iâ 2 Sam. 19. 24. Mephibosheth had not trimmed as the Chaldee paraphrast saith not shorn his beard from Davids departure till his returne in peace And other nations kept this rite for T. Livius in his 6. booke telleth how one Malius being cast in prison many men sorrowing for him did let the haire of their head and beard grow long The like is mentioned of others Plutarch in Caton Vtic. Cicero in Orat. de lege Agrar. And by shaving understand polling in a seemly sort for to shave the haire all away specially of the beard was also a signe of sorrow Ier. 41. 5. Therefore both extremities are forbidden and the mean commanded to the Priests in Ezek. 44. 20. See also the notes on Lev. 10. 6. garments his prison weeds which were also mournful and so not meet to come in before the King as Est. 4. 2. Ver. 15. thou wilt heare or that thou canst understand as hearing often signifieth Gen. 11. 7. The Greeke translateth that thou hearing dreames dost interpret them to interpret or as the Chaldee explains it interpret it See the notes on GeÌ 2. 3. Ver. 16. It is not in me or Be it not in me to take this upon me or without me God will answer The Greeke neglecting the points and distinctions translateth without God shall not be answered the salvation of Pharaoh The Chaldee addeth not out of my wisdome but from before the Lord answered shall be the peace of Pharaoh Like modesty was in Daniel also not to take the glory to himselfe Dan. 2. 30. 28. peace in Greek salvation peace comprehendeth welfare prosperity safety and all good things For the word Salom peace hath the signification of integritie and whole perfection of ones good estate So Gen. 37. 18. Vers. 19. evilnesse that is leannes ill favourednes or deformity Ver. 21. the inward parts that is the bowels as the Chaldee the bellies as the Greeke translateth This noteth the greatnes of the famine v. 30. And both sorts of kine fat leane comming out of the same river seemed to portend the means of the famine For in Egypt there falleth no raine but the land is watred by the overflowing of the river Nilus and by the husbandmens care to draw small rivers along to moysten the country Deu. 11. 10. 11. And as the overflowing of that river is lesse or more so have they their increase I awoke the Greek addeth and slept againe Vers. 30. the land that is as the Chaldee explayneth the people of the land So v. 36. See Gen. 11. 1. Ver. 31. very heavy or vehemently grievous the Greeke translateth in strong Ver. 32. the thing Hebr. word firmly-prepared or surely purposed stablished the Greek saith the word is true Here God teacheth the reason why things are sundry times repeated in the Scriptures Vers. 34. Bishops or overseers officers to visit and looke to the state of the land The Hebr. Pakid as the Gr. Episcopos from whence wee have formed our English word Bishop is any man that hath charge office for any busines civill or ecclesiastical as the Bishops of the army Num. 31. 14. 2 King 11. 16. the Bishops or overseers of them that did the work 2 Chron. 34. 12. 17. So among the Priests Levites Num. 4. 16. Neh. 11. 9. 14. and Ministers of the Gospell 1 Tim. 3. 1. 2. take up the fift Hebr five the land as to tithe is to take the tenth part So Thargum Ierusalemy expounds it to take up one of five Thus taught hee providence in the time of plenty against time of want as Solomon doth by example of the pismire Prov. 6. 6. 7. 8. See also Luk. 16. 9. Ver. 35. of Pharaoh the Chaldee explaineth it of Pharaoh officers Vers. 36. for store or provision a thing committed in trust to be kept See Lev. 6. 2. the land the Chaldee saith the people of the land as in v. 30. Ver. 37. the word was good or the thing was pleasing God gave Ioseph favour and wisdome in the fight of Pharaoh Act. 7. 10. and enclined the Kings heart to assent unto good counsell for the hearing eare and the seeing eye the Lord hath made even both of them Prov. 20. 12. Vers. 38. spirit of God The Chaldee paraphraseth the spirit of prophesie from before God The like praise is of Daniel Dan. 4. 6. 5. 11. So for office in the Church men are to bee chosen full of the holy spirit Act. 6. 3. By this speech of Pharaoh and by the verse following it may be gathered that Ioseph preached many things unto the king of God his power providence goodnes c. whereupon the King made him a teacher of wisdome unto his Senatours Psal. 105. 22. Ver. 39. all this the Greeke saith all these things Ioseph hath honour for opening mysteries so Daniel in Babylon Dan. 2. 46. 47. and 5. 29. and the Lambe Iesus Rev. 5. 5. 9. 12. And as Ioseph by telling two dreames fell into affliction Gen. 37. 8. 19. 20. So here by expounding two dreames he commeth to his exaltation discreet c. the Greek translates it more prudent and wiser then thou Vers. 40. over my house as steward or governour as the Chaldee saith Officer of my house so 1 Kings 8. 3. 2 Kings 18. 18. Luk. 12. 42. He made him Lord of his house and ruler of all his possession Psal. 105. 21. mouth that is word as the Chaldee explaineth it or commandement so Iob 39. 30. Num. 9. 20. Luk. 19. 22. Gen. 24. 57. kisse or apply namely the hand to the mouth as Iob 31. 27. in signe of honor and obedience so the Gr. translateth at thy mouth shall all my people obey Or we may refer it to the former shall kisse thy mouth that is love honor obey thee and thy words in which sense David saith kisse the son Ps. 2. 12. and Samuel kissed Saul when he anointed him King 1 Sam. 10. 1. and men kisse his lips that answereth right words Prov. 24. 26. The Chaldee translateth at thy word shall all the people be armed Ioseph had authority over all the Princes of Egypt to bind them to his will and to make the Elders wise Psal 105. 22. the king made him governour over Egypt and all his house Act. 7. 10. V. 41. I set or give so v. 43. these words are used as one see Gen. 1. 17. and 9. 12. and 17. 5. The Gr. saith I constitute thee this day As Ioseph over Egypt
37. 4. 8. 11. 28. his mistresse that tempted and fasly accused and his Master that imprisoned him c. Gen. 39. 7. 17. 20. Whereunto the Ierusalemy Thargum addeth the enchanters and wise men of Egypt that spake evill of him before Pharaoh Vers. 24. his bow his faith armes his vertues wisdome chastitie patience c. by which he resisted all enemies Compare Psal. 18. 33. 35. The Chaldee paraphraseth And the prophesie was fulfilled in them for that he observed the law in secret and set his hope constant made firme strong and solid like fine gold for of the Hebrew Phoz here used fine solid gold is call Phaz Psal. 19. 11. And this similitude the Chaldee explayneth saying therefore gold was put upon his armes hee strengthened and confirmed his kingdome which was giuen him c. Mighty-one meaning God as Ps. 132. 2. Esay 49. 26. 60. 16. from thence or whence hee was the feeder or pastor From God Ioseph was advanced to be the feeder of Israel as before is shewed Gen. 45. 5. 7. 11. and 47. 12. The Chaldee saith who by his word fed the fathers and the sonnes of the tribes of Israel the stone the stay and strength of Israel This may be referred also to Ioseph as Christ whom Ioseph figured is called a stone Esay 28. 16. or unto God fore-spoken of who is the stone and rock of his church by whom Ioseph was advanced Vers. 25. who shall helpe Hebrew and hee shall helpe but the meaning of the phrase is who shall helpe as in Mal. 3. 1. and he shall prepare is translated by the holy Ghost which shall prepare Mark 1. 2. so in the sentence following The Chaldee interpreteth it The word of the God of thy father shall be thy helpe of heavens that is the raine and dew that shall make thy land fruitfull Deut. 33. 13. called in Ezek. 34. 26. the raine of blessings the deepe springs of waters out of the earth see Gen. 7. 11. Deut. 33 13. the brests or teats to nourish children as the wombe to beare them that is many and well noursed children ten thousands of Ephraim and thousands of Manasses Deut. 33. 17. Contrary to this blessing is that curse in Hos. 9. 14. give them a mis-carying womb and dry brests Vers. 26. of thy father that is which I thy father doe blesse thee and thy brethren with doe prevaile or are stronger then the blessings of my parents that is as the Chaldee saith with which my fathers blessed me Thus Iakob speaketh because he more particularly explayned the blessings and applyed them to his sonnes severally and they were sooner to be fulfilled and more largely communicated with all his posteritie and Ioseph had a double portion So Iohn Baptist is said to be more then a prophet and no man greater then he because hee came immediately before Christ preparing his way and pointing him out as with the finger Matt. 11. 9. 10. 11. Ioh. 1. 15 29. 36. of my progenitors or parents Isaak Abraham c. The Greeke saith of the mountaines for horai reading with other vowels harei and respecting it may be Moses blessing which hath harerei mountains Deut. 33. 15. unto the utmost bound that is these my blessings extend to the bound or end of the hills that is all the world over and so long as it indureth For they conteyne besides earthly heavenly blessings also in Christ whom Ioseph and Iudah figured in the first birthright and government Hills and mounts are used to signifie durance of things as Esay 54. 10. The word bound in Hebrew Taavath may also be englished the desire and so the Chaldee understands it saying which blessings the great men which were of old desired for themselves By hills understanding his ancient forefathers But in this sense it may be a coÌtinuing of the blessings in the former verse unto the desire that is the desired fruits of the lasting hills according to Moses blessing Deut. 33. 15. the separated or the Nazarite of his brethren For a Nazarite hath his name of Separation Numb 6. 2. meaning here a choise and chiefe man separated of God unto excellencie above his brethren as the Greeke also translateth it hee governed them And hereupon Nezer is used for a crown put upon Kings and Priests see Psal. 89. 40. and 132. 18. Vers. 27. ravin or teare his prey a prophesie of the valour of this tribe against their enemies under the name of a Wolfe as before Iudah was likened to a Lion Neither need it be thought any dishonour to Benjamin that hee is likened to a Wolfe for even God likeneth himselfe to a Leopard and a Beare in his dealings against his enemies Hos. 13. 7. 8. in the morning the first times for Ehud of Benjamin was the second Iudge that saved the Israelites from the hand of the Moabites Iudg. 3. 15. c. Saul of Benjamin was the first King of Israel he and his sonne were great warriours making a prey of many enemies see 1 Sam. 11. 6. 7. 11. and 14. 13. 15. 47. 48. See also Benjamins warre against his brethren Iudg. 20. 21. 25. at evening in the last times for Mordecai and Esther of Benjamin delivered the Iewes from a great destruction in their dispersion and they slew their enemies See Esth. 8. 7. 9. 11. 9. 5. 6. 15. 16. Of this tribe also was Paul the Apostle Phil. 3. 5. who spiritually fought the battles of the Lord against his enemies 2 Cor. 10. 3. 4. c. The Chaldee paraphrast understandeth this prophesie according to Moses blessing Deut. 33. 12. of the temple and sacrifices which were to be in Ierusalem saying Benjamin in his land shall the divine Majestie dwell and in his possession shall the sanctuary be builded at morning and at evening the priests shall offer oblations and at even tide they shall divide the remainder of their portions of the things left which are sanctified The Ierusalemy Thargum also giveth the same exposition Vers. 28. the twelve tribes that is heads and authors of the twelve tribes or kinreds that came of Israel whereof see also Gen. 35. 22. and 49. 16. Therefore the Greeke saith the twelve sonnes of Iakob even according to c that is with such a blessing as was meet for every of them as Gods spirit did allot Vers. 29. my people to my holy fathers by death as the 33. verse sheweth see also the notes on Gen. 25. 8. of Ephron bought of him as the next verse sheweth See Gen. 23. 9. 10. c. and 47. 30. Vers. 31. buried Leah of her death and buriall there was no mention before neither of Rebekahs These five and Iakob himselfe the sixt buried in one grave the first letters of all their names are contayned in that one name of ISRAEL Vers. 32. In the purchase or understand The purchase was bought But the Greeke addeth the word In. Vers. 33. his feet this seemeth to denote his quiet betaking of himselfe to his rest
after the tribulation of those daies So in Dan. 2. 44. In that is After the daies of these Kings was dead both the King and all other that sought Moses life Exod. 4. 19. servitude or bondage in Greeke workes which as appeareth continued though the King was dead The Chaldee addeth servitude which was hard upon them came up or ascended up to heaven This their misery and Gods mercy in releasing them is often mentioned and was by the Israelites remembred in their land every yeere Deut. 26. 6. 7. 8. Num. 20. 16. Vers. 24. covenant whereof see Gen. 15. 14. and 26. 13. and 46. 4. which God is said to remember after the manner of men when hee sheweth care of performance See Gen. 8. 1. V. 25. knew namely their sorrowes as is expressed in Exod. 3. 7. or knew them in their sorrowes that is cared for them as knowing often signifieth Psal. 31. 8. and 1. 6. Prov. 12. 20. The Greek translateth it hee was knowne unto them The Chaldee he said by his word that he would deliver them CHAP. III. 1. Moses keepeth Iethros flocke ãâã God appeareth to him in a burning bush 9 He sendeth him to deliver Israel 14 The Name of God is declared 15 His message to Israel 18 and to the king of Egypt 19 The kings resistance Egypts plagues and Israels departure with rich spoiles are foretold AND Moses was feeding the flocke of Iethro his father in law the Priest of Midian and he led the flocke behind the wildernesse and came to the mountaine of God to Horeb. And the Angell of Iehovah appeared unto him in a flame of fire out of the midst of a bramble-bush and hee saw and behold the bramble-bush burned with fire and the bramble-bush was not consumed And Moses said I will turne aside now and see this great sight why the bramble-bush is not burnt And Iehovah saw that hee turned aside to see and God called unto him out of the midst of the bramble-bush and said Moses Moses and hee said Loe here I am And hee said Draw not nigh hither put thy shooes from off thy feet for the place the which thou standest upon is holy ground And he said I am the God of thy father the God of Abraham the God of Isaak and the God of Iakob and Moses hid his face for he feared to look upon God And Iehovah said Seeing I have seene the affliction of my people which are in Egypt and have heard their out-cry because of their taske-masters for I know their sorrowes And I am come downe to deliver them out of the hand of the Egyptians and to bring them up out of that land unto a good land and a large unto a land flowing with milke honey unto the place of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite And now behold the out-cry of the sonnes of Israel is come unto me I have also seen the oppression wherewith the Egyptians oppresse them And now come and I will send thee unto Pharaoh and bring thou forth my ââââle the sonnes of Israel out of Egypt And Moses said unto God Who am I that I should goe unto Pharaoh and that I should bring ãâã sons of Israel out of Egypt And he said Certainly I will be with thee and this shall be unto thee a signe that I have sent thee when thou hast brought forth the people out of Egypt yee shall serve God at this mountaine And Moses said unto God Behold when I come unto the sonnes of Israel and shall say unto them The God of your fathers hath sent me unto you and they shall say to me What is his name what shall I say unto them And God said unto Moses I am that I am and he said Thus shalt thou say unto the sonnes of Israel I am hath sent me unto you And God said moreover unto Moses Thus shalt thou say unto the sonnes of Israel Iehovah the God of your fathers the God of Abraham the God of Isaak and the God of Iakob hath sent mee unto you this is my name for ever and this is my memoriall to generation and generation Goe and gather together the Elders of Israel and say unto them Iehovah the God of your fathers hath appeared unto mee the God of Abraham of Isaak and of Iakob saying Visiting I have visited you and that which is done to you in Egypt And I have said I will bring you up out of the affliction of Egypt unto the land of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite unto a land flowing with milke and honey And they shall hearken to thy voice and thou shalt come thou and the Elders of Israel unto the King of Egypt and you shall say unto him Iehouah the God of the Hebrewes hath met with us and now let us goe wee beseech thee three daies journey into the wildernesse that wee may sacrifice to Iehovah our God And I doe know that the king of Egypt will not grant you to goe no not by a mighty hand And I will send out my hand and smite Egypt with all my marvels which I will doe in the midst thereof and after that he will send you away And I will give this people grace in the eyes of the Egyptians and it shall be when you goe yee shall not goe empty But every woman shall aske of her neighbour and of her that sojourneth in her house jewels of silver and jewels of gold and garments and yee shall put them upon your sons and upon your daughters and ye shall spoile the Egyptians Annotations IEthro in Greeke Iothor he was also named Hobab and was the son of Ragouel ãâ¦ã Exod. 2. 18. Num. 10. 29. Iudg. 4. 11. He is called also ââââer Exod. ãâã 18. Now God taketh Moses as afterward hee did David from the folds of sheepe to ãâã Iakob his people and Israel his possession Psal. 78. 70. 71. and 77. 21. priest in the Chaldee prince See Exod. 2. 16. The sonne succeeded in his fathers office for it is likely that Raguel was now dead this being 40. yeeres after Moses his comming thither Exod. 2. 21. Act. 7. 30 behinde to the backe side the Greeke saith under the wildernesse the Chaldee to a place of good pasture in the wildernesse A wildernesse so named of going wild that is astray therein as is shewed on Gen. 21. 14. was a place where cattell used to bee fed as here and Luk. 15. 4. 1 Sam. 17. 28. mount of God so called because it was great and high as Psal. 36. 7. and was sanctified of God by his appearing there now vers 5. and after when God came down upon it to give his law Ex. 18. 5. and 19. 3. 17. 18. So in 1 King 19. 8. The Chaldee calleth it the mount where the glory of the Lord was revealed Horeb or Choreb which signifieth Drinesse for this wildernesse
of the mountaine And mount Sinai was all of it on a smoke because that Iehovah descended upon it in fire and the smoke thereof ascended as the smoke of a furnace and all the mruntaine trembled exceedingly And the voice of the trumpet was giong and waxing strong exceedingly Moses spake and God answered him by a voice And Iehovah descended upon mount Sinai on the top of the mountaine and Iehovah called for Moses unto the top of the mountain and Moses went up And Iehovah said unto Moses Goe downe testifie unto the people lest they breake thorow unto Iehovah to see and many of them fall And the priests also which come neere unto Iehovah let them sanctifie themselves lest Iehovah breake forth upon them And Moses said unto Iehovah The people cannot come up unto mount Sinai for thou hast testified unto us saying Set bounds about the mountaine and sanctifie it And Iehovah said unto him Goe downe and come up thou Aaron with thee but the priests and the people let not them breake through to come up unto Iehovah lest he breake forth upon them And Moses went downe unto the people and said it unto them Annotations MOneth or new moone which was the first day of every moneth among the Hebrews therefore here followeth in the same day to signifie not the Moneth onely but the first day thereof to be meant Or as some thinke the same day meaneth the third day as it was the third moneth and this was 430. yeeres after the promise made unto Abraham but the covenant of the Law now given could not disanull the covenant of grace that was confirmed afore of God in respect of Christ Gal. 3. 17. Sines in Greeke the Holy Ghost writeth it Sina which is a mountaine in Arabia situate in the wildernesse called thereupon the wildernesse of mount Sina Gal. 4. 25. Acts 7. 30. Vers. 3. unto God the Greeke saith unto the mountaine of God the Chaldee into the presence of the word of the Lord this was Christ who is called the Angel Act. 7. 38. the Angel of Gods Face or presence Esay 63. 9. It seemeth that the cloud by which God conducted them now rested upon that mount See Numb 9. 17. c. Vers. 4. you or your selves have seene c. This speech was to prepare them to receive Gods covenant now to be made and the like was spoken at the renewing of the covenant Deut. 29. 2. c. Eagles wings to cary you out of your place of bondage openly safely speedily as the Eagle doth her yong ones from their sluggish nest This similitude is more explained in Deut. 32. 11. And as the Church of Israel here fled from the dragon Pharaoh as he is called in Ezek. 29. 3. so the Christian Church fled from the Serpent or Dragon into the wildernesse with two wings of a great Eagle Rev. 12. 14. The Greeke and Chaldee here translate as upon Eagles wings unto my selfe to serve me at this mount as was promised in Exod. 3. 12 and for ever so the Chaldee explaineth it to my service and Thargum Ierusalemy saith to the doctrine of my Law Vers. 5. my voice the voice of my Word saith Thargum Ierusalemy a peculiar treasure or jewell The Hebrew Segullah signifieth ones own proper good which he loveth and keepeth in store for himselfe and for speciall use 1 Chron. 29. 3. Eceles 2. 8. Here it is applyed to Gods Church and translated in Greeke a peculiar people which phrase Paul followeth in Tit. 2. 14. but Peter expresseth it by another word a people for peculiar possession 1 Pet. 2. 9. as the Greek version is in Mal. 3. 17. The Chaldee translateth it beloved so doe other Hebrews saying Segullah signifieth that they should be beloved before him as a desirable treasure which a king delivereth not into the hand of any of his officers but keepeth it himselfe And such is the case of Israel of whom it is said in Deut. 32. 9. For the Lords portion is his people c. R. Menachem on Exo. 19. This grace which the Apostles shew we have obtained by Christ is sundry times mentioned to the praise of God Deut. 7. 6. and 14. 2. and 26. 18. For Iah hath chosen Iakob unto himselfe Israel for his peculiar treasure Psal. 135 4. the earth with the plenty thereof is mine yet my delight is in you to love you and to chuse you and your seed above all peoples So Moses openeth this speech in Deut. 10. 14. 15. and other Prophets as Thou Israel art my servant Iakob whom I have chosen the seed of Abraham my friend Thou whom I have taken from the ends of the earth and called thee from the chiefe men thereof and said unto thee Thou art my servant c. Esay 41. 8. 9. Vers. 6. a kingdome of priests which the Apostle following the Greeke version calleth a kingly priesthood 1 Pet. 2. 9. The Chaldee saith ye shall be before mee kings priests and an holy people Such Christ hath made us unto God his father Rev. 1. 6. Kings to reigne on the earth Rev. 5. 10. and priests Mosser up spirituall sacrifices 1 Pet. 2. 5. Rom. 12. 1. Vers. 7. Elders by them to communicate these thing with the people see Exod. 3. 16. laid or proposed Hebrew put Vers. 8. together with one accord as the Greeke ãâ¦ã laineth it and elsewhere Moses saith with one ãâã Exod. 24. ãâã The people not yet knowing the unpossibilitie of the law which is weak through the flesh Rom. 8. 3. make promise of more than they were able to performe After when the law ãâã ãâã they feaâe and flee away Exod. ãâã 1â 1â And it ãâã ãâã but either men not understanding the ãâã ãâã presume of their ãâã strength or understanding it doe despaire ãâ¦ã e the grace of God in Christ doe sustaine ãâ¦ã Rom. 7 9 10 24. 25. ãâ¦ã ãâ¦ã in the thicke cloud Hebrew in the thicknesse of the cloud which the Greeke explaineth the pillar of the cloud the Ierusalemy Thargum expoundeth it my Word shall bee revealed unto thee in the thicke cloud in thee see Exodus 14. 31. This confidence in Moses the Iewes alwaies retained and said they were Moses disciples they knew that God spake with Moses Iohn 9. 28. 29. They write of him thus Moses our Master Israel beleevod not in him because of the signes which he did for hee that beleeveth because of signes there is in his heart a suspicion that the signe may possibly bee done by inchantment or sorcerie But all the signes which Moses did in the wildernesse hee did them upon necessity c. we needed food hee brought us downe Manna They were a thirst hee clave the rocke for them The congregation of Korah rebelled against him the earth swallowed them and so all other signes But wherefore beleeved we in him For that standing at mount Sinai which our owne eyes did see and not a stranger and our eares did heare and not another the
Plinie in his âat hist. b. 19. ch 1. sheweth to grow in Egypt on a shrub called Xylon or Gossipian whereof soft and white l ãâ¦ã en stuffe was made whereof the Priests of Egypt delighted to weare And this linnen Xyl ãâ¦ã n they thinke to be the stuffe that was died blew purple and scarlet Byss is also a silken linnen white pure and bright and hath the name originally of whitenesse and signified the graces and justifications of the Saints Rev. 19. 8. 14. Ezek. 16. 10. haire whereof a covering was made for the Tabernacle Exod. 26. 7. 13. The word haire is added also in Greeke necessarily understood in the Hebrew see Gen. 42. 33. Vers. 5. Tachash skinnes This the Greeke interpreters translate blew or violet colour skinnes The Tachash was a beast of whose skin fine shooes were made Ezek. 16. 10. and save there no mention is made in Scripture of this beast but in this historie of the Tabernacle whose upper covering was made of the skins of the Tachash Exod. 26. 14. Of the Hebrew name seeme to bee derived the Germane Tachs and Latine Taxo which wee English the badger but the Iewes hold it to be a clean beast which our badger by Moses Law is not neither are badgers skins used for shooes as the Tachas Shittim or wood of the Shittah tree mentioned in Esa. 41. 19. which is thought to be a kind of Cedar tree It is nor found in scripture save in this historie of the Tabernacle and that prophesie of Esay where it is shewed to be of speciall use account The Greeke usually translateth it Aspeta that is wood which never rotteth The wood in Solomons Temple was of Cedar 1 King 6. 9. 10. Of it the Heb. Doctors write thus Solomon the Prophet said How fair is the house of the sanctuarie of the Lord w ch is builde by my hands of Cedar wood but fairer shal be the house of the sanctuary which shall be builded in the dayes of the King Christ the beames whereof shall be of the Cedars that are in the garden of Eden in Paradise Thargum in Can. 1. 17. Ver. 6. light or lig ãâ¦ã that is the Candle stocke ãâã 27. 20 incense of sweet spices that is ãâã or sweet spices for incense The Greek translateth for the composition of incense Vers. 7. ãâã so also the Chaldee translates it see the notes on Ex. 28. 9. 20. filling stones Heb. ãâã of ãâã th ãâ¦ã stones to be âei in and wherewith the ãâã places in the gold upon the Bphod were filled up âee Exod 28. 27. 20. Vers. 8. ãâã them make The Greeke changeth the person And thoâ shalt make me a sanctuary and I well be ãâã ãâã yââ This was the maine end of all and to this all ãâã particulars are to be re ãâ¦ã ed and by it opened For this sanctuary as Solomons Temple afterward was a place of prayer and pub ãâ¦ã ãâ¦ã ice of God Mât. ãâã ãâã Lev. 17. 3. 6. and ãâã ãâ¦ã ed the Church ãâã habitation of ãâã the Spirit 2 Cor. 6. ãâã Ep ãâ¦ã s. ãâã ãâã ãâã Re ãâ¦ã ãâã ãâã and was a visible signe of Gods presence with and protection of his people Lev. 26. 11. 12. Ezek. 37. 26. 27. 1 King 6. 12. 13. and of leading them into heavenly glory for as the high Priest entred into the Tabernacle and through the veile into the most holy place where God dwelt so Christ we by him entred through the veile of his flesh into very heaven as the Apostle openeth it in Heb. 9. and 10. cha And so this sanctuary is to be applyed as a type first unto Christs person Heb. 8. 2. and 9. 11. 12. Ioh. 2. 19. 21. then to every Christian man 1 Cor. 6. 19. and Church both particular Heb. 3. 6. 1 Tim. 3. 15. and universall Heb. 10. 21. And by reason of this divers large signification so many sundry things about this sanctuary are set downe by Moses and sundry wayes applied by the Prophets and Apostles This sanctuary though made of the most glorious things on earth is yet called but a worldly sanctuary was a similitude of the true not made with haÌds Heb. 9. 1. 24. dwell This was the greatest signe of Gods grace to wards his people whiles Christ having reconciled them to his father dwelleth in their hearts by faith Ephes. 3. 17. and they are the habitation of God by the spirit Ephes. 1. 22. Therfore this favour is often mentioned Exod. 29. 45. 46. Lev. 26. 12. Numb 35. 34. Zach. 2. 10. and 8. 3. 2 Cor. 6. 16. Rev. 21. 2. 3. Vers. 9. Tabernacle or Habitacle Dwelling place for of Gods dwelling aforesaid it hath the name Therefore the patterne hereof fignifieth properly the frame or disposition of a building like which an edifice is made And as the patterne of this house and of all the implements was given by God to Moses even so had Solomon a patterne of the house which he builded and of all things belonging thereunto 1 Chron. 28. 11. 12. 18. 19. See more in v. 40. Verse 10. they shall the Greeke translateth ãâã shalt make even as in the verse following and after God saith to him thou shalt because the over-sight of all the worke lay upon Moses In Verse 39. it is said he shall make where the Greeke againe saith thou shalt an Arke or Coffer in Hebrew Aron which differeth in name as in use from the Arke that Noe made Gen. 6. 14. The Apostles in Greeke call them both by one name Hebrewes 9. 4. and 11. 7. and here the Greeke version addeth the Arke of the Testimony This was made to lay up the Tables of the Covenant of God therein verse 16. and for God to ãâã betweene the Cherubims upon the covering mercy feat that was thereon vers 22. So it was visible signe of Gods gracious presence with his people in Christ therefore is it the first and chââfest of all the holy things and for it principally was the Tabernacle made Exod. 26. 33. and 40. 18. 21. and it sanctified the Tent and house wherein it rested as Solomon said the places ãâã holy where into the Arke of the Lord hath come 2 Chron. 8. 11. Yet was it but the furniture of a worldly Sanctuary Hebrewes 9. 1. are under the Gospell to be done away and forgetten that men shall say to m ãâ¦ã the Arke of the Covenant of the Lord Ier. 3. 16. albert mystically it is mentioned in the Church of the new Testament as is also the Tabernacle Rev. 11. 19. and 21. 3. Among the Gentiles there was an imitation of these things when they caried the mysteries of their gods in coffers L. Apul. de Asin. our l. 11. Alb. Tibull Et levis occultis conscia Cista sacris Shittins or Cedar wood in the Greek wood incorruptible a cubit that is a foot and an halfe or six handbredths see Gen. 6. 15. Vers. 11. a crowne or border which was both for ornament and
Exodus 39. 30. It was a long plate of gold two fingers broad and reached from one eare of the Priest to another saith Maimony in Implements of the Sanctuary Chap. 9. Sect. 1. HOLYNESSE TO IEHOVAH that is these words shall be graven upon it in Hebrew KODESH LA IEHOVAH which wee may English Holinesse to Iehovah or The holinesse of Iehovah and so the Greeke translateth it Hagiasma Kurtou The holinesse or Sanctification of the Lord. These words might bee written as the Hebrewes say either in one line or in two and the letters were so graven as that they stood out above the rest of the plate and were not cuâ inward Maimony ibid. Vers. 38. beare or take away the iniquity This openeth the mystery of this floure how it figured the mediation of Christ who by his holinesse which hee had of the Godhead tooke away the sinnes of his people which they commit in their most holy and religious actions Ioh. 1. 19. 2 Cor. 5. 19. 1 Ioh. 2. 1. 2. for favourable acceptation that is for a signe that the people are made acceptable unto God by the holinesse of Iehovah him-selfe which through the mediation of this high priest is imputed unto them Ephes. 1. 6 2 Cor. 5. 19. And this was graved as a signet and put on the forehead of the Priest that it might bee a visible and perpetuall token of Gods gracious acceptation to be seene and read of all the people to their comfort as also before the Lord who respecteth his in the face of Christ. Vers. 39. coat the Greeke translateth coats for whether it were the high priest or the inferiour priests their coats were all of one stuffe and woven with like worke Exod. 39. 27. and Maimony in the foresaid treat Ch. 8. Sect. 16. where he sheweth also that these coats had sleeues woven of the same and sowen unto the bodies of the coats which were long reaching downe to the heeles and the sleeues for length and widenesse fit for the armes They figured the garments of justice wherewith Christ and his children are arayed Psal. 13 2. 9. Revel 19. 8. Miter in Hebrew Mistnepheth which signifieth a thing wrapped about the head Such as the Tuffe which at this day is worne in the Easterne countries By the Hebrew records the high priests Miter and the inferiour priests Bonnets were all of one stuffe and size and differed onely in the manner of wrapping about the head the Miter being woond more flat and the Bonnets more round and high crowned The Miter of the high priest or of the inferiour priests was sixteen cubits that is 24 foot long saith Maimony in Implements of the Sanctuary Chap. 8. Sect. 2. 19. It was an ornament for priests and for Kings Ezek. 21. 26. and signified both the power and authoritie which they had for their office vnder God Zach. 3. 5. and their pure administration therof in Justice judgment as Iob said My judgment was as a Robe and a Miter Iob 29. 14. So Christ our high priest appearing in a priestly Garment downe to the foot had also his head that is the attire of his head and his haires white as wooll and as snow Rev. 1. 13. 14. as in Song 5. 11. his head is of fine gold as was the plate on the high priests forehead and as a King with his crowne Among the heathen Romanes their chiefe priests were called Flamines of the attire of their heads as being Pileamines without which it was unlawfull for them to goe out of doores Pomp. Laetus de Rom. sacerd tit de Flaminib and Plutarch in Numa Among the Arabians also their high priests were clad with linnen garments Miters Alex. ab Alex. lib. 2. cap. 8. Girdle in Hebrew Abnet it was made of fine linnen and of blew and purple and scarlet Exodus 39. 29. The Hebrew Doctors write it was about three fingers broad and two and thirtie cubits long they wound it about and turned it one fold upon another The High priests Girdle was in making like to the other Priests It was to gird the coat with which was under the Robe Levit. 8. 7. and Maimony treat of the Implements of the Sanctuary Chap. 8. Sect. 2. 19. and Chap. 10. Sect. 1. Iosephus in his 3. booke of Antiquities Chap. 8. saith The coat was girt with a girdle foure fingers broad but empty within and woven so as it was like a serpents skin pictured with flowers red purple blew and of fine linnen the woofe was onely fine linnen which being wound and tyed once or twice about the brest hung downe to the ankles so long as he did not minister but when he ministred lest it should hinder him he cast it upon his left shoulder This must bee understood of the inferiour Priests girdles for the high priest could not so doe by reason of his garments above it These girdles signified the truth constancy and expedition of Christ in his ministration and so of all Christians Ephes. 6. 14. Esay 22. 21. Luke 12. 35. See the notes on Exodus 12. 11. embroiderer or weaver with tinsell worke See Exodus 26. 1. 36. The embroidery or cunning workmanship was in the weaving for of all the Priests garments none was made of needle worke but of woven worke as it is written in Exod. 39. 22. 27. THE VVORKE OF THE WEAVER saith Maimony in Implements of the Sanctuary Chap. 8. Sect. 19. Vers. 40. Coats of fine-linnen such as the high Priest had Exodus 39. 27. so for the girdles and bonnets they were of the same stuffe and workemanship that the high Priests as is before noted And figured the garments of Christs children made white in his blood wherein they serve God day and night in his Temple Rev. 7. 14. 15. and 19. 8. Among the Heathens also they that sacrificed to their gods were clad in white rayment Valer. Max. b. 1. c. 1. Bonnets of linnen cloth wrapped about their heads much like the high Priests Miter See the notes on vers 39. So wee Christians are to put on our heads the hope of salvation for an helmet and under it for to rejoyce 1 Thes. 5. 8. Rom. 5. 2. for the tire upon the head is opposed unto mourning Ezek. 24. 17. 23. Vers. 41. anoint with the holy oyle made at Gods direction see Exodus 30. 23. 30. and 29. 7. fill their hand that is consecrate and dedicate them unto the ministery This was by putting the flesh of the sacrifice with bread c. into their hand whereof see Exodus 29. 9. 23. 24. The Greeke keepeth the Hebrew phrase but the Chaldee translateth thou shalt offer their offrings Vers. 42. breeches alike for the High Priest and for the other of the same matter and forme naked flesh that is the secret and shamefull parts called in the Hebrew the flesh of nakednesse or of fhame because of those parts we are most ashamed when we are naked The Greeke translateth the shame of their body So each of
and anointed and set in the Lords Court before the priests were consecrated Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the washing from sin which is the first part of purification by the blood of Christ wherof they that come neere unto God for to serve him acceptably must be partakers Psal. 51. 9. Esay 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22. V. 5. clad or put upon Aaron figuring the next worke of Gods grace after the washing away and forgivenesse of sinne to impart the gifts of righteousnesse and salvation Ps. 132. 9. 16. The order of clothing as appeareth by the Scripture in Lev. 8. and is distinctly recorded by the Hebr. Doctors was thus He put on the breeches first and girded them higher then the navel above his loynes After that he put on the coat and then he girded the girdle wrapping it about his brest After the girdle hee put on the Robe and over the Robe the Ephod Brestplate and girded him with the curious girdle of the Ephod over the robe and under the Brest plate Afterward he wrapped the Miter about his head and fastened the golden plate thereupon Maimony treat of the Implements of the Sanctuary c. 10. s. 1 c. These rites which Israel learned or God were after corruptly imitated by the Gentiles whose priests were washed before their consecration continued in the preparation to their priesthood ten dais without eating flesh or drinking wine were arrayed with 12. robes as Aaron was with eight and those of bysse or fine linnen painted or embroidered with divers colours besides daily sacrificing solemne feasting the like as L. Apuleius sheweth in Asin. aur lib. 11. fitly gird here the Hebr. is Aphad froÌ whence the name of the Ephod is derived and so named as here appeareth of being aptly girded unto him ãâã G ãâ¦ã Chald. versions here expound it Thâ g ãâ¦ã ding is observed by Maimony to be about the ãâ¦ã ot the loines and whereas in Ezek. 44. 18. ãâã ãâã ãâ¦ã d they shall not gird themselves in the sweating ãâã their Ionathan the ancient Chaldee par ãâ¦ã expoundeth it not upon their loines but upon their heart And this manner of girding the Holy Ghost observeth in our high Priest Christ who appeared girded about the paps with a golden girdle Revelations 1. 13. As all girding signifieth a ready preparation and strengthening unto any service Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in speciall for the heart of the Priests to be girded with Truth as Paul expoundeth it Ephesians 6. 14. So Christs ministers are likened to Angels comming out of the Temple clothed in pure and white linnen and girded about the brests with golden Girdles Rev. 15. 6. Verse 6. fasten or put Hebrew give See the notes on Exodus 28. 15. Crowne of holinesse that is holy Crowne or Diadem meaning the golden Plate fore-spoken of Exod. 28. 36. and 39. 30. Leviticus 8. 9. called here Nezer that is a Separation because it was a signe of separation and exemption from other men Therefore the Diadem of Kings was called Nezer 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest to denote his dignitie So the Greeke calleth it Petalon to Hagiasma as the Plate was before named in Exod. 28. 36. Verse 7. anointing oile the making hereof is after shewed Exodus 30. 23. c. anoint this third thing signified the communication of the graces of Gods Spirit 1 Iohn 2. 27. as it is sayd The Spirit of the Lord God is upon mee because the Lord hath anointed mee c. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church dwelling together in love and vnitie Psalme 133. 2. 2 Cor. 2. 14. 15. 16. Anoint is in Hebrew Mashach whereupon the high Priest and King that was anointed was called Mashiach or Messias Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messias is in Greeke Christ and is the name of the Sonne of God our Saviour Dan. 9. 25. Iohn 1. 41. Verse 9. fill the hand namely with parts of the sacrifices which after they were waved in the priests hand were burnt on the altar verse 2â 24. 25. This is usually called consecration the Greeke calleth it perfecting because hereby the priest was fully and perfectly authorized to doe the Priests office And this word Paul useth in Greeke writing of the priesthood of the Sonne of God who is perfected or consecrated for ever Heb. 7. 28. By this manner of calling God shewed that none might take in hand to minister before him unlesse the things were first put into his hand for a signe of his calling from God Ioh. 3. 27. Heb. 5. 4. 5. But in Ieroboams priests it was otherwise when whosoever would he filled his hand and became a priest of the high places 1 King 13. 33. V. 10 the bullock which was to be a sin-offring for the Priest ver 14. So all sacrifices which the high priest offred for his sins were bullocks which were not so for other ordinary men Levit. 4. 3. 23. 28. impose their hands with making confession of their sinnes Levit. 5. 5. 6. and 16. 21. by which rite they disburdened themselves of their sinnes and layd them on the head of the sacrifice to bee killed which was a figure of Christ killed for our sins upon whom the Lord layd the iniquitie of us all Esay 53. 6. 7. 8. This imposition of hands was to be done by every man that brought a sacrifice for his sins Lev. 4. 24. 29. the manner whereof the Iewes have recorded thus There is no imposing of hands but in the Courtyard if he lay on hands without hee must lay them on againe within None may impose hands but a cleane person In the place where hands are imposed there they kill the beast immediately after the imposition Hee that imposeth must doe it withall his might with both his hands upon the beasts head not upon the necke or sides and there may bee nothing betweene his hands and the beast If the sacrifice bee of the most holy things it standeth on the North side as Levit. 1. 11. with the face to the West the imposer standeth East-ward with his face to the West and layeth his two haÌds betweene the two horues and confesseth sin over the sin-offring and trespasse over the trespasse offring c. and saith I have sinned I have committediniquity I have trespassed and done thus and thus and doe returne by repentance before thee and with this I make atonement Maimony in treat of the Offring of Sacrifices ch 3. Sect. 11. c. Vers. 11. thou shalt kill Moses now at first did extraordinarily by Gods appointment those things which were peculiar to the priests office afterward so consecrating and instructing them for time to come Ver. 12. the altar which was most holy and sanctified the sacrifice v. 37.
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 profââe and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm ãâ¦ã Bab. intreat Zâbachim Chap. 2. Vers. ãâã dye not by the hand of God as ãâã 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 âe ãâ¦ã 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 ãâã 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. â0 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 ãâ¦ã ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A ãâ¦ã 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 knâw 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 ââe Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common âffaires 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
which should not be done as it is written Levit. 4. 13. 27. any one of all the commandements which should not bee done Maimony treat Shegagoth or of Ignorance c 1. s. 2. These which are counted the greater sinnes the Lord appointed for them the greater sacrifices according also to the estate of the persons that did them differing one from another For some sinnes also which the poorer sort should commit there were lesser sacrifices prescribed Lev. 5. 7. 11. Other sins in omitting things to be done were expiated by Burnt-offrings which were offered daily for the whole Church or by particulars persons as they would bring them as is shewed on Levit. 1. Also by the sacrifices offered on Atonement day whereof see Lev. 16. The Hebr. account some sins more heavy and some more light The heavy transgressions they say are those for which men deserve death by the Magistrate or cutting off by the hand of God also vaine and false oathes Other for which cutting off is not threatned they hold the lighter Maimony tom 1. treat of repentance ch 1. s. 2. shall doe this also they restraine unto deeds or facts saying Every transgression for the presumptuous doing whereof men deserve cutting off as Numb 15. 30. they are bound for the ignorant doing thereof to bring a sinne-offring except for three transgressions 1. bââsphemie 2 neglect of circumcision 3 and of the Passeover The passeover and circumcision because they are commandements to be done and they bring no Sin offring but for ignorant doing of that which should not be done Lev. 4. 2. And the blasphemer because in him there is no deed and it is sayd FOR HIM THAT DOTH THROVGH IGNORANCE Numbers 15. 29. Therefore hee that receiveth an idolatrous opinion of God although he deserve to be cut off if hee doe it presumptuously hee is to be stoned and if he receive it in ignorance hee is not bound to bring the sacrifice because hee hath not done any deed and it is written when hee doth any one c. Maimony in Shegagoth c. 1. s. 2. Neither if a man were accused to have done any sinne and hee denyed it was he bound to bring a sacrifice If witnesses say we saw thee that thou didst worke on the Sabbath or eate fat and he say I know certainly that I did not this thing he is not bound to bring a Sinne-offring Maimony ibidem c. 3. s. 1. V. 3. anointed that is the High Priest as both Greeke and Chaldee doe expound it for the high Priest onely in the ages following was anointed Lev. 21. 10. and 16. 32. Exod. 29. 29. And this law concerneth his sin committed after his anointing onely that which he doth before is counted but as of a private man The anointed Priest or the King which sin before they be put into office although it be not knowne unto them till after they are in office doe they are as a private man Maimony in Shegagoth c. 15. s. 10. Thus the Law as the Apostle observeth made men High Priests which had infirmitie who needed daily to offer up sacrifices first for their owne sinnes and then for the peoples but our High Priest Christ Iesus was holy harmlesse un defiled separate from sinners and made higher then the heavens Heb. 5. 2. 3. and 7. 26. 27. 28. Therefore the legall priesthood could not be perpetuall but was a figure for the time till the comming of our Lord Iesus to the guiltie-sin here may bee understood according to the sin of the people that is he sinning like them It may also bee meant that by his teaching or practice the people were caused to sinne as David was a guilty sin that is a cause of sin to Israel 1 Chron. 21. 3. And this latter the Greeke version followeth saying so that the people sinne and the old Latine expoundeth it making the people to offend and the Hebrewes as Chazkuni here openeth it to make the people guiltie in that hee hath taught and permitted them to doe a thing forbidden Of this the Hebrew canons say If hee that ignorantly-erreth in one of these c. be a private man he must bring a she goat or an ewe lambe and if it be the anointed Priest he must bring a bullocke for a Sinne-offring Whereby is meant hee is to bring a bullocke for his unadvisednesse when âe erreth by teaching himself and doth a deed through unadvisednesse of his teaching onely and is withall a very wise man as is written If the anointed Priest sin to the guilty sinne of the people Loe the Priest is as the Congregation As the Congregation that is the Iudges are not bound to bring a sacrifice unlesse they be wise men meet to teach and do erre in teaching and the doers doe it at their mouth c. so is the Priest in all these things If hee erre in fact onely without teaching whether it be in idolatry or other sinnes hee bringeth not the oblation If the anointed Priest teach with the Synedrion and both he and they erre in teaching although they doe according to this teaching wherein they goe astray for as much as he relyed not in the time of the fact upon his teaching onely but upon the Synedrions also hee is discharged and needs not bring a bullocke for himselfe but when the Synedrion bringeth an oblation atonement is made for him with the congregation in generall If hee teach with the Synedrion in errour and they sinne of ignorance they in eating blood and he in eating fat then atonement is not made for him with the congregation but he must bring a Bullocke for himselfe Maimony treat of Ignorance ch 1. s. 4. and ch 15. s. 1. 3. 4. 5. See after in the notes upon vers 13. 14. a bullock a greater sacrifice then the common persons vers 28. or then the Rulers v. 22. and equall to the Congregations v. 14. yongling Hebr. son of the herd see Lev. 1. 5. so after in v. 14. perfect without blemish as Lev. 1. 3. therein figuring the perfection of Christ. a Sinne-offring Hebrew a Sinne so called because the sinne was confessed and laid on the head of this sacrifice offred for the sinner Figuring Christ whom God made sin for ãâã though he knew no sin 2 Cor. 5 21. The Apostle in Greeke translateth it For sin Heb. 10. 6. from Psal. 40. that is an offring for sinne So after in this chapter and other where Exodus 29. 14. Vers. 4. lay his hand and confesse his sin which he hath sinned as is noted on Levit. 1. 4. so putting it upon the head of the beast Lev 16. 21. and this should also be with repentance and forsaking of the sinne Prov. 28. 13. and drawing neer with a true heart in assurance of faith in Christ whom that sacrifice figured Heb. 10. 4. 10. 22. Neither Reconciliation day Levit. 16. nor Sinne-offring nor Trespasse-offring doe make atonement saving for them repent and beleeve in their atonement saith Maimony treat
Iarohi expoundeth that the killing be by the name of a sinne-offring All these perfect unblemished sacrifices for the sinnes of the people figured Christ the lambe without blemish and without spot 1 Pet. 1. 19. the lambe of God which taketh away the sinne of the world Iohn 1. 29. who once suffred for sinnes the just for the unjust that he might bring us to God 1 Peter 3. 18. For he made him who knew no sinne to be sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. Vers. 35. according to or upon or with Iehovahs Fire-offrings which the Greeke translateth upon the Lords Burnt-offring For the daily Burnt-offring was first offred to the Lord and other sacrifices after and as it were upon the same But it may bee referred to the fat of the Peace-offrings Levit. 3. according to which the fat of the sinne-offring was to be burnt As for the flesh or bodies of this and the former Sinne-offring of the Prince they were not burnt without the host as the High Priests and Churches were but eaten by the Priests as is commanded in Lev. 6. 26. 30. CHAP. V. 1. He that sinneth in concealing his knowledge when he heareth an adjuration 2 When hee hath touched an uncleane thing or person 4 or in making an oath 6 His Trespasse-offring of the flocke 7 or of fowles 11 or of flowre 14. The Trespasse-offring in sacriliges 17 and in sinnes of ignorance not knowne ANd a soule when it shall sinne and heare the voice of an adjuration and he is a witnesse whether hee hath seene or knowne of it if he doe not utter it then hee shall beare his iniquity Or a soule that shall touch any uncleane thing either the karkase of an uncleane wild-beast or the karkase of uncleane cattell or the karkase of an uncleane creeping-thing and it be hidden from him and hee is uncleane and is guilty Or when he shall touch the uncleannesse of man according to all his uncleannesse that he shall be uncleane withall and it be hidden from him and he knoweth of it and is guilty Or a soule when it shall sweare pronouncing with the lips to doe evill or to doe good according to all that a man shall pronounce with an oath and it be hidden from him and he knoweth of it and is guilty in one of these Then it shall be when he is guilty in one of these that he shall confesse that he hath sinned concerning it And he shall bring his Trespasse-offring unto Iehovah for his sinne which he hath sinned a female from the flocke a lambe or a shee-goat of the goates for a sinne offring and the Priest shall make-an-atonement for him concerning his sin And if his hand reach not to the sufficiencie of a lambe then hee shall bring for his trespasse which he hath sinned two turtle-doves or two yong pigeons unto Iehovah one for a Sinne offring and one for a Burnt-offring And he shall bring them unto the priest and hee shall offer that which is for the sinne offring first and he shall cut-with-his-nayle the head thereof over-against the necke thereof and shall not divide it-asunder And he shall sprinkle of the blood of the Sinne offring upon the side of the Altar and the rest of the blood shall bee wrung-out at the bottome of the Altar it is a Sinne offring And the second he shall make a burnt-offring according to the manner and the Priest shall make-an-atonement for him for his sinne which he hath sinned and it shall be mercifully-forgiven him And if his hand attaine not to two turtle-doves or to two yong pigeons then he that sinned shall bring for his oblation the tenth-part of an Ephah of fine-flowre for a sin offring he shall not put upon it oile neither shall he give upon it frankincense for it is a Sinne offring And he shall bring it unto the Priest and the Priest shall take his handfull of it a memoriall thereof and shall burn it on the altar according to Iehovahs Fire offrings it is a Sinne offring And the Priest shall make-an-atonement for him for his sin which he hath sinned in one of these and it shall be mercifully-forgiven him and it shall be the Priests as the Meat-offring And Iehovah spake unto Moses saying A soule when it shall transgresse a transgression and sinne through ignorance in the holy things of Iehovah then he shall bring his trespasse unto Iehovah a Ram perfect out of the flocke with thy estimation of silver shekels after the shekell of the Sanctuary for a Trespasse offring And that which he hath sinned concerning the holy-thing he shall pay and the fift part thereof he shall adde thereunto and give it unto the Priest and the Priest shall make-atonement for him with the Ram of the Trespasse offring and it shall be mercifully-forgiven him And a soule when it shall sinne and doe any one of all the commandements of Iehovah which should not be done though he know it not yet is he guilty and shall beare his iniquity And he shall bring a ram perfect out of the flocke with thy estimation for a Trespasse offring unto the Priest and the Priest shall make-an-atonement for him for his ignorance which he ignorantly committed and he knew it not and it shall bee mercifully-forgiven him It is a Trespasse-offring trespassing he hath trespassed against Iehovah Annotations A Soule that is any person or a man as the Chaldee translateth it And Moses in ver 15. and 17. saying when a soule sinneth he shall bring c. sheweth a man to be meant hereby Though under the man the woman also is comprehended as in Num. 5. 6. touching which the Hebrew Canons say All sacrifices that a woman is bound to offer her husband bringeth them by her hand if he bee poore he brings the poore mans oblation and if he bee rich he brings by her hand the rich mans oblation Maimony treat of Ignorances ch 10. sect 6. These Trespasse-offrings here following were for sinnes of lesse importance as omission of some duties and not observing the legall washings and purifications c. whereas the sinne-offrings in chapter 4. were for greater offences in doing things forbidden of God Therefore the oblations for these trespasses were made lesse if the sinner were poore Lev. 5. 7. 11. which in the former Sinne-offrings were never lessened Levit. 4. an adjuration or exsecration oath or curse of which word see the notes of Gen. 24. 41. The Greeke here also translateth it adjuration or exaction of an oath when one by oath or curse is charged to speake if hee know as Iudg. 17. 2. Prov. 29. 24. 1 King 8. 31. An example of such adjuration we have in Matth. 26. 63. where the high Priest said unto Iesus I adjure thee by the living God that thou tell us whether thou be the Christ the sonne of God Vnto that adjuration Iesus gave an answer and confessed it whereas before he held
20. 43. Lam. 3. 40. 2 Cor. 7. 11. Vers. 7. his hand reach not that is he be not able enough to bring a lambe thus God provideÌd for the poorer sort This is that sacrifice which the Hebrewes call Gnâleh vajored that is Ascending and descending Thalmud Bab. in Cerethoth ch 2. because it ascendeth or is greater if the sinner bee rich and descendeth or is lesser if he be poore And they observe that Sixe are commanded to offer the oblation Gnoleh vajored greater or lesser The Leper at his cleansing Levit. 14. 21. c. The woman after child-birth Levit. 12. 8. He that sweareth the oath of testimonie Levit. 5. 1. He that sweareth the oath of pronunciation falsly through ignorance Levit. 5. 4. The uncleane person that eateth of the holy things ignorantly and the uncleane that commeth into the Sanctuarie ignorantly Levit. 5. 2. 3. Maimony treat of Ignorances chap. 1. Sect. 1. In these kinde of sacrifices the High Priest or the King was not charged to bring a greater as they were in the Sin-offring Levit. 4. 3. 23. but the offring fellower for the poore even to a pottle of flowre v. 11. The King and the anoynted Priest brought their offring for the oath of witnesse or for the oath of pronunciation or for defiling the sanctuarie and holy things thereof as other private persons For the scripture puts no difference betweene the offring of the king priest or private man save in the sin-offrings appointed for their ignorances Levit. 4. Maimony treat of Ignorances chap. 10. Sect. 7. turtle-doves see the notes on Levit 1. 14. If a poore man brought the oblation of the richer sort hee was discharged but a rich man that brought the oblation of the poore was not discharged Maimony treat of Ignorances chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sinnes and over-sights it was to teach them the uglinesse of their sinnes in his sight and with how great price by the blood of Christ they were to bee redeemed 1 Pet. 1. 18. 19. and how they should shew by such cost their thankfulnesse to God for his grace 1 Chro. 21. 24. and towards his priests the ministers of his grace which had their livelihood in part by such sacrifices Num. 18. 9. 1 Cor. 9. 13. 14. And in that he lessened the charge for the poorer sort it was to shew the riches of his grace who freely forgiveth the poore as well as the rich not in respect of their expences but of his mercie which is without respect of person Iam. 2. 5. ãâã 55. 1. c. Rom. 3. 24. 25. c. Vers. 8. first that atonement might be made for his sinne after which was the Burnt-offring a figure of a new and holy life For Christ whom the Sin-offring typed out bare our sinnes in his ãâã the tree that we being delivered from sinne should ãâã in righteousnesse 1 Pet. 2. 24. Albeit the Burnt-offring also was to make reconciliation for sinne as is noted on Lev. 1. 4. cut-with-his nayl see Lev. 1. 15. where the like is for the Burnt-offring This here by the Hebr. canons was to be done at the south west horne of the altar The Priest held the ãâ¦ã feet of the fowle between his two fingers and the ãâ¦ã wings between his two fingers and stretched out the ãâã therof unto the bredth of his two fingers and cut it ãâã his naile And this was one of the hardest services ãâã were in the Sanctuary Maimony treat of offring the Sacrifices c. 7. S. 6. 8. Thus the priests greatest cun ãâ¦ã was to be shewed in offring the sacrifices of the poore not divide hee might not ãâã the head from the body and if he did divide it hee did unlawfully and was beaten Maimony ibidem Sect. 6. See the notes on Levit. 1. 17. Vers. 9. the side Hebr. the wall He sprinkled of the blood upon the wall of the altar beneath the middest thereof and the rest of the blood hee wrung-out at the bottome It is a generall rule that which was put upon the wall the residue thereof was wrung-out at the bottome and this was the nether wall Maim ibidem This rite might fore-shadow the manner of Christs suffering both his sweating drops of blood Luk. 22. 44. and the shedding of his blood on the crosse which oblation was sanctified by his deitie as the blood of the sacrifice by the Altar Ioh. 17. 19. Heb. 9. 14. Matth. 23. 19. Vers. 10. the manner or ordinance Hebr. the judgement which word is here and often used for the manner or rite of doing a thing and it hath reference to the law in Levit 1. 15. c. The Greek and Chaldee translate it as is fit or convenient The Hebrewes give this reason why the doves were one a Sin-offring the other a Burnt-offring Because the Altar had nothing in the bird that was the Sin-offring save the blood thereof which is not food as Levit. 3. 11. therefore it was needfull to bring two one for a Sin-offring to be meat for the Priest Levit. 6. 26. the other for a Burnt-offring to be meat for the Altar Chazkuni on Levit. 5. for his sinne or from his sinne that is cleansing him from it Vers. 11. attaine not in Greeke finde not that is if he be not able as in vers 7. hee used another word of like meaning reach not So in Levit. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah that is a Bushell the tenth part whereof was called an Omer about our Pottle the Chaldee here for an Ephah translateth three Seahs or pecks see the notes on Exod. 16. 36. oile because sin proceedeth from us for want of grace which oile figured and the memoriall thereof is not sweet or gratefull unto God which frankincense did signifie therefore neither oile nor frankincense might be given with the sin-offring nor with the jealousie offring which brought inquitie to remembrance Numb 5. 15. but with the meat-offrings both were given Lev. 2. 1. c. In the common Meat-offring Levit 2. the want of oile made it unlawfull for sacrifice The sinners meat-offring if oile were put upon it or upon the handfull thereof it was made unlawfull Maimony treat of unlawfull or polluted sacrifices chap. 11. Sect. 8. 10. Vers. 12. shall take or shall gripe shall gather up with the hand see Levit. 2. 2. This was the manner of all meat-offrings that a handfull was burned on the altar and the residue eaten by the Priests except the Priests owne meat-offrings for sinne or otherwise they were not eaten but all burnt Lev. 6. 16. 22. 23. according to or upon Iehovahs Fire-offrings which the Greeke translateth upon the Burnt-offrings to the Lord see the notes on Le. 4. 35. Vers. 13. shall be the Priests the residue which is not burnt on the Altar shall be for the Priests to ãâã the males among the priests were to eat it in the
his legall service or workes but by Christ. For the eating of the sin-offring figured the bearing of the sinners iniquitie Lev. 10. 17. Vers. 25. be killed that was on the north side of the altar see Lev. 1. 11. Hereby was figured that Christ ouâ sinne-offring should bee killed by the priests in Ierusalem and mount Sion w ch was on the sides of the North Ps. 48 2. crucified on mount Calvarie which was on the North west side of Ierusalem as by the Iewes tradition the morning sacrifice was killed at the North west horne of the Altar Verse 26. offreth or expiateth-sin-by-it as the Chaldee translateth that maketh atonement by the blood thereof in Greek that offreth it The Priest did ãâã it and so bare the iniquitie of the sinner Lev. 10. 17. and in type abolished the same It was also a part of their livelyhood Ezek. 44. 28. 29. which covetoâs priests abused eating the sinne of Gods people and lifting up their soule unto their iniquitie Hos. 4. 8. It further figured our communion with Christ our sacrifice eating his flesh by faith Iohn 6. 56. as he hath made us an holy Priest-hood even Kings and Priests unto God his father 1 Pet. 2. 5. Rev. 1. 6. in the holy place within the courtyard of the sanctuarie not without the same Seven other things were also to bee eaten there noted on Lev. 24. 9. Vers. 27. blood thereof of the sinne-offring whether it were that which was to bee eaten or that which was to be burnt And this rite was peculiar to the sinne-offring above all the other most holy things Maimony treat of offring the sacrif ch 8. s. 1. 2. As the sinne-offring in speciall sort figured Christ who was made sinne for us 2 Cor. 5. 21. so this ordinance for all that touched the flesh of the sin-offring to bee holy the garments sprinked with the blood to be washed the vessels wherein the flesh was boyled to bee broken or scoured and rinsed taught an holy use of this mysterie of our redeÌption wherof they that are made partakers ought to be washed cleansed and sanctified by the Spirit of God that we possesse our vessels in holines and honor and yeeld not our members as instruments of unrighteousnesse unto sinne any more 1 Thes. 4. 4. Rom. 6. 13. wash This washing was for casuall sprinkling as when any blood sprung out of the bason upon a garment or the like And as the Hebrew canons say Nothing was charged to be washed but the bloody place only and that which was upon an instrument apt to receive uncleannes and apt to be washed But if it were sprinkled on an instrument of wood or of metall it was not to bee washed because they are things not fit to be washed but they are onely sâraped If it bee sprinkled on the skin of a fi ãâ¦ã it is not required to be washed because that is not a thing ãâã tâ receive uncleannesse If on the skin of a âeast before it be flayed it is not charged to be washed if it âee after it is flayed then must it bee washed for though it receiveth no uncleannes now yet loe it is apt to receive uncleannes after it is dressed for use If it spring ãâ¦ã of the necke upon a garment or from upon a ãâã of the altââ or after that it is shed on the ground ãâã ãâã gathered up and any of it put on a garment they ãâã ãâ¦ã ged to wash it for it is written And when there is sprinkled of the blood c. It is not meant but of blood received in a ministring vessell and fit for to spri ãâ¦ã and that there be inough for that use If hee hath put the blood on the foure hornes of the altar and afterward some of the blood left in the bason bee put on a ãâã it is not required to be washed c. When ãâã the blâody place they must wash it very faire ãâ¦ã markâ of the blood c. Maimony i ãâ¦ã ãâã sacrifice ch 8. s. 4. 10. These ordinances shadowed the conâagion of sin as did all the like in ãâã cases Levit. 11. 32. 33. c. and the care that we should have to clense our selves by repentance and faith 2 Cor. 7. 1. Heb. 10. 19. 22. The ãâã Hebrew Doctors had some knowledge of these mysteries for speaking of this washing of garments they give a reason because it was necessary to doe-away-uncleannesse by the waters that are on high R. Menachem on Levit. 6. These are the spirituall waters mentioned in Hebr. 10. 22. Iohn 7. 38. 39. Rev. 1. 5. and 22. 1. Zach. 13. 1. Esay 4. 4. Vers. 28. scowred as the washing was to be in the holy place or Court ver 27. so it was required that the earthen vessell should be broken in the court and the vessell of metal should be scoured and rinsed with water in the court The scowring was with hot water and the rinsing with cold With water not with wine or any mixture or other liquor Maim ibidem ch 8. s. 11. 12. Of breaking the earthen vessells see the notes on Lev. 11. 33. Ver. 29. holy of holyes Hebr. holynes of holynesses that is most holy and the Greeke addeth unto the Lord. Ver. 30. into the Tent as was the blood of the sin-offrings for the high Priest for the Church See Lev. 4. 5. 16. The signification of this law for the burning of such sacrifices and that the Priests might not cate of them was to shew the inability of that legall priesthood to reconcile men to God and that men cleaving thereto and not seeking for the better priesthood of Christ could not bee saved For such sinne-offrings as those Priests did eate so typically bearing the peoples iniquitie Lev. 10. 17. and taking it away the blood of them came not into the sanctuary before God which argued their unworthinesse But Christ with his blood shed for our sinnes entred into the holy place not that which was made with hands but into very heaven and hath obtained eternall redemption Heb. 9. 11. 12. 24. And in that the legal priests might not eate the flesh of that sinne-offring whose blood was caried into the holy place but the body was all burnt without the camp the Apostle from hence saith we have an Altar meaning Christ wherof they have no right to eate which serve the Tabernacle so excluding from Christ all that cleaved to the rudiments of Moses Which he proveth thus For the bodies of those beasts whose blood is brought into the sanctuary by the high Priest for sin wherein Christs sacrifice was most lively figured are burnt without the âampe so that the Priest had no meat or livelyhood thereby Wherfore Iesus also that hee might sanctifie the people with his owne blood suffred without the gate so accomplishing the type and shewing withall that such as would still serve the worldly sanctuary had no right to eate of him and live by him Let us goe forth therefore
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 Manaâses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
Chazkuni referreth it to Exod. 29. 43. others unto Ex. 19. 20. sanctified God is said to be sanctified both when he graciously accepteth and doth good unto them that serve him aright Ezek. 20. 41. and when hee punisheth them that transgresse as I will be glorified in the mids of thee Sidon and they shall know that I am Iehovah when I shall have executed judgements in her and shall be sanctified in her Ezek. 28. 22. So in this place and in Ezek. 38. 16. 23. Likewise God is sanctified of men when they cary themselves holily and uprightly in his sight as Sanctifie the Lord God in your hearts c. 1 Pet. 3. 15. that come nigh or my nigh ones that is the Priests and Levites as in Ezek. 4â 13. the Priests which are nigh unto Iehovah See also Levit. 9. 7. Num. 16. 9. So judgment beginneth at the house of God 1 Pet 4. 17. at his Sanctuary Ezek. 9. 6. before that is openly the Gr. translateth in al the congregation as if the like danger were unto them also for transgression see Ios. 22. 18. 20. glorified or honoured which is also not in shewing mercies onely as 2 Thes 1. 10. but in executing judgments as Exod. 14. 4. Ezek. 28. 22. And he is glorified of men when their thoughts words and actions are according to his will and to his praise Acts 4. 21. Rom. 1. 21. 1 Pet. 4. 11. 16. held his peace or was silent that is rested patiently without murmuring against the worke of God who had killed his sonnes So David saith I am dumb I will not open my mouth because thou hast done it Psal. 39. 10. And God said to Ezekiel the Priest Be silent that is Forbeare to cry make no mourning for the dead Ezek. 24. 17. Or hee mourned in silence for his sonnes death for so the scripture expresseth great sorrow and unutterable by keeping silence as Lam. 2. 10. Esa. 47. 5. Thus the Greeke translateth he was pricked and Aarons answer in vers 19. implieth so much So the heathens have said Curae leves loquuntur ingentes stupent Seneca in Hippolyto Vers. 4. uncle in Greek the sonnes of the brother of Aarons father for Vzziel was brother to Amram Aarons father see Exod. 6. 18. 20. 22. cary or take up this duty of buriall was laid upon their cousins the Levites not upon their next brethren the Priests that they might attend still to their holy ministration See Levit. 21. 1. c. out of or to a place without the campe âo they used to burie without their cities Luk. 7. 12. Vers. 6. Makâ not bare or Make not free that is let not the hayre of your heads grow long The Hebrew Pharangh signifieth two things to make bare or uncover the head as Numb 5. 18. so the Greeke translateth here ye shall not put off the mâters from your heads Secondly to make free for the haire to grow as the Chaldee here translateth yee shall not let your lockes grow For this also was a signe of mourning 2 Sam. 19. 24. See the notes on Gen. 41. 14. It is testified of humane writers that the Egyptians at their friends funerals did let the hayre of their head grow long but shaved their beards whereas other nations at funerals did shave their heads Herodot in Euterpe And that shaving of the beard was a signe of sorrow in Israel appeareth by Ieremie 41. 5. Hereupon is that law in Ezek. 44. 20. the Priests shall not shave their heads nor suffer their lockes to grow long they shall onely poll their heads where hoth extremities are forbidden The latter sense may also well be implied here as likewise after in Levit. 13. 45. and 21. 10. And concerning this the Hebrewes have these rules A Priest that letteth his haire grow-long it is unlawfull for him to come into the sanctuarie from the Altar forward and if he doe goe in and serve he is guilty of death by the hand of God as he that drinketh wine and serveth as it is written Neither shall any Priest drinke wine c. Ezek. 44. 21. and againe Neither shall they shave their heads nor suffer their lockes to grow long Ezekiel 44. 20. As he that drinketh wine is guilty of death Levit. 10. 9 so he that letteth his haire grow-long is guilty of death Yet profaneth he not his service hereby though he be guilty of death his service is allowable that is standeth in force and is not disanulled by it As Priests are not forbidden wine save in the time of their going into the Sanctuarie so it is not unlawfull for them to let their haire grow save at the time of their going into the Sanctuarie understanding this of the common Priest But the high Priest may neuer let his haire grow-long nor rend his clothes at any time Leviâ 21. 10. because he is to be continually in the Sanctuary How long may a Priest let his haire grow Thirtie dayes as a Nazirite of whom it is said Hee shall let the lockes of the haire of his head grow Num. 6. 5. and there is no Naziriteship lesse then thirty dayes Therefore the common Priest that serveth shaveth him-selfe every thirty dayes The judgment of them that rend their garments and the judgment of them that make free or âare their head is one Levit. 10. 6. if he serve with his clothes rent he is guilty of death by the hand of God although his service is allowable and not profaned Maimony in Biath hamikdash or Of entring into the Sanct. chap. 1. Sect. 8. 14. rend an other signe of sorrow Levit. 13. 45. and 21. 10. See Gen. 37. 34. From hence the Hebrewes gather that they which mourned for the dead were bound to rend their clothes because the Priests here being forbidden to mourne were forbidden to rend so that another was bound to rend And they were not to rend but standing as in 2 Sam. 13. 31. the King rose up and rent his garments And they were to rend the forepart not behinde or in the sides nor beneath save the high Priest he rendeth beneath The measure of rending was an hand-bredth and this on the upper garment onely They rend for the death of the Prince or of the Father of the Synedrion or of the multitude of the congregation as David and the men with him did for Saul and for Ionathan and for the people of the Lord 2 Sam. 1. 11. 12. Also when they heare the name of God blasphemed as in Esay 36. 22. and for the burning of the booke of the Law as Ieremie 36. 23. 24. and for the cities of Iudah ond for Ierusalem and for the Sanctuarie destroyed as Ierem. 41. 5. Maimony treat of Mourning chap. 8. and 9. wrath come or he that is God be wroth as at other times for the sinne of one or of few the whole congregation was afflicted Ios. 7. 1. 2. c. and 22. 20. 2 Sam. 24. 1. 15. 17. The Priests duty also was to stand
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâr as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâtout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall ãâã by the Hebrew doctors Every place where it is ãâã in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul ãâ¦ã ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womân for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like ââwes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâw is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast
thus the Hebrewes expound this here saying Who is shee that is prophane She that is borne of one that is forbidden the Priests And so every one of the women which are forbidden the Priests if she be maried to a Priest she prophaneth her selfe Maimony in Issurei biah chap. 19 sect 1. And Sol. Iarchi here expoundeth profane one that is borne of such as are unlawful for the Priests as the daughter of a widow by the high Priest Levit. 21. 14. or the daughter of a divorced woman by a common Priest Levit. 21. 7. c. put-away or cast out as the Greeke also translateth it that is divorced and not for the cause of adulterie which thing was permitted unto men under Moses law for the hardnesse of their hearts Deuter. 24. 1. 2. c. Matth. 19. 8. What Priest soever maried with any of these three was to be beaten by the Magistrate as is after shewed on verse 15. According to the equitie of this Law the Apostle requireth that the wives of the Ministers of the Church bee grave not slanderers sober faithfull in all things 1. Tim. 3. 11. Vers. 8. And thou or Therefore thou shalt sanctifie him speaking to Israel who were to repute the Priests holy and not suffer them to mary with such as might defile them nor any other way to be uncleane when they ministred before the Lord the bread in Greek the gifts in Chaldee the offring as before in verse 6. holy unto thee thou shalt reverently esteeme him as an holy person sanctified unto Gods service The Hebrewes say It is commanded to separate the Priests and to sanctifie them and to prepare them for the oblation Levit. 21. 8. And every man of Israel must give much ho ãâ¦ã to the Priest and let them be first for every thing the is in the Sanctuarie to open the law first and to blese first and to receive a seemely portion first Maimony in Cle hamikdash chap. 4. sect 1. 12. Verse 9. of any Priest Hebr. of a man a Priest Which word man sometime signifieth any oââ aâ Gen. 23. 6. and 24 16. Levit. 21. 17. sometime a man of dignitie as Psal. 49. 3. and that may also be respected here to commit whoredome or by committing it to weet under her husband as the Hebrew canons explaine it saying There are ten which are to be burnt namely the Priests daughter that committeth whoredome under her husband and hee that lyeth with his daughter c. Maimony in Sanhedâââ chap. 15. sect 11. The man that lay with her they say was to be strangled as againe they say There is no unlawfull copulation punished with strangling ãâã the lying with a mans wife onely and if she be a Priests daughter she is burnt and he that lay with her is strangled Maimony in Issurei biah chap. 1. sect 6. See the annotations on Levit. 20. 10. prophaneth ãâã father the Greeke version saith she profaneth her fathers name the Chaldee her fathers holinesse And Iarchi explaineth it she prophaneth and conte ãâ¦ã ãâã ãâã for that men will say of him Cursed is hee ãâã ãâã this woman Cursed is hee that brought ãâã ãâã Ver. 10. great among his brethren or greater then ãâã ãâã that is the High Priest who because he more specially figured Christ called our Arch or High priest and great High priest Heb. 3. 1. and 4. 14. therefore hee was to have more speciall care of his sanctitie both in avoiding pollution by the dead and in his mariage And this Law concerned not the high Priest onely but the second Priest or Priests of the second order mentioned in 2 King 25. 28. and 23. 4. which ministred in the place of the high Priest if by any accident hee were polluted as is noted on Levit. 16. 33. and the Priest also that was anointed for the warre Deut. 20. 2. because these all were greater then their brethren See the notes following on v. 13. oile of anointing an holy oile wherewith only the high Priests and Kings in Israel were anointed and ordained to their office see Exod. 30. 25. 33. and hath filled his hand with the sacrifices to offer them as the Chaldee paraphrase here explaineth it which the Greeke calleth perfecting or consecration See Exod. 29. 9. Both these were to be done to the high Priest but if there were no anointing oile they or dained him with the high Priests garments onely saith Maimony in Clei hamikdash ch 4. sect 12. and he was bound to these lawes as well as if hee had beene anointed with oile the garments the eight ornaments wherewith the high Priest was to be decked see Exod. 28. not make-bare or make-free which the Greeke translateth not put the miter off his head but the Chaldee saith not let his locks grow to weet not ãâã then 30. dayes as Iarchi explaineth it meaning that hee should not be have himselfe as a mourner for the dead See the annotations on Lev. 10. 6. From which place the Hebrewes gather that one of the rites which mourners for the dead were to use was not to poll their heads Maimony treat of Mourning chap. 5. sect 1. 2. rent his garments which was an other signe of sorrow see Lev. 10. 6. and Gen. 37. 34. Vers. 11. goe in namely into any tent house or place where any dead is whereby he should be defiled Numb 19. 14. any soules of the dead in Greeke any dead soule meaning a dead corpse as before in vers 1. his father c. which was lawfull for any common Priest vers 2. but not for the high Priest The Hebrewes explaine it thus The high Priest may not be defiled for his neere-kinne as for his father or his mother c. neither may hee come to any tent where the dead is though his neerekindred Loe thou art taught in Lev. 21. 11. that he is bound neither to goe in nor to be defiled So that if he touch or cary a dead person hee is to bee beaten once if hee come into a tent and tary there whiles one dye by him c. he is to be beaten twise for comming in and for being defiled If he be defiled before and afterward come into the tent he is to be beaten even for comming in Maimony treat of Mourning c. 3. sect 6. 7. How be it these lawes have exceptions in cases of necessitie as the Hebrew canons also shew thus A Priest that lighteth on a dead body in the way loe he is to defile himselfe though it be the high Priest he is bound to defile himselfe for him and to bury him As if one of Israel be thrown dead in the way and he hath none to bury him Provided that the Priest be himselfe alone and no other with him and that hee call there in the way and none doe answer him But if when he call others doe answer him this is not a dead which hee is commanded to bury but hee must call others to doe it If a Priest and a
Nazirite walke together in the way light upon a dead the Nazirite must goe about to bury him for his holinesse is not perpetuall and the Priest may not defile himselfe though he be but a common priest If there be the high Priest and a common priest then the common priest is to defile himselfe and whosoever is before his fellow in dignity is to bee after him in pollution And if the second chiefe priest with the priest that is anointed for the war Deut. 20. 2. doe light upon a dead hee that was anointed for the warre must be defiled and not the Sagan or second chiefe priest Maimony ibidem ch 3. sect 8. 9. Vnto this Law that the high Priest might not defile him-selfe for his parents or children the words in Moses blessing of tribe of Levi seeme to have refârence Who saith of his father and of him mother I respect him not and his brethren hee acknowledgeth not and his sonnes he knoweth not c. Deut. 33. 9. Compare also Lev. 10. 2. 7. Ver. 12. goe out of the Sanctuary to weet in the time when he should serve there And this Law was not for the high Priest only but for all priests who if any of their friends there died or tidings of the death of any came unto their eares might not therefore depart and leave off their ministration upon paine of death Lev. 10. 7. So the Hebrewes explaine it A priest that goeth out of the Sanctuary in the time of service onely is guilty of death whether he be the high priest or a common priest Levit. 10. 7. So that which is said of the high Priest in Lev. 21. 12. AND HE SHALL NOT GOE OVT c. is not but for the time of service onely that hee shall not leave his service and goe out If it be so why is this warning repeated for the high Priest Because a common priest which is in the Sanctuarie in his service and he heareth of death of one for whom he is bound to mourne though he may not goe out of the Sanctuary yet he serveth not because he is sorowfull and if he serve when he is sorowfull by the law he prophaneth his service whether it be about the sacrifice of a particular person or the sacrifice of the congregation But the high Priest serveth when he is sorrowfull for it is said Neither shall hee goe-out of the Sanctuary nor prophane the Sanctuary as if he should say hee shall continue and serve the service that he is imployed in and it is not prophaned But though the high Priest serveth when hee is sorrowfull yet is it unlawfull for him to eate of the holy things as it is written in Lev. 10. 19. Had I eaten the Syn-offring to day should it have beene good in the eyes of the LORD So neither hath he a portion to eat at evening Maimony in Biath hamikdash ch 2. sect 5. 6. 8. nor prophane the Sanctuarie the Greeke expoundeth it nor prophane the sanctified name of his God the crowne the anointing oile This may be understood of two things of the golden plate which is called Nezer 2 Crowne Exod us 29. 6. and of the Anointing oile both which were upon him Or the later explaineth the former and the Oile is called Nezer a Crowne or Separation because by it he was separated from other men and other Priests Thus the Greeke translateth it the holy oile the anointing of his God is upon him V. 13. a wife in her virginities that is a wife that is a virgin as the Greeke translateth it Three women are unlawfull for all Priests the divorced the whore and the prophane and the high Priest is forbidden foure the three forenamed and the widow Whether it be the high Priest which is anointed with the anointing oile or ordained in the priestly garments and whether it be the priest that serveth or the great Priest that serveth in his place in stead of the high Priest when hee is pollured called the second Priest 1 King 2. 28. and likewise the Priest anointed for the warre Deut. 20. 2. they all are commanded to mary virgins and forbidden to mary widowes Maimony in Issurei biah chap. 17. sect 1. The high Priest was a figure of Christ Heb. 3. 1. his wife which was to bee a virgin was a figure of the Church which is to be chast pure holy as the Apostle writeth to the Church of Corinth I have espoused you to one husband that I may present you a chast virgin to Christ 2 Cor. 11. 2. See also Rev. 14. 4. V. 14. a widow whether she be a widow after betrothing or after mariage she is forbidden him Maimony in Issure Biah chap. 17. sect 11. a virgin of his peoples that is either of the tribe of Levi or of any other tribe of Israel as Iehojada the Priest maried Iehoshabeath the daughter of King Iehoram of the tribe of Iudah 2 Chron. 22. 11. So in Ezekiel 44. 22. it is said of the Priests they shall take maidens of the seed of the house of Israel And in the Hebrew canons Priests and Levites and Israelites may lawfully goe in that is marry one with another and that which is borne goeth after the male that is if the father bee a Priest or Levite the childe is a Priest or Levitc if the father be a common Israelite the childe is a common Israelite though born of a Priests daughter Maimony in Issure biah ch 19. sect 15. Vers. 15. not prophane his seed which he should doe by marying with any of those forbidden him that his sonnes after him might not execute the priests office because they were borne of an unlawfull mother A priest that goeth in to a divorced woman or an whore and an high priest that goeth in to them or unto a widow those are made profane women for ever and if hee beget a sonne of her that which is borne is prophane Maimony in Issureibiah ch 19. sect 3. Therefore the magistrates punished the priests that maryed and lay with any unlawful woman Every priest that marieth any of the three women in vers 7. and lyeth with her is to be beaten An high priest that goeth in to awidow is to be beaten If an high priest marry a widow and lye with her hee is to bee beaten twise once for transgressing this HE SHALL NOT TAKE A WIDOW and once for this HE SHALL NOT PROPHANE And whether he be an high priest or a common priest that marâeth any of those for bidden women if hee lye not with her he is not beaten And in every place where he is to be beaten she is to be beaten Every priest that goeth in to an heathen woman is to bee beaten as for an whore A woman that hath beene a widow and hath beene divorced and hath beene made prophane and hath beene an whore and an high priest goeth in afterward unto her he is to be beaten foure times for lying with her once Like judgement
ministration served before idols were no more to serve in the sanctuarie but were reputed as blemished there-There-King Iosias put downe the priests of the high places that they came not up to the Altar of the Lord 2 King 23. 9. and for such this Law is given in Ezek. 44. 10. 13. The Levites that are gone away farre from me wheÌ Israel went astray away from me after their Idolls they shall even beare their iniquitie c. And they shall not come neere unto me to doe the office of a Priest unto me nor to come neere to any of my holy things in the most holy place but they shall beare their shame and their abominations which they have committed And in the Hebrew canons it is said Every priest that hath served Idols whether presumptuously or ignorantly although he returne with full repentance yet may he never minister in the sanctuarie And whether hee hath beene a priest to the Idoll or but worshipped it c. he is disallowable for ever If he transgress and doe offer in the sanctuarie his offring is not of a sweet smelling savour although he was in ignorance when he minstred or when he âworshiped Who so transgresseth and maketh an house without the Sanctuary to offer his offring therein unto God that is not as an Idols house Notwithstanding every priest that ministreth in such an house may never more minister in the sanctuary Maimony in Biath hamikd ch 9. s. 13. 14. the bread in Greeke the gifts in Chaldee the offring Who so found allowable by his genealogic but had a blemish found upon him he sate in the wood chamber and did cleave wood for to lay on the altar and had a portion in the holy things with the men of his fathers house and did eat of them Maim ibidem ch 6. s. 12. So for the preists that fell to Idolatrie God appointed that they should be ministers in his sanctuary Bishops at the gates of the house that they should slay the Burnt offring and the sacrifice for the people c. but not come neer to any of his holy things in the most holy place c. Ezek 44 11. 13. 14. Verse 22. He shall eate Herein the blemished priests had a priviledge above the uncleane which might not eate of the holy thing Lev. 22. 3. 6. Vers. 23. unto the veile of the holy place whither the priests went in alwaies accomplishing the services Heb. 9. 6. unto the Altar that which was in the courtyard Exod. 40. 29. Any priest that had a blemish might not come into the Sanctuary from the Altar forward Lev. 21. 23. and if hee transgressed went in he was to be beaten although hee served not And if hee served in the Sanctuary it was unlawfull and he prophaned the service and was to be beaten also for the service Maimony in Biath hamikdash ch 6. sect 1. not prophane my sanctuaries the Greeke expoundeth it not prophane the holy name of his God doe sanctifie them This Chazkuni referreth to the veile of the altar forementioned unto which none that had blemish might come Ver. 24. all the sons of Israel because as it concerned the Priests to take heed they sinned not in their ministration so the people were to sanctifie them v. 8. and to looke that no disallowable person served in the Sanctuarie Therefore the Hebrewes doe record that the great Synedrion used to sit in the chamber of hewen-stone by the Sanctuarie and the principall of their worke continually was to sit and judge concerning the Priesthood and to examine the priests for their genealogies and for their blemishes Every priest that was found disallowable for his genealogie he put on blacke cloathes and wrapped himselfe over with blacks and went out of the court And who-soever was found perfect and lawfull he put on whites and went in and ministred with his brethren the priests Who so was found lawfull for his genealogie but had a blemish found upon him hee sate in the wood chamber and hewed wood c. Maimony in Biath hamikdash ch 6. sect 11. 12. CHAP. XXII 1 The Priests in their uncleannes must abstaine from the holy things 6 How they shall bee cleansed 10 Who of the priests house may eate of the holy things 14 What they must pay that eate of them unlawfully 17 The sacrifices must be without blemish 26 The age of the sacrifice 26 The Law of eating the sacrifice of Confession ANd Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes and let them be seperated from the holy things of the sonnes of Israel that they prophane not the name of my holinesse in the things which they sanctifie unto mee I am Iehovah Say unto them Throughout your generations every man which shall come-nigh of all your seed unto the holy-things which the sons of Israel sanctifie unto Iehovah and his uncleannesse upon him that soule shall even be cut-off from my presence I am Iehovah Any man of the seed of Aaron which is leprous or hath an issue hee shall not eate of the holy-things untill he be cleane and hee that toucheth any thing that is uncleane by a soule or a man whose seed of copulation goeth from him Or a man that toucheth any creeping-thing whereby hee is made-uncleane or a man by whom he is made-uncleane according to any uncleannes of him The soule which hath toucheth it even he shall be uncleane untill the evening and hee shall not eate of the holy-things unlesse hee bathe his flesh with water And when the Sun is gone downe then he shall be cleane and afterward hee shall eate of the holy-things for it is his bread And a carkasse and a torne thing hee shall not eate to make himselfe uncleane therewith I am Iehovah And they shall keepe my charge that they beare not sinne for it and dye therefore if they prophane it I Iehovah do sanctifie them And any stranger shall not eate of the holy thing a forreiner of the Priests and an hired person shall not eate of the holy-thing But a priest if he buy a soule with the purchase of his money he shal eate of it and he that is borne in his house they shall eate of his bread And a priests daughter if she bee maried to a man that is a stranger she shall not eate of the heave-offring of the holy-things But a priests daughter if she be a widow or put-away and she have no seed and is returned unto her fathers house as in her youth she shall eat of her fathers bread but any stranger shall not eate thereof And a man if he eate of the holy-thing in ignorance then hee shall adde the the fift part thereof unto it and he shall give unto the priest the holy-thing And they shall not profane the holy-things of the sonnes of Israel which they heave-up unto Iehovah Or cause them to beare the iniquity of trespasse when they eat their holy-things for I Iehovah doe sanctifie them
things and to be eaten as Deut. 12. 15. which wee have heard expounded of the holy things disabled for sacrifice which are redeemed And all such holy things which are disabled when they are redeemed it is lawfull to kill them in the Butchers shambles and to sell them there and weigh out their flesh as other common meates except the first borne and the tithe Maim in Issure M ãâ¦ã chap. 1. sect 10. 12. This redeeming of blemished holy things is to be understood with a limitation to fixed or perpetuall blemishes onely not for transitorie The old beast and the sicke and that hath foulenesse on it are excepted for though they be not fit to be effred they are not redeemed but let live and feed till some other fixed blemish come upon them and then they are redeemed So a sanctified beast on which a transitorie blemish is come as scabs or the like it is not offred neither redeemed Ibidem chapter 2. section 6. Ves. 23. superfluous or overlong and as Iarehi expoundeth it a member greater then his fellow see Levit. 21. 18. lacking or too short any member shrunke up not lacking wholly for so it was un ãâ¦ã ull but lacking in the length or bignesse the Greeke translateth it curttailed mayest makes or shalt make voluntary-offring which some understand of the peace-offrings the most inferious therefore God permitteth such imperfections in this but not in the vowed sacrifice which was next unto this nor in any other How it differed from a vow is shewed on Leviticus 7. 16. The Greeke version saith Thou shalt make them slaine beasts for thy selfe the Hebrew doctors understand these not for sacrifice on the altar on which no blemished beast might bee offred at all but for the maintenance of the sanctuarie the prices of them were taken as a voluntary gift It is unlawfull to sanctifie perfect beasts to the reparation or maintenance of the sanctuarie for it is written And bull or sheepe that hath any member superfluous or lacking thou shalt make it a voluntary offring We have beene taught that this is a voluntary offring for the maintenanee of the Sanctuarie c. for they may offer no blemished thing upon the Altar For ãâã said ãâã it thou maiest make a voluntary offring for the maintenance of the house but thou maiest not ãâã perfect beasts a voluntary offring for the maintenance of the House c. Maim tom 3. in Erachin or treat of Estimate and devout things chap. 5. 1. 6. Vers. 24. bruised in any part of the body and particularly in the stones thereof of which some doe understand this and so the Greeke Thladias signifieth that which hath the stones bruised or is ãâã in your land that is any in the land of Israel opposed to the alien in the verse following not doe it that is not offer or make it a sacrifice nor suffer it to bee done by any in your land therefore the Greeke translateth it shall not be done or sacrificed Or we may reade it not make such and so the Hebrewes understand it to bee a prohibition against cutting the members of generation or gelding of man beast or bird Maimony in Issure biah chap. 16. s. 9. See the notes on Deut. 23. 1. Vers. 25. strangers sonne or sonne of an alien that is aâ gentile or paynim not of the seed or of the Church of Israel see Genesis 17. 12. and Exod. 12. 43. The Chaldee translateth it sonne of the peoples the Greeke Allogenes a stranger or of another stacke such were the Samaritans to the Iewes Luk. 17. 16. 18. And these differed from strangers proseiytes mentioned before in verse 18. the bread in Greeke the gifts in Chaldee the oblation as in Levit. 21. 6. of any of these to weer these blemished beasts before prohibited So the Hebrewes say Not the oblations of Israel onely but even the oblations of the heathens if they offer blemished things he that offreth them is to be beaten Levit. 22. 25. Maimony in Issure Mizb chap. 1. sect 6. their corruption is in them this may bee understood of the strangers themselves whose infidelitie is their corruption and as a blemish upon their sacrifice so it may be translated their corruption in them is a blemish in them The Greeke translateth their corruptions are in them a blemish in them Of the offring of heathens sacrifices the Hebrewes write thus An heathen that bringeth Peace-offrings they offer them for burnt-offrings for the heathens heart is towards heaven If he vow peace-offrings and give them to Israel upon condition to make atonement by them for Israel the Israelites eat them with the peace-offrings of Israel and so if hee give them to the Priest the Priest eateth them An Israelite which is an Apastate to idolatrie or a prophaner of the Sabbath publikely they receive of him no offring at all Though it be a burnt-offring such as they receive from an heathen they receive it not from this Apostata But if hee be an Apostate to other transgressions they receive of him all sacrifices to the end that he may turne by repentance The Burnt-offrings of the heathens they bring not with them meat or drinke-offrings but their meat and drinke offrings are of the Congregations Neither doe they impose hands on them for there is no imposing of hands but by Israelites by men not by women Maimony in Magnaseh hakorbanoth chap. 3. sect 3. 5. and Thalmud Bab. in Menachoth chap. 6. and in Cholin chap. 1. Sol. Iarchi also upon this scripture saith And from the hand of a strangers sonne that is a gentile which shall bring an oblation by the hand of the Priest to offer it unto the God of heaven ye shall not offer unto him a blemished thing For although blemished things were not forbidden the sonnes of Noe to offer except such as lacked a lim this was in use in the high places in the fields but upon the Altar that is in the Tabernacle you shall offer none such but a perfect oblation shall you receive of them Touching the sacrifices of the heathens consider that edict of King Darius who of his owne goods gave sacrifices for the Priests to offer in Ierusalem to the GOD of heaven and pray for the life of the King and of his sons Ezra 6. 8. 9. 10. See also the annotations on Lev. 17. 5. Vers. 27. under his dam Hebrew under his mother All the seven daies he is said to bee lacking time Turtle doves whose time is not come are as beasts that lacke time and yong pigeons whose time is past are all as blemished but they that offer them are not beaten although the oblation is disallowed and not acceptable Maimony in Issure Misheach ch 3. s. 8. 9. See the annotations on Exod. 22. 30. and Lev. 1. 14. The Hebrewes say the reason why it should be seven dayes under the dam was that the Sabbath might passe over it R. Menachem on Lev. 22. Vers 28. Cow The Hebrew word is the
other was divided to all the custodies the Priests in their charges and both of them were eaten the same day and halfe the night as the ãâã of the most holy things Maimony in Tamidin chap. 8 sect 11. holinesse that is most holy The Peace-offrings of particular persons were light holy things but the peace-offrings of the Congregation were holy of holies that is most holy as ãâã Iarchi here observeth for the Priest ãâã ãâã may eat them as before is shewed The ãâã ãâã deth for the Priest that offreth them The ãâã the Priests to eat these and other âoly things ãâã in Numb 18. 8. 9. 10. c. Vers. 21. shall proclaime or shall convocate ãâã is call-together the people in Greeke ye shall ãâã this day this selfe same day Hebr. the strength or bodie of this body so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holi ãâ¦ã an holy convocation and meeting together of all the people partly in remembrance of their comming out of Egypt Deut. 16. 12. who came thence to-keepe a feast to the Lord in the wildernesse Exââ 5. 1. 3. which they keepe at mount Sinai Exod. 24. where also the Law was given at this time of the yeere Exod. 19. 1. 11. the memoriall where ãâã celebrated by this yeerely feast and pardy to ãâ¦ã ctifie the first fruits of their wheat harvest and to celebrate Gods mercies for the fruitfulnesse ãâã their land as this place sheweth The chiefe thââg figured hereby was the solomne giving of the ãâã of Christ which after was performed in Ierusalem at this feast of Pentecost when he sent his Apostles the gifts of his spirit in fierie tongues Act. 2. 1. 2. 3. whereupon they went forth to reape that which the Prophets had sowne gathcring fruit unto ãâã eternall and bringing the wheat of God into his garner unto the everlasting praise of the glory of his grace Ioh. 4. 35. 38. Luke 3. 17. Eph. 1. 3. ãâã And this Feast we now celebrate whiles with joy and thankfulnesse unto God we receive the ãâã the spirit of life in Christ Iesus which hath macââ free from the law of sinne and death Rom. 8. 2. 15. Galath 3. 2. Vers. 22. not wholly-rid not âut downe all ãâã leave some in the corner of thy field for the ãâã This law was given before in Levit. 19. 9. in the very words see the annotations there God speaking here of the Feasts which were in harveth which they celebrated to the honour of ãâã repeateth that law concerning the poore whose reliefe he joyneth with his owne service as in repeating these feasts hee maketh expresse mention of such also to bee made partakers of their joy Deut. 16. 11. 14. See also Deut. 24. 19. 22. where this law is inlarged Vers. 24. the seventh moneth called of the Hebrewes âisri of us now September in scripture it is named Ethanim 1 King 8. 2. which the Chaldee there expoundeth the moneth of the Ancients which they called the first moneth c. and now it is the seventh moneth So Targum Ionathan here explaineth it In Tisri which is the seventh moneth In this moneth Solomons Temple was dedicated the first day which was at the new moone for all their moneths in Israel were counted by the Moone asabbatisme that is a rest or cessation from your labours Targum Ionathan calleth it a good day blowing-of-trompets or of cornets the Greeke translateth a memoriall of trompets the Chaldee a memoriall of showting The Hebrew Tragnah here used is generally a lowd showing noise commonly for joy as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow as Ier. 20. 16. Mich. 4. 9. and is either with mans voice or with sound of trompet and then it is that broken sound called an alarme Numb 10. 5. 7. Againe Trompets were of two sorts some of metall as the silver trompets in the Sanctuarie Numb 10. 2. some of horne called cornets 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trompets and cornets appeareth by Numb 10 10. in your solemne dayes and in the beginnings of your moneths yee shall blow with the trompets over your burnt offrings c. and in Psal. 81. 3. Blow up the cornet or trompet in the new-moone c. At every new-moone they had a solemnitie in Israel and offred besides the daily sacrifices two bullockes one ram seven lambs for burnt-offrings with their meat and drinke-offrings and a goat for a sin-offring Numb 28. 11. 15. and at this new moone which was the beginning of the yeere they offered all the foresaid sacrifices and over and besides them one bullocke one ram and seven lambs for burnt-offrings and a goat for a sin-offring Num. 29. 1. 6. The trompet which they proclaimed the new yeere with was the same that they proclaimed the Iubilee with which was a cornet called in Hebrew Shophar Levit. 25. 9. The Hebrew doctors write here of thus It is commanded by the Law to heare the sound of the trompet or cornet in the beginning of the yeere Numb 29. 1. and the trâmpet which they blew with either in the beginning of the yeere or at the Iubilee was of arams horne crooked and all cornets save of rammes horne were unlawfull And although it bee not expressed in the law that the blowing at the new yeere should be with the cornet Levit 23. 24. yet of the Iubilee it is said SHOPHAR TRVGNAH the cornet of loud sound Levit. 25. 9. whereupon we have beene taught the sound or blowing at the Iubilee was with the cornet Shophar also the sound at the beginning of the yeere was with the cor ãâã In the Sanctuarie they did blow in the beginning of the yeere with one cornet and two trompets because it is written in Psal. 98. 6. with trompets and sound of cornet shout triumphantly before the LORD the King but in other places they did not blow in the beginning of the yeere save with the cornet onely All are bound to heare the sound of the cornet Priests and Levites and Israelites and Proselytes and servants that are made free but women and servants and children are not bound The sound Trugnah or alarme spoken of in the law is not certainely knowue of us by reason of the length of yeeres and our many captivities so that we know not how it was Maimony in Shophar c. chap. 1. sect 1. 2. and chap. 2. sect 1. and chap. 3. sect 2. Howbeit by the same author and by Thalm. Bab in Rosh hasshanah chap. 3. and 4. it appeareth that they used to blow with these cornets both in Ierusalem and in all other cities in the Synagogues for the feasts were proclaimed in all their cities and not onely in Ierusalem Nehem. 8. 15. and with it they used prayers and blessings and reading of some scriptures âitting the matter in hand This blowing of trompets by the Priests in the Sanctuarie and Ministers in the Synagogues which all the
dayes of this feast the chiefest wherof were burnt offringâ their manner and order is described at large in Num. 29. 13. 38. the eight day which was the 22. of Tisri or September a solemne-assemblie or generall-assemblie called in Hebrew Gnââsereââ or Atsereth which hath the signification of restraining or retaining because this day the people were restrained from worke and retained together in a publike assemblie The Chaldee translateth it ye shall be assembled together and so the word is in other cases used for an assemblie Ier. 9. 2. The Greeke here and often turneth it Exodion as being the day of the Outgoing or end of the feast and it is called the last and great day of the feast Ioh. 7. 37. The-last day of the Passeover is called also by ãâã name Deut. 16. 8. And the Hebrew doctors apply the name absolutely to the feast of Pentecost often in their writings whereupon Iosephus ãâã in b. 3. chap. 10. at Pentecost which the Hebrews call ASARTA and that signifieth Pentecost In ãâã 5. 21. it is translated in Greeke Paneguris which word Paul useth in Heb. 12. 23. for a general assemblie Vers. 37. a sacrifice this may meane the Sin-offring which daily was to be offred with the Burnt-offrings by the law Num. 28. 15. 22. and 29. 5. 11. c. also the Peace-offrings and so the Chaldee here explaineth it which the people offred at the feasts 2 Chron. 30. 22. the thing Heb. ãâã word of a day in his day whereby is meant ev ãâ¦ã thing in his due time This phrase is also used ãâã God his administration to his people for their ãâã in due time daily 1 King 8. 59. A like speech is ãâã the yeere the thing of a yeere in the yeere that is a yeerely rate 1 King 10. 25. Vers. 38. your gifts hereby may bee meant the firstborne cattell and first fruits which they gaââ unto the Lords Priests Numb 18. or such ãâã burnt-offrings and peace-offrings as the ãâã would give at the feasts as Deuter. 16. 10. 17. 1 Chron. 35. 7. 8. vowes that is vowed sacrifices which also they brought at the solemne feasts Deut. 12. 6. 7. 11. 12. Vers. 39. the revenue or income that is the corne and wine and oile c. Hereupon this is called the Feast of ingathering Exod. 23. 16. a sabbatisme that is arest from your labours Vers. 40. the first day to weet of the feast which was the fifteenth day of the moneth verse 39. So there were foure dayes betweene the Feast or Atonement day and this Feast of Boothes as there had beene eight daies betweene the feast of Trompets and that Feast the fruit this may be understood of branches with the fruit upon them as in Ezek. 19. 12. where for fruit the Greek translateth branches howbeit the Hebrewes take it properly for the fruit of the tree of goodly trees Hebr. of the tree of goodlinesse or of honour which the Chaldee and Targum Ierusalemy translateth of the Pome-citron tree So the Hebrew doctors say The fruit of the goodly tree spoken of in the law is the Pome-citron Maimony in Shophar and Succah chap. 7. sect 2. This tree beareth apples at all times some falling-off some ripe some springing up continually as Plinie saith Nat. hist. lib. 12. cap. 3. Some take this fruit of goodly-trees to be the branches of Olives Oile-trees and Mirtles mentioned in Nehem. 8. 15. wherewith they made the boothes but the Hebrew doctors understand this here to bee the fruit and branches borne in mens hands at the feast as after is to bee shewed boughes in Hebr. Cappoth so named of being bowed or crooked these boughes of Palme-trees the Chaldee and the Ierusalemy Targum calleth Lulabin as growing out of the heart of the tree and the Hebrewes describe them to be the shoots or stiffe branches of the palme or date tree when they are budded before the leaves be spred abroad whiles it is yet like a râd or scepter and that it is called Lulab Maimony in Shophar c. chap. 7. sect 1. It is knowne by humane writers that the branches of this tree were wont to bee caried in mens right hand for signes of victorie Pausanias in Arcadicis In like signification the children of God are said to have palmes in their hands Revel 7. 9. and the palme-tree is geene and flourishing Psalme 92. 13. of a tall and upright stature whereto the Church of Christ is likened in Song 7. 7. 8. These Palme branches or Lulabin the Iewes used to beare in their hands at this feast branches of thicke trees Hebr. the branch of the thicke tree these the Chaldee paraphrast interpreteth Hadasin that is Myrtles and in Nehem. 8. 15. Myrtle branches are expressed at that feast of Boothes which the Iewes then kept but branches of thicke trees are mentioned also besides so that it seemeth to bee more generall but the Hebrewes restraine it here The branch of the thicke tree spoken of in the Law is the Myrtle branch whose leaves cover the wood therof as when there are three leaves or moe upon one place of the stalke but if there be two leaves together and ãâ¦ã leafe above them it is not thicke but is called Hadas Maimony in Shophar c. c. 7. s. 2. Now to reconcile this with Neh. 8. 15. R. Sol. Iarchi in his annotations there saith Hadas the Myrtle in Neh. 8. is Hadas shoteh which is not meet for the Lulab the branch to be caried in the hand but for boothes and the thicke tree that is the Hadas or Myrtle fit for the Lulab But this they say to maintaine their traditions and pompe at this feast after mentioned The Myrtle is like the Olive tree but hath lesser leaves it is mentioned among other goodly trees which figured the prosperity of the Church in Esa. 41. 19. and opposed unto Briars Esa. 55. 13. So in Zacharies vision Zacharie 1. 8. willowes of the brooke or of the bourne that grow in vallies and by rivers sides Therefore the growth of godly men is likened to willowes by water-courses Esa. 44. 4. Of carying these branches the Hebrew Doctors sometime call this feast The feast of willowes The Boothes that they dwelt in these seven dayes might be made either of these or of the boughes of any other trees or of any thing that grew out of the ground but these foure they got specially to cary in their hands so they understood this law after this manner These foure kindes say they are one commandement and are called the commandement of the Palme-branch Lulab And they may not have fewer or moe then these And if they cannot finde any one of them they may not bring for it of another kinde like thereunto They binde the Palme-branch and Myrtle and willow branch and make of them three one bundle And when a man takes them up to goe forth with them hee blesseth God first for the taking-up of the Palme branch This bundle hee carieth in his
27. eate to the full or eate unto satieââe see the notes on Lev. 26. 5. Vers. 20. behold we shall not sow the Greeke ãâ¦ã teth it if we sow not nor gather c. This saying or thought of theirs God approveth not oâ for hee teacheth men by the sâwles of the aire and lilies of the field to take no thought what to eate or drinke or wherewith to be clothed Matt. 6. 25. 26. c. But preventeth the objection of humane infirmitie by promise of extraordinary blessing to them that obey his Law The like hee doth in Exodus 34. 23. 24. about their going up to this solemne feasts and in Mitthew 6. 33. to all that seeke his kingdome and righteousnesse Verse 21. will command that is will powerfully send as the Greeke interpreteth I will send but it noteth the power and efficacie of Gods word who sendeth his edict upon earth and his word runneth very swiftly Psalme 147. 15. So Moses againe speaketh of commanding the blessing Deuteronomie 28 8. and David in Psalme 133. 3. and of commanding salvation Psalme 44. 5. and 71. 3. of commanding strength Psalme 68. 29. and other things which hee effectually prââââeth and causeth to come to passe 2 Samuel 17. 14. Verse 22. yee shall eate This promise of blessings and the fruition of them was to encourage them in obedience to Gods Law for godlinesse is profitable unto all things having promise of the life which now is and of that which is to come 1 Timothie 4. 8. And God is able to make all grace abound towards us that wee alwayes having all-sufficiencie in all things may abound to every good worke And he that ministreth seed to the sower will both minister bread for your food and multiply our seed sowen and increase the fruits of our righteousnes 2 Cor. 9. 8. 10. Vers. 23. for ever or absolutely precisely Hebrew to binding-fast meaning unto the buyer as ver 30. and this the Greeke version favoureth translating unto confirmation that is to bee firme and fast unto him that bought it as his owne for ever And as the originall word is sometime used for cutting off so it may here bee Englished and then it meaneth it should not bee sold so as to bee cut off off from redemption as vers 24. or to bee absolutely cut-off from the first owner The Chaldee translateth absolutely or properly for the proprietie of him that buyeth the same Hereupon Naboth would not sell his inheritance to the King 1 King 21. 3. See also Ezek. 48. 14 where the oblation of land given to the Priests and Levites they might not sell it neither exchange nor alienate the first fruits of the land because it was holy unto the LORD is mine Though the whole earth be the Lords and the plentie thereof Psal. 24. 1. yet the land of Canaan was his in more speciall manner even as Israel to whom he gave it was his peculiar people above others Exod. 19. 5. because he had sanctified it to be the inheritance of his Church here on earth Gen. 12. 7. and a figure of the inheritance of his saints in heaven Hebrewes 11. 9. 10. Therefore it is called THE LORDS land Hos. 9. 3. and Immanuels that is Christs land Esay 8. 8. and the holy land Zach. 2. 12. and so being Gods men had no right to sell it and it taught them that the gift of God may not be purchased with money Act. 8. 20. and that the heaveÌly heritage which he hath prepared for his in Christ cannot bee alienated from them but is surely confirmed in his blood and reserved in heaven for them unto which they shall returne at the great Iubile of his second appearing when the trompet of God shall sound Rom. 8. 38. 39. Iohn 10. 28. 29. 1 Pet. 1. 4. 5. 1 Thes. 4. 16. 17. sojourners with mee that is as the Greeke and Chaldee expound it before me Thus David professed I am a stranger with thee a sojourner as all my fathers Psalme 39. 13. and so hee speaketh of all Iârael in 1 Chron. 29. 15. where in sted of with thee he saith before thee So that as the heathens that became proselytes had no inheritance in the land but dwelt therein as sojourners so was Israel in the sight of God Hereby he taught them to desire and seeke a better country that is an heavenly where there remaineth a rest for the people of God Heb. 11. 13. 14. 16. 9. 10. and 4. 8. 9. See the annotations on Gen. 12. 5. and 13. 15. Some understand this with me as if the Lord himselfe were but as a sojourner in this world and his people with him whereupon R. Menachem on this place bringeth an exposition of more ancient Doctors thus For ye are strangers and sojourners with me it is enough for the servant that he be as his master This may have use if it bee referred unto Christ and his sojourning here in our flesh who also himselfe used this proverb unto his saying It is enough for the disciple that he be as his master and the servant as his Lord c. Mat. 10. 25 Vers. 24. grant or give a redemption that is suffer it to be redeemed for giving is often used for suffering as is noted on Gen. 20. 6. And this redemption is by the yeere of Iubile when every man was to let the land returne to the owner as being redeemed for him by the Lord. Of mens redeeming their lands by money c. he speaketh afterward Hereupon the Hebrew canons say the land of Israel which was parted among the tribes may not be sold for ever Lev. 25. 23. And if a man selleth for ever both of them the seller and the buyer doe transgresse against a prohibition and it availeth them nothing for in the Iubile the land returneth to the owner thereof The Iubile is above the seventh yeere for that the Iubile letteth servants goe out free and releaseth land and this is the right of the sale of fields spoken of in the law and is a thing commanded as it is written YE SHALL GRANT A REDEMPTIOâ FOR THE LAND Maimony in Iobel chap. 11. sect 1. and chap. 10. sect 16. This figured the land and state of grace which all Gods people by the Iubile of the Gospel doe returne unto by repentance and faith in Christ though by their former sinnes they have for a time deprived themselves of their inheritance in his Church 2 Cor. 2. 7. 8. 1 Iohn 1. 9. V. 25. waxen-poore or brought low as the Greeke translateth it in v. 39. though here both the Greek and Chaldee expound it waxen poore Hereupon the Hebrew canons say A man may sell his house or field of his possession although they returne againe unto him after the time unlesse he be a poore man Lev. 25. 25. But sell them for to put the ãâ¦ã ony in his purse or to make merchandise with it or to get vessels or servants or beasts therewith he may not
ãâã I This addition was lest they should impute their chastisements to any other then God as the heathens did to Chance 1 Sam. 6. 9. and to note the certainty and inevitablenesse of their afflictions Vers. 29. the flesh of ãâã sonnes in Greeke the fleshes and so the word is used plurally in Rev. 19. 18 This threatning is repeated and inlarged in Deuteronomic 28. 53. 57. mentioned also in Ezek 5. 10. fulfilled in Iehorams dayes 2 King 6. 29. and lamented in Ieremies who saith The hands of the pittifull women have sodd ãâ¦ã their owne children they were their meat in the destruction of the daughter of my people Lam. 4. 10. Vers. 30. well destroy your high places in Gâeeke will make desolate your pillars In high-places they used to assemble for worship and sacrifice 2 Chro. 1. 3. 1 King 3. 4. especially the Idolaters erected and used such Ier. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction as doth Moses Hos. 10. 8. Amos 7. 9. Ezek. 6. 3. 4. 6. And by high-places understand buildings erected as of Iosiah it is said he burnt an high-place and stampt it small to powder 2 King 23. 15. Sun-images called in Hebrew Chammanim of Chammah the Sunne which Idolaters were wont to worship 2 Chron. 23. 5. and the Kings of Iudah gave horses to the Sun and charrets 2 King 23. 11. and these Sunne-images they used to set on high above the Altar 2 Chronicles 34. 4. And God here threatneth their ruine as also in Ezek. 6. 4. 6. The Greeke here translateth them wooden-images made with hands but in Esa. 27. 9. idols cast your carkasses or lay Hebr. give your carkasses that they shall not have seemely buriall or be suffered to rest in their graves as in Ezek. 6. 4. 5. 13. he saith I will cast downe your slaine men before your filthy idols and I will give the carkasses of the sonnes of Israel before their filthy idols and will scatter your bones round about your altars And in Ierem. 8. 1. 2. At that time saith the Lord they shall bring out the bones of the Kings of Iudah and the bones of his Princes and the bones of the Priests and the bones of the Prophets and the bones of the inhabitants of Ierusalem out of their graves and they shall spread them before the Sun and the Moone and all the host of heaven c. they shall not be gathered nor bee buried they shall be for doung upon the face of the earth This judgement Iosiah fulfilled in part when he burnt the bones of the Priests upon the altars 2 Chro. 34. 5. 2 King 23. 20. But specialây it was accomplished by the heathens that destroyed them Ps. 79. ãâã 2. 3. filthy idols or doung ãâ¦ã gods so called in contempt Gillulââ Excrements or Doung the Grand Chaldee here and often ãâã them idols my soule in Chaldee my Word shall loath or abhorre you This is opposed unto the promise in verse 11. and it is manifested by Gods judgments on this people as the Prophet complaineth Hath thy soule loathed Sion Why hast thou smitten us and ãâã ãâã healing for uâ c. Ierem. 14. â9 Vers. 31. a waste ãâã ãâã place a desert so in verse 33. This was ãâã even on Ierusalem it selfe Nehem. 2. 17. So that not onely their idols and idolatrous monuments but their common wealth and most religious places were rui ãâ¦ã And so by another Prophet he saith I will make Ierusalem heapes a denne of Dragons and I will make the cities of Iudah a desolation without an inhabitant Ier. 9. 11. your Sanctuaries or as the Greek translateth your holy-places such as were the Tabernacle called a Sanctuarie Exodus 25. 8. and the Temple ãâã Chronicles 22. 19. and each of them for the sundry roomths in them as the courtyard holy and most holy place was called plurally Sanctuaries Psalme 73. 17. and 74. 7. Ier. 51. 51. The desolation of these is bewailed in Lam. 2. 7. And this judgement is opposed to that blessing in verse 11. I will set my Tabernacle amongst you The Hebrewes referre this word Sanctuaries to their Synagogues also which they had in all their cities for the people to meet in on the Sabbathes Luk. 4. 16. the ruinating of them is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land They had also Schooles or Academies for trayning up their youth in the learning of the Law such scholars of old were called Sonnes of the Prophets 2 King 2. 3. and 4. 38. and 5. 22. in ages following they were named Disciples Mark 2. 18. The rites and orders of these are in the Hebrew canons described thus Schoolemasters were to be appointed in every province in every citie And the master sate and taught them all the day long and some part of the night to traine them up for to learne both day and night Five and twentie scholars did learne by one Teacher if there were moe from five and twenty unto fortie then they set another with him to helpe him to teach them if they were moe then fortie they set them up two schoolemasters They might not teach the Law save to a Disciple of honest and good conversation but if hee walked in a way not good they first converted him unto goodnesse and guided him into the right way and made triall of him and afterwards they received him into the Academie which they called in their tongue ââth hammid rash that is an House of exposition or studie and did teach him The master sate in the chiefe place and the disciples were in a round before him like a crowne that they might all see the master and heare his words And the Master sate not on a seat and the Disciples on the ground but either all on the ground or all on seats If when the Master taught the Disciples understood him not hee might not bee angry with them but must againe repeat the thing though it were many times untill they understood the matter Also the Disciple might not say hee did understand when hee understood not but was to aske againe though it were many times Two might not aske together nor aske the master of any other thing then that wherein they studied They might not sleepe in the schoole nor talke there of any other matter then of Gods Law onely for the holinesse of the schoole was greater then the holinesse of the Synagogue These and other like orders are shewed by Maimony in Thalmud Tââraâ chapter 2. and 4. Now touching the Synagogues they write that every place wherein there were tenne men of Israel it was necessa ãâ¦ã that they should prepare there an house wherein ãâã assemble for prayer at all time of pâayer And this place they called Beth hacneseth An house of Assemblie in the Greeke a Synagogue And the citizens were to bee compelled to build them a Synagogue and to buy
charges with their portions for their livelihod Chap. ãâã The making and use of the water of purification 19 Mary dieth The people murmur for water and have it from the Rocke where Moses and Aaron offend Aaron dieth 2â Israel conquer some Canaanites murmur and are bitten of fierie serpents but healead by a brasen Serpent Their conquest over S ãâ¦ã and Og kings of the Amorites 2â Balaam is hired of the Moabites to curse Israel but God turneth his curse into a ãâã fing 22 23 24 Israel joyneth to Baal-peor and iâ plagu ãâ¦ã 25 The last numbring of the Israelites ãâã should possesse the land 26 A law for women to inherit Iosua is appointed successor to Moses 2â The Oblations on Sabbaths and at sol ãâ¦ã feasts 28. and 29 The law concerning vowes 30 Israel overcommeth the Midianites 31 Reuben Gad and halfe Manasses have their inheritance assigned in the land of S ãâ¦ã and Og. 32 The 42. journies of Israel in the wildeânesse 33 The bounds of the land of Canaan and ãâ¦ã dividing it by lot 34 The 48. cities of the Levites and ãâã refuge for unwilling manslayers ãâã A law for mariage in their owne tribes ãâã inheritances should be removed Chap. ãâã THE FOVRTH BOOKE OF MOSES CALLED NVMBERS CHAPTER I. 1. In the second yeere after Israel was come out of Egypt God commandeth Moses to number all the males of the people from twenty yeeres old and upward 5. The Princes of the tribes that were joyned with Moses and Aaron for this businesse 17. The number of every tribe particularly 45. The summe of them all together 47. The Levites are not numbred among the tribes 50. but are exempted for the seruice of the Lord about the Tabernacle ANd Iehovah spake unto Moses in the wildernesse of Sinaâ in the Tent of the congregation in the first day of the second moneth in the second yeere after their comming forth out of the land of Egypt saying Take ye the summe of all the congregation of the sonnes of Israel according to their families according to the house of their fathers by the number of the names every male according to their polles From twentie yeeres old and upward every one that goeth forth with the armie in Israel ye shall muster them by their armies thou and Aaron And with you there shal be a man of every Tribe every man shal be head of the house of his fathers And these are the names of the men which shall stand with you Of Reuben Elizur the son of Shedeur Of Simeon Shelumiel the son of Zurishaddai Of Iudah Naasson the son of Amminadab Of Issachar Nethaneel the son of Zuar Of Zabulon Eliab the son of Helon Of the sons of Ioseph of Ephraim Elishama the son of Ammihud of Manasses Gamaliel the son of Pedahzur Of Benjamin Abidan the son of Gideoni Of Dan Ahiezer the son of Ammishaddai Of Aser Pagiel the son of Ocran Of Gad Eliasaph the son of Deguel Of Naphtali Ahira the son of Enan These be the called of the congregation Princes of the tribes of their fathers heads of the thousands of Israel And Moses and Aaron tooke these men which are expressed by names And they assembled all the congregation in the first day of the second moneth and they declared their genealogies according to their familes according to the house of their fathers by the number of the names from twentie yeeres old and upward according to their polles As Iehovah commanded Moses so he mustered them in the wildernesse of Sinai And the sons of Reuben the first-borne of Israel were by their generations according to their families according to the house of their fathers by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Reuben were six and forty thousand and five hundred Of the sonnes of Simeon by their generations according to their families according to the house of their fathers those that were mustered of him by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Simeon were nine and fifty thousand and three hundred Of the sonnes of Gad by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Gad were five and forty thousand and six hundred and fifty Of the sonnes of Iudah by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Iudah were foure and seventy thousand and six hundred Of the sonnes of Issachar by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Issachar were foure and fifty thousand and foure hundred Of the sonnes of Zabulon by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Zabulon were seven and fiftie thousand and foure hundred Of the sonnes of Ioseph of the sonnes of Ephraim by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Ephraim were fortie thousand and five hundred Of the sonnes of Manasses by their generations according to their families according to the house of their fathers by the number of their names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Manasses were two and thirtie thousand and two hundred Of the sonnes of Benjamin by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Benjamin were five and thirtie thousand and foure hundred Of the sonnes of Dan by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Dan were two and sixtie thousand and seuen
of the spirituall seed of Christ promised to be that the Church shall say in her heart Who hath begotten me these Esai 49. 21. For by twelve Apostles and seventy disciples Christs kingdome began to be preached and that immortall seed of the word soone begat many ten thousands of Iewes Act. 21. 20. and many moe of the Gentiles even innumerable Reu. 7. 9. And here also we may observe that whereas the yeere before when all the tribes were first numbred from 20. yeeres old and upward their summe was 603550. men Exod. 30. 14. 38. 26. now in the second yeere when they are againe numbred and the tribe of Levi not reckoned with them there are found the same iust number of 603550. so there were so many young men of nineteene yeeres old as now supplied the want of the Levites put apart for the Lords service that Israel might sâe they should lose nothing by whatsoever was imployed in the seruice of God V. 49. Onely or But the tribe it is an exception which the Greeke translateth thus See the tribe of Levi thou shalt not muster to wit among the other Israelites but apart by themselves Num. 3. 15 c. V. 50. appoint or constitute give charge as bishops which hereof have their name Testimony that is the Tables of the Law kept in an Arke within the Tabernacle Exod. 31. 18. they shall be are according as God appointed their burdens Num. 4. 25. 31. 36. and to helpe them for some things six waggons were allowed them Num. 7. 7 8 9. round about the Tab. and next unto the Tabernacle betwixâ the camps of Israel and it whereof see chap. 2. 3. V. 51. setteth forward being carried after the cloud when God removed it from place to place Num. 10. 11. 17. 21. the stranger any Israelite or other that is not of the tribe of Levi. So for the worke of the Priesthood both Israelites and Levites are counted strangers save the seed of Aaron only Num. 16. 40. put to death either by men or by the hand of God as was Vzzah for putting his hand to the Arke 1 Chron. 13. 10. So in Thargum Ionathan it is expounded he shall be killed with fire flaming out from before the Lord. V. 52. by his owne campe the Greeke transâateth in his owne order which is described in chap. 2. by his owne standard in Greeke according to his owne regiment see Num. 2. 2. V. 53. no feruent wrath no punishment from God as was in Vzzahs case 1 Chron. 13. ãâã charge or the custodie the watch and ward and doe the workes appointed of God see Num. 3. 7. 8. c. and 18. 3. This debarring of the people from the worke of the sanctuarie and committing it to the Levites charge shewed the separation oâ of all mankinde from God and their unworthinesse to come neere unto him or his holy things untill they be called and sanctified of God thereunto Which being not effected by the Law or rudiments thereof for the Mount where the L ãâ¦ã was given might not be touched Heb. 12. 18 is now performed unto us by Christ who ãâ¦ã shed us from our sinnes in his owne bloud and ãâã made us Kings and Priests unto God and his Father Revel 1. 5 6. so that we have libertie to exter ãâ¦ã the Holiest by the bloud of Iesus Heb. 10. 19. CHAP. II. 1. The order of the Tribes pitching about the Tabernacle 3. On the East side Iudah Issachar and Zabulon 10. On the South side Reuben Simeon and Gad. 17. The Tabernacle in the midst of ãâã campe 18. On the West side Ephraim Man ãâ¦ã and Benjamin 25. On the North side Dan A ãâ¦ã and Naphtali ANd Iehovah spake unto Moses and unto Aaron saying The sonnes of Israel shall encamp every man by his standard with the ensignes according to the house of their fathers over against round about the Tent of the congregation shal theâ encampe And they that encampe for most Eastward shal be the standard of the campe of Iudah according to their armies and the captaine of the sonnes of Iudah shal be Naasson the sonne of Aminadab And his armie and those that were mustered of them were seventy and foure thousand and six hundred And they that encampe next unto him shall be the tribe of Issachar and the captaine of the sonnes of Issachar shal be Nethaneel the sonne of Zuar And his armie and those that were mustered thereof were foure and fifty thousand and foure hundred The tribe of Zabulon and the Prince of the sonnes of Zabulon shal be Eliab the sonne of Helon And his armie and those that were mustered thereof were seven and fifty thousand and foure hundred All that were mustered of the campe of Iudah were an hundred thousand and eightie thousand and six thousand and foure hundred according to their armies they shall set forward first The standard of the campe of Reuben shal be Southward according to their armies and the captaine of the sonnes of Reuben shal be Elizur the sonne of Shedeur And his armie and those that were mustered thereof were six and fortie thousand and five hundred And they that encampe next unto him shal be the tribe of Simeon and the captaine of the sonnes of Simeon shal be Shelumiel the sonne of Zurishaddai And his armie and those that were mustered thereof were nine and fifty thousand and three hundred And the tribe of Gad and the captaine of the sonnes of Gad Eliasaph the sonne of Reguel And his armie and those that were mustered of them were five and fortie thousand and six hundred and fifty All that were mustered of the campe of Reuben were an hundred thousand and one and fifty thousand and foure hundred and fifty according to their armies and they shall set forward second And the Tent of the congregation shall set forward the campe of the Levites in the midst of the campes as they encampe so shall they set forward every man in his place according to their standards The standard of the campe of Ephraim according to their armies shal be Sea-ward and the captaine of the sonnes of Ephraim shal be Elishama the sonne of Ammihud And his armie and those that were mustered of them forty thousand and five hundred And next unto him shal be the tribe of Manasses and the captaine of the sonnes of Manasses shal be Gamaliel the sonne of Pedahzur And his armie and those that were mustered of them two and thirtie thousand and two hundred And the tribe of Benjamin and the captaine of the sonnes of Benjamin shal be Abidan the sonne of Gideoni And his armie and those that were mustered of them five and thirty thousand and foure hundred All that were mustered of the campe of Ephraim were an hundred thousand and eight thousand and an hundred according to their armies and they shall set forward third The standard of the campe of Dan shal be Northward according to their armies and the captaine of the sonnes
name calling the beloved Citie the Camp of the Saints Rev. 20. 9. as in 2 Chron. 31. 2. the Temple is called the Campes of the LORD also for the manner of situation the heavenly Ierusalem is fouresquare the length as large as the bredth Revel 21. 16. which forme was likewise shewed in vision to Ezekiel Ezek. 48. 20. and is the most firme and setled against all troubles And as here Gods sanctuarie is walled about with the twelve tribes of Israel so the new Ierusalem hath a wall with twelve gates and names written thereon of the twelve tribes of the sonnes of Israel and the wall hath twelve foundations and in them the names of the twelve Apostles of the Lambe Rev. 21. 12. 14. As here there were three tribes on every quarter so Ierusalem hath three gates on the East three on the North three on the South and three on the West Rev. 21. 13. Ezek. 48. 31. 34. As these twelve tribes the walls of Gods Tabernacle had their fathers names graven on twelve sundrie precious stones Exod. 28. so the foundations of the wall of the heavenly citie is of the like stones Rev. 21. 19 20. As here betweene the Sanctuary and the Tribes of Israel were foure companies of Levites to watch and ward the holy place so betweene Gods Throne and the foure and twentie Elders compassing it there are foure Liuing creatures full of eyes glorifying God night and day after whom the twentie foure Elders fall downe and worship God Revel a. 6. 10. Finally as into this campe of the Lord in the wildernesse no uncleane persons might enter but were shut out Num. 5. 2 3 4. so into the new Ierusalem there may in no wise enter any thing that defileth c. Rev. 21. 27. And the earthly Ierusalem called the holy Citie Mat. 4. 5. Luke 4. 9. was in the ages following when Israel dwelt in Canaan answerable in holinesse to this campe of Israel as the Hebrewes record saying As was the Campe in the wildernesse such was the Campe in Ierusalem From Ierusalem gates to the mountaine of the House of the Lord the campe of Israel From the Mountaine of the House to the gate of Nicanor which was the East gate of the Temple the campe of Levi. From thence and forward the campe of the Diuine Majestie answerable to the tapestrie-hangings of the Lords court that were in the wildernesse Thalmud Bab. in Zebachim ch 14. in Gemara See also the annotations on Exod. 40. 33. In the second Temple the East gate of the court was called the gate of Nicanor as the comment on the foresaid place of the Thalmud sheweth And Maimony in Misn. tom 3. in Beth habchirah ch 5. sect 5. saith of it thus Every of the gates was ten cubits broad and twentie cubits high and had doores covered with gold except the East gate which was covered with brasse like gold and that gate was called the high gate 2 Chron. 27. 3. and that was the gate of Nicanor V. 29. And the tribe in Greeke And they that campe next shall be the tribe of Naphtali See vers 7. Thus God adjoyned to every of the foure standards two tribes and those the next of bloud inferiour unto them for to maintaine order and nourish love and to afford mutuall helpe Our Saviour also ordained among his Apostles a kinde of combination and fraternitie as is to be seene by the rehearsall of their names in Mat. 10. 2 3 4. 1. Simon Peter and Andrew his brother 2. Iames or Iacob sonne of Zebedee and Iohn his brother 3. Philip and Bartholmew 4. Thomas and Matthew the Publican 5. Iames sonne of Alpheus and Lebbeus or Iudas his brother Luk. 6. 16. Iude v. 1. 6. Simon Kananites or the zealous and Iudas Iscariot And these did Christ send forth by two and two Marke 6. 7. to warre the warfare of his Gospell as 1 Tim. 1. 18 And when Iscariot lost his office Matthias was chosen in his place Act. 1. 26. Afterward there were added Paul and Barnabas Act. 13. 2. Vers. 32. These are those mustered in Greeke This is the muster or visitation the house that is as the Greeke saith the houses so in vers 34. ãâã 600. thousand c. the summe that was mentioned before in Num. 1. 46. See the notes there V. 34. so they camped or pitched their tents The holy Ghost commendeth unto us the obedience of Israel as before in the making of the Sanctuarie Exod. 39. 42 43. so here in their orderly camping about and marching before and after it That as Order in all things is beautifull and delectable so especially in the Church and things pertaining to the service of God wherefore the Apostle joyed to behold the order of the Church in Colosse and the stedfastnesse of their faith in Christ wherein he exhorted them still to walke in him ãâã Coloss. 2. 5 6. And Balaam when hee beheld this Campe of Israel from the top of the Rockes did not onely admire the multitude of them and the presence of the Lord among them but said How goodly are thy Tents ô Iakob thy Tabernacles ô Israel As the vallies are they spred forth as gardens by the rivers side c. Num. 23. 9. 10. 21. and 24. 5 6. And Solomon describeth the church to be beautifull as Tirzah a pleasant place where the King of Israel dwelt 1 King 14. 17. comely as Ierusalem which was also beautifull for situation Psal. 48. 2. and compact together Psal. 122. 3. terrible as an armie with banners Song 6. 4. CHAP. III. 1. The sonnes of Aaron the Priests 5. The Levites are given to the Priests for the service of the Tabernacle 11. Instead of the first-borne of Israel 14. The Levites are numbred by their families 21. The families number and charge of the Gershonites 27. Of the Kohathites 33. Of the Merarites 38. The place and charge of Moses and Aaron 40. The first-borne of Israel are freed by the Levites 44. The overplus are redeemed ANd these are the generations of Aaron and Moses in the day that Iehovah spake with Moses in mount Sinai And these are the names of the sonnes of Aaron Nadab the first-borne and Abihu Eleazar and Ithamar These are the names of the sonnes of Aaron the Priests which were anointed whose hand he filled to minister in the Priests office And Nadab and Abihu died before Iehovah when they offered strange fire before Iehovah in the wildernesse of Sinai and they had no sonnes and Eleazar and Ithamar ministred in the Priests office in the sight of Aaron their father And Iehovah spake unto Moses saying Bring neere the tribe of Levi and present it before Aaron the Priest and they shall minister unto him And they shall keepe his charge and the charge of all the congregation before the Tent of the congregation to serve the service of the Tabernacle And they shall keepe all the instruments of the Tent of the congregation and the charge of the sonnes
their service Num. 4. 3. And also because there ãâã ãâã 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 ãâã Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected ãâã the Greeke translateth See the annotations on Exââ 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. ãâ¦ã of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So ãâã 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 ãâ¦ã 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 sâed 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. ãâ¦ã 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
Priests and Levites and Israelites ãâ¦ã fully goe in that is ãâã one to ano ãâ¦ã ãâã ãâã which is ãâã goeth ãâã ãâã ãâã â as it is written ACCORDING TO THE HOVSE OF THEIR FATHERS the house of his father that is his familie and not the house of his mother Maimony in Issure biah c. 19. sect 15. V. 16. the mouth that is as the Chaldee expoundeth it the word and the Greeke saith the voice of the Lord. V. 17. Gershon in Greeke Gersom but in vers 25. Gerson So Ezron in Gen. 46. 12. is Esrom Mat. 1. 3. Kohath or as in Greeke Kaath See Gen. 46. 11. Exod. 6. 16. V. 18. Libni in Greeke Lobnei and Semeei See Exod. 6. 17. V. 19. Hebron or as the Greeke also writeth it Chebron and Oziel See Exod. 6. 18. Here Kohath hath foure families so many as both his brethren had together V. 20. Mahli in Greeke Moolei and Mâusi See Exod. 6. 19. Vers. 21. Gershon in Greeke Gedsom mistaking D. for R. by reason of the likenesse of the letters in Hebrew See the notes on Gen. 4. 18. V. 23. Seaward that is as the Chaldee explaineth it westward See Num. 2. 18. V. 24. house of the father that is principall house so in v. 30. and 35. Eliasaph in Greeke Elisaph by interpretation God hath added Lael that is For God V. 25. the charge or the custodie the Holy things which they were to carrie keepe and looke unto whereof see more in Num. 4. Tabernacle the curtaines of the Tabernacle Num. 4. 25. for the boords were under Meraries charge Num. 3. 36. Tent made of ten curtaines see Exod. 26. 1. c. covering made of goats haire Exod. 26. 7. And here is to bee understood the other coverings also made of rammes skinnes and Tachash skinnes Exod. 26. 14. for they belonged to the Gershonites charge Num. 4. 25. hanging veile whereof see Exod. 26. 36. V. 26. tapestrie hangings whereof see Exod. 27. 9. c. hanging veile mentioned in Exod. 27. 16. V. 28. of the Sanctuarie Hebr. of the sanctifie or holinesse meaning the holy things as the Greeke saith of the Holies what they were is expressed in v. 31. See Num. 4. 4. 15. and 10. 21. Here the families of the Levites may be viewed by their numbers 1. Of the Gersonites 7500. 2. Of the Kohathites 8600. 3. Of the Merarites 6200. By their situation when they camped about the Tabernacle 1. Gersonites behinde westward v. 23. 2. Kohathites Southward v. 29. 3. Merarites Northward v. 35. And to make up the square Moses and Aaron with the Priests encamped formost Eastward v. â8 By their charges for there was committed unto the care and cariage of the 1. Gersonites the Tent coverings veile hanging of the court c. ãâã Koha ãâ¦ã the Arke Table Altars and Instruments of the Sanctuary 3. Merarites the boords barres pillars sockers c. Among these families of Levi wee may observe the speciall prerogatives of Kohath the second sonne 1. Hee excelleth in multitude of families or chiefe fathers having foure when as each of his brethren had but two 2. He excelleth in multitude of children having 8600. that is 1100 moe than his elder brother Gerson and 2400. moe than Merari 3. Of him came Moses the king Aaron the priest and Marie the prophetesse and so all the Priests were of this familie Exod. 6. 18. 20. Num. 26. 58 59. 4. His families have the chiefest place about the Sanctuary the South quarter next unto Moses Aaron and the priests Num. 3. 29. 5. They have the charge of the most holy things within the Sanctuarie as the Arke Table Candlesticke Altars c. Num. 3. 31. 6. Whereas the tribe of Levi had 48. cities allowed them in Canaan Kohaths posterity had 23. of them for the Priests had 13. cities and the other Kohathites ten and so he had in a manner a double portion as much as both his brethren Ios. 21. 7. Of the Prince of these Kohathites Elizaphan Num. 3. 30. there were 200. Levites to helpe home with the Arke in Davids daies no such mention being made of the other two princes besides 312. Kohathites of other families when of Gershon and Merari there were not so many 1 Chron. 15. 5. 8 9 10. V. 29. Southward the south is in Psal. 89. 13. called the right side and in this place it hath a name in Hebrew derived also of the right hand because so it is when men stand with their faces to the East see the notes on Num. 2. 3. V. 30. Elizapham sonne of Vzziel hee was of the fourth and youngest familie of the Kohathites yet preferred to be the prince over them This as the Hebrewes thinke was offensiue to Korah who was of the second familie of Izhar and occasioned him to rebell See the notes on Num. 16. 1. Elizaphan is by interpretation My God hath stored âp and Uzziel God is my strength V. 31. all the service thereof in Greeke all the ãâ¦ã ks of them V. 32. of the princes the Greeke saith over the princes and the Chaldee addeth appointed over the princes of the Levites Hebr. of Levi whose name is put for all his posteritie as the Greeke and Chaldee translate Levites So Aaron is used for the Aaronites 1 Chron. 12. 27. Eleazar by interpretation The helpe of God having the oversight or the Bishop having the Bis ãâ¦ã office which hath the name in Hebrew of Uisitation in Greeke of Overseeing and so this word is translated by the holy Ghost Episcopee that is a Bishops office or charge in Act. 1. 20. from Psal. 109. 7. And in Num. 4. 16. the Greeke translateth it Episcopos Bishop So in Ezek. 44. 11. having charges that is Bishops at the gat of the house where the Greeke translateth it Porters In Thargum Ionathan it is explained thus Hee inquired by Urim and Thummim under his hand were they appointed that keepe the custodie of the Sanctuarie As Aaron the high Priest figured Christ Heb. 5. 1. 4. 5. so Eleazar in this office being Prince of Princes shadowed the office of our Lord Iesus who is the Prince of the Kings of the earth Rev. 1. 5. the Archpastor 1 Pet. 5. 4. the great Pastor of the sheepe Hebr. 13. 20. and Bishop of our soules 1 Pet. 2. 25. And hence arose the distinction of the high Priest and the second priest as in 2 King 25. 18. And when Aaron was dead and Eleazar high priest in his place Num. 20. 26. 28. then Phinehas Eleazars sonne was Governour over the Levites 1 Chron. 9. 20. V. 35. Zuriel in Greeke Souriel which signifieth God is my Rocke Abihail or Abichail as the Greeke pronounceth it by interpretation The fathers strength V. 36. the oversight of the charge that is as the Chaldee expoundeth it that which shall be committed to the charge or custodie of the sonnes of Merari the service thereof in Greeke the workes of them And because these things were heavy to beare the Lord allowed
parents So unto him that would have had leave to bury his father Christ said Follow mee and let the dead bury their dead Mat. 8. 21. 22. And here we may compare the Nazirites with the high Priests for sanctimonie The Priests might drinke no wine or strong drinke when they went to minister before the Lord Levit. 10. 9. so the Nazirite might drinke no wine or strong drinke whiles he was separated to be holy to the Lord. The high Priest might not goe in to any dead body nor defile himselfe for his father or for his mother Lev. 21. 10 11. so neither might the Nazirite The high Priest had on his head the Nezer or crowne of the anointing oyle of his God Levit. 21. 12. the Nazirite here hath the Nezer or crowne of his God upon his head These both of them in their office and sanctimonie were types of Christ on whose head his Nezer or crowne was to flourish as is promised in Psalm 132. 18. And Christians made Kings and Priests unto God Rev. 1. 6. have on their heads crownes of gold Rev. 4. 4. Vers. 8. holy âhus God besides the former outward observations requireth inward and spirituall holinesse without which all the other were but vanitie Vers 9 unawares or on a sodaine which is by another word after repeated to shew that whatsoever sudden unexpected death it were he was thereby defiled And here is the second part of the Nazirites Law when his sanctimonie begun should be by uncleannesse nullified and fall till by sacrifice he was reconciled unto God and began a new through his grace in Christ. and he hath defiled or then he hath defiled c. and shall shave his head so the Greeke explaineth it defiled shall be the head of his vow and hee shall shave c. Because all the dayes of his Naziriteship he should bee pure from pollution by the dead shave his head this shâving was to cleanse him from pollution and differeth from the shaving when he had fulfilled his vow verse 18. which was to be at the doore of the Sanctuarie the haire burned there When the Nazirite shaveth himselfe for his uncleannes âe need not shave him at the doore of the Sanctuary nor cast his haire into the fire But whether hee be shaved without or within the Sanctuary his haire is unlawfull to be put to any use but must be buried saith Maimony in Nezir chap. 6. sect 14. This had like mystery as the shaving of the Leper when he was cleansed in Levit. 14. and signified the renouncing of his owne righteousnesse by the works of the Law as being defiled by sinne compare Phil. 3. 8. 9. the seventh day which was the day when all defiled by the dead were cleane being sprinkled with the holy water Numb 19. 11. 12. Verse 10. two turtles This accordeth with the Law for making atonement for such as had uncleane issues when they were cleansed Levit. 15. 14. c. see the annotations there The Hebrewes say When a Nazirite is defiled with any uncleannesse for which he is to shave himself one is to sprinkle upon him on the third day on the seventh day NuÌ 19. 12. and he is to shave off the haire of his head in the seventh day and to wash in the seventh day after he is sprinkled as do all that are defiled by the dead Num. 19. 19. and when his sun is set he shall bring his offerings on the eight day and they are two turtles or two yong daves c. Maâm in Nezir ch 6. sect 11. Verse 11. shall doe or make ready that is ãâã unto God as that which is said in 1 Chron. 21. ãâã let my lord the King doe is by an other Prophet explained let my lord the King take ãâã ãâã ãâã 2 Sam. 24. 22. If a Nazirite be uncleane ãâã uncleannesses he bringeth for them but one ãâã to wit if he be uncleane the seconâ time before ãâã bring his oblations for the first uncleannes ãâã ãâã he delay many dayes after his cleansing before he bring his sin-offring is defiled in these dayes he br ãâ¦ã but one oblation But if he be uncleane and then ãâã sed and have brought his sin-offering and is ãâã the second time after that he hath brought his sin-offering although he hath not as yet brought his ãâã passe-offering and his burnt-offering hee is ãâã to bring other oblations Maimony in Nezirath chap. 6. sect 15. he sinned by a soule in Châldet by the dead that is for that he missed of his sanctification or Naziriteship having beene polluted by the dead So sinning is used for missing of the thing aimed at or intended Iudg. 20. 16. This caught ãâã contagion of sinne which a man unawares and inevitably often falleth into for in many things we offend all Iam. 3. 2. for which when we know that we have sinned we are to make confession unto God and by faith to apprehend the sacrifice oâ Christ whereby atonement is made for us 1 Ioh. 2. 1 2. sanctifie his head that is the head of his Naziriteship as vers 9. by beginning anew the dayes of his vow of Naziriteship during w ch the hairâ oâ his head must grow and he keep himselfe from uncleannesse So Sol. Iarchi here explaineth it sanctifie his head to beginne againe the count of his Naziriteship And the verse following confirmeth ãâã ãâã Verse 12. shall separate to wit as a Nazirite âor so the Hebrew word meaneth which the Greeke translateth sanctific Hereby God taught that as he hath given Christ to be an atonement for our sinnes so when we are cleansed by faith in him wee must not continue in sinne that ãâã may abound but endevour anew to fulfill ãâã vow and walke in newnesse of life and yeeld our-selves unto God as those that are alive from ãâã dead Rom. 6. 1. 4 13. And as by sacrifices ãâã ring Christ the Nazirite was cleansed from his former uncleannesse so by a trespasse-offering which also figured Christ hee was prepared ãâã the observation of his vow renewed because all grace and abilitie to doe good is of God obtained by Christ Iesus our Lord Iames 1. 17. Iohn 15. 5. the dayes of his Naz ãâ¦ã ãâã in Greeke all the dayes of his vow that is so many dayes as he had vowed at the first And whââ beginneth hee to reckon From the time that hee bringeth his sin-offering but his burnt-offering and his trespasse-offering binder him not from ãâã ning if they be not brought Maâm in ãâã chap. 6. sect 12. of his first yeare Hebr ãâ¦ã ãâã of his yeare so in verse 14. of which phrase see the notes on Gen. 5. 32. Exod. 12. 5. and of the ãâã passe-offering see Levit. 5. shall ãâã that ãâã shall bee lost and counted as none as the Greeke translateth shall bee uncounted or not ãâã in Chaldee frustrate Thus one little pollution unawares nullifieth many dayes puritie for the Law requireth perfect observation and curseth
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name ãâã in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his TharguÌ paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
which are herbs of bitter taste as wilde cichorie and endive These were to the Iewes a remembrance of their bitter life in Egypt Exod. 1. 14. and so a figure of the bitternesse of Christs afflictions whereof we that beleeve are made partakers by the fellowship of his sufferings being male conformable unto his death Phil. 3. 10. Verâ 12. till the morning if any were left till then it vas to be burnt see Exod. 12. 10. with the annotations not breake a bone this was fulfilled in Christ himselfe as Ioh. 19. 33. 36. See Exod 12. 46. The Hebrew Doctors say that for breaking aboâe a man was to be beaten But he is not guilty save for breaking a bone whereupon some flesh is or vherein is some marrow For breaking any other bone ãâã is not guilty But if there be any flesh upon it though he breake the bone in any other place than where he flesh is hee is guiltie although that place of the ãâã where he breaketh it be bare without flesh Alsoâe that breaketh it after another hath broken it is ãâã be beaten Maimony in Korban Pesach chap. 10. sect 1. 3 4. every statute of the Passe-over iâ Greeke the Law of the Pascha This seemeth robe meant of the first Passeover the Law whereo ãâ¦ã s given in Exod. 12. Howbeit here the Hebre ãâ¦ã s have their exceptions and differences but ãâã warrantable I leave to be considered What d ãâ¦ã fereth say they the second Passeover from the first At the first there is a prohibition that no lea ãâ¦ã ãâã ãâ¦ã ene or found in their houses neither may it be ãâã with leaven in them neither may they ãâã ãâã of it out of the company and they must use the Prâse or hymne in the ãâ¦ã ng of it and doe bring ãâã it the Ch ãâ¦ã ah or Fâast-offering spoken of in Deut. 1 ãâã And it âay be kept in un ãâ¦ã ãâã most part of the Church be uncleane by the dead But the second Passeover may have leavened and unleavened bread with it in the house and they are not bound to use the hymne in the eating of it and they may carry it out of the house where it is eaten neither bring they the Chagigah with it neither may it be kept in uncleannesse But both of them put away the Sabbath that is are to be kept even on the Sabbath day and the praise or Hymne is to be used in the doing of them and they must be eaten rosted in one house with unleavened cakes and bitter herbs and they must not leave ought of them till the morning nor breake a bone of them And why is not the second Passeover equall to the first in all things seeing it is sad in Num. 9. 12. according to every statute of the Passeover they shall doe it Because there are expressedin it some of the statutes of the Passeover to teach that it is not equall to the first save in the things that are expressed coÌcerning it they are the coÌmandemenâs concerning the body or substance of it they are the statutes of the Passeover For this is a generall rule that their dispersion in Egypt their taking of the Paschal lamb on the tenth day and the chaâge to strike the blood with a bunch of hyssope on the uâper doore-post on the two side-posts and to eat it inâaste they were not things to be observed in the genrations following but in the Passeover of Egypt onâl Maim in Korban Pesach ch 10. s. 15. Touching tâe eating of the Passeover by the uncleane foreâentioned thus they say of it of other the likâ All the offerings of the Congregation their time is set Lev. 23. therefore they all doe put away the Saâbath and uncleannesse by the dead And every oblatiân of them which is offred in uncleannesse is noâ eaten but they burne on the altar such things therof as are to be burned theron the residue which sho ãâ¦ã d be eaten are burnt as other holy things that are de ãâ¦ã ed Levit. 7. 19. How doth it put away unc ãâ¦ã nnesse If the time of that oblation be come and thâ most part of the Church that offer it be unclean by tâe dead or if the Church be clean the Priests that sââuld offer it be unclean by the dead or if the peopâe aâd Priests be cleane and the ministring vessels be unâlâane by the dead loe then it is performed in uncleanne the uncleane and the cleane are implâyed ther ãâ¦ã âogether and come all of them into the ââurt of the Sânctuary But they that are uncleaâe by other un ãâ¦ã annes as by running issues c. or ây creeping things or dead beasts the like they aâe not imployed therabout neither come they into ãâã court although it be performed in uncleannes Aââ if they transgresse do it or come into the court tâey are guilty of cutting off for comming in and of âath for serving for nothing is put off but unclean ãâ¦ã s by the dead man onely c. Vncleannesse by a ãâ¦ã ad man is put away concerning the Congregation as it is written in Num. 9. 6. And there were men âho wâre unclean by the soule of a maÌ we have beene âught by word of mouth that they are particular me which are put off to the second Passeover if they ãâ¦ã nclean But if the congregation be uncleane by ãâã dead they are not put away but the uncleannes ãâã put away they do the Passeover with uncleannes And the same law is for every oblation which hath ãâã time appointed therefore with the Passeover that ãâã putteth away uncleannesse And loe the thing is expressed in the Scriptures for it is said in 2 ChroÌ 30. 17. For there were many in the Church that were not sanctified therefore the Levites had the charge of the killing of the Passeovers for every one that was not cleane to sanctifie them unto the LORD For a multitude of the people many of Ephraim and Manasses Issachar and Zabulon had not cleansed themselves And what is that which is said in 1 Chron. 30. 18. yet they did eat the Passeover otherwise than it was written Because they made an intercalation of that yeere that is added a moneth because of uncleannesse as it is said in 2 Chron. 30. 2. And the King consulted and his Princes and all the congregation in Ierusalem to keepe the Passeover in the second moneth for they could not keepe it at that time because the Priests had not sanctified themselves sufficiently And else-where I have shewed that they are to make no intercalation of the yeere at all because of uncleannesse There was also an other thing in that yeere that King Ezekias made intercalation of the yeere in the 30. day of Adar or February which sâould have beene the beginning of the moneth Nisan for March and he made that moneth Adar the second but the wise men agreed not unto him for they are to make
Priests in their apparell with trumpets c. and praised the Lord whose mercy endureth for ever towards Israel Ezr. 3. 10 11. and likewise at the dedication of the wall of Ierusalem Nehem. 12. 27. 35. solemne feasts the ordinary feasts appointed of God whereof see Levit. 23. beginnings called in Greeke New Moones which were in Israel at the beginning of every moneth and were among the Solemnities Num. 28. 11. c. at which times trumpets and cornets were blowne as appeareth also by Psalm 81. 4. with the Trumpets Afterward God by David and the Prophets ordained other instruments whereon the Levites played called the instruments of musicke of the LORD 2 ChroÌ 7. 6. and they were Psalteries Harps Cymbals 1 Chron. 16. 5 6. Flutes or Pipes and Timbrels Psal. 149. 3. David also and the Prophets made Psalmes and Songs which some of the Levites sung whiles other played on the instruments 1 Chron. 25. and 16. 7 8. c. And the Hebrewes recording the manner of service in the Temple say There might not be fewer than twelve Levites standing upon the stage every day to sing thâ song over the sacrifice alwaies And they sung the song with meuth without instrument There might not be fewer Psalteries than two nor moe than six not fewer Pipes than two nor moe than twelve not fewer Trumpets than two nor moe than an hundred and twenty not fewer Harpes than nine but as many moe alwaies as they would and but one Cymbal onely Maimony tom 3. in Cle hammikdash chap. 3. sect 3 4. over your Burnt-offrings a practise of this is shewed in Ezekialis time for he set the Levites in the house of the Lord with Cymbals with Psalteries and with Harps according to the commandement of David and of Gad the Kings Seer and of Nathan the Prophet for the commandement was by the hand of the Lord by the hand of his Prophets and the Levites stood with the instruments of David and the Priests with the Trumpets And Ezekiah commanded to offer the Burnt-offering upon the Altar and when the Burnt-offring began the Song of the Lord began with the Trumpets and with the instruments ordained by David King of Israel And all the Congregation worshipped and the singers sang and the trumpeters sounded all this continued untill the Burnt-offring was finished 2 Chron. 29. 25. 28. So when Solomon sacrificed at the dedication of the Temple the Levites that were singers and others with Cymbals Psalteries and Harps were arrayed in white linnen and stood at the East end of the Altar and with them 120. Priests sounding with trumpets And the trumpeters and singers were as one to make one sound to be heard in praising and thanking the Lord and they lift up their voice with the trumpets and cymbals and instruments of musicke and praised the Lord For he is good for his mercy endureth for ever 2 Chron. 5. 12 13. of your Peace-offrings The Hebrewes say they used to sing the Song over all the Burnt-offrings of the Congregation which were due to be offred and over the Peace-offrings of the solemne assembly at the time when the wine the drink-offering was powred out But the voluntary Burnt-offrings which the Congregation offred c. they sang not the song over them Maimony in Cle hammikdash ch 3. sect 3. So they understood this Law not for private mens sacrifices but for the publike Churches they did not blow save onely at the Congregations offring which was appointed them saith Chazkuni on Numb 10. This use of the trumpets signified the spirituall graces and joy that Gods people should shew forth in his service directed thereto by his Ministers Psal. 98. 6. and 150. 3. and 81. 3 4. Ezr. 3. 10. 2 Chron. 5. 12 13. Coloss. 3. 16. Ephes. 5. 18 19. Blessed are the people that know the shouting-sound or alarme of the trumpet Psal. 89. 16. Vers. 11. second yeere after Israel was come out of Egypt Num. 9. 1. second moneth which we now call Aprill the Hebrewes called it Ijar twentieth day the second Passeover being ended Num. 9. 11. when by Mount Sinai where the Law was given them they had abidden twelve moneths lacking ten daies as appeareth by comparing Exod. 19. 1 2. the cloud was taken up by the Lord which was a signe that now the people should remove Numb 9. 17. But they had withall word from the Lord who spake unto them saying Yee have dwelt long enough in this mountaine turne you and take your journey and goe to the mount of the Amorites c. Behold I have given the land before you goe in and posse ãâ¦ã which Iehovah sware unto your fathers Deuâ 1. 6 7 8. So both by word and signe God called them from Sinai the place of bondage by reason of the Law there given Gal. 4. 24 25. unto the land ãâ¦ã promise which figured the state of grace and freedome by Iesus Christ see the notes on Gen. ãâã 5. Verse 12. by their journeyes from Sinai to Taberah and Kibroth-hattaavah Num. 11. 3. 34. and 33. 16. from Kibroth-hattaavah to H ãâ¦ã ãâã from Hazeroth into the wildernesse of ãâã Num. 11. 35. and 12. 16. Pharan or ãâã the name of a wildernesse and mountaine in it mentioned againe in Deut. 1. 1. and 33. 2. In this wildernesse Ismael dwelt Gen. 21. 22. Verse 13. at the mouth that is the word as the Chaldee saith or by the voice as the Greeke translateth see Num. 9. 18. 23. the hand that ãâã the ministerie of Moses who ordered the blowing of the trumpets and sanctified the journey by prayer v. 35. Thus they had foure things at this first removall to confirme their faith in their ãâã vell through that terrible wildernesse the Wordâ God commanding them and the lifting up of his cloud for a signe visible the word of Mosses in praâer and the sound of the trumpets for a signe ãâã ble And thus they were furnished with all goâd meanes to conduct them into their promised inheritance wherefore amongst other mercies or God to Israel the memoriall of this was after celebrateâ that he led his people in the wildernesse for his ãâã endureth for ever Psal. 136. 16. Deut. 8. 15. ãâã 63. 14. Ier. 2. 6. Verse 14. according to or with their armies that is with the armie of Issachar and armie or Zabulon both which were under the standard ãâã ãâã dah Num. 2. 2 3. 9. So the Lion of Iudah as standard-bearer and figure of Christ goeth before them all to fight in the forefront of the ãâã against the Canaanites see Gen. 49. 8. Iudg. ãâã ãâã ãâã Verse 17. was taken downe after that the Priest had with veiles and clothes covered the Ark ãâ¦ã other holy things in the Tabernacle as is prescribed in Numb 4. 5. c. The taking downe of the Tabernacle and removall thereof and setting it up in another place signified among other th ãâ¦ã the instabilitie of that legall figurative worship which Christ at his comming
who c. this is an earnest wish as would God or the like the word and setteth forth the earnestnesse of his passion as Act. 23. 3. Psal. 2. 6. his spirit that is the gifts of his spirit as the Chaldee saith his spirit of prophesie So Paul wisheth that all the Church could prophesie and saith Follow after loue and zealously desire spirituall gifts but rather that ye may prophesie 1 Cor. 14. 1. Verse 30. gathered that is gat himselfe or at the Greeke saith departed the Elders who were authorised of God to be of the high Councell or Synedrion with Moses and his assistants and thus they differed from those inferiour Magistrates which had beene appointed before by Iechroes advice Exod. 18. 21 25. And as then all hard causes were brought unto Moses Exod. 18. 26. so after this such causes were brought to the high court or Synedrion first ordained here This is shewed by the Hebrew Canons in Talmud Bab. Sanbedrin c. 1. and Maimony in Sanbedrin c. 5. thus They set up no King but by the mouth of the Senate of 71. Elders neither make they any lesser Synedrion for every tribe and for every citie but by the Senate of 71. Neither judge they a whole tribe revolted to idolatry nor a false Prophet nor the high Priest in judgement of life and death but by the great Synedrion But money-matters are judged by the Court of three Iudges Likewise they make or judge no elder rebellious Deut. 17. nor any citie drawne ãâã to idolatrie Deut. 13. neither cause they the suspected woman to drinke the bitter waters Nam 5. but in the great Synedrion Neither doe they adde unto or in Large the Citie or the Courtyard neither goe they forth to permitted warre c. whereof see the notes on Deut. 20. 1. but by the great Synedrion as it is said in Exod. 18. 22. every great matter they shall bring unto thee Verse 31. a wind God made an East wind to passe forth in heaven and brought on a South wind by his strength Psal. 78. 26. brought Quailes such fowles as he had fed them with before in Exod 16. 13. them now God againe brought swiftly and as with violence which the Chaldee translateth made to flie let them fall or spred them abroad so this word is Englished in 1 Sam. 30. 16. two cubits Sol. Iarchi saith they flew so hie as against a mans heart that he was not toyled in getting them either by reaching hie or by stooping low Verse 32. ten homers or ten heaps as the Chaldee translateth for the Hebrew homer sometime signifieth an heape as in Ex. 8. 4. sometime a kind of measure containing ten Ephahs or Bushels Ez. 45. 11. the w ch measure is called also a Cor. Eze. 45. 14. so Targum Ierusalemy interpreteth it here Thus also the Greek translateth it ten Cors for of the Hebrew Cor the Greeke Coros in Luk. 16. 7. Latine Corus are derived And Chazkuni here explaineth it ten homers there are in an homer thirtie Seahs or Pecks so ten homers containe three hundred Seahs loe he that gathered least had every day ten Seahs Of the Seah or Pecke see the notes on Gen. 18. 6. This abundance of fowles was miraculous whereupon it is said God rained flesh upon them as dust and feathered fowles as the sand of the seas Psal. 78. 27. And with these they filled their greedy lust seeding themselves without feare as Iude verse 12. though the Lord had threatned to punish them verse 20. Verse 33. not yet cut off to wit from their mouth that is not taken from them which the Greeke translateth before it that is the flesh failed Thus the phrase is opened in Ioel 1. 5. the new wine is cut off from your mouth that is taken away from you Or by cutting may be meant chewing The Psalmist alleaging this saith They were not estranged from their desire the meat was yet in their mouth when the anger of God came up against them c. Psal. 78. 30 31. And here Chazkuni observeth how they were plagued of God after that he had sufficed all of them with flesh that men should not say hee had not plagued them but because he was not able to suffice them all with flesh a very great plague or veââment great smiting Abr. Ezra writeth that it was the pestilence God gave-them their request when they lusted for flesh but sent leannesse into their soule Psal. 106. 14 15. The anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel Psal. 78. 31. Verse 34. hee called meaning Moses called and by the name of the place left a memoriall of their sinne and punishment for a warning to them after Deut. 9. 22. and to us that we should not lust after evill things as they lusted 1 Cor. 10. 6. Or as the Greeke translateth it the name of the place was called see verse 3. Kibroth hattaavah that is as the Greeke expoundeth it Graves or monuments of lust Where lust may be used for the men that lusted as circumcision in Rom. 2. 26. is for men circumcised Pride for the proud man Ier. 50. 31 32. Psal. 36. 12. and many the like See the notes on Gen. 45. 7. Vers. 35. were in Hazeroth or Chatseroth in Greeke Aseiroth here they were that is abode or continued as Daniel was that is continued Dan. 1. 21. and they were that is continued there Ruth 1. 2. The cause of which abode was a new trouble which Moses sister and brother raised against him Num. 12. CHAP. XII 1 Marie and Aaron speake against Moses about his wife and office 4 The Lord calleth them all before him justifieth Moses magnifieth his office rebuketh the murmurers and departeth in anger 10 Marie is made a Loper Aaron confesseth sinne Moses prayeth God to heale her 14 The Lord commandeth her to be shut out of the campe seven dayes 15 The peoples journey is stayed till she was brought in againe then they goe on into Pharan ANd Marie and Aaron spake against Moses because of the Aethiopian woman whom he had taken for hee had taken an Aethiopian woman And they said Hath Iehovah spoken onely indeed by Moses hath he not spoken also by us And Iehovah heard it Now the man Moses was very meeke above all the men which were upon the face of the earth And Iehovah said suddenly unto Moses and unto Aaron and unto Marie Come out ye three unto the Tent of the Congregation and they three went out And Iehovah came downe in the pillar of the cloud and stood in the doore of the Tent and called Aaron and Marie they two came forth And he said Heare now my words If there shall be a Prophet among you I Iehovah will make my selfe knowne unto him in a vision I will speake unto him in a dreame My servant Moses is not so he is faithfull in all mine house Mouth to mouth
brest and shoulder of the Peace-offrings Levit. 7. 31. 34. 2 The Heave-offring of the sacrifice of confession Levit. 7. 12. 14. 3 The Heave-offring of the Nazirites Ramme Numb 6. 17. 20. 4 The First long of the cleane beast Num. 18. 15. Deut. 15. 19 20. 5 The First-fruits Num. 18. 13. These were not eaten but in Ierusalem The five things due from the land of Israel onely were 1 The Heave-offring or First-fruits Numb 18. 12. 2 The Heave-offring of the Tithe Numb 18. 28. 3 The Cake Numb 15. 20. And these three were holy 4 The First of the Fleece Deut. 18. 4. 5 The field of possession Numb 35. and both of these were common These were not due unto them by the Law save in the Land of Israel The five things due to the Priests in every place were 1 The gifts of the beasts slaine Deut. 18. 3. 2 The redemption of the First-borne son Numb 18. 15. 3 The Firstling of the Asse Exod. 34. 20. Num. 18. 4 The restitution of that which is taken by rapine from a stranger Num. 5. 8. 5 The devoted things Num. 18. 14 These five are common things in all respects Thâ gift due unto them from the Sanctuary was 1 The skinnes of the Burnt-offrings Levit. 7. 8. And the same Law was for the skinnes of the other most holy things they all were the Priests The gifts which the females had part in as well as the male Priests were five 1 The Heave-offring or first fruits 2 The Heave-offring of the tithe 3. The cake 4 The gifts of the beast Deut. 18. 3. 5. And the first of the fleece Maimony in Biccurim ch 1. sect 1. c. a covenant of salt that is a stable firme and incorruptible covenant So the kingdome over Israel was given to David and to his sonnes by a covenant of salt 2. Chron. 13. 5. and there the Greeke explaineth it an everlasting covena ãâ¦ã Vers. 20. Thou shalt have This concerneth not so much Aaron himselfe who died before he came into the Land Numb 20. 28. as his posterity and not them only but all the Levites as alter Moses sheweth in Deut. 18. 1. The Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel inheritance in their land which was divided by lot to the other tribes according as God numbred them when the tribe of Levi was numbred apart Numb 26. 53 55 57 62. Notwithstanding they had cities to dwell in and suburb given from the other tribes Num. 35. and in Ezek. 48. 10. c. an holy oblation out of the spiritual land is given to the Priests and Levites a part or a portion a share among them This word though often it be spoken of a part or portion of land as in Ios. 15. 13. and 19. 9. and 18. 5. c. yet also it is meant of a part in the spoiles or prey as in Numb 31. 36. 1 Sam. 30. 24. And so it seemeth to be intended here of the spoiles gotten by warre of the Canaanites which were of great worth as appeareth by Deut. 2. 35. and 3. 7. and 6. 11. so that Iosua said to some of the people Returne with much riches unto your tents and with very much cattell and with silver and with gold and with brasse and with iron and with very much-raiment c. Ios. 22. 8. yet Levi might have none because the Lord had given him his portion in the holy things and hee was to war another warfare in the Lords Sanctuarie Numb 4. 23. and according to the Apostles doctrine No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2. 4. Oâ this matter the Hebrews say All the tribe of ãâã are warned that they have no inheritance in the land of Canaan likewise they are warned that they take no part of the spoile at the time when they conquer the cities Deut. 18. 1. And a sonne of Levi that taketh a part of the spoile is to be beaten and if he have received an inheritance in the land they are to taken away from him It seemeth unto me that these things are not spoken but of the land which was promised by covenant to Abraham Isaak and Iakob c. But all other lands which any of the Kings of Israel should subdue the Priests and Levites were for those lands and the spoiles of them like all other Israelites And why had Levi no right of inheritance in the land of Israel and spoiles thereof with his brethren Because he was separated to serve the LORD and to ãâã ster unto him and to teach his right wayes and his just judgements unto many as Deut. 33. 10. Therefore were they separated from the wayes of the world they wage not war like other Israelites neither have they inheritance c. but they are the Lords power ãâ¦ã written Blesse Lord his power Deut. 33. 11. and the blessed God himselfe is their reward as he saith I am thy part and thine inheritance Maimonytom 3. Treat of the Release and Iubilee ch 13. sect 10 11 12. So in Ezek. 44. 28. God saith of the Priests yee shall give them no possession in Israel I am their possession 1 I am thy part both by the gâts fore-appointed as is said in Deut. 18. 1. the Fire-offrings of Iehovah and his inheritance shall they eat and by other blessings wherewith he would abundantly recompence their worldly want administring unto them his heavenly graces Hereupon the godly testified their faith and hope in God by these and such like speeches God is my part for ãâ¦ã Psal. 73. 26. Thou art my part in the land of the living Psal. 1. 42. 6. Iehovah is my part saith my ãâ¦ã therefore will I hope in him Lament 3. 24. ãâ¦ã at thy word ãâã that findeth great spoile Psalm 119. 162. Vers. 21. And to the sonnes of Levi Now followeth the Law concerning the Levites who were joyned to the Priests in service and so in provision for their maintenance And this word And Châzkuni her ãâ¦ã teth as an addition to that which went before saying that the covenant of salt for ever was to the Levites also all the tenth or all the tithes This is the first tithe which the Israelites payed to the Levites after which they separated a second tithe which they themselves did eat before the Lord the first yeare and the second and every third yeare gave it to the Levites and poore whereof see Deut. 14. 22 23. c. Touching this the Hebrewes say that the Israelites After they had separated the great Heave-offring or First-fruits spoken of in Numb 18. 12. they separated one of ten out of that which remained and this is called the first tithe and it is that which is spoken of in Numb 18. 24. and this tithe was for the males and females of the Levites They pay no tithe but of the choice or best
Rekam was either another wildernesse or another place in the wildernesse than that from which the spies were sent Num. 13. 26. called Kadesh barnea Deu. 1. 19. Chazkuni here saith This is not the Kadesh whereof it is said and ye abode in Kadesh many dayes Deut. 1. 46. for that Kadesh is El-Pharan Gen. 14. 6. and is called Kadesh-barnea and from thence the spies were sent but this Kadesh in Num. 20. is in the wildernesse of Zin in the border of the land of Edom. After the rebellion of the Spies God sent the people backe againe thorow the wildernesse towards the red Sea Num. 14. 25. where they might renew the memoriall of their baptisme 1 Cor. 10. 2. and from Ezion gaber w ch is a port on the shore of theÌ red sea 1 Kin. 9. 26. they removed next to this Kadesh Num. 33. 36. So Iephthah saith Israel walked thorow the wildernes unto the red sea came to Kadesh Iudg. 11. 16 Marie Hebr. Mirjam in Greeke Mariam she was sister to Moses and Aaron and a Prophetesse by whom God guided the Israelites in their travels as it is written I sent before thee Moses Aaron and Marie Mic. 6. 4. Of her see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell God tooke from them by death Marie their Prophetesse in the first moneth Aaron their Priest in the fift moneth Num. 33. 38. and Moses their King in the end of the yeare Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased Iesus the sonne of Nun a figure of Iesus the Ionne of God bringeth them into the promised land Ios. 1. 1. 2. c. so after the abrogating of the Law our Lord Iesus Christ bringeth us into the kingdome of God Mar. 1. 15. Rom. 7. 4 5. 6. Dan. 9. 24. Vers. 2. there was no water In the first yeare when they were come out of Egypt to Rephidim in the wildernesse they wanted water Exod. 17. 1. and in this last the fortieth yeare they wanted water againe here God tried the children as he had done the Fathers and they also rebelled against him And many things were alike in both places That Rephidim was the tenth encamping place or station from Egypt this in Kades was the tenth encamping place before they entred Canaan as by their rehearsall of their journeyes in Num. 33. is to be seene There the people in their thirst in stead of praying unto God contended with Moses and murmured for that hee had brought them out of Egypt Exod. 17. 2 3. here they doe the same vers 3 4. There Moses cried unto the Lord for the outrage of the people Exod. 17. 4. here Moses and Aaron fall downe before the Lord v. 6. There God promised and gave them water out of the Rocke Exod. 17. 6. here he doth likewise v. 8. There God willed Moses to take his rod here also he commandeth him Take the rod. There the Lord promised to stand before Moses Exod. 17. 6. here his glory appeareth unto him and Aaron v. 6. There Moses by commandement smiting the Rocke with his rod waters came out of it here hee smiting the Rocke without commandement waters came out There the place was named Meribah or Contention Exod. 17. 7. here the place is named Meribah v. 13. That was the peoples sixt rebellion after they were come out of Egypt as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai if wee except the private murmuring of Mary and Aaron against Moses Num. 12. For the first was at Taberab Num. 11. 1 3. the next at Kibroth haitaavah Num. 11. 24. then in the wildernesse of Pharan Num. 14. 1 2. after that followed the rebellion of Korah and his company Num. 16. and after it of all the congregation for the death of those rebels Num. 16. 41. now the sixt is in Kadesh Vers. 3. contended chode with bitter and reproachfull words which the Greeke translateth reviled see Exod. 17. 2. And oh or And would God The word And sheweth the passion of minde out of which they spake abruptly see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost in Chaldee wee had and in Greeke we had perished in the perdition of our brethren before the Lord whereby they seeme specially to meane the pestilence the last plague wherewith their brethren died Num. 16. 49. which pest above other judgements commeth most immediatly from the hand of God as David acknowledgeth 2 Sam. 24. 14 15. And this evill they wished as being easier than to perish with hunger or thirst as the Prophet also complaineth They that be slain with the sword are better than they that be slaine with hunger for these pine away stricken thorow for the fruits of the field Lam. 4. 9. Wherefore they here use the word giving up or breathing out the ghost which seemeth to meane a more easie kinde of death than that which is by force of sword or by hunger or thirst or other like violent meanes So the Hebrewes explaine giving up the ghost to be a death without paine or long sicknesse Vers. 4. to die there understand that we should die there with thirst the Greeke translateth to bill us and our children which words they spake in Exod. 17. 3. Vers. 5. of seed to sow seed in or to plant fig-trees vines c. for the wildernesse was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. Otherwise had there beene commodiousnesse of place the Israelites might have sowen and reaped planted and gathered fruits in those 38 yeares which they abode therein Deu. 2. 14. Vers. 6. from the presence or from the face for feare of them and because of their outrage so in Rev. 12. 14. Psal. 3. 1. fell on their faces in prayer unto God whose glory dwelled in that Sanctuarie so in Exod. 17. 4. Moses crâed unto the LORD See Num. 16. 4. 45. appeared in the cloud as Num. 12. 5. a signe that he heard their prayer and would save them see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod in Greeke Take thy rod so God spake before in Exod. 17. 5. but here some gather from verse 9. that it was the rod of Aaron which had budded and was laid up before the Testimony Num. 17. 10. Chazkuni saith This was Aarons rod for loe it is here written in verse 9. And Moses tooke the rod from before the LORD and this was the rod of Aaron as it is written in Num. 17. 10. Bring Aarons rod againâ before the Testimonie to be kept for a signe against the sonnes of rebellion and forasmuch as Aarons rod was a signe against the sonnes of rebellion hereupon Moses said in verse 10. Heare now ye rebels Howbeit Moses rod which is also called the rod of
him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See NuÌ 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be bââted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their lâmâes that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portioÌ in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Daââing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If
every man for himselfe And Moses and Eleazar the Priest tooke the gold of the captaines of thousands and of hundreds and brought it into the Tent of the congregation for a memoriall for the sonnes of Israel before Iehovah Annotations AVenge the vengeance or Revenge the revengement of the sons of Israel that is take vengeance for the Israelites wrong and injurie upon the Midianites who vexed Israel with their wiles and beguiled them in the matter of Peor Numb 25. 17 18. The Lord to whom vengeance and recompence belongeth Dent. 32. 35. and would not therefore have men avenge themselves Rom. 12. 19 commandeth this vengeance for his peoples sake many of whom he had formerly slaine for sinning with the Midianites Numb 25. 9. and now turneth his hand against their enemies because he is the avenger of all such 1 Thess. 4. 6. Therefore he calleth it here the vengeance of the sonnes of Israel but Moses calleth it the vengeance of Iehovah vers 3. And the commandement is given to Moses the Magistrate the Minister of God a revenger to execute wrath upon evill doers Rom. 13. 4. Midianites in Greeke Madianites the posterity of Midian the son of Abraham by his wife Keturah Gen. 25. 1 2. Why these were now punished rather than the Moabites their partners in sinne is touched on Numb 25. 17. gathered unto thy peoples that is die and be buried See the Annotations on Numb 20. 24. and Gen. 25. 8. Vers. 3. to render or to give the vengeance of Iehovah which phrase the Apostle useth in 2 Thess. 1. 8. giving or rendring vengeance on them that know not God That which in vers 2. was called the vengeance of the sonnes of Israel is here named the vengeance of the Lord as being executed by his word and for the injury done unto him for he that toucheth his people toucheth the apple of his eye Zach. 2. 8. The Chaldee here expoundeth it the vengeance of the people of the LORD Vers. 4. A thousand of a tribe a thousand that is of every tribe a thousand in all twelve thousand vers 5. which was but a small company in respect both of the six hundred thousands of Israel Numb 26. 51. and of the nation of the Midianites governed by five Kings vers 8. But there is no restrain to the Lord to save by many or by few 1 Sam. 14. 6. And this small number was chosen that the victorie might be acknowledged the Lords as after this he said unto Gideon The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves against me saying Mine owne hand hath saved me Iudg. 7. 2. Vers. 5. there were delivered in Chaldee there were chosen in Greeke they numbred Vers. 6. Phinehas the zealous Priest who had formerly slaine Cozbi the Princes daughter of Midian Num. 25. 7. 15. holy instruments Hebr. instruments or vessels of holinesse hereby the Arke and things belonging thereto may be meant as appeareth by Numb 14. 44. Or because the Arke was but one and he speaketh here of moe instruments the trumpets may be understood and so to reade it the holy instruments that is the trumpets c. for and is sometime used by way of explication for that is or to wit as is noted on Gen. 13. 15. But to understand hereby the Vrim and Thummim or Golden plate as some do is unprobable because they were not in the hand of Phinehas but of Eleazar who was the high Priest Numb 27. 21. and 20. 26. trumpets of alarme to blow an alarme that they might be remembred before the Lord their God and saved from their enemies according to the law and promise in Num. 10. 9. and practise in ages following 2 Chron. 13. 12 14 15. Thus had they both Gods commandement and the signes of his presence and aid to sanctifie their expedition Vers. 8. beside those or with those that were slaine for the Hebrew gnal often signifieth with as in Exod. 35. 22. Levit. 14. 31. Deut. 22. 6. and other-where five kings called else-where Princes and Dukes of Sibon Ios. 13. 21. But Sihon the Amorite being slaine before Num. 21. 23 24. these Dukes of his now reigned as Kings fought against Israel and were overcome by faith which subdueth kingdomes Hebr. 11. 33. The Antichristian Amorite the Beast hath twice five that is ten Kings as hornes on his head which make warre with the Lambe Christ and the Lambe overcommeth them Rev. 17. 12 14. and 19. 19. 21. Balaam also they killed among or with those that were slaine of them as is expressed in Numb 13. 22. which also is added in the Greeke version here So that either he stayed with the Midianites when he departed from Balak or returned from his place unto them as is noted on Num. 24. 25. And hee died not the death of the righteous as he seemed to desire Num. 23. 10. but his iniquitie was upon his bones though hee was the terrour of the mightie in the land of the living yet was he broken in the midst of the uncircumcised and lay with them that were slaine with the sword as the Prophet speaketh of others in Ezek. 32. 27 28. Vers. 10. castles or goodly buildings or villages see this word in Gen. 25. 16. The Chaldee here expoundeth it their houses of worship or adoration their Temples Vers. 12. the captivitie that is the captives women and children see Num. 21. 1. So after in vers 19. the bootie or the thing taken which being here distinguished from the captives meaneth the beasts and cattell as appeareth by vers 32. and 26. the spoile a generall word for things taken in warre Ios. 22. 8. implying sometime beasts and cattell also as in 2 Chron. 15. 11. and all other things as garments gold silver c. vers 20. 22. Ios. 7. 21. 2 Chron. 28. 15. victuals 1 Sam. 14. 30. and the like These all they brought unto the Governours and Congregation to be disposed of according to the will of God whose the victory was Vers. 13. to meet them As Melchisedek King and Priest went forth to meet A bram returning from the slaughter of the Kings Gen. 14. so Moses the King Eleazar the Priest and the Princes goe forth here to meet Abrahams children returning from the slaughter of the Kings of Midian Wherein the worke of Christ our King and Priest was figured who after our spirituall warfare with the enemies of our salvation meeteth us with his gracious Spirit to sanctifie and blesse us Hebr. 7. Also they went out to meet them to provide for the cleansing of the Souldiers w ch were polluted by the dead and might not therefore come into the campe before they were purified Num. 5. 2 3. and 19. 11 12 13. Vers. 14. the officers or the Bishops of the host as both the Hebrew and Greeke words signifie these were the captains as after is explained Moses who was the meekest man on earth in
their sinnes were carried captives out of their land 2 Kings 15. 29. For they transgressed against the God of their fathers and went a whoring after the gods of the people of the land whom God destroyed before them And the God of Israel stirred up the spirit of Pul King of Assyria and the spirit of Tââgath-pilneser King of Assyria and hee carried them away even the Reubenites and the Gadites and the halfe tribe of Manasses and brought them unto H ãâ¦ã and Habor and Hara and to the river Go ãâ¦ã unto this day 1 Chron. 5. 25 26. CHAP. XXXIII 1 Two and fortie journies of the Israelites thoâââ the wildernesse from Egypt to Iordan 50 A commandement to destroy the Canaanites and their ãâ¦ã ments of idolatire 54 The land must be dividâd by lot ãâã ãâã ãâã ãâã ãâã THese are the journies of the sonnes of Israel which went forth out of the land of Egypt by their armies by the hand of Moses and Aaron And Moses wrote their goings out according to their journies at the mouth of Iehovah and these are their journies according to their goings out And they journied from Rameses in the first moneth in the fifteenth day of the first moneth on the morrow after the Passeover the sons of Israel went out with an high hand in the eyes of all the Egyptians And the Egyptians buried those which Iehovah had smitten among them every first-horne upon their gods also Iehovah executed judgments And the sons of Israel journied from Rameses and encamped in Succoth And they journied from Succoth encamped in Etham which is in the edge of the wildernesse And they journied from Etham and turned againe unto Pi-hahiroth which is before Baal-zephon and they encamped before Migdol And they journied from before Hiroth and passed thorow the midst of the sea into the wildernesse and went three dayes journie in the wildernesse of Etham and encamped in Marah And they journied from Marah and came unto Elim and in Elim were twelve fountaines of water and seventie Palme trees and they encamped there And they journied from Elim and encamped by the red sea And they journied from the red sea and encamped in the wildernesse of Sin And they journied from the wildernesse of Sin and encamped in Dophkah And they journied from Dophkah and encamped in Alush And they journied from Alush and encamped in Rephidim and there was no water there for the people to drinke And they journied from Rephidim and encamped in the wildernesse of Sinai And they journied from the wildernesse of Sinai and encamped in Kibroth hattavah And they journied from Kibroth hattaavah and encamped in Hazeroth And they journied from Hazeroth and encamped in Rithmah And they journied from Rithmah and encamped in Rimmon Parez And they journied from Rimmon Parez and encamped in Libnah And they journied from Libnah and encamped in Rissah And they journied from Rissah and encamped in Kehelathah And they journied from Kehelathah and encamped in mount Shapher And they journied from mount Shapher and encamped in Haradah And they journied from Haradah and encamped in Makheloth And they journied from Makheloth and encamped in Tahath And they journied from Tahath and encamped in Tarah And they journied from Tarah and encamped in Mithkah And they journied from Mithkah and encamped in Hashmonah And they journied from Hashmonah and encamped in Moseroth And they journied from Moseroth and encamped in Bene-Iaakan And they journied from Bene-Iaakan and encamped in Horhagidgad And they journied from Horhagidgad and encamped in Iotbathah And they journied from Iotbathah and encamped in Ebronah And they journied from Ebronah and encamped in Ezion-gaber And they journied from Ezion-gaber and encamped in the wildernesse of Zin which is Kadesh And they journied from Kadesh and encamped in mount Hor in the edge of the land of Edom. And Aaron the Priest went up into mount Hor at the mouth of Iehovah and died there in the fortieth yeare after the sonnes of Israel were come out from the land of Egypt in the fift moneth in the first day of the moneth And Aaron was an hundred and twentie and three yeres old when he died in mount Hor. And the Canaanite the King of Arad which dwelt in the South in the land of Canaan heard of the comming of the sonnes of Israel And they journied from mount Hor and encamped in Zalmonah And they journied from Zalmonah and encamped in Punon And they journied from Punon and encamped in Oboth And they journied from Oboth and encamped in Ije-Abarim in the border of Moab And they journied from Ijim and encamped in Dibon G And they journied from Dibon Gad and encamped in Almon Diblathaim And they journied from Almon-Diblathaim and encamped in the mountaines of Abarim before Nebo And they journied from the mountaines of Abarim and encamped in the plaines of Moab by Iordan neere Iericho And they encamped by Iordan from Beth jeâimoth even unto Abel Shittim in the plaines of Moab And Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Speake unto the sonnes of Israel and say unto them When yee are passed over Iordan into the land of Canaan Then ye shall drive out all the inhabitants of the land from before you and destroy all their pictures and all their molten Images yee shall destroy and quite plucke downe all their high places And ye shall dispossesse the land and dwell therein for unto you have I given the land to possesse it And ye shall divide the land by lot for an inheritance among your families to the many ye shall give them the more inheritance and to the few thou shalt give them the lesse inheritance wheresoever the lot shal come forth for him his shall it be according to the tribes of your fathers ye shall inherit But if yee will not drive out the inhabitants of the land from before you then it shall be that those which ye let remaine of them shall be pricks in your eies and thornes in your sides and shall vex you in the land wherein yee dwell And it shall be that I will doe unto you as I thought to doe unto them Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth the 43 Lecture of the Law called the journies see Gen. 6. 9. THe journies or the removings to wit from place to place which was a signe of their unsetled estate as not being yet come unto their rest Deut. 12. 9. Figuring the unstaiednesse of the Church under Moses law otherwise than under the Gospell of Christ where we which have beleeved doe enter into rest Heb. 4. 3. Of which unmoveable state it is prophesied Looke upon Zion the citie of our solemnities thine eyes shall see Ierusalem a quiet habitation a Tabernacle that shall not be taken downe not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken Esay 33. 20. The complement hereof is shewed by the Apostle saying that this word
is applyed to the worke of mens hands Iob 31. 7. evill thing Hebr. evill word which the Chaldee explaineth any evill whatsoever For though there were no visible blemish yet other corruption might disable it as if it were sicke Mal. 1. 8. or the hire of an where or price of a dog Deut. 23. 18. or any such like See the notes on Lev. 22. 25. aâ abomination and so farre off from being accepted at mans hand that God pronounceth a curse on those that sacrificed unto him such corrupt things Mal. 1. 13 14. Hereby God rejecteth all sacrifices save of his son Christ who is the Lumbe without blemish and without spot 1 Pet. 1. 19. who through the eternall Spirit offered himselfe without spot unto God Heb. 9. 14. and the sacrifices which by him and saith in his name are offered to God continually Heb. 13. 15. and 11. 4. 1 Pet. 2. 5 6. Vers. 2. If there be found or When there shall be found any of thy gates or one of thy gates that is ãâ¦ã as the Greeke and Chaldee translate it in transgressing or to transgresse his covenant Transgression is a passing over or passing by the way which men should walke in wherefore that which one Evangelist expresseth thus they transgresse the tradition of the Elders Matth. 15. 2. another expoundeth they walke not according to the tradi ãâ¦ã Mark 7 5. The like phrase is of transgressing the commandements and the Law Deu. 19 13. Dan. 9. 11. Vers. 3. other gods which the Chaldee calleth Idols of the peoples ââther Hebr. and to the Sunne Besides other fictions of their owne the nations worshipped these creatures also and the Israelites âll into the same sin Ezek. 8. 16. 2 King 17. 26. and 21. 3. any of the host or all the host that is the starres spheres constellations c. as Esay 34. 4. Rev. 6. 13. Ier. 8. 2. and 33. 22. But ââder this name the Angels also may be implied Psal. 148. 2. for they are heavenly souldiers Luk. ãâã 13 15. and forbidden to be worshipped Coloss. 2. 18. God onely is to be served Matth. 4. 10. and the host of heaven worshippeth him Neh. 9. 6. not commanded religious worship and service may not be performed at the pleasure or precept of men Esay 29. 1. 3. Matth. 15. 9. but as is commanded of God and though all idolatries in the world are not expresly and by name forbidden yet by the generall Law they are condemned Exo. 20. 4 5. and it is enough that God hath not commanded them see Deut. 4. 2. and 12. 32. Vers. 4. and hast inquired or then thou shalt inquire diligently Hebr. inquire well both to finde out the sinne if it be committed and not to punish any man upon uncertaine reports Vers. 5. unto thy gates in Greeke unto the gate but the Chaldee saith to thy citie Of this the Hebrews write they stone not an Idola ãâ¦ã but ãâ¦ã the gate of the citie wherein he served the Id ãâ¦ã and if it be a citie where the most are heathans they stone him at the doore of the Iudgement Hall That in Deut. 17. 5. VNTO THY GATES is meant the gate wherein he served the Idoll and not that wherein sentence of death was decreed against him Maimony in Sanhedrin c. 15. s. 2. stone them This judgement of the particular person was greater than that of a whole citie which were killed with the sword Deut. 13. 15. save that their goods were consumed also this mans goods as the Hebrewes say went to his heires Of the manner of stoning see the annotations on Lev. 24. 23. Vers. 6. At the mouth which the Chaldee translateth the word meaning the testimony of two or three But from hence the Hebrewes gather they must receive no testimony but from the mouth of the witnesses it may not be from a writing of their hand Maimony in treat of Witnesses ch 3. s. 4. See the notes on Deut. 19. 15. he that is to die or he that dieth the Chaldee expoundeth is bee that is guilty or deserveth to be killed of one See this explained in Deut. 19. 15. Vers. 7. and thou shalt put away the evill If this phrase see Deut. 13. 5. the Greeke translateth put ye away or take away from among your selves that wicked person which very words Paul useth in 1 Cor. 5. 13. when he commandeth a wicked man to be cast out of the Church Vers. 8. a matter Hebr. a word too hand or marvellous as being hidden from thy knowledge that thou O Iudge canst not know or determine it The Greeke translateth be impossible the Ghaldee separated from thee It is spoken of things that are hidden and so too hard and unpossible for one either to know or to doe See Gen. 18. 14. Ier. 32. 17 27. Zach. 8. 6. Deut. â0 11. bloud and bloud Hebr. bloud to bloud which phrase noteth a respect of one thing to another when they are compared By bloud may be understood murder of which the Iudges may be doubtfull and unable to finde out whether it were wilfull which deserved death or unwilling for which exile into the cities of refuge was appointed Num. 35. 16 23 24 c. Bloud and bloud is by some referred to those lawes mentioned in Levit. 15. 19 and Deut. 22. 17. plea or judgement and judgement and judgement cause as in 1 King 3. 16 17. 28. stroke and stroke or plague and âlague which the Chaldee translateth plague of leprosie and plague of leprosie wherein âhere might be difficulties that the Priests could non easily judge see Levig 13. and 14. chapters But by plague or stroke may also be meant strokes and wounds that one man gave unto another matter 's or words of strikes that is of disagreement among the Iudges thâ they could not accord in the sentence of judgement because of some doubts difficulties So the Chaldee translateth it words or mat ãâ¦ã of division of judgement Iehosaphat explaineth it thus betweene bloud and betweene Law Commandement Statutes Iudgements 2 Chr. 19. ãâã to implying all difficulties about any part of the Law whatsoever thy gates in the Greek and Childee thyrities then thou Hebr. and thou shalt arise speaking to the Iudge or Iudges which found the causes too hard for them in judgement so it is written of the Iudges the hard matter they brought unto Moses and every small matter they judged themselves Exod. 18. 26. shall chuse to put his name and to dwell there see ãâã 2. 5. This place afterward was Ierusalem as it is said Moreover in Ierusalem did Iehosaphat set of the Levites and of the Priests and of the chiefe of the fathers of Israel for the judgement of the LORD for ãâã c. 2 Chr. 19. 8 9. 10. And there were seâ thrones of judgment Ps. 122. 5. Vers. 9. and unto the judge by and is meant or as is opened in vers ãâã or unto the Iudge by the iudge is understood the high conncell or
Lord 1 Sam. 8. 5 6 7. and 12. 12 17 19. Then God gave them a king in his anger and took him away in his wrath Hos. 13. 11. Vers. 15. Setting thou shalt set that is thou shalt in any wise set thus bindeth hee them to doe this during according to the rules here given both for the good of their Common-wealth and Church and for a figure of Christ to whom the kingdome of Israel did belong Esay 32. 1. Zach. 9. 9. Luk. 1. ãâã 32 33. thy God shall chuse either by the manistery of his Prophets as by Samuel hee anointed Saul 1 Sam. 10. 1. and David 1 Sam. 16. 1. by Ahijah he chose Ieroboam 1 King 11. 29 31 35. or by other meanes as by Vrim and Thum ãâã by Lot or the like thy brethren in this Christ was figured as also in his other functions of ãâ¦ã phesie and Priesthood for so it is written Ie ãâã thy God will raise up unto thee a Prophet from the middest of thee of thy brethren Deut. 18. 15. And in all things it behoved him to be made like unto his brethren that be might bee a mercifull and faithfull high Priest c. Heb. 2. 17. Vers. 16. not multiply horses not get him many horses lest hee should put confidence in worldly strength whereof horses were the principall as appeareth by Psal. 20. 8. Deut. 20. 1. Prov. 21. 31. to Egypt in which land were many horses which they accounted the strength of their countrey 2 Chron. 1. 16. and 9. 28. whereupon it is said Woe to them that goe downe to Egypt for helpe and stay on horses c. Esay 31. 1. not adde to returne that is not againe returne either for the cause aforesaid or for to dwell there because of their great idolatries and other sinnes whereby Gods people might be corrupted So Ieremy from the Lord disswaded the Iewes from going into Egypt Ier. 42. 10 14 16 17 c. The Hebrewes say It is lawfull to dwell in all the world save in the land of Egypt but it is lawfull to returne to the land of Egypt for mer chandise c. Maim treat of Kings ch 5. s. 7 8. Vers. 17. multiply wives take many wives the Hebrews and some Christians understand this prohibition of exceeding many as Solomon had seven hundred 1 King 11. 3. and not that moe wives than one are here forbidden But howsoever God bare with the Kings Patriarkes and other men that had moe wives than one and that this custome prevailed yet from the beginning it was not so when he made but two to be one flesh Gen. 2. 24. Mat. 19. 5. Mal. 2. 14 15. that his heart turne not away or neither shall his heart turne away to wit from the Lord unto the pleasures of life or unto other gods by meanes of many wives as of Solomon it is said His wives turned away his heart after other gods and his heart was not perfect with the Lord his God 1 King 11. 4. Although his mother taught him better saying Give not thy strength unto women nor thy waies to that which destroyeth Kings Prov. 31. 1 3. greatly multiply or vehemently exceedingly multiply silver and gold which is another meane whereby the heart may be withdrawne from God for when men be rich and full they are in danger to denie and say Who is the Lord Prov. 30. 8 9. and they cannot serve God and Mammon Matt. 6. 24. the care of this world and the doceitfulnesse of riches choke the word of God Matt. 13. 22. and they that will bee rich fall into tentation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition 1 Tim. 6. 9. Vers. 18. when he sitteth upon the throne that is when he is King see the notes on Exod. 11. 5. the copie of this Law the Greeke translateth it this Deuteronomie The Hebrewes have recorded thus When the King sitteth upon the throne of his kingdome hee is to write him the booke of the Law for himselfe over and beside the booke which is left him of his fathers c. If his fathers have lest him none or if that be lost he is to write him two bookes of the Law the one he is to reserve in his house for so he is commanded as every one of Israel the other is not to depart from before him If he goe out to war it goeth with him if he fit in iudgment it is to be with him c. Maimony treat of Kings c. 3. s. 1. before the Priests the originall booke of the Law was kept in the Sanctuary as appeareth by Deut. 31. 26. 2 King 22. 8. out of that was the Kings copie to be written that it might be perfect Vers. 19. it shall be with him in all places whither hee went hee caried this copie of the Law with him as before is noted So God said unto Iosua This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night c. Ios. 1. 8. Thus David did as appeareth by Psal. 119. 16 24 97 98 99 c. learne to feare under this name feare notonely the inward reverence but the outward worship and service of God is also implied even all true Religion as that which is written their feare towards ââee is taught by the precept of men Esay 29. 13. is expounded by our Saviour In vainè they worship mee teaching doctrines the precepts of men Matt. 15. 9. Vers. 20. not lifted up above his brethren because the honour of the King was great and all were to obey him in the Lord Ios. 1. 16 17 18. Eccles. 8. 2 3 4. Rom. 13. 1. therefore hee is warned to shunne pride and loftinesse of heart whereupon David said Lord my heart is not haughty nor mine eies lofty c. Psal. 131. 1 2. The contrary was found in Nebuchadnezzar to whom the most high God gave a kingdome and majestie and glory and honour ââbut when his heart was lifted up and his minde hardened in pride he was deposed from his kingly throne and they tooke his glory from him Dan. 5. 18 20. The Hebrewes say As the Scripture giveth great honour to the King and every one is bound to honour him so it commandeth him that his heart be humble within him and wounded as it is said in Psal. 109. 22. My heart is wounded within mee And he may not carry himselfe with pride of heart in Israel more than is meet Deut. 17. 20. but must be gratious and pittifull both to little and great and goe out and come in for their pleasure for their good and have regard of the honour of the smallest And when he speaketh unto all the congregation in generall words hee should speake gently as it is said by David in 1 Chron. 28. 2. Heare mee my brethren and my people It is also said in 1 King 12. 7. If thou wilt be a servant unto this people
this day c. And hee must alwaies use exceeding meekenesse wee have had none greater than our master Moses yet he said And what are wee your murmurings are not against us Exod. 16. 8. And he bare their cumbrance and their burden and their murmurings and their indignation as a nursing father beareth the snoking child Num. 11. 12. The Scripture calleth him a Shepherd to feed Iacob his servant and the manner of a shepherd is expressed in Esay 40. 11. Hee shall feed his flocke like a shepherd bee shall gather the lambs with his arme and carrie them in his bosome c. Maim treat of Kings chap. 2. sect 6. CHAP. XVIII 1 The Priests and Levites have no inheritance but the Lord. 3. The Priests due from the people 6 The Levites portion 9 The abominations the unlawfull arts of the nations are to bee avoided â15 A Prophet is promised whom Israel must heare 20 The presumptuous Prophet is to die THe Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel the fire offerings of Iehovah and his inheritance shall they eat And hee shall have no inheritance among his brethren Iehovah he is his inheritance as hee hath spoken unto him And this shall be the Priests due from the people from them that slay a slaughter of any beasts whether Oxe or Sheepe that hee shall give unto the Priest the shoulder and the two cheekes and the maw The first fruits of thy corne of thy new wine and of thy new oile and the first of the fleece of thy sheepe shalt thou give unto him For Iehovah thy God hath chosen him out of all thy tribes to stand to minister in the name of Iehovah him and his sonnes all daies And if a Levite shall come from any one of thy gates out of all Israel where hee sojourned and shall come with all the desire of his soule unto the place which Iehovah shall chuse Then he shall minister in the name of Iehovah his God as all his brethren the Levites that stand there before Iehovah They shall eat portion like portion beside his sales by his fathers When thou art come into the land which Iehovah thy God giveth unto thee thou shalt not learne to doe after the abominations of those nations There shall not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire a diviner of divinations an observer of times or an observer of fortunes or a witch Or one that charmeth a charme or that asketh of a familiar spirit or a wizard or that seeketh unto the dead For every one that doth these things is an abomination unto Iehovah and because of these abominations Iehovah thy God doth drive them out from before thee Thou shalt be perfect with Iehovah thy God For these nations which thou shalt possesse hearkened unto observers of times and unto diviners but as for thee Iehovah thy God hath not suffered thee so Iehovah thy God will raise up unto thee a Prophet from the middest of thee of thy brethren like unto mee unto him yee shall hearken According to all that thou askedst of Iehovah thy God in Horeb in the day of the assembly saying Let me not heare again the voice of Iehovah my God and this great fire let me not see any more that I die not And Iehovah said unto mee They have well spoken that which they have spoken A Prophet will I raise up unto them from among their brethren like unto thee and I will give my words in his mouth and hee shall speake unto them all that I shall command him And it shall bee that the man which will not hearken unto my words which hee shall speake in my name I will require it of him But the Prophet which shall presume to speake a word in my name which I have not commanded him to speake and hee that shall speak in the name of other gods that Prophet shall even die And if thou shalt say in thine heart How shall wee know the word which Iehovah hath not spoken That which a Prophet shall speake in the name of Iehovah and the thing be not neither come to passe that is the word which Iehovah hath not spoken the Prophet hath spoken it in presumption thou shalt not bee afraid of him Annotations NO part or no portion namely in the spoiles taken from the enemies which would have beene a great portion as appeareth by Ios. 22. 8. So the Hebrewes expound it No part in the spoile nor inheritance in the land Maimony tom 3. treat of the Release and Iubilee ch 13. sect 10. See the notes on Num. 18. 20. nor inheritance in the land of Canaan which was divided among the other tribes Num. 26. 2. 53. 57. But because the Levites were adjoyned to the Priests for the service of the Lord and his Church Numb 18. 1 2. c. therefore God would not have them cumbred with the affaires of this life lest by them they should be hindred from doing their dutie as it is written No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 3. 4. See also Deut. 10. 8 9. So the Hebrewes say Wherefore was not Levi counted meet to have inheritance in the land of Israel or spoiles with his brethren Because hee was separated to serve the Lord and to inherit him and to teach his strait waies and his just judgments unto many Deut. 33. 10. Therefore was he separated from the waies of the world they wage not warre as doe the rest of Israel neither doe they inâerite nor earne for themselves with strength of their bodies but they are the Lords power or substance as it is written in Deut. 33. 11. BLESSE LORD HIS POWER and the blessed God himselfe earneth for them as it is written in Num. 18. 20 I am thy part and thine inheritance Maim treat of the Release and Iubilee c. 13. s. 12. fire-offerings which were to be offered on the Altar by fire as the Meat-offering Sinne-offering and Trespasse-offering of every man Numb 18. 9. and his inheritance that is all other things which being the Lords right by his Law he hath given to the Priests and Levites Of these see the notes on Numb 18. where foure and twenty gifts were bestowed on the Priests all expressed in the Law The Greeke referteth it to the former saying the burnt offerings of the Lord shall be their inheritance Vers. 2. and he that is Levi put for all the Levites and Priests of that tribe so in Mâla 2. 4 5. spoken unto him in Num. 18 20. and other places Herein God promiseth to those that feare him his ministers 1 Cor. 9. 13 14. and all his people to be their inheritance that is to releeve them and supply all their wants out of the riches of his grace 2 Cor. 9. 8. So the Hebrewes here say Not the
at other times voluntarily serve God here alloweth it and their portions for their labour But the Hebrewes explaine this with some limitations saying Moses our master divided the Priests into eight wards or charges foure of Eleazar and foure of Ithamar And so they were till Samuel the Prophet and in Samuels daies hee and King David divided them into foure twenty wards and over every ward one head Provost And they went up to Ierusalem for the service of the ward every weeke c. And it is commanded that at the solemne feasts all the wards be equall and whosoever of the priests commeth up at the feast and will serve hee may serve and have a portion with them and they may not say to him goe thy way till thy ward commeth as it is written in Deut. 18. 6. AND IF A LEVITE SHAL COME FROM ONE OF THY GATES Which words are meant of the offerings at the feasts c. But vowes and voluntary offerings and the daily sacrifices none offer them but the ward whose time is appointed yea though it bee at the feast as it is said in Deut. 18 8. THEY SHALL EAT PORTION LIKE PORTION BESIDES HIS SALES BY THE FATHERS As if he should say they shall eat portion like portion of the offerings of the Congregation but have no like portion in other things which the fathers have already apportioned them and appointed every ward by the weeke c. And they account that hee speaketh not but of the priests for there are no gifts in the Sanctuary to eat of but for the priests onely And so a priest which hath an offering may come into the sanctuary and offer it any day when he will as it is said Deut. 18. 6. AND SHALL COME WITH ALL THE DESIRE OF HIS SOVLE and minister yea though it be a sinne-offering or a trespasse-offering he offereth it and maketh atonement by his owne hands and hath the skin of his offering and eateth the flesh And if hee will give his offering to any priest whom he will for to offer it he may give it and then the skin of the oblation and the service thereof is the priests onely to whoâ hee gave it Maimony treat of the Instruments of the Sanct. chap. 4. sect 3. 6. that stand that is as the Chaldee expoundeth that minister Vers. 8. portion like portion that is equall portions one as much as another The Greeke translateth hee shall eat the portion that is apportioned or divided beside his sales that is beside the price of the things sold. By the Law if a Levite sold a house hee might redeeme it at any time Levit. 25. 32. which he could not doe if he spent his money upon his owne maintenance and had no portion in the sanctuary by his fathers or according to the fathers This some referre to the sales fore-mentioned which might be of the houses that he had from his fathers his patrimonie Others refer it to the order of his service and portion which should bee according to the courses and wards aforesaid without confusion or disturbance of them for according to the fathers and chiefe men in the families were the courses appointed Numb 3. 2. 17 21. and 1 Chron. 24. 4. the Greeke translateth beside the sale which is according to the family But the Chaldee paraphraseth thus Beside the ward or observation which shall come on the Sabbath as the fathers have appointed that is beside that portion which is due unto him for his service by course in his weeke as the fathers appointed Vers. 10. There shall not or Let there not bee found to passe thorow the fire so to burne them or at least to consecrate them by this signe unto Idols and in speciall unto Molech to which abomination this service was performed among the heathens Lev. 18. 21. See the Annotations there The Greeke translateth any that purgeth his sonne or his daughter in fire Of Achaz king of Iudah it is said that hee made his sonne to passe thorow the fire 2 King 16. 3. which Ezra explaineth thus he burnt his sonnes in the fire 2 Chron. 28. 3. a diviner in Hebrew Kosem a fore-seer or presager a foreteller of things to come as doth a Prophet as it is said the Prophets divine for money Micha 3. 11. and Baalam a Prophet 2 Pet. 2. 16. is called a Diviner Ios. 13. 22. though it be sometime spoken in the good part as in Esa. 3. 2. The Prophet and the Diviner or Sage and the Ancient and in Prov. 16. 10. Divination is in the lips of the King yet commonly it is meant of evill and heathenish Prophets or of the false Prophets in Israel Esay 44. 25. Ezek. 13. 6 7 9. With such they used to consult in weightie cases as the Philistines called for the Priests and the Diviners 1 Sam. 6. 2. and the King of Babylon stood at the parting of the way at the head of the two waies to use divination c. Ezek. 21. 21 22. It was done by unlawfull means as Saul said to the Witch Divine unto mee by the familiar spirit 1 Sam. 28. 8. and it was a thing hatefull unto God as hee saith Rebellion is as the sinne of divination 1 Sam. 15. 23. This Art as Cicero sheweth in his first booke of divination is called in Greeke Mantikee of Furie as Plato expounds it in Latine divinatio à divis of the gods as Tullie there saith and he maketh it a fore-knowledge and perceiving of things to come a skill much magnified in all nations The Hebrewes also take a Diviner to bee one that doth things whereby hee may foretell things to come and say such a thing shall bee or shall not bee or say it is good to doe such a thing c. The manner and meanes of divining they note to bee divers some doing it with sand some with stones some by lying downe on the ground some with iron some with a staffe which hee carrieth in his hand and leaneth on c. whereto they apply that of the Prophet My people aske counsell at their stocks and their staffe declareth unto them Hos. 4. 12. It is unlawfull to divine or to aske counsell of a diviner Hee that asketh of a diviner is chastised with stripes but the diviner himselfe if he doe any of the foresaid acts of divination or the like is beaten Maimony treat of Idolatry ch 11. sect 6 7. observer of times or Soothsaier an observer of the clouds and of the planets a Planetary or an observer of the flying of fowles an Augur The diviners forespoken of were caried much by inward and spirituall motions these by outward observations in the creatures They were of esteeme among the Philistines and other heathens Esay 2. 6. and the sinne crept into Israel 2 King 21. 6. though God forbade it here and in Lev. 19. 26. The Hebrewes say they were such as did set times for the doing of things saying Such a day is good and such
though it be but an inch if he doe it by force it is rapine and if he remove it in secret it is theft And if in the land of Israel hee remove the marke he transgresseth against two prohibitions against stealth or rapine and against Thou shalt not remove the limit Maimony treat of Theft ch 7. sect 11. Vers. 15. not rise up or not stand not be stablished as the word is Englished in the end of this verse and so the Greeke translateth shall not abide or continue The Hebrewes say They determine not any sentence of matters by the mouth of one witnesse neither money matters nor matters of life and death Deut. 19. 15. In two places the Law maketh one witnesse faithfull for the suspected wife that shee shall not drinke of the bitter waters Num. 5. and for the heifer that it shall not have the neck cut off Deut. 21. Maimony treat of Witnesses c. 5. s. 1 2. at the mouth The Chaldee expoundeth it at the word From hence the lewes gather that by law they may not receive witnesse either in money matters or in matters of life and death but from the mouth of the witnesses Deut. 19. 15. from their mouth and not from a writing of their hand But by the words of the Scribes they determine money matters by witnesse that is in a bill although the witnesses be not alive c. Maim treat of Witnesses c. 3. s. 4. a word or a thing a matter The Greeke translateth every word and so the Apostles alleage this place Matt. 18. 16. 2 Cor. 13. 1. which sheweth that this as many other like Scriptures are to be taken in the largest sense see Deut. 27. 26. be stablished or be confirmed stand as firme and true So our Saviour saith It is written in your law that the testimony of two men is true Iohn 8. 17. Vers. 16. unrighteous so the Greeke translateth the Hebrew phrase witnesse of unrighteousnesse or of violent wrong of injuriousnesse the Chaldee translateth false witnesse So in Exod. 23. 1. to testifie Hebr. to answer which is a generall word for all speaking or testifying as the Chaldee exponndeth it to testifie so in v. 18. See Exod. 20. 16. revolt or apostasie a falling or turning away from the Lord as Deut. 13. 5. The Greeke translateth it impiety Vers. 17. both the men or the two men that is the accuser and the accused So that one witnesse may cause a matter to be inquired into though no sentence may be given upon the testimony of one v. 15. and ch 17. v. 6. before Iehovah before his Arke or Sanctuary in the place which he shall chuse see Deut. 17. 8. 1 King 8. 31. before the priests the Greeke version addeth and before the Priests and before the Iudges See Deut. 17. 9. Vers. 18. make diligent inquisition or inquire well which the Greeke translateth acriboos that is exactly exquisitely or perfectly as Act. 23. 20. false the Greeke translateth this as before unrighteous or unjust testified Hebr. answered as in vers 16. Vers. 19. thought or presumed presumptuously devised and enterprised the Greeke translateth maliciously thought Of the originall word Zamam thought the Hebrewes call the false witnesse Zomem the thinker or presumer and say Who so witnesseth falsly and it bee knowne by witnesses that hee hath witnessed falsly this man is called gned Zomem the false witnesse and it is commanded to doe unto him as he would have done by his testimony unto his neighbour If they have testified falsly of a transgression for which men are guilty of stoning to death they are all to be stoned if of burning they are to be burnt and so for other deaths And if they testifie of crimes worthy beating every one of them is to bee beaten c. If they testifie of things for which money is to be paid they pay the money among them according to the number of witnesses every one shall give the portion that concerneth him c. This is meant of witnesses that are found false but two companies that contradict one another and so there is no testimony they doe not punish the one of them because it is not knowne which company speaketh falsly And what is the difference betweene contradiction and falshood Contradiction is in the testimony it selfe the one saying this thing was and the other saying this thing was not Falshood or forgery is for the testifiers themselves when the false witnesses cannot know whether the thing was done or not As witnesses that come and say We saw this man kill a person or be borrowed a pound of such a man such a day in such a place and after they have thus witnessed and are searched into there come two other and say On this day and in this place wee were with you and with these all the day and there never was such a thing this man killed him not or this man borrowed not of that man loe this is contradiction and all the like But if they say unto them as for us we know not whether this man killed that man on such a day in Ierusalem as you say or no but wee testifie that you your selves were with us on the same day in Babylon loe these are false witnesses or forgers and must be killed or make satisfaction for as much as the witnesses which make them forgers have no respect at all unto the testimony it selfe whether it be truth or falshood And if the first witnesses were an hundred persons there come two prove them forgers saying we testifie that you hundred all of you were with us such a day in such a place ãâã these are punished by the mouth of those two for two are as an hundred and an hundred as two And so in two companies of witnesses that contradict one another they goe not after the greatest number Maimony treat of Witnesses chap. 18. sect 1 2 3. As for witnesses that contradict one another such as are after found faulty though they be not put to death for testifying against a mans life yet are they chastised at the Iudges discretion Maimony ibidem sect 6. the evill that is as the Chaldee saith the evill doer See before on Deut. 17. 7. and 13. 11. Vers. 20. the residue that is all other shall heare and feare Therefore the Hebrewes say Proclamation was made concerning these forgers or false witnesses the Iudges wrote and sent into every citie that such and such men witnessed so and so and were found false and we killed them or they were beaten before us or we set such a fine or mulct upon them Maimony treat of Witnesses chap. 18. sect 17. Vers. 21. not spare or not pittie of this the Hebrewes hold that all hurts may be bought out with money except life for life thereof there may be no ransome Num. 35. 31. See the Annotations on Exod. 21. 25. soule or life to wit shall goe for life See Lev. 24. 17. 20. CHAP. XX. 1
20. 9. And after every company they set officers couragious strong with halberts of iron in their hands who so would turne backe from the warre they have power in their hand to cut off his leg c. Maimony treat of Kings c. 7. s. 1. 4. Thus Israel had the word of God and his Ministers to encourage them that they might fight the battels of the Lord in faith they had also the holy Trumpets blown by the Priests that they might be remembred before the Lord and saved from their enemies Numb 10. 8 9. 2 Chron. 13. 12. And touching this Priest anointed for the war the Hebrewes teach it is a peculiar dignity to his owne person only not to his posterity and in the warre not in the Sanctuary He that is anointed for the warre his sonne is never ordained in his stead but hee is as other Priests if hee be anointed for the warre he is anointed and if he be not anointed he is not anointed And when the Priest anointed for the warre ministreth in the Sanctuary he ministreth in foure garments as the other Priests Maimony in Cle hamikdash ch 4. sect 21. Vers. 3. soft tender that is faint and fearefull as the Greeke translateth it dissolved or faint the Chaldee moved This softnesse or faintnesse of heart God threatneth as a plague Levit. 26. 36. and Iob acknowledged it so saying God hath softned my heart Iob 24. 16. and Rehoboam being soft-hearted could not withstand his enemies 2 Chron. 13. 7. Although therefore a soft heart in respect of God and his word is commendable 2 Kings 22. 19. yet in respect of our enemies it is here forbidden so in vers 8. and Esay 7. 4. hasten not away through feare troubled thoughts and want of faith David blameth this infirmity in himselfe Psal. 31. 22. and 116. 11. terrified or broken discouraged daunted with terrour the Greeke translateth decline not from their facââ See the Annotations on vers 8. Vers. 5. the Officers in Greeke the Scribes of them see the notes on Deut. 16. 18. and before on vers 2. What man is there that is If any man or whosoever hath as in Psal. 34. 13. What man is he is expounded by the Apostle He that will 1 Pet. 3. 10. built a new house By the Hebrews this Law taketh place whether he hath built it or receiued it by purchase or it be given unto him for a gift or it fall unto him by inheritance But who so buildeth an house or planteth a vineyard out of the land of Israel he returneth not home for them Maimony in treat of Kings ch 7. sect 5. 14. not dedicated or not initiated that is begun to take possession of and to use it which was wont to be done with solemnity feasting and singing praise to God as the title of the 30. Psalme sheweth concerning Davids house lest he die this manner of speech sheweth danger as is noted on Genes 3. 3. and teacheth men to be resolute and to goe with their lives in their hands ready to expend them in Gods quarrell as Iudg. 9. 17. Act. 20. 22 23. 24. and 21. 13. For the sword devoureth one as well as another 2 Sam. 11. 25. Act. 12. 2. and another man Three reasons there seeme to be of this and the rest that follow Because the thoughts and cares of their houses lands wives c. might easily trouble men and hinder them from fighting the Lords battels with courage as the like things hindred those that were called to the great Supper Luke 14. 18 19. and no man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2. 4. Againe God hereby sheweth compassion unto the weake whom he spareth for a time from hard service till they be growne strong and fit for to fight the good fight of faith 1 Tim. 6. 12. and 1. 18. Rom. 14. 1 4. Thirdly as his mercies towards Israel were many of them externall and concerned their comforts in this life so he would have them in speciall manner to enjoy the outward blessings bestowed on them Vers. 6. planted a vineyard This also the Hebrewes understand not of a vineyard onely but by proportion of an orchard oliveyard or the like Whether he have planted a vineyard or planted five trees for meat of any kinde or transplanted that is removed it from another place or grafted it so that it be bound to that law of uncircumcised fruit in Levit. 19. 23. or that he hath purchased it or tabeth it by inheritance or by free gift he returneth home But if hee hath planted but foure trees for food or five trees or moe that are barren or hath gotten a vineyard by rapine hee returneth not home therefore And so if a vineyard belong to two partners they returne not for it Maimony treat of Kings chap. 7. sect 6. not made it common or not profaned it that is not used the fruit thereof for common food which he could not doe by the Law till the fift yeere from the planting thereof Levit. 19. 23 24 25. The Greeke translateth hath not made merry or rejoyced with the fruit thereof Vers. 7. betrothed a wife whether maid or widow or if his brothers wife fall to him according to the law in Deut. 25. 5. though they be five brethren and one of them die all the rest doe returne home All these that are to returne from the battell are to returne when they heare the words of the Priest and to provide water and victuals for their brethren which are in the armie and to prepare the wayes for them Maim treat of Kings chap. 7. sect 79. Vers. 8. shall speake further Hebr. shall adde to speake See the notes on vers 2. soft or tender that is faint-hearted see vers 3. When Gedeon warred against the Madianites and made this prodamation of the two and thirty thousand men that were with him there returned two and twenty thousand and but ten thousand remained Iudg. 7. 3. melt not that is faint not or be discouraged in Greeke be not made fearefull An usuall phrase whereof see Deut. 1. 28. By this God taught his people to have faith in him and every man to encourage himselfe and one another in Gods assistance which they that did prospered as in the Reubenites warre against the Hagarites 1 Chron. 5. 20. the Iewes war against the Israelites 2 Chron. 12. 12 18. Iehosaphats warre against the Ammonites 2 Chron. 20. and many the like Of this point the Hebrewes say that after a man is entered into the warre hee should stay himselfe upon him that is the Hope of Israel and his Saviour in time of distresse and know that for the name of God he maketh warre and should put his life in his hand and not be afraid or adread nor thinke either of his wife or of his children but wipe the remembrance of them out of his heart and turne
from without the land they are no first-fruits Maimony in Biccurim chap. 2. sect 1. in a basket so the Greeke and Chaldee translate the word Tene used onely here and in Deut. 28. 5. 17. The Hebrewes understand it generally of any vessell and hold it necessary from this place that the first-fruits be brought in a vessell also they teach that every sort of fruit should be brought in a vessell by it selfe but if he brought them in one vessell it would serve And they might not bring them mixed all together but the Barley underneath and the Wheat above it and the Olives above that and the Dates above them and the Pomgranats above them and the Figges uppermost in the vessell And there should be some thing put betweene every severall kinde as clothes or rushes or leaves or the like and they laid about the figs clusters of grapes outward If he brought them in a vessell of metall the Priest tooke the first-fruits and restored the vessell to the owner but if he brought them in a vessell of Osiârs or of Rushes or the like then both the first-fruits and baskets were the Priests Maimony tom 3. in Biccurim or treat of First-fruits chap. 3. sect 7 8. and shalt goe namely at the feast of Harvest or Pentecost which was seven weekes after the Passeover as may be gathered by Exod. 34. 22. and Deut. 16. 9 10. then the people went up together and carried of their first-fruits with them The Hebrewes say They brought no first-fruits before the Pentecost as it is written And the feast of harvest of the first-fruits of thy labours Exod. 23. 16. and if any brought them before they received them not of him but he left them there untill the solemne feast came Maimony in Biccurim c. 2. s. 6. his name to dwell the Chaldee saith his divine presence to dwell the Greeke his name to be called upon there meaning the Tabernacle or Temple called elsewhere the house of Iehovah Exod. 23. 19. This in ages following was at Shilo and then at Ierusalem whither the people used to repaire with great solemnity and at the performance of this service they are said to do thus When they carried up the first-fruits all the cities that were in a Station or County gathered together to the chiefe citie of the Station to the end they might not go up alone for it is said In the multitude of people is the Kings honour Prov. 14. 28. And they came and lodged all night in the streets of the citie and went not into the houses for feare of pollution And in the morning the governor said Arise and let us goe up to Sion the citie of the LORD our God And before them went a Bull which had his hornes covered with gold and an Olive garland on his head to signifie the first-fruits of the seven kinds of fruits And a Pipe strucke up before them untill they came neere to Ierusalem and all the way as they went they sang I rejoyced in them that said unto mee Wee will goe into the house of the LORD c. Psal. 122. When they were come nigh to Ierusalem they s ãâ¦ã messengers before them to signifie it to the men of Ierusalem c. Then the Captaines and Governours went out of Ierusalem to meet them if many men came there went out many and if but few few And when they all were come within Ierusalem gates they began to sing Our feet have beene standing in thy gates O Ierusalem Psal. 122. All the chiefe Artificers that were in Ierusalem stood before them and saluted them Welcome brethren the men of such a place And they went in the midst of Ierusalem the Pipe striking up before them till they came neere to the mount of the house of God when they were come thither they tooke every man his basket on his shoulder and said Hallelujah Praise God in his sanctuary c. Psal. 150. and they went thus and sung till they came to the Court-yard when they were come thither the Levites sang the 30 Psalme I will exalt thee O LORD for thou hast drawne up me c. Talmud Bab. in Biccurim chap. 3. sect 2 3 4. and Maimony in Biccurim chap. 4. sect 16. Vnto this and other like manner of solemne assembling the Prophet hath reference when he saith Yee shall have a song as in the night when an holy solemnity is kept and gladnesse of heart as when one goeth with a Pipe to come into the mountaine of Iehovah to the Rocke of Israel Esay 30. 29. Vers. 3. unto the Priest Gods publike minister and the figure of Christ of whom it is written By him let us offer the sacrifice of praise to God continually that is the fruits of the lips confessing to his name Heb. 13. 15. which shall be that is which shall minister in his course in those daies for the Priests ministred by turnes see 1 Chr. 24. I professe or I declare I shew openly before the Lord. And because of this presenting themselves and their first-fruits to him the Hebrewes say that when they brought their first-fruits they brought in their hand Turtle doves and young Pigeons some they hang upon the baskets and they were for burnt-offerings and some in their hand which they gave unto the Priests Maimony in Biccurim chap. 3. sect 9. Vers. 4. before the Altar that there it might he sanctified by Christ figured by the Altar Mat. 23. 19. He. 13. 10 c. and so made acceptable to God Vers. 5. shalt answer that is shalt speake or pronounce These words were to be spoken by every man that brought the first-fruits except hee were not a man or not the owner of the land or the like for such exceptions they doe put He that brought the first-fruits might if hee would give them to his servant or to his neighbour all the way till hee came at the mount of the house of God When he came to the mount of the house hee himselfe was to take the basket on his owne shoulder yea though he were the King the greatest in Israel and when he came at the Court-yard he professed whiles the basket was upoÌ his shoulder I PROFESSE THIS DAY VNTO THE LORD THY GOD c. Then he let down the basket from his shoulder the Priest put his hand under it and waved it and hee said A SYRIAN READY TO PERISH was MY FATHER c. and hee left it by the Altars side at the south-west borne of the Altar on the south side of the horne and bowed himselfe downe and went out But the confession is not alike for all some are bound to bring first-fruits yet make no confession over them as the woman and he that is of neither sex and hee that is of both sexes male and female because they cannot say WHICH THE LORD HATH GIVEN VNTO ME. Likewise Tutors or Guardians and Servants Messengers for they cannot say which the Lord hath given unto me
protection whiles they went to warre before their brethren Num. 32. 26 34 35 c. Ios. 1. 14. he came that is Gad came with the heads that is the Princes and Captaines of the people with whom Gad went to warre Ios. 1. 14. and so it is a prophesie of a thing to come as already done Or he came to the heads to the Princes when hee desired to have that land given him Numb 32. 2. But the former seemeth fittest and so Sol. Iarchi explaineth it They went armed before them when they conquered the land justice that which was just and right in the Lords eyes and his judgements upon the Canaanites in destroying them so Iosua commendeth their obedience Ios. 22. 1 2 3. It may also have reference to other judgements as those executed by Iehu 2 King 9. and 10. and by Elias the Prophet upon Baals Priests 1 King 18. Vers. 22. Lions whelpe in Chaldee strong as a Lions whelpe In Gen. 49. 17. Iakob likened Dan to a Serpent for his subtill and secret undermining of his enemies Moses here likeneth him to a Lion which signified his strength and prowesse shewed when this tribe fought against Leshem and smote it with the edge of the sword Ios. 19. 47. Iud. 18. 27. 29. he shall leape or that leapeth referring it to the Lion leaping from mount Basan where Lions kept for Basan was not Dans possession but Manassehs Deut. 3. 13. Numb 32. 33. Ios. 13. 7 8 11. Chazkuni here saith because Basan was a place of Lions and wilde beasts he likeneth him to a Lion The Chaldee expoundeth it his land shall be watered with the rivers that run from Bashan Vers. 23. Naphtali in Greeke Nepthaleim He was Dans brother both of them borne of Bilbah Rachels handmaid but God and Aser were of Zilpha Leahs maid Moses keepeth not Iakobs order Gen. 49. in blessing the tribes satisfied with favourable acceptation in Greeke the satiety or abundance of acceptable things hee meaneth that the tribe of Naphtali should have in their land many good and acceptable fruits through Gods favour and blessing There also the light of Gods favour in Christ abundantly appeared Matth. 4. 13 15 16. and Capernaum in this tribe was Christs Citie Mar. 2. 1. Matth. 9. 1. wherein he did many mighty workes Matth. 11. 23. the blessing of Iehovah blessings given of him and as Chazkuni expoundeth it Whosoever commeth into his land and seeth the first ripe fruits shall blesse the Lord for them But the Greeke translateth let him be filled with blessing of or from the Lord. the sea this the Chaldee interpreteth the sea of Ginosar called in the new Testament the lake of Gennesaret Luke 5. 1. in Hebrew Chinnereth Numb 34. 11. Deut. 3. 17. R. Sol. Iarchi here saith The sea of Cinnereth fell to his portion Vers. 24. with sonnes or for sonnes for multitude of children the Chaldee saith with the blessing of sonnes as in Asers tribe there were now 53. thousand and foure hundred men of warre Num. 26. 47. let him be in Greeke he shall be acceptable to his brethren dipping in Greeke hee shall dip his foot in oile that is shall have plenty of oile that he may set his feet therein according to Iakobs blessing that his bread should be fat Genes 49. 20. Vers. 25. thy shooes that is the ground under thee shall have Mines of iron and brasse that thy feet may seeme to be shod with them This also may signifie his strength to tread downe his enemies as Christs feet were of fine brasse Rev. 1. 15. thy strength or thy old age The Hebrew Dobee here only used is in Greek translated strength and so the Chaldee expoundeth it as the dayes of thy youth thy strength The Latine version and others expound it old age so named of weaknesse meaning that his old age should be strong and lusty as the daies of his youth Others fame or report that as his daies were so his fame should be as long as he lived Chazkuni saith Daba is the same that Daab weaknesse or debility as Cebes is the same that Ceseb a Lambe and that it meaneth the daies of old age in which a man is weake as if he should say even in the time of their old age they shall be strong Vers. 26. Ieshurun that is O Israel see Deut. 32. 15. The Greeke translateth There is none like the God of the Beloved-one the Chaldee saith there is no God like the God of Israel This conclusion concerneth all the tribes of Israel in generall celebrating the glory and goodnesse of God communicated with his Church and their participation of his graces to their perpetuall happinesse rideth which is a signe of honour and of his speedy comming to helpe his people so in Psal. 68. 34. For which cause he is said also to ride upon the Cherub 2 Sam. 22. 11. and to ride upon his horses and chariots of salvation Hab. 3. 8. This was fulfilled in the warres against the Canaanites Ios. 10. 10 11 13. and before against the Egyptians Exod. 9. 23. and 14. 24 25. And Christ still rideth in heaven upon a white horse to conquer the enemies for his Churches sake Rev. 6. 2. and 19. 11 16. The Chaldee translateth whose habitation or divine majestie is in the heavens in thy helpe or for thy helpe in Greeke thine helper in his excellency or for his high majestie magnificence in Chaldee strength So in Psal. 68. 35. Gods works are for the manifestation of his excellent glory in the helpe and salvation of his people skies the highest heavens which the Greeke calleth the firmament the Chaldee the heavens of heavens Vers. 27. The God of antiquity that is the ancient or eternall God which the Chaldee interpreteth God that was from the beginning Hereupon David intituleth him the God that sitteth from antiquity or abideth of old Psal. 55. 20. and Asaph saith God is my King from antiquity Ps. 74. 12. And hee is before all things and by him all things consist Coloss. 1. 17. is thy mansion or will be thy habitation or prayer-wise be thy mansion that is thy protection as the Greeke translateth will protect thee So Moses saith Lord thou hast beene our mansion or habitation in every generation and generation Psal. 90. 1. Vnder this name Mansion all things needfull are implied both for life and salvation in this world and in that which is to come Iohn 14. 2. armes of eternitie that is eternall or everlasting armes or armes of the world Israel is protected under Gods everlasting armes or power God is their defence over and under his left hand is under the head of his Church and his right hand doth embrace her Song 2. 6. The Greeke translateth under the strength of the everlasting armes the Chaldee expoundeth it and by his Word the world was made Sol. Iarchi explaineth it thus and underneath his Mansion doe all strong armed dwell The armes of the world were Sihon and Ogh
their rejection Mat. 25. 12. and 7. 23. shall perish or be done away decay be lost To this way of the wicked which perisheth is opposed the good way which is everlasting wherein David desired God to lead him Psal. 139. 24. PSALME II. 1 David prophesieth of the rage of Iewes and Gentiles against Christ. 4 Gods wrath against them for it 6 Christ is established King 7 declared to be the Sonne of God 8 heire and ruler of the world 10 Kings are exhorted to submit unto him WHy doe the heathens tumultuously rage and the peoples meditate vanitie The Kings of the earth set themselves and the Princes doe plot together against Iehovah and against his Christ. Let us breake their bands and cast their cords from us Hee that sitteth in the heavens laugheth the Lord mocketh at them Then will he speake unto them in his anger and in his wrath hee will suddenly trouble them And I have anointed my King upon Sion the mountaine of my holinesse I will tell the decree Iehovah said unto me thou art my sonne I this day begat thee Aske of me and I will give the Heathens for thine inheritance the ends of the earth for thy firme possession Thou shalt roughly rule them with a rod of iron as the vessell of a pottter thou shalt scatter them in peeces And now O ye Kings be prudent be nurtured ye Iudges of the earth Serve yee Iehovah with feare and be glad with trembling Kisse ye the sonne lest he be angry and ye perish in the way when his anger shall burne suddenly O blessed are all that hope for safetie in him Annotations WHY or For what David was the writer of this Psalme as the Greeke prefixeth this title A Psalme of David and he beginneth with marvelling at the rage and folly of the Iewes and Gentiles in persecuting Christ and his Church Acts 4. 25 c. And as David himselfe was a figure of Christ in his kingdome and a father of him according to the flesh so suffered hee the like opposition at the hands of his owne people and of the nations round about him 2 Sam. 2. 10. and 3. 1. and 5. 17. and 10. 6 7 c. Tumultuously rage or burtle together convenâ with rage and uprore mutinously This word is also used in Daniels case Dan. 6. 6. 11. and after in Psal. 64. 3. The Greeke ephââaxan whereby the holy Ghost tranflateth it Act. 4 25. denoteth rage pride and fiercenesse as of horses that neigh and rush into the battell peoples or nations under these names are comprehended the Iewes with the Gentiles Act. 4. 27 28. meditate vanitie mutter a vaine or emptie thing which shall have no effect And here the Hebrew changeth the time as it doth very often otherwhere will meditate noting by such phrase a continuance of the action as they that did still or usually meditate vaine things But the holy Ghost in Act. 4. 25. keepeth like time here as before whose example I follow according to the proprietie of our tongue So after in this Psalme and many other The Hebrew text it selfe sometime doth the like as Isai. 37. 3â compared with 2 Kings 19. 33. See the notes on Psal. 18. 7. Vers. 2. Set themselves or present themselves will stand up noting a setled purpose in the heart with a standing up in person to act the same 1 Chr. 1â 14. princes rulers or priââe counsellors subtile prudent and imployed in making decrees Prov. 8. 15. next therefore in place to Kings and joyned with them as here so in Iudg. 5. ãâã Hab. 1. 10. Prov. 31. 4. plot conspire or are founded that is have their foundation plot or ground-worke laid as Exod. 9. 1â Isâ 44. 28. and this by assembling and consulting and is therefore interpreted gathered together Act. 4. 26. So the Chaldee translateth it consociate or joyned together to rebell before the Lord to fight against his anointed Christ or Anointed in Hebrew Mashiach or Messias which word though it be generall for the ancient Kings and Priests and Prophets that were anointed with oile Psal. 89. 31. and 105. 15. Isa. 45. 1. Num. 3. 3. 1 King 19. 16. yet is it principally the name of the Sonne of God our Saviour Dan. 9. 25 26. who was knowne in Israel by the name Messias Ioh. 1. 41. and 4. 25. and among Greekes by the name Christ of whom wee that beleeve in his name are also called Christians Act. 11. 26. because wee have an Anointing from him that is holy 1 Ioh. 2. 20. 27. himselfe being first anointed with the Spirit and with the oile of gladnesse above his fellowes Luke 4. 18. Psal. 45. 8. Of him is this Psalme interpreted by his Apostles saying Of a truth Lord against thy holy Child Iesus whom thou anointedst gathered were both Herod and Pontius Pilate with the nations and peoples of Israel to doe whatsoever thy hand and thy counsell had fore-determined to be done Act. 4. 27 28. Vers. 3. their bands These were signes of subjection Ier. 27. 2 3. 6 7. And thus the Kings and nations speake refusing to serve Christ though his yoke be easie Matth. 11. 29 30. Ier. 5. 5. The Hebrew phrase mo importeth their bands and his speaking of the Father and the Sonne jointly and of the Sonne in speciall but he that honoureth not the Sonne honoureth not the Father which sent him Ioh. 5. 23. So in the verse following the Lord mocketh at them and at him meaning them all jointly and each severally The like manner of speech see in Esay 53. 8. and 44. 15. Lam. 4. 10. Psal. 5. 12. and 11. 7. and 49. 14. and 59. 9. Iob 22. 19. Exod. 15. 15. Deut. 32. 23. 32. 35. 37. cords or ropes thicke twisted bands signes also of subjection and restraint Iob 39. 13. Ezek. 4. 8. and sometime of love Hos. 11. 4. Vers. 4. The Lord in Hebrew Adonai which in this forme is the peculiar title of God having the forme plurall and vowels of Iehovah mystically signifying my staies or my sustainers my pillars And where in one place Adonai is used another speaking of the same thing hath sometime Iehovah See Psal. 57. 10. with Psal. 108. 4. It commeth of Aeden a hase or pillar which sustaineth any thing The Chaldee translateth it the Word of the Lord that is the title of Christ Ioh. 1. 1. Rev. 19. 13. Our English word Lord hath much like force being contracted of the old Saxon Laford or Hlafford which commeth of Laef to sustaine refresh cherish mocketh will mock deride This implieth both their folly their punishment for it and how God will leave them helplesse in their miserie Psal. 59. 9. Prov. 1. 26. 28. It is spoken of God after the manner of men that hee laugheth mocketh is angry and the like not that he hath such passions as men but because he doth such things as men use to doe when they are moved with such passions and as the Hebrew Doctors say The law
Mincah or oblation presented at evening Ps. 141. 2. This word is not elsewhere read in the scripture a good word an excellent sweet and pleasant matter A word is used often for a thing or matter Psal. 41. 9. here it is for the whole argument of this Psalme I doe say or I am saying that which feruently boyleth in me For of the abundance of the heart the mouth speaketh my works to the King or my poems of the King that is of Christ concerning him and dedicated to him is this Psalme or Dittie my tongue the pen understand it is as the pen or praier wise be it as the pen. The Chaldee addeth my tongue shall speake swiftly as the pen c. of a speedy writer or of a swift a ready Scribe So Esra was called not onely for writing but also for interpreting the law Ezr. 7. 6. Scribes were both Scriveners or Notaries 2 King 12. 10. and 22. 3. and expositors of the Law or Counsellers Mat. 23. 2. 1 Chron. 27. 32. Vers. 3. thou art much fairer The Hebrew word is of double forme to note out double that is very excellent beautie This fairenesse is not of body onely but of minde in wisdome holinesse c. as in Ezek. 28. 7. there is mentioned beautie of wisdome Here the Psalmist beginneth his speech to Christ and of his praises which the Chaldee paraphrast explaineth thus thy fairnesse O King Christ exceedeth the sonnes of men See the description of Christs spirituall beautie in Song 5. 10 16. grace is powred out in thy lips that is thou speakest gracious words abundantly Christs lips were like lillies dropping downe pure myrrh Song 5. 13. all that heard him speake wondred at the words of grace that proceeded out of his mouth Luk. 4. 22. The Chaldee expoundeth it The Spirit of prophesie is given into thy lips therefore to the end that thou shouldest powre out thy gracious words to men or because God hath blessed thee Vers. 4. Gird thy sword that is make ready to the fight Exod. 32. 27. 1 Sam. 25. 13. Song 3. 8. The spirituall sword is the word of God Eph. 6. 17. Therefore Christs sword properly commeth out of his mouth Rev. 1. 16. and with the breath of his lips shall hee slay the wicked Isa. 11. 4. upon the thigh understand thy thigh The Hebrew often omitteth words of this sort easie to be understood so the Greeke in the new Testament as mending the nets Mark 1. 19. or mending their nets Mat. 4. 21. to put away Mark 10. 4. for to put her away Mat. 19. 7. and many the like O mighty one or Champion Heb. Gibbor one of the titles of Christ Isa. 9. 6. The Chaldee paraphraseth as a mighty one to kill kings and rulers thy glorious Majestie this sheweth of what manner sword he speaketh called glory and comlinesse or magnificence because of the powerfull effects Of these words see Psal. 8. 2. 6. Vers. 5. prosper ride that is ride prosperously see the like phrase Psal. 51. 4. The Chaldee openeth it thus Thine honour is great therefore thou shalt prosper to ride upon the throne of the kingdome on word of truth which is the Gospell of our salvation Eph. 1. 13. the white Horse whereon Christ rideth Rev. 19. 11. or because of truth for the truths sake The Hebrew al debar is often used for because Psal. 79. 9. Gen. 43. 18. Deut 22. 24. and so the Greeke version hath it here of meeknesse so Christ came riding meeke Mat. 21. 5. and his word is both to be taught and to be received with meeknesse 2 Tim. 2. 25. Iam. 1. 21. and of justice or meeknesse of justice that is justice meekly administred but the Greeke supplieth the word and. shall teach thee or let it teach thee fearfull things In the Greeke it is thy right hand will guide thee maruellously Vers. 6. Thy arrowes that is thy words whereby thou convincest and beatest downe sinne and sinners So the rider on the white Horse hath a bow when he goeth to conquer Rev. 6. 2. Arrowes are words Psal. 64. 4. or judgements Deut. 32. 23. and the Chaldee here addeth Thine arrowes are drawne out to kill multitudes in the heart understand they peirce the heart of the kings enemies And this noteth the efficacie of these words or judgements as elsewhere he saith I will send all my plagues upon thy heart Exod. 9. 14. also their inward operation which is mighty dividing asunder the soule the spirit discerning the intents of the heart casting down imaginations bringing into captivitie every thought Heb. 4. 12. 2 Cor. 10 4. 5. Vers. 7. Thy throne O God The Chaldee addeth in heaven Here Christ our King is magnified as God above the Angels as the Apostle sheweth Heb. 1. 8. But unto the Son he saith thy throne O God is for ever c. Hereby also is meant the perpetuitie of Christs kingdome So 1 Chron. 22. 10. 2. Sam. 7. 16. a scepter of righteousnesse or a rod a mace of equitie plaine and righteous in administration hath anointed thee of this Hebrew Mashach hath anointed our Lord is called Mashiach or Messias and in Greeke Christ that is Anointed see Psal. 2. 2. oile of joy the holy Ghost which joyeth the heart Luk. 4. 18. 1 Thes. 1. 6. above thy fellowes that is above all Christians who are thy fellows consorts and partners in the anointing 1 Ioh. 2. 20 27. who are also made Kings and Priests Rev. 5. 10. and with whom thou hast taken part of flesh and bloud Heb. 2. 14. Or by fellowes may be meant all kings and potentates whom he excelleth Psal. 89. 28. Vers. 9. Myrrh named of the Hebrew word Mor and is the gumme or liquor of a tree in taste bitter in smell odoriferous therefore it was used in the precious ointment of the high priest and Tabernacle Exod. 30. 21. and in other sweet perfumes Est. 2. 12. Prov. 7. 17. See Song 4. 14. and 5. 1. 13. Aloes of the Hebrew name Ahaloth a sweet wood wherwith perfumes were also made Num. 21. 7. Song 4. 14. The Arabians call it tsandal Cassia or Cassies also of the Hebrew Ketsioth elsewhere it is not found in Scripture It seemeth to be the barks or skinnes of that sweet shrub Casia mentioned in Plinie lib. 12. cap. 20. all thy garments that is they be of them or smell of them or are anointed with them or as the Chaldee paraphraseth are perfected with them out of the Ivory palaces or palaces of Elephants tooth as the Chaldee here addeth the name of the Elephant meaning that either the King commeth out of them or the garments were taken out of such palaces or costers Kings palaces were sometime made of Ivorie or tooth 2 King 22. 39. more than they that make thee joyfull or than theirs that make thee glad that is thy garments are more odoriserous than the garments of thy fellowes forementioned verse 8. For though the Spouse or Church hath the savour
of her odours better than all spices the smell of her garments as the odour of Lebanon shee being perfumed with myrrh and incense and all spices of the merchant Song 4. 10 11. and 3. 6. yet Christ himselfe is more odoriferous even wholly delectable for God hath not given him the spirit by measure Song 1. 2. and 5. 16. Ioh. 3. 34. And the Saints are said to make Christ joyfull for all his delight is in them Psal. 16. 3. Song 7. 6. Vers. 10. Kings daughters These the Chaldee interpreteth Countries of Kingdomes among thy precious ones that is with thy honourable women or in thy preciousnesse that is are in thy precious honourable ornaments or palaces set is the Queene or maried Queene the wife is placed at thy right hand that is in the most honourable place 1 King 2. 19. The Chaldee referreth this to the Booke of the Law at the right hand of the King The word Shegal is used here and Neh. 2. 6. Dan. 5. 23. for the Kings wife the Queene in fine gold that is as the Greeke explaineth it cloth of fine or glistering gold called Cethem a speciall name for the most pure and splendent gold Job 28. 16. 19. and 31. 24. Song 5. 11. Daniel 10. 5. Her of is Mictam Ps. 16. 1. of Ophir that is out of the land of Ophir who was the son of Iektan the son of SheÌ the son of Noach Gen. 10. 29. who dwelt in a part of India of him the countrey was called Ophir from thence was much Cethem or fine gold brought to Iudea and other coasts as appeareth 1 King 9. 28. and 10. 11. and 22. 48. 1 Chron. 29. 4. The gold it selfe was called by his name Ophir Iob 22. 24. Vers. 11. Heare O daughter Hee speaketh to the Queene fore-mentioned siguring the church or heavenly Ierusalem the Lambs wife Rev. 21. 9 10 c. And so the Chaldee paraphraseth Heare O congregation of Israel the law of his mouth and see his marvellous workes and bow thine eare to the words of the Law and forget the evill workes of the wicked of thy people and the house of Idols whom thou servedst in thy fathers house and thy fathers house As man and wife must leave their parents to cleave each to other Gen. 4. 24. and 31. 14. so must wee leave all to cleave unto Christ Matt. 10. 37. Luk. 14. 26. Vers. 12. will covet thy beauty will delight him-selfe in thy fairenesse thy sanctitie set forth in Song 1. 14. and 2. 14. and 4. 1 c. So the King is tied in the rafters Song 7. 5. and bow downe or therefore worship thou him Vers. 13. the daughter of Tyrus that is the people or Common-wealth of Tyre as daughter of Sion Psal. 9. 15. So the Chaldee expoundeth it They that dwell in the fort of Tyrus Tyre or Tyrus in Hebrew Tsor which signifieth a Rocke or Fortresse was a strong city appertaining to the tribe of Aser Ios. 19. 29. but possessed still by the heathens whose King Hiram became friend to David 2 Sam. 5. 11. and to Solomon his sonne 1 King 5. 1 2 c. yet afterwards Tyrus remembred not the brotherly covenant Amos 1. 9. but rejoyced at the desolation of Ierusalem Ezek. 26. 2. banded it selfe with other enemies against Israel Psal. 83. 8. was wasted of Nebuchadnezar King of Babel by Gods judgement 70. yeares Esai 23. 15. Ezek. 26. 7. It continued under idols till the Macchabees times and then had still Hercules for their chiefe God 2 Mac. 4. 18 19. This one city Tyre is here named in stead of other nations because it was the chiefe citie of traffique in the world being an I le in the sea whose merchandize and magnificence the Prophet largely describeth Ezek. 27. her merchants were princes her chapmen the nobles of the world Esai 23. 8. shee heaped up silver as dust and gold as the mire of the streets Zach. 9. 3. Of the subjection here prophesied which they should yeeld unto the Church we may see it fulfilled in the new Testament where many that dwelt about Tyre and Sidon flocked after Christ Mark 3. 8. and he resorted into their borders Mark 7. 24. and by their readinesse hee upbraided the backwardnesse of the Iewes Mat. 11. 20 21. and afterwards in the Apostleâ dayes there was a Church of zealous Christians in that city Act. 21. 3 4 5 c. See also Psal. 87. 4. carnestly beseeke thy face shall instantly pray or sue unto thee O Queene The originall word naturally signifieth to make sicke or sory and being joyned with the word face which oft is used for anger it meaneth to abate the anger by importunate praier and by humble sute to prevaile So after Psal. 119. 58. rich of the people the wealthy among them meaning of the Tyrians which were a wealthy nation and generally other peoples See Esa. 60. 1 3 5 11. and 49. 23. Rev. 21. 24 26. where the riches and honour of the Gentiles are brought to the Church Vers. 14. glorious within or honourable inward in the heart adorned with faith hope love c. or in the inner man as Eph. 3. 16. Here the Chaldee maketh this paraphrase Every thing that is praise-worthy faire to be desired the wealth of countries and treasuries of Kings which are laid up within shall they offer for oblations before the King and gifts unto the Priests whose garments are woven with fine gold purled works or grounds closures of gold such as precious stones are set in Exod. 28. 11 14. Compare also herewith Ezek. 16. 13. Vers. 15. In embroideries with broidered or needle wrought garments Hereby is meant the varietie of graces and embroidery of the spirit So Ezek. 16. 10. Vers. 17. In stead of thy fathers Here the Hebrew is of the masculine gender so these words are spoken to the King Though sometime the masculine is used in speech of women as Num. 27. 7. So lahem 1 King 22. 17. lahen 2 Chron. 18. 16. shall be thy sonnes thy children shall succeed meaning either all Christias that by the immortall seed of the word are begotten to Christ his Church he being the father this the mother of vs all Isa. 9. 6. Gal. 4. 26. or in speciall the Apostles may be intended See Heb. 2. 13. shalt put them shalt place constitute or appoint them for Princes As all Christians are called Kings Rev. 1. 6. and 5. 10. Or in speciall by the Fathers may be meant the 12 Patriarchs by the sonnes the 12 Apostles succeeding them as the heavenly Ierusalem hath at the 12 gates the names of the 12 tribes and in the foundations of the wall the names of the lambes 12 Apostles Rev. 21. 12 14. which Apostles were sent into all the nations of the world Mat. 28. 19. to goe and bring forth fruit and their fruit to remaine Ioh. 15. 16. Like this is the promise made for Sarah that Kings of peoples should come of her
which proceedeth from thy salvation and deliverance of me from sinne a free spirit a voluntary free willing spirit or a princely ruling spirit as the Greeke turneth it See this word Psal. 47. 10. by a free or princely spirit he meaneth a spirit not in bondage to sinne called elsewhere the spirit of adoption Rom. 8. 15 16. whereby a man is made willing to obey the Lord as Exod. 35. 21. Vers. 16. from blouds that is from the guilt of my murder in shedding the bloud of Vriah as the Chaldee saith from the judgement of murder or from my native corruption See the note on Isal. 5. 7. shall shout or shrill sing joyfully and proclaime thy justice such as Paul speaketh of Phil. 3. 9. Vers. 17. shalt open my lips shalt give me occasion to speake freely and boldly the Chaldee addeth in thy law This phrase is used Iob 11. 5. and 32. 20. Vers. 18. else I would give it or for else I would give it as the Greeke turneth it if thou wouldest sacrifice I had given it Vers. 19. The sacrifices of God that is which please God or as the Chaldee saith holy to God So the workes of God Ioh. 6. 28. heart broken to wit with sorrow for sinne So Isa. 61. 1. Luke 4. 18. Compare with this Rom. 12. 1. also Isa. 57. 15. and 66. 2. Vers. 20. Doe well or Doe good deale bounteously it comprehendeth all things needfull for profit or pleasure unto Sion the Church and place of publike worship See Psal. 2. 6. walls of Ierusalem or of Ierushalaim as the Hebrew writeth it in the duall forme as it were the double Ierusalem to wit the higher and the lower from which the Apostle gathereth an allegorie Gal. 4. 25 26. This citie was first called Salem that is Peace where Melchisedek was King Gen. 14. 18. Heb. 7. 2. It was named also Iebus Iudg. 19. 10. of one Iebusi son of Canaan Gen. 10. 16. and was possessed by his seed the Iebusites who held therein the fort of Sion till David wanne it from them 1 Chron. 11. 4 5 7. Here also was the mount Morijah whereon Solomon built the Temple 2 Chron. 3. 1. where Abraham offered his sonne Isaak Gen. 22. 2. And because there Gods providence was seene he named the place Iehovah-jireh Gen. 22. 14. which Iireh put to the former name Salem maketh it Ierusalem where Peace is seene and as the citie was inlarged by taking in mount Iireh or Morijah so is the name yet sometime though very rare it is called by the first name Salem as Psal. 76. 3. This citie God chose to be the place of his publike worship and there to dwell 2 Chron. 7. 12. Psal. 132. 13 14. and honourable things are spoken of this citie Psal. 87. 3. and of the wals thereof which in the Ierusalem from above are of Iasper stone with 12 foundations garnished with all manner precious stones and having the names of the Lambes 12 Apostles Rev. 21. 10. 14 18 19. c. the wals are called Salvation and the gates Praise and they are ever in Gods sight Isa. 60. 18. and 49. 16. For the building up of these doth David here pray Vers. 21. Then shalt thou accept when the place is builded which thou hast chosen for be for bade his people to offer in every place Levit. 17. 5 8 9. Deut. 12. 11 13. and promised to accept their sacrifices on his holy mountaine Ezek. 20. 40. Therefore Israel was in great affliction and reproach when the wals of Ierusalem were unbuilded Neb. 1. 3. and the peoples negligence in building Gods house was sharply blamed Hag. 1. 2 4 8 9. and 2. 15. c. of justice that is sacrifices offered in faith and according to the will of God See Psal. 4. 6. the whole oblation the Calil a kinde of oblation that was wholly and every whit given up in fire unto God and differed from the Gnolah or Burnt-offering which was only of beasts or birds Lev. 1. whereas the Calil was also of flower called the Meat-offering but burned all together which the common Meat-offerings were not Lev. 6. 20 22 23. It was also of beasts 1 Sam. 7. 9. PSAL. LII David condemning the shightfulnesse of Doeg prophesieth his destruction 8 at which the just shall rejoyce 10 David upon confidence of Gods mercy giveth thanks To the master of the musicke an instructing Psalme of David When Doeg the Adomite came and shewed to Saul and said to him David came unto the house of Achimelech WHy boastest thou in evill O mighty man the mercie of God endureth all the day Thy tongue thinketh wofull evils as a sharpe rasour doing deceit Thou lovest evill more than good falshood more than to speake justice Selah Thou lovest all words of swallowing the tongue of deceit Also God will destroy thee to perpetuitie hee will pull thee away and plucke thee out of the tent and will root thee up out of the land of the living Selah And the just shall see and feare and shall laugh at him Behold the man that put not God for his strength but trusted in the multitude of his riches hee was strong in his wofull evill But I as a greene Olive in the house of God I trust in the mercy of God ever and aye I will confesse thee for ever for thou hast done this and will patiently expect thy name for it is good before thy gracious Saints Annotations DOeg a servant of King Saul and master of his herdmen 1 Sam. 21. 7. the Adomite that is an Aedomite or Idumean as the Greeke here translateth or a man of Adamah a citie of the tribe of Naphtali Ios. 19. 36. of Acbimelech David flying from Sauls tyranny came for comfort to the house of God in Nob where Achimelech the Priest administred He gave unto David and his company the showbread âo ãâã armed him with the sword of Goljath the Philistian and asked counsell of the Lord for him DoeÌg saw this and told King Saul and after when no other man would himselfe at the Kings commandement ran upon Achimelech and the Priests and killed 85 persons and Nob the citie of the Priests he smote with the edge of the sword both man woman childe and beast But Abjâthar Achimelechs sonne escaped unto David and told him who there upon made this Psalme See 1 Sam. 21. and 22. Matth. 12. 3 4. Vers. 3. in evill the Chaldee expounds it in an evill tongue O mighty man or Potentate Doëg is thus named for his chiefe place over King Sauls herdmen 1 Sam. 21. 7 and his killing of so many Priests of the Lord 1 Sam. 22. 18. 19. in which mischievous prowesse he vaunted himselfe Vers. 4. thinketh or understand Why thinketh thy tongue that is uttereth the evils thought and premeditated doing deceit that is as a rasour which in stead of cutting the haire cutteth the throat Or it may be referred to the man O doer of deceit as the Greeke saith thou hast done
by swearing meaning Gods whole worship whereof swearing was a part Deut. 6. 13. Esa. 45. 23. and 65. 16. Ier. 4. 2. Therefore that which the Prophet calleth Swearing Esa. 45. 23. the Apostle calleth Confessing to God Rom. 14. 11. PSAL. LXIV David praieth for deliverance complaining of his enemies 8 He prophesieth their destruction whereat all man shall feare To the Master of the Musicke a Psalme of David HEare my voyce O God in my praier preserve my life from dread of the enemy Hide me from the secret of evill doers from the tumultuous rage of them that worke painfull iniquity Which have whetted their tongue as a sword have bent their arrow even a bitter word To shoot in secret places at the perfect suddenly will they shoot at him and feare not They confirme to themselves an evill word they tell to hide snares they say who shall see them They search out injurious evils they accomplish an exquisite search even the inmost of each man the deep heart But God hath shot at them an arrow suddenly their strokes have beene And when they have caused them every one to fall upon themselves by their owne tongue they shall betake themselves to flight whosoever seeth them And all men shall feare and declare the worke of God and prudently consider his deed The just man shall rejoyce in Iehovah and hope for safety in him and glory shall all the upright of heart Annotations PRayer or meditation see Psa. 55. 3. the Greek saith when I pray unto thee Vers. 3. the secret or secrecy mysterie that is councell or assembly of evill doers that is the malignant Church as the holy Church is called the secrecie or mysterie of the righteous Psal. 111. 1. Vers. 4. bent their arrow that is laid their arrow ready on their bended bow The like phrase was in Psal. 58. 8. See also Psal. 11. 2. bitter word or bitter thing as the Greeke explaineth it So after in vers 6. an evill word or thing See the notes on Psal. 7. 1. A bitter word is here called an arrow and in Ier. 9. 3. their tongue is called their bow Vers. 6. they tell to hide or of hiding that is impart their counsell one to another how to hide snares they accomplish an exquisite search or a search searched out that is a curious diligent search The Greek translateth they are consumed searching out searches meaning that they spend both their time and themselves in searching out evils against the just It may also be read wee are consumed by the search searched out meaning that in their judgment wee cannot escape their snares even the inmost Hebr. and the inmost that is whatsoever any mans wit and deepe heart can finde out or So deepe is the inward part and heart of man Vers. 8. have beene or assuredly shall be the time past being used for more certainty as in Isa. 9. 6. And by have beene is meant the sure event and accomplishment of Gods judgements on them with the continuance of the same As the Hebrew word of being signifieth to come to passe or have event 1 Sam. 4. 1. Iob 37. 6. and to continue to be Dan. 1. 21. Esai 66. 2. Ruth 1. 2. Vers. 9. they have caused them every one Hebr. caused him which being spoken of many as in this place meaneth them all severally to one man to fall c. or to stumble downe signifying that Gods strokes should have effect to overthrow them by their owne devices betake themselves to flight or shall wander about in their flight which noteth great feare and unstaiednesse which the Greeke therefore turneth are troubled and is meant of the wicked their favourites PSAL. LXV Gods praises in Sion for hearing prayer 4 for pardoning sinnes 6 for his just administration in the world 10 and for his manifold blessings upon his land and people To the Master of the Musicke a Psalme a Song of David PRaise silent waiteth for thee O God in Sion and to thee shall the vow be paid Thou hearest praier unto thee all flesh shall come Words of iniquities have prevailed against me our trespasses thou wilt mercifully cover them O blessed is hee whom thou chusest and takest neere that hee may dwell in thy courts we shall be satisfied with the good things of thine house with the holy things of thy Palace Fearefull things in justice thou wilt answer us O God of our salvation the hope of all the ends of the earth and of those farre off by sea O he that stablisheth the mountaines by his able might is girded about with strength Which appeaseth the noise of the seas the noise of their waves and the tumultuous noise of the peoples And feare doe they that dwell in the utmost parts for thy signes the out-goings of morning and evening thou makest shout Thou visitest the land and plenteously moistenest it very much thou enrichest it with the streame of God full of waters thou preparest their corne when so thou hast prepared it Thou waterest abundantly the ridges of it thou setlest the furrowes of it thou makest it soft with showers thou blessest the bud of it Thou crownest the yeere of thy goodnesse and thy pathes drop fatnesse They drop on the pastures of the wildernesse and the hills are girded about with gladnesse The pastures are clad with sheepe and the vallies are covered with Corne they shout they also sing Annotations PRaise silent waiteth or is silent that is submisly and quietly expecteth thee see Psal. 62. 2. or Vnto thee there is silence and praise that is silence looking to receive mercies and praise for them being received The Greeke saith praise becommeth thee The Hebrew also may imply the same though it be more significant The Chaldee paraphraseth thus The praise of the Angels is counted as silence before thee O God whose majestie is in Sion Vers. 3. Thou hearest or O thou that hearest or he that heareth see after in vers 7. all flesh that is all sorts of men as Gen. 6. 12. Psal. 145. 21. Act. 2. 17. This is a prophesie of all Nations converted unto Christ. Vers. 4. words of iniquities or of perversities that is perverse things or words unrighteous deeds Words are often put for things as Psal. 7. 1. mercifully cover or expiate propitiate purge away and so cover and forgive Of the Hebrew Caphar which signifieth to cover the Cover of the Arke was called Caporeth Exod. 25. 17. in Greeke hilasterion that is the propitiatory or mercy-seat Heb. 9. 5. which name Paul giveth to Christ Rom. 3. 25. who is the true propitiation for our sins 1 Iob. 2. 2. Vers. 5. takest neere or causest to approach to wit unto thy selfe the Greeke saith takest unto thee thy courts or court-yards the open places of the Tabernacle and Temple There was an inner court and an outward 1 King 7. 12. one for the Priests another for the people called the great court 2 Chron. 4. 9. 2 King 21. 5. good things
be exalted mountaines debased crooked things made strait and rough places smooth Isa. 40. 3. Luk. 3. 5. The Greeke version here epi dusmoon meaneth also the same for though the word be ambiguous and signifieth the west parts yet is it often used for the desarts or plains of the wildernesse Numb 33. 48 50. and 36. 13. Deut. 1. 1. Iosh. 5. 10. 2 Sam. 4. 7. in Iah his name or by Iah his name to wit sing and praise him Iah is the proper name of God in respect of being or existence for he is of himselfe Exo. 3. 14. giveth to all life and breath and all things and in him we live and move and have our being Act. 17. 25. 28. It is the same in effect with Iehovah but more seldome used of which see Psal. 83. 19. Vers. 6. a Iudge that is a defence and avenger of their wrongs See Exod. 21. 22 23 24. Isa. 1. 17. Iam. 1. 27. mansion of his holinesse or his holy mansion whereof see Psal. 26. 8. Vers. 7. the solitarie them which are alone or desolate meaning without children in house that is giveth them children See Psal. 113. 9. in chaines or in conveniences that is in convenient and commodious sort or into fit and commodious places The Greeke saith in fortitude The Chaldee thus he brought forth the sonnes of Israel which were bound in Egypt dry land or barren ground named in the originall of the bleaknesse or whitenesse as whereon nothing groweth This the Chaldee referreth to Pharaoh and his host which were obstinate and would not send away Israel that they dwelt in a dry land Vers. 9. Sinai it selfe or this Sinai to wit quaked when God came downe upon it to give his law see Exod. 19 16 18. Heb. 12. 18. The Chaldee saith Sinai the smoke thereof ascended like the smoke of a furnace because the majestie of God the God of Israel was revealed upon it These words David borrowed from Deborahs song Iudg. 5. 4 5. Sinaâ is a mountaine in Arabia Gal. 4. 25. in the wildernesse thorow which Israel passed Exod. 19. 1. It was called also Hereb see Psal. 106. 19. Vers. 10. raine of liberalities that is a liberall plentifull free and bountifull raine proceeding of Gods free grace So elsewhere is mentioned the raine of blessing Ezek 34 26. Spiritually this meaneth the doctrine of the Gospell Deu. 32. 2. Isa. 45. 8. Hes. 14. 6 7. and 6. 3. Heb. 6. 7. See Psal. 65. 10. shake out or shed and sprinkle abroad as with the waving of the hand the Greeke turneth it separate God divideth the spouts for the raine Iob 38. 25 26 28. and 37. 6. when it c. Hebr. and wearied that is dry fainting for want of water as Psal. 63. 2. Vers. 11. Thy company the host of Israel seated in Canaan The Hebrew word Châjâh signifying Life is used for all living creatures commonly beasts and among them wilde beasts in which most life appeareth Gen. 1. 24 25 c. also for fishes Psal. 104. â5 Applied to men it meaneth a company or societie either good as in this place or evill as after in verse 31. It is used for an host of men as 2 Sam. 23. â3 in stead whereof in 1 Chron. 11. 15. is written Machanâh a Campe or Leager The Greeke here turneth it Zoa Living wights which word is used in Revel 4. 6. and 5. 8 9. where mysticall speech is of Christs Church prepare to wit thine inheritance or fruitfull blessings therein for the poore or afflicted that is the Church This every man was to acknowledge when he brought the first fruits unto God See Deut. 26. 5 6 9. 10. The Chaldee expoundeth it thou preparedst the hosts of the companies of Angels for to doe good to the poore afflicted Vers. 12. will give the speech or gave the word but it may be taken for a prophesie And by giving the speech or word is meant either the ministring of matter and speech unto them or the confirming and performing of that which they have spoken So Paul desired the praiers of the Churches that speech might be given him Epââs 6. 19. Col. 4. 3. But the Chaldee referreth this to the Law The Word of God gave the words of the Law to his people of those that ãâã glâd tidings or applying it to Christs time of the Evangâlâsts of the soules that preach the Gâstell or carry good newes Such are in armies they that carry tidings of victory as 2 Sam. 18 19. Such in Christs armie are the Preachers of the Gospell Rom. 10. 15. The originall word here mebassroth is of the feminine gender usually understood therefore of women such as sung songs of victorie as Exod. 15. 20. 1 Sam. 18. 6 7. but the Scripture no where calleth such the publishers of glad tidings we may therefore understand it of men for 1. as Solomon called him-selfe Kohéleth that is a Preacher in the feminine gender or a preaching soule Eccles. 1. 1. so may any Evangelist in like sort be called Mebasséreth 2. Also the Greeke version maketh it the masculine the Lord will give the word âois euaggelizoméâois to the men that evangelize 3. And in Isai. 40. 9. such are spoken to in this sort and forme as did preach good tidings to Sâân and Ierusalem which seemeth to bee principally meant of the Apostles 4. The Chaldet Paraphrast also applieth it to men though past as to Moses and Aaron which evangelized the Word of God to the many companies of Israel to the great armie meaning the Church of whose warfare see Isa. 40. 2. Rev. 19. 14. 2 Cor. 10. 4. or if we referre it to the Evangelists there is a great host of them or to the tidings that they tell it is of much warre The Chaldee referres it to Moses and Aaron that evangelized God Word to the great hosts of Israel Vers. 13. shall flee this is meant of Christs enemies as in verse 2. though here is another word signifying a wandring flight seeking where to hide them as Rev. 6. 15. So five Kings fled from Ioshua and hid them in a cave Iosh. 10. 16. See also Iosh. 11. 1 4 5 8. she that remaineth Heb. the mansion or habitation that is the woman or women who goe not out to warre but keepe at home as Iudg. 5. 24. Tit. 2. 5. As the Church is sometime likened to a Woman Rev. 12. 1. so the Chaldee applieth this here to the congregation of Israel that divided the spoile from heaven divide the spoile this is a blessing Isa. 53. 12. done after victorie Iudg. 5. 30. Luk. 11. 22. and with joy Isa. 9. 3. For spoiles are used to denote riches Pro. 1. 13. and 31. 11. and 16. 19. Vers. 14. betweene the pot raunges or betweene the two bankes or rewes to wit of stones made to hang pots and kettles on in the campe or leager places where scullions lye and so are blacke meaning hereby affliction and miserie as on the contrary by the doves
made knowen thy strength among the peoples Thou hast redeemed thy people with arme the sonnes of Iakob and of Ioseph Selah The waters saw thee O God the waters saw thee they trembled also the deeps were stirred The clouds streamed downe waters the skies gave out a voice also thine arrowes walked about The voice of thy thunder was in the round aire lightnings illuminated the world the earth was stirred and quaked Thy way was in the sea and thy pathes in the many waters thy footsteps were not knowen Thou didst leade thy people like a flocke by the hand of Moses and Aharon Annotations TO Ieduthun or for him see Psal. 39. 1. and 62. 1. Vers. 2. he gave eare so the Greeke explaineth the Hebrew phrase to give eare see the like Psal. 65. 11. Vers. 3. sought the Lord in Chaldee sought instruction from before the Lord and the spirit of prophesie rested upon me retched out or flowed was powred out that is was stretched out in prayer a vehement figurative speech like that of powring out the heart Psal. 62. 9. or was wet with continuall wiping of mine eies or by hand may be meant plague or sore as in Iob 23. 2. which continually ran The Chaldee expoundeth it by night mine eie dropped teares and ceased not Vers. 4. meditated or praied See Psal. 55. 3 18. overwhelmed or covered it selfe that is swowned or fainted with sorrow So Psal. 142. 4. and 143. 4. and 107. 5. Lam. 2. 12. Vers. 5. the watches or the wards custodies that is as the Chaldee explaineth it the lids of mine eies so that I cannot sleepe stricken amazed beaten with terrour as with a hammer or as the Greeke saith troubled So Dan 2. 1 3. Gen. 41. 8. could not speake so the Hebrew phrase spake not is sometime to be interepreted as who shall judge 2 Chron. 1. 10. for which in 1 King 3. 9. is written who can or is able to judge So Psalme 78. 20. Vers. 6. of ancient times or of eternities that is of ages past This hee did according to the commandement Deut. 32. 7. for former histories are written for our learning Rom. 15. 4. 1 Cor. 10. 11. Vers. 7. my melody or musicall play to wit how I had before time played and sung songs of praise for thy benefits see Psal. 33. 2 3. or I remembred my musicke and tooke my instrument and thus I sung spirit searched in Chaldee the knowledge of my spirit searched marvellous things Vers. 11. doth this make me sicke doth it grieve and weaken me that the right hand the administration of God is changed and hee keepeth not one constant course in his workes The Prophet seemeth to checke himselfe for his infirmity Or taking it not for a question it maketh me sicke or this is my infirmitie the change or that changed is for so the Hebrew phrase to change may be resolved Vers. 12. will record will remember for my selfe and mention to others The Hebrew implieth both these by a double reading miracle that is miracles or wondrous works as the Greeke explaineth it all and every of them done of old So after in vers 15. Vers. 13. discourse or meditate intreat of both in minde and talke Vers. 14. in the Sanctuary or in sanctitie in the holy place as the Greeke turneth it meaning it is most holy and secret hidden from the eyes of the world as holy things were hidden in the Sanctuarie especially the Ark and Cherubims where God sate So as it was not lawfull for people or Priests to see them Num. 4. 6 7 15 20. Levit. 16. 2. Compare also herewith Psal. 73. 16 17. The Chaldee translateth O God how holy are thy wayes a God or a mightie one a Potentate Hebr. Ael So in the next verse as God in Greeke as our God in Chaldee as the God of Israel Vers. 15. Marvellous work that is works wonders This is taken from Exod. 15. 11. Vers. 16. with arme that is with power an arme stretched out as Exod. 6 6. in Greeke with thine arme of Iaakob that is the tribes of Israel borne of him of Joseph this may be meant as the Chaldee Paraphrast taketh it of all the Israelites whom Ioseph nourished Gen. 45. 10. 11. and 50. 21. called therefore his sonnes or in speciall of the tribes of Ephraim and Manasses the sonnes of Ioseph noted from the rest for more honour Compare also herewith Psal. 80. 2 3. Vers. 17. The waters of the red sea Exod. 14. 21. Psal. 114. 3. The Chaldee paraphraseth They saw thy divine Majestie from the midst of the sea O God trembled or were pained as a woman in travell So Psal. 29. 8. and 97. 4. Vers. 18. streamed or gushed with a tempest These things were when the Lord looked unto the host of the Aegyptians out of the fiery and cloudy pillar and so feared and hindred them with stormy tempests that their chariot wheeles fell off c. Exod. 14. 24. 25. And thus Israel was baptised in the cloud and in the sea 1 Cor. 10. 1. 2. thine arrowes or stones as this word also signifieth Lam. 3. 16. meaning haile-stones See Psalm 18. 15. Ios. 10 11. Vers. 19. in the round aire in the sphere or globe The aire is so called of the round forme which it with all the heavens hath Of the thunder in the aire see Iob 37. 2 5. Psal. 29. Vers. 20. Thy way wherein thou wentest and leddest thy people confounding thy foes Exod. 14. 19 20 22. Nehem. 9. 11. So elsewhere his way is in the whilewind Nahum 1. 3. were not knowne to wit before that time nor after for the waters returned to their force and drowned the Aegyptians Exod. 14. 27. So his other wayes are past finding out Rom. 11. 33. that men must walke by faith not by sight 2 Cor. 5. 7. Vers. 21. lead thy people thorow the sea and after thorow the wildernesse towards Canaan Moses being their King and Aaron their Priest The Memory of which mercy is often celebrated Deut. 8. 2 5. 15. and 32. 10. Ier. 2. 2 6. Amos 2. 10. Mic. 6. 4. Psal. 136. 16. Act. 7. 35. 36. PSAL. LXXVIII An exhortation both to learne and to preach the Law of God 9 The story of Gods wrath against the incredulous and disobedient Israelites 67 Ephraim being refused God chose Iudah Sion and David An instructing Psalme of Asaph GIve eare my people to my law incline your eare to the words of my mouth I will open my mouth in a parable I will utter hid things of antiquitie Which we have heard and have knowne them and our fathers have told us We will not hide from their sonnes to the generation after telling the praises of Iehovah his power also and his marvell which hee hath done How he stablished a testimony in Iakob and put a law in Israel which he commanded our fathers to make them knowne to their sons That the generation after sons that should be borne might know might rise up
and somtime waneth and seemeth to be gone yet is continually renued and so stable a fit resemblaâce of the throne or Church of Christ which hath not alwaies one face or appearance in the world though it be perpetnall and a witnesse the Moone and perpetuitie of it with the successive course of night and day is made a witnesse of Gods faithfulnesse in his covenant Ierem. 33. 20 21. Christ also himselfe is called a faithfull witnesse Rev. 1. 5. Esay 55. 4. and faithfull meaneth Stedfast as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lyeth not Prov. 14. 5. Vers. 39. But thou or And thou a word of grieâe and indignation as Psal. 2. 6. ââthaâ complaineth of the miseries of the Church whereby all the former promises seeme to be frustrated Vers. 40. his crowne or diademe prophaned by casting to the ground Nezer a separation is figuratively used for a crowne or garland such as Kings wore 2 Sam. 1. 10. and high Priests Exod. 29. 6. as being a signe of their separation from others in respect of some dignitie or holinesse and hereof the Nazarites had their name Numb 6. 2 5 7. So Psal. 132. 18 Vers. 42. rob or rifle him meaning Christ in his members for that which is done to any one of them is done unto him Act. 9. 4. Mat. 25. 40 45. Vers. 4â his brightnesse or puritiâ that is the splendent glory and dignitie of the kingdome defiled and prophaned by the enemies Vers. 46. daies of his youth of his strength and vigour hastening old age and misery upon him Hos. 7. 9. See the contrarie Psalm 103. 5. Ioâ ãâã 25. Vers. 48. how transitory or of what worldly time of what short durance See Psalm 39. 6. the Greeke turneth it what my substance is Compare herewith Ioh 10. 9 1â c. Vers. 49. see death that is die So Luke 2. 26. Psal. 16. 10. The Chaldee saith see the Angell of death the hand of hell the power of the grave or of death See Psal. 49. 16. 10. Vers. 51. of all great peoples or of all the many the multitudes of peoples Vers. 52. the foot-steps or foot-soles that is the wayes life actions and sufferings Psal. 56. 7. and 49. 6. This referred to Christ respecteth the oracle Gen 3. 15. that the Serpent should bruise the foot-sole of the womans seed Referred to Christians which follow his foot-steps in sâiffering and dying with him that wee may be glorified with him 1 Pet. 2. 21. Rom. 8. 17. it noteth the scandall of the crosse of Christ to the Iews a stumbling blocke and to the Greekes foolishnesse 1 Cor. 1. 23. 1 Pet. 4. 13 14. The Chaldee understands it of the sâacknesse of the foot-steps Vers. 53. Blessed be These be words of faith and joy as finding an issue out of the temptation and rejoycing in the midst of tribulation as Rom. 7. 24 25. 2 Cor. 1. 3 4 c. and Amen Thus is this third Booke of the Psalmes also concluded See the notes on Psal. 41. 14. and 72. 19. The fourth Booke PSAL. XC Moses setting forth Gods providence 3 complaineth of humane fragilitie 7 divine chastisements 10 and brevitie of life 12 He prayeth for the knowledge and sensible experience of Gods good providence A prayer of Moses the man of God LOrd thou hast beene to us an habitation in generation and generation Before the mountaines were borne and thou hadst brought forth the earth and the world even from eternitie unto eternitie thou art God Thou turnest sory man unto contrition and sayest returne ye sons of Adam For a thousand yeares in thine eyes are as yesterday when it is past and as a watch in the night Thou carriest them away with a floud they are as a sleepe in the morning as the grasse that is changed In the morning it flourisheth and is changed at the evening it is cut downe and witheâeth For we are consumed in thine anger and in thy wrathfull heat wee are suddenly troubled Thou hast set our iniquities before thee our hidden sins to the light of thy face For all our dayes doe turne away in thine exceeding wrath wee have consumed our yeares as a thought The daies of our years in them are threescore and ten yeares and if they be in strengths fourescore yeares and their pride is molestation and painfull iniquitie for it is cut downe speedily and we flie away Who knoweth the strength of thine anger and according to thy feare thine exceeding wrath To number our dayes so make thou us to know that wee may apply the heart to wildome Returne Iehovah how long and let it repent thee concerning thy servants Satisfie us in the morning with thy mercy that wee may shout and rejoyce in all our daies Make thou us rejoyce according to the daies thou hast afflicted us the yeares wherein we have seene evill Let thy worke appeare unto thy servants and thy comely honour into their sonnes And let the pleasantnesse of Iehovah our God be upon us and the worke of our hands establish thou upon us yea the worke of our hands establish thou it Annotations THe man of God that is the Prophet as Deut. 33. 1. For a Prophet a Seer and a man of God were all one 1 Sam. 9. 6 8 9 10 11. The Chaldee Paraphrast sheweth it here saying A Prayer that Moses the Prophet of the Lord prayed when the people of the house of Israel had sinned in the wildernesse This Psalme hath reference to that history in Numb 14. an habitation or mansion in all our travels in this terrible wildernesse Exod. 33. 14. Deut. 8. 15. and 33. 27. Vers. 2. were borne this and the next word brought forth are similitudes taken from procreation of children to signifie the creation of the world Like speeches are in Job 38. 28 29. of the raine dew ice and frost Vers. 3. unto contrition till he be contrite or broken that is even to death as the Chaldee explaineth it Thou turnest man for his sinne unto death returne the body to the earth Psal. 146. 4. and the spirit to God Eccles. 12. 7. Vers. 4. a watch a ward or custodie which is about three houres space for the Iewes divided the day into twelve houres Ioh. 11. 9. and so the night which they subdivided into foure watches Matt. 14. 15. named the evening midnight cock-crowing and dawning Mark 13. 35. Luke 12. 38 39. Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11. Vers. 5. a sleepe the Chaldee paraphraseth If they turne not thou wilt bring death upon them which is like a sleepe unto them and in the world to come they shall be changed as the grasse which is cut downe Vers. 6. is changed or changeth to wit the estate thereof that is sprouteth or groweth as the Chaldee explaineth it And so the Hebrew which generally signifieth a change passage or shifting is sometime used for the better to sprout Ioh 14. 7 So to change the strength
peoples in righteousnesses Annotations A New song see Psal. 33. 3. saved him or got him salvation and victory over all his enemies See Esa. 59. 16. and 63. 5. Vers. 2. his salvation the redemption by Christ as Luke 2. 30 31 32. so his justice is that which is by faith in Christ Rom. 10. 3 4 6 10. Vers. 3. remembred and consequently performed his mercy c. so Luk. 1. 54 55 72 73 74. all the ends that is the dwellers in the ends of the earth so Esa 52. 10. V. 6. voice of the cornet or sound of the trumpet for here are two severall words for trumpets some of which were made of metall as silver c. Num. 10. 2. some of horne Ios. 6. 4. and these were used both in warres and in the worship of God see Psal. 81. 4. V. 8. clap the hands or clap palmes a signe of joy as Isa. 55. 12. Psal. 47. 2. V. 9. in justice that is justly So Psal. 96. 13. in righteousnesses that is most righteously So Psal. 9. 9. PSAL. XCIX The Prophet setting forth the kingdome of God in Sion 5 exhorteth all by the example of fore fathers to worship God at his holy mountaine IEhovah reigneth the peoples are stirred he sitteth on the Cherubims the earth is moved Iehovah is great in Sion and high he is above all the peoples Let theÌ confesse thy name great and fearefull holy it is And the strength of the King loveth judgement thou hast stablished righteousnesses thou hast done in Iakob judgement and justice Exalt yee Iehovah our God and bow downe your selves at the footstoole of his feet holy he is Moses and Aaron with his Priests and Samuel with them that call on his name they called upon Iehovah and hee answered them In the pillar of a cloud hee spake unto them they kept his testimonies the decree he gave them Iehovah our God thou answeredst them a God forgiving thou wast unto them and taking vengeance on their practises Exalt yee Iehovah our God and bow downe your selves at the mountaine of his holinesse for Iehovah our God is holy Annotations ARestirred or though they be stirred to wit with anger as the Greeke translateth be angry see Psal. 4. 5. This is opened in Rev. 11. 17 18. thou Lord reignest and the nations are angry Thus the wicked are affected but the godly doe rejoyce Psal. 97. 1. he sitteth or even hee that sitteth on the Cherubims reigneth see Psal. 80. 2. is moved with indignation stirred up to resist as Act. 17. 13. Vers. 4. the strength this is joyned with Gods wrath Ezr. 8. 22. and here seemeth to have like meaning that God is strong to punish in judgement the rebellious and defend his people V. 5. at the footstoole or toward it meaning the Sanctuary and Arke there Esa. 60. 13. 1 Chron. 28. 2. Lam. 2. 1. Psal. 132. 7. Ezek. 43. 7. he is as is expressed vers 8. or it the temple is holy V. 6. with his Priests or among his principall officers see the like phrase in Ps. 54. 6. The Hebrew Cohén w ch we call a Priest or Saerificer is the name of the kings chiefe officer as in 2 Sa. 8. 18. Davids sons were Cohéns chiefe Rulers Aularchai as the Greek termeth them which is expounded in 1 Chro. 18. 17. to be the first or Chiefe at the Kings hand It hath the name of ministration Esa. 61. 6. 10. was a title specially given to Aaron and his sonnes that ministred unto God in the Sanctuary Exod. 28. 3 4 41. called or were calling that is prayed for the people as Exod. 32. 11 c. Numb 14 17 19. and 16. 22 46. 1 Sam. 7. 9. and 12. 19 23. Hereupon Moses and Samuel were noted for chiefe intercessours with God Ier. 15. 1. So the Chaldee here expounds it his Priests which gave their lives for the Lords people and Samuel prayed to the Lord for them as the fathers of old which prayed in his name V. 7. of a cloud as Exod. 33. 9. Num. 16. 42. and this noteth Gods favour but with some obscurity and so is inferiour to the mediation of Christ who hath without clouds or shadowes obtained eternall redemption for us that we may goe boldly to the throne of grace for to receive mercy finde grace to helpe in time of need Heb. 4. 14 16. and 7. 25. and 9. 11 12. Vers. 8. a God for giving a mighty God that pardonedst or tookest away to wit the punishment of their sin see Psal. 25. 18. and taking or though thou tookest vengeance on their practises theirs that is the peoples for whom Moses prayed as Num. 14. 20 21 23. Exod. 32. 14 34 35. or theirs that is Moses and Aarons sinnes which God punished and would not be intreated as Num. 20. 12. Deut. 3. 23 24 25 26. PSAL. C. An exhortation to praise God cheerefully for his grace goodnesse and fidelity A Psalme for confession SHout ye triumphantly to Iehovah all the earth Serve ye Iehovah with gladnesse come before him with singing joy Know yee that Iehovah he is God hee made us and a His we art not we his people and sheepe of his pasture Enter ye his gates with confession his courts with praise confesse ye to him blesse ye his name For Iehovah is good his mercy is for ever and his faith unto generation and generation Annotations FOr confession for the publike praise of God with thanks for his mercies all the earth that is as the Chaldee translateth all inhabitants of the earth Vers. 2. singing or shrilling shouting mirth Vers. 3. made us this word is used both for our first creation in nature Gen. 1. 26. and for the making of us high and excellent with graces and blessings as 1 Sam. 12. 6. Deut. 32. 6. Esa. 43. 7. and 29. 23. Ephes. 2. 10. and not we or and his we are as the Hebrew in the margine readeth it Both senses are good and the Chaldee keepeth this latter his we are sheepe or flocke which hee seedeth See Ezek. 34. 30. 31. Psal. 95. 7. V. 4. confession the sacrifice of thankes was thus named 2 Chron. 29. 31. Ier. 17. 26. Vers. 5. faith or faithfulnesse truth in performing his promises PSAL. CI. David maketh a profession of godlinesse touching his owne person his house and the Citie of God in cherishing the good and suppressing the wicked A Psalme of David MErcy and judgement I will sing to thee Iehovah will I sing Psalme I will doe wisely in the perfect way when wilt thou come unto me I will walke in the perfection of mine heart in the middest of mine house I will not set before mine eies any word of Belial I hate the doing of them that turne aside it shall not cleave unto me A froward heart shall depart from me I will know none evill he that in secret hurteth with tongue his fellow-friend him will I suppresse the haughty of eyes and large of heart him I cannot suffer
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
justice because only the just and cleane might enter into them as vers 20. Isa. 26. 2. 2 Chron. 23. 19. Rev. 21. 27. Vers. 20. gate of Jehovah this the Chaldee expoundeth the gate of the Sanctuary of the Lord. Vers. 22. The stone c. By this stone is meant David himselfe and his Sonne Christ by the builders are meant the chiefe men of Israel that refused David and Christ to reigne over them Matth. 21. 42. Act. 4. 11. Of David the Chaldee expoundeth it The builders despised the young man which among the sonnes of Iesse was worthy to be made King and Ruler for head that is the chiefe corner stone which coupleth and fastneth the building See also Isa. 28. 16. 1 Pet. 2. 6 7 8. Ephes. 2. 20. 21. Vers. 24. made that is preferred in honour above others so making somtime signifieth as 1 Sam. 12. 6. and the making of a day is the sanctifying and observing of it Deut. 5. 15. Exod. 34. 21. Also day is the whole time of grace in Christ 2 Cor. 6. 2. Vers. 25. save now or I beseech thee save in Hebrew Hoshiah-na or Hosanna as it is sounded in Greeke Matth. 21. 9 15. where the people and children welcome Christ into Ierusalem singing Hosanna the Sonne of David that is praying God most high to save the King Christ who then came in the name of the Lord. Vers. 26. he that commeth that is the King Christ that commeth in the name power and authoritie of the Lord Luke 19. 38. we blesse you these seeme to be the Priests words whose office was to blesse Gods people in his house Num. 6. 23. Deut. 10. 8. 1 Chron. 23. 13. Vers. 27. the feast-offerings or festivitie This word often used for a festivall day as Psal. 81. 4. is sometime figuratively used for the sacrifices offered at those feasts as Exod. 23. 18. Isa. 29. 1. and so the Chaldee explaineth it here Thus Christ is called our Passeover 1 Cor. 5. 7. that is our Paschall lamb with cords This word is sometime used for thick twisted cords Iudg. 15. 13. sometime for thick branches of trees used at some feasts Ezek. 19. 11. Levit. 23. 40. Hereupon this sentence may two wayes be read binde the feast with thick branches or binde the sacrifices with cords both meane one thing that men should keepe the festivitie with joy and thankes to God as Israel used at their solemnities unto the hornes that is all the Court over untill you come even to the hornes of the altar intending hereby many sacrifices or boughes The Chaldee interpreteth it till he have offered him and powred the bloud at the hornes of the Altar PSAL. CXIX This Psalme containeth manifold praises of the Law of God and effects of the same with sundrie prayers and professions of obedience O Blessed are they that are perfect in way they that walke in the law of Iehovah 2. O blessed are they that keepe his testimonies they that seeke him with all the heart 3. Also they that worke not iniquity but walke in his waies 4. Thou hast commanded thy precepts to be observed vehemently 5. Oh that my waies were directed to observe thy statutes 6. Then shall I not be ashamed when I have respect unto all thy commandements 7. I will confesse thee with righteousnesse of heart when I shall learne the judgements of thy justice 8. I will observe thy statutes forsake thou me not very much 9. Wherewith shall a young man cleanse his way by taking heed according to thy word 10. With all my heart have I sought thee let me not wander from thy commandements 11. In mine heart have I hid thy sayings that I might not sinne against thee 12. Blessed art thou Iehovah learne mee thy statutes 13. With my lips have I told all the judgements of thy mouth 14. In the way of thy testimonies have I joyed as above all store of riches 15. In thy precepts will I meditate and will have respect unto thy waies 16. In thy statutes will I delight my selfe I will not forget thy words 17. Bounteously reward unto thy servant that I may live and observe thy word 18. Vncover mine eyes that I may see the marvellous things of thy law 19. A stranger I am in the earth hide not thou from me thy commandements 20. My soule is broken small with desire unto thy judgements in all time 21. Thou hast rebuked the proud accursed that wander from thy commandements 22. Turne thou from mee reproach and contempt for I have kept thy testimonies 23. Princes also did sit they spake against me thy servant meditateth in thy statutes 24. Also thy testimonies are my delights the men of my counsell 25. My soule cleaveth to the dust quicken thou me according to thy word 26. I told my waies and thou answeredst me teach me thy statutes 27. Make mee to understand the way of thy precepts and I will meditate on thy marvellous workes 28. My soule droppeth for heavinesse raise thou me up according to thy word 29. Take away from me the way of falshood and graciously give me thy law 30. The way of faithfulnesse I have chosen thy judgements I have proposed 31. I have cleaved to thy testimonies Iehovah let me not be abashed 32. I will run the way of thy Commandements when thou shalt inlarge mine heart 33. Teach me O Iehovah the way of thy statutes that I may keepe it unto the end 34. Make me to understand that I may keep ãâã law and observe it with all the heart 35. Make mee to tread in the path of thy commandements for in it I take pleasure 36. Incline mine heart unto thy testimonies and not unto covetousnesse 37. Turne away mine eies from seeing false vanity quicken me in thy waies 38. Confirme to thy servant thy saying which is given to the feare of thee 39. Turne away my reproach which I am afraid of for thy judgements are good 40. Loe I have a desire to thy precepts in thy justice quicken thou me 41. And let thy mercies come to mee O Iehovah thy salvation according to thy saying 42. And I shall answer him that reproacheth me because I have trusted in thy word 43. And pull not thou out of my mouth the word of truth very much because I have hopefully waited for thy judgements 44. And I will observe thy law continually for ever and perpetuall aye 45. And I shall walke in a large roomth because I have sought thy precepts 46. And I will speake of thy testimonies in the presence of Kings and not be ashamed 47. And I will delight my selfe in thy commandements which I have loved 48. And I will lift up my hands to thy commandements which I have loved and will meditate on thy statutes 49. Remember the word to thy servant for which thou hast made me hopefully to wait 50. This is my comfort in mine affliction that thy saying quickeneth mee 51. The proud have scorned me very greatly from thy law
vers 16. the Priests are cloathed with salvation so Christ and his people Isa. 61. 10. Rev. 1. 13. and 19. 8. thy Saints the people of Israel 1 Chron. 15. 28. and specially the Levites which were singers in Gods Sanctuary So the Chaldee paraphraseth Let thy Priests be cloathed with the garments of justice and let the Levites thy Saints say praises for the oblations Vers. 10. Davids sake for the promises made to David or for Christs sake called often David see Psal. 18. 51. turne not away the face that is deny not the request as 1 King 2. 16 17 20. Vers. 11. truth that is a true oath a faithfull promise fruit of thy wombe or belly that is thy children see 2 Sam. 7. 12. And this prophesie respecteth Christ Act. 2. 30. Vers. 13. his seat or dwelling place see Ps. 68. 17. Vers. 15. victuals or meat see Psal. 78. 25. blessing blesse this noteth certainty and abundance of blessing Vers. 16. with salvation the minstration of the word whereby they save themselves and those that heare them Deut. 33. 10. 1 Tim. 4. 16. So Gods ministers are called Saviours Obad. 21. See before vers 9. The Chaldee translateth with garments of salvation or of redemption Vers. 17. the horne to bud or to grow that is the kingdome and power to increase as the Chaldee saith I will make a glorious King to bud in the house of David See Psal. 75. 5. and 89. 18 25. So Christ is called the horne of salvation Luke 1. 69. ordained a lampe or prepared a candle the bright glorie of the kingdome by a successour as 1 King 11. 36. and 15. 4. 2 King 8. 19. See Psal. 18. 29. Vers. 18. cloath with shame the Chaldee saith with garments of shame He meaneth they shall be disappointed and confounded in all their enterprises So Psal. 35. 26. and 109 29. crowne or diademe a signe of government and sanctitie therefore the Greeke turneh it sanctification see Psal. 89. 40. PSAL. CXXXIII The benefit of the communion of Saints A Song of degrees of David BEhold how good and how pleasant it is for brethren to dwell even together Like the good oile upon the head which went downe upon the beard the beard of Aaron which went downe upon the collar of his garmens Like the dew of Hermon which descendeth upon the mountains of Sion for there Iehovah hath commanded the blessing life unto eternitie Annotations TOgether in unitie and concord The Chaldee paraphraseth to dwell in Sion and Ierusalem like two brethren together Vers. 2. the good oile the balsam or oile of holy ointment made of the principall spices for the Lords Tabernacle and Ministers see Exod. 30. 23 25 26 30. the collar Hebr. the mouth that is the edge the upper hole or border which was bound about that it should not rent Exod. 39. 23. Vers. 3. Hermon an high and fertile mount without Iordan watered with the dew of heaven it was called also Shirion see Psal. 29. 6. which descendeth understand here againe and as the dew that descendeth for Hermon and Sion were farre asunder there where brethren dwell in unitie commanded appointed and sent effectually see Psal. 42. 9. PSAL. CXXXIV An exhortation to blesse God A Song of degrees BEhold blesse ye Iehovah all yee servants of Iehovah that stand in the house of Iehovah in the nights Lift up your hands in the Sanctuary and blesse Iehovah Iehovah blesse thee out of Sion he that made heavens and earth Annotations THat stand that is serve or minister as which stood before the King Ier. 51. 12. for which is written in 2 King 25 8. servant of the King Here is meant chiefly the Priests and Levites whose office was to stand and minister Deut. 10. 8. and 17. 12. Ezek. 44. 11 15. So Neh. 12. 44. the Priests and Levites that stood that is served See also Psal. 13 5. 2. The Chaldee expoundeth it that stand in the watches of the house of the Sanctuary of the Lord and doe praise in the nights in the nights keeping the watch of the Lord. See Levit. 8. 35. 1 Chron. 9. 33. Vers. 2. in the Sanctuary or towards the holinesse that is the most holy place where God dwelt betweene the Cherubims or in holinesse that is holily Vers. 3. blesse or will blesse thee speaking to Gods people Compare Num. 6. 24. Psal. 128. 5. and the promise Exod. 20. 24. In all places where I put the memory of my name I will come unto thee and blesse thee PSAL. CXXXV Gods servants are exhorted to praise him for his mercies to Israel 5 his power 8 his judgements on their enemies 15 The vanitie of Idols 19 An exhortation to blesse God Halelââjah PRaise ye the Name of Iehovah praise him O ye servants of Iehovah That stand in the house of Iehovah in the courts of the house of our God Praise ye Iah for Iehovah is good sign Psalme to his Name for it is pleasant For Iah hath chosen to him selfe Iakob Israel for his peculiar treasure For I doe know that Iehovah is great and our Lord is above all Gods All that pleaseth Iehovah hee doth in the heavens in the earth in the seas and all deepe places He causeth vapours to ascend from the end of the earth hee maketh lightnings with the raine hee bringeth forth the wind out of his treasuries Who smote the first-borne of Egypt from man unto beast Sent signes and wonders in mids of thee O Egypt on Pharaoh and on all his servants Who smote many nations and slew mighty Kings Sihon King of the Amorites and Ogh King of Bashan and all the kingdomes of Canaan And gave their land for a possession a possession to Israel his people Iehovah thy Name is for ever Iehovah thy memorie is to generation and generation For Iehovah will judge his people and for his servants hee will repent himselfe The idols of the heathens are silver and gold the worke of the hands of men A mouth they have and speake not eyes they have and see not Eares they have and heare not also there is no breath in their mouth Like them be they that make them every one that trusteth in them O house of Israel blesse ye Iehovah O house of Aaron blesse ye Iehovah O house of Levi blesse yee Iehovah ye that feare Iehovah blesse Iehovah Blessed be Iehovah out of Sion which dwelleth in Ierusalem Halelujah Annotations HAlelu-jah that is praise or glorifie ye Iah it is a word of joyfull exhortation to sing praises to the Lord for his mercies and in the end of Psalmes is added as Amen for a chearefull acclamation see Psal. 104. 35. and 106. 48. Rev. 19. 1 3 6. Vers. 4. peculiar treasure or precious and singular possession proprietie so Deut. 7. 6. This was promised by the law Exod. 19. 5. but performed by Christ his redeeming and purifying of his people Tit. 2. 14. 1 Pet. 2. 9. Vers. 7. vapours or elevations in Greeke clouds for by
And I also Loe now I have taken away my divine-presence from mids of thee and how shall I returne And thou hast done evill workes and I have sanctified my feet from thy uncleannesse and how shall I defile them in the mids of thee by thy evill workes Vers. 4. put in Hebr. sent his hand or put it forth by the hole or from the hole to weet of the doore where he knocked which some understand to be a withdrawing of the hand as purposing to leave off his calling of her but the Greeke translateth by the hole and the putting forth of the hand usually meaneth the enterprising of a work rather then the leaving of it off as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following that her bowels were moved that she rose up c. seeme to confirme this And an hole is a meane either to looke in or to put in the hand or to make a wider entrance Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth that though the doore was shut against him that her Beloved could not enter and though his voice by the outward Ministery of his word could not cause her to ariââ yet hee put forth his hand by the inward working of his Spirit and wrought more effectually in her For as the finger of God in Luke â1 20. meaneth the Spirit of God Mat. 12. 28. so doth his hand Wherefore the disciples outwardly preaching the word it is said the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11 19. 21. my bowels made a troubled noise or my bowels sounded rumbled Hereby she signifieth her disquietnesse hearty sorrow and repentance for her Beloved who had suffered so many things for her sake whom she had so neglected and put from her when hee desired to come in So the Prophet to shew his sorrow for Moabs calamity saith My bowels shall sound or make-a-noise like an harpe for Moab Esay 16. 11. and for the Iewes another saith My bowels my bowels I am pained at my very heart my heart maketh-a-noise or a troubled sound I cannot hold my peace Iâr 4. 19. Yea God himselfe in commiseration of Ephraims misery saith My bowels sound or make-a-troubled noise for him I will surely have mercy on him saith the Lord Ier. 31. 20. So here the Spouse by the sounding of her bowels sheweth the griefe of her heart which is one and the chiefest of the bowels as is after noted on v. 14. Vers. 5. I rose up or I my selfe rose up Vnto her inward griefe she addeth outward acts of amendment fruits meet for repentance rising opening seeking calling for her Beloved now departed from her doore through her former negligence dropped myrrh that is oile of myrrh passing myrrh that is pure myrrh which is of bitter taste and sweet smelling savour or currant myrrh such as passeth from one to another vendible to merchants because it is good as passing money is currant money with Merchants Gen. 23. 16. Passing myrrh dropping from Christs lips Song 5. 13. signifieth the sweet odour of his doctrine so the like here dropping from the hands and fingers of his Spouse seeemeth to denote the sweet odour of her workes that her godly sorrow with faith and love unfaigned might bee acceptable to her beloved and of sweet smell in his nostrils In those countries women before they were brought to Kings were purified with oile of myrrh and sweet odours Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh c. Psalme 45. 9 here her hands that is her actions are anointed with oile of myrrh that is the grace of Gods Spirit as the holy oile in the Sanctuarie figuring grace was made of pure myrrh and other chiefe spices Exod. 30. 23. c. Otherwise we may understand it of the grace of Christ which hee left behinde him as a sweet odour to allure her when he put in his hand at the hole of the doore which he perceived now when she was risen from her bed of carnall security handles of the locke these handles or hands of the locke were those that kept out Christ from entring which now she anointeth with oile of myrrh that her heart being ointed and suppled with grace all bars and lets being removed he might freely enter to reape the fruit of his owne grace in her Vers. 6. I opened or I my selfe opened this noteth a further degree of grace in her who after she had risen openeth the doore putting away all excuses delayes hinderances admitting the word and worke of Christ into her heart that the King of glory might come in withdrawne him-selfe or turned-away was passed-away This doubling of the complaint for his departure sheweth her passion and griefe in that she injoyed not his presence and favour as in time past But the narration telleth how even the righteous are for their sinnes recompenced in the earth and scarcely saved Prov. 11. 31. 1 Pet. 4. 18. if wee refuse the grace of God profered hee will hide his face from us Mich. 3. 4. Hos. 5. 15. my soule went forth or was gone departed that is failed fainted I was even a dead woman through feare and griefe for death is the departing of the soule from the body Genes 35. 18. and as the heart is said to goe-forth when men are astonished with feare or the like passions Gen. 42. 28. so here the soule is said to goe-forth for like cause because of his speech for his words which he had used when so lovingly he intreateth me in verse 2. The word spoken doth not alwaies presently take effect in the hearers but after when they fall into tentation the Spirit of God often bringeth things to their remembrance that they doe better understand and make use of that they heard Ioh. 14 26. Matth. 26. 75. he answered me not This is one of the greatest tentations that God seemeth not to heare the prayers of his people though they call day and night Psal. 22. 3. he shutteth out their prayer Lam. 3. 8. But here the spouse hath measure for measure because he called and she would not obey shee also calleth and hath no answer Howbeit his eare is not heavy that it cannot heare but as it is written Your iniquities have separated betweene you and your God and your sins have hid his face from you that hee will not heare Esa. 59. 1. 2. The Hebrewes in their Chaldee paraphrase apply the affliction here prophesied of to the sins and captivity of Israel mentioned in 1 Chro. 5. 25. 26. 2 King 17. 6. at what time though the Priests as they say offred oblations and burnt incense yet were they not accepted Vers. 7. The Watchmen or keepers that keepe watch and ward in the City by night meaning the officers of the Church see before on chap. 3. 3. found me By this it appeareth that she went not
chaines Afterwards they put the ends of the ââeathings of the Brestplate into the rings that were above on the shoulders of the Ephod Then they pât the two laces of blew which were on the edges of the Brestplate into the two rings which were above the curious girdle of the Ephod And they let downe the ãâã which were in the rings on the shoulders of the Ephod unto the rings of the Brestplate which were uppermost that the one might cleave fast unto the other and so the Brestplate might not bee loosed from the Ephod M ãâ¦ã ony treat of the Implements of the Sanctuary ãâã 9. s. 9. 10. Ver. 29. upon his heart The Greeke translateth upon his brest so in Revel 15. 6. the brests girded meaneth the hearts As before presenting them ânto God he bare them on his shoulders on two ãâã of equall worth and glorie so now to signifie Gods favour in Christ towards the Church they are borne upon his heart graven on sundry stones which signified the manifold and sundry graces of the Spirit wherewith the Saints are glorified here every one in their measure proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace love prayeth Set me as a âignet upon thy heart Song 8. 6. memoriall which the graving did signifie as in Esay 49. 15. 16. I will not forget thee behold I have graven thee upon the palmes of my hands c. Ver. 30. the Urim and the Thummim which is by interpretation the Lights and the Perfections but what these were is not easie to say The Gr. translateth them the Manifestation and the Truth There is no commandement given unto Moses for to make them neither is there any mention of them in Exod. 39. where the making of all Aarons ornaments is related but in Levit. 8. 8. it is said of Moses he put in the Brestplate the Vrim and the Thummim From which some of the Hebrews as R. Menachem on Exod. 28. doe gather that they were not the worke of the artificer neither had the artificers nor the Church of Israel in them any worke or any voluntary offring but they were a mysterie delivered to Moses from the mouth of God or they were the worke of God himselfe For Moses tooke the Urim and the Thummim and put them in the Brest-plate after that he had put upon Aaron the Ephod and the Brestplate Levit. 8. 7. 8. Some doe thinke that as those words Holinesse to Iehovah in verse 36. were graven on a plate and put on Aarons fore-head so these words Vrim and Thummim were likewise graven on a golden plate and put in the Brestplate which was double verse 16. for something to be put therein Others thinke they were no other then the precious stones fore-spoken of The use of these Vrim and Thummim was to enquire of God and to receive an answer of his will by them as is said of Eleazar the priest he shall aske counsell for Ioshua after the judgement of Vrim before the LORD Numb 27. 21. The manner of asking counsell is recorded by the Hebrews to be thus When they inquired the priest stood with his face before the Arke and hee that inquired stood behind him with his face to the backe of the priest and the inquirer said Shall I goe up or Shall I not And hee asked not with an high voice nor with the thought of his heart onely but with a sub ãâ¦ã ãâã as one that prayeth by himselfe And forthwith the holy Ghost came upon the Priest and hee beheld the Brestplate and saw the ãâ¦ã ãâã ãâã of prophesie Goe up or goe not up in the letters that shewed ãâã themselves upon the Brestplate before his face Then the Priest answered him and said Goe up ãâã ãâã not up And they made no inquiry of two things at once and if they so inquired yet the ãâ¦ã ãâã but unto the first onely And they enquired not hereây for a common man but either for the King or for him on whom the affaires of the Congregation âay Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 11. 12. Of this see examples which may give light hereunto in Num. 27. 18. 21. Iudg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9. 10. 11. 12. and 28. 6. These Vrim and Thummim were lost at the Captivity of Babylon and wanted at the peoples returnâ Ezr. 2 63. Nehemiah 6. 65. neither doe we find that ever God answered by them any more The Bab. Thalmud ãâã âoma Chap. 1. sol 21. speaking of Hag. ãâã 8. where the Hebrew word Ecchabda I will be glorified wanteth the letter H which in numbring signifieth five saith The want of H sheweth the want of five things in the second Temple which had beene in the first namely 1 The Arke with the Mercy-seat and Cherubims 2 The fire from heaven 3 The Majesty or Divine presence 4 The holy Ghost 5 and the Vrins and Thummin By the Majesty Shecinah they seeme to meane the Oracle in the most holy place where God had dwelt betweene the Cherubims Psal. 80. 2. Num. 7. 89. And by the holy Ghost they meane the spirit of prophesie not onely in the Priests but in the Prophets as the Commentary on that place of the Thalmud saith The holy Ghost was not in the Prophets from the second yeere of Darius c. that is after Haggai Zachary and Malachie which were the last Prophets and in that Kings time Haggai 1. 1. Zach. 1. 1 So elsewhere in the Thalmud in Sanhedrin Chap. 1. they teach from their ancient Doctors that after the later Prophets Haggai Zachary and Malachi were dead the holy Ghost went up or departed from Israel howbeit they had the use of a voice or Eccho from heaven R. Menachem on Ex. 28. saith of this Oracle by Vrim Thummim that it was one of the degrees of the holy Ghost that is of the gifts of the holy Ghost inferiour unto Prophesie and superiour to the voice or Eccho Like wise R. Moses Gerundens on Exod. sol 146. affirmeth that betweene the Voice and the Prophesie were Urim and Thummin Of this Voice or Eccho there is no mention in the Scriptures of the Prophets but the Hebrew-Doctors which say that it was in Israel after the Prophets ceased doe often write of it and call it Bathkol that is the daughter of a voice as it were one voice proceeding out of another such as we call an Eccho and which some thinke was with distinct and plaine words Of old they had in Israel Oracies or answers from God three manner of wayes by Dreames or by Urim that is the Priest with Vrim and Thummim Num. 27. 21. or by Prophets 1 Sam. 28. 6. 7. When the Lord would by none of these answer King Saul then he rought to a Witch The footsteps of these ãâã ãâã ãâã among the ancient Heathens as Homeâ in ãâã bringeth in Achilâes advising the Greekes in the time of a
sore pestilence to ãâã ãâã ãâã thereof from God by some Prophet or a Priest or a Dreamer of dreames And as the High ãâã of ãâã was adorned in his ãâã with Vrim and Thummim translated in Greek Manifestation and Truth so among the Egyptians their high Priest is reported to have an ornament about his necke of a Saphire stone and the ornament was called Aletheia that is Truth as Aeliamâ writeth in his Greeke History booke 14. After the losse of Vrim and Thummim and Prophets in Israel the godly Iewes held them to the Law of Moses as they were commanded by the last Prophet Mal. 4. 4. And hereunto Iesus sonne of Syrach in Ecclus. 33. 3. seemeth to have reference saying The Law is faithfull to him that understandeth as the asking of Dela that is as the Oracle of Vrim and Thummim for Vrim is translated into Greeke Dela 1 Sam. 28. 6. R. Moses bar Maimon saith They made in the second Temple Vrim and Thummim whereby he meaneth the Brestplate with the precious stones to the end they might make up all the High priests eight ornaments without which he might not administer although they did not enquire of God by them And wherefore did they not enquire by them Because the holy Ghost was not there And every Priest that speaketh not by the holy Ghost and on whom the Divine-majestie resteth not they inquire not by him Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 10. According to this phrase are those speeches to be understood in Ioh. 7. 39. The holy Ghost was not yet because Iesus ãâã not yet glorified and in Acts 19. 2. Wee have not so much as heard whether there be an holy Ghost Wherby is meant the gifts of the Spirit in Prophesie Tongues c. as there followeth in vers 6. T ãâ¦ã holy Ghost came on them and they spake with Tongues and prophesied which gifts being before ceased were restored by the Gospell an evident proofe that the Christ was come Ioel 2. 28. 32. Acts 2. 4. 17. 18. And in Christ this mystery of Vrim and Thummim was fulfilled for in the heart of him our great High-priest were the gifts of the holy Ghost without measure 3. 34. unto all Light and Manifestation of the Truth with all perfection and integrity Iohn 1. 4. 9 17. and 3. 12. 13. and 18. 37. Coloss. 2. 3. whereby the light of the knowledge of the glory of God in the face of Iesus Christ is come unto us by whom the Spirit of Truth is sent into us to dwell with us and to abide with us for ever Iohn 14. 16. 17. who also hath given us to put on the Brestplate of Faith and Love 1. Thessalon 5. 8. Vers. 31. the Robe in Hebrew Megnil in Greek Hupodutes that is an Vnderclothing it was a long garment worne next under the Ephod The Hebrewes say Vpon the Robe was the Ephod and the Brestplate and he girded with the curious girdle of the Ephod upon the Robe under the Brestplate and therfore it is called the Robe of the Ephod because he girdââ it with the Ephod Maimony in Implements of the Sanctuary Chap. 10. Sect. 3. See also Exodus 29. 5. and Levit. 8. 7. of the Ephod the Greeke here translateth it Poderee that is of the garment-downeto the foot So in Revel 1. 13. Christ appeareth ãâ¦ã ed with a garment downe to the foot in the Gr. there Poderee to shew himselfe as High Priest for the Church Vers. 32. an hole called in Hebrew a mouth top Hebr. head a binding or welt called in Hebrew a lip woven worke Hebrew the work of the weaver Iosephus in his 3. booke of Antiquities Chap. 8. saith This coat was not of two peeces but woven in one without seames on shoulders or sides Maimony in treat of the Implements of the Sanctuary chap. 9. Sect. 3. saith The Robe was all of blew and the threds thereof were twelve times double and the hole thereof was woven at the beginning of the weaving And it had no sleeves but was divided into two skirts from the end of the necke unto beneath after the manner of all Robes and was not joyned together but about all the neck only The Gospell noteth of Christ how in the dayes of his flesh he wore a coat without seame woven from the top throughout Iohn 19. 23. Though that were not a priestly garment yet was it mysticall Vers. 33. Pomgranats that is similitudes of them so the Greeke translateth as it were Pomgranats of the flourishing pomegranat tree scarlet every sort of these three saith Maimony being twisted of eight threds as it is written upon the skirts of it twisted Exodies 39. 24. So the threds of these skirts were in all foure and twenty And hee made them like pomgranats which open not their mouth and hung them on the Robe Maimony treat of the Implements of the Sanct. Chap. 9. Sect. 4. Wheresoever this word TVVISTED is used alone as it is in Exod. 39. 24. it must be eight double threds Ibid. Chap 8. Sect. 14. The Greek version both here and in Exod. 39. 24. addeth the fourth stuffe and of fine linnen twined but the Hebrew wanteth this as also the Chaldee bells in number threescore and twelve as Maimony sheweth in the soresaid treatise chap. 9. Sect. 4. and they were hanged 36 on the one skirt and 36 on the other And in these 72 bells were 72 clappers all of gold and the bell together with the clapper in it is that which is called in Hebrew Pagnamon a Bell saith Maimony ibidem Vers. 35. to minister in the same or when hee ministreth sound or voice that is the sound of his bells Whereby was signified the voice of Christ which is heard of God in his prayer and mediation and heard of the people in his teaching and instruction Heb. 5. 7. and 7. 25. Deuter. 33. 10. Esay 58. 1. Mat. 12. 18. Therefore these Bels were of gold to signifie the purity and preciousnesse of the words of Christs accompanied with Pomgranats to signifie the fruits and comfortable effects of Christs both mediation and doctrine For Pomgranats were of the fruits of the holy Land Deut. 8. 8. and they with the wine that is in them signified the fruits and graces of the Saints Song 4. ãâã 13. and 8. 2. Therefore many such were also in Solomons Temple 2 Chron. 3. 16. and 4. 13. And the care that this Robe should not be rent verse 32. signified the unity of the doctrine and faith of Christ which should bee among his people without rents or schismes 1 Cor. 1. 10 13. 1 Tim. 1. 3. goeth in c. that is publikely administreth as this phrase signifieth Numb 27. 17. 1 Chron. 27. 1. Acts 1. 21. that he dye not or and he shall not dye Vers. 36. Plate the Hebrew Tsits properly signifieth a floure the Greeke Petalon a leafe because it appeared faire and glorious after it is called the plate of the holy crowne