21. 19. compared with 1 Chr. 20. 5. yet the event and history after sheweth that the Canaanites also were indeed under this curse when the Israelites conquered their land And that Noe pronounced this judgement by Gods spirit But Cham is not exempted hereby from the curse although his sonne be named as Sem is not exempted from the blessing in the next verse where Iehovah his God is named So Iakob is said to blesse Ioseph Gen. 48. vers 15. when Iosephs children had their blessing verse 16 c. And the curse of the wicked reacheth unto the fruit of their body Deut. 28. 18. a servant of servants that is a most base and vile servant the Chaldee saith a working servant Canaans name did also portend his condition being of Canagh to humble bow or presse downe And as servitude is here brought upon men for a curse so the Scriptures under the name of servants signifying sinfull men doe shut such out from the kingdome of God Ioh. 8. 34. 35. Gal. 4. 30. 31. Among the Heathens also such an estate was counted miserable God taketh away halfe the understanding of those men that are brought into servitude saith Plato in his 6 booke of Lawes from Homer Vers. 26. the God of Sem under this Sem also himselfe receiveth a blessing for blessed is the people whose God Iehovah is Psal. 144. 15. and eternall life is implyed herein for God hath prepared for them a City of whom hee is not ashamed to bee called their God Heb. 11. 16. and Sem is the first man in Scripture that hath expresly this honour By the God of Sem also may bee meant Christ who came of Sem according to the flesh but is also God over all blessed for ever Amen Rom. 9. 5. Sem by interpretation is a Name which is also used for renowme Gen. 6. 4. and Christ hath a name above every name whereat all knees bow Phil. 2. 9. 10. servant to them or to him that is to Sem and Iaphet and specially to Sem the Hebrew signifieth both them and him So in the verse following the Chaldee translateth to them the Greek his servant Vers. 27. perswade or shall perswade or as the Greeke and Chaldee translate it inlarge The originall word properly signifieth to perswade entise or allure by faire and kind words and is applied to Gods drawing of men unto him by the Gospell Hos. 2. 14. and in the Hebrew there is allusion to his name Iaphth le Iepheth Perswade the perswasible It meaneth by fayre alluring words to perswade unto faith and obedience and so is a prophesie or prayer that the Gentiles which come of Iapheth should be brought to the faith of the Gospell This word of perswading is often used for drawing men to Christ Act. 17. 4. and 18. 4. and 19. 8. and 28. 23. 24. and it is the speciall worke of God Ioh. 6. 44. Act. 11. 18. Inlarging also is not only of roomth to dwell in which may be implyed in this blessing of Iapheth who had moe sons then either Cham or Sem but oftentimes of the heart by wisdome love and comfort as in 1 King 4. 29. 2 Cor. 6. 11. Esa. 60. 5. But it is another Hebrew word in those places hee may dwell or and hee shall dwell in the tents of Sem that is be united with the Churches of the Iewes the posterity of Sem which was fulfilled when the Gentiles became joynt heyres and of the same body and joint partakers of Gods promise in Christ the stop of the partition wall being broken down c. Ephes. 3. 6. and 2. 14. 19. Although it may further imply the graffing of Iaphets children into the stocke of the Church when Sems posterity the Iewes should be cut off as Paul sheweth in Rom. 11. 11. 12. 15. 17. c. So the Reubenites are said to dwell in the Hagarims tents after the Hagarims were subdued and falne 1 Chron. 5. 10. The Church of Christ is here and often called Tents or Tabernacles which are a flitting and movable dwelling because such is our estate on earth here we have no continuing City but wee seeke one to come which hath foundations c. Heb. 13. 14. and 11. 9. 10. So the tents of Iudah Zach. 12. 7. signifie the Church and the tents of Iakob Mal. 2. 12. and the tents of the Saints Rev. 20. 9. The Hebrew Doctors have gathered from this prophesie that they should speake in Iaphets tongue which in the ages following was the Greeke within the tents of Sem Thalmud Hierosol in Megilah This was fulfilled by the Apostles speaking and writing the Gospell in Greeke Vers. 29. he died in the yeere from the worlds creation 2006. and did see Tharah the father of Abram the tenth generation after him before his death CHAP. X. 1 The generations of Noes three sonnes after the Flood 2 The sons of Iaphet 6 The sonnes of Cham 8 amongst whom is Nimrod the mighty hunter and King 15 and the twelve families of Canaan 19 the borders of their land 21 The sonnes of Sem father of the Hebrewes ANd these are the generations of the sonnes of Noe Sem Cham and Iapheth and unto them were borne sons after the Flood The sonnes of Iapheth Gomer and Magog and Madai and Iavan Th 〈…〉 and Meshec and Thiras And the sons of Gomer Ascanaz and Riphath and Thoga 〈…〉 And the sons of Iavan Elisa and Tharsis Kitim and Dodanim Of these were the Iles of the nations divided in their lands every man after his tongue after their families in their nations And the sonnes of Cham Cush and Mizraim and Phut and Canaan And the sons of Cush Seba and Havilah and Sabtah and Regmah and Sabtaca and the sonnes of Regmah Sheba and Dedan And Cush begat Nimrod he began to be a mighty-one in the earth He was mighty in hunting before Iehovah therefore it is said As Nimrod mighty in hunting before Iehovah And the beginning of his Kingdome was Babylon and Erech and Acad and Chalneh in the land of Shinar Out of that land went-forth Assur and hee builded Niniveh and Rechoboth the citie and Calach And Resen betweene Niniveh and Calach the same is a great City And Mizraim begat the Ludims and the Anamims and the Lehabims and the Naphthuchims And the Pathrufims and the Casluchims from whence came out the Philistims and the Caphthorims And Canaan hee begat Sidon his first-borne and Cheth And the Iebusite and the Amorite and the Girgasite And the Evite and the Arkite and the Sinite And the Arvadite and the Samarite and the Chamathite and afterward were the families of the Canaanite spred abroad And the border of the Canaanite was from Sidon as thou commest to Gerar unto Gaza as thou commest to Sodom and Gomorrha Admah and Seboim unto Lashah These are the sonnes of Cham after their families after their tongues in their lands in their nations And there was borne also to Sem himself the father
heavens and let us make us a name lest we be scattered-abroad upon the face of all the earth And Iehovah came downe to see the Citie and the Tower which the sons of men builded And Iehovah sayd Behold the people is one and they have all one lip and this they begin to doe and now there will not bee cut-off from them any thing that they have imagined to doe Goe too Let us goe-downe and let us confound there their lip that they may not heare every-man his neighbours lip And Iehovah scattered-them-abroad from thence upon the face of all the earth and they left-off to build the City Therefore is the name of it called Babel because there Iehovah confounded the lip of all the earth and from thence Iehovah scattered-them-abroad upon the face of all the earth These are the generations of Sem Sem was a hundred yeeres old and hee begat Arphaxad two yeeres after the flood And Sem lived after hee begat Arphaxad five hundred yeeres and begat sonnes and daughters And Arphaxad lived five thirty yeres and he begat Salah And Arphaxad lived after he begat Salah foure hundred yeeres and three yeeres and begat sonnes and daughters And Salah lived thirty yeeres and he begat Heber And Salah lived after hee begat Heber foure hundred yeres and three yeres and begat sons and daughters And Heber lived foure and thirty yeres and he begat Phaleg And Heber lived after hee begat Phaleg foure hundred yeeres and thirty yeeres and begat sonnes and daughters And Phaleg lived thirty yeeres and hee begat Ragau. And Phaleg lived after he begat Ragau two hundred yeeres and nine yeeres and begat sons and daughters And Ragau lived two and thirty yeeres and he begat Saruch And Ragau lived after he begat Saruch two hundred yeeres and seven yeeres and begat sonnes and daughters And Saruch lived thirty yeeres and hee begat Nachor And Saruch lived after hee begat Nachor two hundred yeeres and begat sons and daughters And Nachor lived nine twenty yeeres and hee begat Tharah And Nachor lived after he begat Tharah an hundred yeeres and nineteene yeeres and begat sonnes and daughters And Tharah lived seventy yeeres and he begat Abram Nachor and Haran And these are the generations of Tharah Tharah begat Abram Nachor and Haran and Haran begat Lot And Haran died before the face of Tharah his father in the land of his nativity in Vr of the Chaldees And Abram and Nachor tooke them wives the name of Abrams wife was Sarai and the name of Nachors wife Milcah the daughter of Haran the father of Milcah and the father of Iscah And Sarai was barren shee had no child And Tharah tooke Abram his son and Lot the sonne of Haran his sonnes son and Sarai his daughter-in-law the wife of Abram his sonne and they went forth with them from Vr of the Chaldees to goe to the land of Canaan and they came unto Charran and dwelt there And the dayes of Tharah were two hundred yeeres and five yeeres and Tharah dyed in Charran Annotations THe earth that is the inhabitants of the earth all nations Such words easie to be understood are often wanting the Scripture it selfe sometime maketh them plaine as will God dwell on the earth 1 King 8. 27. that is with men on the earth 2 Chr. 6. 18. and all lands and their land Esay 37. 18. is expounded nations and their land 2 King 19. 17. all the earth sought to see Solomon 1 King 10. 24. that is all the Kings of the earth as is expressed 2 Chron. 9. 23. See Gen. 6. 11. and 27. 46. of one lip that is as Thargum Ierusalemy expoundeth it of one tongue or language The like is in vers 6. and 7. So lips are languages 1 Cor. 14. 21. one speech or the same words This speech was Hebrew which after the confusion remained in Hebers family as the names of men doe plainly confirme So the Ierusalemy Thargum here saith they spake in the holy tongue wherewith the world was created at the beginning And this Hebrew tongue Adam and all the Patriarchs spake and Moses and the Prophets wrote the oracles of God in it and it was used of all the world the space of seventeene hundred and fifty seven yeeres till Phaleg sonne of Heber was borne and Babel towre in building which was an hundred yeeres after the flood Gen. 10. 25. and 11. 9. After that it was in use among the Hebrews or Iewes called therefore the Iewes-language Esay 36. 11. untill they were caried captive into Babylon where the holy tongue ceased from common use among men and mixed Hebrew came in place So now of a long time none in the world speaketh naturally the language of Adam and of the old world but it is gotten with study and learning This great labour hath God laid on the sonnes of man Vers. 2. Shimar or Senaar which was also named Chaldea and as the Chaldee paraphrast translateth it Babylon the land of Nimrod see before Gen. 10. 10. Thargum Ierusalemy calleth it Pontus Vers. 3. Goe too or Come on Hebr. give a word of exhortation So vers 4. and 7. make or forme as brickes with a burning or to a burning that is thorowly or as the Greeke saith with fire Thus wanting stones they devised matter to make their cursed building slime a kind of naturall lime that was found there in pits and rivers which served for building as well or better then artificiall morter In Hebrew the words differ but little they had chemer naturall lime for chomer artificiall lime or morter So Gen. 14. 10. Compare herewith the heavenly Ierusalem whose wals are garnished with all precious stones Rev. 21. 19. 1 Pet. 2. 5 Vers. 4. the top Hebr. the head and here the word reach or the like is to be understood for so the Scripture oft speaketh with brevity as the ark under curtaines 1 Chron. 17. 1. that is remaining under curtaines 2 Sam. 7. 1. the men of war by night 2 King 25. 4. that is fled by night Ier. 52. 7. and many the like See Gen. 13. 9. and 23. 13. And by the head reaching to heaven is meant a very high towre as Deut. 1. 28. Mat. 11. 23. and Babylon afterwards used like proud speeches Esay 14. 13. 14. a name meaning a great name to bee renowmed and famous as where one Prophet saith I have made thee a name 1 Chron. 17. 8. another explaineth it a great name 2 Sam. 7. 9. See also 2 Sam. 8. 13. This word name is sometime put for God himselfe Lev. 24. 11. 16. whose name is a strong tower into which the righteous runneth and is set aloft Prov. 18. 10. and to walke in his name is to keepe his faith and true religion Mich. 4. 5. contrary to which some doe thinke this tower of Babel was builded as R. Menachem on this place citeth some that said Name here meaneth nothing but Idolatry And Thargum Ierusalemy expoundeth this building to be
Citie but the Greeke translateth it a Country and Stephen in Act. 7. 4. saith the land of the Chaldeans And the Chaldees being idolaters in likelihood consecrated and named this place unto and of the Fire which they had seene to come downe from heaven upon the Fathers sacrifices as is noted on Gen. 4. 4. and whereof they were wont to light lamps for to keepe the fire which thereupon they called Orimasda lights of grace So other heathens after used to honour fire as Qu. Curtius b. 4. saith of Darius that he called upon the sacred and eternall Fire Or it might be a place of sacrificing in Chaldea as God had his Vr that is Fire in Sion and Fornace in Ierusalem Esay 31. 9 So the Ierusalemy paraphrast calleth it here the fiery fornace of the Chaldees Chaldees or Chaldeans called in Hebrew Chasdim and s tunred into l maketh Chaldim the holy Ghost in Greeke whom wee follow calleth it so Chaldees Act. 7. 4. And because they much used Astrology therefore in time it was common for Astrologers to be called Chaldeans as in Dan. 2. 2. 4. 5. Vers. 29. Sarai she was daughter of Abrams father though not of his mother Gen. 20. 12. her name was changed to Sarah as Abram also was named Abraham see Gen. 17. 15. 5. daughter of Haran by this also it appeareth that Haran was eldest of the three brethren And this Milcah or Melcha as the Greeke writeth her was grandmother to Rebecca Isaaks wife Gen. 22. 20. 23. Ischa in Greeke Iescha the Iewes thinke this was Sarai and that she had two names and was said to be daughter of Tharah Gen. 20. 12. as being his grandchild Vers. 31. Tharah tooke Abraham It appeareth by Ios. 24. 2. that these fathers were fallen to idolatry and served other gods in Chaldea or Mesopotamia and there the God of glory appeared to Abram and said Come thou forth from thy land and from thy kinred and come into the land which I will shew thee Act. 7. 2. 3. whereas therefore Tharah here tooke Abram c. it seemeth Abram acquainted his father with this oracle of God and that Tharah repenting consented also to goe out and is for it made as principall in the journey with them that is with Tharah and Abram whom Moses by this word them implyeth to be author under God of this removall towards Canaan agreeable to Stephens narration Act. 7. as is before noted Wherefore also in Gen. 15. 7. and Neh. 9. 7. it is manifested that the calling was specially of Abram And his faith is particularly commended Heb. 11. 8 dwelt or seated there that is dwelt in Charran as Act. 7. 2. where Abram got substance and made soules Gen. 12. 5. and tarried there till his father Thara dyed Act. 7 4. whos 's old age seemeth to be the cause of their staying in that place And this Charran was in the land of Chaldea also and not farre from Vr wherefore God againe called Abram thence Gen. 12. 1. And although there was a nearer way from Vr to Canaan then to goe by Charran as in the maps of those countries may be seene yet because the neerest way was most dangerous and troublesome God led them about by an inhabited and safe way providing so for their infirmities as hee did the like after for Abrams children in Exod. 13. 17. 18. CHAP. XII 1 God calleth Abram to goe into another land 2 promiseth to blesse him and in him all families of the earth 4 Abram departeth with Lot from Charran to Canaan 6 He journeyeth through the Land 7 which is promised him in a vision and there he buildeth Altars 10 Hee is driven by a famine into Aegypt 11 Feare maketh him say his wife to be his sister 14 For her beauty she is taken into King Pharaohs house 17 but the Lord by plagues compelleth him to restore her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah sayd unto Abram Goe thou from thy land and from thy kinred and from thy fathers house unto the land which I will shew thee And I will make thee a great nation and I will blesse thee and will make thy name great and be thou a blessing And I will blesse them that blesse thee and him that speakeththee-evill I will curse And blessed shall be in thee all families of the earth And Abram went as Iehovah spake unto him and Lot went with him and Abram was seventy yeeres and five yeeres old when hee went-out from Charran And Abram tooke Sarai his wife and Lot his brothers sonne and all their substance that they had gathered the soules which they had made in Charran and they went-out to goe to the land of Canaan and they came to the land of Canaan And Abram passed through the land unto the place of Sechem unto the Oke of Moreh and the Canaanite was then in the land And Iehovah appeared unto Abram and said unto thy seed will I give this land and hee builded there an altar to Iehovah who appeared unto him And hee removed thence unto a mountaine East-ward of Beth-el and pitched his tent having Beth-el Sea-ward and Al East-ward and he builded there an altar unto Iehovah and hee called on the name of Iehovah And Abram journyed going and journying toward the South And there was a famine in the land and Abram went-downe to Aegypt to sojourne there for the famine was heavy in the land And it was when he was come-neere to enter into Egypt that hee sayd unto Sarai his wife Behold now I know that thou art a woman of faire countenance And it will be when the Egyptians shall see thee that they will say this is his wife and they will kill me and thee they will save alive Say I pray thee thou art my sister that it may be well with me for thy sake and my soule shall live because of thee And it was when Abram was entred into Egypt that the Egyptians saw the woman that shee was very faire And Pharaohs Princes saw her and they praised her unto Pharaoh and the woman was taken into Pharaohs house And he did good to Abram for her sake and hee had sheepe and oxen and he asses and men servants and women seruants and shee asses and camels And Iehovah plagued Pharaoh and his house with great plagues because of Sarai Abrams wife And Pharaoh called Abram and said What is this that thou hast done to me Why didst thou not tell mee that she is thy wife Why saidst thou she is my sister and I might have taken her to me to wife and now behold thy wife take her and goe away And Pharaoh commanded men concerning him and they sent away him and his wife and all that he had Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters signifie that here beginnes the third Parashah or Section of the Law which upon Gods first words to Abram is called Lec leca that is Goe thou See before in chap. 6. 9. Vers. 1. sayd
yet a little peece of ground to come to Ephrath and Rachel bare a child and had hard child-birth And it was when she was in her hard child birth that the midwife said unto her feare not for thou shalt have this sonne also And it was when her soule was departing for she dyed that shee called his name Ben-oni but his father called him Ben-ja-min And Rachel dyed and shee was buried in the way to Ephrath that is Bethlehem And Iakob set-up a pillar upon her grave that is the pillar of Rachels grave unto this day And Israel journeyed and he stretched-out his tent beyond the tower of Geder And it was when Israel dwelt in that land that Reuben went and lay with Bilhah his fathers concubine and Israel heard it o And the sons of Iakob were twelve The sonnes of Leah Reuben Iakobs firstborne and Simeon and Levi and Iudah and Issachar and Zebulun The sonnes of Rachel Ioseph and Benjamin And the sons of Bâ—l hah Rachels handmaid Dan and Naphtali And the sonnes of Zilpah Leahs handmaid Gad and Aser these are the sons of Iakob which were borne to him in Padan Aram. And Iakob came unto Isaak his father to Mamree to the citie of Arba that is Chebron where Abraham and Isaak had sojourned And the dayes of Isaak were an hundred yeeres and fourescore yeeres And Isaak gave-up the ghost and dyed and was gathered unto his peoples an old man and full of dayes and Esau and Iakob his sons buried him Annotations BEthel that is Gods house a place distant from Sechem about 30. English miles southward of it see Gen. 28. 11. 19. an altar that is offer sacrifice and pay thy vow with thanksgiving for thy former deliverances and strengthen thy faith against thy present feares Gen. 28. 20. 22. 31. 13. and 34. 30. Vers. 2. his house the folke of his house whom hee carefully clenseth of idols which have no agreement with the house of God 2 Cor. 6. 16. and informeth in Gods wayes as did other saints Gen. 18. 19. Ios. 24. 15. with him this may be meant of the captived Sechemites Gen. 34. 29. strange Gods or strangers Gods the Hebrew signifieth either Gods of alienation that is aliene or strange Gods as the Greeke explaineth it or Gods of the alien that is of a stranger or strange nation and so the Chaldee turneth it Idols or erroncous Gods of the peoples By these strange Gods are meant idols images or representations of God as appeareth by ver 4. So those which are called the Philistims Gods which David burned 2 Chron. 14. 12. are by another Prophet said to be their Idols in 2 Sam. 5. 21. among you either privily brought from Labans house whence Rachel had stollen her fathers Gods Gen. 31. 19. or lately taken from and come with the captive Sechemites which were idolaters After this example Iosuah Samuel and others purged the church of idols when by repentance and faith they turned and were reconciled to the Lord Ios. 24. 23. 2 Sam. 7. 3. 4. Iudg. 10. 16. clense or purifie which outwardly was according to the law by washing in water and other carnall rites Levit. 15. 13. Numb 31. 23. inwardly by the grace and spirit of God Psal. 51. 4. 12. Ezek. 36. 25. Heb. 10. 22. It behoveth all to take heed to their feet when they goe to the house of God that they give not the sacrifice of fooles Eâ—cles 5. 1. garments another signe of renuing by faith and repentance for when men came before God their garments were either changed if they were undecent 2 Sam. 12. 20. or otherwise washed Exod. 19. 10. 14. Lev. 15. 13. So are wee exhorted to clense our selves from all filthinesse of the flesh and spirit 2. Cor. 7. 1. and to hate even the garment spotted by the flesh Iude v. 23. From this practice of Iakob the Hebrew doctors have gathered a pollution by Idols saying Idols doe defile by the doctrine of the Scribes and it is closely-signified in the law Gen. 35. 2. put away the strange Gods that are among you and clense your selves and change your garments And therein are foure principall uncleannesses by the Idol it selfe and by the ministeriall instruments thereof and by the Oblation offered thereto and by the wine that is powred unto it And they defile men and vessels by touching them c. Deut. 7. 26. Esay 30. 22. Psal. 106. 28. Deut. 32. 28. Maimony in Misn. tom 3. in Aboth Hatumoth chap 6 S. 1. c. Vers. 3. answered me the Chaldee translateth received my prayer in the time of my distresse and his word was my helpe in the way which I have gone Gods answering of his people is when by word or work he granteth their request as he is said to answer by fire when by such a signe hee testifieth his approbation 1. King 18. 24. so he answereth by giving men his blessings Esay 41. 17. 18. or delivering them from miseries Psal. 22. 22. it is therefore more then bare hearing as Esay 30. 19. when hee heareth thee he will answer thee So here Iakob calleth the vision and oracle of God Gen. 28. 12. 13. c. his answer Vers. 4. earrings idolatrous jewels and superstitious moniment which are to be abolished as well as idols which may easily be turned into Idols themselves Hos. 2. 13. Iudg. 8. 24. 27. Deut. 7. 25. and 12. 2. 3. Exod. 32. 3. 4. So by the Hebrew canons It is commanded they say in Deut. 12. 2. 3. to destroy Idolatry the ministeriall instruments thereof and what soever is made for the same And it is forbid den by Deut. 7. 26. to have any use or profit by any of these things Maimony treat of Idolatry c. 7. S. 1. 2. the oke or as the Greeke and Chaldee doe translate it the Terebinth or Turpentine tree the tree under which afterwards Iosua set up a stone for a witnesse when having clensed the people of their idols he made a covenant with them gave them a law in Sechem Ios. 24. 23. 25. 26. There also he hid them from the knowledge of his family under an oke that they might not easily be found okes and other trees being consecrated in those times to religious uses and therefore stood long unfelled Deut. 12. 2. see Gen. 21. 33. Vnder such also they sometimes buried the dead as after in v. 8. The Greeke version here addeth Iakob hid them under the Terebinth tree in Sechem and abolished them unto this day V. 5. they journeyed the Gr. explaineth it And Israel removed from Sechem terror of God that is a mighty terror sent of God upon the cities The Chaldee saith a terror from before the Lord. Otherwise all the cities round about would and easily might have destroyed Iakobs family for the massacre done at Sechem V. 7. El Bethel that is the God of Bethel before he called it Bethel that is Gods house Gen. 28. 19. now for addition of graces from God hee
hee fell on his necke and wept on his necke still And Israel said unto Ioseph now let mee dye since I have seene thy face because thou art yet alive And Ioseph said unto his brethren and unto his fathers house I will goe-up and shew Pharaoh and wil say unto him my brethren and my fathers house which were in the land of Canaan are come unto me And the men are sheep-herds for they are men that feed cattell and they have brought their flocks and their herds and all that they have And it shall be when Pharaoh shall call you and shall say what are your workes Then yee shall say thy servants have beene men that fed cattell from our youth even untill now both we and also our fathers that ye may dwell in the land of Goshen because every sheep-herd is an abhomination to the Egyptians Annotations BEersheba in Greeke The well of the eath see Gen. 21. 14. 31. and 26. 33. this was the way from Chebron in Canaan towards Egypt and a place where he and his fathers had received mercies from God Gen. 21. 31. 33. and 26. 33. sacrificed that is killed beasts for sacrifice so both giving thankes for the tidings of Ioseph and consulting with God about his going into Egypt whither in former time Isaak his father was forbidden to goe in time of famine Gen. 26. 1. 2. 3. and whereof he now made some doubt v. 3. For he knew the oracle that his seed should bee afflicted in Egypt Gen 15. 13. 14. and now hee and his fathers had beene pilgrimes 215. yeeres from the time that God had promised the inheritance of Canaan unto Abraham Gen. 12. and hee saw little hope of the fulfilling of that promise being now to goe but with 70. soules into an other barbarous country Onely as by faith they had sojourned in the land of promise as in a strange country Heb. 11. 9. so now also by faith hee would goe to sojourne in Egypt if God should so command him Among the Gentiles they used also to offer sacrifice when they tooke a journey in hand Festus lib. 14. Vers. 2. visions in Greeke a vision or Sight See Gen. 15. 1. Vers. 3. God Hebr. Ael that is the mighty see Gen. 14. 18. make of thee Hebr. put thee there unto a great nation So Gen. 21. 13. This God had promised him in times before Gen. 28. 14. and 35. 11. Vers. 4. bringing bring-up that is surely bring thee up Gr. will bring thee up unto the end This promise was like that which God gave him when he went to Mesopotamia Gen. 28. 15. And Iakob himselfe was brought againe into Canaan dead Gen. 50. 5. 13. his posterity were brought alive a mighty army Ios. 3. c. And from hence the Hebrew Doctors gather a generall rule that whersoever Israel are in captiuity or affliction the presence of God is with them R Menachem on Gen. 46. upon thine eyes that is shall close up thine eye when thou dyest and so burie thee An ancient and honourable custome used of them and all nations The custome afterwards in Israel about the dead and their buriall was this they closed up the eyes of the dead and if his mouth were open they tyed up his jawes and stopped the holes of his body after that they had washed him and anointed him with ointment made of divers sorts of spices and shaved off his haire and wrapped him in white linnen clothes that were not of deare price and they used to cover the face of the dead with a napkin of a zuz that is a quarter of a shekel price that the poore might bee able also to buy it c. And it was unlawfull to bury them in shrowds of silke or cloth of gold or broiderie though hee were a Prince in Israel for this was grosse pride of spirit and the corrupt worke of infidels And they caried the dead upon their shoulders unto the grave Maimony in Misn. tom 4. treat of Mourning ch 4. S. 1. 2. Vers. 6. into Egypt to sojourne there in the land of Cham. Psal. 105. 23. This journey of his is sundry times mentioned Ios. 24. 4. Esa. 52. 4. Act. 7. 15. Num. 20. 15. Deut. 10. 22. This was in the 130. yeere of Iakobs life Gen. 47. 9. after the promise made to Abraham 215. yeeres Gen. 12. 4. in the yeere of the world 2298. seed that is children or posterity See Gen. 3. 15. and 13. 55. So the Chaldee translateth it sonnes Vers. 7. daughters one daughter Dinah verse 15. so in vers 23. sonne for one sonne Vers. 9. Carmi in Greeke Charmee These foure were heads of their fathers house and of them are named the families of the tribe of Reuben Exod. 6. 14 Num. 26. 5. 6. 1 Chron. 5. 3. So of the rest that follow Vers. 10. Iemuel called also Nemuel in Numb 26. 12. 1 Chro. 4. 14 Ohad in Greeke Aod This man is not mentioned in the families of Simeon Num. 26. 12. 1 Chro. 4. 24. it seemeth hee and his were then perished Iachin called also Iarib 1 Chron. 4. 24. of him was a familie called Iachinites Numb 26. 12. Zohar in Greeke Saar by transposition of letters hee is also called Zerah and his familie Zarhites Num. 26. 13. 1 Chro. 4. 24. Canaanitesse or Canaanitish woman the cursed stocke with which Israels sonnes ordinarily might not marry Gen. 28. 1. Vers. 11. Gershon called also Gershom 1 Chron. 6. 16. Kohath or Kehath in Greeke Kath. This man was grand-father to Aaron and Moses and Marie Exod. 6. 18 20. Of this familie came the Priests of Israel 1 Chro. 6. 3. 4. c. and the Kohathites had the principall place in the service of the sanctuarie Num. 3. 31. and they are reckoned before the Gersonites Num. 4. 34. c. Vers. 12. dyed by untimely death at Gods hand for their sinne Gen. 38. 7 10. Hezron in Greeke Asron but the Apostle writeth him in Greeke Esrom Mat. 1. 3. by interpretation the middest of exultation V. 13. Issachar why his familie is set before other his elder brethren is shewed on Gen. 35. 23. Thola he had a rare blessing in multitude of children for of this Tholah were 22600. valiant men of warre in Davids dayes 1 Chron. 7. 2. There was also a Iudge of this name and tribe Iudg. 10. 1. Phuvah called also Phuah 1 Chron. 7. 1. and so the Greeke here writes him Phoua Iob called also Iashub Num. 26. 24. 1 Chron. 7. 1. and so the Greeke writeth him here Iasoub Simron or Shimron in Greeke Zambran Vers. 14. Elon in Greeke Allon Iahleel in Greeke Aiel Vers. 15. Padan or Mesopotamia see Gen. 25. â—0 There Leahs sonnes were borne but the families of her sonnes here reckoned were borne after they came thence into Canaan all the soules that is persons Gen. 12. 5. Heb. soul which the Greeke translateth soules so after and three counting Iakob himselfe for one as verse 8. and excluding Er and Onan
his former gesture might bee for reverence to the word of God which in these blessings hee uttered as before hee is noted to have bowed himselfe Gen. 47. 31. CHAP. L. 1 Ioseph weepeth for and imbalmeth his father 4 He getteth leave of Pharaoh to goe to bury him 7 The funer all solemnized by the Elders of Egypt and by Ioseph and his brethren 13 Iakob is buried in Machpelah 15 Iosephs brethren aske him for givenesse 19 He comforteth them 22 His age 23 He seeth the third generation of his sonnes 24 Hee prophesieth unto his brethren of their returne into Canaan 25 He taketh an oath of them to cary his bones 26 He dieth is imbalmed and chested in Egypt ANd Ioseph fell upon his fathers face and wept upon him and kissed him And Ioseph commanded his servants the Physitians to imbalme his father and the Physicians imbalmed Israel And fourtie dayes were fulfilled for him for so are fulfilled the dayes of the imbalmed and the Egyptians wept for him seventie dayes And the dayes of his weeping were passed and Ioseph spake unto the house of Pharaoh saying If now I have found grace in your eyes speake I pray you in the eares of Pharaoh saying My father made me swear saying Loe I dye in my grave which I have digged for me in the land of Canaan there shalt thou bury mee And now let me gâ—â—-up I pray thee and bury my father and I will come againe And Pharaoh said Go-up and bury thy father as he made thee sweare And Ioseph went-up to bury his father and with him went-up all the servants of Pharaoh the elders of his house and all the elders of the land of Egypt And all the house of Ioseph and his brethren and his fathers house onely their little-ones and their flocks and their herds they left in the land of Goshen And there went up with him both charrets and horsmen and it was a very great company And they came unto the threshing-floore of Atad which was beyond Iordan and they wailed there with a very great and heavy wayling and he made a mourning for his father seven dayes And the inhabitants of the land the Canaanites saw the mourning in the threshing-floore of Atad and they sayd this is a heavy mourning to the Egyptians therefore the name of it was called The mourning of the Egyptians which is beyong Iordan And his sonnes did unto him so as he had commanded them And his sonnes caried him into the land of Canaan and buried him in the cave of the field of Macpelah which Abraham bought with the field for a possession of a burying place of Ephron the Chethite before Mamree And Ioseph returned into Egypt he and his brethren and all that went-up with him to bury his father after he had buried his father And Iosephs brethren saw that their father was dead and they said Ioseph will peradventure hate us and rendring will render unto us all the evill which wee have rewarded him And they commanded some unto Ioseph saying thy father did command before he dyed saying Thus shall ye say unto Ioseph I pray thee forgive now the trespasse of thy brethren and their sinne for they rewarded thee evill and now we pray thee forgive the trespasse of the servants of the God of thy father and Ioseph wept when they spake unto him And his brethren also went and fel downe before him and said Behold we be to thee for servants And Ioseph sayd unto them feare not for am I in the place of GOD And you ye meant against mee evill God meant it unto good for to doe as it is this day to save-alive much people And now feare ye not I will nourish you and your little ones and he comforted them and spake unto their heart And Ioseph dwelt in Egypt hee and his fathers house and Ioseph lived an hundred and ten yeeres And Ioseph saw unto Ephraim sonnes of the third generation also the sonnes of Machir sonne of Manasses were borne upon Iosephs knees And Ioseph said unto his brethren I dye and God visiting will visit you and will make you goe-up out of this land unto the land which he sware to Abraham to Isaak and to Iakob And Ioseph made the sonnes of Israel swear saying God visiting will visit you and yee shall carie up my bones from hence And Ioseph dyed an hundred and ten yeeres old and they imbalmed him and hee was put in an arke in Egypt Annotations PHysicians in Greeke imbalmers imbalm which was with myrrh aloes and other spices that the dead bodies might not stinke or putrifie Ioh. 19. 39. 40. so laying them as in a bed of sweet odours 2 Chron. 16. 14. and this with the solemnities of his buriall was to doe Iakob honor at his death as 2 Chron. 32. 33. and to keepe his body sweet for buriall in Canaan besides further mysterie of the resurrection with incorruption in Christ who was also imbalmed himselfe Mark 14. 8. Ioh. 12. 7. and 19. 40. Of the Egyptian manner of imbalming and burying in ages following it is said by historiographers that they tooke out the bowels of the dead cleansed them and washed them with wine of dates and after that againe with odours then filled they the bowels with pure myrrh beaten and Cassia and other odours except frankincense and sowed them up After this they seasoned the corps hidden in nitre seventy daies not longer After seventie daies they washed the corps and wrapt it in fine linnen cloth gummed which gumme the Egyptians often used in stead of glew c. The Nitre consumeth the flesh and leaveth onely the skin and bones of the dead person Herodot in Euterpe Vers. 5. Idye or I am dying see Gen. 47. 29. 30. 31. digged or bought as the word sometime signifieth Deut. 2. 6. Vers. 7. all the servants that is a great multitude of them so Mat. 3. 5. all Iudea that is very many from all parts elders or Senators that is governours officers counsellors as Ezek. 7. 26. joyned therefore with Princes Psal. 105. 22. Vers. 9. very great Hebrew vehemently heavie or weighty which the Greeke translateth a great campe or company So a weightie people 1 Kings 3. 9. is by the Hebrew text elsewhere expounded agreat people 2 Chron. 1. 10. Vers. 10. Atad by interpretation a bramble Psal. 58. 10. It seemeth this floore was beset with brambles and thereof had the name beyond in the inside of Iordan for Moses when hee wrote these things was on the outside in the wildernesse Deut. 1. 1. and 3. 25. seven dayes so long they were by the law of God uncleane by the dead whosoever touched the same Numb 19. 11. so long also the Iewes custome after was to mourne as Maimony sheweth in Misn. Tom. 4. treat of Mourning chap. 1. and Ben Syrach saith Seven daies doe men mourne for him that is dead Eccles. 22. 12. There was also a lesser degree of mourning which dured thirty dayes that the
truth concerning Christ Ioh. 1. 15. and 5. 33. Hee was also approved of God among them by miracles wonders and signes Act. 2. 22. so that the workes which the Father gave him to finish which also he did they bare witnesse of him and the Father himselfe bare witnesse of him Ioh. 5. 36 37. yet they like an evill and adulterous generation condemned by these their owne canons beleeved not in him but tempted God and sought after a signe Mat. 12. 38 39. and though the men which saw his miracles said This is of a truth that Prophet which should come into the world Ioh. 6. 14. yet that faithlesse generation beleeved not but said What signe shewest thou that wee may see and beleeve thee Ioh. 6. 30. But though he had done so many miracles before them yet they beleeved not neither could they beleeve because that Esaias said Hee hath blinded their eyes and hardned their heart c. Ioh. 12. 37. 39 40. in presumption that is presumptuously the Greeke translateth in ungodlinesse the Chaldee in wickednesse not be afraid either for his threatning words or for his signes nor afraid to put him to death And thus the Hebrewes explaine it saying Whosoever with draweth himselfe from killing a false Prophet because of his dignitie for that he walketh in the wayes of prophesie behold he transgresseth against this prohibition THOV SHALT NOT BE AFRAID OF HIM And so he that withdraweth himselfe frō teaching cōcerning him what he is guilty of or that dreadeth and feareth for his words c. And they judge not a false prophet but in the judgment hall of 71. Magistrates Maim treat of Idolatrie ch 5. s. 9. CHAP. XIX 1 The cities of refuge 4 The privilege of them for the manslayer 11 The wilfull murtherer must die 14 The land-mark may not be removed 15 Two witnesses at the least must stablish every matter 16 A false witnesse must be diligently inquired into and done unto as he had thought to doe unto his brother WHen Iehovah thy God hath cut off the nations whose land Iehovah thy God giveth unto thee and thou possessest them and dwellest in their cities and in their houses Thou shalt separate three cities for thee in the midst of thy land which Iehovah thy God giveth unto thee to possesse it Thou shalt prepare for thee the way and shalt divide into three parts the coast of thy land which Iehovah thy God shall give thee to inherit and it shall be that every man-slayer may flee thither And this is the case of the man-slayer which shall flee thither and live who so smiteth his neighbour unwittingly and he hated him not in time past As when he commeth with his neighbour into a wood to hew trees and his hand fetcheth a stroke with an axe to cut downe a tree and the iron slippeth from the wood and findeth his neighbour and hee die he shall flee unto one of these cities and live Lest the avenger of the bloud pursue after the man-slayer while his heart is hot and overtake him because the way is long and smite him in soule and he had not the judgement of death because he hated him not in time past Therefore I command thee saying Thou shalt separate for thee three cities And if Iehovah thy God enlarge thy coast as he hath sworne unto thy fathers and give unto thee all the land which he hath spoken to give unto thy fathers If thou shalt keepe all this commandement to do it which I command thee this day to love Iehovah thy God and to walke in his wayes all dayes then thou shalt adde three cities moe for thee beside these three That innocent bloud be not shed within thy land which Iehovah thy God giveth unto thee for an inheritance and so blouds be upon thee But if a man be a hater of his neighbour and lie in wait for him and rise up against him and smite him in soule that he die and fleeth unto one of these cities Then the Elders of his citie shall send and take him thence and shall give him into the hand of the avenger of the bloud and he shall die Thine eye shall not spare him and thou shalt put away innocent bloud from Israel and it shall goe well with thee Thou shalt not remove thy neighbours limit which the first fathers have limited in thine inheritance which thou shalt inherit in the land which Iehovah thy God giveth unto thee to possesse it One witnesse shall not rise up against a man for any iniquitie or for any sinne in any sinne that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall a word be stablished When an unrighteous witnesse shall rise up against a man to testifie revolt against him Then both the men betweene whom the controversie is shall stand before Iehovah before the Priests and the Iudges which shall be in those dayes And the Iudges shall make diligent inquisition and behold if the witnesse be a false witnesse and hath testified a falshood against his brother Then shall yee doe unto him as hee had thought to have done unto his brother and thou shalt put away the evill from the midst of thee And the residue shall heare and feare and shall not adde to doe any more such an evill thing as this in the midst of thee And thine eye shall not spare soule for soule eye for eye tooth for tooth hand for hand foot for foot Annotations THou shalt separate in Ios. 20. 7. he useth the word sanctified in Num. 35. 11. shall appoint Here Moses explaineth the sixt commandement for some speciall lawes concerning it three cities besides those three which Moses had separated without the river Deut. 4. 41 43. These three cities were Kedesh Shechem and Hebron Ios. 20. 7. They were all cities of the Levites see Num. 35. 6. in the midst that is within thy land as in the midst of the citie Ier. 52. 25. is the same that within the citie 2 King 25. 19. See also the notes on Gen. 2. 9. This is spoken because there were no cities of refuge but in the land which Israel possessed See Num. 35. 2. Vers. 3. shalt prepare Of this it is said The senate or Magistrates in Israel were bound to prepare the wayes to the cities of refuge to make them fit and broad and to remove out of them all stumbling blocks and offences and they suffered not any hill or dale to bee in the way nor waters streame but they made a bridge over it that nothing might binder him that fled thither And the bredth of the way to the cities of refuge was no lesse than 32. cubits And at the partitions of wayes they set up in writing REFVGE REFVGE that the man-stayer might know and turne thitherward On the 15. of the moneth Adar or Februarie every yeare the Magistrates sent out messengers to prepare the wayes c. Maimony treat of Murder chap. 8. sect 5 6.
the Iebusite the inhabitant for which in 1 Chron. 11. 4. is written the Iebusite the inhabitants which plainly sheweth this name to be put for the whole nation See also before Gen. 3. 2. and 4. 20. Iebus the sonne of Canaan in his country was a City called by his name Iebus and Salem and last of all Ierusalem Iudg. 19. 10. Gen. 14. 18. 1 Chron. 11. 4. These and their brethren before and after named dwelt in the land which God gave the Israelites the Amorites who were a mighty people whose height was like the height of Cedars and they were strong as okes Amos 2. 9. Girgasite called also Gergesons Mat. 8. 28. and Gadarens Luke 8. 26. who desired Christ to depart out of their coasts Mat. 8. 34. Vers. 17. the Evite Hebr. Chivvite in Greeke Euite that is Evites a people mentioned after in Gen. 34. 2. and 36. 2. Exod. 3. 8. of them came the Gibeonites whose lives were spared by Iosua Ios. 11. 19. The rest which follow dwelt also in cities neere the former as the Arkite in Arka by the bottome of mount Lebanon the Semarite in Semaraim which after fell to the Benjamites Ios. 18. 22. and so the rest Vers. 19. Sidon a City in the North west part of Canaan the borders of the land which God gave the Israelites are here briefly described but purposely and largely in Num. 34. Gaza a City of the Philistines Iudg. 16. situate in the South-west of Canaan Sodom in Hebrew Sedom of this and the rest see the history Gen. 18. and 19. They lay in the South-east part of the land of Canaan Vers. 21. there was borne to weet an off-spring or children set downe afterward Such words are often to be understood as is shewed on Gen. 4. 20. sonnes of Heber or of Eber that is of Gods Church which when others fell away continued in Hebers posterity of whom came Abram the Hebrew Gen. 14. 13. and his children were called Hebrews Gen. 39. 14. 17. Exod. 1. 15. 16. And though Sem were father of many moe sonnes then of Hebers yet are they counted Sems in speciall for retaining his faith and promises as Rom. 9. 8. So on the contrary Cham is called the father of Canaan Gen. 9. 18. who had other sonnes also but on Canaan his youngest was Chams curse visibly executed Gen. 9. 25. as Sems blessing was on Hebers seed Gen. 14. 13. 19. brother of Iapheth he was also brother of Cham but the Scripture calleth them brethren more especially that are allyed also in qualities as Sem and Iapheth for good Gen 9. 23. 27. Simeon and Levi for evill Gen. 49. 5. the elder or the great to weet in birth for Iapheth was borne before Sem as is observed in Gen. 5. 32. and the Greeke version here plainly sheweth that Iapheth was the elder So greater is used for elder lesser for younger in Gen. 27. 1. 15. and often in the Scriptures Vers. 22. Elam of whom came the Elamites which seated in a Province called Elam in the upper part of Persia Dan. 8. 2. Esay 21. 2. They proved enemies to the sonnes of Heber and were for it punished but in the end obtained mercy Esay 22. 6. Ier. 49. 36. 39. Act. 2. 9. Assur or Ashshur of him came the Assyrians and their land was named Assyria much spoken of in the Scriptures they were the scourge of Israel Hebers children 2 King 15. 19. 29. Esay 10. 5. and 36. 1. c. Arphaxad or Arpachshad he hath no speciall genealogy or country in Scripture but that heris the father of our Lord Christ after the flesh Luk. 3. 36 Lud of whom came the Lydians a people in Asia differing from Lud sonne of Mizraim sonne of Cham of whom came the Lydians in Africa neere Cush or Ethiopia See before v. 13. Aram of whom came the Aramites that is after the Greeke Syrians enemies also to Gods people Iudg. 3. 10. 2 Sam. 8. 5. 6. 1 King 20. c. For Aram seating in the land of Shur in Asia his country is therefore called in the Hebrew by his name Aram in the Greeke Syria as of Asshur commeth Assyria the new Testament alwayes followeth the Greeke name Luke 4. 27. Mat. 4. 14. Arams land had many parts as Padan Aram Gen. 28. 2. Aram Naharaim or Mesopotamia Gen 24. 10. Aram of Damascus 2 Sam. 8. 6. Aram Zobah Psal. 60. 2. Aram Maacah 1 Chron. 19. 6. and Aram beth Rehob 2 Sam. 10. 6. Vers. 24. Salah Heb. Shelach Vers. 25. Phalee or Phalee as Luke 3. 35. in Hebrew Peleg that signifieth division Vers. 20. Ioktan or Ioktan of him and his posterity though here are reckoned many sonnes the Scriptures make little mention but by their names compared with countries names in humane writers they seeme to have seated in the East Indies and there to have increased to mighty nations but falne from the faith of their father Heber that they are not worthy to be reckned for his seed Chasarmaveth in Greeke Sarmoth this mans posterity seeme to have dwelt in Sarmatia a great Country beyond Germany and named as is like of this man Vers. 27. Hadoram in Greeke Hedorra of the first part of this name Hado some thinke Hodu that is India was so called Esth. 1. 1. Vers. 29. Ophir in Greeke Oupheir from this mans land in India Solomons ships fetched store of fine gold precious stones c. 2 Chron. 9. 10. 13 21. 1 King 9. 27. 28. and the gold it selfe was called by figure of speech Ophir Iob 22. 24. and in other languages Obruson and Obryzum of Ophyrizum pure gold Vers. 30. their dwelling Hebr. their seat Mesha in Greeke Massee Sephar in Greeke Saphera Vers. 32. the families in Greeke the tribes or kinreds By this genealogy here compared with the names of nations in humane Writers it appeareth how God hath made of one blood all nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation Act. 17. 26. CHAP. XI 1 One Language was in all the world 3. The building of Babel 5 for which God sent the confusion of languages 10 The generations and lives of the second ten Patriarchs as 11 of Sem 12 Arphaxad 14 Salah 16 Heber 18 Phaleg 20. Ragau 22 Saruch 24 Nachor 26 Thara and Abram 30 whose wife Sarai is barren 31 Thara and Abram remove from Vr of the Chaldees towards Canaan but tarry at Charran where Thara dyeth ANd all the earth was of one lip and of one speech And it was when they journyed from the east that they found a plaine in the land of Shinar and they seated there And they sayd every man to his neighbour Goe too let us make bricks and burne them with a burning and they had bricke for stone and slime had they for morter And they said Goe too let us build us a City and a Tower and let the top thereof reach to the
Gen. 10. 23. and againe Vz of Seir in Edoms country Gen. 36. 28. Buz in Greeke Baux of him came that learned yong man Elihu Iob 32. 2. Buz dwelt by his elder brother Vz in Arabia Ier. 25. 20. 23. 24. Kimuel in Greeke Kamouel of Aram the Greeke saith of the Syrians There was an Aram before of Sem Gen. 10. 22. Aram throughout the Bible is turned in Greeke Syria and Syrians as Mizraim is Aegypt and Cush Ethiopia Vers. 22. Kesed or Cesed in Greeke Chazad Chazo in Greeke Nazais Pildash in Greek Phaldese Iidlaph in Greeke Iledaph Vers. 23. Bethuel in Greeke Bathouel of whom see after Gen. 24. 15. Rebekah or Rebekka in Hebrew Ribkah she became wife to Isaak Abrahams sonne Gen. 24. 15. 67. And for that cause chiefly is this genealogy here set downe Vers. 24. his concubine to weet Nachors concubine The Hebrew Pilegesh whereof the Greeke Pallakis and Latine Pellex is borrowed which we call a Concubine signifieth an halfe wife or a divided and secondary wife which was a wife for the bed and thereby differing from an whore but not for honour and government of the family as King Solomons wives were Princesses but his concubines not so 1 King 11. 3. neither had their children ordinarily any right of inheritance but had gifts of their father as Gen. 25. 5. 6. Such a concubine was Hagar to Abraham yea and Keturah his second wife is called a concubine Gen. 25. 1. 6. 1 Chr. 1. 32. And Bilha and Zilpha were concubines to Iaakob Gen. 35. 22. And many other men of note had also concubines as Caleb 1 Chron. 2. 46. 48. Manasses 1 Chron. 7. 14. Gedeon Iudg. 8. 31. David 2 Sam. 5. 13. Solomon 1 King 11. 3. Roboam 2 Chron. 11. 21. and among the heathens as Est. 2. 14. Dan. 5. 3. The Hebrew Doctors say wives were taken in Israel by bils of Dowry and solemne espousals but concubines without either of both Maimony treat of Kings ch 4. S. 4. So among the Gentiles as appeareth by that saying in the Poet lest this report goe of mee that I have given thee mine owne sister rather for a concubine then in way of matrimony if I should give her without a dowrie Plautus in Trinumm Likewise among the Greekes the Oratour saith wee have concubines for daily concubineship or use of the bed and wives for to bring us forth children legitimate and faithfully to keepe the things in the family Demosthenes in Orat. against Neaera Tebach in Greeke Tabec of him and his brethren wee find no mention in other Scripture Tachash in Greeke Tochos Maacah in Greeke Mocha CHAP. XXIII 1 The age and death of Sarah for whom Abraham mourneth 3 and purchaseth of the sonnes of Cheth a place for her buriall 10 which Ephron would have given him 13 but Abraham would not receive without giving the full price 17 So the field and cave in Macpelah becommeth Abrahams possession and there he burieth Sarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd the life of Sarah was a hundred yeeres and twenty yeeres and seven yeeres these were the yeeres of the life of Sarah And Sarah dyed in Kirjath-Arba the same is Chebron in the land of Canaan and Abraham came to mourne for Sarah and to weepe for her And Abraham stood-up from before his dead and spake unto the sonnes of Cheth saying I am a stranger and a sojourner with you give mee a possession of a burying-place with you that I may bury my dead out of my sight And the sonnes of Cheth answered Abraham saying to him heare us my Lord thou art a Prince of God amongst us in the choise of our buriall-places bury thou thy dead a man of us shall not with-hold from thee his burying place from burying thy dead And Abraham stood-up and bowed-downe himselfe to the people of the land to the sonnes of Cheth And he spake with them saying if it be your mind to bury my dead out of my sight heare me and intreat for me to Ephron the sonne of Zohar And let him give mee the cave of Macpelah which he hath which is in the end of his field for full money let him give it me amongst you for a possession of a burying-place And Ephron was sitting amongst the sonnes of Cheth and Ephron the Chethite answered Abraham in the eares of the sonnes of Cheth of all that went in at the gates of his citie saying Nay my Lord heare me the field I give thee and the cave that is therein I give it thee in the eies of the sonnes of my people give I it thee bury thy dead And Abraham bowed-down himselfe before the people of the land And he spake unto Ephron in the eares of the people of the land saying But if thou wilt give it I pray thee heare mee I will give the money of the field take it of me and I will bury my dead there And Ephron answered Abraham saying unto him my Lord heare me the land is worth foure hundred shekels of silver betweene mee and thee what is that and bury thy dead And Abraham hearkned unto Ephron and Abraham weighed to Ephron the silver which he had spoken of in the eares of the sons of Cheth foure hundred shekels of silver currant with the merchant And the field of Ephron which was in Macpelah which was before Mamree was made-sure the field and the cave which was therein and everie tree which was in the field which was in all the border thereof round about Vnto Abraham for a purchase in the eies of the sons of Cheth with all that went-in at the gates of his citie And afterward Abraham buried Sarahs his wife in the cave of the field of Macpelah before Mamree the same is Chebron in the land of Canaan And the field and the caue which was therein was made sure to Abraham for a possession of a burying place by the sons of Cheth Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 5 section of the Law called Chajjee Sarah that is The life of Sarah See Gen. 6. 9. Vers. 1. the life in Hebrew lives see Gen. 2. 7. This speciall honor hath Sarah our mother above all women in the Scripture that the number of her yeeres is recorded of God Eve was the mother of all living Gen. 3. 20. and Sarah is mother of al the faithfull 1 Pet. 3. 6. She lived a pilgrim with Abraham her husband 62 yeeres and before her departure from Charran 65. in all 127 yeeres Vers. 2. Kirjath Arba that is the citie of Arba. as the Greeke translateth it called also Chebron see Gen. 13. 18. came or went-in namely into Sarahs tent wherein she dwelt and dyed for Abraham had many tents as had Lot Gen. 13. 5. and one speciall for Sarah Gen. 24. 67. and 18. 6. to weepe Sarah also is the first for whose death mourning and weeping is mentioned another note of honour as appeareth by Gen 50. 9. 10. 11. Ier. 22. 18. 2 Sam. 1.
countenance And it was when the dayes had been prolonged by him there that Abimelech King of the Philistims looked out through a window and saw and behold Isaak was sporting with Rebekah his wife And Abimelech called Isaak and said Behold surely she is thy wife and how saydest thou she is my sister And Isaak said unto him Because I said lest I dye for her And Abimelech said what is this thou hast done unto us one of the people might lightly have lyen with thy wife and thou shouldest have brought upon us guiltinesse And Abimelech commanded all the people saying he that toucheth this man or his wife dying he shall be put to death And Isaak sowed in that land and found in that yeere an hundred measures and Iehovah blessed him And the man waxed-great and went going-on and waxing-great untill hee was waxed-great exceedingly And he had possession of flocks and possession of herds and much husbandry and the Philistims envied him And all the wells which his fathers servants had digged in the dayes of Abraham his father the Philistims stopped them and filled them with dust And Abimelech said unto Isaak Goe from us for thou art very-much mightier then we And Isaak went from thence and pitched in the valley of Gerar and dwelt there And Isaak returned and digged the wels of water which they had digged in the dayes of Abraham his father and the Philistims had stopped them after the death of Abraham and hee called their names according to the names that his father had called them And Isaaks servants digged in the valley and found there a well of living waters And the herdmen of Gerar did strive with the herdmen of Isaak saying The water is ours and he called the name of the well Esek because they contended with him And they digged another well and they strove also for it and hee called the name of it Sitnah And hee removed from thence and digged another well and they strove not for it and he called the name of it Rechoboth and hee said for now Iehovah hath made-roome for us and we shall be fruitfull in the land And he went-up from thence to Beersheba And Iehovah appeared unto him the same night and sayd I am the God of Abraham thy father feare not for I am with thee and will blesse thee and multiply thy seed for my servant Abrahams sake And hee builded there an altar and called on the name of Iehovah and stretched-out there his tent and there Isaaks servants digged a well And Abimelech went unto him from Gerar and Achuzzath his friend and Phicol the Prince of his army And Isaak sayd unto them wherefore come ye unto me and ye hate me and have sent me away from you And they said Seeing we have seen that Iehovah is with thee and we said Let there now be an oath-of-execration betwixt us betwixt us and thee and let us strike a covenant with thee If thou shalt doe unto vs evill as we have not touched thee and as we have done unto thee but-onely good and have sent thee away in peace thou now the blessed of Iehovah And he made unto them a banquet and they did eate and drinke And they rose early in the morning and sware ech-man to his brother and Isaak sent them away and they went from him in peace And it was the same day that Isaaks servants came and shewed unto him concerning the well which they had digged they said unto him we have found water And he called it Shibeah therfore the name of the Citie is Beer-sheba unto this day And Esau was fourty yeeres old and he tooke a wife Iudith the daughter of Beeri a Chethite and Basemath the daughter of Elon a Chethite And they were a bitternesse of spirit to Isaak and to Rebekah Annotations FIrst famine whereof see Gen. 12. 10. Abimelech of whom see Gen. 20. 1. 2. c. which history is to be compared with this Vers. 2. Aegypt as Abraham did Gen. 12. 10. and whither it seemeth Isaak was purposing to go Vers. 3. this land of Canaan the land of promise and figure of the place of heavenly rest see the notes on Gen. 12. 5. So by David hee exhorteth Dwell in the land and feed on faith Psalm 37. 3. See Gen. 37. 1. I will be the Chaldee expoundeth it my word shall be an helpe unto thee so in vers 24. and 28. these lands or countries possessed by so many nations Gen. 15. 19. 20. 21. so Psalm 105. 44. The Greeke translateth singularly land and so was the promise made to Abraham Gen. 13. 15. and 15. 18. and 17. 8. see the notes there stablish the oath that is performe the promises sworne Gen. 22. 16. 17. Vers. 4. starres that is innumerable see Genes 15. 5. seed meaning Christ Gal. 3. 16. 8. blesse themselves or as the Greeke translateth shall be blessed see Gen. 22. 18. Vers. 5. charge Hebr. keeping or observation that is ordinances to be kept So in Lev. 8. 35. and 22. 9. Deut. 11. 1. lawes for this word elsewhere the Scripture saith judgements Deut. 11. 1. and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11. c. and under these three particulars the whole charge or custody forespoken of is comprehended as afterward by Moses God gave the ten commandements or morall precepts Exod. 20. Iudgements or judiciall lawes for punishing transgressors Exod. 21. c. and Statutes or rules ordinances and decrees for the service of God Lev. 3. 17. and 6. 18. 22. Exod. 12. 24. 27. 31. 29. 9. 30. 21. Al which Abraham observed and is commended of God therefore Vers. 7. my sister He imitateth his father Abrahams practice Gen. 12. 11. 12. 13. and 20. 2. kill me Moses expresseth this as Isaaks owne words of himselfe The Greeke translateth it should kill him so elsewhere that version changeth the person for more easie order of speech and understanding to the reader See Psal. 144. 12. good countenance elsewhere it is faire of countenance or visage Gen. 12. 11. so the Greek turneth it here and before good is used for faire or goodly Gen. 24. 16. V. 8. by him or to him that is when he had beene a long time there sporting or laughing playing rejoycing it is the word whereof Isaak himselfe had his name Gen. 17. 17. 19. and 21. 6. Solomon saith Rejoyce with the wife of thy youth c. Prov. 5. 18. 19 Vers. 10. might lightly or had almost lyen guiltinesse a sinne making us guiltie of punishment a shamefull crime named in Hebrew Asham the Greeke translateth it Ignorance and so Paul calleth the sinnes of the people Ignorances or ignorant trespasses Heb. 9. 7. rightly so gathered from Levit. 4. 22. See the further explication of this word there Abimelech by this word Asham meaneth both the sin and the punishment for the same as in the law Asham is both the Guilty-sin and the Sacrifice for the same Lev. 5. 5. 6.
appeare in these sons of Israel yet God in mercy pardoned them and hath honoured them in the scriptures with great dignities that their names should bee graven on twelve precious stones and caried upon the hie priests heart Exod. 28. 21. 29. and that the gates of the heavenly Ierusalē should be after the names of these twelve sons of Israel Ezek. 48. 31. Rev. 21. 12. And their number as it was answerable to the twelve Princes that came of Ismael Gen. 25. 16. so is it remembred by the twelve Apostles of Christ Luk. 6. 13. Rev. 21. 14. And although of Ioseph there came two tribes Gen. 48. 5. 6. so that after a sort there were thirteene yet the scripture in naming or rehearsing them usually setteth downe but twelve omitting the name now of one then of another as may in sunday places bee observed Deut. 33. Ezek. 48. Rev. 7. c. V. 23. Issachar of the naming and interpretation of these see the notes on Gen. 29. and 30. Here is to be observed how Issachar Zabulon are set next after Iudah though Dan Naphtali Gad Aser were borne between them Gen. 29. 35. and 30. 6. 8. 11. 13. 18. because all the sonnes of one mother should be set together so they are placed also in Gen. 46. 8. 14. 15. and 49. 3. 14. where Zabulon is before Issachar and Exod. 1. 2. 3. Numb 1. 5. 9. 26. 28. 1 Chron. 2. 1. And in this order were they graven and set on the stones upon Aarons Ephod see Exod. 28 10 21. in the annotations V. 26. were borne so the Gr. expresseth it the Hebrew being singular was borne So in Gen. 46. 22. Padan Aram or Mesopotamia see Gen. 25. 20. But here except Benjamin for he was borne in Canaan ver 18. Iakobs sons though borne out of the land yet come thereinto it being promised them of God Gen. 28. 13. when Esaus sons borne in the land do goe out and give place Gen. 36. 5. 6. Ver. 27. Mamre see Gen. 13. 18. and 23. 2. the Greeke addeth he being yet alive to Mambre V. 29. his peoples his godly forefathers see Gen. 25. 8. buried him so Isaak and Ismael buried Abraham Gen. 25. 9. Esau Iakob were now 120 yeeres old Gen. 25. 26. the world was 2288. yeere old And Isaak had lived blind above 40. yeeres before his death Gen. 27. 1. Which death is here mentioned to make an end of Iakobs history for otherwise the things following in Gen. 37. 38. about Ioseph Iudah fell out before Isaak dyed CHAP. XXXVI 1 The generations of Esau by his three wives 6 His removing to mount Seir. 10 The names of his sonnes 15 The Dukes which descended of his sons 20 The sons and Dukes of Seir. 24 Anah findeth mules 31 The Kings of Edom. 40 The Dukes that descended of Esau. ANd these are the generations of Esau he is Edom. Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Chethite and Aholibamah the daughter of Anah the daughter of Zibeō the Evite And Basemath the daughter of Ismael the sister of Nebaioth And Adah bare to Esau Eliphaz and Basemath bare Reuel And Aholibamah bare Ieush and Iaalam and Korah these were the sonnes of Esau which were borne unto him in the land of Canaan And Esau tooke his wives and his sons and his daughters and all the soules of his house and his cattell and all his beasts and all his substance which he had gathered in the land of Canaan and went unto a land from the face of Iakob his brother For their substance was more then that they might dwell together the land of their sojournings was not able to beare them because of their cattel And Esau dwelt in the mount of Seir Esau he is Edom. And these are the generations of Esau the father of Edom in the mount of Seir. These are the names of the sons of Esau Eliphaz the son of Adah the wife of Esau Reuel the son of Basemath the wife of Esau. And the sonnes of Eliphaz were Teman Omar Zepho and Gatam and Kenaz And Timna was concubine to Eliphaz Esaus son and she bare to Eliphaz Amalek these were the sons of Adah the wife of Esau And these were the sons of Reuel Nachath and Zerah Shammah and Mizzah these were the sons of Basemath the wife of Esau. And these were the sons of Aholibamah the daughter of Anah the daughter of Zibeon the wife of Esau and she bare to Esau Ieush and Iaalam Korah These were Dukes of the sons of Esau the sons of Eliphaz the first-borne of Esau duke Teman duke Omar duke Zepho duke Kenaz Duke Korah duke Gatam duke Amalek these were the dukes of Eliphaz in the land of Edom these were the sons of Adah And these were the sons of Reuel the son of Esau duke Nachath duke Zerah duke Shammah duke Mizzah these were the duks of Reuel in the land of Edom these were the sonnes of Basemath the wife of Esau. And these were the sons of Aholibamah the wife of Esau duke Ieush duke Iaalam duke Korah these were the dukes of Aholibamah the daughter of Anah the wife of Esau. These were the sons of Esau and these the dukes of them he is Edom. These were the sons of Seir the Chorite the inhabitants of the land Lotan and Shobal and Zibeon and Anah And Dishon Ezer and Dishan these were the dukes of the Chorites the sons of Seir in the land of Edom. And the sons of Loton were Chori and Hemam the sister of Lotan was Timna And these were the sons of Shobal Alvan and Manachath and Ebal Shepho and Onam And these were the sons of Zibeon both Ajah and Anah this Anah was he that found the mules in the wildernesse when he fed the asses of Zibeon his father And these were the sons of Anah Dishon and Aholibamah the daughter of Anah And these were the sons of Dishan Chemdan and Eshban and Iethran and Ceran These were the sons of Ezer Bilhan Zaavan and Akan These were the sons of Dishan Vz Aran. These were the dukes of the Chorites duke Lotan duke Shobal duke Zibeon duke Anah Duke Dishon duke Ezer duke Dishan these were the dukes of the Chorites according to their dukes in the land of Seir. And these were the Kings which reigned in the land of Edom before there reigned any King of the sons of Israel And there reigned in Edom Bela the son of Beor and the name of his citie was Dinhabah And Bela dyed and there reigned in his sted Iobab the son of Zerach of Bozrah And Iobab dyed and there reigned in his stead Chusham of the land of Temani And Chusham dyed and there reigned in his stead Hadad the son of Bedad who smote Midian in the field of Moab and the name of his citie was Avith And Hadap dyed and there reigned in his stead Samlah of Masrekah And Samlah dyed and
so Daniel had the government over Babylon for expounding the Kings dreame Dan. 2. 48. Thus God bringeth low and lifteth up raiseth up the poore out of the dust and lifteth up the begger from the dunghill to set him among Princes c. 1 Sam. 2. 7. 8. Psal. 113. 7. Ver. 42. fine linnen or bysse in Hebrew shesh a kind of silk that groweth in Egypt other lands Ezek. 27. 7. It made costly white cloth which great personages used to weare Pro. 31. 22. Ezek. 16. 10. Luk. 16. 19. Rev. 19. 8. The Greeke and Chaldee terme it bysse See the notes on Exod. 25. 4. Ver. 43. the second Kings had two charrets for more honour and use 2 Chron. 35. 24. by setting Ioseph hereon the King honored him as Mordecai was by riding on the Kings horse Est. 6. 8. c. The Hebrew phrase is charret of the second wherby may bee meant of the second person or next to the King The Greeke translateth second charret Abrek the Chaldee translateth this is the father of the King as compounded of Ab a father and Rek which the Syriak useth sometime for a King according to the Latine Rex and Ioseph professeth that God had made him a father to Pharaoh Gen. 45. 8. Thargum Ierusalemy also expoundeth it God save or Live let the Father of the King the Master in wisdome and tender in yeeres Or Abrek is to kneele-downe the same that Habrek after the Egyptian manner of pronouncing as Egalti Es. 63. 3 is used for Higalti Ashcem Ier. 25. 3. for Hashcē Ver. 44. am Pharaoh that is King for this is an honourable title and no proper name see the notes on Gen. 12. 15. It may also be an oath to confirme his authoritie so true as I am Pharaoh so without thee c. his hand or foot that is do any thing The Chaldee as before hee spake of armes ver 40. so here againe translateth without thy word shall not a man lift up his hand to hold weapons nor his foot to ride on a hgrse c. V. 45. Zaphnath paaneach Egyptian words which the Gr. leaveth untranslated the Chaldee paraphrast interpreteth The man to whom secrets are revealed Philo saith a finder out of secret things Hierom expoundeth them the saviour of the world priest of On or Prince President as the Chaldee calleth him Rabba But the Gr. translateth Priest of Heliopolis He might be both as was the manner of those times places See Gen. 14. 18. And among the Egyptians Priests were learned men Doctors of Arts aswell as sacrificers to their Gods Diodor. Sicul. 2. Book On was a City in Egypt called also Aven Ezek. 30. 17. in Gr. Heliopolis that is the City of the Sun They of Heliopolis are reported to be the wisest of al the Egyptians and unto that Citie the people used to resort once a yeer to do honor unto the Sun by sacrifice Herodot in Euterpe over the Chaldee addeth ruler over the land So in verse 46. V. 46. old Hebr. son that is going on his 30. yeere see Gen. 5. 32. So this exaltation of Ioseph was 13. yeers after he was sold into Egypt Gen. 37. 2. And at this age of 30. yeeres our Lord Iesus began his administration Luk. 3. 23. so did the Levites in the Lords tabernacle Numb 4. 3. and David then began his reigne 2 Sam. 5. 4. Ver. 47. yeelded Hebr. made that is brought-forth fruit see Gen. 11. by handfuls meaning abundantly a handfull increase of one kernell Ver. 48. laid up Hebr. gave see Gen. 9. 12. the field which was c. in the Hebrew the words stand thus the field of the citie which was round about it V. 51. Manasses Hebr. Manassheh the holy Ghost in Gr. calleth him Manassei Rev. 7. 6. by interpretation it is Forgetting or making to forget the reason wherof followeth So in Esa. 65. 16. promise is made of former troubles to bee for gotten fathers house meaning the molestation and injurie which he had sustained at his brethrens hands Vers. 52. Ephraim that is Made fruitfull This son was by Iakob set before his elder brother of these two came two tribes so Ioseph had a double portion for the first birthright Gen 48. 5. 14. 19. 20. 1 Chron. 5. 2. Vers. 55. was famished or hungred had famine Vers. 56. all the houses c in Greeke all the barnes of corne sold to weet corne The Hebrew word signifieth breaking and because corne and meat breaketh mens fast and hunger therupon it is applyed to the selling and buying of corn or food the reason whereof is shewed in Gen. 42. 19. where it is called the breaking of the hunger meaning corne for the hunger or famine of their houses So in Psal. 104. 11. by water the wild asses are said to breake their thirst To this also we may adde the phrase of breaking bread that is of distributing and communicating it Esay 58. 7. Act. 2. 46. and 20. 7. He that withholdeth corn the people shall curse him but blessing shall bee upon the head of him that selleth it Prov. 11. 16. Vers. 57. every land or all the earth so the Chaldee saith all the inhabitants of the earth in Gr. all countries that is the people in them meaning all the countries adioyning thereabout in every land or in all the earth as vers 56. God called a famine upon the land or earth he breake all the staffe of bread But he had sent a man before Iakob and his house even Ioseph who was sold for a servant him God sent before them to preserve life Psal. 105. 16. 17. Gen. 45. 5. CHAP. XLII 1 Iakob sendeth his ten sonnes to buy corne in Egypt 6 They are imprisoned by Ioseph for spies 18 They are set at liberty on condition to bring Benjamin 21 They have remorse for the injurie they had done to Ioseph 24 Symeon is kept bound for a pledge 25 They returne home with corne and their money 29 They relate unto Iakob the hard things befallen them 36 Iakob refuseth to send Benjamin though Ruben would ingage his two sons for him ANd Iakob saw that there was corne-tosell in Egypt and Iakob sayd unto his sons why looke yee one-upon another And he said Behold I have heard that there is corne-to-sell in Egypt go-ye-down thither and buy corn for us from thence that we may live and not die And Iosephs ten brethren went-downe to buy corne in Egypt But Benjamin Iosephs brother Iakob sent not with his brethren for he said lest mischiefe befall him And the sons of Israel came to buy corn among those that came for the famine was in the land of Canaan And Ioseph he was the ruler over the land he it was that sold corne to all the people of the land and Iosephs brethren came and bowed downe-themselves unto him with their faces to the earth And Ioseph saw his brethren and knew them and hee madehimselfe-strange unto them and spake with them hard
the good things the Greeke addeth of all the good things So after in verse 20. and 23. the fat the Chaldee translateth the good the Greeke the marrow that is the best fruits see Gen. 27. 28. Vers. 19 thou art commanded thou Ioseph hast authority from me and full power The Greeke expresseth it thus and thou command thou these things that they take wagons c. As Pharaoh here sheweth himselfe bountifull and gracious to Iakobs house for Iosephs sake so God hath promised for Iesus sake to make Kings the nursing fathers of Israel Esa. 49. 1. 23. Vers. 20. let it not spare that is not regard your stuffe or vessels or let it not be grieved to leave your stuffe behinde you The eye-sparing or pittying is a common phrase see Deut. 7. 16. and 19. 13. 21. Ezek. 7. 4 9. and 16. 5. and 20. 17. c. Vers. 21. the mouth that is the commandements verse 19. or words as the Greeke explaineth it So in Iob 39. 30. Eccles. 8. 2. See Gen. 24. 57. provision or food as the Greeke hath Vers. 22. changes of garments robes or upper garments which they used in those countries often to shift putting off and on as wee doe clokes or gownes The Chaldee translateth them stoles or robes and the Grâ—â—ere double stoles after to Benjamin changeable stoles Such were wont to be given for honor or reward Iudg. 14. 12. 19. So in Rev. 6. 11. white stoles or robes are given to the soules under the altar Also Rev. 7. 9. 14. shekels or shillings this word the Chaldee also addeth see Gen. 20. 16. Vers. 23. after this manner as many robes and shekels as he gave Benjamin so the Greek translateth according to the same things Or as this that followeth viz. tenne asses c. Vers. 24. be not stirred or make no stirre that is as the Greeke translateth be not angry the Chaldee contend not or fall not out by the way The word signifieth stirring with anger and rage as Prou. 29. 9. 2 King 19. 27. or with griefe as 2 Sam. 18. 33. This he spake because some perswaded and the rest save Ruben consented to the selling of him into Egypt Gen. 37. that now they should make no stirre about these and the like things and Rubens former words in Gen. 42. 22. occasioned this charge Vers. 26. and that he or leaving out the word that as superfluous as the Greeke translateth and he ruleth all Egypt For in the Hebrew words sometime are redundant as is observed on Gen. 7. 17. and 17. 4. fainted or was weakened with unbeliefe that is doubted of that they said yet daunted with the newes they brought So the Chaldee interprets it doubting or wavering and the Greeke astonishment For unbeliefe and doubting weakeneth the heart Rom. 4. 19. 20. Mat. 14. 31. See also Gen. 15. 6. Vers. 27. revived the Greeke expresseth it by a word anezopurese which signifieth the reviving or stirring-up of fire that is buried under ashes which word Paul useth in 2 Tim. 1. 6. for stirring-up the gift of God The Chaldee also here translateth the holy spirit restod upon Iakob Vers. 28. enough or much The Greeke translateth It is a great-thing to mee if my sonne Ioseph yet live and the Chaldee faith it is great joy unto me CHAP. XLVI I Iakob sacrificing at Beersheba is comforted of God concerning his journey 5 Thence â—e with his company goeth into Egypt 8 The number of his family that went into Egypt 28 Iudah is sent to Ioseph who commeth to meet Israel his father 31 He instructeth his brethren how to answer to Pharaoh ANd Israel journied and all that he had and came to Beersheba and sacrificed sacrifices unto the God of his father Isaak And God said to Israel in visions of the night and said Iakob Iakob and hee said loe here I am And hee said I am God the God of thy father feare not to goe downe into Egypt for I will make of thee there a great nation I will goe downe with thee into Egypt and I will also bringing bring thee up and Ioseph shall put his hand upon thine eyes And Iakob rose-up from Beer-sheba and the sonnes of Israel caried Iakob their father and their little-ones and their wives in the wagons which Pharaoh had sent to cary him And they took their catrell and their substance which they had gathered in the land of Canaan and came into Egypt Iakob and all his seed with him His sonnes and his sonnes sonnes with him his daughters and his sonnes daughters and all his seed brought he with him into Egypt And these are the names of the sonnes of Israel which came into Egypt Iakob and his sonnes the first-borne of Iakob Ruben And the sonnes of Ruben Enoch and Phallu and Hezron and Carmi. And the sonnes of Simeon Iemuel and Iamin and Ohad and Iachin and Zohar and Saul the sonne of a Canaanitesse And the sonnes of Levi Gershon Kohath and Merari And the sonnes of Iudah Er and Onan and Selah and Pharez and Zarah and Er and Onan dyed in the land of Canaan and the sonnes of Pharez were Hezron and Hamul And the sonnes of Issachar Thola and Phuvah and Iob and Simron And the sonnes of Zabulon Sered and Elon and Iahleel These be the sonnes of Leah which she bare unto Iakob in Padan-Aram and Dinah his daughter all the soules his sonnes and his daughters were thirtie and three And the sonnes of Gad Ziphion and Haggi Suni and Ezbon Eri and Arodi and Areli And the sonnes of Aser Iimnah and Iisvah and Iisvi and Beriah and Serah their sister and the sonnes of Beriah Cheber and Malchiel These are the sonnes of Zilpah whom Laban gave to Leah his daughter and she bare these unto Iakob sixteene souls The sonnes of Rachel Iakobs wife Ioseph and Benjamin And there was borne to Ioseph in the land of Egypt whom Asenath daughter of Potipherah Priest of On bare unto him Manasseh and Ephraim And the sonnes of Benjamin Belah and Becher and Ashbel Gera and Naaman Aechi and Rosh Muppim and Huppim and Ard. These are the sonnes of Rachel which were borne to Iakob and all the soules fourteene And the sonnes of Dan Chushim And the sonnes of Naphtali Iachzeel and Guni and Iezer and Sillem These are the sonnes of Bilhah whom Laban gave to Rachel his daughter and she bare these unto Iakob all the soules were seven All the soules that came with Iakob into Egypt which came out of his thigh besides the wives of Iakobs sonnes all the soules were sixtie and sixe And the sonnes of Ioseph which were borne to him in Egypt were two soules all the soules of the house of Iakob that came into Egypt were seventie And he sent Iudah before him unto Ioseph to signifie before him to Goshen and they came into the land of Goshen And Ioseph bound his charret and went-up to meet Israel his father to Goshen and he presented himselfe unto him and
willing to dye The Chaldee translateth now though I should dye yet am I comforted since I see thy face So Simeon when he saw Christ Luk. 2. 29. 30. Vers. 32. sheep-herds or feeders of sheepe so verse 34. men that feed cattell so the Greeke well explaineth the Hebrew phrase men of cattell that is which feed or nourish them grasiers The Chaldee saith Lords or possessors of flockes So man of the ground for an husbandman Gen. 9. 20. Ioseph was not ashamed of his kindred and their base trade before King Pharaoh though he knew their occupation was abhominable in Egypt verse 33. Vers. 33. workes in Greeke worke that is your occupation or trade So in Gen. 47. 3. an abhomination therefore the Egyptians would not so much as eate with them see Gen. 43. 32. This is the condition of Gods Church on earth they are made as the filth of the world the off-scouring of all things 1 Cor. 4. 13. Even Christ himselfe the sheepherd of our soules 1 Pet. 2. 25 was the reproach of men and despised of the people Psal. 22. 7. Esa. 53. 3. CHAP. XLVII 1 Ioseph presenteth five of his brethren 7 and his father before Pharaoh 11 He giveth them habitation and maintenance 13 The famine increasing Ioseph for corne getteth all the Egyptians money 16 their cattell 18 their lands to Pharaoh 22 The Priests land was not bought 23 He letteth the land to the Egyptians for a fift part 28 Iakobs age 29 He sweareth Ioseph to bury him with his fathers ANd Ioseph came and told Pharaoh and said my father and my brethren and their flockes and their herds and all that they have are come out of the land of Canaan and behold they are in the land of Goshen And he tooke some of his brethren five men and presented them before Pharaoh And Pharaoh said unto his brethren what are your workes And they said unto Pharaoh thy servants are sheepherds both we and also our fathers And they said unto Pharaoh for to sojourne in the land are wee come for there is no pasture for the flocks which thy servants have for the famine is heavy in the land of Canaan and now we pray thee let thy servants dwell in the land of Goshen And Pharaoh said unto Ioseph saying thy father thy brethren are come unto thee The land of Egypt it is before thee in the best of the land make thou thy father and thy brethren to dwellâ— let them dwell in the land of Goshen and if thou knowest that there bee among them men of activitie then appoint thou them rulers of cattell over those which I have And Ioseph brought-in Iakob his father and made him stand before Pharaoh and Iakob blessed Pharaoh And Pharaoh said unto Iakob how many are the dayes of the yeeres of thy life And Iakob said unto Pharaoh the dayes of the yeeres of my pilgrimages are an hundred and thirtie yeeres few and evill have beene the dayes of the yeeres of my life and they have not attained unto the dayes of the yeers of the life of my fathers in the daies of their pilgrimages And Iakob blessed Pharaoh and went out from before Pharaoh And Ioseph placed his father and his brethren and gave them a possession in the land of Egypt in the best of the land in the land of Rameses as Pharaoh had commanded And Ioseph nourished his father his brethren and all his fathers house with bread according to the little-ones And there was no bread in all the land for the famine was very heavy and the land of Egypt the land of Canaan fainted by reason of the famin And Ioseph gathered up all the money that was found in the land of Egypt in the land of Canaan for the corne which they bought and Ioseph brought the money into Pharaohs house And the money was spent out of the land of Egypt and out of the land of Canaan and all the Egyptians came unto Ioseph saying give us bread and why should we dye in thy presence because money faileth And Ioseph said give your cattell and I will give you for your cattell if money faile And they brought their cattell unto Ioseph and Ioseph gave them bread for horses and for cattell of the flocke and for cattell of the herd and for asses and hee led them with bread for all their cattell in that yeere And that yeere was ended and they came unto him in the second yeere and said unto him we will not hide it from my Lord how-that money is spent and the possession of beasts is come unto my Lord there is not left before my Lord ought save our bodies and our land Wherfore shall we dye before thine eyes both wee and our land buy us and our land for bread and wee will be wee and our land servants to Pharaoh and give thou seed that wee may live and not die that the land be not desolate And Ioseph bought all the land of Egypt for Pharaoh for the Egyptians sold every man his field because the famine prevailed over them and the land became Pharaohs And the people he removed them to cities from one end of the border of Egypt even to the other end thereof Onely the land of the priests bought he not for the priests had an allowance from Pharaoh and they did eat their allowance which Pharaoh gave them therfore they sold not their land And Ioseph said unto the people behold I have bought you this day and your land for Pharaoh loe here is seed for you and yee shall sow the land And it shal be in the revenue that you shal give the fift part unto Pharaoh and four parts shall be for you for seed of the field and for your meat and for them that are in your houses for meat for your little-ones And they said thou hast preserved-us-alive let us finde grace in the eyes of my Lord we will be servants to Pharaoh And Ioseph put it for a statute unto this day over the land of Egypt for the fift part unto Pharaoh onely the land of the priests of them alone was not Pharaohs And Israel dwelt in the land of Egypt in the land of Goshen and they held-possession therin and were fruitfull and multiplied exceedingly AND IAKOB LIVED in the land of Egypt seventeen yeers and the daies of Iakob the yeers of his life were an hundred fortie yeers seven yeers And the daies of Israel drew nigh to dye he called his sonne Ioseph and said unto him if now I have found grace in thine eyes put I pray thee thy hand under my thigh thou shalt doe with me mercy and truth bury mee not I pray thee in Egypt But I will lye with my fathers thou shalt cary me out of Egypt and bury me in their burying place and hee said I will doe according to thy word And he said sweare unto me and hee sware unto him and Israel bowed-himselfe upon the beds
head Annotations SOme or part the Greeke faith onely of his brethren V. 3. your workes that is your occupation So Gen. 46. 33. sheepherds Hebr. a feeder of sheepe the singular being put for all as Gen. 3. 2. or understand every of them is a sheepherd Vers. 6. before thee exposed unto and free for thee So Gen. 13. 9. and 20. 15. and 34. 10. of activity or of ability power prowesse It implieth as well fitnesse of mind as of body and so prudence diligence valour Exod. 18. 21. rulers or masters princes those which I have meaning either those 〈◊〉 as the Greeke translateth ruler of my cattell or those rulers those shepherds which I have already Vers. 7. blessed that is saluted him with prayer for his welfare and thanks for his bountie So blessing is used for saluting 2 King 4. 29. for praying Num. 6. 23. 24. for thanks giving Mat. 26. 26. with Luk. 22. 19. Againe Iakob blessed Pharaoh when he went out verse 10. that is tooke his leave commending him to God Vers. 9. pilgrimages or sojournings so hee calleth it rather then life both for his many removings from place to place on earth and for that we have here no abiding citie Heb. 13. 14. and 11. 9. 13. See before in Gen. 23. 4. are 130. yeeres his being in the third yeere of the famine Gen. 45. 6. Ioseph being 30. yeres old 7. yeeres before the famine Gen. 41. 46. sheweth that Ioseph was borne when his father Iakob was 91. yeeres old which was the fourteenth yeere of his service to Laban Gen. 30. 25. and 31. 41. and so Iakob was 77. yeere old when hee was sent of his parents from the face of Esau and to get a wife in Mesopotamia Gen. 28. 1. 2. 10. of my fathers for Abraham lived 175. yeeres Gen. 25. 7. Isaak 180. yeeres Gen. 35. 28. Vers. 11. placed or seated made to dwell Rameses a citie in the land of Goshen in Egypt mentioned after in Exod. 12. 37. Vers. 12. nourished or sustained fostered with all things needfull as he had promised Gen. 45. 11. and after in Gen. 50. 21. Hereupon he is called the feeder and stone of Israel Gen. 49. 24. The Greeke translateth it esitometrei that is hee gave them their measure of corne or portion of meat A like word Sitometrion is used for a portion of meat in Luk. 12. 42. which seemeth to have reference unto this place according to the little ones that is according to the number that was in their families as well small as great In this sense the Greeke translateth according to the bodies that is the number of their persons See Gen. 50. 21. The Hebrew may also be Englished to the mouth of a little one meaning as meat is put into a childs mouth lovingly tenderly carefully Vers. 13. the land the Chaldee expoundeth it the people of the land fainted or were wearied So the Greeke also translateth it fainted other raged as Prov. 26. 18. Vers. 15. and why or for why but and is oft used in troubled and passionate speeches see Genes 27. 28. Vers. 16. give you to weet bread as the Greeke explaineth the next verse confirmeth meaning in exchange for their cattell Vers. 17. led them that is sed and nourished as the Greeke interpreteth it Vers. 18. the 2. yeere namely after their cattell were sold which was the sixt yeere of the famine possession of beasts that is flocks and herds and other beasts Vers. 19. and our land to weet dye that is be desolâ—â—e and barren as the Greeke explaineth it thus that therefore we dye not before thee and our land bee desolate buy us c. Vers. 20. of Egypt or of the Egyptians as the Greeke translateth Vers. 21. removed or made them passe which was to change their right and translate the proprietie of their land to Pharaoh therefore the Gr. interpreteth he brought them into bondage unto him for servants Thargum Ierusalemy giveth another reason hereof that the Egyptians should not deride the sonnes of Iakob that were strangers among them Here was an extraordinary punishment of God upon others of Chams posterity brought into bondage See Gen. 9. 25. Vers. 22. the priests or Princes the originall word signifieth both as is observed on Gen. 41. 45. and 14. 18. But both Greeke and Chaldee here translate it priests an allowance or constitution statute that is a constituted portion of food their daily bread assigned and allowed them The Greeke translateth it a gift the Chaldee a portion See also Prov. 30. 8. Vers. 24. in the revenue that is the increase when it brings forth fruit as the Chaldee explaineth parts Hebr. hands in Chaldee parts see Genes 43. 34. Vers. 25. let us finde grace vouchsafe to deale in this businesse for us with Pharaoh See this phrase Gen. 33. 15. Vers. 27. exceedingly or vehemently very mightily so God fulfilled his promise Gen. 46. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the twelfth Section of the law and last of Genesis called And Iakob lived See Gen. 6. 9. This section hath but one letter to distinguish it whereas the other have three Hereupon some reckon but 53. Sections in the whole law joyning this with the former But one R. Abraham in Zeror Hammor speaking of this one letter S. which standeth for Sethumah that is close thinketh this to be a closed section because saith he it is the key and seale of this booke yea of the whole law and of all the Prophets unto the dayes of Christ. For in Iakobs blessing Gen. 49. are shewed all the captivities of Israel and the deliverances untill the Teacher of Iustice come as it is written untill Shiloh come And because the time of Christs comming was unknown and none could or should understand it therefore this Section is continued with the former without any great distinction c. Vers. 28. 17. yeere so long Ioseph nourished his father in Egypt as Iakob had nourished Ioseph 17. yeere at home Gen. 37. 2. Vers. 29. to dye that is that he must dye See Gen. 23. 8. my thigh to sweare with this rite Abraham took an oath of his servant see Gen. 24. 2. doe with me mercy or deale mercifully kindly with me See Gen. 24. 49. Vers. 30. But I will lye or when I shall lye-downe that is sleepe with my fathers then thou shalt cary me c. burying-place or grave This Iakob required in faith as the Apostle observeth of Ioseph Heb. 11. 22. beleeving the promises made of God for his seed to returne and inherit that land which was a figure of their heavenly inheritance Gen. 50. 24. 25. Hebr. 11. 9. 10. 14. 16. The Hebrew Doctors note of Iakob that his whole body was buried in Cancan of Ioseph that his bones onely were buried there Gen. 50. 25. and of Moses that neither his body nor his bones were there buried yet was he advanced above them all in that he was buried of God no man knowing of his
sepulchre Deut. 34. 6. R. Menachem and the Zohar on Gen. 47. Vers. 31. bowed himselfe namely unto God with thankfulnesse who had after other blessings given him now this assurance by Iosephs promise and oath that hee should be caried into Canaan the figure of the kingdome of heaven Therefore this particular is related by Paul as a testimony of Iakobs faith Heb. 11. 21. the beds head whereon hee lay in his age and weakenesse and on the head or bolster wherof he rested himselfe worshipping God The like is said of David in his old age that he bowed himselfe upon the bed when hee blessed God 1 King 1. 47. 48. The Hebrew Mittah a bed the Lxxij Greeke interpreters having a copie without vowels Mtth did read it Matteh which signifieth a staffe and so translated it whom the Apostle followeth saying on the top of his staffe Heb. 11. 21. which might also well be that hee helped himselfe by leaning on his staffe and resting on the bolster of the bed Howbeit the two Chaldee Paraphrasts and other Greeke versions save that of the Lxxij translate according to the vowelled Hebrew bed CHAP. XLVIII 1 Ioseph with his sonnes visiteth his sicke father 2 Iakob strengtheneth himselfe to blesse them 3 Hee repeateth the promise 5 Hee adopteth Ephraim and Manasseh Iosephs sonnes as his owne 7 Hee telleth him of his mothers grave 9 He blesseth Ephraim and Manasseh 17 He preferreth the yonger before the elder though it displeased Ioseph 21 He prophesieth the Israelites returne to Canaan and giveth Ioseph his portion therein ANd it was after these things that one said unto Ioseph Behold thy father is sicke and he took his two sonnes with him Manasses and Ephraim And one told Iakob and said behold thy sonne Ioseph commeth unto thee and Israel strengthned himselfe and sate upon the bed And Iakob said unto Ioseph God almighty appeared unto me in Luz in the land of Canaan and blessed mee And said unto me behold I will make thee fruitfull and multiply thee and give thee to be an assembly of peoples and will give this land to thy seed after thee for an eternall possession And now thy two sonnes which were borne unto thee in the land of Egypt before I came unto thee into Egypt they are mine Ephraim and Manasses as Ruben and Simeon shall bee mine And thy begotten issue which thou shalt beget after them shall be thine by the name of their brethren shall they be called in their inheritance And I when I came from Padan Rachel dyed by me in the land of Canaan in the way when yet there was a little-peece of ground to come to Ephrath and I buried her there in the way of Ephrath that is Bethlehem And Israel saw the sons of Ioseph and said who are these And Ioseph said unto his father they are my sonnes whom God hath given to me in this place and he said take them I pray thee unto mee and I will blesse them And the eyes of Israel were heavy for old-age he could not see and hee brought them neere unto him and he kissed them and imbraced them And Israel said unto Ioseph I had not thought to see thy face and loe God hath made me to see thy seed also And Ioseph brought them out from betweene his knees and hee bowed himselfe on his face to the earth And Ioseph tooke them both Ephraim in his right-hand toward Israels left-hand and Manasses in his left-hand toward Israels right-hand brought them neere unto him And Israel stretched out his right-hand and put it upon Ephraims head and he was the yonger and his left-hand upon Manasses head hee prudentlyguided his hands for Manasses was the first borne And he blessed Ioseph and said the God before whom my fathers Abraham and Isaak did walke the God which fed me since I was unto this day The Angell which redeemed mee from all evill blesse the lads and let my name bee called on them and the name of my fathers Abraham and Isaak and let them increase like fish into a multitude in the midst of the land And Ioseph saw that his father put his right-hand upon Ephraims head and it was evill in his eyes and hee held-up his fathers hand to remove it from on Ephraims head unto Manasses head And Ioseph said unto his father not so my father for this is the first borne put thy right-hand upon his head And his father refused and said I know it my sonne I know it hee also shall become a people and he also shall be great but truly his yonger brother shall bee greater then hee and his seed shall be a plentie of nations And he blessed them in that day saying In thee shall Israel blesse saying God put thee as Ephraim and as Manasses and he put Ephraim before Manasses And Israel said unto Ioseph Behold I dye and God will bee with you and will returne you unto the land of your fathers And I doe give unto thee one portion above thy brethren which I have taken out of the hand of the Amorite with my sword and with my bow Annotations THings Hebr. words one said or it was said so vers 2. Vers. 3. 〈◊〉 Luz called also Bethel see Gen. 28. 13. 19. and 35. 6. Vers. 4. give thee to that is make of thee an assembly that is a multitude see Gen. 35. 11. The Greek expounds it a synagogue or assemblie of nations the Chaldee of tribes Vers. 5. And now or as the Greeke translateth Now therefore From the former promises hee groundeth his blessings to Iosephs children as authorized of God hereunto and putteth them in minde of returning to the promised land before or untill I came which the Greeke translateth before so in Exod. 22. 26. mine as my next children and not my childs children so these two are made heyres by adoption with Iakobs sonnes and Ioseph hath a double portion the first birthright being taken from Ruben and given unto him Gen. 49. 3. 4. 1 Chron. 5. 1. 2. and of Ioseph are reckoned two-tribes both in the Prophets Evangelist Num. 1. 32. 34. Rev. 7. 6. 8. Vers. 6. name of their brethren of Ephraim and Manasses counted of their stocke and tribe as if they were their sonnes not their brethren For children are usually called by their fathers name not by their brethrens See after vers 16. So Ephraim and Manasses are adopted into Iosephs place as fathers of tribes that if Ioseph had ever begotten â—oe children they should have beene reckoned as born to Ephraim Manasses his sons Vers. 7. Padan or as the Greeke hath it Mesopotamia of Syria see Gen. 25. 20. This mention of Rachels death is to shew how by right the first birthright came to Ioseph her first borne shee being indeed Iakobs first and most lawfull wife Gen. 29. 18. c. a little piece of ground a little way see Gen. 35. 16. Vers. 9. take and bring them as the Greeke translateth See Gen. 15. 9.
all their first-borne threatned to die 11 The Passover is kept the first borne of Egypt slaine Israel departeth 12 Their first-born are sanctified to God he conducteth Israel with a pillar 13 Pharaoh pursueth Israel they passe through the sea where Pharaoh is drowned 14 Israel â—ingeth Gods praise They murmur for water and have it sweetned 15 They murmur for bread God feeds them with Quailes and Manna 16 They murmur for water and have it from thâ— Rocke They overcome Amaleck 17 Iethro meeteth Moses Officers are set over Israel 18 Israel is sanctified to receive Gods fiery Law at Sina mount 19 God giveth the morall Law with terrour all 〈◊〉 is afraid 20 Iudiciall lawes concerning the bodies and lives of men Chap. 21 Lawes concerning goods and chaâ—tels 22 Moe lawes concerning justice and religious duties 23 The couenant of the law is approved and confirmed with sacrifice 24 God commandeth to make an Arke a Table and a Candlesticke 25 To make a Tabernacle wherein they should bee placed 26 To make a brazen Altar and Court of the Tabernacle 27 To make priestly garments for Aaron and his sonnes 28 To consecrate the Priests and Altar to sacrifice daily 29 To make the golden Altar the brazen Laver anointing oile and perfume 30 The workemen of the Tabernacle the Sabbath and Tables of stone 31 Israels Idolatry for which God would have destroyed them 32 They are brought to repentance Moses would see Gods glory 33 The covenant is renewed Moses face shineth and is veiled 34 The people bring gifts for the making of the Tabernacle 35 Bezaleel and Aholiab make the Tabernacle it selfe 36 The Arke Table Candlesticke golden Altar Oile and perfume are made 37 The brazen Altar Laver and Court The sum of the offrings 38 The Priests garments are made All the worke is approved 39 The Tabernacle is set up and anoynted and filled with Gods glorie 40 THE SECOND BOOKE OF MOSES CALLED EXODVS CHAPTER I. 1 The number of the sonnes of Israel that went into Egypt 7 Their great increase after Iosephs death 8 Their oppression by a new King 12 Their multiplication notwithstanding their bitter service 15 The King commandeth the men children to be killed at the birth 17 but the midwives fearing God doe save them alive 20 and are blessed of God for it 22 Pharaoh commandeth all the men children to be cast into the river NOw these are the names of the sonnes of Israel which came into Egypt every man and his house came with Iakob Reuben Simeon Levi and Iudah Issachar Zabulon and Benjamin Dan and Naphtali Gad and Aser And all the souls that came-out of the thigh of Iakob were seventy soules and Ioseph was in Egypt And Ioseph dyed and all his brethren and all that generation And the sons of Israel were fruitfull and increased abundantly and multiplied and wexed-mighty most exceedingly and the land was filled with them And there arose-up a new King over Egypt which knew not Ioseph And he said unto his people behold the people of the sonnes of Israel are moe and mightier than we Come-on let us deal-wisely with them lest they multiply and it be when there fall out warre then they be added also unto our enemies and warre against us and goe-up out of the land And they set over them taske-masters to afflict them with their burdens and they built for Pharaoh treasure-cities Pithom and Raamses And as they afflicted theÌ„ so they multiplyed so they encreased and they were yrked because of the sonnes of Israel And the Egyptians made the sons of Israel to serve with rigour And they made their lives bitter with hard service in morter in bricks and in all service in the field al their service wherin they made theÌ„ serve was with rigor And the king of Egypt said to the midwives of the hebrew women of which the name of one was Shiphrah and the name of the other Puah And he sayd when ye do the midwives office to the Hebrew women see them upon the stools if it be a son then ye shall kill him and if it be a daughter then she shall live But the midwives feared God and did not as the King of Egypt spake unto them but saved alive the men-children And the King of Egypt called for the midwives and said unto them why have ye done this thing and have saved alive the men-children And the midwives said unto Pharaoh because the Hebrew women are not as the Egiptian women for they are lively and doe bring-forth ere the midwife come-in unto them And God dealt-well with the midwives and the people multiplied and wexed very mighty And it was because the midwives feared God that he made them houses And Pharaoh commanded all his people saying every sonne that is borne ye shall cast him into the river and every daughter ye shall save-alive Annotations BOoke of Moses so our Lord Christ calleth it in Mark 12. 26. See the first annotations on Genesis Exodus a Greeke word signifying Departing because the first chief thing here handled is of the Departing or Out-going of Israel from Egypt Exod. 12. 41. This Greeke word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the booke is named of the first words Elle shemoth that iâ— These are the names And here beginneth the thirteenth section or lecture of the Law See Gen. 6. 9. Verse 1. Now these Hebrew And these This booke is a continuance of the former history of Genesis therefore it beginneth with And as coupled thereunto so likewise do Moses his two next bookes Sometime And is used in the beginning of a story as Esth. 1. 1. where it may in translating be omitted as is noted on Gen 36. 24. and so the Greek omitteth it here Egypt Hebrew Mitsraim that is the land of Mitsraim the sonne of Cham See Gen. 10. 6. and 12. 10. house that is houshold as the Chaldee saith the men of the house Vers. 3. Issachar hee is named in the fift place because he was the fift of the same mother Leah though Iakob had other sonnes before him see Gen. 35. 23. Benjamin hee though yongest is set before the foure children of the bondwomen In the wall of the heavenly Ierusalem the Iasper on which his name was graven is the first foundation Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing before his elder brother Ioseph Vers. 5. soules that is persons and in Hebrew soule put for soules See Gen. 12. 5. thigh loynes or seed See Gen. 46. 26. seventie the Greeke addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in commendeth Gods blessing in multiplying them so greatly when they went out Exo. 12. 37. Deut. 10. 22. and Ioseph that is with Ioseph who was in Egypt already as the Chaldee explaineth it wherfore the Greeke version putteth this clause before
Ithamar see 1 Chron. 24. Vers. 25. Phinehas of him see Numb 25. 7. c. Ver. 26. their armies or their hosts that is not confusedly but their ordered troups being increased to many thousands and called the hosts of the Lord Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes Numb 10. 14. 15. c. Of the word host or army see Gen. 2. 1. Vers. 27. to bring that is that they might bring as verse 13. Vers. 30. of uncircumcised Greek of a small voice Chaldee of an heavy speech see before verse 12. and Exod. 4. 10. CHAP. VII 1 Moses is made Pharohs God and Aaron his Prophet 3. Pharaohs heart should bee heardned against their words and signes 6 Moses and Aaron doe a they are bidden 7 Their age 10. Aarons rod is turned to a Serpent 11 The Sorcerers doe the like 13 Pharaohs heart is hardned 14 Moses is sent againe unto him with word and signe 19 The waters of Egypt are turned into blood 21 The fishes dye 22 The Magicians doe the like miracle whereupon Pharaoh is hardned still AND Iehovah said unto Moses See I have made thee a God to Pharaoh and Aaron thy brother shall bee thy Prophet Thou shalt speake all that I command thee and Aaron thy brother shall speake unto Pharaoh that he send the sonnes of Israel out of his land And I will harden Pharaohs heart and will multiply my signes and my wonders in the land of Egypt And Pharaoh shall not hearken unto you and I will lay my hand upon Egypt and wil bring forth mine armies my people the sonnes of Israel out of the land of Egypt by great judgements And the Egyptians shall know that I am Iehovah when I stretch forth my hand upon Egypt and I will bring out the sonnes of Israel from among them And Moses and Aaron did as Iehovah commanded them so did they And Moses was fourscore yeeres old and Aaron fourescore and three yeeres old when they spake unto Pharaoh And Iehovah sayd unto Moses and unto Aaron saying When Pharaoh shall speake unto you saying Give a wonder for you then thou shalt say unto Aaron take thy rod and cast it before Pharaoh it shall be turned to a dragon And Moses and Aaron went in unto Pharaoh and they did so as Iehovah had commanded and Aaron cast his rod before Pharaoh and before his servants and it was turned to a dragon And Pharaoh also called the wise men and the sorcerers and they also the magicians of Egypt did with their inchantments so And they cast down every man his rod and they were turned to dragons and Aarons rod swallowed up their rods And Pharaohs heart waxed strong and hee hearkened not unto them as Iehovah had spoken And Iehovah said unto Moses Pharaohs heart is heavy he refuseth to send away the people Go unto Pharaoh in the morning loe he goeth out unto the waters and thou shalt stand to meet him by the rivers brinke and the rodde which was turned to a serpent shalt thou take in thy hand And thou shalt say unto him Iehovah the God of the Hebrews hath sent me unto thee saying Send away my people that they may serve mee in the wildernesse and behold thou hast not heard hitherto Thus saith Iehovah in this thou shalt know that I am Iehovah behold I smite with the rod which is in my hand upon the waters which are in the river they shall bee turned into blood And the fish which is in the river shall dye and the river shall stinke and the Egyptians shall bee wearied to drinke the waters of the river And Iehovah said unto Moses Say unto Aaron take thy rod and stretch out thy hand upon the waters of Egypt upon their streames upon their rivers and upon their ponds and upon every gathering together of their waters and they shall be bloud and there shall be blood in all the land of Egypt both in vessels of wood and in vessels of stone And Moses and Aaron did as Iehovah commanded and he lift up the rodde and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants and all the waters which were in the river were turned to blood And the fish which was in the river dyed and the river stanke and the Egyptians could not drinke the waters of the river and there was blood in all the land of Egypt And the magicians of Egypt did so by their inchantments and the heart of Pharaoh waxed strong and hee hearkned not vnto them as Iehovah had said And Pharaoh turned and went into his house and hee set not his heart to this neither And all the Egyptians digged round about the river for waters to drinke for they could not drinke of the waters of the river And seven daies were fulfilled after that Iehovah had smitten the river Annotations MAde or given thee for a God that is one to whom the word of God shall come and by whom it shall be made knowne unto Aaron and so to Pharaoh This reason Christ rendreth of the like speech Ioh. 10. 35. The Chaldee for God translateth a master see Exod. 4. 16. Prophet to speake for thee as the next verse manifesteth the Chaldee saith thy interpreter before God called him his mouth Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word see the notes on Gen. 20. 7. Thus God confirmes Moses against his feares Exod 6. 12. 30. Ver. 2. speake the Greeke addeth to him meaning Aaron as Exod. 4. 15. Vers. 3. harden as before he said he would make strong Exod. 4. 21. wonders or perswadingmiracles for to draw men to beleeve and obey as Deut. 13. 1. 2. Ioh. 4. 48. Rom. 15. 18. 19. By such God beareth witnesse to his word preached Heb 2. 4. and they portend either good 2 Chron. 32. 24. or evill Deut. 6. 22. and 28. 46. yet can they not perswade any without the speciall grace of God Deut. 29. 2. 3. 4. Vers. 4. lay Hebrew give my hand which the Chaldee expoundeth lay my powerfull plague so verse 5. armies or hosts see Exod. 6. 26. The Greeke translateth with my power Ver. 7. old Hebrew some of 80 yeere of which phrase see Gen. 5. 32. By this it appeareth Moses had beene 40. yeeres in the land of Madian as Stephen avoucheth Act 7. 30. See Exod. 2. 23. Ver. 9. a wonder or perswading miracle that I may know ye are sent of God see verse 3. The Greeke addeth a signe or a wonder thy rod because Aaron now used it before it was Moses rod and Gods Exod. 4. 2. 20. a dragon that is a great serpent and therefore in ver 15. it is called a serpent as also before in Exod. 4. 3. So the Devill is called the dragon the old serpent Rev. 20. 2. And Pharaoh himselfe with his Egyptians are called dragons Ezek. 29. 3. Psal. 74. 13. But this wonder was a
the spiritually Egyptians by whose sinne the third part of the sea became blood and of other waters became wormewood Revel 8. 8. 11. there be the like plagues from the phials or cups of Gods Angels as are here by the rod of Gods messengers their sea rivers and fountaines becomming blood they having shed the blood of Saints and Prophets and God giving them blood to drinke for they are worthy Revel 16. 3. 6. Of this plague the Psalmist also speaketh Psal. 78. 44. and 105. 29. Contrariwise God blesseth his people by turning for them the rockes to rivers and fountaines of waters Psal. 78. 15. 16. and 114. 8. and giving them the water of life to drinke Ioh. 4. 10. 14. Rev. 22. 1. 17. Vers. 21. died so in Antichrists sea every living soule dyeth Revel 16. 3. as by their impietie they had caused the third part of such to dye before Revel 8. 9. Contrariwise in the holy land corrupt waters are healed the creatures in them live and fish are multiplied Ezek. 47. 8. 9. stunke whereas the waters of Egypt served them for drinke Ierm 2. 18. there being no raine in the Countrey Deut. 11. 10. 11. God turning them to stinking blood and killing the fish the plague was the more grievous For fishes were their common food Numb 11. 5. the flesh of many beasts they through superstition would not eate of Exodus 8. 26. so that which the Prophet after threatneth was now upon them The fishers mourned and all they that cast angle into the brookes lamented and they that spread nets upon waters languished Esay 19. 8. Vers. 22. did so as before in verse 11. They could by inchantments increase their owne plagues but not ease themselves see Exodus 8. 7. 8. But where had they water to turne into blood either they found some by digging about the river verse 24. or they had some fetched from another place as Gosen see the notes on v. 18. wexed strongs the Greeke saith was hardened see verse 13. Vers. 23. set not that is regarded not nor cared for this wondrous plague so the setting of the heart signifieth carefull regard Exod. 9. 21. Prov. 22. 17. 2 Sam. 18. 3. CHAP. VIII 1 God threatneth Pharaoh if hee send not Israel away to plague his Realme with frogges 5 Aaron stretcheth out his hand and the second plague frogs come out of the waters over all the land 7 The Magicians doe the like 8 Pharaoh sueth to Moses 12 And Moses by praier removeth the frogs away 15 Pharaohs heart is hardned 16 The third plague dust is turned into lice on man and beast 18 The magicians could not doe so yet Pharaoh is hardned 20 God threatneth the fourth plague swarmes of flies upon the Egyptians 22 exempting Israel in Goshen 24 The land is corrupted with the swarmes 25 Pharaoh inclineth to let the people goe 30 Moses by praier removeth the swarmes away 32 Pharaoh is bardned againe AND Iehovah said unto Moses Goe in unto Pharaoh and say unto him thus saith Iehovah send away my people that they may serve me And if thou refuse to send them away behold I smite all thy border with frogs And the river shall abundantly bring forth frogs and they shall come up and enter into thy house and into thy bedchamber and upon thy bed and into the house of thy servants and upon thy people and into thy ovens and into thy troughs of dough And the frogs shall come up upon thee and upon thy people and upon all thy servants And Iehovah sayd unto Moses Say unto Aaron stretch forth thine hand with thy rod over the streames over the rivers and over the ponds cause frogs to come up upon the land of Egypt And Aaron stretched out his hand over the waters of Egypt and the frogs came up and covered the land of Egypt And the Magicians did so with their inchantments and caused frogges to come up upon the land of Egypt And Pharaoh called for Moses and for Aaron and said Intreat ye Iehovah that he may take the frogs from me and from my people and I will send away the people that they may sacrifice unto Iehovah And Moses said unto Pharaoh Glorie over me when I shall intreat for thee and for thy servants and for thy people to cut off the frogs from thee and from thy houses onely in the river they shall remaine And he said to morrow and he said be it according to thy word that thou maist know that there is none like Iehovah our God And the frogs shall depart from thee and from thy houses and from thy servants and from thy people onely in the river they shall remaine And Moses and Aaron went out from Pharaoh and Moses cryed unto Iehovah because of the frogs which he had put upon Pharaoh And Iehovah did according to the word of Moses and the frogs dyed out of the houses out of the villages and out of the fields And they gathered them together upon heapes and the land stanke And Pharaoh saw that there was a breathing and he made his heart heavy and hearkened not unto them euen as Iehovah had spoken And Iehovah sayd unto Moses Say unto Aaron stretch out thy rod and smite the dust of the land and it shall be turned to lice in all the land of Egypt And they did so and Aaron stretched out his hand with his rod and smote the dust of the land and there were lice on man and on beast all the dust of the land was lice in all the land of Egypt And the Magicians did so with their inchantments to bring forth lice but they could not and there were lice on man and on beast And the Magicians sayd unto Pharaoh This is the finger of God and Pharaohs heart waxed strong and he hearkned not unto them even as Iehovah had spoken And Iehovah said unto Moses Rise up earely in the morning stand before Pharaoh lo◠〈◊〉 commeth forth to the waters and say 〈◊〉 〈◊〉 him thus saith Iehovah Send away my people that they may serve mee Else if thou wilt not send away my people behold I will send a mixed swarme upon thee and upon thy servants and upon thy people and into thy houses and the houses of the Egyptians shall be full of the mixed swarme and also the ground where on they art And I will marvellously sever in that day the land of Go 〈…〉 upon which my people standethy that there shall 〈◊〉 mixed 〈◊〉 there to th◠〈◊〉 maist 〈…〉 that I am Iehovah in the 〈◊〉 of the 〈◊〉 And I will put a 〈◊〉 de 〈…〉 people and 〈◊〉 by people 〈…〉 all 〈…〉 be And Iehova◠did 〈…〉 there came a heavie 〈…〉 I the house of Pharaoh and the house of 〈…〉 into all the land of Egypt 〈◊〉 land was corrupted by reason 〈…〉 Pharaoh 〈…〉 and sayd 〈…〉 the land And Moses said 〈…〉 to doe 〈…〉 shall 〈…〉 shall 〈…〉 of the Egypt 〈…〉 〈…〉 not 〈◊〉 us We will goe three dayes
Isis and Osiris will they not stone us meaning doubtlesse they will Therefore the Greeke translateth we shall be stoned and the Scripture it selfe often resolveth such questions by affirmations as is shewed on Gen. 4. 7. and 13. 9. Vers. 27. shall say for they knew not how they should serve the Lord till they came thither Exod. 10. 26. The Greeke translateth hath said referring it to that generall precept in Exod. 5. 1. 3. Verse 28. not remove very farre or not in any ease remove farre Hebrew removing farre not remove farre of which phrase see Gen. 2. 17. intreat ye Greeke pray ye therefore for me unto the Lord meaning that the plague might bee taken away as verse 8. and 29. So Simon Magus requested the prayer of Peter Act. 8. 24. Vers. 29. that the mixed swarme may or as the Greeke translateth and the mixed swarme shall depart for these two phrases are used indifferently as one Evangelist writeth and the inheritance shall be ours Mark 12. 7. another saith that the inheritance may be ours Luk. 20. 14. See also the notes on Gen. 27. 4. and 12. 12. Herein Moses sheweth great faith that his praier shold be granted any more deceive Heb. adde to deceive or to mock as the word signifieth 1 Kin. 18. 27. this he said because he had promised the like before verse 8. but God will not be mocked Gal. 6 7. Iob 13 9. V. 32. made heavy by hardning his heart against the Lord see verse 15. and chap. 7. 14. sent not is the Greek are he would not send And often when things are denied to be done it implieth an unwillingnesse which the Holy Ghost sometime explaineth as David removed not the Arke 1 Chro. 13. 13. that is he would not remove it 2 Sam. 6. 10. CHAP. IX 1. God threatneth the fift Plague the murraine of cattell 4 but exempteth Israel 6 The Egyptians cattell die 7 yet Pharaoh is harned 8 God bringeth the sixt plague boyles upon man and beast 11 so that the MagiciaÌ„s cannot stand before Moses 12 yet Pharaohs heart is hardned 13 God threatneth Pharaoh more severely 22 The seventh plague of hayle and fire falleth upon men and beasts and fruits of the earth 27 Pharaoh confesseth his sinne and sueth to Moses 33 who praieth to God and the plague ceaseth 34 whereupon Pharaohs heart is hardned yet more AND Iehovah said unto Moses Goe in unto Pharaoh and speake unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For if thou refuse to send them away thou still wilt hold them Behold the hand of Iehovah is upon thy cattel which is in the field upon the horses upon the asses upon the camels upon the oxen and upon the sheepe a very grievous murraine And Iehovah will marvellously sever betweene the cattell of Israel and the cattell of Egypt and there shall not dye any thing of all that is the sons of Israel And Iehovah appointed a set time saying To morrow Iehovah will doe this thing in the land And Iehovah did this thing on the morrow and all the cattle of the Egyptians dyed but of the cattell of the sons of Israel died not one And Pharaoh sent behold there was not any one of the cattell of Israel dead and the heart of Pharaoh was made heavy and hee sent not away the people And Iehovah said unto Moses and unto Aaron Take to you your hands full of ashes of the fornace and let Moses sprinkle it towards the heavens in the eyes of Pharaoh And it shall be turned to small dust upon all the land of Egypt and it shall bee upon man and upon beast to a boile breaking forth with scalding blaines in all the land of Egypt And they tooke ashes of the fornace and stood before Pharaoh and Moses sprinkled it towards the heavens and it was boyle 〈◊〉 standing blaines breaking forth up on man and upon beast And the Magicians could not stand before Moses because of the boyle for the boyle was upon the Magicians and upon all the Egyptians And Iehovah made strong the heart oâ— Pharaoh and he 〈◊〉 not unto them even as Iehovah had spoken unto Moses And Iehovah said unto Moses Rise eately in the morning and stand before Pharaoh and say unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For at this time I will send all my plagues into thy hart and upon thy servants and upon thy people that thou maist know that there is none like me in all the earth For now 〈◊〉 sent out my hand and I had smitten thee and thy people with the pestilence and thou hadst beene cut off from the earth But in very deed for this have I raised thee up for to shew in thee my power and that my name may be declared in all the earth As yet exaltest thou thy selfe against my people that thou wilt not send them away Behold I will raine about this time to morrow a very heavie haile such as hath not beene the like in Egypt since the day it was founded even untill now And now send and speedily gather thy cattell and all that thou hast in the field every man and beast which shall bee found in the field and shall not bee gathered into the house the haile shall even come downe upon them and they shall die Hee that feared the word of Iehovah amongst the servants of Pharaoh made his servants and his cattell flie into the houses And hee that set not his heart unto the word of Iehovah he left his servants and his cattell in the field And Iehovah said unto Mosis Stretch forth thine hand towards the heavens and there shall bee haile in all the land of Egypt upon man and upon beast and upon every herbe of the field in the land of Egypt And Moses stretched forth his rod towards the heavens and Iehovah gave voices and haile and fire went upon the ground and Iehovah rained haile upon the land of Egypt And there was haile and fire catching it selfe among the haile very heavie such as there was not the like in all the land of Egypt since it was a nation And the haile smote in all the land of Egypt all that was in the field from man even unto beast and the haile smote euery herbe of the field and brake every tree of the field 〈◊〉 the 〈◊〉 of 〈◊〉 where the 〈…〉 And P 〈…〉 and called for Mâ—ses and for 〈◊〉 and said 〈…〉 I have sinned thâ—◠〈◊〉 〈…〉 and 〈◊〉 and my peopl◠〈◊〉 quicked 〈…〉 for 〈◊〉 is 〈◊〉 that 〈◊〉 〈◊〉 no 〈◊〉 voices of God 〈◊〉 and I will send you away and 〈◊〉 shall 〈…〉 And Moses said u 〈…〉 When b 〈…〉 â—one out of the citie I will 〈◊〉 〈◊〉 my hands unto Iehovah the voices shall cease and the haile shall be no more that thou â—â—ist know that the earth is Iehovahs But thou and thy servants I
obedience which wee all owe unto the Lord and from which no persecution or tyranny should stay us And the not leaving of an hoofe behinde signified their full departure out of Egyptian bondage leaving nothing to tempt or occasion them to returne thither againe which God after forbade them Deut. 17. 16. and 28. 68. Hos. 9. 3. Vers. 27. made strong that is hardned as the Greeke translateth See Exod. 4. 21. would not or was not perswaded consented not to send them notwithstanding all these plagues This word is not used in all this historie untill now it setteth forth Pharaohs wilfulnesse Vers. 28. no more Hebr. adde not to see so in the verse following Here Pharaoh is inraged against Moses and more fully manifesteth his hardnesse of heart unto whom Moses answereth with no lesse courage and faith in God not fearing as Paul saith the wrath of the king but induring as seeing him who is invisible Heb. 11. 27. Therefore ere hee went out of his presence he denounceth the last plague in the chapter following and departed neuer seeing him more As Pharaoh by all these plagues is not bettered but worse hardned so when the beasts throne and kindome is darkened they gâ—â—â— their tongues for paine and blaspheme the God of heaven because of their paines and their sores and repent not of their deed Rev. 16. 10. 11. Vers. 29. well or right the Greeke translateth as thou hast said So it was not an approbation of Pharaohs evill speech but a signification that it should so come to passe Wherein Moses shewed great faith in God and courage against the king whose wrath he feared not as the Apostle observeth in Hebr. 11. 27. For before his departure hee threatneth the last plague and goeth out very angry Exod. 11. 4. 8. CHAP. XI 1. Gods message to the Israelites to borrow jewels of their neighbours the Egyptians 4 Moses threatneth Pharaoh with the death of all the First-borne in Egypt 9 Pharaohs heart is hardened still ANd Iehovah said unto Moses Yet one plague will I bring upon Pharaoh and upon Egypt afterwards hee will send you away from hence when hee shall send you away he shall thrusting thrust you out from hence altogether Speake now in the eares of the people let every man aske of his neighbour and every woman of her neighbour jewels of silver and jewels of gold And Iehovah gave the people grace in the eyes of the Egyptians also the man Moses was very great in the land of Egypt in the eyes of Pharaohs servants and in the eyes of the people And Moses said thus saith Iehovah About midnight will I goe out into the midst of Egypt And every first-borne in the land of Egypt shall die from the first-borne of Pharaoh that sitteth upon his throne even to the first-borne of the bond-woman that is behinde the mill and every first borne of beasts And there shall bee a great crie in all the land of Egypt such as there hath beene none like it nor shall bee like it any more But against any of the sons of Israel shall not a dogge move his tongue against man or beast that ye may know how Iehovah maruellously severeth between the Egyptians and Israel And all these thy servants shall come downe unto mee and bow downe themselves unto me saying Goe out thou and all the people that is at thy feet and after that I will goe out and hee went out from Pharaoh in heat of anger And Iehovah said unto Moses Pharaoh shall not hearken unto you that my wonders may be multiplied in the land of Egypt And Moses and Aaron did all these wonders before Pharaoh and Iehovah made strong the heart of Pharaoh and he sent not away the sonnes of Israel out of his land Annotations SAid or had said before he went last unto Pharaoh being called Exod. 10. 24. therefore ere he departeth out of his presence hee denounceth this last plague as appeareth by the 8. verse following thrusting thrust that is earnestly and hastily thrust as came to passe Exod. 12. 31. 33. The Greeke translateth with all rejection he shall reject or cast you out and as the Chaldee saith with full rejection Vers. 2. in the eares The Greeke addeth privily the people the Israelites his neighbour an Egyptian this was signified at the first Exod. 3. 22. jewels or vessels instruments of all sorts These they borrowed but never restored Gods extraordinary commandement was their warrant as it was unto Abraham for the killing of his sonne Gen. 22. and it was a recompence of their labours wherewith they had served the Egyptians Vers. 3. grace that is favour Hebr. the grace of the people which the Greeke translateth grace to his people see the notes on Exod. 3. 21. and Gen. 39. 21. Verse 4. said to Pharaoh before he went out of his presence verse 8. and Exod. 10. 29. I goe out the Chaldee saith I will be revealed this God did by his Angell that destroyed them Exod. 12. 23. And this going out as the like phrase of passing through in Exod. 12. 12. is meant for evill unto Egypt unto which the Scriptures elsewhere have reference as in Amos 5. 17. I will passe through thee saith the Lord. Vers. 5. on his throne that is which shall reigne after him the Chaldee explaineth it which shall sit upon the throne of his kingdome And the holy text so explaineth it selfe as his throne 1 Chron. 17. 12. is the throne of his kingdome 2 Sam. 7. 13. and to sit on the throne is to reigne in stead of another 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne 1 King 9. 5. is expounded to be a ruler 2 Chron. 7. 18. behinde the mill or after the mill stones that is in prison grinding at the mill as is explained in Exod. 12. 29. Iudg. 16. 21. Esa. 47. 1. 2. and she is said to be behinde or after it for thrusting it before them as they wrought Vers. 7. move that is they shall not have the least let or disturbance See the like in Ios. 10. 21. The dog signifieth the wicked Psal. 22. 17. 21. that such should not move their tongue is according to that saying Iniquitie shall stop her mouth Iob 5. 16. Psal. 1â—7 42. severeth Greeke glorifieth see Exodus 8. 22. V. 8. servants the Counsellors Nobles Courtiers These compelled by the plague should bow down to Moses so greatly would God honour his servant So God promiseth his Church that Kings and Queenes should bow downe thereto with their face towards the earth c. Esay 49. 23. at thy feete following thee the Greeke translateth it whom thou leadest the Chaldee with thee heat or inflammation of anger Though Moses was a very meeke man above all the men that were upon the earth Numb 12. 3. yet now in the Lords cause with whom Pharaoh had so often mocked hee is very wroth and so the king and hee doe part angry each with other as
in his beast and shall feed in anothers field of the best of his owne field and the best of his vineyard shall he pay When fire shall goe forth and finde thornes and a stacke of corne or the standing corne or a field bee consumed he that kindled the fire shall paying pay When a man shall give unto his neighbour money or stuffe to keep and it be stollen out of the mans house if the theefe be found he shall pay double If the theefe bee not found then the master of the house shall be brought unto the gods if he have not put forth his hand unto his neighbours goods For every matter of trespasse for oxe for asse for sheepe for raiment for every losse which he shall say that this is he the matter of them both shall come unto the gods whom the gods shall condemne he shall pay double unto his neighbour When a man shall give unto his neighbour asse or oxe or sheepe or any beast to keepe and it die or be broken or driven away none seeing it An oath of Iehovah shall be betweene them both if he have not put forth his hand unto his neighbours goods and the owner of it shall accept it and he shall not pay And if it be stollen by stealth from him hee shall pay unto the owner thereof If it bee torne in pieces let him bring it for witnesse that which is torne he shall not pay And when a man shall borrow ought of his neighbour and it be broken or die the owner thereof being not with it paying he shall pay If the owner thereof be with it hee shall not pay if it be an hired thing it came for his hire And when a man shall entice a maid that is not betrothed and lie with her endowing he shall endow her to himselfe to wife If her father refusing shall refuse to give her unto him hee shall weigh the money according to the dowrie of virgins Thou shalt not suffer a witch to live Whosoever lieth with a beast hee shall bee put to die the death Hee that sacrificeth to the gods shall be utterly destroied except unto Iehovah even to him onely And a stranger thou shalt not vexe neither shalt thou oppresse him for ye were strangers in the land of Egypt Ye shall not afflict any widow or fatherlesse childe If afflicting thou shalt afflict him surely if crying he shall cry unto me hearing I will heare his cry And my anger shall wax hot and I will kill you with the sword and your wives shall be widowes and your sons fatherlesse If thou lend money to my people to the poore man with thee thou shalt not be to him as an exacting cred 〈…〉 ye shall not lay upon him biting usurie If for a pledge thou take to pledge thy neighbours raiment thou shalt returne it unto him before the Sunne goeth down For that is his covering that only that is his raiment for his skin wherein shall he sleepe And it shall be when he crieth unto me then I will heare for I am gracious Thou shalt not revile the gods the ruler of thy people thou shalt not curse Thy full-ripe fruit and thy liquor thou shalt not delay the first-borne of thy sons shalt thou give unto me So shalt thou doe with thine oxe and with thy sheep seven daies it shall be with his mother in the eighth day thou shalt give it unto me And ye shall be unto mee men of holinesse and ye shall not eat flesh torn in the field ye shall cast it to the dogge Annotations A Sheepe or a lambe a young sheepe or young goat for the Hebrew word comprehendeth both Exod. 12. 3. Deut. 14. 4. five oxen or five of the herd for an oxe and foure of the flocke for a sheepe the Hebrew differeth in word but the Greeke version keepeth the same words here that were before This Law was if the oxe were killed or sold but if it were found in his hand alive hee paid but two for one v. 4. neither was it for any other theft than of the oxe and sheepe for all other the theefe paid but the double as the Hebrew canons plainely expresse Maimony treat of Theft chap. 1. Sect. 6. But these bâ—cause of the profit use and service which the owners might have of them and in particular for sacrifices to God which might not be with any other beasts were to be paid five and fourefold And as the theft was bolder and the losse greater of an oxe than of a sheepe so the punishment was more Vers. 2. in the digging through that is digging or breaking through an house as Matthew 24. 43. or in the hole digged and so entring by the breach By this the Hebrewes understand all other indirect waies by which the theefe may enter but this is specified because it is the way of most theeves to enter by digging through in the night Maimony treat of Theft chap. 9. sect 8. no bloods for him that is none shall be put to death for killing that theefe Or it may bee read thus no bloods shall be to him meaning to the killer of the theefe he shall not have murder imputed to him so the phrase is used in Numbers 35. 27. The Hebrew Doctors explaine it thus If the master of the house or any other man kill him they are guiltlesse yea it is free for any to kill him either on the working day or on the Sabbath day with any death that they can put him to c. And wherefore doth the Law permit this Because it is the manner of such that if the masier of the house should withstand and hinder them they will kill him And it is found that hee which comes into his neighbours house to steale is as hee that pursueth his neighbour to kill him Such a one therefore may be killed be he great or small man or woman Maimony treat of Theft chap. 9. Sect. 7. 9. Vers. 3. risen upon him if it be cleere day when the theefe breaketh in who so killeth him his blood shall bee shed therefore For the Sun the Chaldee paraphrast translateth the eye of witnesses But Maimony in the foresaid place Sect. 10. giveth this sense If the matter be cleere to the master of the house that this theefe will not kill him and that he commeth not but to steale goods it is unlawfull to kill him and if he kill him he is a man slayer as it is written IF THE SVN BE RISEN VPON HIM if the thing be cleere as the Sunne unto thee that he is at peace with thee thou shalt not kill him he the theefe shall surely pay therefore kill him not But the Greeke version referreth it to the slayer that he shall pay that is be put to death for him he shall be sold for a servant by the Magistrate see Exodus 21. 2. c. And in the Iewish canons it is explained thus If hee have nothing neither moveable goods nor
any beast to lye downe thereto thou shalt even kill the woman the beast they shal surely be put to death their bloods shall be upon them And the man that taketh his sister his fathers daughter or his mothers daughter and seeth her nakednes and shee see his nakednesse it is impietie and they shal be cut off in the eyes of the sonnes of their people he hath uncovered his sisters nakednes he shall beare his iniquity And the man that lyeth with a woman having-her sicknes and uncovereth her nakednes discovereth bee fountaine and she uncovereth the fountaine of her bloods even both of them shall be cut-off from among their people And thou shalt not uncover the nakednes of thy mothers sister or of thy fathers sister for he discouereth his neere-kinne they shall beare their iniquity And the man that lyeth with his aunt hee hath uncovered his uncles nakednes they shall beare their sinne they shall dye childles And the man that taketh his brothers wife it is uncleannes he hath uncovered his brothers nakednes they shall bee childles And ye shall keepe all my statutes and all my judgments and doe them that the land spue you not out which I bring you thither to dwell therein And ye shall not walke in the statutes of the nation which I send out from before you for all these things have they done and I am yrked with them And I have said unto you you shall inherit their land and I will give it unto you to inherit it a land that floweth with milke and honey I am Iehovah your God which have separated you from the peoples And yee shall separate betweene the cleane beast and the uncleane and betweene the uncleane fowle and the cleane and yee shall not make your soules abominable by beast or by fowle or by any thing that creepeth on the ground which I have separated unto you for uncleane And ye shall be holy unto me for I Iehovah am holy and have separated you from the peoples to be mine And man or woman when there is in them a familiar-spirit or that is a wizard they shall surely be put to death they shall stone them with stones their bloods shall be upon them Annotations EVery man or Any man whosoever Hebr. man 〈◊〉 as Levit. 17. 3. Targum Ionathan explaineth it yong man or old man the Greeke hath If any Here God appointeth punishments for the transgression of such Lawes as were given in the two former chapters that sojourneth or that is a stranger in Greeke proselytes of his seed that is any of his children Molech an Idoll to which the heathens offred their children whereof see Lev. 18. 21. he shall surely be put to death or he shal be put to dye the death Heb. dying he shall be made to dye So after in verse 9. 10. 11. 12. c. the people of the land the Chaldee expounds it the people of the house of Israel stone him his sinne being proved before the Iudges by witnesses the hands of the witnesses were first to be upon him and afterward the hands of all the people Deut. 17. 6. 7. Foure manner of deaths were in Israel for malefactors Stoning Burning Killing with the sword and Strangling And the Hebrewes reckon eighteen euil doers which were to be stoned that was the sorest death sundry of them are mentioned in this chapter of all the rest see the notes on Exodus 21. 12. The manner of stoning is said to be thus when the malefactor came within foure cubits of the place of execution they stript him out of his clothes but covered his nakednesse before and a woman was not stoned naked but in one linnen garment The place of stoning was high unto which the malefactor with his witnesses went up his hands being tyed One of the witnesses stroke him behinde upon his loynes if that kild him not the other witnesses threw a great stone upon his heart if hee dyed not with it all Israel threw stones upon him Talmud Bab. in Sanhedrin chap. 6. and Maimony in Sanhedrin chapter 15. section 1. Vers. 3. And I will set Heb. will give that is will oppose and set firmly for which in verse 5. Moses useth the word set This is meant if the sinne were not knowne or could not be proved by witnesses sufficiently before men that God himselfe would cut off the sinner which the Chaldee and Greeke doe interpret destroy or make to perish So Chazkuni expoundeth it I will set my face when he transgresseth without witnesses and evident-proofe The Hebrewes reckon sixe and thirtie which for their sins are threatned by the law to be cut off and they are these 1. Hee that lyeth with his mother 2. or with his fathers wife 3. or with his daughter-in-law 4. or with mankinde 5. or with a beast 6. and the woman that lyeth downe to a beast 7. hee that lyeth with a woman and her daughter 8. or with another mans wife 9. or with his sister 10. or with his fathers sister 11. or with his mothers sister 12 or with his wives sister 13. or with the wife of his fathers brother 14. or with the wife of his mothers brother 15. or with a woman that hath her sicknesse 16. The blasphemer 17. the Idol-server 18. he that giveth of his seed to Molech 19. hee that followeth him that hath a familiar spirit 20. hee that prophaneth the Sabbath 21. the uncleane person that eateth the holy thing 22. the uncleane person that commeth into the Sanctuarie 23. Hee that eateth fat 24. or blood 25. or that eateth that which remaineth of the sacrifices when it is a polluted thing 26. or that eateth uncleane meats 27. Hee that slayeth sacrifices without the sanctuarie 28. be that offreth them without 29. He that eateth Leaven at the Passeover 30. he that eateth any thing on Atonement day 31. or that worketh on that day 32. Hethat maketh an Oile like the holy oile of the Sanctuary 33. or maketh anincense like the holy incense 34. or that anointeth mans flesh with the holy oile of the Sanctuary 35. He that observeth not the Passeover 36. or that observeth not the Law of circumcision For these they are guilty to be cut off if they transgresse presumptuously if ignoraÌ„tly they must bring a sin-offring c. Thalmad Bab. in Châ—â— it huâ—â— chap. 1. All these are expressed in Moses Law and yet hee that gathered these in the Thalmud as Maimony in his Annotations upon the same place observeth reckoneth but the generals and leaveth the particulars For where he saith He that lyeth with a woman and her daughter he implieth also a woman with her sonne so a woman and her sons daughter a woman and her daughters daughter and his mother and his mothers mother and his fathers mother and his daughter and his sons daughter and his daughters daughter And under the name of the Idolserver is implied hee that poureth out a drink-offring or that burneth incense or
sounds or voices meaneth to proclaime publish or declare 〈◊〉 the Greeke here translateth it so after and in â—zr 1. 1. They caused the trompet to passe throughout all the borders of Israel saith Maim in Iobel ch 10. sect 10. the trompet or the corâ—â—t see â—ev 23 24. The trompet of the Iubilee and of the beginning of the yeer is one in every respect Maim in Iobel ch 10. sect 11. and Talmud in Rosh hasshanath chap. 3. of loud-sound or of alarme as is Englished in Numb 10. 5. See the notes on Lev. 23. 14. It is commanded to blow with the trompet in the tenth day of Tisri that is Sebtember in the yeere of Iubile and this commandement is given to the Synedrion first as it is written And thou shalt cause to sound c. and every particular person is bound to blow as it is written yee shall cause the trompet to sound c. Maimony ibidem ch 13. sect 10. This blowing with trompets figured the preaching of the Gospel Luk. 4. 18. 19. as is shewed also on Levit. 23. day of Atonements or of expiation which was the Fasting day when the whole Church every yeere afflicted their soules and the high priest made atonement for them in the most holy place Lev. 16. ch 23. 27. And though the yeere began tenne dayes before the first of the moneth yet as our spirituall bondage was not done away but by the atonemeÌ„t made through the death of Christ Heb. 2. 14. 15. so neither was the type hereof performed in Israel till the day of Atonement The Hebrewes say From the beginning of the yeere untill the day of Atonement the servants were not released unto their owne houses nor from being in servitude to their masters Neither were the fields returned to their owners but the servants did eate and drinke and rejoyce weare crownes or garlands upon their heads When the day of Atonement came the Magistrates the Synedrion blew the trompet the servants were released to their owne houses and the lands returned to their owners Maimony in Iobel ch 10. sect 14. Vers. 10. the yeere of fiftie yeeres an Hebrew Phrase meaning the yeere even the fiftieth yeere so that they misse which count every nine and fortieth yeere to be the Iubile that was the seventh seven the ordinarie Sabbath and yeere of Rest and the yeere following was the Iubile even the fiftieth so two holy yeeres came came together Thus the Hebrew canons declare it The yeere of Iubile commeth not in the count of the yeeres of the seven but the nine and fourtieth yeere is the Release and the fiftieth yeere the Iubile and the one and fifteth yeere beginneth the sixe yeeres of the Seven following and so in every Iubile Maimony in Iobel ch 10. sect 7. And againe The nine and fortieth yeere it selfe is the yeere of Release and after it is the Iubile in the fiftieth yeer R. Menachem on Lev. 25. proclaime libertie for Hebrew servants from their Masters Ier. 34. 8. 9. Such as went not out at the seventh yeere of their servitude but were bored through the eare to serve for ever went out at the Iubile for then their ever was at an end as is noted on Exod. 21. 2. 6. as after followeth in this chap. v. 39. 40. 41. Wherefore the other legal ordinances which are commanded to be kept for ever had also their end at the Iubile of the Gospel as the Apostle sheweth Heb. 9. 9. 10. 11. Colos. 2. 14. 16. 17. And the Iewes which urge the obseruation of them may be answered from their owne writers It is a knowne thing that this word legnolam For ever is sometime spoken of a time determined as Hee shall serve him for ever Exod. 21. 6. that is to say unto the ever of the Iubilee And sometime it is spoken of length of dayes without knowledge of their limit but yet they have a limit and an end as Let King David live for ever 1 King 1. 31. And sometimes it is spoken of a time which hath none end as The Lord shall reigne for ever and aye Psal. 10. 16. saith R. Menachem on Lev. 25. This yeere of liberty figured the yeere of grace by Christ who dying in the last Iubile that ever the land had did deliver them who through feare of death were all their life time subject to bondage Heb. 2. 14. 15. such as were the servants of sinne whom the Sonne making free they are free in deed Iohn 4. 34. 36. Of this time of grace Christ prophecying calleth it the yere of his redeemed Esay 63. 4. and the acceptable yeere of the LORD Esay 61. 2. And the Apostle exhorting us that we receive not the grace of God in vaine saith Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 1. 2. a Iubile in Hebrew Iobel which the Chaldee calleth Iobela the Greeke here interpreteth it a yeere of remission of signification In Ezek. 46. 17. it is called the yeere of libertie The Hebrewes some of them thinke it hath the name from the Arabike of a rammes horne whereof the Cornets sounded this yeere were made so the trompets of Iobelim in Ios. 6. 4. are in Chaldee expounded trompets of rams horne But the Hebrew word signifieth neither ram nor horn but hath the name of carying or leading-aloÌ„g Iob 10. 19. and 21. 32. Psal. 60. 11. whereupon Iuball is a streame or water course that runneth along and carieth things with it Ier. 17. 8. Esay 44. 4. And thus R. Menachem on Lev. 25. and the Zohar derive the name Iobel from Iubal Streame or water-course according to that phrase in Ier. 17. 8. It seemeth also to have the name of the long-sound of the trompet as in Exod. 19. 13. Iobel is the sound of the trompet and because this yeere was joyfull to servants and poore people of the joyfull shout which they made and sound of trompets the Latines have borrowed the word Iubile which is to make a joyfull shout And in mysterie the Iubile is so named as carying men to Christ by whose redemption all the faithfull have cause to shout and rejoyce When hee sounded the Trompet of his Gospel as God hath sent him to preach the Gospell to the poore to preach deliver a 〈…〉 to the captives and recovering of sight to the blinde to set at libertie them that are bruised to preach the acceptable yeere of the Lord. then he said This day is this scripture fulfilled in your eares and all bare him witnesse and wondred at the gracious words which proceeded out of his mouth Luk. 4. 18. 22. his possession his tenement meaning lands and houses which had beene sold and now must be returned to the first owners a figure of our restoring by Christ into Paradise the possession whereof Adam lost by sinne Gen. 3. Luk. 23. 43. So there were three things especiall unto this yeere the sounding of trompets the freedome of servants and the restoring of
your land V. 34. injoy accept as v. 41. or pay accomplish her Sabbathes meaning her seventh yeeres which the Chaldee calleth releases or remissions whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing as in Ioh 14. 6. till hee accomplish as an hireling his day though there also it may meane a contented-acceptation and injoying of that which was desired V. 35. it shall rest or it shall keep-sabbath both from the people the unworthy inhabitants and from their tillage thereof as the law required Lev. 25. 4. Which being a precept figuring the sanctimonie of the church was not kept whiles they defiled the land by their iniquities as Lev. 18. 27. Wherefore whiles the land lay desolate it should as it were be well pleased and contentedly injoy the rest which God would give it from their sinning upon ii This was fulfilled when they were 70. yeeres captives in Babylon as appeareth by 2 Chron. 36. 21. where it is said Vntill the land had injoyed her Sabbathes as long as she lay desolate she kept Sabbath to fulfill seventie yeeres rested not in your sabbathes This sheweth that it was not the outward rest and intermission of the land which God chiefly intended by that law Lev. 25. for those Rests the land injoyed but the resting from sinne by the people that dwelt thereon even as the Sabbath day was also a signe of their sanctification See the notes on Levit. 25. 4. Vers. 36. a softnesse or tendernesse that is a faintnes or fearefulnesse and as the Chaldee translateth it a breaking or discouragement So softnesse is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe or a tossed leafe which the Greeke translateth caried meaning with the winde and as in Thargum Ionathan it is explained a leafe that is plucked from the tree This judgement in Iob 15. 21. 22. is opened thus A sound of feares is in his eares in peace the destroyer will come upon him he beleeveth not to returne out of darkenesse and he is waited for of the sword c. as fleeing from a sword Hebr. the flight of a sword which the Greeke explaineth as they that flee from batteil and the Chaldee as a flight from before them that kill with the sword So Solomon saith The wicked fleeth where no man pursueth Prov. 28. 1. Vers. 37. shall fall or stumble-downe through weakenesse or through hast as they flee they shall fall one on another before a sword Chaldee before them that kill with sword power-to-stand Heb. standing or uprightnesse contrary to the blessing in verse 13. The Greeke translateth ye shall not be able to withstand your enemies Vers. 38. shall perish c. or shall be lost The fulfilling hereof is shewed in Ier. 50. 6. My people hath beene perishing or lost sheepe their sheepheards have caused them to goe astray c. Vnto this curse of the Law the promise of grace under the Gospell is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria and the Outcasts in the land of Egypt and shall worship Iehovah in the 〈◊〉 at Ierusalem eat you up in Chalden conâ—ume you that it ye shall dye in the land of your captivine Vers. 39. pine away in Chaldee melt away to pine in iniquite is to consume and perish in the punishment for iniquitie whereupon this people complained If our transgressions and our sinnes be upon us and we pine away in them how should wee then live Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left the remnant-according to the election of grace Romans 11. 5. who by their chastisements are brought to a sight and sorrow for their sins as in Ezek. 36. 31. ye shall lothe your selves in your own sight for your iniquities of their fathers the Chaldee expoundeth it in the sins of their evill fathers which they retain in their hands they shal melt-away with theÌ„ Vers. 40. And they shall that is And if they shall confesse as the word If is understood in Exod. 4. 23. Mat. 1. 2. and 3. 8. Such a confession Daniel made in Dan. 9. 3. 4. 5. c. and Nehemiah Neh. 1. 4. 5. 6. 7. c. and 9. 1. 2. 29. 30. c. when with fasting and prayer they confessed their owne and their forefathers sinnes And from hence the Hebrewes doe gather that they should humble themselves and fast certain daies in the yeere for the calamities that have befallen their forefathers such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like wherein they stir up their hearts unto repentan by memoriall of their owne evill deeds and the deedes of their fathers which caused those diffesses to come upon them Moreover they say W 〈…〉 o seeth the cities of Iudah in their desolation saith Thy holy cities are à wildernesse as in Esa. 64. 10 and re 〈…〉 his clothes If he see Ierusalem in her desolation be faith Ierusalem is a wildernesse c. If hee see the Sanctuarie desolate he saith Our holy and our beautifull house c. as in Esa. 64. 11. and rendeth his clothes Hee rendeth them with his hand all the clothes that are upon him untill he be naked down to the heart And he never soweth up those rent plico 〈…〉 But all their fasts they say shall cease in the â—â—yes of Christ and not so onely but they shall be 〈◊〉 a good day or festivitie and to dayes of joy and 〈…〉 as it is written in Zach. 8. 19. Thus saith the Lord hosts the fast of the fourth moneth and the fast of the fift and the fast of the seventh and the fast of the tenth shall be to the house of Iudah joy and gladnesse and chear full solemne-feasts therefore love the truth and â—â—nce Maim tom 1. in Taanioth chap. 5. sect 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities and they fast not 〈◊〉 to the Lord but as he cried and they would 〈…〉 eate so they cry and he will not heare because they have refused Christ who is our Peace and whose glory dwelt amongst us full of grace and truth Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me in Chaldee against my word contrary Hebr. in conntrarietie Chaldee in hardnesse stubbornely as vers 21. 27. Vers. 41. uncircumcised heart which the Chaldee expoundeth grosse or foolish heart and Targum Ionathan their proud heart It meaneth also an unbleeving and disobedient heart which resisted the Spirit of God according to that saying Yee stiffe necked and uncircumcised in heart and earesâ— yee doeâ— alwaies resist the holy Ghost Act. 7. 51. This hee speaketh because the true circumcision is in the liners and in the spirit Romans 2. 29. whereupon the Prophet complaineth all the house of Israel are uncircumcised in heart Ierom.
sinne the word evill is added by Moses in Num. 14. 37. to shew that this their diffamation was very sinfull eateth up consumeth in Chaldee killeth the inhabitants which may bee understood of their civill warres whereby they devoured one another For the Amorites had conquered the Moabites Num. 21. 28 29. the Caphtorims or Philistines had destroyed the Avims Deut. 2. 23. This phrase was after used against the land when the Heathens had destroyed the Israelites in it Thou land eatest up men and hast bereaved thy nations Ezek. 36. 13. of statures or of dimensions of measures that is of great stature tall and bigge as the Greeke translateth exceeding tall men And as the Prophet openeth it high as Cedars strong as Oakes Amos 2. 9. An example of such a man of stature we have in 2 Sam. 21. 20. that had on every hand fix fingers and on every foot six toes c. and another of an Egyptian five cubits high with a speare in his hand like a weavers beame 1 Chron. 11. 23. So in Ier. 22. 14. an house of measures or of statures is for a large high house Vers. 33. Giants Hebr. Nephilim such as were before Noes floud see Gen. 6. 4. with the annotations as Grashoppers or as locusts that is low weake base in comparison with them So it is said of God He sitteth upon the circle of the earth and the inhabitants thereof are as Grashoppers Esai 40. 22. in their eyes that is they so esteemed us And by reason hereof it may be the spies passed thorow their land more safely whiles these mightie men despised and neglected them as the Philistine disdained to meddle with little David 1 Sam. 17. 42. The Hebrew Doctors to shew this feigne this explanation We heard them say one to another there are pismires in the vineyards like unto men Chazkuni on Num. 13. 33. CHAP. XIIII 1. The Israelites weepe and murmure at the newes that the spies brought out of Canaan and speake of returning into Egypt 〈◊〉 Iosua aâ—d Caleb labour to still and encourage them but the Israelites would have stoned them 11. God threatneth to destroy the people 13. Moses intreateth for them and obtaineth pardon 23. The murmurers are deprived of entring into the land and condemned to wander fortie yeares in the wildernesse and die there 36. The spies who raised the evill report die by a plague 39. The people hearing the sentence of God against them mourne and offer themselves to goe up but Moses forbiddeth them 44. Yet they presume to goe up and are smitten by their enemies ANd all the congregation lifted up and gave their voice and the people wept that night And all the sons of Israel murmured against Moses and against Aaron and all the congregation said unto them Oh that wee had died in the land of Egypt oâ— in this wildernesse oh that wee might die And wherefore doth Iehovah bring us unto this land to fall by the sword our wives and our little-ones shall be for a prey were it not better for us to returne into Egypt And they said every man unto his brother Let us make a captaine and let us returne into Egypt And Moses and Aaron fell on their faces before all the assembly of the congregation of the sonnes of Israel And Ioshua the sonne of Nun and Caleb the sonne of Iephunneh which were of them that searched the land rent their clothes And they said unto all the congregation of the sonnes of Israel saying The land which wee passed thorow to search it is an exceeding good land If Iehovah delight in us then hee will bring us into this land and will give it unto us a land which floweth with milke and honey Onely rebell not yee against Iehovah and you feare not the people of the land for they are bread for us their shadow is departed from them and Iehovah is with us feare them not But all the congregatioÌ„ said to stone them with stones and the glory of Iehovah appeared in the Tent of the Congregation before all the sons of Israel And Iehovah said unto Moses How long will this people provoke me and how long will they not beleeve in me for all the signes which I have done amongst them I will smite them with the pestilence and disinherit them and will make of thee a nation greater and mightier than they And Moses said unto Iehovah Then the Egyptians shall heare it for thou broughtest up this people in thy might from among them And they will say to the inhabitants of this land for they have heard that thou Iehovah art among this people that thou Iehovah art seene eye to eye and that thy cloud standeth over them and in a pillar of a cloud thou goest before them by day and in a pillar of fire by night Now if thou shalt kill this people as one man then the nations will say which have heard the fame of thee saying Because Iehovah was not able to bring this people into the land which he sware unto them therefore he hath slaine them in the wildernesse And now I beseech thee let the power of the Lord bee great according as thou hast spoken saying Iehovah is long suffering much in mercie forgiving iniquitie and trespasse and clearing will not cleare the guilty visiting the iniquitie of the fathers upon the sonnes unto the third and unto the fourth generation Pardon I beseech thee the iniquitie of this people according unto the greatnesse of thy mercie and as thou hast forgiven this people from Egypt even untill now And Iehovah said I have pardoned according to thy word But assuredly as I live aâ—â— the earth shall bee filled with the glory of Iehovah For all the men which have seene my glory and my signes which I did in Egypt and in the wildernesse have tempted me these ten times and have not â—earkned to my voice If they shall see the land which I sware unto their fathers neither shall any of them that provoked me see it But my servant Caleb because there was another spirit in him and hee followed me fully even him will I bring into the land whereinto he went his seed shall possesse it Now the Amalekite and the Canaanite dwelt in the valley to morrow turne yee and journey you into the wildernesse by the way of the red sea And Iehovah spake unto Moses and unto Aaron saying How long shall I pardon this evill congregation which murmure against me I have heard the murmurings of the sonnes of Israel which they murmure against me Say unto them Aâ— I live assuredly saith Iehovah if I doe not so unto you as ye have spoken in mine eares Your carkasses shall fall in this wildernesse and all that were mustered of you according to your whole number from twentie yeares old and upward which have murmured against mee If you shall come into the land concerning which I lifted up my hand to make you dwell therein save Caleb the sonne
of Iephunneh and Ioshua the son of Nun. And your little-ones which yee said should be for a prey even them will I bring in and they shall know the land which yee have despised But as for you your carkasses shall fall in this wildernesse And your children shall feed in the wildernesse fortie yeares and shall beare your whoredomes untill your carkasses be consumed in the wildernesse After the number of the dayes in which yee searched the land fortie dayes a day for a yeare a day for a yeare yee shall beare your iniquities fortie yeares and yee shall know my breach of promise I Iehovah have spoken If I doe not this unto all this evill congregation that are gathered together against me in this wildernesse they shall bee consumed and there they shall die And the men which Moses had sent to search the land and which returned and made all the congregation to murmure against him by bringing up an evill report upon the land Even the men died that did bring up the evill report of the land by the plague before Iehovah But Ioshua the sonne of Nun and Caleb the sonne of Iephunneh lived of those men that went to search the land And Moses spake these words unto all the sonnes of Israel and the people mourned greatly And they rose up early in the morning and went up unto the top of the mountaine saying Loe we be here and will goe up unto the place which Iehovah hath said for we have sinned And Moses said Wherefore now doe you transgresse the mouth of Iehovah But it shall not prosper Goe not up for Iehovah is not among you that yee be not smitten before your enemies For the Amalekite and the Canaanite is there before you and yee shall fall by the sword for because yee are turned from after Iehovah and Iehovah will not be with you But they loftily presumed to goe up to the top of the mountaine but the Arke of the covenant of Iehovah and Moses departed not from within the campe And the Amalekite came downe and the Canaanite which dwelt in that mountaine and smote them and discomfited them even unto Hormah Annoâ—ations LIfted up to wit their voice as after followeth and as is expressed in Gen. 21. 16. she lifted up 〈◊〉 〈◊〉 and wept Or all the congregation tooke â—p that is received to wit the evill report which the spies gave of the land Num. 13. 32. So the phrase is used in Exod. 23. 1. Thou shalt not take up a vaine report This latter the Greeke version favoureth gave their voice that is cried out This manner of speech is used to signifie any loud voice noise or crie or any creature or of God him-selfe as in Psal. 18. 14. the Most high gave his voice in Ier. â—2 15. the Lions gave their voice in Psal. 104. 12. the fowles give the voice in Psal. 77. 18. the skies gave a voice in Habak 3. 10. the deepe gave his voice and in 2 Chron. 24. 9. men are said to give a voice when they made a proclamation thorow Iudah and Ierusalem So this people here openly rebelled and uttered their evill hearts without feare or shame that night Hebr. in or through that night which the Greeke explaineth that whole night Verse 2. and against Aaron which were the Lords ministers therefore their murmuring was not against them onely but against the LORD as Moses told them in Exod. 16. 2. 8. and as after appeareth in vers 3. Oh that we might die or Would God that we were dead they are words of unbeleefe and despaire and of great unthankfulnesse compare Exod. 16. 3. Psal. 106. 24 25. The Greeke translateth If we were dead which is a forme of wishing both in the Greeke and Hebrew tongues as in 1 Chron. 4. 10. If thou wilt blesse me that is Oh that thou wouldest blesse me so in Luke 12. 49. If it were for Oh that it were already kindled and so the Syriak version there explaineth it Vers. 3. to fall i. that we should fall that is die by the sword Here they murmure against God himselfe through unbeleefe as David saith They contemptuously refused the land of desire the pleasant land they beleeved not his word but murmured in their tents they heard not the voice of Iehovah Psal. 106. 24. 25. were it not better or were it not good The Greeke changeth the phrase thus Now therefore it is better for us to turne backe into Egypt So are they not written 2 King 20. 20. is explained thus Behold they are writen 2 Chron. 32. 32. Verse 4. Let us make a captaine Hebr. Let us give a head where by give is meant make or appoint as the Chaldee expoundeth it and by head they meane a captaine or chiefe governour as in Num. 25. 4. 1 Chron. 4. 42. and 12. 20. and as the Greeke here explaineth it Targum Ionathan paraphraseth thus Let us appoint a King over us for head Of this their sinne the scripture saith They dealt proudly and hardned their necks and hearkned not to Gods commandements and refused to heare and were not mindfull of the wonders that he had done among them but hardned their necks and in their rebellion appointed a captaine or made a head to returne to their bondage Nehem. 9. 16 17. So their evill words and purpose is counted unto them as the deed done Sol. Iarchi openeth their words thus Let us appoint a King over us and he saith the Rabbines have expounded this as meaning idolatry The same is also noted by R. MenacheÌ„ who further likeneth this sin to theirs that builded the tower of Babylon Gen. 11. So their sinne was against God who is exalted as head above all 1 Chron. 29. 11. Verse 5. fell on their faces as much affected with the murmuring of the people and they fell downe either to pray unto God for them as in Numb 16. 22. or to intreat them not to proceed in their rebellion as it followeth before all the assembly And elswhere it appeareth that Moses spake to encourage the people saying Dread not neither be afraid of them Iehovah your God who goeth before you he will fight for you c. Deut. 1. 29. 30. Verse 6. that searched the land as appeareth in Num. 13. 7. 9. 17. rent their clothes in signe of sorrow for the peoples rebellion and blasphemie for they said the Lord had brought them out of Egypt because he hated them c. neither did they beleeve the Lord their God for all that Moses spake unto them Deut. 1. 27. 32. Of rending garments in sorrow see Gen. 37. 29. Lev. 10. 6. in the annotations Vers. 9. Onely or But rebell not yee which the Greeke interpreteth But be not yee apostates or revolters from the Lord the Chaldee But rebell not yee against the word of the LORD are bread for us or shall be our bread our food that is we shall devoure and consume them The Chaldee expoundeth it They are delivered into our
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 〈…〉 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 〈◊〉 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 〈◊〉 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 〈…〉 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 gâ—ts 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 〈…〉 Psal. 73. 26. Thou art my part in the land of the living Psal. 1. 42. 6. Iehovah is my part saith my 〈…〉 therefore will I hope in him Lament 3. 24. 〈…〉 at thy word 〈◊〉 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 Châ—zkuni her 〈…〉 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 crâ—ed 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
be utterly unpunished ye shall not be unpunished 〈◊〉 25. 29. He speaketh this against the Midianites rather than against the Moabites whom he had forbidden Israel to vex or distresse Deut. 2. 9. because they were chiefe in the mischiefe For though Balaam gave the counsell to the king of Moab Rev. 2. 14. and the Moabitish women were prostitute also unto whoredome Num. 25. 1. yet Balak at first did not much regard that counsell but turned Bâ—laam away with shame Num. 24. 11 25. but the Midianites retained him and amongst them hee was slaine Num. 31. 8. And Cezbi a kings daughter of Midian was a principall instrument of evill unto Israel as God sheweth in vers 18. therefore the Midianites were first in the punishment smite ye them that is as the Chaldee expoundeth it kill ye them Vers. 18. For they vox you or disiresse you not with warre but with wiles and deceit So God saith of Babylon Reward her even as shee hath rewarded you Rev. 18. 6. The reward of unrighteous workes is righteous judgement their wiles or their guiles deceits crafts beguiled you or dealt wilily and craftily with you as the Egyptians when they thought to deale wisely for the suppressing of Israel Exod. 1. 10. are said to deale craftily Psal. 105. 25. and Iosephs brethren when they craftily conspired his death Gen. 37. 18. By this it appeareth that the amitie of the Midianites was but feigned and that they plotted the destruction of Israel matter Hebr. word of Peor the idolatrie with Baal-Peor w ch Israel was drawne unto vers 2 3. So the matter or word of Cozhi is meant the fornication with her vers 6. for Peors sake Hebr. for the word of Peor that is which plague came on Israel for Peors sake or cause CHAP. XXVI 1 The summe of all the men of Israel from twentie yeares old and upward is taken in the plaines of Moab 5. The families and numbers of Reuben 12 Simeon 15 Gad. 19 Iudah 23 Issachar 26 Zabulon 29 Manasseh 35 Ephraim 38 Benjamin 42 Dan. 44 Aser 48 Nathtali 51 The summe of them all 52 The Law of dividing among them the inheritance of the land 57 The families and number of the Levites 62 The cause why they were not numbred among the Israeliâ—es 63 None were left of them which were numbred at Sinai but Caleh and Iosua ANd it was after the plague that Iehovah said unto Moses and unto Eleazar the sonne of Aaron the Priest saying Take ye the summe of all the congregation of the sonnes of Israel from twentie yeares old and upward according to the house of their fathers every one that goeth forth with the armie in Israel And Moses and Eleazar the Priest spake with them in the plains of Moab by Iordan neere Iericho saying From twentie yeares old and upward as Iehovah commanded Moses and the sonnes of Israel which went forth out of the land of Egypt Reuben the first-borne of Israel the sons of Reuben of Enoch the familie of the Enochites of Phallu the familie of the Phalluites Of Hezron the familie of the Hezronites of Carmi the familie of the Carmites These are the families of the Reubenites and they that were mustered of them were three and fortie thousand and seven hundred and thirtie And the sonnes of Phallu Eliab And the sonnes of Eliab Nemuel and Dathan and Abiram this is that Dathan and Abiram the called of the congregation who strove against Moses against Aaron in the congregation of Korah when they strove against Iehovah And the earth opened her mouth and swallowed up them and Korah when the congregation died when the fire devoured two hundred and fiftie men and they were for a signe But the sonnes of Korah died not The sonnes of Simeon according to their families Of Nemuel the familie of the Nemuelites of Iamin the familie of the Iaminites of Iachin the familie of the Iachinites Of Zerah â—he familie of the Zarhites of Saul the familie of the Saulites These are the families of the Simeonites two and twentie thousand and two hundred The sonnes of Gad according to their families of Zephon the familie of the Zephonites of Haggi the familie of the Haggites of Suni the familie of the Sunites Of Ozni the familie of the Oznites Of Eri the familie of the Erites Of Arod the familie of the Arodites of Areli the familie of the Arelites These are the families of the sonnes of Gad according to those that were mustered of them fortie thousand and five hundred The sonnes of Iudah were Er and Onan and Er and Onan died in the land of Canaan And the sonnes of Iudah according to their families were of Selah the familie of the Selanites of Pharez the familie of the Pharzites of Zarah the familie of the Zarhites And the sonnes of Pharez were of Hezron the familie of the Hezronites of Hamul the familie of the Hamulites These are the families of Iudah according to those that were mustered of them seventie and six thousand and five hundred The sonnes of Issachar according to their families of Thola the familie of the Tholaites of Phuva the familie of the Phunites Of Iashub the familie of the Iashubites of Simron the familie of the Simronites These are the families of Issachar according to those that were mustered of them sixtie and foure thousand and three hundred The sonnes of Zabulon according to their families of Sered the familie of the Sardites of Elon the familie of the Elonites of Iahleel the familie of the Iahleelites These are the families of the Zabulonites according to those that were mustered of them sixtie thousand and five hundred The sons of Ioseph according to their families were Man esses and Ephraim The sons of Manasses of Machir the family of the Machirites and Machir begat Gilead of Gilead the familie of the Gileadites These are the sons of Gilead of Ieezer the familie of the Ieezerites of Helek the familie of the Helekites And of Asriel the familie of the Asrielites and of Shechem the familie of the Shechemites And of Shemida the familie of the Shemidaites and of Hepher the familie of the Hepherites And Zelophehad the sonne of Hepher had no sonnes but daughters and the names of the daughters of Zelophehad were Machlah and Noah Hoglah Milcah and Tirzah These are the families of Manasses and those that were mustered of them two and fiftie thousand and seven hundred These are the sonnes of Ephraim according to their families of Shuthelah the familie of the Shuthalhites of Becher the familie of the Bachrites of Tahan the familie of the Tahanites And these are the sonnes of Shuthelah of Eran the familie of the Eranites These are the families of the sonnes of Ephraim according to those that were mustered of them two and thirtie thousand and five hundred these are the sonnes of Ioseph according to their families The sonnes of Benjamin according to their families of Bela the familie of the Belaites of Ashbel the
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
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 Tâ—â—gath-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 〈…〉 and Habor and Hara and to the river Go 〈…〉 unto this day 1 Chron. 5. 25 26. CHAP. XXXIII 1 Two and fortie journies of the Israelites thoâ—â—â— the wildernesse from Egypt to Iordan 50 A commandement to destroy the Canaanites and their 〈…〉 ments of idolatire 54 The land must be dividâ—d by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 jeâ—imoth 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
which two phrases expound one another as is noted on Gen. 12. 16. So after in vers 7. and 12. the great sea so called in respect of the lesser inland seas as the salt sea vers 3. and the sea of Chinnereth vers 11. This great sea is commonly called the Mediterrane sea and the border thereof so the Chaldee here translateth it supplying the word thereof and so it is Englished in Ios. 15. 12. 47. The Greeke interpreteth it the great sea shall bound or shall limit Vers. 7. you shall point out or shall marke out shall designe in Greeke yee shall measure out so in vers 8. and 10. mount Hor This is not that mount Hor where Aaron died which was South-ward in the edge of Edoms land Num. 33. 37 38. but another mountaine on the North side of Canaan which in Ios. 13. 5. is called mount Hermon and neere the entring into Hamath as mount Hor is here And Hermon had many names as Moses sheweth in Deut. 3. 9. and 4. 48. Vers. 8. the entrance of Hamath or the entring into Chamath this Hamath in Greeke Emath is in Amos 6. 2. called Hemath the great See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northerne borders of the land in Ezek. 47. 16 17. Zedad in Greeke Sedada so in Ezek. 47. 15. Vers. 9. Hazar-â—nan in Ezek. 47. 17. Hazarenon in Greeke Arsenain This was the North-East part of the land Vers. 10. Shepham called in 1 Sam. 30. 28. Siphmoth in Greeke Sepphama by Targum Ionathan and some other it is called Apamiah Vers. 11. Riblah a citie in the land of Hamath where God executed his judgements on the Kings of Iudah for their sinnes by the Kings of Egypt and of Babylon 2 King 23. 33. and 25. 6. 20 21. Ier. 39. 5 6. east of Ain Ain by interpretation is aneie or a fountaine and so is translated here in Greeke Fountaines and by the old Latine interpreter the fountaine Daphnis the side or the shoulder that is the shore of the sea the sea of Chinnereth called in Greeke Chenereth in Chaldee Ginnosar and in the New Testament the lake of Gennesaret Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar And the countrey adjoyning was called the land of Gennesaret Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee the sea of Tibertas Ioh. 6. 1. a lake and sea are the same as they ran into the lake Luk. 8. 33. that is into the sea Mat. 8. 32. Of the sea Chinnereth there is mention also in Ios. 12. 3. 13. 27. of a citie so named Ios. 19. 35. and of the countrey Ios. 11. 2. 1 King 15. 20. It is thought to be called in Chaldee Ginnosar and Genesar of Princely gardens which were in those parts This sea had store of fishes and from hence our Lord tooke his foure first Apostles fishers of Galilce and made them fishers of men by the preaching of his Gospell Mat. 4. 18 19 20 21. On this sea Christ walked and allayed the waves thereof Mark 6. 45. 48. 51. 53. Iohn 6. 16 21. and here he appeared to his Disciples after his resurrection at what time they tooke at one draught an hundred fiftie and three great fishes Iohn 21. 1 11. Vers. 12. Iordan in Hebrew Iarden in Greeke and in the New Testament Iordanes It was the goodliest river of all Canaan famous thorowout the Scriptures The waters of this river God did cut off and made them stand upon an heape at that time when Iordan over-flowed all his bankes untill his people Israel passed over it on dry grouÌ„d into the land of Canaan Ios. 3. 13 17. Elijah and Elisha the Prophets divided also the waters thereof and went over on drie ground 2 King 2. 8. 14. Naaman the Syrian washing seven times in it by the word of the Prophet was cleansed of his leprosie 2 King 5. 10. 14. In this river our Lord Iesus him-selfe and the nation of the Iewes were baptized Marke 1. 5. 9. salt sea or sea of salt See vers 3. The river Iordan ranne all along by the land of Canaan on the East side from the North end of the countrey to the South beginning at the foot of mount Lebanon where it is said to spring out of two fountaines the one called Ior and the other Dan and passed on to the lake of Merom by the waters whereof Ioshua vanquished the Canaanites Ios. 11. 4 5 7 8. and from thence it ran and emptied it selfe into the sea of Chinnereth forementioned and from that sea it passed along till it ended at the salt sea here spoken of where also the limits of the land began in vers 3. The promised land being thus inclosed and guarded with the maine sea Westward the inland seas and the river Iordan Eastward and at each end North and South with mountaines fore-shewed Gods providence towards his peple for their safe defence on every side And so it is written As the mountaines are round about Ierusalem so the LORD is round about his people from henceforth even for ever Psal. 125. 2. Vers. 14. sonnes of the Reubenites Hebr. of the Reubenite and after of the Gadite which the Greeke and Chaldee translate sonnes of Reuben and of Gad. Of these two tribes receiving their inheritance see Numb 32. Vers. 17. shall divide the land by inheritance unto you or shall inherit the land for you that is shall take possession of the land for you and in your names and after divide it unto you as in vers 29. See vers 18. Eleazar the Priest and Ioshua in Greeke Iesus These were the two chiefe Princes and both of them figures of Christ who divideth to his people the inheritance of the kingdom of heaven the one figuring him in his Priesthood the other in his kingdome for if Iesus that is Ioshua had given them rest then would he not afterward have spoken of another day Hebr. 4. 8. The Priest had an hand in parting the inheritance to signifie that it was an holy worke and a shadow of heavenly things Also that if difficultie did arise he might aske counsell for Ioshua after the judgement of Vrim before Iehovah Numb 27. 21. And likewise for that the Priests and Levites though they had no inheritance as the other tribes yet had they cities and suburbs from among their brethren Numb 35. which also the Levites claimed of Eleazar the Priest and of Ioshua and the other Princes and had the cities and suburbs given them by lot before the Lord Ios. 21. Thus also the truth of Gods promise to Abraham was manifested for hee had said that in the fourth generation they should returne from their affliction and servitude into the land of Canaan Gen. 15. 14 15 16. And so it came to passe for Kohath the sonne of Levi was one of them that went with Iakob into Egypt Gen. 46. 11. 26. of Koath proceeded Amram
of him Aaron and of him Eleazar 1 Chron. 6. 1 2 3. Vers. 18. one Prince one Prince of a tribe that is of every tribe one Prince See the like phrase in Numb 13. 2. and 17. 6. Ios. 3. 12. and 4. 2. 4. to divide the land by inheritance or to inherit the land as the Hebrew properly and usually signifieth and this latter some of the Hebrewes as larchi and Kimchi do retaine expounding it of the Princes who in stead of the people and as their tutors and governours first tooke the possession in the name of their tribes and after distributed it unto them by their families But the Chaldee here and againe in Ios. 19. 49. where the like phrase is also used both the Chaldee and Greeke doe there translate it cause to inherit or divide by inheritance and so Moses explaineth it in vers 29. Vers. 19. Caleb he was one of the Spies sent to view the land of whom see Num. 13. 7 31. and 14. 24. Ios. 14. 6. c. Vers. 20. Samuel or Shemuel the notation of which name see in 1 Sam. 1. 20. The Greeke calleth him Salamiel by a mistaking from Num. 1. 6. Ammihud in Greeke Semioud so in Numb 1. 10. Vers. 21. Elidad in Greeke Eldas the sonne of Chaslon Vers. 22. Bukki in Greeke Bokkâ—r sonne of Iekli Vers. 23. Hanniel in Greeke Aniel sonne of Sâ—â—phid Vers. 24. Kemuel in Greeke Kamouel sonne of Saphtan Vers. 25. Parnach or Pharnach in Greeke Charnach Vers. 26. Paltiel or Phaltiel in Greeke Phantiel sonne of Oza Vers. 27. Ahihud or Achihud in Greeke Achiod sonne of Selemi Vers. 28. Pedahel in Greeke Phadiel Observe here the order of the tribes as they were named with their Princes 1. Iudah 2. Si 〈…〉 3. Benjamin 4. Dan 5. Manasses 6. Ephraim 7. Zabulon 8. Issachar 9. Aser 10. Naphtali This order agreeth not with that in Numb 1. nor with that in Numb 7. nor in Numb 26. nor any before set downe but is thus disposed by Gods wisdome and providence before hand as they did after inherit the land Iudah is first having the first lot and he dwelt in the South part of the land Ios. 15. 1 c. Simeon is next him because his inheritance was within the inheritance of the sons of Iudah Ios. 19. 1. The next was Benjamin who had his lot by Iudah betweene the sons of Iudah and the sons of Ioseph Ios. 18. 11. The fourth was Dan for his lot â—ell by Benjamins westward in the Philistines country as is to be seene by his cities in Ios. 19. 40 41 c. Then Manasses and by him Ephraim his brother whose inheritances were behind Bejamins as before is noted Ios. 16. and 17. Next them dwelt Zabulon and Issachar of whose lots see Ios. 19. 10. 17. Last of all dwelt Aser and Naphtali in the North parts of Canaan of whose lots see Ios. 19. 24. 32 c. And as when they encamped about Gods Tabernacle they were ordered according to their brotherhoods as is noted on Numb 2. so in the dividing and inheriting of the land we may see the like For Iudah and Simeon both sonnes of Leah dwelt abrest one by another Benjamin of Rachel and Dan of Rachels maid dwelt next abrest Manasses and Ephraim both sons of Ioseph by his mother Rachel had the next place one by another Zabulon and Issachar who dwelt next together were both sonnes of Leah So the last paire were Aser of Leahs maid and Naphtali of Rachels maid Thus God in nominating the Princes that should divide the land foresignified the manner of their possession and that they should be seated to dwell as bre 〈…〉 together in unity for the mutuall helpe and comfort one of another as is noted of the first two Iudah and Simeon who joyned together in warre against the Canaanites Iudg. 1. 1 2 3. Vers. 29. to divide the inheritance unto or to give the sonnes of Israel inheritance According to this commandement so was it fulfilled by Eleazar the Priest and Iosua the sonne of Nun and the beads of the fathers of the tribes of the sons of Israel who divided the inheritance unto the people by lot in Shiloh before the LORD at the doore of the Tabernacle of the Congregation Ios. 19. 51. CHAP. XXXV 1 The Lord commandeth Israel to give eight and fortie cities for the Levites with their suburbs and measure thereof 6 Six of them are to be cities of refâ—gâ— 9 The lawes of murder when the man-slayer might have the benefit of the cities of refuge and when he must be put to death 31 No ransome might be taken for the murderer that was worthy of death ANd Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Command the sons of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and suburbs to the cities round about them shall yee give unto the Levites And the cities shall be for them to dwell in and the suburbs of them shall be for their cattell and for their goods and for all their beasts And the suburbs of the cities which yee shall give unto the Levites shall be from the wall of the citie and outward a thousand cubits round about And ye shall measure from without the citie on the East-side two thousand cubits and on the South-side two thousand cubits and on the Sea-side two thousand cubits and on the North-side two thousand cubits and the citie shall be in the midst this shall be to them the suburbs of the cities And the cities which yee shall give unto the Levites shall be the six cities of refuge which ye shall give for the man-slayer to flee thither and above them yee shall give fortie and two cities All the cities which ye shall give unto the Levites shall be forty and eight cities them and their suburbs And the cities which ye shall give for the possession of the sons of Israel from them that have many ye shall give many and from them that have few ye shall give few every man according to his inheritance which they inherit hee shall give of his cities unto the Levites And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye be come over Iordan into the land of Canaan Then ye shall appoint for you cities cities of refuge shal they be for you that the man-slayer may flee thither which smiteth a soule by errour And the cities shall be unto you for refuge from the avenger that the man-slayer die not untill he stand before the Congregation for judgement And the cities which ye shall give the six cities of refuge shall be for you Three cities ye shall give on this side Iordan and three cities shall yee give in the land of Canaan cities of refuge shall they be For the sonnes of Israel and for the stranger and for the sojourner among them shall these six cities be for a refuge
that every one that smiteth a soule by errour may flee thither And if he smite him with an instrument of iron and he die he is a man-slayer the man-slayer shall be surely put to death And if he smite him with a stone of the hand wherewith he may die and he die he is a man-slayer the man-slayer shal be surely put to death Or if hee smite him with an instrument of wood of the hand wherwith he may die and he die he is a man-slayer the man-slayer shall be surely put to death The aveÌ„ger of the bloud he shal put to death the man-slayer when he meeteth him he shal put him to death And if he thrust him of hatred or have cast upon him by laying of wait and he die Or in enmity smite him with his hand and he die the smiter shall be surely put to death he is a man-slayer the avenger of the bloud shall put to death the man-slayer when he meeteth him But if he thrust him suddenly without enmity or have cast upon him any instrument without laying of wait Or with any stone wherewith he may die without seeing him and hee hath caused it to fall upon him and he die and he was not his enemie nor a seeker of his evill Then the Congregation shall judge betweene the smiter and the avenger of the bloud according to these judgements And the Congregation shall deliver the man-slayer out of the hand of the avenger of the bloud and the Congregation shall restore him unto the citie of his refuge whither hee was fled and hee shall abide in it untill the death of the great Priest which was anointed with the oyle of holinesse And if the man-slayer going shall goe forth out of the border of the citie of his refuge whither hee was fled And the avenger of the bloud finde him without the border of the citie of his refuge and the avenger of the bloud shall slay the man-slayer no bloud shal be unto him Because he should have abidden in the citie of his refuge untill the death of the great Priest and after the death of the great Priest the man-slayer shall returne into the land of his possession And these things shall be unto you for a statute of judgement through-out your generations in all your dwellings Every one that smiteth a soule by the mouth of witnesses the man-slayer shall be slaine but one witnesse shall not answer against a soule to die And ye shall take no ransome for the soule of the man-slayer which is guilty of death but he shall be surely put to death Neither shall yee take ransome for him that is fled unto the citie of his refuge to returne to dwel in the land until the death of the Priest And ye shall not pollute the land wherein yee are for bloud it polluteth the land and for the land there shal be no expiation for the bloud that is shed therein but by the bloud of him that shed it And thou shalt not defile the land which ye inhabit in within which I doe dwell for I Iehovah dwel among the sonnes of Israel Annotations THat they give or and let them give unto the Levites The Lord having given order in Chap. 34. for dividing the land unto Israel commandeth here a portion to bee given out of all their possessions unto him which he bestoweth on his Ministers the Levites for a part of their livelihood The equitie of which law both for honouring the Lord with our substance Prov. 3. 9. and for maintaining his Ministers Gal. 6. 6. is perpetuall Therefore speaking of the Church under the Gospell according to these legall figures hee saith When yee shall divide by lot the land for inheritance yee shall offer an oblation unto the LORD an holy portion of the land c. The holy portion of the land shal be for the Priests the Ministers of the Sanctuary which shall come neere to minister unto the LORD c. Ezek. 45. 1 4 5. and 48. 9 10 13. suburbs to the cities or as the Greeke translateth the suburbs of the cities which suburbs are called in Hebrew Migrash that is a place cast out as lying without the walls of the citie in Chaldee Râ—vâ—ch that is a Space in Greeke Proásteia as lying before the citie and in vers 3. Aphorismata as being separated from the citie and in vers 5. homora confines or limits Vers. 3. their goods or their substance their gathered goods see the notes on Gen. 12. 5. it is a generall word and sometime implieth cattell also as 2 Chron. 31. 3. and 32. 29. and 35. 7. beasts in Hebrew Chajah which is a generall name for living things but here translated in Greeke foure-footed beasts And from hence the Hebrews gather that they gave the Levites a place of buriall to every citie without these bounds or suburbs for they buried not their dead in the suburbs of their cities because it is said AND FOR ALL THEIR LIVING THINGS they gave it for the living and not for buriall Maimony Treat of Release and Iubilee chap. 13. sect 3. That they used in Israel to bury their dead without the cities appeareth by Luke 7. 11 12. Vers. 4. a thousand cubits The Greeke saith two thousand cubits as it is in the verse following where the Lord speaketh of two thousand cubits so the thousand cubits here mentioned some thinke to be meant of holy measure double so much as the common measure and that the latter doe expound the former The Hebrewes explaine it thus The suburbs of the cities are expressed in the Law to be three thousand cubits on every side from the wall of the citie and outward Num. 35. 4 5. The first thousand are the suburbs and the two thousand which they measured without the suburbs were for fields and vineyards Maim Treat of the Release and Iubilee chap. 13. sect 2. Vers. 5. without the citie by the citie the Hebrewes understand here the citie with the suburbs that is the thousand cubits forementioned which were for their cattell and these two thousand moe for fields and vineyards as is before noted East side or East quarter in Chaldee East winde See the notes on Numb 34. 3. Sea side that is the West side as the Chaldee saith the West winde Moses useth to call the West the Sea as is noted on Gen. 12. 8. So in Numb 34. 6. Vers. 6. of refuge that citie is called in Hebrew Miklat of gathering because the man-slayer was there gathered and detained in Greeke Phugadâ—nterion a place of flight and exile in Chaldee Shezabuth of deliverance and preservation The six cities appointed for refuge were these Bezer of the Reubenites country Ramoth in Gilead of the Gadites and Golan in Basan of the Manassites these three Moses separated Deut. 4. 41 43. the other three appointed by Ioshua were Kedesh in Galilee in mount Naphtali Shechem in mount Ephraim and Kirjath-arba which is Hebron in the mount of Iudah Ios. 20. 7. the
God are taught to hold fast their inheritance in his promises and right in Christ which they enjoy by faith that as the Father hath made them meet to be partakers of the inheritance of the Saints in light Coloss. 1. 12. so they may keepe the faith and grace which they have obtained unto the end 1 King 21. 3. Ezek. 46. 18. Iude vers 3. Hebr. 6. 12. ESAY 65. 9. I Will bring forth out of Jakob a seed and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there EZEK 20. 35 36 37. I will bring you into the wildernesse of peoples and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the land of Egypt so will I plead with you saith the Lord God And I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. HEBR. 9. 15. Christ he is the Mediator of the New * Or Testament Covenant that by meanes of death for the redemption of the transgressions that were under the first Covenant they which are called might receive the promise of the eternall inheritance ANNOTATIONS VPON THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE WHEREIN BY CONFERENCE OF THE Holy Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Histories Lawes and Ordinances which MOSES a little before his death repeated and enlarged unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IOSVA 1. 8. This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maiest observe to doe according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good successe LVKE 16. 31. If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of DEVTERONOMIE IN this fifth Booke Moses to prepare the Israelites unto their inheritance in the Holy Land rehearseth the chiefe things that had befallen them in their forty yeares travell thorow the wildernesse exhorteth them to the love of God and observation of his Law repeateth the ten Commandements and explaineth them particularly with the Ordinances to them belonging adding some moe which he had not before mentioned confirmeth the whole Law with promises to those that keepe it and threatnings to the disobedient reneweth the Covenant between God and his people prophesieth of things that should come to passe in ages following blesseth the Tribes of Israel with severall blessings and having viewed the Land of promise from an high mountaine he dyeth and is buried of God Iosua being his successor in the Government of the people More particularly MOses rehearseth Gods calling of Israel from Horeb towards Canaan The Officers set to governe them The Spies sent to view the land and the peoples rebellion following thereupon Chap. 1 How they passed by Edom Moab and Ammon but fought with the Amorites and conquered King Sihon 2 How Ogwas conquered and their Countries allotted to some tribes of Israel 3 An exhortation to obey Gods law and to shun idlatrie 4 Of the ten Commandements given at Horeb and how the people were affected at the giving of the Law 5 An exposition of the first Commandement how God should be knowne loved and obeyed 6 To root out the Canaanites and their Idolatrie 7 To beware lest forgetfulnesse of former mercies or plenty of good things in Canaan turne them from God 8 Moses would humble Israel under the Lord their God by remembrance of their former many rebellions and Gods mercies renewed and continued notwithstanding 9 and 10 Hee exhorteth them to love and obey the Lord by many weighty reasons 11 An explanation of the second Commandement of abolishing false worship and serving God according to his law 12 The third Commandement expounded against abuse of Gods name by false prophets inticers and revolters to Idolatry 13 The holy Communion of Gods people taught by shadowes of cleane meats tithes c. 14 The fourth Commandement explained by the rites of the Sabbath yeare and the solemne feasts c. 15 and 16 The fifth Commandement of obedience to governours civill and ecclesiasticall appointed of God but not to hearken to any heathenish ministers or false Prophets 17 and 18 The sixt Commandement touching man-slaughter wars murder by one unknowne c. 19 20 21 The seventh Commandement touching adultery rape fornication incest 22 The eighth Commandement touching usury payment of vowes liberty in anothers field pledges man-stealers wages almes justice weights and measures c. 23 24 25 The solemne profession of homage unto God in Canaan at the bringing of first-fruits tithes c. 26 Of writing the Law upon stones the blessings and curses openly pronounced and confirmed by the people 27 Moses promiseth many blessings to them that keepe the Law and threatneth many curses to the disobedient 28 The renewing of the Covenant betweene God and Israel 29 A promise of mercie to repentant sinners beleeving in Christ. 30 The people are encouraged to enter into Canaan with Iosua their Captaine Their falling from God is foretold 31 Moses song wherein he prophesieth of the state of Israel untill the latter daies 32 Before his death Moses blesseth the Tribes of Israel 33 Moses vieweth the land and dyeth is buried of God mourned for of the people and praised above all Prophets 34 THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE CHAPTER I. 1 Moses speech in the end of the fortieth yeare briefly rehearsing the Story 6 Of Gods promise and offer to give Israel the Land of Canaan 9 Of Officers given them 19 Of Spies sent to search the Land 34 Of Gods anger for Israels incredulitie 41 and disobedience THese bee the words which Moses spake unto all Israel on this side Iordan in the wildernesse in the plaine over against the red Sea betweene Pharan and Tophel and Laban and Hazeroth and Dizahab Eleven daies journey from Horeb by the way of mount Seir unto Kadesh-Barnea And it was in the fortieth year in the eleventh moneth in the first day of the moneth Moses spake unto the sonnes of Israel according unto all that Iehovah had commanded him unto them After he had smitten Sihon King of the Amorites which dwelt in Heshbon and Og king of Bashan which dwelt in Ashtaroth in Edrei On this side Iordan in the Land of Moab began Moses to declare this Law saying Iehovah our God spake unto vs in Horeb saying Yee have dwelt long enough in this mountaine Turne you and take your journey and goe to the mount of the Amorite and unto all his neighbours in the plaine in the mountaine and in the vale and in the south and by the Sea side to the land
c. Hereupon the Rabbins call this booke Sepher Thocbechoth that is the booke of Rebukes Iordan Hebr. Iarden a River springing out of mount Lebanon in the north end of Canaan running along the Countrey Of it and the mysterie thereof see Num. 34. 12. Ioshua 3. the plaine to wit of Moabs land as vers 5. see Num. 22. 1. There Moses spake these things and died Deut. 34. 5. The Chaldee saith Moses rebuked them because they had provoked God in the plaine the red sea so both Greeke and Chaldee doe translate it adding the word sea others keepe the Hebrew name Suph which signifieth flags such as grow by the sea and rivers sides Exod. 2. 3. and so expound it not of the Sea Suph called the Red Sea but of a flaggie place by the sides of Iordan inwards the wildernesse of Arabia So in Num. 21. 14. Pharan or Paran a wildernesse south-ward from the place where Moses now was thorow which Israel had passed Num. 13. 1. in it was a mountaine so named Deut. 33. 2. The Chaldee here addeth in Pharan where they mur 〈…〉 against the Manna Tophel this is thought to be atowne called afterwards Pella which was northward from where Moses now spake Laban in Greek Lobon of others Lybias a Citie lying from them northwest Hazeroth by interpretation Court-yards and so the Greeke expounds it a place lying eastward Of Hazeroth we read also in Numb 11. 35. and 13. 1. Vnto it the Chaldee here referreth it saying In Hazereth where they provoked God for flesh Diza 〈…〉 a region wherein was the Citie Mezahab as some suppose Zahab signifies gold and so the Greeke here translateth by the Gold-mines The Chaldee referres it to the golden Calfe which they made All these are limits of the place where Moses gave this Deuteronomie which was without the holy Land and river Iordan wherein 〈…〉 tisme was administred Matth. 3. environed with places which in name and situation signified 〈◊〉 and teach us the use of this Law which is in afflict the soule by shewing it sin and to pre 〈…〉 for Christ who by faith bringeth us to 〈◊〉 〈◊〉 in the heavenly Canaan Hebr. 4. 1 2 3. c. Verse 2. Eleven daies journey so the Chaldee expounds it adding also the word journey Some of the Hebrews thinke that in eleven daies all things in this Booke of Deuteronomie were by Moses rehearsed Neither could it bee any long time seeing Moses began the first day of the eleventh 〈◊〉 ver 3. and having ended all things in this booke died and was mourned for thirty daies Deut. 34. 8. Then Iosua sendeth spies to view the land Ios. 2. leadeth the people thorow Iordan Ios. 3. circumciseth them and after keepeth the Passeover the foureteenth day of the first moneth Ios. 5. Horeb called also Sinai the mount where the law was given see Exod. 3. 1. mount Seir the mountainy countrey of Seir wherein the Edomites dwelt Gen. 36. 8 9. Kadesh barnea the southerne border of the land of Canaan Num. 34. 4. Though the way was so short yet Israel for their sinnes wandred forty yeares in the wildernesse as God had threatned Num. 14. 33 34. in which time all the fathers died Verse 3. Fortieth yeare of Israels comming out of Egypt In the first moneth of this yeare Marie Moses sister died Num. 20. 1. in the first day of the fifth moneth thereof Aaron his brother died Num. 33. 38. and now at the end of the yeare Moses himselfe dieth when he had repeated the Law and renewed the Covenant between God and his people Israel Vers. 4. Sihon the storie hereof see in Num. 21. and after in Deut. 2. 26. c. The slaughter of Sihon and Og was an encouragement to Israel for their after warres and an argument to move them unto thankfull obedience to the Law now repeated in Astaroth in Edrei hee dwelt in Astaroth and was smitten in Edrei where the battell was fought Num. 21. 33. or as the Greeke translateth it he dwelt in Astaroth and in Edrei for they were both Cities in Ogs land Ios. 13. 31. and Og is said to have reigned in Astaroth and Edrei Ios. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim Verse 5. began or willingly tooke upon him for the word implieth willingnes and contentednes see Gen. 18. 27. So all Ministers should feed their flocks willingly and of a ready minde 1 Pet. 5. 2. And Moses began to declare that is he declared as Iesus began to say unto his Disciples Luk. 12. 1. that is he said unto them Mat. 16. 6. and his disciples began to plucke the eares of corne Mat. 12. 1. that is they plucked Luk. 6. 1. to declare or to make plaine clearely manifest to the understanding of the people as in Habak 2. 2. a thing is said to be made plaine in writing that hee may run that readeth it Verse 6. dwelt or sitten that is continued much They came to that mount in the third moneth after their departure out of Egypt Exod. 19. 1 2. and removed frō the mount the 20 of the second moneth in the second yere Num. 10. 11 12. so they remained there almost a whole yeer where they received the Law or Old Testament and had made a Tabernacle for God to dwell among them from thence God calleth them by word and signe the cloud removing Num. 10. 11. 13. 33. to journey towards Canaan the land promised to Abraham the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under but for a time till they be fitted and brought unto Christ see Gal. 3. 16 17 18. and 4. 1. 5. Heb. 3. 18 19. and 4. 6. 11. Verse 7. Amorite put for Amorites as the Greeke translateth whose neighbours were the Canaanites Pherezites and other Nations promised to be their possession Exod. 23. 23 28 31. side or sea Port which was their westerne border Num. 34. 6. Lebanon which was a mount on the north part of the Land Euphrates in Hebrew Phrath which was their easterne bound in the utmost extent without Iordan And so far Salomon reigned 1 King 4. 21. Of this Euphrates see the notes on Gen. 2. 14. Vers. 8. I have given or I give which implieth both Israels right unto that land Levit. 25. 23. Iudg. 11. 23 24. and their assured victorie over the inhabitants Exod. 23. 27 31. Both these proceeding from the gracious gift of God as eternall life shadowed by this land is also the gift of God through Iesus Christ our Lord Rom. 6. 23. Seed that is children or posterity see the notes on Gen. 13. 15. Vers. 9. I said Moses was occasioned unto this motion not onely by the conscience of his owne inability here mentioned but by the counsell of Iethro and commandement of the Lord Exod. 18. 14 18 19 21 23. Thus the people were furnished with all helpes for their orderly and peaceable travels Vers. 10. As the Starres so the
commanded me for to doe so within the land whither ye are going to possesse it And ye shall keepe and doe them for this is your wisdome and your understanding in the eies of the peoples which shall heare all these statutes and say Surely this great nation is a wise and understanding people For what nation is there so great which hath God nigh unto the same as Iehovah our God is in all that wee call upon him for And what nation is there so great which hath just statutes and judgments as all this law which I set before you this day Onely take heed to thy selfe and keepe thy soule diligently lest thou forget the things which thine eies have seen and lest they depart from thine heart all the daies of thy life but thou shalt make them knowne to thy sonnes and to thy sons sons The day that thou stoodst before Iehovah thy God in Horeb when Iehovah said unto me Gather together the people unto mee and I will make them heare my words that they may learne to feare mee all the daies that they live upon the earth and that they may teach their sonnes And ye came neare and stood under the mountaine and the mountaine bâ—â—ed with fire unto the heart of the heavens with darknesse cloud and thicke darknesse And Iehovah spake unto you out of the middest of the fire you heard a voice of words but saw no similitude save a voyce And hee declared unto you his covenant which hee commanded you to doe the ten Words and hee wrote them upon two tables of stone And Iehovah commanded mee at that time to teach you statutes and judgments that yee may doe them in the land whither ye are going over to possesse it And take yee heed diligently unto your soules for yee saw not any similitude in the day that Iehovah spake unto you in Horeb out of the middest of the fire Lest ye corrupt your selves and make unto you a graven thing the similitude of any figure the likenesse of male or female The likenesse of any beast that is on the earth the likenesse of any winged fowle that flieth in the heavens The likenesse of any thing that creepeth on the ground the likenesse of any fish that 〈◊〉 in the waters beneath the earth And lest thou lift up thine eies to the heavens and seest the Sunne and the Moone and the Startes all the Host of the heavens and beest driven away and bowest downe thy selfe unto them servest them them which I 〈…〉 thy God hath imparted to all peoples under all the heavens But Iehovah hath taken you and brought you forth out of the furnace of it on out of Egypt to bee unto him a people of inheritance as this day And Iehovah was angry with me for your sakes and sware that I should not goe over Iordan and that I should not goe in into the good land which Iehovah thy God giveth thâ—â— for an inheritance For I must die in 〈◊〉 〈◊〉 I must not goe over Iordan but ye shall goe over and possesse that good land Take heed unto your selves lest yee forget the covenant of Iehovah your God which hee stroke with you and make to you a 〈◊〉 thing the likenesse of any thing which Iehovah thy God hath charged thee For Iehovah thy God hee is a consuming 〈◊〉 〈…〉 alous God When thou shalt beget children and childrens children and ye shall have waxen old in thâ— land and shall corrupt your selves and make a graven thing the likenesse of any thing and shall doe evill in the eyes of Iehovah thy God to provoke him to anger I call the heavens the earth to witnesse against you this day that perishing ye shall perish soone from off the land whereunto you passe over Iordan to possesse it yee shall not prolong your â—â—ies upon it but shall utterly be destroyed And Iehovah will scatter you among the peoples and yee shall be left few men in number among the heathens whither Iehovah shall lead you And there ye shall serve Gods the worke of mens hands wood and stone which neither see nor heare nor eat nor smell But if from thence ye shall seeke Iehovah thy God then thou shalt find him if thou shalt seeke him with all thy heart and with all thy soule When tribulation shall be on thee and all these things shall finde thee in the latter daies and thou shalt turne to Iehovah thy God and heaâ—ken unto his voice For Iehovah thy God is a mercifull God he will not leave thee neither destroy thee neither will he forget the covenant of thy fathers which hee sware unto them For aske now of the daies â—orepast which were before thee since the day that God created man upon the earth and aske from the utmost part of the heavens and unto the other utmost part of the heavens whether there hath beene any such thing as this great thing is or hath beene heard like it Hath a people heard the voyce of God speaking out of the midst of the fire as thou hast heard and lived Or hath God assayed to come to take him a nation from the middest of a nation by tentations by signes and by wonders and by war and by a strong hand and by a stretched-out arme and by great terrours according to all that Iehovah your God did for you in Egypt before your eyes Thou hast beene made see to know that Iehovah he is God there is none else besides him Out of the heavens hee made thee to heare his voyce to instruct thee and upon the earth he made thee to see his great fire and thou heardest his words out of the middest of the fire And because hee loved thy fathers therefore hee chose his seed after him and he brought thee out in his sight with his great power out of Egypt To drive out nations greater and mightier than thou from before thee to bring thee in to give thee their land for an inheritance as it is this day And thou shalt know this day and cause it to returne into thy heart that Iehovah hee is God in the heavens above and on the earth beneath there is none else And thou shalt keepe his statutes his commandements which I command thee this day that it may be well with thee and with thy sonnes after thee and that thou maiest prolong thy daies upon the land which Iehovah thy God giveth thee all daies Then Moses separated three Cities on this side Iordan towards the Sunne rising For the man-flayer to flee thither which should kill his neighbour unwittingly and he hated him not in times past and that hee might flie unto one of these cities and live Bezer in the wildernesse in the plaine countrey of the Reubenites and Ramoth in Gilead of the Gadites and Golan in Basan of the Manassites And this is the law which Moses set before the sonnes of Israel These are the testimonies and the statutes and the judgments which Moses
Chaldee do interpret it the Burning a place so called because the people complaining there the fire of the Lord was kindled and consumed some of them See the historie in Num. 11. 1 2 3. Massah in English the tentation and so the Greek and Chaldee translate it A place at Rephidim in the wildernesse before they came to Horeb ten stations from Egypt in the first yeere of their travell where wanting water they tempted God saying Is the Lord amongst us or no and there he gave them water out of the Rocke Exod. 17. See the annotations there and Psal. 95. 8 9. Heb. 3. 8. c. Deut. 6. 16. Kibroth-hattaavah in English the Graves of lust so translated also by the Greeke Here a little from Taberah forementioned they loathed Manna and lusted for flesh God gave them Quailes but they died of a plague 〈◊〉 the flesh was yet betweene their teeth and 〈◊〉 buried there occasioned this name of the 〈◊〉 for a perpetuall memoriall See Num. 11. 4 34. and the annotations there Also Psal. 78. 〈◊〉 31. and 106. 14 15. Vers. 23. Kadesh-barnea where being come thorow the wildernesse of Pharan to the border of the land of Canaan they were commanded of God to goe take possession Then they sent spies who discouraged the people so through want of 〈◊〉 they durst not enter and were for it condem 〈◊〉 〈◊〉 40. yeeres wandring in the wildernesse and 〈◊〉 ended their dayes See Numb 13. and 14. 〈◊〉 against the mouth that is against the 〈◊〉 or commandement in Greeke yee disobeyed 〈◊〉 word Vers. 24. that I knew you the Greeke expounds 〈…〉 the day that he was knowne unto you So he 〈…〉 deth with a generall charge of rebellion upon them shewing hereby the impossibility of the law and ministery thereof to bring men unto God for it causeth sinne and wrath to abound as 〈◊〉 4. 15. and 8 3. Gal. 3. 19 22. For besides these 〈…〉 lars they sinned many other times in the 〈…〉 nesse as is noted on Num. 14. 22. and in Psa. 〈◊〉 and 106. Vers. 25. I fell downe in Greeke I prayed Hee 〈…〉 th to speake of their reconciliation to God which was by the prayer of Moses as a mediatour 〈◊〉 figure of Christ by whom and not by our own deserts we have entrance into the kingdome of God Gal. 3. 22. 24. Rom. 3. 20 22. and 5. 1 2 c. as I fell downe to wit at the first as v. 18. or which I fell downe that is which I said before that I fell downe But the Hebrew asher which is sometimes used for as as in Ier. 48. 8. said for to destroy that is said that he would destroy you See the like phrases so expounded in Esay 49. 6. with Acts 13. 47. 1 Chron. 17. 4. with 2 Sam. 7. 5. Matt. 20. 19. with Mark 10. 33 34. Vers. 26. Lord Iehovoh in Greeke Lord Lord in Chaldee Lord God See the annotations on Gen. 15. 2. thy people this respecteth their adoption in Christ and justification 1 Pet. 2. 9 10. inheritance this implyeth their sanctification unto the obedience and service of God by the Spirit See Exod. 34. 9. through thy greatnes in Greek through thy great strength as v. 29. it implyeth also his great goodnesse and therefore is often spoken of his gracious workes for his people 1 Chron. 17. 19. Luke 1 49. Vers. 27. thy servants Hee meaneth Gods oath unto them to multiply their seed and to give them the land for an eternall inheritance as is expressed in this prayer before Exod. 32. 13. So the Greeke addeth here unto whom thou swarest by thy selfe hardnesse the naturall corruption whereby the heart is hardned that it cannot repent and beleeve the word of God from which the two evils following doe flow Rom. 2. 5. Vers. 28. the land that is as the Greeke and Chaldee both explaine the inhabitants of the land This reason is also alleaged in Exod. 32. 12. and Numb 14. 16. CHAP. X. 1 A rehearsall of Gods mercies in renuing the two tables of the Covenant 6 in leading the people forward towards Canaan and continuing the priest-hood after Aarons death 8 in separating the tribe of Levi unto the ministerie 10 in hearkning unto Moses his suit for the people 12 An exhortation unto obedience 14 because of Gods glorie 15 love unto Israel 17 justice towards all 21 his fearefull workes 22 and multiplication of his people AT that time Iehovah said unto mee Hew thee two tables of stone like the first and come up unto me into the mount and thou shalt make thee an Arke of wood And I will write on the tables the words which were on the first tables which thou brakest and thou shalt put them in the Arke And I made an Arke of Shittim wood and hewed two tables of stone like the first went up into the mount and the two tables in my hand And he wrote on the tables according to the first writing the ten words which Iehovah had spoken unto you in the mount out of the midst of the fire in the day of the assembly and Iehovah gave them unto me And I turned my self and came downe from the mount and I put the tables in the Arke which I had made and there they be as Iehovah commanded me And the sonnes of Israel journeyed from Beeroth of the sonnes of Iaakan from Moserah there Aaron dyed and was buried there and Eleazar his sonne administred the Priests office in his stead From thence they journeyed to Gudgodah and from Gudgodah to Iot-bath a land of rivers of waters At that time Iehovah separated the tribe of Levi to beare the Arke of the covenant of Iehovah to stand before Iehovah to minister unto him and to blesse in his name unto this day Therefore Levi hath no part or inheritance with his brethren Iehovah he is his inheritance as Iehovah thy God spake unto him And I stood in the mount according to the former dayes fortie dayes and fortie nights and Iehovah hearkened unto me at that time also Iehovah would not destroy thee And Iehovah said unto me Arise goe in journey before the people that they may goe in and possesse the land which I sware unto their fathers to give unto them And now Israel what doth Iehovah thy God aske of thee but to feare Iehovah thy God to walke in all his waies and to love him and to serve Iehovah thy God with all thy heart and with all thy soule To keepe the commandements of Iehovah and his statutes which I command thee this day for good unto thee Behold unto Iehovah thy God belong the heavens and the heavens of heavens the earth and all that therein is Onely in thy fathers Iehovah had a delight to love them and he chose their seed after them even you above all peoples as it is this day Circumcise therefore the super fluous foreskinne of your heart and make not your necke stiffe any more For Iehovah your God
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 Assembl◠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 thē 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 〈…〉 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 〈◊〉 here to understand againe from Moserah or Moserah The Greeke calleth it Misadai changing 〈◊〉 D. which is usuall as is noted on Gen. 4. 18. But Aben Ezra as before thinketh this Moserah 〈◊〉 the name of the wildernesse of mount Hor 〈◊〉 Aaron died and not the Moseroth spoken of 〈◊〉 Num. 33. there Aaron died not at Moserah unlesse it were the wildernesse of Hor as 〈◊〉 Ezra supposeth not at Beeroth but many jo 〈…〉 ey from it at mount Hor Num. 33. 37 38. We are therefore to understand these words thus 〈◊〉 or thither where Aaron died Or supplying the former word frō thence where Aaron died 〈◊〉 there out of the land of Canaan whereinto 〈◊〉 〈…〉 ght not enter because of his sin see the an 〈…〉 on s on Num. 20. 24. c. in his stead As 〈◊〉 〈…〉 at h of Moses and Aaron with their sister M 〈…〉 the King Priest and Prophetesse of Israel 〈◊〉 〈◊〉 testification of the weaknesse and impossibility of the legall kingdome and priesthood to being them into the kingdome of God so the 〈…〉 nce of the Priesthood in Aarons poste 〈…〉 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
follow them See Exod. 23. 33. As the nations were to be destroyed so their idolatrous service was to be abolished that none of their customes should be retained in Israel How did Heb. How will that is how use they to serve Hereupon the Hebrewes say Thou maist not inquire or aske concerning the way of the service of an idoll how it is although thou serve it not for this thing 〈…〉 to turne after it and to doe as they doe Maimony treat of Idolatry ch 2. sect 2. will I doe not unto idols but to the Lord as the next verse manifesteth So not onely the worship of false gods but false or idolatrous worship of the true God is here forbidden and all imitation of Idolaters is condemned So in Levit. 18. 3. Vers. 31. every abomination the Chaldee expoundeth every thing that is abominable before the Lord in Greeke the abominations which the Lord hateth to their gods the Chaldee expounds it to their idols This one particular of burning their children is named all other being implyed because herein they shewed most zeale and love as Abraham for sacrificing his sonne at Gods command is highly commended Gen. 22. 12. and Israel when they would shew themselves most studious to please the Lord inquired about giving the fruit of their body for the sinne of their soule Mich. 6. 7. and sometime practised this abomination Psal. 106. 37 38. Ezek. 23. 37 39. But God here condemneth the most fervent devotion of Idolaters Vers. 32. Every word or thing in Chaldee every commandement Hereby God appointeth his owne word and law to bee the onely rule of his service without imitating the customes of others or devising any thing of their owne So in Levit. 18. 4. Deut. 4. 1 2. CHAP. XIII 1 The Prophet that inticeth to idolatry though he give signes which come to passe must not bee hearkened unto but put to death 6. The brother childe wife or friend that inticeth to idolatry must not bee bearkened unto spared or concealed but stoned to death 12 The citie that revolteth to serve other gods after due inquiry must bee smitten with the sword men and beasts utterly destroyed the spoiles burned the citie ruined for ever and none of that execrable thing reserved IF there arise in the middest of thee a Prophet or a dreamer of dreames and hee give unto thee a signe or a wonder And the signe commeth or the wonder which hee spake unto thee saying Let us go after other gods which thou hast not known serve them Thou shalt not hearken unto the words of that Prophet or unto that dreamer of a dreame for Iehovah your God tempteth you to know whether you be the lovers of Iehovah your God with all your heart and with all your soule After Iehovah your God shall yee walke and him yee shall feare and his commandements shall ye keepe and his voice yee shall obey and him you shall serve and unto him shall ye cleave And that Prophet or that dreamer of a dreame shall be put to death because hee hath spoken revolt against Iehovah your God which brought you forth out of the land of Egypt and redeemed thee out of the house of servants to thrust thee out of the way which Iehovah thy God commanded thee to walke therein and thou shalt put away the evill from the middest of thee If thy brother the sonne of thy mother or thy sonne or thy daughter or the wife of thy bosome or thy friend which is in thine owne soule entise thee in secret saying Let us goe and serve other gods which thou hast not knowne thou nor thy fathers Of the gods of the peoples which are round about you nigh unto thee or farre off from thee from the one end of the earth even unto the other end of the earth Thou shalt not consent unto him nor hearken unto him neither shall thine eye spare him neither shalt thou pitty neither shalt thou conceale him But killing thou shalt kill him thine hand shall be first upon him to put him to death and afterwards the hand of all the people And thou shalt stone him with stones and he shall die because hee hath sought to thrust thee away from Iehovah thy God which brought thee forth out of the land of Egypt out of the house of servants And all Israel shall heare and feare and shall doe no more as this evill thing in the middest of thee If thou shalt heare say in one of thy cities which Iehovah thy God giveth to thee to dwell there saying Certaine men the sons of Belial are gone out from the middest of thee and have thrust away the inhabitants of their citie saying Let us goe and serve other gods which yee have not knowne Then shalt thou enquire and shalt search and shalt aske diligently and behold if it be truth the word certaine this abomination is done in the middest of thee Smiting thou shalt smite the inhabitants of that citie with the edge of the sword utterly destroying it and all that is therein and the cattell thereof with the edge of the sword And all the spoile of it thou shalt gather into the middest of the street thereof and shalt burne with fire the citie and all the spoile thereof everie whit to Iehovah thy God and it shall be an heape for ever it shall not bee built againe And there shall not cleave to thy hand ought of the cursed thing that Iehovah may turne from the burning of his anger and may give unto thee tender mercies and may have tender mercie on thee and multiplie thee as hee hath sworne unto thy fathers When thou shalt obey the voice of Iehovah thy God to keepe all his commandements which I command thee this day to doe that which is right in the eies of Iehovah thy God Annotations IF there arise or when there shall stand up by which word is signified the open and bold cariage of deceivers Moses having from the first commandement taught the doctrine of one only God whom wee should in faith love and obedience have to bee ours and give our selves to him and from the second commandement taught the right way of serving this God according to his owne word doth now from the third commandement teach to beware of the abuse of Gods name and word unto vanity heresie or idolatry and so generally warneth Israel to take heed lest they transgressed the first and second commandements by the breach of the third in the middest of thee speaking to Israel amongst whom many false prophets did arise 2 Pet. 2. 1. Vnto which danger all Churches are subject as it is said Moreover of your owne selves shall men arise speaking perverse things Act. 20. 30. a Prophet a publike seducer touching whom hee giveth warning first as afterwards of the private in v. 6. c. What a Prophet signifieth is noted on Gen. 20. 7. and Exod. 7. 1. dreames this was one of the waies by which prophesie came of old
acknowledge faces that is be partiall respecting one more than another see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift or a bribe this is repeated from Exod. 23. 8. see the Annotations there Vers. 20. Iustice justice that is all manner justice and nothing but justice exactly carefully and continually shalt thou follow the Greeke translateth Iustly that which is just shalt thou follow The doubling of the word is for more vehemency see Deut. 2. 27. and when a word is trebled it is most vehement as in Ezek. 21. 27. Esay 6. 3. Vers. 21. not plant thee or not plant unto thee or for thy selfe see the like phrase in Exod. 20. 4. a grove called in Hebrew Asherah of Felicity or happinesse a blessed grove such the heathens used for the service of their gods as is noted on Exod. 34. 13. but the Lord would not have such neere his altar in his service notwithstanding the Israelites corrupted themselves herewith sundry times as Iudg. 3. 7. and 6. 25. 1 King 14. 23. and 16. 33. 2 King 21. 3. 7. and there were prophets of the groves 1 King 18. 19. For this sin God threatned to root up Israel out of the good land which he gave to their fathers 1 King 14. 15. The Hebrewes say He that planteth a tree neere unto the Altar or in any part of the Court-yard whether it be barren tree or tree that beareth food although he doe it for to adorne the Sanctuary and beautifie it he is to be beaten Deut. 16. 21. Because this was the manner of Idolaters they planted trees by the altars side that the people might assemble there Maimony treat of Idolatrie ch 6. s. 9. Vers. 22. set thee up a pillar or set up for thy selfe a statue or standing image whereof see the annotations on Lev. 26. 1. CHAP. XVII 1 The things sacrificed to the Lord must be unblemished 2 Idolaters are to be stoned to death being convicted by witnesses 8 Hard controversies are to be determined by the Law which the Priests and Iudges shewed which were in the place that the Lord should chuse 12 The contemner of that determination must die 14 The election and dutie of a King THou shalt not sacrifice unto Iehovah thy God Oxe or Lambe wherein is blemish any evill thing for that is an abomination to Iehovah thy God If there be found in the midst of thee in any of thy gates which Iehovah thy God giveth unto thee man or woman that hath done evill in the eyes of Iehovah thy God in transgressing his covenant And hath gone and served other gods and bowed himselfe downe unto them either to the Sunne or to the Moone or to any of the host of the heavens which I have not commanded And it be told thee and thou hast heard of it and hast inquired diligently and behold it be a truth and the thing certaine that this abomination is done in Israel Then thou shalt bring forth that man or that woman which have done this evill thing unto thy gates the man or the woman and shalt stone them with stones and they shall die At the mouth of two witnesses or of three witnesses shall he that is to die be put to death he shall not be put to death at the mouth of one witnesse The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people and thou shalt put away the evill from the midst of thee If a matter be too hard for thee in judgment betweene bloud and bloud betweene plea plea and betweene stroke and stroke matters of controversies within thy gates then thou shalt arise and goe up unto the place which Iehovah thy God shall chuse And thou shalt come unto the Priests the Levites and unto the Iudge that shall be in those dayes and thou shalt inquire and they shall shew unto thee the word of judgement And thou shalt doe according to the word which they shall shew unto thee they of that place which Iehovah shall chuse and thou shalt observe to doe according to all that they informe thee According to the Law which they shall teach thee and according to the judgement which they shall say unto thee thou shalt doe thou shalt not decline from the word which they shall shew unto thee to the right hand or to the left And the man that will doe presumptuously not to hearken unto the Priest that standeth to minister there before Iehovah thy God or unto the Iudge even that man shall die and thou shalt put away the evill from Israel And all the people shall heare and feare and not doe presumptuously any more When thou art come into the land which Iehovah thy God giveth unto thee and shalt possesse it and dwell therein shalt say I will set over me a King as all the nations that are round about me Setting thou shalt set over thee a King whom Iehovah thy God shall chuse from among thy brethren shalt thou set over thee a King thou maist not set over thee a man that is a forrainer which is not thy brother But he shall not multiply horses to himselfe nor cause the people to returne to Egypt to the end to multiply horses for Iehovah hath said unto you yee shall not adde to returne this way any more Neither shall hee multiply wives to himselfe that his heart turne not away neither shall he greatly multiply to himselfe silver and gold And it shall be when hee sitteth upon the throne of his kingdome that hee shall write for him-selfe the Copie of this Law in a Booke out of that which is before the Priests the Levites And it shal be with him he shal reade therein all the daies of his life that he may learn to feare Iehovah his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted up above his brethren and that hee turne not aside from the commandement to the right hand or to the left to the end that he may prolong his daies in his kingdome hee and his sonnes in the midst of Israel Annotations NOt sacrifice in Greek not offer which is more generall and so the Law also saith in Lev. 22. 20. see the annotations there Oxe or Lambe these are the greatest and the least sacrifices under which two all other are comprehended The Oxe is not to be understood of a gelded beast which wee usually call an Oxe for so it became blemished and unfit for sacrifice but of a Bull as the originall properly signifieth And the Lambe in Hebrew Seâ— implyeth the Kid also as Exod. 12. 3 5. blemish in Hebrew Mum of which the Chaldee Muma and Greeke Momos are derived Whereupon Christ is called the Lambe amomos that is without blemish 1 Pet. 1. 19. It meaneth any superfluity want or deformity in any part as is more largely shewed on Lev. 22. 22. 24. And it
bring him out unto the Elders of his citie and unto the gate of his place And they shall say unto the Elders of his citie This our sonne is stubborne and rebellious he obeyeth not our voice he is a glutton and a drunkard And all the men of his citie shall stone him with stones and hee shall die and thou shalt put away the evill from the middest of thee and all Israel shall heare and feare And if there be in a man a sinne worthy of death and hee be put to death and thou hang him on a tree His carkasse shall not remaine all night upon the tree but burying thou shalt burie him in that day for hee that is hanged is the curse of God and thou shalt not defile thy land which Iehovah thy God giveth unto thee for an inheritance Annotations SLaine or Wounded meaning to death as the Chaldee translateth killed and this Law was to be kept whether one or many were found slaine giveth or is giving to wit shortly This being a figurative expiation done by Priests with the death of an heiffer c. sheweth this Law to be peculiar to the common-wealth of Israel and so the Hebrewes say The Law for the beheaded heiffer is not to be used but in the land of Israel Maimony in Misneh tom 4. treat of Murder ch 10. sect 1. fallen that is lying dead as there fell 1 Chron. 21. 14. is expounded there died 2 Sam. 24. 15. The Greeke translateth it fallen the Chaldee lying All these circumstances the Hebrewes hold unto strictly It is said Slaine or Wounded not hanged nor broken for such an one is not called Chalal Slaine in the Land or Ground not hid in an heape Fallen not hanging on a tree in the Field not swimming on the water Maimony treat of Murder chap. 9. sect 11. not knowne for if it be knowne they behead no heiffer for him If but one have seene the murderer and though it be a slave or a woman or one whose testimony is not allowable yet there is no beheading of the heiffer therefore if there be many open murderers the killing of the heiffer ceaseth If one witnesse say I saw the murderer another witnesse denie it saying Thou didst not see him and these witnesses come both together then they behead the heiffer Maimony ibidem ch 9. sect 12. 13. Vers. 2. thy Elders he saith not the Elders of that citie as after in vers 3. for it is not knowne as yet to what citie it belongeth but thy Elders O Israel which were of the generall States of the Land The Hebrewes say When a slaine man is found fallen on the earth c. they leave him in his place and five Elders come forth from the high Councell that is in Ierusalem and they measure from him unto the cities that are round about the slaine man Maim ibidem ch 9. s. 1. thy Iudges to whom criminall causes did belong for the triall of them unto the cities he saith not unto the townes or villages but cities and by the Hebrewes they measured not to any citie but such as had in it a Court of three and twenty Magistrates And though he be found by a cities sid c. yet they measure And when they have measured and the citie next him is knowne then they burie the slaine man in his place and the Elders of Ierusalem returne to their place and the Senate of that citie bring an heiffer c. When they measure they doe it exactly And they measure from the nose of him that is slaine If his body be in one place and his head in another they bring the body to the head and bury it in the place there of If there be many dead one beside another they measure from the nose of every one of them And if one citie be neerest to them all it bringeth one heiffer for them all Maimony treat of Murder chap. 9. sect 4 9 10. Vers. 3. an heiffer which was by the death thereof to make expiation in figure for this murder as ordinary sacrifices did for mens sinnes And this was done by the next citie because of presumption of the fact when other proofe failed and this heiffer was to be of the mens of that citie saith Maim ibidem sect 2. and an heiffer of the second yeere or under but if it were a day older than two yeeres it was unlawfull Maim ibidem chap. 9. sect 2. and chap. 10. sect 2. in the yoke the same caution was for the red heiffer Num. 19. 2. see the Annotations there But why speaketh he of the yoke after he had said not wrought with seeing to draw with the yoke is comprehended in other worke The Hebrewes answer Because the yoke maketh it disallowable whether it be in the houre of worke or not When it hath drawne in the yoke but an hand-bredth it is unlawfull though it neither ploughed therewith nor did any other worke Maim ibid. chap. 10. sect 3. Vers. 4. a rough valley or a strong bourne the Hebrew Nachal is both a valley Gen. 26. 17. 19. and a water-streame running in a valley Deut. 2. 13. 36. both which we call a bourne Ethan signifieth strength or strong and durable and is applied sometime to waters Exod. 14. 27. Psalm 74. 15. And Nachal Ethan in Amos 5. 24. is a mightie streame So here wee may understand this to be not only a valley but a streame also in it as the Chaldee version confirmeth but the Greeke translateth it a rough valley Maimony in treat of Murder chap. 9. sect 2. saith they bring downe the heiffer unto a bourne that floweth strongly and that is the Ethan spoken of in the Law shall not be tilled either at the time when the heiffer is killed or after The valley wherein the heiffer is beheaded is unlawfull to be sowen or tilled for ever Deut. 21. 4. and who so worketh any worke there in the body of the ground as to plough or dig or sow or plant or any the like he is to be beaten But it is lawfull to dresse flax there or to dig up stones or any thing which is not as tillage or sowing c. Maimony treat of Murder chap. 10. sect 9. strike off the necke or behead as in vers 6. with an axe on the hinder parts thereof saith Maimony ibidem ch 9. sect 3. The Greeke translateth cut the sinewes of the heiffer After it was beheaded and expiation made the heiffer was buried in the place where it was killed and it was unlawfull to have any profit or use thereof Maim ibidem c. 10. s. 6. Vers. 5. the sonnes of Levi in Greeke the Levites What they were to doe is not expressed by Moses but may be gathered by their office here described to minister c. and by vers 8. where praier is made for atonement And so the Hebrews explaine it that the Elders were to wash their hands and say Our hands have not shed c. v. 7. and the
16 Of justice 19 The forgotten sheafe is for the poore 20 And the gleanings of the fruits to bee left for them WHen a man hath taken a wife and beene her husband and it shall be that she finde not grace in his eies because hee hath found in her matter of nakednesse and he shall write her a bill of divorcement and give it in her hand and send her away out of his house And shee depart out of his house and goe and bee another mans And the latter man hate her and write her a bill of divorcement and give it in her hand and send her away out of his house or if the latter man die which tooke her to him to wife Her first husband which sent her away may not returne to take her to bee unto him to wife after that shee is caused to be defiled for that is abomination before Iehovah and thou shalt not cause the land to sinne which Iehovah thy God giveth unto thee for an inheritance When a man hath taken a new wife hee shall not goe out in the Armie neither shall any thing passe upon him hee shall be free in his house one yeare and rejoyce with his wife which hee hath taken A man shall not take to pledge the neather mill-stone or the upper mill-stone for hee taketh to pledge the soule If a man bee taken stealing a soule of his brethren of the sonnes of Israel and maketh gaine to himselfe by him and selleth him then that theefe shall die and thou shalt put away evill from the middest of thee Take thou heed in the plague of leprofie to observe diligently and to doe according to all that the Priests the Levites shall teach you as I commanded them yee shall observe to doe Remember what Iehovah thy God did unto Marie in the way after yee were come forth out of Egypt When thou lendest thy neighbour the loane of any thing thou shalt not goe in into his house to fetch his pawne Thou shalt stand without and the man to whom thou doest lend shall bring forth unto thee the pawne without And if hee be a poore man thou shalt not lie downe with his pawne Restoring thou shalt restore the pawne unto him when the Sunne goeth downe that hee may lie downe in his raiment and blesse thee and unto thee it shall bee justice before Iehovah thy God Thou shalt not fraudulently oppresse an hired servant that is poore and needy of thy brethren or of thy stranger which is in thy land within thy gates In his day thou shalt give his hire and the Sun shall not goe downe upon it for hee is poore and unto it hee lifteth up his soule that hee cry not against thee unto Iehovah and it bee in thee a sinne The father shall not be put to death for the children and the children shall not bee put to death for the fathers they shall bee put to death every man in his owne sin Thou shalt not wrest the judgment of the stranger nor of the fatherlesse thou shalt not take to pledge the garment of the widow But thou shalt remember that thou wast a servant in Egypt and Iehovah thy God redeemed thee thence therefore I command thee to doe this thing When thou reapest thine harvest in thy field and hast forgot a sheafe in the field thou shalt not returne to take it it shall bee for the stranger for the fatherlesse and for the widow that Iehovah thy God may blesse thee in all the worke of thine hands When thou beatest thine Olive-tree thou shalt not goe over the boughes after thee it shall be for the stranger for the fatherlesse and for the widow When thou gatherest the grapes of thy vine-yard thou shalt not gather the single grapes after thee it shall bee for the stranger for the fatherlesse and for the widow And thou shalt remember that thou wast a servant in the land of Egypt therefore I command thee to doe this thing Annotations BEene her husband that is done an husbands duty lien with her as the Greeke translateth dwelt together with her So Deut. 21. 13. For his mariage is signified by the former phrase taken a wife as is noted on Deut. 22. 13. grace oâ— favour in his eies in Greeke grace before him that is if he like her not matter of nakednesse or the nakednesse of any thing that is the discovery of some uncleane thing or by transplacing the words any thing of nakednesse that is of shame and ignominy as the Greeke translateth a shamefull or uncomely thing This is thought of some not to be meant of adultery for which shee was to die if it were proved Deut. 22. 22. but of some evill thing in her conditions or actions which displeased her husband So the phrase was used in Deut. 23. 14. for that which was uncleanly and unseemely and he shall write understand from the former sentence and if hee shall write for this is not a commandement but a permission as our Saviour saith Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so Matt. 19. 8. So after in vers 3. And the latter man shall hate her that is if hee shall hate her for all is supposition and permission untill v. 4. where she is forbidden to her first husband But the Hebrewes mistooke this for a commandement Matt. 19. 7. and so doe to this day as is to be seene in their writings wherin good and bad are mixed together thus A man may not take a wife and have a purpose in him to divorce her c. She may not remaine under him and minister unto him if hee be purposed to divorce her A man may not put away his first wife except he hath found in her the nakednesse of some thing and it becomes him not to be hasty to send away his first wife but the second if he hate her let him send her away A woman that is of evill conditions and is not modest as are the honest daughters of Israel it is commanded to put her away Maimony tom 2. treat of Divorces chap. 10. sect 21 22. But the Lord the God of Israel saith that hee hateth putting away Mal. 2. 16. And What God hath joyned together let no man put asunder Matt. 19. 6. bill of divorcement or libell booke of cutting off which the Greeke version approved by the Evangelists Matth. 19. 7. calleth a libell of divorcement or of departing away because by it the woman was cut off from her husband and departed from him and his house Of this the Hebrewes have many canons and the forme of this bill is in the Thalmud in Gittin chap. 9. and by Maimony in treat of Divorces chap. 4. sect 12. set downe in these words IN such a day of the weeke in such or such a day of the moneth N. in such or such a yeere from the creation of the world or from the supputation of
turneth aside See the Law concerning this in Deut. 24. 17. Vers. 20. fathers wife of this and the rest that follow see Lev. 18. Because men give themselves over to divers noysome lusts of the flesh God causeth divers curses to be pronounced against this sin the more to deterre men from following the same in any sort Vers. 24. smiteth this word is used sometime for slaying or killing as Deut. 1. 4. and 13. 15. sometime for wounding only Zach. 13. 6. or chastising Deut 28. 27 28. sometime for smiting with the fist of wickednesse Esai 58. 4. or with the tongue Ier. 18. 18. in secret the Greeke expoundeth it by guile Vers. 25. a reward a bribe or gift as the Greeke translateth it gifts and this is the Magistrates sin Deut. 16. 19. and was found in Israel as Mic. 3. 11. The heads thereof judge for bribes to smite in Chaldee to kill a soule that is a person the bloud of an innocent or as the Greeke expoundeth it of innocent bloud which is an effect of briberie as in Ezek. 22. 12. In thee have they taken bribes to shed bloud Vers. 26. Cursed be he the Greeke translateth Cursed be every man and so the Apostle alleageth it Gal. 3. 10. where he giveth this doctrine So many as are of the works of the Law are under the curse that whiles men doe the Law outwardly yet are they cursed by the Law as being privie transgressors for the Law is spirituall but men are carnall sold under sinne Rom. 7. 9 14. confirmeth not or stablisheth not which the Greeke and our Apostle in Gal. 3. 10. expound continueth not For when the just man turneth away from his justices and committeth iniquitie c. all his justice that he hath done shal not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words in Greeke all the words see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the booke of the Law to doe them this is an exposition of the former word confirmeth and sometime the one is put for the other as to confirme the words of this covenant 2 King 23. 3. for which another Prophet saith to doe the words 2 Chron. 34. 31. For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2. 13. And for asmuch as there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight Rom. 3. 20. that the Apostle rightly gathereth as many as are of the works of the Law are under the curse Gal. 3. 10. Therefore the use of the Law was to be a Schoolemaster unto Christ who hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 24. 13. CHAP. XXVIII 1 Vpon condition of observing and doing all Gods commandements hee promiseth many blessings earthly and heavenly 15 But for disobedience he threatneth manifold curses plagues and miseries ANd it shall be if hearkening thou shalt hearken unto the voice of Iehovah thy God to observe to doe all his commandements which I command thee this day that Iehovah thy God will give thee to bee high above all the nations of the earth And all these blessings shall come upon thee and overtake thee if thou shalt hearken unto the voice of Iehovah thy God Blessed shalt thou be in the city and blessed shalt thou be in the field Blessed shall be the fruit of thy wombe and the fruit of thy ground and the fruit of thy cattell the increase of thy kine and the flockes of thy sheepe Blessed shall be thy basket and thy dough trough Blessed shalt thou be when thou commest in and blessed shalt thou be when thou goest out Iehovah will give thine enemies that rise up against thee to be smitten before thy face they shall come out against thee one way and flie before thee seven waies Iehovah will command the blessing to be with thee in thy store-houses and in all that thou settest thine hand unto and he will blesse thee in the Land which Iehovah thy God giveth unto thee Iehovah will stablish thee unto him selfe for an holy people as hee hath sworne unto thee if thou shalt keepe the commandements of Iehovah thy God and walke in his waies And all peoples of the earth shall see that the name of Iehovah is called upon thee and they shall bee afraid of thee And Iehovah will make thee plenteous in good things in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy ground in the land which Iehovah sware unto thy fathers to give unto thee Iehovah will open unto thee his good treasure the heavens to give the raine of thy land in his season and to blesse all the worke of thine hand and thou shalt lend unto many nations and thou shalt not borrow And Iehovah will give thee to be the head and not the taile and thou shalt bee above only and shalt not be beneath if thou hearken unto the commandements of Iehovah thy God which I command thee this day to observe and to doe And thou shalt not goe aside from any of the words which I command you this day to the right hand or to the left to goe after other gods to serve them And it shall bee if thou wilt not hearken unto the voice of Iehovah thy God to observe to doe all his commandements and his statutes which I command thee this day that all these curses shal come upon thee and overtake thee Cursed shalt thou be in the citie and cursed shalt thou be in the field Cursed shall be thy basket and thy dough-trough Cursed shall be the fruit of thy wombe and the fruit of thy ground the increase of thy kine and the flockes of thy sheepe Cursed shalt thou bee when thou commest in and cursed shalt thou be when thou goest out Iehovah will send upon thee a curse vexation and rebuke in all that thou settest thine hand unto which thou wouldest doe untill thou bee destroyed and untill thou perish quickly because of the evill of thy doings for that thou hast forsaken mee Iehovah will make the pestilence cleave unto thee untill he have consumed thee from off the land whither thou goest to possesse it Iehovah will smite thee with the consumption and with the burning-ague and with an inflammation and with an extreme burning and with the sword and with blasting and with meldew and they shall pursue thee untill thou perish And thy heavens which are over thine head shall be brasse and the earth which is under thee shall be iron Iehovah will give the raine of thy land to be
powder and dust from the heavens shall it come downe upon thee untill thou be destroyed Iehovah will give thee to bee smitten before thine enemies thou shalt goe out against him one way and flee before him seven waies and thou shalt bee for a removing to all the kingdomes of the earth And thy carkasse shall bee for meat to all the fowles of the heavens and to the beasts of the earth and none shall fray them away Iehovah will smite thee with the boyle of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed Iehovah will smite thee with madnesse and with blindnesse and with astonishment of heart And thou shalt bee groping at noone day as the blinde gropeth in thicke darknesse and thou shalt not prosper in thy wares and thou shalt bee onely fraudulently oppressed and robbed all daies and none shall save thee Thou shalt betroth a wife and another man shall lie with her thou shalt build an house and thou shalt not dwell therein thou shalt plant a vineyard and shalt not make it common Thine oxe shall be slaine before thine eies and thou shalt not eat thereof thine asse shall be violently taken away from before thy face and shall not returne unto thee thy sheepe shall be given unto thine enemies and thou shalt have none to save Thy sonnes and thy daughters shall be given to another people and thine eies shall see and shall faile with longing for them all the day and there shall be no power in thine hand The fruit of thy land and all thy labour shall a people eat up which thou knowest not and thou shalt be onely fraudulently oppressed and crushed all daies And thou shalt be mad for the sight of thine eies which thou shalt see Iehovah will smite thee with an evill bovle on the knees and on the legs wherof thou canst not be healed from the sole of thy foot even unto the top of thine head Iehovah will bring thee and thy king which thou shalt set overthee unto a nation which thou hast not knowne thou or thy fathers and there thou shalt serve other gods wood and stone And thou shalt be for an astonishment for a proverbe and for a by-word among all peoples whither Iehovah shall lead thee Much seed shalt thou carry out into the field and little shalt thou gather in for the Locust shall consume it Thou shalt plant vineyards and dresse them but thou shalt not drinke the wine nor gather the grapes for the worme shall eat it Thou shalt have olive trees in all thy coast but thou shalt not anoint thy selfe with the oile for thine Olive shall cast his fruit Thou shalt beget sonnes and daughters but they shall not be thine for they shall goe into captivity All thy trees and the fruit of thy land shall the grassehopper possesse The stranger that is within thee shall get up above thee on high on high and thou shalt come downe below below He shall lend to thee and thou shalt not lend to him hee shall bee the head and thou shalt bee the taile And all these curses shall come upon thee and shall pursue thee and overtake thee untill thou bee destroyed because thou hearkenedst not unto the voice of Iehovah thy God to keepe his commandements and his statutes which hee hath commanded thee And they shall be upon thee for a signe and for a wonder and upon thy seed for ever Because thou servedst not Iehovah thy God with joyfulnesse and with goodnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies whom Iehovah will send against thee in hunger and in thirst and in nakednesse and in want of all things and hee will put a yoke of iron upon thy necke untill he have destroyed thee Iehovah will bring against thee a nation from far from the end of the earth as the Eagle flieth a nation whose tongue thou shalt not heare A nation of a strong face which will not regard the face of the old nor shew grace to the young And hee shall eat the fruit of thy cattell and the fruit of thy land untill thou hee destroyed which shall not leave unto thee corne new wine or new oile the increase of thy kine or flockes of thy sheepe untill he have destroyed thee And he shall besiege thee in all thy gates until thine high and fenced walls come downe wherein thou trustedst thorowout all thy land and hee shall besiege thee in all thy gates thorowout all thy land which Iehovah thy God hath given unto thee And thou shalt eat the fruit of thy wombe the flesh of thy sonnes and of thy daughters which Iehovah thy God hath given unto thee in the siege and in the straitnesse wherewith thine enemies shall distresse thee The man that is tender among you and very delicate his eie shall bee evill towards his brother and towards the wife of his bosome and towards the remnant of his sonnes which he shall leave So that he will not give to any one of them of the flesh of his sonnes whom hee shall eat because hee hath not left unto him any thing in the siege in the straitnesse wherewith thine enemies shall distresse thee in all thy gates The tender woman among you and delicate which would not adventure the sole of her foot to set it on the ground for delicatenesse and for tendernesse her eie shall bee evill towards the husband of her bosome and towards her sonne and towards her daughter And towards her after-birth that commeth out from betweene her feet and towards her sonnes which shee shall beare for shee shall eat them for want of all things in secret in the siege and in the straitnesse wherewith thine enemy shall distresse thee in thy gates If thou wilt not observe to doe all the words of this Law that are written in this booke to feare this glorious and fearefull name Iehovah thy God And Iehovah will make marvellous thy plagues and the plagues of thy seed plagues great and permanent and sicknesses evill and permanent And he will bring upon thee every disease of Egypt which thou wast afraid because of them and they shall cleave unto the. Also every sicknesse and every plague which is not written in the booke of this Law them will Iehovah bring upon thee until thou be destroyed And yee shall be left with a few men whereas yee were as the starres of the heavens for multitude because thou hearkenedst not unto the voice of Iehovah thy God And it shall be as Iehovah rejoyced over you to doe you good and to multiply you so Iehovah will rejoyce over you to make you perish and to destroy you and ye shall bee plucked from off the Land whither thou goest in to possesse it And Iehovah will scatter thee among all peoples from the end of the earth and unto the end of the earth and there thou shalt serve other gods which thou
you this day which you shall command your sonnes to observe to doe all the words of this Law For it is not a vaine word for you because it is your life and through this word ye shall prolong your daies upon the land whither yee are going over Iordan to possesse it And Iehovah spake unto Moses in that selfe-same day saying Goe up into this mountaine of Abarim mount Nebo which is in the land of Moab that is over against Iericho and see the land of Canaan which I am giving to the sonnes of Israel for a possession And die in the mount whither thou goest up and be gathered unto thy peoples as Aaron thy brother died in mount Hor and was gathered unto his peoples Because ye trespassed against me among the sonnes of Israel at the waters of Meribah of Kadesh in the wildernesse of Zin because ye sanctified me not in the midst of the sonnes of Israel Yet thou shalt see the land before thee but thither thou shalt not goe in unto the land which I am giving to the sonnes of Israel GIve eare O heavens to that which I declare and heare O earth what my mouths sayings are Drop downe as doth the raine shall my doctrine distill as deaw so shall my speech divine as on the tender herbe the small raine powres and as upon the grasse the greater showres For I Iehovahs name proclaime abroad O give ye greatnesse unto him our God The Rocke most perfect is his action because his wayes are judgement every one God is most faithfull and iniquity in him is none but just and right is he They on themselves have brought corruptions their spot is not of those that be his sonnes they are a generation which is turnd to perversnesse and to crookednesse Doe ye Iehovah in this wise reward O foolish folke and wanting wise regard thy Father that hath bought thee is not hee hath he not made thee and establisht thee Remember thou the dayes that were of old minde ye the yeeres of ages manifold aske thou thy Father and thee shew will hee thine Elders aske and they will tell it thee When the Most high dealt to the Nations their heritage and severed Adams sonnes the borders of the peoples set he then as number was of Israels children For his folke is Iehovahs portion Iakob the line of his possession Him in a land of wildernesse he found in empty place and howling desart ground about he led him taught him prudency he kept him as the apple of hit eye Like as an Eagle stirreth up her nest she moveth fluttring over her youngest she spreds abroad her wings them taketh soft upon her wings she beareth them aloft So did Iehovah leade him all alone and other strange god with him was there none He made him ride on the earths places hie that he might eat the fields fertilitie he made him also from the rocke to sucke honey and oile out of the flinty rocke Butter of kine milke also of the flocke with fat of Lambs and Rams of Basan stocke and Goats with fat of wheaty kidneies fine and of the Grapes-bloud thou didst drink red wine But Iesurun did wex fat and did kicke thou art wext fat art covered art growne thicke the God which made him then did he forsake and of the Rock which sav'd him light did make With strange gods they to jealousie him mov'd with loathsome idols they his anger prov'd They sacrific'd to devils not to God to gods of whom themselves no knowledge had unto new gods which up but lately came such as your fathers feared not the same The Rocke that thee beg at thou mindest not and God that formed thee thou hast forgot And of his sonnes and daughters then the Lord did see the provocation and abhord And I will hide my face from them said he I will behold what their last end shall be for a most froward generation they children are in whom faith there is none They have me unto jealousie moved with that which is not God haue me stirred to indignation with their idols vaine I them will move to jealousie againe with those which are no folke to indignation I will provoke them with a foolish nation For in mine anger kindled is a fire and to the lowest hell shall burne in ire and shall consume land and fruits of the same and the foundations of the mounts inflame Vpon them I will heape up evill sorrowes upon them I will spend my piercing arrowes They shall be burnt with hunger and devour'd with burning coales and bitter plague out-pour'd and teeth of beasts upon them I will bring with poyson of serpents in dust-creeping Without the sword it shall bereave them quite and from the inmost chambers fearefull fright both the choise young man and the virgin faire the suckling with the man of hoary haire I said I would them into corners drive I would men of their memory deprive Were it not that the wrath of th' enemy I feared lest behave themselves strangely their adversaries should lest they should say our high hand hath done all this and not Iah For they a people whose counsels are gone and understanding in them there is none O that they wise were would this understand that they consider would their latter end How should one make a thousand flee in chace and two make even ten thousand flie apace except their strong Rocke had them sold away iehovah had them shut up to decay For their Rocke is not like our Rocke mighty and judge let be our very enemy For their vine of the vine of Sodom is and of Gomorrahs blasted vine branches their Grapes they be the Grapes of poysned gall the clusters that they have are bitter all Their wine is of the dragons poison fell and of the aspes whose venome is cruell Is not this same laid up in store with mee even sealed up within my treasuree To me belongs vengeance and to repay in time when as their foot shall slide away for day of their calamity is nie and things that come on them come hastily For Iah will to his people doe judgement and for his servants will himselfe repent when he shall see that their strong hand is gone and shut up or remaining there is none And he shall say where doe their gods abide the rocke on whom for safety they relide They which their sacrifices fat devour'd which drank the wine on their oblations powr'd let them arise and shew you helpfull grace let him be unto you an hiding place Behold yee now that I even I am he and God there is not any beside me I kill and quicken wound and whole I make and out of mine hand none away can take For to the heav'ns my hand I lift on hie and say I live unto eternity If that my glittering sword I sharpe doe make and that mine hand on judgement hold doth take unto my foes I render will vengeance and them that hate me I will recompence Mine
and the Kings of Canaan which were the strength and power of the world c. but their strength was weakned before him But the armes of eternity are rather meant here of the armes of the eternall God who is most ancient without beginning and eternall without ending who saith I am the first and I am the last and besides me there is no God Esay 44. 6. destroy speaking to Israel whom he would enable to destroy their enemies the Greeke translateth Perish speaking to the enemy So God by Christ not onely preserveth his people from harme but destroyeth him that hath the power of death that is the devill Heb. 2. 14. and with him all other enemies perish Vers. 28. alone secure from enemies as Ier. 49. 31. or alone and shall not be reckoned among the nations as Num. 23. 9. This dwelling in safety had accomplishment under Christ of whom it is said In his dayes Iudah shall be saved and Israel shall dwell safely Ier. 23. 6. the fountaine that is the people which flow out of Iakob as out of a well or fountaine so that fountaine is here used for a river or streame issuing from a fountaine as in Psal. 104. 10. and waters often signifie peoples Rev. 17. 15. Thus David calleth them of the fountaine of Israel Psal. 68. 27. and Esaias saith which are come forth out of the waters of Iudah Esay 48. 1. The Hebrew word sometime signifieth a fountaine sometime an eye in which latter sense some interpret it here the eye of Iakob shall looke unto a land of corne c. his heavens the heaven or aire over the land of Israel shall drop down deaw whereby it shall be fruitfull Thus Moses confirmeth to Iakobs seed the blessing which Isaak gave unto Iakob Gen. 27. 28. Spiritually heavens signifie the ecclesiasticall estate Revel 4. 1. deaw and raine signifie heavenly doctrine as Deuter 32. 2. Vers. 29. who is like thee not any people So David said What one nation in the earth is like thy people like Israel 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah or in Iehovah that is Christ called Iehovah our righteousnesse Ier. 23. 6. shield of thy helpe that is thine helpfull shield which aideth thee against thine enemies the Chaldee saith strong for thine helpe the Greeke thy helper will shield or protect thee sword is thy excellency in Greeke thy glorie or boasting that thou maist truly glory in his sword not in thine own as the Church doth in Psa. 44. 4 7. they inherited not the land by their own sword and my sword shall not save me Christ appeared with a two-edged sword in his mouth Rev. 1. 16. and with a sword in his hand as Prince of the Lords host Ios. 5. 13 14. and the sword of the spirit is the word of God Ephes. 6. 17. shall falsly deny shall dissemble that they were thine enemies and faine to be friends for feare This David acknowledged the sonnes of the stranger falsly deny unto me Psal. 18. 45. The Greeke translateth shall lie unto thee Chazkuni explaineth it thus They that are enemies to thee in their heart shall falsly deny unto thee through feare shall shew themselves thy friends shall be obedient to doe thy pleasure And Sol. Iarchi giveth an example as the Gibeonites which said From a very farre countrey thy servants are come c. tread on their high places or on their heights in Greeke thou shalt ride upon their necke see a like phrase in Psal. 66. 12. The Chaldee expoundeth it thou shalt tread on the joynts of the neckes of their Kings which thing was fulfilled in Iosuahs time Ios. 10. 24 25. By heights or high places are meant all the high and fortified places wherein the enemies kept for their safety as mountaines high walled Cities c. as David when he was safe from his enemies rejoyceth that God had set him upon his high places 2 Sam. 22. 34. And as it is the glory of God that hee treadeth upon the high places of the earth Amos 4. 13. Mich. 1. 3. and upon the high places or heights of the sea Iob 9. 8. so he communicateth this glory to his people that should vanquish all their enemies as was also said in Deut. 32. 13. he made him ride on the high places of the earth And by the weapons of their war-fare which are mighty through God they pull downe strong holds and cast downe every high thing that exalteth it selfe against the knowledge of God 2 Cor. 10. 4 5. Death shall be swallowed up in victorie 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet Rom. 16. CHAP. XXXIV 1 Moses from mount Nebo vieweth the land 5 He dieth there and is buried of God 7 His age and vigour when he died 8 The Israelites mourne for him thirty dayes 9 Ioshua succeedeth him 10 The praise of Moses ANd Moses went up from the plaines of Moab unto mount Nebo to the top of Pisgah which is over against Iericho and Iehovah caused him to see all the land from Gilead unto Dan. And all Naphtali and the land of Ephraim and Manasseh and all the land of Iudah unto the hindmost sea And the South and the plaine of the valley of Iericho the Citie of Palme-trees unto Zoar. And Iehovah said unto him This is the land which I sware unto Abraham unto Isaak and unto Iakob saying unto thy seed will I give it I have caused thee to see it with thine eyes but thou shalt not go over thither And Moses the servant of Iehovah died there in the land of Moab according to the mouth of Iehovah And he buried him in a valley in the land of Moab over against Beth-peor and no man knoweth of his Sepulchre unto this day And Moses was an hundred and twenty yeeres old when hee died his eye was not dimme nor his naturall moisture fled And the sonnes of Israel wept for Moses in the plaines of Moab thirty daies and the daies of weeping of mourning for Moses were ended And Ioshua the sonne of Nun was full of the Spirit of wisedome for Moses had laid his hands upon him the sonnes of Israel hearkened unto him and did as Iehovah commanded Moses And there arose not a Prophet since in Israel like Moses whom Iehovah knew face to face In all the signes and the wonders which Iehovah sent him to doe in the land of Egypt to Pharaoh and to all his servants and to all his land And in all the mighty hand and in all the great terrour which Moses did in the eyes of all Israel Annotations MOses went up as God commanded him Deu. 32. 49. plaines of Moab in the wildernesse where Israel pitched and where Moses had explained all this Law unto them See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name Araboth Moab mount Nebo or of Nebo that from thence hee might view the holy land as Iohn from an high mountaine was shewed
the holy Ierusalem Rev. 21. 10. and Ezekiel likewise before him Ezek. 40. 2. Nebo was the name of a mountaine and of a Citie by it which was given for a possession to the Reubenites Numb 32. 37 38. 1 Chron. 5. 3 8. Pisgah in Greeke Phasga in Chaldee Ramatha so named of the highnesse of it See Deut. 3. 27. Ierecho in Greeke Iericho a Citie within the land of Canaan which the Israelites first conquered by faith causing the wall to fall downe Ios 6. Heb. 11. 30. See after on vers 3. caused him to see as in vers 4. or shewed him as the Greeke translateth from Gilead in Greeke the land of Galaad But Galead was on the outside of Iordan and given to Reuben Gad and halfe Manasseh Deut. 3. 12. 13. being conquered by Moses himselfe so that there was no need to view that but from that Countrey forward hee viewed all the rest Therefore the Hebrewes expound the word Eth by Min From saying From Gilead which was on the outside of Iordan towards the Sunne rising where in Moses was standing unto Dan which is the border of the land of Israel as it is written from Dan even to Beersheba 1 Sam. 3. 20. Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey as Ionathan in his Thargum paraphraseth The Word of the Lord shewed him all the Mighties of the land the valiant acts which should be done by Iephthe of Gilead and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it He shewed him the sonnes of Dan committing idolatry as it is written in Iudg. 18. 30. and the sons of Dan set up the graven image and he shewod him Samson that should come out of him for a Saviour By Dan here we are to understand Leshem or Laish a Citie in the furthest part of the land Northward called also Dan Ios. 19. 47. Iudg. 18. 27 29. Vers. 2. all Naphthali in Greeke all the land of Nephthali which lay also Northward in Galilee Matth. 4. 15. of Ephraim and Manasseh meaning the halfe tribe of Manasseh that dwelt within lordan this was in the middest of the land in Samaria see Ios. 16. and 17. 7 11. of Iudah which was the Southerne part of the Countrey Ios. 15. 1. c. for the land was farre more long than broad and by naming these few chiefe countries he implieth all the rest with them These also in Thargum Ionathan and Sol. Iarchi are applied to the captaines of the house of Naphtali that were joyned with Barak and the Kings which Iosua the sonne of Nun of the tribe of Ephraim should kill and the valiant acts of Gedeon sonne of Ioash of the tribe of Manasseh and all the Kings of Israel and kingdome of the house of Iudah that should rule in the land untill the Sanctuary should be destroyed at the last the hindmost or utmost sea that is the maine sea which was the Westerne coast see the notes on Deut. 11. 24. Vers. 3. the south in Greeke the wildernesse the utmost Cities of the tribe of the sonnes of Iudah towards the coast of Edom described in Ios. 15. 21. c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin along by the coast of Edom c. Thus Moses viewed the land after the order that Abraham did at the first see Genes 12. 6 7 8 9. with the Annotations there God here sheweth Moses all the kingdomes and glory of Canaan from an high mountaine for his comfort and strengthening of his faith who saw the promises a farre off saluted them and died as did his godly forefathers Heb. 11. 9. 13. On the contrary the Deviil taketh Christ up into an excceding high mountaine sheweth him all the kingdomes of the world and the glory of them to draw him if he had beene able from the faith and service of God unto the worship of Satan Matth. 4. 8 9. the plaine of the valley of Iericho in Greeke the regions about Iericho this last part which Moses viewed was the first which the Israeliees possessed Ios. 2. 1. and 3. 16. and 4. 13 19. Sol. Iarchi here saith God shewed to Moses Solomon casting the vessels of the sanctuary as it is said In the plaine of Iordan did the King cast them 2 Chron. 4. 17. Citie of palme-trees so Iericho is called here and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing as Balsam and the like the Citie had the name Ierecho by interpretation Odoriferous or Fragrant unto Zoar in Greeke Segor Thus the last part which Moses viewed was both neerest unto him and the pleasantest of all the land of Canaan for all the plaine of Iordan was well watered it was as the garden of the Lord Gen. 13. 10. Vers. 4. I sware that is I promised by oath see Gen. 12. 7. and 22. 16 17. Psal. 105. 9 10 11. thy seed in Greeke your seed in Chaldee thy sonnes caused thee to see in Greeke I have shewed it to thine eyes This view was by the marvellous worke and grace of God towards his servant that in one place and time hee should behold so large a Countrey and in it by the eye of his spirit so many mysteries as in that holy-land so called in Zuch 2. 12. were comprehended and it being the land of Immanuel or of Christ Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus unto whō Moses and his Law is a Schoolemaster Gal. 3. 24. not goe over to wit over the river Iordan because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel Numb 20. 12. And as hee and others could not enter into the good land because of their unbeleefe Heb. 3. 19. so all that are of the workes of the Law and not of the saith of Christ though they may behold the blessing a farre off yet shall they not enter in to enjoy the same Gal. 3. 9 12. Rom. 9. 31. 32. Vers. 5. servant so he is often called even of God himselfe Ios. 1. 2. and in the new Testament as Rev. 15. 3. the song of Moses the servant of God This title he had in respect of his office being governour of Israel as David also had in Psal. 18. 1. and 36. 1. See Numb 12. died there in the mountaine Deut. 32. 50. as Aaron died on the top of mount Hor Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land it foreshewed the end and abrogation of Moses Law when men are come to the Gospell of Christ for after that Faith is come we are no longer under the Schoolemaster Gal. 3. 25. The Law hath dominion over a man as long as he liveth for the woman which hath an husband is bound by the Law to
62. 11. the fort or strong frontier â—konce rampart made for strength and safegard of the citie 1 King 21. 23. 2 Sam. 20. 15. So Psal. 122. 7. The Chaldee understands it of the strength of people the multitude distiâ—â—tly view or lift up meaning the eyes to behold or reare up the bankes of buildings The Hebrew Pasgu is here only used of it is Pisgah the name of an hill or mount Numb 21. 20. and 23. 14. Deut. 3. 17. and 34. 1. The Greeke translateth here distinguish or distribute following the Chaldee Passeg which is to distribute or divide Vers. 15. ever and aye ever and yet to eternitie and perpetuitie will guide us or lead us to wit as a flocke of sheepe Psal. 78. 52. 72. therefore the Greeke turneth it poimanei he will fâ—â—d or rule as a shepherd A like phrase is also used in speech of defence from enemies 2 Chron. 32. 22. untill death in Greeke for ever The Chaldee paraphraseth thus For this God is our God his divine Majestie is within it and his dwelling is in the heavens for ever and ever he will lead us in the daies of our youth PSAL. XLIX All are exhorted to heare Christs wisdome and parables 7 To build the faith of Resurrection from the dead not on worldly power but on God 17 Worldly prosperity is not to be admined for man without understanding perisheth like the beast To the Master of the Musicke to the sons of Korach a Psalme HEare ye this all peoples hearken yeâ— all inhabitants of the transitorie world Both sons of base man and sons of noble man together rich and poore My mouth shall speake wisdomes and the meditation of my heart prudencies I will incline minâ— eare to a parable I wil open with harpe mine hidden matter Why should I feare in the daies of evill when the iniquitie of my foot-steps shall compasse me They that trust in their wealthy power and glory in the multitude of their riches A man shall not redeeming redeeme his brother shall not give to God his ransome So precious shall be the redemption of their soule and it shall cease for ever That he may live yet to continuall aye may not see the pit of corruption For he seeth the wise doe die together the unconstant foole and brutish doe perish and leave to others their wealthy power Their inward thought is that their houses shall be for ever their dwelling places to generation and generation they proclaime their names on lands But man in honour doth not lodge a night he is likened to beasts that are silenced This their way is unconstant folly to them and their posteritie like well of their mouth Selah As sheepe they are put in hell death shall feed them and righteous men shall have rule over them at the morning their forme weare away in hell from his dwelling place But God will redeeme my soule from the hand of hell for he will receive me Selah Feare thou not when a man shall grow rich when the glory of his house shall be multiplied For he shall not when he die take any thing his glory shall not descend after him Though in his life he blesseth his soule and they will confesse thee when thou doest good to thy selfe It shall come unto the generation of his fathers unto continuall aye they shall not see the light Man in honour and understandeth not he is likened to beasts that are silenced Annotations THe transitory world see Psal. 17. 14. Vers. 3. base man in Hebrew Adam who was so called of Adamah the earth whereupon this title is given to the baser sort of people The Greek translateth it here earth-borne So the Apostle saith the first man of the earth earthly 1 Cor. 15. 47. noble man in Hebrew Ish which is the name of man in respect of heat valour noblenesse and dignitie whereby man is and excelleth and in opposition to the former word Adam it meaneth the great or nobler sort of people The Chaldee paraphraseth thus Both sons of Adam the first and sons of Iakob together righteous and sinner Vers. 4. wisdomes that is excellent and manifold wisdome so after prudencies for very excellent prudence and of sundry sorts So Solomon calleth the chiefe and most excellent wisdome wisdomes Prov. 1. 20. and 9. 1. Vers. 5. a parable or a proverbe in Hebrew Mashal which denoteth rule superiority or excellencie because such speeches prevaile much in the mindes of men and are in esteeme The new Testament in Greeke translateth it a parable Matth. 13. 35. from Psa. 78. 2. of the Latine we name it a Proverb in old English or Saxon it was called a big-spel Sometime it is used in the evill part for a by-word Psal. 44. 15. and 69. 12. mine hidden matter my darke question or grave doctrine my riddle The Hebrew Chidah riddle hath the name of sharpnesse as proceeding from a sharpe wit and needing the like to expound it See Iudg. 14. 12 18. Num. 12. 8. 1 King 10. 1. Prov. 1. 6. The holy Ghost expresseth it in Greeke by hidden things Matth. 13. 35. from Psal. 78. 2. Vers. 6. Why should I feare This is the hidden doctrine or riddle which the Prophet propoundeth as in his owne name and therefore also called it a parable By feare he meaneth dismay or discouragement See vers 17. the iniquitie that is punishment or death which is the wages of sinne see Psal. 31. 11. and by foot-steps or foot-soles he meaneth his waies or workes Or he may call death the punishment of his heeles or feet because the Serpent bruiseth Christ and his people but in the heele Gen. 3. 15. the sting of death being done away and it made a passage into life and glory 1 Cor. 15. 55. 57. Vers. 7. their wealthy power their riches which are thus called because they are gotten by power given of God Deut. 8. 18. with labour and industry and to the rich their goods are their strong citie Prov. 10. 15. therefore here they are said to trust in them contrary to 1 Tim. 6. 17. Iob 31. 24. Mark 10. 24. glory or praise themselves vaunt contrary to Ier. 9. 23. Vers. 8. not redeeming redeeme that is shall in no wise or not at all redeeme The Chaldee expoundeth it a wicked man cannot redeeming redeeme his captived brother Vers 9. So precious shall be or And deare costly is and consequently rare and hard to obtaine as Dan. 2. 11. 1 Sam. 3. 1. of their soule that is of their life So Exod. 21. 30. cease for ever that is it shall never be accomplished So ceasing is used for the not doing of a thing Deut. 23. 22. Zach. 11. 12. Vers. 10. That he may live this is referred to the end of the eight verse not give his ransome and so live And is here for That see Psal. 43. 4. The Chaldee expoundeth live to be the life eternall the piâ— to be the judgement of Gehenna or hell Vers. 11. the wise The
speciall Mount Sion where the Temple was after builded This land sanctuary did also figure heaven as is noted on Gen. 12. 5. Exod. 25. 8. So the Heb. Doctors say here the Sanctuarie signifieth the Ierusalem which is above R. Menachem on Ex. 15. Vers. 18. and aye or and yet in this world and that which is to come as the Chaldee explaineth it for ever and for ever and ever God is said to reigne or be King when he manifesteth his power and goodnesse in subduing his enemies and saving his people So after Antichrists overthrow voices in heaven doe say The kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Wee give thee thanks O Lord God almighty c. because thou hast taken to thee thy great power and reignest Rev. 11. 15. 17. Vers. 20. Marie in Hebrew Mirjam in Greek Mariam which was also the name of the mother of Christ Matth. 1. 16. This Marie the Prophetesse was one of the three principall guides which God sent before his people which mercy is remembred in Mich. 6. 4. I sent before thee Moses Aaron and Marie timbrell see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth but in spirituall joy and thanksgiving unto God as here so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels c. dances or flutes as the word sometime signifieth Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here dances which were wont to be used religiously as Iudg. 21. 21. Ier. 31. 4. 14. Vers. 21. them that is the men to whom the word in the originall plainely hath reference Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song as the 136 Psalme repeateth in every verse for his mercy endureth for ever So also in a Chron. 5. 13. Vers. 22. of Shur called also the wildernesse of Etham Numb 33. 8. Exod. 13. 20. Of Shur see Gen. 16. 7. three daies so long a journey they requested of Pharaoh Exod. 3. 18. and now found it full of wants and tentations So after in Numbers 10. 33. Vers. 23. Marah that is by interpretation Bitternesse so called of the bitter waters Which the Israelites not being able to drinke leade us to consider the nature of afflictions both spirituall by the terrors of the Law upon the consciences of sinners and other tentations wants and earthly miseries all which are bitter as worme wood and sorrowfull to the flesh Lament 3. 15. Psalme 80. 6. Mark 10. 38. and 14. 36. Hebr. 12. 11. was called so the Greeke also translateth the Hebrew phrase he called which may intend chiefly Moses who called it so or he that is every one called it So where it is said in 2 Sam. 5. 9. he called in 1 Chron. 11. 7. it is said they called See the notes on Gen. 16. 14. Vers. 25. a tree the Ierusalemy Thargum saith And Moses prayed before the Lord and the Word of the Lord shewed him the tree Ardiphne This is said to be a tree that hath flowers like lilies but very bitter Elias in Lexico Chald. It seemeth to figure out the Tree of Christ the Crosse whereby the bitternesse of our afflictions likened to waters Psalme 69. 2. is turned into sweetnesse and joy Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt 2 King 2. 21. The Hebrew Doctors in Thancuma upon this say It is the manner of the blessed God to make that which is bitter sweet by that which is bitter Some thought the wood it selfe had this vertue to sweeten the waters of whose minde was Iesus the sonne of Syrach saying Was not the water made sweet with wood that the vertue thereof might bee knowne Ecclus. 38. 5. Others expound it mystically of the tree of life which removed Satan away as R. Menaches on this place sheweth he appointed to him or he meaning God imposed upon him that is upon Israel the people spoken of as one man tempted him meaning Israel whom God tempted or proved by this affliction as by other the like afterward to know what was in their heart and to doe them good at their latter end as Deut. 8. 2. 15. 16. Vers. 26. right or pleasing for so the phrase also signifieth 2 Sam. 19. 6. and so the Greeke translateth it here and the Holy Ghost useth the like in 1 Ioh. 3. 22. Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight This is often mentioned in the scriptures see Deut. 6. 18. diseases or sicknesses the plagues of Egypt threatned to the transgressors in Deut. 28. 27. 60. So Gods blessings under the name of health and welfare are promised to the keepers of his Law Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth this word is applied to the soule as well as to the body and implieth the forgivenesse of sins as heale my soule for I have sinned against thee Psalme 41. 9. And Christ when he healed diseases for gave sinnes also Matth. 9. 2. 6. and healing of men Matth. 13. 15. is expounded to be forgiving of their sinnes Mark 4. 12. Vers. 27. palme trees or date trees which are upright and tall of stature beare sweet fruits the leaves alwaies greene and flourishing good for shadow Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree is a signe of victory over afflictions Revel 7. 9. The number of 12. wels and 70. palme trees the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel and the 70. Elders of the Synedrion mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. soules of Israel that came into Egypt Gen. 46. 27. Likewise to the 12. Apostles and 70. Disciples of Christ Luk 9. 1. 10. 1. Rev. 21. 12. 14. CHAP. XVI 1 The Israelites come to the wildernesse of Sin 2 They murmur for want of bread 4 God promiseth them bread from heaven 11 Quailes are sent 14 and Manna 16 The ordering of the Manna 25 It was not to be found on the Sabbath 32 An Omer of it is kept for the generations following AND they journeyed from Elim and all the congregation of the sonnes of Israel came unto the wildernesse of Sin which is betweene Elim and Sinai in the fifteenth day of the second moneth after their departing out of the land of Egypt And all the congregation of the sonnes of Israel murmured against Moses and against Aaron in the wildernesse And the sonnes of Israel said unto them O wee wish wee had died by the
hand of Iehovah in the land of Egypt when we sate by the flesh pots when we did eat bread to the full for yee have brought us forth into this wildernesse to kill this whole assemblie with hunger And Iehovah said unto Moses Behold I will raine unto you bread from the heavens and the people shall goe out and gather a daies portion in his day that I may prove them whether they will walke in my Law or not And it shall be in the sixt day then they shall prepare that which they bring in and it shall be twice so much as they gather day by day And Moses and Aaron said unto all the sons of Israel In the evening then yee shall know that Iehovah hath brought you out from the land of Egypt And in the morning then ye shall see the glory of Iehovah for that he heareth your murmurings against Iehovah And what are we that yee murmure against us And Moses said This shall be when Iehovah shall give unto you in the evening flesh to eat and bread in the morning to the full for that Iehovah heareth your murmurings which ye murmure against him and what are wee your murmurings are not against us but against Iehovah And Moses said unâ—o Aaron Say unto all the congregation of the sonnes of Israel Come neere before Iehovah for he hath heard your murmurings And it was as Aaron spake unto all the congregation of the sonnes of Israel and they looked toward the wildernesse that behold the glory of Iehovah appeared in the cloud And Iehovah spake unto Moses saying I have heard the murmurings of the sonnes of Israel Speake unto them saying Between the two evenings ye shall eat flesh and in the morning yee shall bee filled with bread and ye shall know that I am Iehovah your God And it was in the evening that the Quailes came up covered the campe and in the morning there was a dew that lay â—ound about the campe And the dew that â—ay went up and behold upon the face of the wildernesse was a small round thing small as the â—oare frost on the earth And the sonnes of Israel saw it and said each man unto his brother It is Manna for they knew not what it was and Moses said unto them This is the bread which Iehovah hath given unto you to eat This is the word which Iehovah hath commanded gather ye of it every man according to his eating an Omer for an head according to the number of your soules yee shall take every man for them which are in his tent And the sonnes of Israel did so and they gathered both he that did gather more and he that did gather lesse And they did mete it with an Omer and he that had gathered much had nothing over and he that had gathered little had no lacke they gathered every man according to his eating And Moses said unto them let no man leave of it till the morning And they hearkened not unto Moses but some men left of it untill the morning and it bred wormes and stanke and Moses was wroth with them And they gathered it morning by morning every man according to his eating and when the Sunne waxed hot it melted And it was in the sixt day they gathered twice so much bread two Omers for one man and all the rulers of the congregation came and told Moses And he said unto them This is that which Iehovah hath spoken To morrow is the sabbatisme the Sabbath of holinesse to Iehovah bake that which yee will bake and seeth that which yee will seeth and all that remaineth over lay up for you for a reservation untill the morning And they laid it up untill the morning as Moses commanded and it did not stinke neither was there a worme therein And Moses said Eat that to day for it is the Sabbath to day unto Iehovah to day ye shall not finde it in the field Sixe daies ye shall gather it but in the seventh day the Sabbath in it there shall bee none And it was in the seventh day some of the people went out to gather and they found none And Iehovah said unto Moses How long refuse yee to keepe my commandements and my lawes See because Iehovah hath given you the Sabbath therfore he giveth you in the sixt day the bread of two dayes abide ye every man in his place let no man goe out of his place in the seventh day And the people rested in the seventh day And the house of Israel called the name thereof Manna and it was like coriander seed white and the taste of it was like wafers with honey And Moses said This is the word which Iehovah commandeth Fill an Omer of it for a reservation for your generations that they may see the bread which I have given you to eat in the wildernesse when I brought you forth from the land of Egypt And Moses said unto Aaron Take thou one golden pot and put there an Omer full of Manna and lay it up before Iehovah for a reservation for your generations As Iehovah commanded unto Moses so Aaron laid it up before the Testimonie for a reservation And the sonnes of Israel did eat Manna forty yeeres untill they came to a land inhabited they did eat Manna untill they came unto the border of the land of Canaan Now an Omer is the tenth part of an Ephah Annotations OF Sin after they had beene againe by the red sea which journey here omitted Moses expresseth in Num. 33. 10. 11. It had the name of Sin a strong citie of Egypt neere which this wildernesse lay Ezek. 30. 15. 16. The wildernesse whereinto God brought his people was a place of great wants and afflictions as is noted on Exod. 3. 18. therein God tried their faith and patience and suffred their manners forty yeeres Act. 13. 18. It figured the peoples of the world through whom God leadeth his Church as it is said I will bring you into the wildernesse of the peoples and there will I plead with you face to face as I pleaded with your fathers in the wildernesse of the land of Egypt Ezek. 20. 35. 36. Sinai the mount called also Horeb where the Law was given see Exod. 3. 1. and 19. 1. 18. after or from their departing so an whole moneth they lived of their provision brought out of Egypt which being spent they murmure Here the Hebrew letseth of departure is put for mitseth from or after their departure so in Exod. 19. 1. Num. 33. 38. Ezr. 3. 8. The Scripture sometime sheweth this as laleketh 1 King 12. 24. is explained milleketh from going 2 Chron. 11. 4. Vers. 3. O we wish Hebr. who will give which is a wish oh that some would give or that God would grant namely to have ones request as is explained in Iob 6. 8. by the hand the Chaldee saith by the word the Greeke explaineth it smitten of the Lord. This was in them a desperate unthankfulnesse with
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
mount Hor Numb 20. 24 28. and Moses on mount Nebo after he had seene the land with his eyes but might not goe over thither Deut. 34. The Psalmist saith Thou wast unto them a God that forgiveth and taking vengeance on their practises Psal. 99. 8. Moses the Minister of the Law though he guided Israel thorow the wildernesse to the borders of the promised land yet could not bring the people thereinto but Iesus or Iosua his successour gave them the possession of it to signifie that the Law which worketh wrath Rom. 4. 15. and the workes thereof by which no flesh shall be justified Gal. 2. 16. cannot bring us into the kingdom of God but Iesus Christ who hath loved us and given himselfe for us giveth us by faith the inheritance of the heavenly kingdome Rom. 4. 24 25. and 5. 1 2 c. Gal. 2. 16. and 3. 13 14 c. Vers. 13. of Meribah that is of Contention or Strife which the Greeke translateth of Contradiction so called for a memoriall of their sinne and for a warning to ages following not to do the like whereupon it is said by David Harden not your heart as in Meribah Psalm 95. 8. The same name was given to the former place in Rephidim Exod. 17. 7. To distinguish betweene them the Scripture calleth this Meribah of Kadesh in the wildernesse of Zin Deut. 32. 51. contended with Iehovah in that they contended with Moses vers 3. it is accounted as contention against the Lord himselfe as he told them before in Exod. 16. 8. The Greeke translateth reviled before the Lord. he was sanctified or he sanctified himselfe in them Though Moses and Aaron sanctified him not by faith and obedience yet was he sanctified among the people by the worke of his grace in giving waters for their thirst Or he was sanctified in them that is in Moses and Aaron as Targum Ionathan explaineth it for by punishing their rebellion he sanctified him-selfe in them as it is written That the heathen may know me when I shall be sanctified in thee O Gog before their eyes where it is understood of punishment as it followeth And I will plead against him with postilence and with bloud c. thus will I magnifie my selfe and sanctifie my selfe and I will be knowne in the eyes of many nations Ezek. 38. 16 22 23. See also the Annotations on Levit. 10. 3. And thus â—ol Iarchi expoundeth it in them for Moses and Aaron died because of them for when the holy blessed God doth judgement c. he sanctifieth him-selfe before his creatures and so it is said Fearefull art thou ô God out of thy Sanctuaries Psalm 68. 36. Vers. 14. Edom the Edomites the posterity of Esais who was surnamed Edom Gen. 25. 30. and 36. 1. This message which Moses sent unto Edom and all things about it following were done by the direction and word of God as appeareth by Deut 2. 1 2 4 c. 〈◊〉 thy brother Israel so the whole nation is called because Iakob whose name was called Israel Gen. â—2 28. was naturall brother to Esau and this title of brotherhood continued long after as in O 〈◊〉 vers 10 〈◊〉 Also the Law saith Thou shalt not abhorre an Edomite for he is thy brother Deut. 23. 7◠〈…〉 travell that hath found us the wearisome molestation that hath befallen us See the like phrase in Exod. 18. 8. Nehem. 9. 32. Vers. 15. into Aegypt The history hereof is in Gen. 46. dwelt Hebr. sitten that is continued in Greeke sojourned Many daies see Exod. 12. 40. Did evill afflicted with rigorous bondage and other cruelty See Exod. 1 c. Vers. 16. We cried out as is recorded in Exod. 2. 23. an Angell This was Christ See Exod. 3. 2. and 14. 19. and 23. 20. with the Annotations Some of the Hebrewes understand it of Moses because the Prophets are called Angels or Messengers as in Iudg. 2. 1. 2 Chron. 36. 15 16. Hag. 1. 13. in Kadesh a citie or by Kadesh to wit in the wildernesse lying neere and having the name of Kadesh the citie Numb 33. 36. The Chaldee here and usually nameth it Rekam Vers. 17. thorow thy country because it was the neerest way therefore when Edom refused to let them goe thorow they turned and passed by the way of the wildernesse of Moab Deut. 2. 8. Iudg. 11. 17 18. the vineyards to rob or make spoile of any mans goods water of the well that is of the wells or of any well the Greeke translateth of thy well Meaning either that they would not drinke without paying for it as in vers 19. or that they would drinke of the rivers which were common not of wells which were private and digged of men for their owne use the kings way that is the high-way which is common for all to passe by vers 19. So againe in Numb 21. 22. Vers. 18. Not passe thorow me that is thorow my country vers 17. as the Chaldee explaineth it thorow my border See the like phrase in Deut. 2. 30. Rom. 15. 28. left I come it is a threatning which the Greeke explaineth otherwise I will come See the Annotations on Gen. 3. 3. with the sword the Chaldee expoundeth it with them that kill with the sword the Greeke in warre It had beene the dutie of Edom to have met their brother Israel with bread and with water in the way as God speaketh of the Moabites Deut. 23. 4. but by this unkindnesse the Lord would have his people to see how all worldly friends and kindred after the flesh will faile them yea and oppose them that their hope and strength may be in him alone Mat. 10. 21 22. Vers. 19. the high way or causey that which before was called the Kings way vers 17. the Greeke here translateth it the mountaine the price Hebr. the sale which both Greeke and Chaldee translate the price This was so commanded of God Ye shall buy meat of them for money that 〈◊〉 may eat and ye shall also buy water of them for money that yee may drinke For Iehovah thy God hath blessed thee in all the worke of thine hand Deut. 2. 6 7. without doing anything else Hebr. without a word that is without any thing which the Chaldee explaineth any evill thing or ward Vers. 20. with much people Hebr. with an heavie people which the Chaldee expoundeth a great army The Scripture confirmeth this as that which in 1 King 3. 9. is written an heavie or 〈◊〉 people is in 2 Chro. 1. 10. expounded a great 〈◊〉 This comming out was to resist Israel by force anâ— strong hand for Edom was afraid of them Deut. 2. 4. and trusted not their words Vers. 21. to give that is to suffer or to give Israel leave to passe as the Chaldee expoundeth it Nor withstanding as they went along their coast the Edomites suffred them to buy victuals of them as appeareth by Deut. 2. 28 29. 〈◊〉 aside and went along thorow the wildernesse and compassed