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
which I have wrought in Egypt and my signes which I have put amongst them and that ye may know that I am Iehovah And Moses and Aaron came in unto Pharaoh and sayd unto him Thus saith Iehovah the God of the Hebrewes How long reâ—usest thou to humble thy selfe before mee Send away my people that they may serve mee For if thou refuse to send away my people behold I bring to morrow the Locusts into thy coast And they shall cover the eye of the earth and one shall not bee able to see the earth and they shall eate the residue of that which is escaped which remaineth unto you from the haile and shall eate every tree which groweth for you out of the field And they shall fill thy houses and the houses of all thy servants and the houses of al the Egyptians which thy fathers and thy fathers fathers have not seene since the day that they were upon the earth unto this day and he turned himselfe and went out from Pharaoh And Pharaohs servants said unto him How long shall this man be a snare unto us send away the men that they may serve Iehovah their God knowest thou not yet that Egypt is destroyed And Moses and Aaron were brought againe unto Pharaoh and hee said unto them Goe serve Iehovah your God who and who are they that shall goe And Moses said We will goe with our yong and with our old with our sonnes and with our daughters with our flockes and with our herds will we goe for we have a feast of Iehovah And he said unto them Let Iehovah be so with you as I will send away you and your little ones see to it for evill is before your faces Not so goe now yee men and serve Iehovah for that you did request and he drove them out from Pharaohs presence And Iehovah sayd unto Moses Stretch out thy hand over the land of Egypt for the Locusts that they may come up upon the land of Egypt and eate every herbe of the land all that the haile hath left And Moses streched out his rodde over the land of Egypt and Iehovah brought an East wind upon the land all that day and all the night the morning was and the East wind brought up the Locusts And the Locusts went up over all the land of Egypt and rested in all the coasts of Egypt exceeding heavie before them there were no such Locusts as they and after them shall no such be And they covered the eye of all the earth and the land was darkned and they did eate every herbe of the land and all the fruit of the trees which the haile had left and there remained not any greene thing in the trees or in the herbes of the field in all the land of Egypt And Pharaoh hastened to call for Moses and for Aaron and he said I have sinned against Iehovah your God and against you And now forgive I pray thee my sinne onely this once and intreat ye Iehovah your God that he may take away from me this death only And he went out from Pharaoh and intreated Iehovah And Iehovah turned a vehement strong sea wind and tooke away the Locusts and fastened them to the red sea there remained not one Locust in all the coast of Egypt And Iehovah made strong the heart of Pharaoh and hee sent not away the sonnes of Israel And Iehovah said unto Moses Stretch out thy hand toward the heauens and there shall bee darkenesse over the land of Egypt that one may feele the darkenesse And Moses stretched out his hand toward the heavens and there was obscure darknesse in all the land of Egypt three daies They saw not any man his brother neither rose they any man from his place three daies but to all the sonnes of Israel there was light in their dwellings And Pharaoh called unto Moses and said Goe yee serve Iehovah onely let your flockes and your herds be stayed let your little ones also goe with you And Moses said Thou also shalt give into our hand sacrifices and burnt-offrings that we may doe sacrifice to Iehovah our God And our cattell also shall goe with us there shall not an hoofe be left for thereof shall wee take to serve Iehovah our God and we know not with what we shall serve Iehovah untill we come thither And Iehovah made strong the heart of Pharaoh and hee would not send them away And Pharaoh said unto him Get thee from mee take heed to thy selfe see my face no more for in the day thou seest my face thou shalt die And Moses said Thou hast spoken well I will not see thy face againe any more Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fifteenth Section or Lecture of the Law see Gen. 6. 9. Vers. 1. for I or though I have made heavy that is hardned see Exod. 7. 14. of him of Pharaoh and his servants therefore the Greeke translateth it them saying that these signes may hereafter come upon them Vers. 2. thou this also meaneth Moses and the Israelites as after he saith yee and so the Greeke translateth here And in Deut. 6. 20. 22. Moses willeth Israel to tell their sonnes of the signes and wonders great and evill which the Lord had brought upon Egypt The like is in Psal. 78. 5. 6. 7. c. the things the Chaldee saith the miracles Vers. 3. Hebrewes in the Chaldee Iewes humble thy selfe The Greeke translateth how long wilt thou not reverence me Vers. 4. Locusts or Grashoppers the Hebrew is Locust put generally for a multitude of Locusts as tree for trees Gen. 3. 2. And the originall Arbeh hath the denomination of a multitude because their nature is to be many together as Prov. 30. 27. the Locusts have no king yet goe they forth all of them by heapes and huge multitudes are therefore resembled to Locusts Ier. 46. 23. Iudg. 6. 5. Vers. 5. the eye put for the whole face or upmost part of the earth which is seene with the eye as the Greeke translateth it the sight or superficies The Chaldee explaines it of hiding the sight of the sunne from the earth so in verse 15. Humane writers testifie that the great Locusts flie and make great noise with their wings as if they were birds and doe darken the Sunne Plinie booke 11. chapter 29. that which is escaped Hebr. the escaping or evasion Vers. 6. houses the Locusts are reported to gnaw all things even the doores of houses Plinie booke 11. chapter 29. Some of the Hebrewes write that these Locusts did not onely hurt the fruits of the earth but men also as the author of the booke of Wisedome c. 16. vers 9. saith the bitings of Locusts and of flies killed them neither was there found any remedy for their life Vers. 7. servants the nobles and counsellors of Egypt a snare that is a destruction by the plagues that he bringeth vpon us This word snare usually signifieth the meanes of destruction as Exod 23.
blessed the house of the Egyptian for Iosephs sake and the blessing of Iehovah was upon al that he had in the house and in the field And he left all that he had in Iosephs hand and hee knew not ought that was with him save the bread which he did eate and Ioseph was faire in forme and fair in countenance And it was after these things that his lords wife lifted up her eyes unto Ioseph and she said lye w th me And he refused said unto his lords wife Behold my lord knoweth not what is with me in the house and all that he hath he hath given into my hand There is not he greater in this house then I and he hath not kept-backe from me any thing but thee because thou art his wife and how shall I doe this great evill and sinne against God And it was as shee spake to Ioseph day by day that he hearkned not unto her to lye by her to be with her And it was on a certaine like day that hee went into the house to doe his worke and there was no man of the men of the house there in the house And she caught him by his garment saying Lie with me and he lest his garment in her hand and fled and got him out And it was when she saw that he had left his garment in her hand and was fled out Then called she to the men of her house and sayd unto them saying See he hath brought-in unto us an Hebrue man to mocke us hee came-in unto me to lie with me and I called with a great voyce And it was when hee heard that I lifted up my voice and called that he left his garment by me and fled and got him out And she laid-up his garment by her untill his lord came unto his house And she spake unto him according to these words saying the Hebrue servant which thou hast brought unto us came-in unto me to mockÄ— mee And it was when I lift-up my voyce and called then left he his garment by mee and fled out And it was when his lord heard the words of his wife which she spake unto him saying according to these words did thy servant unto mee then his anger was kindled And Iosephs lord tooke him and committed him into the tower house a place where the Kings prisoners were bound and he was there in the tower house And Iehovah was with Ioseph and extended mercy unto him and gave him grace in the eyes of the chiefe keeper of the tower house And the chiefe keeper of the tower house committed to Iosephs hand all the prisoners that were in the tower house and all that they did there he was the doer of it The chief keeper of the tower house looked not to any thing at all in his hand because Iehovah was with him and that which he did Iehovah made it to prosper Annotations EGypt in Hebrew Mizraim meaning the land of Mizraim see Gen. 12. 10. God sent Ioseph before his brethren for their preservation Gen. 45. 5. 7. Potiphar in Greeke Pentephres Provost Marshall or Prince of the slayers see Gen. 37. 36. Ismaelites the Chaldee calleth them Arabians See Gen. 37. 25. Vers. 2. with Ioseph and delivered him out of all his afflictions Act. 7. 9. 10. The Chaldee saith the word of the Lord was his helpe So after in vers 3. and 21. The like promise God maketh to every faithfull man I will be with him in trouble Psal. 91. 15. was in the house that is remained there patiently bearing his servitude and ranne not away to his father againe For in his masters house and in prison he continued thirteene yeeres Gen. 37. 2. and 41 46. In the Iewish records it is said that he served twelve moneths in Potiphars house and was 12. yeeres in prison Seder Olam chap. 2. Vers. 4. ministred or served in Greeke pleased Ministration is a free service differing from slavery made him overseer or visiter in Greek constituted him which word is used in this sense in Luk. 12. 44. Vers. 5. from the time so the Chaldee expounds the Hebrew phrase from then the Greeke translateth it after Vers. 6. save the bread this may be meant either of his ease and security who cared for nothing but to eate and drinke leaving all the trouble of his house upon Ioseph or it excepteth bread that is meat and drinke for that the Egyptians would not eate with the Hebrewes see Gen. 43. 32. V. 7. lifted up that is cast her eyes or looked with impure affections and lust which Christ condemneth for adulterie Matt. 5. 28. So the Apostle speaketh of eyes full of adulterie 2 Pet. 2. 14. The contrary was in Iob Iob 31. 1. I made covenant with mine eyes c. Lye with mee this sheweth the impudency of her face such as Solomon warneth of Proverb 7. 13 18. And the dangerous assault of Ioseph whom Satan tempteth now with pleasure when he could not before overcome him with afflictions V. 9. not he This may be meant of all the houshold not any or of his lord himselfe in a respect not he himselfe Vers. 10. day by day or daily Hebrew day day which the Greeke explaineth day after day the Hebrew sometime addeth day and day Hest. 3. 4. so the Greeke in 2 Cor. 4. 16. to bee with her in her company so avoyding the occasions of evil according to Solomons counsell Remove thy way far from her and come not nigh the doore of her house Prov. 5. 8. This chastity of Ioseph is here opposed to the unchast cariage of Iudah in Gen. 38. Vers. 11. on a certaine like day so the Greeke explaineth the Hebrew phrase as this day meaning a day wherein his mistresse lusted after or intised him Or day being put for time as in 2 Cor. 6. 2 the meaning may be About this time his worke in Greeke workes which the Chaldee explaineth to be the searching of the writings of his accounts Vers. 12. got him out or went forth out so in v. 15. The woman whose heart is snares and nets her hands bands is more bitter then death but he that is good before God escapeth from her Eccles. 7. 26. V. 14. Hebrew so she nameth him in contempt for the Hebrews were abhorred of the Egyptians Gen. 43. 32. but it was indeed a name of honour see Gen. 14. 13. to mocke to abuse us whereupon we shall be mocked and laughed to scorne Or to play with us This word was used before but in a better sense Gen. 26. 8. And here the adulteresse hunteth for the pretious life Prov. 6. 26. Verse 20. tower-house or round house a prison built after a round forme The Greeke calleth it afort or skonce the Chaldee a house of prisoners prisoners bound men or restrained of their liberty Among them Ioseph was layd in yrons they hurt his feet with fetters untill the time that his word came the word of the Lord tried him Ps. 105. 18.
swallowed-up the seven good eares and I told this unto the magicians and there is none that declareth it to mee And Ioseph sayd unto Pharaoh the dreame of Pharaoh is one that which God is a doing hath he declared to Pharaoh The seven good kine they are seven yeares and the seven good eares of corne they are seven yeares the dreame is one And the seven leane and evill kine that came up after them they are seven yeares and the seven empty eares of corne blasted with an east-wind shall bee seven yeares of famine This is the word which I have spoken unto Pharaoh that which God is a doing hee sheweth unto Pharaoh Behold seven yeares are comming of great plenty in all the land of Egypt And seven yeeres of famine shall rise after them and all the plenty shall bee forgotten in the land of Egypt and the famine shall consume the land And the plenty shall not be knowne in the land because of that famine afterwards for it shall be very heauy And for that the dreame was doubled unto Pharaoh twise it is because the thing is firmly-prepared of God and God hasteneth to doe it And now let Pharaoh provide a man discreet and wise and set him over all the land of Egypt Let Pharaoh doe this and let him appoint Bishops over the land and take up the fift part of the land of Egypt in the seven yeares of plenty And let them gather all the meat of these good yeeres that come and lay-up corne under the hand of Pharaoh for meat in the cities and let them keepe it And the meat shall bee for store to the land for the seven yeares of famine which shall bee in the land of Egypt that the land be not cut-off by the famine And the word was good in the eyes of Pharaoh and in the eyes of all his servants And Pharaoh said unto his servants shall we find such a one as this is a man in whom the spirit of God is And Pharaoh said unto Ioseph forasmuch as God hath made known unto thee all this there is none discreet and wise as thou art Thou shalt be over my house and at thy mouth shall all my people kisse onely in the throne will I be greater then thou And Pharaoh said unto Ioseph see I set thee over all the land of Egypt And Pharaoh took-off his ring from on his hand and put it upon Iosephs hand and arayed him in vestures of fine-linnen and put a chaine of gold upon his necke And he made him to ride in the second charret which he had and they cryed before him Abrek and he set him over all the land of Egypt And Pharaoh said unto Ioseph I am Pharaoh and without thee shall not a man lift-up his hand or his foot in all the land of Egypt And Pharaoh called Iosephs name Zaphnath-paaneach and he gave unto him Asenath the daughter of Poti-pherah priest of On to wife and Ioseph went-out over the land of Egypt And Ioseph was thirty yeares old when he stood before Pharaoh King of Egypt and Ioseph went-out from before Pharaoh and passed through all the land of Egypt And in the seven yeares of plenty the land yeelded by handfulls And he gathered up all the meat of the seven yeares which were in the land of Egypt and layd-up the meat in the cities the meat of the field which was round about every city he layd-up within the same And Ioseph gathered corne as the sand of the sea very much untill he left numbring for it was without number And unto Ioseph were borne two sonnes before there came a yeare of the famine which Asenath the daughter of Poti-pherah priest of On bare unto him And Ioseph called the name of the first-borne Manasses for God hath made me forget all my molestation and all my fathers house And the name of the second called he Ephraim for God hath made me fruitfull in the land of my affliction And the seven yeares of plenty which were in the land of Egypt were ended And the seuen yeares of famine beganne to come as Ioseph had said and the famine was in all lands but in all the land of Egypt there was bread And all the land of Egypt was famished and the people cryed to Pharaoh for bread and Pharaoh said unto all the Egyptians Goe unto Ioseph what hee saith unto you doe And the famine was over all the face of the earth and Ioseph opened all the houses that had corne in them and sold to the Egyptians and the famine wexed strong in the land of Egypt And every land came into Egypt to Ioseph for to buy corne because the famine was strong in every land Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the tenth section of the â—aw called AT THE END See Gen. 6. 9. Vers. 1. of dayes that is two full yeares as a moneth of dayes is a full moneth Gen. 29. 14. See the notes on Gen. 4. 3. So in the second yeare Nebuchadnezar dreamed Dan. 2. 1. and behold the Greeke translateth he thought he stood So in v. 17. Vers. 3. ill that is deformed or as the Greeke translateth foule So after in v. 4. c. brink or bank Hebrew lip So v. 17. Vers. 6. East-wind whose propertie is to burne and blast the fruits Ezek. 17. 10. and 19. 12. Hos. 13. 15. Vers. 7. the thin the Greeke addeth the seven thin eares so in ver 20. 24. a dreame or the dreame was that is continued in his minde and troubled him as the next words manifest Of a dreame see Gen. 20. 3. and 37. 5. V. 8. striken amazed the Greeke translateth his soule was troubled The Hebrew word signifieth striken or beaten as with a hammer be hammered The same is spoken of King Nebuchadnezar in like case Dan. 2. 1. 3. It sheweth the power of God in his word works even before men do understaÌ„d the meaning of them magicians in Hebrew Chartummim the Greeke calleth them here expositors elsewhere inchanters Exod. 7. 11. they were such as had skill in the nature of things Nebuchadnezar King of Babylon called also for such to shew him his dreame Dan. 2. 2. and Belshazzar his vision Dan. 5. 7. 8. wise-men the Learned of all Nations were so called even among the Iewes Matt. 23. 34. among the Greeks they were named Philosophers that is Lovers of wisdome Act. 17. 18. Pythagoras was the first who devised the name because he thought no man was wise but God onely dreame both his dreames as the word them after manifesteth called a dreame because they were both one v. 26. or after the usuall manner of the Hebrew tongue that putteth one for many see Gen. 3. 2. interpreter that could interpret Thus God maketh the wisedome of the wise to perish Esay 29. 14. So was it also with the Mages of Babylon Dan. 2. 10. and 5. 8. Vers. 13. he that is Pharaoh restored v. 20. The Greek translateth that I was restored to my
after the tribulation of those daies So in Dan. 2. 44. In that is After the daies of these Kings was dead both the King and all other that sought Moses life Exod. 4. 19. servitude or bondage in Greeke workes which as appeareth continued though the King was dead The Chaldee addeth servitude which was hard upon them came up or ascended up to heaven This their misery and Gods mercy in releasing them is often mentioned and was by the Israelites remembred in their land every yeere Deut. 26. 6. 7. 8. Num. 20. 16. Vers. 24. covenant whereof see Gen. 15. 14. and 26. 13. and 46. 4. which God is said to remember after the manner of men when hee sheweth care of performance See Gen. 8. 1. V. 25. knew namely their sorrowes as is expressed in Exod. 3. 7. or knew them in their sorrowes that is cared for them as knowing often signifieth Psal. 31. 8. and 1. 6. Prov. 12. 20. The Greek translateth it hee was knowne unto them The Chaldee he said by his word that he would deliver them CHAP. III. 1. Moses keepeth Iethros flocke 〈◊〉 God appeareth to him in a burning bush 9 He sendeth him to deliver Israel 14 The Name of God is declared 15 His message to Israel 18 and to the king of Egypt 19 The kings resistance Egypts plagues and Israels departure with rich spoiles are foretold AND Moses was feeding the flocke of Iethro his father in law the Priest of Midian and he led the flocke behind the wildernesse and came to the mountaine of God to Horeb. And the Angell of Iehovah appeared unto him in a flame of fire out of the midst of a bramble-bush and hee saw and behold the bramble-bush burned with fire and the bramble-bush was not consumed And Moses said I will turne aside now and see this great sight why the bramble-bush is not burnt And Iehovah saw that hee turned aside to see and God called unto him out of the midst of the bramble-bush and said Moses Moses and hee said Loe here I am And hee said Draw not nigh hither put thy shooes from off thy feet for the place the which thou standest upon is holy ground And he said I am the God of thy father the God of Abraham the God of Isaak and the God of Iakob and Moses hid his face for he feared to look upon God And Iehovah said Seeing I have seene the affliction of my people which are in Egypt and have heard their out-cry because of their taske-masters for I know their sorrowes And I am come downe to deliver them out of the hand of the Egyptians and to bring them up out of that land unto a good land and a large unto a land flowing with milke honey unto the place of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite And now behold the out-cry of the sonnes of Israel is come unto me I have also seen the oppression wherewith the Egyptians oppresse them And now come and I will send thee unto Pharaoh and bring thou forth my â—â—â—â—le the sonnes of Israel out of Egypt And Moses said unto God Who am I that I should goe unto Pharaoh and that I should bring 〈◊〉 sons of Israel out of Egypt And he said Certainly I will be with thee and this shall be unto thee a signe that I have sent thee when thou hast brought forth the people out of Egypt yee shall serve God at this mountaine And Moses said unto God Behold when I come unto the sonnes of Israel and shall say unto them The God of your fathers hath sent me unto you and they shall say to me What is his name what shall I say unto them And God said unto Moses I am that I am and he said Thus shalt thou say unto the sonnes of Israel I am hath sent me unto you And God said moreover unto Moses Thus shalt thou say unto the sonnes of Israel Iehovah the God of your fathers the God of Abraham the God of Isaak and the God of Iakob hath sent mee unto you this is my name for ever and this is my memoriall to generation and generation Goe and gather together the Elders of Israel and say unto them Iehovah the God of your fathers hath appeared unto mee the God of Abraham of Isaak and of Iakob saying Visiting I have visited you and that which is done to you in Egypt And I have said I will bring you up out of the affliction of Egypt unto the land of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite unto a land flowing with milke and honey And they shall hearken to thy voice and thou shalt come thou and the Elders of Israel unto the King of Egypt and you shall say unto him Iehouah the God of the Hebrewes hath met with us and now let us goe wee beseech thee three daies journey into the wildernesse that wee may sacrifice to Iehovah our God And I doe know that the king of Egypt will not grant you to goe no not by a mighty hand And I will send out my hand and smite Egypt with all my marvels which I will doe in the midst thereof and after that he will send you away And I will give this people grace in the eyes of the Egyptians and it shall be when you goe yee shall not goe empty But every woman shall aske of her neighbour and of her that sojourneth in her house jewels of silver and jewels of gold and garments and yee shall put them upon your sons and upon your daughters and ye shall spoile the Egyptians Annotations IEthro in Greeke Iothor he was also named Hobab and was the son of Ragouel 〈…〉 Exod. 2. 18. Num. 10. 29. Iudg. 4. 11. He is called also â—â—â—â—er Exod. 〈◊〉 18. Now God taketh Moses as afterward hee did David from the folds of sheepe to 〈◊〉 Iakob his people and Israel his possession Psal. 78. 70. 71. and 77. 21. priest in the Chaldee prince See Exod. 2. 16. The sonne succeeded in his fathers office for it is likely that Raguel was now dead this being 40. yeeres after Moses his comming thither Exod. 2. 21. Act. 7. 30 behinde to the backe side the Greeke saith under the wildernesse the Chaldee to a place of good pasture in the wildernesse A wildernesse so named of going wild that is astray therein as is shewed on Gen. 21. 14. was a place where cattell used to bee fed as here and Luk. 15. 4. 1 Sam. 17. 28. mount of God so called because it was great and high as Psal. 36. 7. and was sanctified of God by his appearing there now vers 5. and after when God came down upon it to give his law Ex. 18. 5. and 19. 3. 17. 18. So in 1 King 19. 8. The Chaldee calleth it the mount where the glory of the Lord was revealed Horeb or Choreb which signifieth Drinesse for this wildernesse
Exod. 10. 28. And such is the end of the ministery of Moses law unto all hard hearted sinners Rom. 2. 5. and 4. 15. Vnto this we may apply that saying of Paul By faith Moses for sooke Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. Vers. 10. made strong that is as the Greeke expoundeth it hardned Herein the unsearchablenesse of Gods judgements is to be considered for as those whom he loveth he loveth unto the end Ioh. 13. 1. and putteth his feare in their hearts that they shall not depart from him Ierem. 32. 40. so the wicked whom his soule hateth Psal. 11. 5. he hardneth their heart from his feare Esay 63. 17. that though hee doe many miracles before them yet they beleeve not neither can they beleeve because hee hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted and he should heale them Ioh. 12. 37. 39. 40. So after their hardnesse and impenitent heart they treasure up unto themselves wrath against the day of wrath Rom. 2. 5. and God willing to shew wrath to make his power knowne endureth with much long-suffering the vessels of wrath fitted to destruction Rom. 9. 22. Of which Pharaoh is a most memorable example appointed of God for this that hee might shew his power in him and that Gods name might bee declared throughout all the earth Exodus 9. 16. Romanes 9. 17. CHAP. XII 1. The moneth wherein Israel went out of Egypt is made the first moneth 3 A commandement to prepare a Lambe for the Passeover 11 The manner of eating the Passeover 15 Unlevened bread must be eaten seven daies 22 The blood of the Lamb must be sprinckled on the doore posts 29 All the First-borne of Egypt are slaine 31 The Israelites are driven out of the land 35. They spoile the Egyptians 37 They journey to Succoth 43 The ordinance of the Passeover and who they are that may eat the same AND Iehovah said unto Moses and unto Aaron in the land of Egypt saying This moneth shall be unto you the head of moneths it shall be unto you the first of the moneths of the yeere Speake yee unto all the congregation of Israel saying in the tenth of this moneth That they take to them every man a lambe according to the house of their fathers a lambe for an house And if the house be too little to be for a lambe then shall he and his neighbour the next unto his house take according to the number of the soules euery man according to his eating yee shall make your count for the lambe A lambe perfect a male of the first yeere shall it be to you yee shall take it of the sheepe or of the goates And it shall be by you kept up untill the fourteenth day of this moneth the whole Church of the congregation of Israel shall kill it between the two evenings And they shall take of the blood and give it upon the two side-posts and upon the upper doore-post upon the houses wherein they shall eat it And they shall eat the flesh in that night rost with fire and with unlevened cakes and with bitter herbs they shall eate it Yee shall not eat of it raw or sodden at all in water but rost with fire the head thereof with the legs thereof and with the purtenance thereof And yee shall not let ought remaine of it untill the morning and that which remaineth of it untill the morning ye shall burne with fire And thus shall yee eat it with your loynes girded your shooes on your feet and your staffe in your hand and ye shall eat it in hast it is Iehovahs Passeover And I will passe through the land of Egypt in this night and will smite every first-borne in the land of Egypt from man even unto beast and against all the gods of Egypt will I doe judgements I Iehovah And the blood shall bee to you for a signe upon the houses where you are and I will see the blood and will passe over you and the plague shall not bee upon you to destruction when I smite the land of Egypt And this day shall bee unto you for a memoriall and ye shall festivally keepe it a feast to Iehovah throughout your generations shall ye festivally keepe it by an everlasting statute Seven daies shall ye eat unlevened cakes even in the first day ye shall cause the old leven to cease out of your houses for whosoever eateth levened bread even that soule shal be cut off from Israel from the first day untill the seventh day And in the first day there shall be unto you a convocation of holinesse and in the seventh day a convocation of holinesse not any worke shall bee done in them but that which shall be eaten of every soule that onely shall bee done of you And ye shall observe the feast of unlevened cakes for in this selfe-same day have I brought forth your armies out of the land of Egypt and yee shall observe this day throughout your generations by an everlasting statute In the first moneth in the fourteenth day of the moneth at the evening ye shall eat unlevened cakes untill the one and twentieth day of the moneth at the evening Seven daies old leven shall not be found in your houses for whosoever eateth that which is levened even that soule shall be cut off from the congregation of Israel be he of the stranger or of the home-borne of the land Any levened thing ye shall not eat in all your habitations yee shall eat unlevened cakes And Moses called for all the Elders of Israel and said unto them Draw out and take to you lambes according to your families and kill the Passeover And ye shall take a bunch of hyssope and dip it in the blood that is in the bason and strike on the upper doore-post and on the two side-posts with the blood that is in the bason and you yee shall not goe forth any man out of the doore of his house untill the morning For Iehovah will passe through to smite the Egyptians and will see the blood on the upper doore-post and on the two side-posts and Iehovah will passe over the doore and will not give the destroyer to come in unto your houses to smite And yee shall observe this thing for a statute to thee and to thy sonnes for ever And it shall be when ye are come in unto the land which Iehovah will give you even as hee hath spoken then yee shall keepe this service And it shall be when your sonnes shall say unto you What is this service to you Then ye shall say It is the sacrifice of the Passeover to Iehovah who passed over the houses of the sonnes of Israel in Egypt when hee smote the Egyptians and delivered our houses And the people bended downe the head and bowed themselves And the
Barley and Oates But the kindes of pulse as Rice and Millet and Beanes and Lontiles and the like there is not of them any levened bread For though the meale of Rice and the like â—â—kneâ—ded and covered with cloathes like dough which is levened yet is it lawfull to be eaten for it is not levened but putrified The five sorts of corne aforesaid if they be kneaded with the liquour of fruits onely without any water they are never counted levened but are lawfull to be eaten for the juyce of fruits doe not leven but putrifie And the liquors of fruits are as wine and milke and honey and oyle olive and the juyce of apples and pomgranats and all such like But if any water be mixed with them they doe leaven They may not boyle wheat in water neither the beaten graine nor the meale for then it is perfectly levened and if that it be burst in the boylying They may not frâ—e the paste in oile in a pan But they may boyle the graine and the meale of parched corne It is lawfull to boile the corne or the meale in the liquor of fruits Likewise paste that is kneaded in the liquor of fruits if they boyle it in the liquor of fruits or frie it in a pan in oyle it is lawfull for the liquor of fruits leven not c. In any â—roth or pottage that they boile if any Barley or Wheat be found therein and the graine be burst all that broth is unlawfull for leven is mixed with it If the graines be not broken they take them out and burn them and the rest of the pottage they may eat for corne so mixed or boiled and not burst is not by the Law perfectly levened c. Maimony in treat of Leven and Unlevened bread c. 5. S. 1. c. that soule the Chaldee expounds it that man So in verse 19. cut off the Greeke saith destroyed see Gen. 17. 14. The Hebrew cannons say who so eateth so much as an olive of leven in the Passeover from the beginning of the might of the 15 night unto the end of the one and twentieth day of Nisan if he doe it presumptuously is guilty of being cut off if ignorantly he is bound to bring the sameoffring appointed for the same If hee eat any whit of leven at all it is forbidden by the law and though he bee not to be cut off or bring an offring but for the foresaid quantitie of an olive yet he that eateth lesse than that presumptuously is to be chastised with stripes Maimony treat of Leven chap. 1. S. 1. 7. from the first c. that is who so eateth leven any of these daies Vers. 16. convocation an holy assembly of all the people and so a Sabbath as Levit. 23. 39. The like order was at other feasts Levit. 23. 2. 3. 7. 21. 24. 27. 35. So these feasts were for the honour of God and increase of faith and holinesse in his people assembling for religious exercises done dressed and made ready to eat which yet on the Sabbath day was unlawfull to be done Exodus 16. 5. 23. 29. and 35. 2. 3. Vers. 17. selfe same Hebr. the strength or body of this day so verse 41. and 51. see Gen. 17. 23. I brought forth God did this by his Angell as it is written he sent an Angell and brought us forth out of Egypt Num. 20. 16. The Hebrew Doctors say The redemption from Egypt was by the hand of the Angell the Redeemer with the power of the great God as is said in Exod. 32. 11 which thou hast brought forth out of the land of Egypt with great power and with a strong hand R. Menachem on Exod. 12. Vers. 18. first The Chaldee nameth it In Nisan in the tenth day see verse 1. The Greeke saith Beginning in the fourteenth day of the first moneth Verse 19. not be found from hence the Hebrew Doctors gather Whosoever leaveth leven within his power at the Passeover although he eat not of it yet hee transgresseth two prohibitions no old leven shall be seene with thee Ezod 13. 7. and old leven shall not be found in your houses Exod. 12. 19. Moreover Leven when the Passeover is gone over it is for ever unlawfull to bee put to any use Maimony treatâ— of Leven chap. 1 S. 2 〈…〉 stranger that is strangers as the Greek translateth it opposed to the naturall Israelites to be borne afterward in the land of Canaan Vers. 21. elders by whom hee would signifie this law to all the people as vers 3. So before in Exodus 3. 16. draw out separate from the restoâ—â—he flocke and dest 〈…〉 ate unto this end as before in verse 5. 6. The Greeke translateth Goe and take 〈…〉 lambs or stocke beasts of the sheepe or goats as verse 5. So the Greeke and Chaldee translate it plurally neither is the Hebrew word tson used for one particular lambe but for many Passeover that is the Paschall Lambe called by figure of speech and 〈…〉 ally the Passeover as circumcision is called the covenant G 〈…〉 â—7 13. the Rocke Christ 1 Cor. 10. 4. bread and wine the body and bloud of Christ Mark 14. 〈◊〉 〈◊〉 〈…〉 d many the 〈◊〉 〈◊〉 P 〈…〉 followeth 〈◊〉 〈…〉 Cor. 5. 7. Christ 〈◊〉 〈◊〉 that is 〈◊〉 is killed 〈◊〉 Verse 22. hyssope called in Hebrew a 〈…〉 in Greeke by the Apostle hyssopos Heb. 9. 19. wherupon we English it eizop or hyssope but whether it were that herbe which wee commonly call by that name is uncertaine It grew out of wals 1 King 4. 33. The Iewes write that there were foure sorts of hyssope and that this spoken of in the Law was such as men used to eat of and season poâ—tuge with And the bunch spoken of was three stalkes of hyssope bound together Maimony in Misn. treat Of the red Cow chap. 3. S. 2. and chap. 11. S. 1. This herbe was used to sprinkle with in other services and purifications See Exod. 24. 6. 8. Leviticus 14. 4. Num. 19. 6. 18. and signified the instrument wherby the blood of Christ is sprinkled upon and applied unto our hearts which is the preaching of faith for faith purifieth the heart of sinners Acts 15. 9. and it commeth by the preaching of the Word Rom. 10. 14. 17. which ministreth unto us the spirit Galat. 3. 2. and wee are elect through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ 1 Pet. 1. 2. which purgeth our consciences from dead workes to serve the living God Hebr. 9. 14. See Psal. 51. 9. strike or sprinkler Hebrew make touch which the Greeke translateth set or put the Chaldee sprinkle not goe This also was but at the Passeover in Egypt for the present danger of death by the destroying Angells after it was not required and Christ with his Disciples went out that night they are the Pasche Matth. 26. 30. The houses of the Israelites thus sanctified by the paschall Lambe and blood thereof out
before is noted doe understand not onely of the streets but not out of the roome nor society where it is to bee eaten a bone to foreshew that not a bone of Christ our Passeover should be broken as was fulfilled Ioh. 19. 33. 36. which signified his victory and deliverance out of affliction and death from which he rose the third day as Psal. 34. 20. 21. the Lord keepeth all his bones not one of them is broken And in hope of resurrection Ioseph gave charge of his bones and they were caried into Canaan Heb. 11. 22. Exo. 13. 19. The bones of the Passe over were burnt with the flesh that remained v. 10. as is testified by the Hebrew Doctors who also say that though it were a little kid whose bones were tender yet might they not eate them for that were the breaking of the bones Maimony in Korban Pesach ch 10. S. 2. 9. Vers. 47. doe it that is prepare offer and eate the pasche as is ordained For neglect and not doing it men were to be cut off Numb 9. 13. Vers. 48. a strangers The Greeke translateth when any proselyte come unto you and so the Chaldee saith when a stranger shall become a proselyte or joyne himselfe with you So this differeth from that which was before in v. 22. and also in ver 45. and is meant of a third sort of strangers that were converts in Greeke called proselytes such as were joyned to the Iewes Church Act. 13. 43. and 2. 10. Matth. 23. 15. Such they were wont to call strangers within the covenant and just strangers to distinguish them from strangers within the gates that did but dwell among them mentioned in Deut. 14. 21. and here in v. 45. doe the Passe-over that is keepe or celebrate it This phrase is used in Matt. 26. 18. Heb. 11. 28. and then so not onely himselfe but his male children must be circumcised ere hee might bee admitted to the Passeover for he was yet in his sinne whiles his children were through his default uncircumcised see Gen. 17. 12. 13. 14. Exod. 4. 24. 26. And thus the Iewes have interpreted this place that as the circumcision of himselfe if it be omitted debarreth him from doing the Passeover so doth the circumcision of his sons and of his servants c. and if hee kill it before hee doe circumcise them it is unlawfull Maimony in Korban Pesach chap. 5. S. 5. uncircumcised the Chaldee turneth it profane person So God saith No stranger uncircumcised in heart nor uncircumcised in flesh shall enter into my Sanctuary Ezek. 44. 9. And the Hebrew Doctors say Whiles the power of uncleannesse and the superfluous foreskin is upon him hee is unfit to be united with the divine Maiesty c. R. Menachem on Exod. 12. Vers. 49. that sojourneth the Greeke here as in ver 48. translateth the proselyte that is come among you So the obedient heathens might by faith in Christ have part in all the holy things with Israel alwaies for in Christ all are one Galat. 3. 28. Act. 15. 9. And unto strangers is promised inheritance with the tribes of Israel in the holy land Ezek 47. 22. 23. The Iew Doctors of old have thus written concerning this Moses our master gave the inheritance of the Law and commandements to Israel onely as it is written Deut. 33. 4. the inheritance of the congregation of Iakob and unto any of the other nations that willingly joyned himselfe a proselyte as it is written Numb 15. 15. as yeeare so shall the stranger be before the Lord. But whosoever is not willing they force him not to receive the law and the commandements But they force all that come into the world to receive the commandements given to the sonnes of Noe whereof see on Gen. 9. 4. and who so receiveth not them is killed and be that receiveth them is called the stranger that sojourneth c. Maimony in Misneh treat of Kings ch 8. S. 10. Likewise in their commentary upon Exodus called Elle shemoth rabbah upon Exod. 12. they say This is that which is written in Esay 56. 3. And let not the sonne of the stranger that hath joyned himselfe to the Lord speake saying The Lord hath utterly separated mee for Iob saith The stranger shal not lodge in the street Iob 31. 32. And why Because the holy blessed God exeludeth no creature but receiveth all For his gates are open every houre and whosoever would be received in he entreth and is received For this it was said by Iob the stranger shall not lodge in the street And againe he saith in the person of God I will open my doores to the traveller Iob. 31. 32. Rabbi Barachias said In whose person speaketh Iob this Doubtlesse because it shall be that the strangers shall be Priests ministring to the holyblessed God as it is written and the stranger shall be joyned them Esay 14. 1. and this joyning is not meant but of the Priests as it is written joyne mee unto one of the Priests offices 1 Sam. 2. 36. For it shall come to passe that proselytes shall eate of the Shew-bread c. CHAP. XIII 1 God commandeth to sanctifie all the Firstborne unto him 3 to remember the day of their going out of Egypt 5 to keepe the feast of Vnlevened bread in Canaan 8 to shew their sonnes the cause thereof 12 to set apart for the Lord the firstlings of beasts 16 Phylacteries for a signe of Gods former mercies 17 The way by which God led Israel in the wildernesse 19 The carying of Iosephs bones with them 20 Israel campeth in Etham 21 God guideth them by a pillar of a cloud and pillar of fire AND Iehovah spake unto Moses saying Sanctifie unto me every first-borne that which openeth every wombe among the sonnes of Israel of man and of beast it is mine And Moses said unto the people Remember this day in which ye came out from Egypt from the house of servants for by strength of hand Iehovah brought you out from hence no levened bread shall bee eaten This day you come out in the moneth of Abib And it shall be when Iehovah shall bring thee into the land of the Canaanite and the Chethite and the Amorite and the Evite and the Iebusite w ch he sware unto thy fathers to give thee a land flowing with milke and honey that thou shalt serve this service in this moneth Seven daies thou shalt eat unlevened cakes in the seventh day shall be a feast to Iehovah Vnlevened cakes shall bee eaten seven daies and no levened bread shall bee seene with thee and no old leven shall bee seene with thee in all thy border And thou shalt shew thy sonne in that day saying because of that which Iehovah did unto mee when I came out from Egypt And it shall bee to thee for a signe upon thy hand for a memoriall betweene thine eyes that Iehovahs Law may be in thy mouth for with a strong hand hath Iehovah brought
thee out from Egypt And thou shalt keepe this statute in his season from yeere to yeere And it shal be when Iehovah shall bring thee into the land of the Canaanite ashe sware unto thee and unto thy fathers and shall give it thee That thou shalt cause all that openeth the wombe to passe unto Iehovah and all that openeth the wombe of the yong of a beast which thou shalt have the males shall bee Iehovahs And all that openeth the wombe of an asse thou shalt redeeme with a lambe and if thou wilt not redeeme it then thou shalt breake the necke of it and all the first-borne of man amongst thy sons shalt thou redeeme And it shall be when thy son shall aske thee to morrow saying What is this that thou shalt say unto him By strength of hand Iehovah brought us out from Egypt from the house of servants And it was when Pharaoh was hard to send us away that Iehovah slew every first-borne in the land of Egypt from the first-borne of man even to the first-borne of beast therefore I sacrifice to Iehovah all that openeth the wombe the males and every first borne of my sonnes I redeeme And it shall bee for a signe upon thy hand and for phylacteries betweene thine eyes for by strength of hand Iehovah brought us out from Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was when Pharaoh had sent away the people that God led them not the way of the land of the Philistines though that was neere for God said lest the people repent when they see warre and they returne to Egypt But God led the people about by the way of the wildernesse of the red sea and the sons of Israel went up harnessed out of the land of Egypt And Moses tooke the bones of Ioseph with him for he had swearing sworne the sons of Israel saying God will visiting visit you and yee shall cary up my bones from hence with you And they journeyed from Succoth and encamped in Etham in the edge of the wildernesse And Iehovah went before them by day in a pillar of a cloud to lead them the way by night in a pillar of fire to give them light for to 〈◊〉 by day and night He tooke not away 〈◊〉 pillâ—â— of the cloud by day and the pillar of 〈◊〉 by night before the people Annotations SAnctifie or Hallow Consecrate that is put apart unto holy use for me and my service The men and uncleane beasts were to be redemed with money which was given to the Lords Priests the cleane beasts were to bee killed in sacrifice to the Lord Numb 18. 15. 16. 17. Moses is commanded here to teach this unto Israel Afterwards the Levites were taken for all the first-born Israelites and imployed in the service of the Lord Numb 3. 6. 12. that which openeth so the holy Ghost translateth it in Greeke Luk. 2. 23. but the Hebrew phrase is the opening or emission of every wombe or matrice meaning the first birth of man or beast and so the Chaldee in v. 13. expoundeth it the first-borne and in Exod. 34. 19. 20. the Greeke translateth it first-borne or firstling This law signified that Gods people which are a congregation of first-borne Heb. 12. 23. Exod. 4. 22. being redeemed from death by the blood of Christ should both themselves and theirs be consecrated to the service of the Lord Rom. 6. 13. 19. 22. and 12. 1 even as he is their God and sanctifieth them to himselfe from the wombe Psal. 22. 11. Esay 46. 3. Ier. 1. 5. Gal. 1. 15. V. 3. Remember The Heb. Zacor here in Exo. 20. 8. and Ios. 1. 13. are properly indefinites signifying To remember but used for Imparatives as Halok To go 2 Sam. 24. 12. is explained Lok Go thou in 1 Chro. 21. 10. To eat and to drink Esay 22. 13. is expounded Letus eat and drinke 1 Cor. 15. 32. and in Gr. Chairein To rejoice for Rejoyce thou 2 Ioh. 1. 10. But there be of the Hebrewes that say the word Zacor is indefinite because we are bound for ever to remeÌ„ber this matter R Elias in Sepher reshith chocâ—â—ah treat of Holinesse ch 6. This remembrance here commanded was not onely to keepe in minde for themselves but to mention and speake of it to others as after Moses saith in ver 8. Thou shalt shew thy sonne c. The Hebrew canons say It is commanded by the Law to tell of the tentations and marvellous workes which were done to our fathers in Egypt upon the fifteenth day of Nisan that is March as it is written in Exod. 13. 3. Remember this day c. and in vers 8. Thou shalt shew thy sonne c. And although he have no sonne though they bee great wise men they are bound to tell of the going out of Egypt and who so maketh a long speech of the things that fell out and came to passe it is commendable in him Maimony in Misneh treat of Leven ch 7. S. 1. servants the Greeke and Chaldee expound it servitude or bondage strength of hand the Greek expoundeth it strong hand and so Moses him-selfe speaketh in vers 9. This manner of deliverance figured also our redemption by Christ who being stronger than Satan the strong man armed overcame him and tooke from him all his armour wherein he trusted and divided his spoiles Luk. 11. 21. 22. levened of this see Exod. 12. 8. 15. It figured our sanctification in abstaining from all corruption in doctrine and conversation Matt. 16. 12. 1 Cor. 5. 8. Vers. 4. Abib which the Greeke translateth New fruits the word signifieth a greene eare or 〈◊〉 of corne Exod. 9. 31. and because in those Countries corne was â—ared and began to bee ripe in this moneth as witnesseth Philo in his third booke of Moses life it was called therefore Abib some of the Greekes name it the moneth of floures as Macâ—rius Egypt in Hom. 47. It was part of March and part of April as we now call the moneths see also Exod. 12. 2. Vers. 5. Canaanite that is as the Greeke translateth Canaanites and Chethites c. see Gen. 10. 16. 18. Iebusite the Greeke version addeth Gergesites and Pherezites to make up the number of seven which is here understood as in Deut. 7. 1. serve that is observe as Exod. 12. 25. or as the Greek translateth doe this service which after followeth Vers. 6. Seven or a seven a weeke of daies figuring our whole life see Exod. 12. 15. a feast which among other duties was kept with an holy convocation Levit. 23. 8. Vers. 8. shew thy sonne It is commanded that wee shew our sonnes though they aske not according to the knowledge of the sonne must his father teach him saith Maimony in treat of Leven ch 7. S. 2. because or for this which Iehovah did unto me understand This is done or This feast we keepe for or because of that Such want of words is oft in the Scripture as in 2 Sam. 23.
ever Dan. 6. 26. Wherefore that speech of Iob My Redeemer liveth Iob 19. 25. is translated in the Greeke The Eternall is he that shall unloose mee and lived Men till they be redeemed by Christ are through feare of death all their life time subiect to bondage Heb. 2. 15. Though God came not now to judge them neither so much as up braided them with their sinnes past yet could they not heare his voice but as the Apostle noteth they that heard it intreated that the word should not be spoken to them any more for they could not endure that which was commanded Heb. 12. 19 20. Vers. 27. Goe neere thou The people being terrified seeke for a Mediatour and that is the end and use of the Law to drive men unto Christ. Wherefore their affection now pleased God vers 28 29. and he gave them Moses to helpe them for the present and further promised them a Prophet like unto him which was Christ Deut. 18. 15. 18. Act. 3. 22. 26. thou speake unto us The office of a Mediatour as he is a Prophet Deut. 18. 15. is here described which is to goe neere unto God having received the word from him to speake it unto the people This was fulfilled in Christ Ioh. 1. 18. and 3. 13. and 8. 28. Here in the Hebrew doe thou speake the words are in the feminine gender as if they had spoken to a woman which is thought to be a note of the peoples troubled minde see the like in Num. 11. 15. and doc The like they promised before God spake these words Exod. 19. 8. not knowing the impossibilitie of the Law but how farre they were from performing this the golden calfe which they made ere fortie dayes were expired is a witnesse for which sinne Moses brake the Tables of the covenant Exod. 32. Deut. 9. 9. c. yet their good affection pleaseth the Lord. Vers. 28. well said The Greeke translateth they have spoken all things rightly or well Vers. 29. Who will give An Hebrew phrase meaning O that some would give or O that there were and so the Chaldee explaineth it The like is in Iob 6. 8. Psal. 14. 7. and 55. 7. and otherwhere to feare c. The things that God approveth in men are feare humilitie distrust in themselves and a confidence in him with love unto his Law Hereunto God called them by this his covenant drawing them unto Christ. Vers. 31. all the commandement that is the Law in generall or commandements as the Greeke translateth it the singular being often put for the plurall or every commandement So in Deut. 6. 1. and 8. 1. also in 2 Pet. 2. 21. and 3. 2. Vers. 32. observe to doe or and doe as this phrase often signifieth see the notes on Gen. 2. 3. right hand or to the left This signifieth an exact care to walke in Gods Law as in the high way from which men may not turne aside as in Deut. 2. 27. Therefore all aberration from the right way is noted by the turning to the right hand or to the left Esa. 30. 21. So after in Deut. 17. 11. 20. and 28. 14. Prov. 4. 27. CHAP. VI. 1 Moses setting himselfe to explaine Gods commandements exhorteth Israel unto obedience 4 He beginneth with the first and great commandement the love of the Lord 6 and of his Law in their heart 7 and of teaching it to their children 8 and professing it by outward signes 10 He warneth them that they forsake not God by prosperitie 16 nor by adversitie 17 but to keepe his Law for their good 20 and to endevour the continuance and propagation of his religion among their posteritie ANd this is the Commandement the Statutes and the Iudgements which Iehovah your God commanded to teach you to doe in the Land whither yee passe over to possesse it That thou maiest feare Iehovah thy God to keepe all his statutes and his commandements which I command thee thou and thy sonne and thy sonnes sonne all the dayes of thy life and that thy dayes may be prolonged Heare therefore ô Israel and observe to doe that it may be well with thee and that ye may multiplie mightily as Iehovah the God of thy fathers hath spoken unto thee in the land that floweth with milke and honey Heare ô Israel Iehovah our God Iehovah is one And thou shalt love Iehovah thy God with all thy heart and with all thy soule and with all thy might And these words which I command thee this day shall be in thy heart And thou shalt whet them on thy children and shalt speake of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up And thou shalt binde them for a signe upon thy hand and they shall be for phylacteries betweene thine eyes And thou shalt write them upon the doore-posts of thine house and on thy gates And it shall be when Iehovah thy God shall have brought thee into the land which he sware unto thy fathers to Abraham to Isaak and to Iakob to give unto thee cities great good which thou buildedst not And houses full of all good things which thou filledst not and wells digged which thou diggedst not vineyards and olive-trees which thou plantedst not and thou shalt have eaten and be full Take heed to thy selfe left thou forget Iehovah which brought thee forth out of the land of Egypt out of the house of servants Thou shalt feare Iehovah thy God and serve him and shalt sweare by his name Ye shall not goe after other gods of the gods of the peoples which are round about you For Iehovah thy God is a jealous God in the midst of thee lest the anger of Iehovah thy God be kindled against thee and he destroy thee from off the face of the earth Yee shall not tempt Iehovah your God as ye tempted him in Massah Keeping ye shal◠keepe the commandements of Iehovah your God and his testimonies and his statutes which he hath commanded thee And thou shalt doe that which is right and good in the eyes of Iehovah that it may be well with thee and thou maist goe in and possesse the good land which Iehovah sware unto thy fathers To drive out all thy enemies from thy face as Iehovah hath spoken When thy sonne shall aske thee to morrow saying What are the testimonies and the statutes and the judgements which Iehovah our God hath commanded you Then thou shalt say unto thy sonne Wee were servants to Pharaoh in Egypt and Iehovah brought us forth out of Egypt with a strong hand And Iehovah shewed signes and wonders great and evill upon Egypt upon Pharaoh and upon all his house before our eyes And he brought us out from thence that he might bring us in to give unto us the land which he sware unto our fathers And Iehovah commanded us to doe all these statutes to feare Iehovah our God for good unto us all dayes
enter into Canaan that God would goe before them and destroy their enemies 〈◊〉 not for their righteousnesse but for the heathens wickednesse and for his owne oath to Abraham 6 Because Israel was a stiffe-necked people that had often rebelled against God in the wildernesse as 8 at Horeb where they made a molten Calfe whiles Moseswas on the mount to receive the tables of the Coveuant 13 for which God would have destroyed them but that Moses intreated for them and abolished their idolatry 22. How Israel sinned at Taberab Massah Kibroth hattaavah 23 and at Kades barnea where they resused to take possâ—ssion of the Land 25 Moses his fasting and praser for the people HEare O Israel thou art passing over Londan this day to goe in to possesse Nations greater and mightier than throu Cities great and fenced up to the Heavens A people great and tall the sonnes of the Anakims whom thou hast knowen and thou hast heard who can stand before the sonnes of Anak And thou shalt know this day that Iehovah thy God is he that passeth over before thee a consuming fire he will destroy them and hee will bring them downe before thy face and thou shalt drive them out and dessroy them suddenly as Iehovah hath spoke unto thee Say not in thine heart when Iehovah thy God hath cast them out from before thy face saying For my justice Iehovah hath brought me in to possesse this land but for the wickednesse of these nations Iehovah doth drive them out from thy face Nor for thy justice or for the righteousnesse of thine heart doest thou goe in to possesse their land but for the wickednesse of these nations Iehovah thy God doth drive them out from thy face and for to stablish the word which Iehovah sware unto thy fathers to Abraham to Isaak and to Iakob And thou shalt know that not for thy justice doth Iehovah thy God give thee this good land to possesse it for thou art a stiffe-necked people Remember forget not how thou provoledst to wrath Iehovah thy God in the wildrnesse from the day that thou didst depart out of the land of Egypt untill ye came unto this place ye have been rebellious against Iehovah And in Horeb yee provoked Iehovah to wrath and Iehovah was angry with you to have destroyed you When I was gone up into the mount to receive the tables of stone the tables of the Covenant which Iehovah stroke with you and I abode in the mount fortie dayes and fortie nights I did neither eat bread not drinke water And Iehovah gave unto me the two tables of stone written with the finger of God and on them according to all the words which Iehovah spake with you in the mount out of the midst of fire in the day of the Assembly And it was at the end of forty daies and forty nights Iehovah gave unto me the two tables of stone the tables of the Covenant And Iehovah said unto me Arise goe downe quickly from hence for thy people which thou hast brought forth out of Egypt have corrupted themselves they have quickly turned aside our of the way which I commanded them they have made them a molten calfe And Iehovah said unto me saying I have seene 〈◊〉 people and behold it is a stiffe-necked people Let me alone that I may destroy them and blot out their name from under the heavens and I will make of thee a nation mighter and greater than they And I tur 〈◊〉 mee and came downe from the mount and the mount burned with fire and the two tables of the Covenant were in my two hands And I saw and behold yee had sinned against Iehovah your God yee had made you 〈…〉 n calfe yee had turned aside quickly 〈◊〉 the way which Iehovah had comman 〈…〉 you And I tooke the two tables and 〈◊〉 them out of my two hands and brake them before your eyes And I fell downe before Iehovah as at the first fortie daies and 〈◊〉 nights I did neither eat bread nor 〈◊〉 water because of all your sinne which yee had sinned in doing evill in the eyes of Iehovah to provoke him to anger For I was afraid because of the anger and hot displeasure where with Iehovah was wroth against you to destroy you but Iehovah hear 〈…〉 unto me at that time also And Ieho 〈…〉 very angry with Aaron to have destroyed him and I prayed for Aaron also in the same time And your sinne the Calfe which yee had made I tooke and burned it with fire and stamped it grinding it well untill it was made small as dust and I cast the dust thereof into the brooke that descended out of the mount And at Taberah and at Massah and at Kibroth-hataavah yee provoked Iehovah to wrath And when Iehovah sent you from Kadesh-barnea saying Goe up and possesse the land which I have given unto you then yee rebelled against the mouth of Iehovah your God and yee beleeved him not neither hearkened unto his voice You have beene rebellious against Iehovah from the day that I knew you And I fell downe before Iehovah fortie daies and fortie nights as I fell downe because Iehovah had said for to destroy you And I prayed unto Iehovah and said O Lord Iehovah destroy not thy people and thine inheritance which thou hast redeemed through thy greatnesse which thou hast brought forth out of Egypt with a strong hand Remember thy servants Abraham Isaak and Iaakob looke not unto the hardnesse of this people nor to their wickednesse nor to their sinne Lest the land from whence thou hast brought us out doe say Because Iehovah was not able to bring them into the land which he spake unto them and because he hated them he hath brought them out to slay them in the wildernesse Yet they are thy people and thine inheritance which thou broughtest out by thy great power and by thy stretched out arme Annotations IOrdan Hebr. Iarden a river thorow which Israel was to passe into the land Deut. 1. 1. See Num. 34. 12. this day that is at this time very shortly Day is often used for time as 2 Cor. 6. 2. An boure is likewise so used for time as the last houre 1 Iohn 2. 18. So in that houre Luke 10. 21. 16. At that time Matth. 11. 25. possesse or inherit which when it is spoken of nations signifieth dominion over them Lev. 25. 45 46. Here it may be meant also of the lands or countries of those nations as they are said to possesse Gad which dwelt in his cities Ier. 49. 1. Vers. 2. Anakims whom the Chaldee calleth Giants They were named of one Anak of whom see Numb 13. 23. and so the Greeke here saith sonnes of Enak hast heard to wit men say A common report of others and of the Israelites themselves Numb 13. 29 34. Vers. 3. he that passeth Against feare and distrust such as had affected them before Numb 14. 1 2 3 c. hee opposeth the presence and power
not stiffen not your necke see Deut. 9. 6. This is against their outward disobedience as the former was against their inward and teacheth submission unto the yoke of Gods law contrary to their former stubbornnesse Vers. 17. God of Gods that is the chiefest God in respect of all that are called Gods whether in heaven or in earth as there be Gods many and Lords many 1 Cor. 8. 5 6. The Idols of the Heathens the Angels in heaven and Magistrates on earth are called Gods Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7 8 9. Psal. 82. regard persons or respect or accept faces which the Greeke translateth not have in admiration the person or face of any which phrase the Apostle useth Iude v. 16. Of God sundry other Scriptures testifie that hee respecteth no persons as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. Ephes 6. 9. Col. 3. 25. nor take reward that is will not pervert judgement by condemning the innocent or justifying the wicked for gifts or rewards as unrighteous Iudges doe 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23. Vers. 18. doth the judgement that is executeth the rightfull sentence for delivering or avenging them as it is said the Lord hath judged that is delivered him from the hand of his enemies 2 Sam. 18. 19. And he doth judgements to all oppressed Psal. 103. 6. But the fatherlesse and widow are here by name expressed because such are commonly and easily wronged in the world Iob 22. 9. and 24. 3 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge that is the Patron defender and releever of such Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like Esay 1. 17. Psal. 82. 3. bread that is as the Chaldee explaineth it food for bread which is the staffe stay of mans life is often used for all meat as is noted on Genes 3. 19. And as God feedeth strangers so he commandeth his people to doe the like Deut. 14. 29. and 16. 11. 14. and 24. 19 20 21. and 26. 11 12. Vers. 19. Love ye therefore or And love ye the stranger to wit as God loveth him that is manifest your love by releeving him see Ia 〈…〉 2. 15 16. yâ— were strangers this remembrance of their former misery is often used to move them unto compassioÌ„ towards others See Exod. 22. 21. Lev. 19. â—3 34. Vers. 20. cleave This word is first used to expresse the union that is betweene man and wiâ—e Gen. 2. 24. applied here to signifie our union with 〈…〉 d in Christ as Paul sheweth it by the same 〈…〉 de of marriage Ephes. 5. 25. 32. But this is spirituall â—as hee saith He that cleaveth to the Lord is one spirit 1 Cor. 6. 17. It is to be done with purpose of heart Act. 11. 23. and with soule Psal. 63. 9. with a continued resolution as Ruth 1. 14. 16. So in other cases cleaving signifieth such an union as will not be parted Iob 41. â—7 Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare hereby Confession is implied 〈◊〉 is before noted on Deut. 6. 13. Vers. 21. thy praise in Greeke thy glorying that is whom thou oughtest to praise continually and in whom thou art to glory So Ieremy said thâ—â— art my praise Ier. 17. 14. and David O God of my praise Psal. 109 1. and the praises of Israel Psal. 22. 4. fearefull things in Greeke glorious things which imply both the good things done unto Israel and the evill unto their enemies as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3. Vers. 22. seventy soules that is seventy persons some Greeke Copies have seventie five soules other some and as Hierome witnesseth the lxxij Interpreters translate here seventie though elsewhere they have 75. which the Holy Ghost followeth in Act 7. 14. See the annotations on Genes 46. 27. 20. made thee Hebr. put thee as the starres that is made thee innumerable which was a sing 〈…〉 blessing remembred before in Deut. 1. 10. and 〈◊〉 in Neh. 9. 23. and a fulfilling of the promise made unto Abraham Gen. 22. 17. and againe 〈…〉 Geâ— 20. 4. According to this similitude the Israelites are called the host of heaven and 〈…〉 Dan. 8. 10. 24. and in other visions the 〈◊〉 〈◊〉 the Church is called Heaven Rev. 4. 2. 〈…〉 19. and 〈…〉 2. 1. 7. and the chiefe members of the same Starres Rev. 6. 13. and 8. 10. and 〈…〉 4. CHAP. XI An exhortation to love and obedience 2 by 〈…〉 experience of Gods great workes done in 〈…〉 and in the wildernesse 8 by promise of Gods 〈…〉 ngs in the land of Canaan 16. and by 〈…〉 gs 18 Gods words must be laid up in the 〈…〉 and for a signe outwardly 19 taught unto the 〈…〉 20 and written on the doore-posts 22 Vpon 〈…〉 ing of the Law the casting out of the heathens 〈…〉 ssing their land is promised 26 The blessing 〈…〉 is set before them 29. and must after 〈…〉 d on Gerizim and Ebal mounts within 〈…〉 ANd thou shalt love Iehovah thy God and keepe his charge and his statutes and his judgements and his commandements all dayes And know ye this day for I speake not with your children which have not knowne and which have not seene the chastisement of Iehovah your God his greatnesse his strong hand and his stretched-out arme And his signes and his deeds which he did in the midst of Egypt unto Pharaoh the king of Egypt and unto all his land And what he did unto the armie of Egypt unto their horses and to their Chariots how he made the waters of the Red sea to flow over their faces as they pursued after you Iehovah hath destroyed theÌ„ unto this day And what he did unto you in the wildernesse untill ye came unto this place And what he did to Dathan and to Abiram the sonnes of Eliab the sonne of Reuben how the earth opened her mouth and swallowed up them and their houses and their tents and all the substance that was at their feet in the midst of all Israel But your eyes have seene all the great work of Iehovah which he hath done Therefore shall ye keepe all the commandement which I command thee this day that yee may be strong and goe in and possesse the land whither yee are going over to possesse it And that yee may prolong your dayes upon the lâ—nd w ch Iehovah sware unto your fathers to give unto them and to their seed a land flowing with milk hony For the land whither thou goest in to possesse it is not as the land of Egypt from whence yee came out where thou sowedst thy seed and waâ—erâ—dst it with thy foot as a garden of herbs But the land whither ye are going over to possesse it is a land of mountaines and of vallies it drinketh waters of the
death 2 Sam. 1 8 9 10. CHAP. XXVI 1 The profession of him that offereth the â—aâ—ket of First-fruits 12 The confession of him that hath given his third yeeres Tithes 16 The covenant betweene God and the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd it shall be when thou art come into the land which Iehovah thy God giveth unto thee for an inheritance and thou possessest it and dwellest therein That thou shalt take of the first of all the fruit of the earth which thou shalt bring of thy land which Iehovah thy God giveth unto thee and shalt put it in a basket and shalt goe unto the place which Iehovah thy God shall chuse to cause his name to dwell there And thou shalt come unto the Priest which shall be in those dayes and shalt say unto him I professe this day unto Iehovah thy God that I am come into the land which Iehovah sware unto our Fathers for to give unto us And the Priest shall take the basket out of thine hand and shall set it downe before the Altar of Iehovah thy God And thou shalt answer and say before Iehovah thy God A Syrian ready to perish was my Father and he went down into Egypt sojourned there with a few men and became there a nation great mighty many And the Egyptians evill intreated us and afflicted us laid upon us hard servitude And we cried out unto Iehovah the God of our Fathers and Iehovah heard our voice and saw our affliction and our labour and our oppression And Iehovah brought us forth out of Egypt with a strong hand and with an out-stretched arme and with great terriblenesse and with signes and with wonders And he hath brought us into this place and hath given unto us this land a land flowing with milke and honey And now behold I have brought the first fruit of the land which thou Iehovah hast given unto mee and thou shalt sâ—t it downe before Iehovah thy God and shalt bow downe thy selfe before Iehovah thy God And thou shalt rejoyce in all the good which Iehovah thy God hath given unto thee and unto thine house thou and the Levite and the stranger that is in the midst of thee When thou hast made â—n end of tithing all the tithe of thy revenue in the third yeere the yeere of tithe and hast given it unto the Levite to the stranger to the fatherlesse and to the widow that they may eat within thy gates and be filled Then thou shalt say before Iehovah thy God I have put away the holy thing out of mine house and also have given it unto the Levite and to the stranger to the fatherlesse and to the widow according to all thy commandement which thou hast commanded me I have not transgressed thy commandements neither have I forgotten I have not eaten thereof in my mourning neither have I put away ought thereof for the uncleane neither have I given ought thereof for the dead I have hearkened to the voice of Iehovah my God I have done according to all that thou hast commanded me Looke downe from the habitation of thine holinesse from the heavens blesse thy people Israel and the land which thou hast given unto us as thou swarest unto our fathers a land that floweth with milke and hony This day Iehovah thy God hath commanded thee to doe these Statutes and Iudgements and thou shalt keepe and doe them with all thine heart and with all thy soule Thou hast avouched Iehovah this day to be unto thee for a God and to walke in his waies and to keepe his Statutes his Commandements and his Iudgements and to hearken unto his voice And Iehovah hath avouched thee this day to be unto him for a people of peculiar treasure as hee hath spoken unto thee and to keepe all his Commandements And to give thee to be high above all nations which he hath made in praise and in name and in beautifull glory and that thou maist be an holy people unto Iehovah thy God as he hath spoken Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fiftieth Lecture of the Law see Gen. 6. 9. WHen thou art come or When thou shalt become possessest it Hee sheweth that they were not bound to bring the first fruits till the land were subdued and parted among them saith Sol. Iarchi on this place Vers. 2. of the first or of the beginning which the Greeke translateth of the first fruit of the fruits of thy land meaning of those which were first ripe them they were to honour God with in the first place and to shew their thankfulnesse for his blessings that so they might be sanctified and increased unto them Pro. 3. 9. 10. These first-fruits were to be separated before all other as is noted on Numb 18. 13. And Sol. Iarchi scanneth the words thus Of the first and not all the first for all fruits were not bound to give the first-fruits but the seven sorts onely for which the land of Israel is commended in Deut. 8. 8. the like is said by others of them They bring no first-fruits save of the seven kindes spoken of in commendation of the land Deut. 8. and they are wheat and barley and grapes and figs and pomgranats and olives and dates and if one bring any besides these seven sorts they are not sanctified They bring not of the Dates that grow on Mountaines nor of the fruits that grow in Vallies nor of Olives which are not of the choisest but of the dates that grow in vallies and of the fruits that grow on mountaines because they are of the choisest or best They bring no first-fruits of liquors save of olives and of grapes onely for it is said OF THE FRVIT OF THE LAND and not of the liquor and if one bring of the liquors they receive them not of him They that dwell neere to Ierusalem bring figs and grapes that are moist and they that dwell farre off bring them dried Maimony tom 3. in Biccurim chap. 2. sect 2 3 4. The first-fruits have no measure set by the Law but by the words of our wisemen he must separate one of sixty And hee that will make all his field first-fruits may so doe If he have separated his first-fruits and returneth and addeth more unto them that which he addeth is as the first-fruits Ibidem sect 17 18. giveth or is giving unto thee the Greeke addeth by lot or for inheritance this was the land of Canaan the seat of Gods Church and figure of a better inheritance by Christ the first-fruits whereof which are the graces or the first-fruits of the Spirit Rom. 8. 23. are to be brought unto the Lord that they may be accepted in Christ. Yea wee our selves whom he hath begotten with the word of Truth that wee should be a kinde of first-fruits of his creatures Iam. 1. 18. are to present our bodies unto him and our reasonable service Rom. 12. 1. The Hebrewes say If one bring first-fruits
ANNOTATIONS VPON THE FIVE BOOKES OF MOSES THE BOOKE OF THE PSALMES AND THE SONG OF SONGS OR CANTICLES VVHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions and other Records and Monuments of the Hebrewes But chiefly by conference with the holy Scriptures MOSES his words lawes and ordinances the Sacrifices and other Legall ceremonies heretofore commanded by God to the Church of ISRAEL are explained With an Advertisement touching some objections made against the sinceritie of the Hebrew Text and allegation of the Rabbines in these ANNOTATIONS As also Tables directing unto such principall things as are observed in the Annotations upon each severall Booke BY HENRY AINSWORTH LVKE 24. 44. All things must be fulfilled which are written in the Law of MOSES and in the Prophets and in the Psalmes LONDON ¶ Printed for John Bellamie and are to be sold at his shop in Cornehill at the Signe of the three Golden Lions neere the ROYALL EXCHANGE 1627. ANNOTATIONS VPON THE FIRST BOOKE OF MOSES CALLED GENESIS VVHEREIN THE HEBREVV VVORDS and sentences are compared with and explained by the Greeke and Chaldee versions but chiefly by conferring with the holy Scriptures BY HENRY AINSWORTH DEVT. 33. 4. Moses commanded us a Law the inheritance of the Church of Iakob MALACH 4. 4. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A Preface concerning Moses writings and these Annotations upon them MOSES the man of GOD and first writer of holy Scripture was an Hebrew borne in Egypt about 2432. yeeres after the creation of the World and before our Saviour Christs comming into the flesh 1496. yeeres He was the sonne a 1 Chron. 6â— 2. 3. 2. 1. 1. 34. of Amram the sonne of Kohath the sonne of Levi the sonne of Iakob the sonne of Isaak the sonne of Abraham our father in the seventh generation as Enoch was the b Iude v. 14. seventh from Adam When he was borne hee had a c Act. 7. 20. 21. 22. Exod. 2. divine beauty upon him he was marveilously saved from death being drawne out of the water and thereof had his name hee was nourished by K. Pharaohs daughter for her owne sonne learned in all the wisedome of the Egyptians and was mighty in words and in deedes Forty yeeres he lived in Pharaohs court which d Act. 7. 23. Heb. 11. 24. 25. 26. then he left choosing rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Egypt Forty yeeres e Act. 7. 29. 30. Exod. 3. hee was a stranger and sheepheard in the land of Madian from whence God called him to feed Iakob his people and Israel his inheritance Which thing he also did with all f Numb 12. 7. fidelity forty yeeres being g Act. 7. 38. in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers where he received the lively oracles to give unto us and hee h Deut. 33. 4. commanded us a law which is the Inheritance of the Church of Iakob Of all the Prophets that arose in Israel there was none like unto Moses whom the Lord knew i Deut 34. 10. face to face and dying 120. yeeres old but his naturall strength not k Deut. 34. 5. 6. abated he was buried of God no man knowing of his sepulchre unto this day He wrote the law in five books containing a briefe l Gen. 1. c. history of things past a m Exod. 24. 5. 8. c. covenant between God and his Church then present and n Deâ—◠〈◊〉 15. c. Iohn 5. 46. and 1. 17. a prophesie of further grace to come which now is exhibited by Iesus Christ. In his first booke he wrote the o Gen 2. 4. and 5. 1. c. generations of the heavens and the earth and of mankinde which we therefore of the Greeke word call Genesis that is Generation In the second he set downe the Departure of Israel out of Egypt with the Covenant which God plighted with them the same yeere that they went out which booke thereupon is named Exodus In the third hee describeth the sacrifices and service of God under the Leviticall priesthood called accordingly Leviticus In the fourth he reckoned the Numbers of the tribes and of their journeyes from Egypt to Canaan with the order wherein God setled that Common-wealth of Israel whiles they were travelling towards their Rest which booke is therefore called Numbers In the fift he wrote a repetition of the Law and covenant which God had given unto Israel and the confirmation of the same whereof it is named according to the Greeke Deuteronomie In the propounding of all these things Moses hath p Exod. 34. 30. 35. 2 Cor. 〈◊〉 a veile drawne over his bright and glorious face for in the histories are implied q Gal. 4. 24. Allegories and in the lawes are r Heb. 9. 9. and 10. 1. Col. z. 17. types shadowes of good things that were to come the body wherof is of Christ. In Genesis which history endeth with the going down of Israel into Egypt we have the Image of a naturall man fallen from God into the bondage of sinne In Exodus is the type of our regeneration and state renewed by Iesus Christ. In Leviticus the shadow of our mortification whiles we are made sacrifices unto God In Numbers the figure of our spirituall war-fare whereunto we are mustered and armed to fight the good fight of faith In Deuteronomie the doctrine of our sanctification and preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the sonne of God The things which Moses wrote were not his owne but the s 2 Chro. 34. 14. Law of the Lord by his hand to him t Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. the Prophets after bare witnesse Our Saviour also approveth of Moses and of u Luk 24. 25. 44. all that he spake and wrote what x Mark 7. 9. he said was the commandement y Matâ— 15. 3. of God and what God spake z Mark 12. 26. unto him the same is spoken a Mat. 22. 31. unto us him therefore we are willed to heare which who so doth not will not be perswaded though one rose from the dead Luk. 16. 29. 31. But because his writings were the b 2 Cor. 3. 14. Old Testament under which the New was veiled and which many reading even to this day have a c verse 15. veile laid upon their hart so that they cannot fasten their eyes upon the end of that which is abolished therefore
the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
Hebrew Ish man is often put for every-one and is so translated in Greeke by the holy Ghost Heb. 8. 11. from Ier. 31. 34. See also Gen. 15. 10. their families or kinreds in Greeke their tribes which word is after in this chapter and otherwhere as also in Rev. 1. 7. used for a family stocke or kinred of any nation And in the Hebrew Aegypt is said to have tribes Esay 19. 13. of which word see the notes on Gen. 49. 10. 16. Vers. 6. Cush he was father of the Arabians and Ethiopiani or Mores as the next verse sheweth and where Aethopia is mentioned in Scripture the Hebrew name is Cush Esay 37. 9. and often otherwhere and they are called Aethiopians according to the Greeke name of their burnt faces and blacke skin see Ier. 13. 23. Mizraim of him came the Aegyptians and the land of Aegypt so called of the Greeke in Mat. 2. 15. and alwayes in the new Testament in the Hebrew by Moses and the Prophets alwayes called the land of Mizraim And it is said to have the name Aegypt of one Aiguptos a King there But the Arabians and Turkes to this day call that land Mizri and Cedrenus in Greeke nameth it Mestra See also Gen. 12. 10. and 41. 56. Phut or Put by whose name their children and land was still called in Ezekiels time Ezek. 27. 10. and 38. 5. in other writers it is named Lybia there is the river called Phthuth Ganaan in Hebr. Cenaghnan he it was whom Noe cursed Gen. 9. 25. his country the land of Canaan was after given for a possession to the Israelites famous through all the Scriptures Palestina Iudea or Iewry Samaria Galilee were all parts of this land of Canaan Vers. 7. Seba or Saba as the Greeke writeth it of whom came the Sabaeans who being mixt afterward with other peoples were thereupon called Arabians that is a mixed people for Arab that is Arabia 2 Chron. 9. 14. is written also Aereb 1 King 10. 15. which properly signifieth a mixed-multitude as in Exod. 12. 38. Havilah in Greeke Euila the posterity of this man with his foure brethren following dwelt neere the former Sabaeans and with others many caused the name of their large territories to be called Arabie of the mixture of peoples as before is noted Sheba called also in Greeke Saba his posterity dwelt southward in Aethiopia a rich land The Queene of Sheba came from far to heare the wisedome of Solomon 1 King 10. 1. in the Gospell she is called Queene of the South Mat. 12. 42. Dedan hee is mentioned with his seed among the Merchants in Ezek. 27. 15. and 38. 13. Vers. 8. Nimrod called in Greeke Nebrod so in the Hebrew text M. and B. are put one for another as Merodach Esay 39. 1. or Berodach 2 King 20. 12. Nimrod signifieth a Rebell he was the chiefe builder of Babel a mighty-one the Greeke calleth him a Giant Vers. 9. in hunting This the Scripture applyeth to hunting of men by persecution oppression tyranny Ier. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the Ierusalemy paraphrast here expounds it of a sinfull hunting of the sonnes of men And Moses in the next verse sheweth how hee hunted for a kingdome which by right pertained not to him seeing he came of Cham the youngest of the three brethren Gen. 9. 24. before Iehovah that is mightily openly and without feare of God as Gen. 6. 11. And so as the Lord tooke notice of his evill 〈◊〉 it is sayd that is commonly said and become a proverbe against all tyrants and persecutors Vers. 10. Babylon in Hebrew Babel which the holy Ghost in Greeke calleth Babylon Rev. 18. 2. A City named of the event because God there confounded their tongues and scattered them Gen. 11. 9. Shinar in Greeke Senaar which is by interpretation She naar That which scattered the inhabitants out of it as the like phrase is used in Iob 38. 13. and hereof it seemeth to have the name for otherwise as all other countries were called by the name of their first possessors so this was named the land of Nimrod Mic. 5. 6. But usually it is called Shinar Gen. 11. 2. 9. and 14. 1. Esay 11. 11. Dan. 1. 2. and is noted for the dwelling place of wickednesse Zach. 5. 11. The same land is also called Chaldea Gen. 11. 28. Ier. 51. 24. 35. Ezek. 23. 16. Vers. 11. went forth Assur so the Greeke translateth it as if Ashur who was the sonne of Sem v. 22. to avoid Nimrods cruelty went and builded Nineveh and the other Cities and so Iosephus maketh Assur the builder of Niniveh Antiq. l. 1. c. 7. But it may also well be translated hee went forth to Assur that is to Assyria a country lying neere to Shinar or Chaldea having the name of Assur Thus Nimrod hunted from one land to another increasing his dominion So in the Hebrew is to bee understood to as often elsewhere which the Scripture it selfe sheweth as the house 2 Sam. 6. 10. for unto the house 1 Chron. 13. 13. the land 2 Sam. 10. 2 for unto the land 1 Chron. 19. 2. and many the like Niniveh a great City famous by the preaching of the Prophet Ionas Ion. 1. the citie this is added because Rechoboth signifieth also streets but here it is the name of a city which the Greek and Chaldee versions doe confirme as also Gen. 36. 37. Vers. 13. the Ludims that is Lud and his posterity so after Anam and his posterity For besides the Hebrew forme which is plurall the Greeke by article plainly sheweth them to bee peoples not persons The mans name seemeth to be Lud spoken of in Ezek. 27. 10. and 30. 5. Esay 66. 19. where also Lud the sonne of Sem may be comprehended Gen. 10. 22. and his race the Ludims or Lydians in Ier. 46. 9. Lehabims called Lybians a people in Africa Vers. 14 Philistims or Phylistians a people after much spoken of in Scripture Iudg. 13. and 14. c. These first dwelt with the Caphtorims next mentioned Ier. 47. 4. and were called by their name Deut. 2. 23. and from Caphtor the Lord brought them into Canaan Amos 9. 7. where they remained uncast out of Israel to their great trouble Vers. 15. Sidon of him came the Sidonians and a city in his land was called by his name great Sidon Ios. 11. 8. and 19. 28. a City renowmed also in humane writers for ancientness and fame of the builders thereof Qu. Curtius l. 4. This was after allotted to Aser sonne of Israel though they failed in not casting out the inhabitants Iudg. 1. 31. Cheth of whom came the Chethites or Hittites Gen. 15. 20. Vers. 16. the Iebusite that is as the Chaldee paraphrast expresseth the Iebusites Amorites c. the singular number being put for the plurall as also in Gen. 15. 20. 21. Exod. 3. 8. and 23. 23. and many other places and the Hebrew text confirmeth this as in a Sam. 5. 6.
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
lacked not any thing it was watered with the raine of heavē cared for of God whose eyes were alwayes on it Deut. 8. 7. 8. 9. 11. 11. 12. so that it was the pleasantest of all lands flowed 〈◊〉 milk and honey Ezek. 20. 6. In it God had prepared a place where he would dwell among his people the sons of Abram the land being his and they strangers and sojourners in it with him Exod. 15. 17. Leviticus 25. 23. called therefore Iehovahs land Hos. 9. 3. and the holy land Zach. 2. 12. the land of Immanuel that is of Christ Esay 8. 8. a figure of an heavenly country Heb. 11. 9. 10. the borders of it reached to the great River Euphrates Gen. 15. 18. And Abram who dwelt beyond the river without Gods territories Ios. 24. 2. is now brought of the Lord into this good land And the Hebrew Doctors have acknowledged the land to be a figure of heaven saying it is written And thy people shall bee all just they shall inherit the land for ever Esay 60. 21. this land is a parable as if he should say the land of the living and that is the world to come Maimony in treat of repentance chap. 3. S. 5. So R. Menachem on Gen. 12. referreth it to the land which is above watered with waters that are above c. And in Thalmud Bab. in Sanhedrin chapt Chelek it is written All Israelites have their portion in the world to come as it is said And thy people shall be all just they shall inherit the land for ever Vers. 6 passed through to survey his land wherin he was but a pilgrim Heb. 11. 9. Sechem or Sychem that is the place where Sychem after was of which see Gen. 33. 18. This was about the middest of the country the oke that is the okes as it is written in Deut. 11. 30. meaning a grove or plaine set with okes the Chaldee therefore calleth it a plaine but the Greeke an oke and it is named in Hebrew Aelon of strength Moreh this seemeth to be the name of some man as after is mentioned the okes of Mamre Gen. 13. 18. or of some hill as in Iudg. 7. 1. The Greeke translateth it an high oke Moreh signifieth also a Doctor Iob 36. 22. the Canaanite that is Canaanites as Gen. 10. 16. 18. So the Greeke saith the Chanaanites dwelt in the land An idolatrous and wicked people as the Chaldeans from whom Abram came Deut. 12. 30. 31. So Gen. 13. 7. But when God promiseth the clensing of his Church he saith the Canaanite shall be there no more Zach. 14. 21. Vers. 7. thy seed that is to all the children of promise the elect who onely are counted Abrahams seed Rom. 9. 7. 8. and in Christ are heyres by promise as well the Gentiles as the Iewes Gal. 3. 26. 28. 29. Therefore the strangers are appointed their lot of inheritance among the Israelites Ezekiel 47. 22. not in the earthly land but the heavenly which Canaany represented Heb. 11. 9. 10. 14. 16. See Gen. 13. 15. an altar for sacrifice and thankes to God as Gen. 8. 20 who after his weary travell had appeared and comforted him with gracious promises of heyres and an inheritance neither of which he had as yet but onely by faith Thus he beleeved and received the promises thankefully as Heb. 11. 13. and was the sonne of God and a light in the mids of a crooked and perverse generation Phil. 2. 15. Abram is the first man in the world unto whom God is said to appeare or be seen first in Vr of the Chaldees Acts 7. 2. next here in Canaan Vers. 8. eastward or on the east of Bethel a City after called by Iakob Beth-el that is Gods house at this time it was named Luz Gen. 28. 19. his tent shewing by this that he abode there as in a strange country Heb. 11. 9. Psal. 105. 12. for a tent is opposed to an house or setled dwelling 1 Chron. 17. 1. 5. seaward that is on the West for because the maine sea was the westerne border of the land of Canaan Num. 34. 6. Ios. 23. 4. therefore the sea is often put for the West so Gen. 28. 14. Ex. 10. 19. and 26. 22. Ezek. 48. 1. 2. c. For like reason the desert is used for the south in Psal. 75. 7. A◠a city whereof see Ios. 8. called on which the Chaldee translateth prayed in the name it may also signifie preaching in the name of the Lord for calling or crying unto God meaneth prayer Ioel 2. 32. unto men it is preaching Esay 40. 3. 6. The calling on the name of the Lord is a signe of true faith and godlinesse Rom. 10. 13. 14. 1 Cor. 1. 2. Vers. 9. going and journying that is continually journying see Gen. 8. 3. the south as towards the Sunne whereby may be figured his progresse in faith and grace as Prov. 4. 18. 2 Cor. 3. 18. So the building of the City which Ezekiel saw in vision was toward the south Ezek. 40. 2. The Hebrew Doctors say that Abraham cleaved unto the condion of mercy for that is the south of the world and therefore all Abrahams journeyes were towards the south R. Menachem on Gen. 12. The North on the contrary figured the place whence evill proceeded Ier. 1. 13. 14. And thus Abram passed from place to place till God had brought him through all the land of Canaan Ios. 24. 3. The Greeke translateth camped in the desert The South Negeh is named of Drynesse for that part of Canaan wanted waters Iudg. 1. 15. Psal. 126. 4. For this it may bee they translated it desert so in Gen. 13. 1. 3. Vers. 10. a famine a new affliction for Abram also who was hereby caused to leave his land and goe as a pilgrim to another barbarous country so walking from nation to nation from one kingdome to another people Psal. 105. 13. Although Canaan was a most fruitfull land Deut. 8. 7. 8. 9. yet God now made it barren for the wickednesse of them that dwelt therein Psal. 107. 34. Aegypt called in Hebrew Mizraim here and alwayes in the Scripture but in the Greeke the New Testament alwayes hath Aegypt See Gen. 10. 6. And Mizraim is put for the land of Mizraim by an usuall figure of speech which the holy text sometime manifesteth as 2 Chron. 5. 10. when they came from Aegypt or Mizraim for which in 1 King 8. 9. is written the land of Aegypt againe there in v. 16. from Aegypt and in 2 Chr. 6. 5. from the land of Aegypt Vers. 11. now or I pray thee a word not of time but of request so ver 13. and often in the Scripture of faire countenance or faire of looke or visage Sarai was a figure of the new Testament and of Ierusalem the mother of us all Galat. 4. 24. 26. That Spouse of Christ is faire Song 1. 14. and 4. 1. Ver. 12. that they Hebr. and they so after v. 14. but
and is often put for that as the Hebrew text sheweth 1 Chr. 17. 10. and the Lord will build for which in 2 Sam. 7. 11. is written that he will See Gen. 27. 4. Vers. 13. my soule shall live that is I or my selfe shall live The word soule is used for any person That Sarai was indeed Abrams sister is after manifested Gen. 20. 12. yet this fact of his seemeth to be not without humane infirmities Vers. 16. Pharaoh a common name for all the kings of Aegypt from these daies of Abram til after the returne out of Babylon when in the beginning of the Grecian Monarchy they were called Pâ—olomees And Pharaoh was an Aegyptian title of Soveraignty Gen. 41. 10. 44. and the Pharaohs had other proper names as Pharaoh Necoh 2 King 23. 29. Pharaoh Hophra Ier. 44. 30. and the like By interpretation Pharaoh signifieth free and an Avenger the first in respect of himselfe the other of his subjects whom Kings ought to judge and take vengeance of evill doers Rom. 13. 4. Vers. 16. he did good or dealt well with as the Greeke translateth he used well hee had or there was to him such is the Hebrew phrase usually But the Hebraisine is opened by the holy Ghost as There is not to us Luke 9. 13. that is wee have not Mat. 14. 17. Vers. 17. plagued or touched stroke Pharaoh with great strokes This great deliverance David celebrateth in Psal. 105. 14. He suffered no man to doe them wrong but reproved Kings for them Vers. 19. and I or for I. And is often in stead of For as and he heard Esay 39. 1. that is for hee heard 2 King 20. 12. Vers. 20. sent away This word is often used for sending or conveighing away with honour as Exod. 28. 27. and so with accompanying and bringing them on their way as the Greeke and Chaldee translate it here CHAP. XIII 1 Abram and Lot returne out of Aegypt into Canaan 4 where he calleth on the name of the Lord. 5 Lot and Abram being both rich by disagreement betweene their berdmen they part asunder 10 Lot goeth to wicked Sodom 14 God reneweth the promises to Abram 18 He removeth to Hebron and there buildeth an Altar ANd Abram went up out of Aegypt he and his wife and all that hee had and Lot with him unto the South And Abram was very rich in cattell in silver and in gold And he went on his journies from the south and unto Beth-el unto the place where his tent had beene at the beginning betweene Beth-el and Ai. Vnto the place of the altar which he had made there at the first and there Abram called on the name of Iehovah And Lot also that went with Abram hee had flockes and herds and tents And the land did not beare them to dwell together for their substance was much that they could not dwell together And there was a strife betweene the herdmen of Abrams cattell and the herdmen of Lots cattell and Canaanite and the Pherezite was then dwelling in the land And Abram said unto Lot let there be I pray thee no strife betweene mee and thee and betweene my herdmen and thy herdmen for we be men brethren Is not all the land before thee Separate thy selfe I pray thee from me if thou wilt take the left hand then I will take the right and if the right hand then I will take the left And Lot lifted-up his eyes and saw all the plaine of Iordan that all of it was well-watered before Iehovah destroyed Sodom and Gomorrha it was as the garden of Iehovah as the land of Aegypt as thou commest to Zoar. And Lot chose to him all the plaine of Iordan and Lot journied Eastward and they were separated each man from his brother Abram hee dwelt in the land of Canaan and Lot he dwelt in the Cities of the plaine and pitched-tent unto Sodom And the men of Sodom were evill and sinners to Iehovah exceedingly And Iehovah said unto Abram after Lot was separated from him lift up now thine eyes and see from the place where thou art to the north and to the south and to the east and to the Sea For all the land which thou seest to thee will I give it and to thy seed for ever And I will put thy seed as the dust of the earth so that if a man bee able to number the dust of the earth thy seed also shall be numbred Arise walke through the land in the length of it and in the bredth of it for to thee will I give it And Abram removed-tent and came and dwelt in the Okes of Mamree which is in Chebron and hee builded there an altar unto Iehovah Annotations THe south in Greeke the desert meaning the southerne part of Canaan see Gen. 12. 9. for otherwise Canaan was Northward from Aegypt Vers. 2. very rich Hebrew vehemently waighty or heavy Which word is applyed to weight of burden as in 1 King 12. 4. to weight of glory as in Gen. 31. 1. to waight of multitude of people as in 2 King 6. 14. or of cattell as Exod. 12. 38. and so to all manner of â—iches as the Greeke here translateth it rich Thus Gods blessing promised in Gen. 12. 2. was in part performed for his blessing maketh rich Prov. 10. 22. Gen. 24. 35. And as Abram now so his children afterward returned out of Aegypt with great riches Exod. 12. 32. 35. 36. 38. These figured the graces of God as faith knowledge and the like Iam. 2. 5. 1 Cor. 1. 5. Colos 2. 2. Vers. 4. called there the Chaldee saith prayed there See the notes on Gen. 12. 8. As Abram returned to his first altar and there served God so his children after him were to returne to Abrams first faith and service from the idols of Aegypt wherewith they had beene defiled Exod. 4. 22. 23. Ezek. 20. 7. 8. Vers. 5. tents that is servants dwelling in tents So Ier. 49. 29. 1 Chron. 4. 41. Vers. 6. did not beare the Greeke translateth received or contained them not that is could not containe them as the words following doe explaine it And so the Scripture sometime resolveth this phrase as who shall judge 2 Chron. 1. 10. that is who can judge 1 King 3. 9. It shall not stand Mat. 12. 25. that is It can not stand Mark 3. 24. This kind goeth not out Mat. 17. 21. that is cannot goe out Mar. 9. 29. and sundry the like Vers. 7. the Pherezite that is Pherezites as Gen. 12. 6. But of these wee heard no mention before it seemeth they were some family of the Canaanites Gen. 10. 18. for they dwelt with the Canaanites in that part of the country which after fell to the tribe of Iudah Iudg. 1. 3. 4. 5. Vers. 8. and betweene my heardraen that is or betweene my heardmen as hee that curseth his father and his mother Exod. 21. 17. that is his father or his mother Mat. 15. 4. So and the sonne of man
Ismael sonne of Agar the Aegyptian mocked and persecuted Isaak Gen. 21. 9. Gal. 4. 29. which fell out thirty yeeres after the promise Gen. 12. 3. which promise was 430 yeeres before the Law Gal. 3. 17. and 430 yeeres after that promise came Israel out of bondage Exod. 12. 41. Vers. 14. will judge that is punish as their sinnes deserve the judgements that God brought on the Egyptians are summed up in Psal. 105. 27. 36. and 78. 43. 51. handled at large in Exodus great substance or riches both of their owne and of the Egyptians whose jewels of silver gold and garments they caried away Exod. 12. 35 36. Vers. 15. unto thy fathers that is shalt die the body returning to the earth the spirit to God that gave it Eccles. 12. 7. with whom are the spirits of just and perfect men Heb. 12. 23. See this promise fulfilled in Gen. 25. 8. Vers. 16. the fourth generation This promise was verified when Eleazar the son of Aaron the sonne of Amran the sonne of Kohath came out of Egypt and parted the land of Canaan to Israel Ios. 14. 1. Kohath being one that went into Egypt with Iaakob Gen 46. 11 26. 1 Chron. 6. 2 3. of the Amorite that is the Amorites and other sinfull nations mentioned after verse 19 29 21. towards whom Gods patience should bee shewed till the measure of their sinnes were filled vp A like phrase is used Mat. 23. 32. Vers. 17. going downe the going downe of the sun and darknesse usually noteth calamities comming upon people Amos 8. 9 10. Esa. 5. 30. and 8. 22. and 9. 1 2. a smoking oven Heb. an oven of smoke but as a crowne of thornes Mat. 27. 29. is resolved a thornie crowne Mar. 15. 17. so this here as the Greeke translateth it a smoking oven or fornace And this word oven is used to note our great afflictions Mal. 4. 1. Psal. 21. 10. Lam. 5. 10. Luke 12. 28. So this smoking oven may represent Egypt the place of Israels affliction called by another like name an â—ron fornace Deut. 4. 20. Ier. 11. 4. The Ierusalemy Thargum applyeth this vision to Gehenna or hell Fyre prepared for the wicked a lampe or torch of fire that is a burning lampe the Greeke turneth it lampes of fire and the Hebrew often useth one for many see Gen. 3. 2. and 4. 20. This representeth the covenant betweene God and Abrams seed for deliverance out of that smoking oven of Egypt For at the Law-giving lightnings called lamps appeared on mount Sinai Exod. 20. 18. and Christ was seene of Daniel and Iohn with his eyes like lamps and flames of fire Dan. 10. 6. Rev. 1. 14. and the salvation of Gods people is likened to a burning lampe Esay 52. 1. Also the living-creatures appeared to Ezekiel like lamps Ezek. 1. 13. and Gods people are compared to virgins with lamps Mat. 25. 1. which passed by this passage of the lampe or lampes to which onely the Greeke referreth it the Lord would signify the making of the covenant betweene him and his people as the next verse sheweth So from a like action in Ierm 34. 18 19 20. the Lord blameth them that performed not the covenant which they made before him when they cut the bullock in twaine passed betweene the parts thereof threatning for it that their carkasses should be for meat to the foule of the heavens though here Abram drove the foules away pâ—â—â—â—s the Greeke calleth them dichotomies that is divisions into two parts Vers. 18. stroke Hebrew cut a covenant that is made or stroke and as the Greeke translateth it disposed a covenant or Testament called usually cutting because of the slaying and cutting of beasts at the making of it as this place and Ier. 34. 18. doe shew The holy Ghost in Greeke expresseth this word carath cut sundry wayes as by poieo make Heb. 8. 9. sunteleo make perfect Heb. 8. 8. diatithemi dispose Heb. 8. 10. all from Ier. 31. 31 32 33. and entellomai command Heb. 9. 10. from Exod. 24. 8. Of a covenant see Gen. 6. 18. give I or I have given The time past is often used in actions present and to come So the Greeke here translateth I will give Of this gift see Gen. 13. 15. But the Hebrew Doctors scan the word thus Hee saith not I will give but I have giuen and yet Abraham had now begotten no children But because the word of the holy blessed God is a deed therefore he so speaketh Midras tillim in Psal. 107. 2. the river called Sichor Ios. 13. 3. Euphrates Hebrew Phrath see Gen. 2. 14. This promise was accomplished in Davids dayes 2 Sam. 8. 3. c. and in Salomons 2 Chron. 9. 26. Vers. 19. The Kenite that is Kenites or Keneans and so the rest see Gen. 10. 16. The Chaldee calleth these Salameans and so in Numb 24. 21. Here are tenne peoples reckoned whose lands Abrams seed should possesse Afterward they are usually counted seven Deut. 7. 1. Acts 13. 19. it seemeth some were wasted or mixed confusedly with the rest before the Israelites came into their possession So in Psal. 83. 7 8 9. there are ten nations reckned all confederates against Gods people CHAP. XVI 1 Sarai being barren giveth Hagar her Egyptian maid to Abram 4 Hagar being with child and afflicted for despising her mistresse runneth away 7 An Angel sendeth her backe to submit her selfe 11 and telleth her of her childs name and conditions 15 Hagar beareth Abram a son whom he calleth Ismael ANd Sarai Abrams wife did not bearchildren unto him and shee had an handmayd an Egytian and her name was Hagar And Sarai said unto Abram Behold now Iehovah hath restrained me from child-bearing goe in I pray thee unto my handmayd it may be I shall be builded by her and Abram hearkned to the voice of Sarai And Sarai Abrams wife tooke Hagar the Egyptian her handmaid at the end of ten yeeres of Abrams dwelling in the land of Canaan and she gave her to Abram her husband to bee to him for a wife And hee went-in unto Hagar and shee conceived and she saw that shee had conceived and her mistresse was despised in her eyes And Sarai said unto Abram my wrong is upon thee I have given my handmaid into thy bosome and she seeth that she hath conceived and I am depised in her eyes Iehovah judge betweene me and thee And Abram said unto Sarai Behold thy handmaid is in thy hand doe to her that which is good in thine eyes And Sarai afflicted her and she fled from her face And the Angell of Iehovah found her by a fountaine of waters in the wildernesse by the fountaine in the way of Shur And hee said Hagar Sarais handmaid from whence commest thou and whether wilt thou goe And she said I am fleeing from the face of my mistresse Sarai And the Angell of Iehovah said vnto her Returne to thy mistresse and humble thy selfe under her hands And the Angell of
home as Iudg. 5. 24. or being with the sheepfolds as an heirder for shepherds kept in tents Gen. 4. 20. Esa. 38. 12. and such was Iakobs trade and his childrens Gen. 46. 34. Besides that dwelling in tents signified his pilgrimage in the land Heb. 11. 9. Hereupon Iakobs tents are used for the state of the commonwealth of Israel Num. 24. 5. Mal. 2. 12. The Greeke here translateth dwelling in house but the Chaldee saith A minister of the house of doctrine as giving himselfe to religious study and schollership So other of the Hebrew Doctors as in Pirkei R. Eliezer ch 32. it is said After the children were growne the one walked in the way of life the other walked in the way of death Iakob our father walked in the way of life for he dwelt in tents and studied the law all his dayes but Esau the wicked walked in the way of death to kill Iakob Gen. 27. 41. Vers. 28. in his mouth or for his mouth namely his meat as the Greeke explaineth it that is because he delighted to eate of Esaus venison This love for carnall respect continued contrary to the Oracle of God but it was disappointed Genes 27. 4. 33. Vers. 29. pottage or broth Hebr. sod a seething faint with wearinesse as the word implyeth This signified Esaus vaine imployment of his time and strength whereas they that wait on the Lord spiritually faint not Esay 40. 30. 31. but the righteous eateth to the satisfying of his soule Pro. 13. 25. Vers. 30. Let me cast or let me have a draught the Greeke and Chaldee translate it tast It is a word not used but in this place red which in Hebrew is Adom whereupon his name was called Aedom The doubling of the word red and omitting the word pottage noteth Esaus hast and greedinesse increased also by the colour he called or his name was called Aedom that is Red for hee was ruddy when hee was borne vers 25. and now longing for red broth and selling his birthright for it this name was given him as a brand-marke of his greedinesse and profanenesse Vers. 31. this day or even now the Hebr. Cajom As to day is often used for hajom this day as the Greeke here interpreteth it and in vers 23. following So 1 Sam. 2. 16. and 9. 13. 27. 2 Chron. 18. 4. And the Hebrew word for As is often a very affirmation see Gen. 27. 12. firstbirthright The dignity whereof the Law sheweth to be great in that all the first-borne were peculiarly consecrated and given unto God Exod. 22. 29. were next in honour to their parents Gen. 49. 3. had a double portion of their fathers goods Deut. 21. 17. succeeded them in the government of the family or kingdome 2 Chron. 21. 3. and administration of the priesthood and service of God Num. 8. 14. 17. Therefore the first-borne is used for one that is loved and deare to his father Ex. 4. 22. and higher then his brethren Psal. 89. 28. and figured Christ Rom. 8. 29. and true Christians heyres of the kingdome of heaven Heb. 12. 23. This honour Iakob strove to have at his birth but missing then hee seeketh now and obtaineth it The Greeke translateth it plurally firstbirthrights and so doth the Apostle in Heb. 12. 16. Vers. 32. going to dye that is ready or in danger to dye which may bee meant both in respect of his present hunger which could not as he prophanely thought bee satisfied with the title of his birth-right and of his daily danger to bee killed by the wild beasts in the field where hee hunted wherefore serveth or what profiteth as if he should say nothing at all Vers. 33. Sweare to confirme the bargain Heb. 6. 16. and to make it irrevocable Psalm 110. 4. and 15. 4. So by oath he renounced his birthright before God whose name is therfore used in othes Deut. 6. 13. he sold It is recorded in the Iewes canon lawes that the first-borne who selloth the portion of his birthright even before it be parted his sale standeth in force because the firstborne hath part in the birthright before the parting thereof Maimony Treat of Inheritances ch 3. S. 6. Vers. 34. of lentiles a kind of pulse much like to vetches or small pease and but course food so vile an exchange did Esau make of his heavenly dignity that not without cause doth the holy Ghost call him a profane person who for one meales meat sold his first birthrights Heb. 12. 16. It is a tradition of the Hebrew Doctors that Lentiles were wont to be eaten of men in their sorrow and mourning and that Iakob did feed upon Lentiles in mourning and sorrow for that the kingdome and dominion and first-birthright was Esaus Whereupon they also gather that the sonnes of Esau should not fall untill the Remainder of Iakob come and give to the sonnes of Esau food of lentiles with mourning and sorrow and take from them the dominion kingdome and firstbirthright which Iakob bought of him by oath Pirkei R. Eliezer ch 35. eat and drinke This seemeth to intimate not onely a satisfying of his hunger but a carnall secure despising of his honor now sold as in 1 Cor. 15. 32. let us eat and drinke for to morrow wee shall dye went away without shewing any remorse or sorrow for his profane bargaine despised unto this the Ierusalemy Paraphrast addeth that he also despised his portion in the world to come and denyed the resurrection of the dead Thus the Iewes esteemed his fact most irreligious and profane as the Apostle also doth Heb. 12. 16. CHAP. XXVI 1. Isaak because of famine goeth to Gerar 2 God biddeth him not goe into Aegypt but dwell in the land and promiseth him the blessings of Abraham 7 Isaak denyeth his wife 9 Abimelech therefore reproveth him 12 He groweth rich 18 Hee diggeth three wels Esek Sitnah and Rechoboth 23 Abimelech maketh a covenant with him at Beersheba 34 Esaus wives ANd there was a famine in the land besides the first famine which was in the dayes of Abraham and Isaak went unto Abimelech King of the Philistims unto Gerar. And Iehovah appeared unto him and said Goe not downe into Aegypt dwell in the land which I shall say unto thee Sojourne in this land and I will bee with thee and will blesse thee for to thee and to thy seed will I give all these lands and I will stablish the oath which I sware unto Abraham thy father And I will multiply thy seed as the starres of the heavens and will give unto thy seed all these lands and in thy seed all nations of the earth shall blesse themselves Because that Abraham obeyed my voyce and kept my charge my commandements my statutes and my lawes And Isaak dwelt in Gerar. And the men of the place asked of his wife and he said she is my sister for he feared to say my wife left the men of the place should kill mee for Rebekah because shee was of a good
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.
12. CHAP. XXXVII 2 Ioseph is hated of his brethren 5 his two dreams portending his superiority over them 13 Iakob sen deth him to visit his brethren 18 They conspire his death 21 Reuben saveth him 23 They strip him and cast him into a pit 26 By Iudahs advice they sell him to the Ismaelites 31 His father deceived by the bloody coat mourneth for him 36 He is sold into Aegypt to Potiphar Pharaohs eunuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iakob dwelt in the land of the sojournings of his father in the land of Canaan These are the generations of Iakob Ioseph being seventeene yeeres old was feeding the flocke with his brethren and he was a lad with the sonnes of Bilhah and with the sonnes of Zilpah his fathers wives and Ioseph brought their evill report unto his Father And Israel loved Ioseph more then all his sonnes because hee was the sonne of old age unto him and he made him a coat of many-colours And his brethren saw that their Father loved him more then all his brethren and they hated him and could not speake to him with peace And Ioseph dreamed a dreame and he told it to his brethren and they hated him yet the more And hee said unto them Heare I pray you this dreame which I have dreamed For behold wee were binding sheaves within the field and loe my sheafe arose and also stood upright and loe your sheaves compassed-about and bowed-downe themselves to my sheafe And his brethren said to him shalt thou reigning reigne over us or ruling rule over us and they hated him yet the more for his dreames and for his words And he dreamed yet another dreame and told it to his brethren and said behold I have dreamed yet a dreame and behold the Sunne and the Moone and eleven Starres bowed-downe themselves unto me And he told it to his father and to his brethren and his father rebuked him and said unto him what a dreame is this which thou hast dreamed shall I and thy mother and thy brethren comming come to bow-downe our selves to thee to the earth And his brethren envied him but his father observed the saying And his brethren went to feed their fathers flocke in Sechem And Israel said unto Ioseph doe not thy brethren feed in Sechem Come and I will send thee unto them and he said to him loe here am I. And he said to him Goe I pray thee see the peace of thy brethren and the peace of the flocke and bring me word againe and he sent him from the vallie of Chebron and he came to Sechem And a man found him and behold he was wandring in the field and the man asked him saying what seekest thou And he said I am seeking my brethren tell mee I pray thee where are they feeding And the man said they are departed hence for I heard them saying Let us goe to Dothan And Ioseph went after his brethren and found them in Dothan And they saw him a farre off and before hee came-neere unto them they craftily-conspired against him to slay him And they said ech man unto his brother behold this master of dreames is comming And now come and let us kill him and cast him into one of the pits and wee will say an evill wild-beast hath eaten him and we shall see what his dreames will be And Ruben heard it and hee delivered him out of their hand and said let us not smite him in soule And Reuben said unto them Shed no blood cast him into this pit which is in the wildernesse and lay no hand upon him that he might deliver him out of their hand to returne him unto his father And it was when Ioseph was come unto his brethren that they stript Ioseph out of his coat the coat of many colours which was on him And they tooke him and cast him into a pit and the pit was empty there was no water in it And they sate-downe to eat bread and they lifted up their eyes and saw and behold a way faring company of Ismaelites was comming from Gilead and their camels bearing spicery and balme and myrrh going to cary it downe to Egypt And Iudah said unto his brethren what profit is it if wee kill our brother and conceale his blood Come let us sell him to the Ismaelites and let not our hand be upon him for he is our brother our flesh his brethren hearkened And there passed by Midianites merchant men and they drew and lifted-up Ioseph out of the pit and sold Ioseph to the Ismaelites for twenty shekels of silver and they brought Ioseph into Egypt And Ruben returned unto the pit and behold Ioseph was not in the pit and he rent his clothes And hee returned unto his brethren and said the lad is not and I whither shall I goe And they took Iosephs coat and killed a kid of the goates and dipped the coat in the blood And they sent the coat of many-colours and they brought it to their father and said this have wee found know now whether it be thy sonnes coat or no. And he knew it and said it is my sonnes coat an evill wild-beast hath eaten him Ioseph is torne is torne-in-peeces And Iakob rent his garments and put sackcloth upon his loines and mourned for his sonne many daies And all his sonnes and all his daughters rose-up to comfort him and he refused to be comforted and he said for I will goe down unto my sonne mourning to hell and his father wept for him And the Medanites sold him into Egypt unto Potiphar an Eunuch of Pharaohs the Provost Marshall Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the ninth section of the Law called And Iakob dwelt See Gen. 6. 9. and 28. 10. Vers. 1. of the sojournings or pilgrimages that is as the Geeke saith wherein his father Isaak sojourned so Gen. 17. 8. and 28. 4. Hereby Gods remembrance of his promise to Iakob and providence for him is manifested Gen. 28. 13. and 36. 6. 7. also Iakobs faith Heb. 11. 9. Psal. 37. 3. Vers. 2. These which are rehearsed in Gen. 35. 23. 26. for this is a prosecuting of that historie which was by narration of Esaus pedegree interrupted or these which follow are the generations that is the storie of things which did befall him see Gen. 6. 9. and 25. 9. old Hebr. sonne of 17. yeere see Gen. 5. 32. As his father nourished him a childe 17. yeeres so hee againe nourished his aged father 17. yeeres in Egypt Gen. 47. 9. 28. alad or yong man which word is used not onely for yong in yeeres but often for a servant or minister see Gen. 14. 24. In this sense it noteth Iosephs humility and how his father though hee loved him most yet brought him up without idlenesse or cockering So Christ the Sonne of man came not to bee served but to serve Matth. 20. 28. report or infamie their infamous cariage which caused ill report of them It intimateth
Hebrew and behold but the word and sometime is redundant in that tongue as is observed on Gen. 36. 24. Vers. 10. as though or when it budded shot-up Hebrew ascended Vers. 12. they are that is they signifie three dayes So in Gen. 41. 26. Vers. 13. within three dayes which is explained vers 20. to be in the third day see a like phrase in Gen. 7. 4. and of the mysticall number three See Gen. 22. 4. lift up this phrase sometime signifieth to promote unto honour as Ier. 52. 31. sometime head is used for summe and it meaneth to take the summe or to reckon as Exod. 30. 12. which may also be intended here The Greeke translateth shal remember thy principality the Chaldee shal remember thee place or base seat meaning his office of butlership as the Greeke and Chaldee explaine it and is confirmed by verse 21. Vers. 14. this house this prison so the Greeke saith this hold Ioseph though patient in adversitie yet useth all good means to procure his liberty Vers. 15. stollen by stealth or indeed stollen Hebrew stealing stollen The Hebrews the land of Canaan wherein the children of Abraham dwelt who was called an Hebrue Gen. 14. 13. Thus Ioseph calleth it by faith in Gods promises In Zach. 2. 12. it is called the holy land dungeon or pit in Chaldee the house of prisoners Thus Ioseph pleadeth his innocency as Daniel also did Dan. 6. 22. and Paul Act. 24. 12. 13. 20. and 25. 10. 11. Vers. 16. saw this word the Greeke addeth I saw a dreame white or with holes for the Hebrew word signifieth both and may meane baskets made of white rods with holes as net-worke But the Greeke and Thargum Ierusalemy doe understand it of white bread or meats in them Vers. 19. lift-up or as the Greeke translateth it take away thine head in a contrary meaning to the former vers 13. but it may be understood of reckoning as before and putting this man out of the number of his officers a tree the Chaldee translateth it a Gallow tree or gybbet crosse such as that whereon Christ was crucified called sometime onely a tree as Act. 5. 30. and 10. 39. 1 Pet. 2. 24. After by the law such as dyed on tree had the curse of God upon them Deut. 21. 23 Vers. 20. a banquet Hebrew a drinking This custome to keepe banquets on birth dayes appeareth to be most ancient and it continued till Christs time on earth Mat. 14. 6. and so till this day lifted up the Chaldee translateth he remembred the head c. Vers. 22. hanged As Ioseph was in prison with these two malefactors and according to his word the one was restored to his former honour the other put to death so Christ was in the middest of two malefactors who one of them was restored to eternall life the other left to dye in his sinnes Luk. 23. 33. 39. 43 Vers. 23. forgat him which was both great unthankfulnesse and unto Ioseph a further exercise of faith and patience from the hand of God two yeares longer untill the time his word came Ps. 105. 19. So the scripture elsewhere taxeth forgetfulnesse of benefits and of the affliction of Ioseph Eccles 9. 15. 16. Amos 6. 6. CHAP. XLI 1 Pharaohs two dreames of seven kine and seven eares of corne 8 The wise men of Egypt could not interpret them 9 The Butler remembreth Ioseph and mentioneth him to Pharaoh 14 Who sendeth for Ioseph out of prison and propoundeth to him his dreames 25 Ioseph interpreteth them 29 Seven yeares of plenty are fore told and seven yeares of famine 33 Pharaoh is counselled to provide against the dearth 39 Ioseph is advanced to bee over Pharaohs house and over al the land of Egypt 45 He marieth Asenath 49 gathereth up much corne 50 begetteth two sons Manasses and Ephraim 54 The famine beginneth in Egypt and all lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd it was at the end of two yeeres of dayes that Pharaoh dreamed and behold he was standing by the river And behold there came-up out of the river seven kine faire in sight and fat in flesh and they fed in a medow And behold seven other kine came-up after them out of the river ill in sight and leane in flesh and they stood by the other kine upon the brinke of the river And the kine that were ill in sight and leane in flesh did eat-up the seven kine that were faire in sight and fat and Pharaoh awoke And he slept and dreamed the second-time and behold seven eares of-corn came-up in one stalke fat and good And behold seven eares of corn thinn blasted with the east-wind sprang-up after them And the thinn eares swallowed-up the seven fat and full eares and Pharaoh awoke and behold it was a dreame And it was in the morning that his spirit was striken-amazed and he sent and called all the magicians of Egypt and all the wise men thereof and Pharaoh told them his dreame and there was no interpreter of them to Pharaoh And the chiefe of the butlers spake to Pharaoh saying I doe remember this day my sinnes Pharaoh was wroth with his servants and committed me into ward in the house of the Provost Marshall both mee the chiefe of the bakers And wee dreamed a dreame in one night I and he we dreamed each man according to the interpretatiō of his dreame And there was there with us a yong man an Hebrew servant to the Provost Marshall and we told him and hee interpreted to us our dreams to each man according to his dreame did he interpret And it was as he interpreted to us so it was me he restored unto my place and him he hanged And Pharaoh sent and called Ioseph and they brought him hastily out of the dungeon and he shaved himselfe changed his garments and came-in unto Pharaoh And Pharaoh said unto Ioseph I have dreamed a dreame and there is no interpreter of it and I doe heare say of thee thou wilt heare a dreame to interpret it And Ioseph answered Pharaoh saying It is not in mee God will answer the peace of Pharaoh And Pharaoh spake unto Ioseph In my dreame behold I was standing upon the brinke of the riuer And behold there came-up out of the river seven kine fat in flesh and faire in forme and they fed in a medow And behold seven other kine came-up after them poore and very ill in forme and lean in flesh I have not seene their like in all the land of Egypt for evilnesse And the leane and evill kine did eate up the first seven fat kine And they came into the inward-parts of them and it was not knowne that they were come into their inward-parts and their sight was evill as at the beginning and I awoke And I saw in my dreame and behold seven eares of-corne came-up in one stalke full good And behold seven eares of corne withered thinn blasted with an east-wind sprung up after them And the thinn ears
principalitie and he was hanged place that is as Chaldee expounds it Office or ministration So Gen. 40. 13. Vers. 14. brought him hastily Hebr. made him run So Daniel was brought before the King in hast Dan. 2. 25. Of Ioseph it is said The King sent and loosed him the ruler of the people sent and released him Psal. 105. 20. dungeon or pit the Chaldee saith the house of the prisoners shaved who before it seemeth had let his haire grow in signe of sorrow and mourning as i◠2 Sam. 19. 24. Mephibosheth had not trimmed as the Chaldee paraphrast saith not shorn his beard from Davids departure till his returne in peace And other nations kept this rite for T. Livius in his 6. booke telleth how one Malius being cast in prison many men sorrowing for him did let the haire of their head and beard grow long The like is mentioned of others Plutarch in Caton Vtic. Cicero in Orat. de lege Agrar. And by shaving understand polling in a seemly sort for to shave the haire all away specially of the beard was also a signe of sorrow Ier. 41. 5. Therefore both extremities are forbidden and the mean commanded to the Priests in Ezek. 44. 20. See also the notes on Lev. 10. 6. garments his prison weeds which were also mournful and so not meet to come in before the King as Est. 4. 2. Ver. 15. thou wilt heare or that thou canst understand as hearing often signifieth Gen. 11. 7. The Greeke translateth that thou hearing dreames dost interpret them to interpret or as the Chaldee explains it interpret it See the notes on Gē 2. 3. Ver. 16. It is not in me or Be it not in me to take this upon me or without me God will answer The Greeke neglecting the points and distinctions translateth without God shall not be answered the salvation of Pharaoh The Chaldee addeth not out of my wisdome but from before the Lord answered shall be the peace of Pharaoh Like modesty was in Daniel also not to take the glory to himselfe Dan. 2. 30. 28. peace in Greek salvation peace comprehendeth welfare prosperity safety and all good things For the word Salom peace hath the signification of integritie and whole perfection of ones good estate So Gen. 37. 18. Vers. 19. evilnesse that is leannes ill favourednes or deformity Ver. 21. the inward parts that is the bowels as the Chaldee the bellies as the Greeke translateth This noteth the greatnes of the famine v. 30. And both sorts of kine fat leane comming out of the same river seemed to portend the means of the famine For in Egypt there falleth no raine but the land is watred by the overflowing of the river Nilus and by the husbandmens care to draw small rivers along to moysten the country Deu. 11. 10. 11. And as the overflowing of that river is lesse or more so have they their increase I awoke the Greek addeth and slept againe Vers. 30. the land that is as the Chaldee explayneth the people of the land So v. 36. See Gen. 11. 1. Ver. 31. very heavy or vehemently grievous the Greeke translateth in strong Ver. 32. the thing Hebr. word firmly-prepared or surely purposed stablished the Greek saith the word is true Here God teacheth the reason why things are sundry times repeated in the Scriptures Vers. 34. Bishops or overseers officers to visit and looke to the state of the land The Hebr. Pakid as the Gr. Episcopos from whence wee have formed our English word Bishop is any man that hath charge office for any busines civill or ecclesiastical as the Bishops of the army Num. 31. 14. 2 King 11. 16. the Bishops or overseers of them that did the work 2 Chron. 34. 12. 17. So among the Priests Levites Num. 4. 16. Neh. 11. 9. 14. and Ministers of the Gospell 1 Tim. 3. 1. 2. take up the fift Hebr five the land as to tithe is to take the tenth part So Thargum Ierusalemy expounds it to take up one of five Thus taught hee providence in the time of plenty against time of want as Solomon doth by example of the pismire Prov. 6. 6. 7. 8. See also Luk. 16. 9. Ver. 35. of Pharaoh the Chaldee explaineth it of Pharaoh officers Vers. 36. for store or provision a thing committed in trust to be kept See Lev. 6. 2. the land the Chaldee saith the people of the land as in v. 30. Ver. 37. the word was good or the thing was pleasing God gave Ioseph favour and wisdome in the fight of Pharaoh Act. 7. 10. and enclined the Kings heart to assent unto good counsell for the hearing eare and the seeing eye the Lord hath made even both of them Prov. 20. 12. Vers. 38. spirit of God The Chaldee paraphraseth the spirit of prophesie from before God The like praise is of Daniel Dan. 4. 6. 5. 11. So for office in the Church men are to bee chosen full of the holy spirit Act. 6. 3. By this speech of Pharaoh and by the verse following it may be gathered that Ioseph preached many things unto the king of God his power providence goodnes c. whereupon the King made him a teacher of wisdome unto his Senatours Psal. 105. 22. Ver. 39. all this the Greeke saith all these things Ioseph hath honour for opening mysteries so Daniel in Babylon Dan. 2. 46. 47. and 5. 29. and the Lambe Iesus Rev. 5. 5. 9. 12. And as Ioseph by telling two dreames fell into affliction Gen. 37. 8. 19. 20. So here by expounding two dreames he commeth to his exaltation discreet c. the Greek translates it more prudent and wiser then thou Vers. 40. over my house as steward or governour as the Chaldee saith Officer of my house so 1 Kings 8. 3. 2 Kings 18. 18. Luk. 12. 42. He made him Lord of his house and ruler of all his possession Psal. 105. 21. mouth that is word as the Chaldee explaineth it or commandement so Iob 39. 30. Num. 9. 20. Luk. 19. 22. Gen. 24. 57. kisse or apply namely the hand to the mouth as Iob 31. 27. in signe of honor and obedience so the Gr. translateth at thy mouth shall all my people obey Or we may refer it to the former shall kisse thy mouth that is love honor obey thee and thy words in which sense David saith kisse the son Ps. 2. 12. and Samuel kissed Saul when he anointed him King 1 Sam. 10. 1. and men kisse his lips that answereth right words Prov. 24. 26. The Chaldee translateth at thy word shall all the people be armed Ioseph had authority over all the Princes of Egypt to bind them to his will and to make the Elders wise Psal 105. 22. the king made him governour over Egypt and all his house Act. 7. 10. V. 41. I set or give so v. 43. these words are used as one see Gen. 1. 17. and 9. 12. and 17. 5. The Gr. saith I constitute thee this day As Ioseph over Egypt
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 Chaldee calleth him Provost over the house So in verse 4. food that is corne as the Chaldee explains it So in verse 25. Vers. 2. yongest Heb. least meaning in age so after By this Ioseph meant to trie his brethrens love to Benjamin and to their father whether they would assist him in his utmost-perill The hard measure which before they had offered unto Ioseph himselfe moved him hereunto Vers. 5. Is not this c. Here the Greeke translation addeth Wherefore have ye stollen my silver cup Is not this c. would searching search so the Chaldee here translateth it or would learne by experience by it that is would try your truth and loyaltie So the word was used before in Gen. 30. 27. The Hebrew Nachash whereof the Serpent in that tongue hath his name Gen. 3. 1. signifieth first a diligent observation triall or search 1 King 20. 33. Gen. 30. 27. secondly a too curious search or finding out by soothsaying or divination which Gods law forbiddeth Deut. 18 10. And so the Greeke translateth it here and Thargum Ierusalemy as if Ioseph could finde out the theft by divination or by consulting with the soothsayers of Egypt or used the cup for such an art So after in verse 15. Vers. 7. such words or according to these words farre be it or be it a prophane thing see Gen. 18. 25. such a thing or according to this word Vers. 8. silver the Chaldee expounds it vessels of silver or vessels of gold Vers. 10. blemelesse or cleare innocent and so without punishment the Greeke saith pure Vers. 13. rent their garments for griefe of heart See Gen. 37. 29. 34. Vers. 16. iniquity other sinnes for which they were under Gods wrath though in this they were innocent This was the end why God by Ioseph brought this tentation upon them that they might see their former sinnes and repent So the Prophet saith By this shall the iniquity of Iakob be purged and this is all the fruit to take away his sinne Esa. 27. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the eleventh section of the law called Vajiggash that is And Iudah came-neere see Gen. 6. 9. Vers. 18. Oh or Have respect unto me see Gen. 43. 20. The Greeke and Chaldee explaine it I pray thee my Lord. as Pharaoh that is of princely power and Maiesty so shewing a reason why he besought him not to be angry for the Kings wrath is like the roaring of a Lyon Prov. 19. 12. Vers. 20. and a childe understand he hath a child as the Greeke explaineth it of old age that is borne him when he was old see Gen. 37 3. the yongest or a little one Vers. 21. that I may set or and I will set my eye that is be hold him The Greeke translateth and I will have care of him So setting of the eye sometime signifieth as Ier. 40. 4. In this sense it was a promise of princely clemency that they might the more readily bring their brother Vers. 22. yong-man so called because he was the yongest of the brethren yet was hee at this time maried and had tenne sonnes Gen. 46. 21. he that is the father would dye Vers. 23. no more see or not adde to see my face See Gen. 43. 3. Vers. 28 is torne or tearing is torne the Chaldee saith killed the Greeke thus yee said unto mee that he was eaten of wilde beasts see Gen. 37. 33. Vers. 29. mischiefe in Chaldee death gray-haires Hebr. graynesse or hoarinesse So Gen. 42. 38. with evill that is with affliction and sorrow as is explained verse 31. So euils are often used for afflictions Deut. 31. 17. Psal. 88. 4. hell or the grave so verse 31. See Gen. 37. 35. Vers. 30. his soule that is the old mans life see Gen. 19. 17. and 37 21. bound up in his soule that is knit with the yong-mans life The Greeke translateth his soule hangeth on this mans soule or life This phrase signifieth intire love as 1 Sam. 18. 1. So the Chaldee expresseth it his soule is beloved unto him as his owne soule Vers. 31. is not namely with us as the Chaldee addeth Vers. 32. a sinner and so guilty and subject to punishment see Gen. 43. 9. Vers. 33. instead of the yong man herein Iudah sheweth his faithfulnesse and love to his father and brother in this necessity upon which experiment Ioseph presently manifesteth himselfe Gen 45. 1. Iudas being surety for his brother is here an image of Christ the Lion of the tribe of Iudah Rev. 5. 5. who being suretie for us Heb. 7. 22. hereby have we perceived his love that he laid downe his life for us therefore we ought also to lay downe our lives for our brethren 1 Ioh. 3. 16. Vers. 34. shall finde that is shall come upon my father So finding is often used 1 Chro. 10. 3. Psal. 116. 3. and 119. 113. CHAP. XLV 1. Ioseph maketh himselfe knowne to his brethren 5 Hee comforteth them in Gods providence 9 Hee sendeth for his father 16 Pharach confirmeth it 21 Ioseph furnisheth them for their journey and exhorteth them to concord 25 Iakob is revived with the newes ANd Ioseph could not refraine himselfe before all that stood by him and he cryed Cause every man to goe-out from mee and there stood not a man with him when Ioseph made himselfe knowne unto his brethren And he gave forth his voice with weeping and the Egyptians heard and the house of Pharaoh heard And Ioseph said unto his brethren I am Ioseph is my father yet living And his brethren could not answer him for they were suddenly troubled at his presence And Ioseph said unto his brethren Come neere to mee I pray you and they came neere and he said I am Ioseph your brother hee whom you sold into Egypt And now bee not grieved neither let there be anger in your eyes that ye sold mee hither for God did send me before you for preservation-of-life For these two yeeres hath the famine beene in midst of the land and yet there are five yeeres in which there shall be no earing or harvest And God sent me before you to put for you a remnant in the earth and to preserve life unto you by a great escaping And now not-you send me hither but God and he hath put me for a father to Pharaoh and a Lord to all his house and a ruler in all the land of Egypt Haste you and goe up to my father and say unto him thus saith thy sonne Ioseph God hath put me for a Lord of all Egypt come downe unto mee stand not still And thou shalt dwell in the land of Goshen and thou shalt be neere unto me thou and thy sonnes and thy sonnes sonnes and thy flocks and thy herds and all that thou hast And I will nourish thee there for yet there are five yeeres of famine lest thou be impoverished thou and thy house and all that thou hast And behold your eyes see and the eyes of my
brother Benjamin that it is my mouth that speaketh unto you And you shall tell my father of all my glory in Egypt and of all that ye have seene and ye shall haste and bring-downe my father hither And he fell upon his brother Benjamins necke wept and Benjamin wept upon his necke And hee kissed all his brethren and wept upon them and afterward his brethren spake with him And the voyce was heard in Pharaohs house saying Iosephs brethren are come and it was good in the eyes of Pharaoh and in the eyes of his servants And Pharaoh said unto Ioseph say unto thy brethren this doe ye lade your beasts and goe get ye to the land of Canaan And take our father your houses and come unto me and I will give you the good of the land of Egypt and yee shall eate the fat of the land And thou art commanded this doe ye take unto you out of the land of Egypt wagons for your little ones and for your wives and take-up your father and come And your eye let it not spare your stuffe so the good of all the land of Egypt is yours And the sonnes of Israel did so and Ioseph gave them wagons according to the mouth of Pharaoh and gave them provision for the way To all of them hee gave to ech man changes of garments and to Benjamin he gave three hundred shekels of silver and five changes of garments And to his father he sent after this manner tenne hee-asses carying of the good things of Egypt and tenne shee-asses carying corn and bread and victuals for his father by the way And hee sent away his brethren and they departed and hee said unto them bee not stirred one against another by the way And they went-up out of Egypt and came to the land of Canaan unto Iakob their father And they told him saying Ioseph is yet alive and that he is ruler over all the land of Egypt and his heart fainted for he beleeved them not And they spake unto him all the words of Ioseph which hee had spoken unto them and hee saw the wagons which Ioseph had sent to cary him and the spirit of Iakob their father revived And Israel said it is enough Ioseph my sonne is yet alive I will goe and see him before I dye Annotations REfraine or containe himselfe by force from crying out and manifesting himselfe as hitherto he had done Gen. 43. 31. This word the Prophet applyeth also unto God who having long refrained himselfe in the afflictions of his people will in the end for their deliverance crie out like a travelling woman c. Esa. 42. 14. Vers. 2. gave forth his voyce that is cried-aloud An Hebrew manner of speaking often used as Numb 14. 1. 2 Chron. 24. 9. Psal. 46. 7. and 68. 34. and 77. 18. So the Greeke Hee sent forth his voyce with weeping Vers. 3. suddenly troubled or appalled with feare and hasty troubled thoughts Occasioned by the conscience of their former wickednesse and the beholding of Iosephs present glory So when the spirit of grace shall be powred upon the Israelites they shall see Iesus whom they have pierced and shall mourne for him c. Zach. 12. 10. Rev. 1. 7. Vers. 4. he whom Hebr. me which word either may be omitted as that observed on Gen. 5. 29. or expressed in English he added for vehemencie sake and to assure his brethren that he was Ioseph Vers. 5. anger or displeasure griefe as Gen. 4. 5. that is be not angry or displeased with your selves Hee would have them-moderate the sorrow for their sin with consideration of Gods providence that turned it unto good The Greeke translateth let it not seeme bad unto you Here Ioseph is farre from revenge or insulting against his troubled brethren so Christ prayed for his crucifiers Luke 23. 34. and by his Apostles comforted them with hope of the blotting out of their sinnes when the times of refreshing should come from the presence of the Lord Acts 3. 14. 15. 17 18. 19. Vers. 6. earing that is ploughing or tillage of the land the Chaldee saith sowing This seemeth to be for lacke of corne which therefore in the last yeere Ioseph supplied Gen. 47. 23. Vers. 7. to put for you a remnant that is to preserve for or unto you a remainder that you and yours might remaine alive The contrary whereof is in 2 Sam. 14. 7. The Greeke translateth that there might be left unto you a reminant to preserve-life unto you that is to keepe you and yours alive Or to preserve alive unto you as the Greeke turneth it to nourish up of you a great remnant by a great escaping or evasion that is by a great deliverance or according to the Greeke interpretation by a great multitude-that-escape having respect to the great multiplication of them in Egypt according to Gods promise Gen. 15. 13. 14. The Hebrew escaping or Evasion is used for a company or remnant that escape danger 2 Chron. 30. 6. Esa. 10. 20. as captivitie is a company of captives Numb 21. 1. Deut. 21. 10. and so the Greeke here translateth it a remnant Vers. 8. but God whose wisedome and providence ruleth all and his goodnesse turneth the evill actions of men oftentimes to good events therefore is this ascribed to GOD rather then to them Gen. 50. 20. Psal. 105. 17. So Herod and Pontius Pilate with the Gentiles the people of Israel did against Iesus whatsoever Gods hand and his counsell determined before to be done Act. 4. 27. 28. put mee for or as the Greeke explaineth it made me as a father so acknowledging God to bee his exalter as he had beene his afflicter A father is used for any teacher guide counceller c. Iudg. 17. 10. 11. Vers. 10. Goshen in Greeke Gesem a province in the land of Egypt fat and fertile good for to feed cattell lying next to the land of Canaan see Gen. 46. 28. 29. and 47. 1. 6. 27. Vers. 11. impoverished Greeke worne-out that is perish with povertie thy house that is houshold in Greeke thy sonnes Vers. 12. my mouth and not an interpreter as did before Gen. 42. 23. for an interpreter is an other mans mouth Exod. 4. 16. The Chaldee saith in your tongue I speake with you Vers. 14. wept through joyfull passion of mind See Gen. 29. 11. Vers. 15. spake being refreshed by his words from their-amazed feare which keepeth men from speaking Psal. 77. 5. By speaking may also be implied the confession of their sinne and feare for the same So Moses spake Exod. 19. 19. that is acknowledged his feare and infirmity Heb. 12. 21. Vers. 16. the voice that is the fame or rumour of this thing good in the eyes that is pleasing they liked well of it See Gen. 16. 6. The Greeke here translateth Pharaoh was glad Vers. 18. Your houses that is your housholds as v. 11. The Chaldee saith the men of your houses the Greeke your goods the good that is
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
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
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
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
Hebrew doctors gathered from Deut. 21. 13. she shall bewaile her father and her mother a moneth of daies those thirtie daies they might not trim the haire of their head or beard nor weare white new garments nor marrie and the like Maimony ibidem ch 6. Vers. 11. inhabitants Hebrew inhabitant and Canaanite See Gen. 10. 16. heavy in Greek great as before in verse 9. was called Hebrew he that is every one called see the notes on Gen. 16. 14. The mourning Hebr. Abel Mizaim Vers. 15. peradventure or it may be The guilty conscience causeth feare Levit. 26. 36. rewarded him that is done of our owne accord unto him Vers. 16. commanded that is sent some on their message to Ioseph and after went themselves verse 18. The word command is effectually to procure a thing to be done as God commandeth his blessings and mercies by effectuall sending them Psal. 42. 9. and Levit. 25. 21. Deut. 28. 8. where the Greeke translateth send Here the Greeke expoundeth it they came unto Ioseph and said Vers. 17. of the God by this speech they seem both to insinuate their repentance and faith to obtaine mercy at Gods hand and use a reason to obtaine the like at Iosephs For if we forgive men their trespasses our heavenly Father will also forgive us otherwise not Mat. 6 12. 14. 15. Wherefore it is said forgive one another even as God for Christs sake forgave you Ephes. 4. 32. But the Hebrew Doctors observe a difference betweene dammage to our neighbour in his goods and hurts or injurie to his person which here was Iosephs cause They say hee that doth his neighbour dammage in his goods when hee hath paid that which hee ought to pay atonement is made for him But he that hurteth his neighbour although hee gave unto him for satisfaction the five things namely 1. dammage it selfe as when eye must bee given for eye tooth for tooth 2. for the smart 3. for his healing 4. for his resting from his labour 5. for his shame or dishonour of which see the notes on Exod. 21. 19. yet atonement is not made for him yea though he should sacrifice to God all the Rams of Nebaioth Esay 60. 7. yet atonement is not made for him nor his iniquitie forgiven unill he request it of him that was hurt and he doe forgive him Maimony in Misneh Tom. 4. treat of Hurt and dammage chap. 5. S. 9. Vers. 21. unto their hart that is friendly comfortably and which pleased them as that which came into Solomons heart 2 Chron. 7. 11. is expounded that which he was pleased to do 1 King 9. 1. See also the notes on Gen. 34. 3. Here Ioseph is an example of lenitie and readinesse to forgive and to doe good for evill as Christ teacheth all Matt. 5. 44. So the Hebrew canons say It is unlawfull for him that is hurt to bee cruell and not to forgive this is not the way of the seed of Israel But when hee that did the hurt doth request it and aske grace of him once or twise and hee kneweth that hee turnes from his sinne and repenteth of his evill hee shall forgive him Maimony in his said treat of Hurt and dammage ch 5. S. 10. Vers. 23. third generation or third sonnes So was his blessing begun to bee accomplished Gen. 49. 22. and 28. 19. borne that is brought up Of Machir see Num. 32. 39. Vers. 24. visiting c. that is will surely visit meaning in mercy See Gen. 21. 1. This was a testification of his faith in Gods promises as is written by faith Ioseph at his ending made mention of the departure of the sonnes of Israel and gave commandement concerning his bones Heb. 11. 22. The land of Canaan was a signe of their heavenly inheritance as before is shewed on Gen. 12. 5. 17. 8. Heb. 11. 13. 14. 16. and there Christ rising from the dead should bee the first fruits of them that slept by whom the resurrection of the dead which Ioseph exspected was to come 1 Cor. 15. 20. 21. 22. And there many bodies of the Saints which slept arose and came out of the graves after Christs resurrection Matt. 27. 52. 53. Vers. 25. from hence or from this place the Greeke addeth with you This charge was fulfilled when at their going out of Egypt Moses tooke the bones of Ioseph with him Exod. 13. 19. which afterward were buried in Sechem Iakobs purchase and Iosephs sonnes heritage Ios. 24. 32. Stephen sheweth that the other Patriarchs the sonnes of Iakob were buried also in Sychem in the land of Canaan Act. 7. 16. Vers. 26. old Hebrew sonne of 110. yeeres Gen. 5. 32. The same was the age of Iesus or Iosuah when he dyed the conqueror of Canaan and one of Iosephs seed Ios. 24. 29. an arke or chist coffin to be ready at their removall out of Egypt This death of Ioseph whereat the first book of Moses endeth was after the creation of the world 2369. yeeres ANNOTATIONS VPON THE SECOND BOOKE OF MOSES CALLED EXODVS VVHEREIN BY CONFERRING THE HOly Scriptures comparing the Chaldee and Greeke versions and other records of the Hebrewes MOSES his Words Lawes and Ordinances are explained BY HENRY AINSWORTH PSAL. 103. 7. The Lord made knowne his wayes unto Moses his acts unto the sonnes of Israel ACTS 7. 38. This is that Moses which was in the Chruch in the wildernesse with the Angel which spake to him in the mount Sina and with our fathers who received the lively Oracles to give unto us IOHN 1. 17. The Law was given by Moses but Grace and Truth came by Iesus Christ. LONDON ¶ Printed by Miles Flesher for John Bellamine and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of EXODVS THis second booke of Moses sheweth the increase and oppression of Israel in Egypt the sending of Moses to deliver them the tenne plagues of God upon Egypt the bringing out of Israel with strong hand the leading of them through the sea where Pharaoh was drowned the safe conducting of them in the wildernesse the Covenant betweene God and them at Mount Sina where he gave them Lawes and Iudgements and Statutes ordaining a Priesthood for his service and erected a Tabernacle for to dwell therein among them More particularly ISrael increase are oppressed in Egypt and their sonns drowned Chap. 1 Moses his birth education pietie and persecution 2 Moses keeping sheepe seeth a vision and is sent to deliver Israel 3 He is confirmed by signes is sent with Aaron to Pharaoh and Israel 4 Pharaoh resisteth and vexeth Israel they cry out of Moses and grieve him 5 God incourageth Moses and sends him again to Israel and Pharaoh 6 Moses worketh miracles and is resisted by Pharaohs sorcerers 7 Egypt is plagued with Frogs Lice and Flies Pharaoh is hardned 8 Moe plagues of Murrain Boyls and Haile yet Pharaoh resisteth 9 Plagues of Locusts and Darknesse Pharaoh is more hardned 10 Egypt is appointed to the spoile
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
the former to shew Ioseph to be of the number he and his children as Gen. 46. 20. 27. Vers. 6. brethren who were caried out of Egypt and buryed in Sychem in the land of Canaan Act. 7. 16. generation that is the men of that generation or age both Israelites and Egyptians see Gen. 6. 9. Vers. 7. increased or bred-swiftly as the fishes or ceeping things of the earth which of this word have their name See Gen. 1. 20. And this was when the time of the promise drew nigh which God had sworne to Abraham Act. 7. 17. wherof see Gen. 12. 2. and 15. 5. c. most exceedingly Hebrew with vehemency vehemencie as Gen. 7. 19. and 30. 43. They became a nation great mighty and populous Deut. 26. 5. Vers. 8. new another King saith the Greek version which Stephen followeth Act. 7. 18. knew not this word is used both for knowledge and understanding with the mind for acknowledging regard with the affections both which might be in this King Eccles. 2. 19. Psa. 31. 8. Hos. 2. 8. T 〈…〉 Chaldee expoundeth it thus which confirmed not the decree of Ioseph Vers. 10. with them or against them as the Gr. word which also Stephen useth in Act. 7. 19. implieth that is wisely keepe them under At this time the sonnes of Israel began to corrupt their religion and to commit whordome with the idols of Egypt for which God was angry with them Ezek. 23. 8. and 20. 5. 7. 8. Ios. 24. 14. And he turned the heart of the Egyptians to hate his people to deale-craftily with his servants Psal. 105. 25. warre or understand occasions of warre the Greeke saith when warre befalleth us goe up to weet into Canaan Thus Satan sought to hinder the fulfilling of Gods promise Gen. 46. 3. 4. Vers. 11. task-masters Hebrew princes of taskes or of tributes that is commissaries to exact of Israel tasks and servile works as the Greeke translateth masters over works the Chaldee calleth them rulers evill doers So because Israel served not the Lord their God with gladnesse of heart hee made them serve their enemies with much affliction put a yoke of yron upon their necke as he threatned againe after this Deut. 28. 47. 48. And thus the oracle was fulfilled Gen. 15. 13. treasure cities or cities of store wherein to lay up both the fruits of the earth as 2 Chron. 32. 28. and other provision of armory and warlike furniture wherfore the Greeke translateth fortified cities Raamses this differeth in writing from Rameses spoken of in Gen. 47. 11. and Exod. 12. 37. the Ierusalemy Thargum calleth it Philusin otherwise named Pelusium and the former Pithom he calleth Tenis or Tanis Vers. 12. as they that is the more they afflicted them the more they multiplied There is no wisdome prudency or counsell against the Lord Prov. 21. 30. encreased or spred abroad Hebrew brake forth with sudden increase see Gen. 30. 30. 43. and 28. 14. The Greek and Chaldee translate it wexed strong This mercy of God David celebrateth saying And hee increased his people mightily and and made them stronger then their distressers Psal. 105. 24. Vers. 13. rigor or fiercenesse which English word commeth of the Hebrew Pherec the Greek translateth it force the Chaldee hardnesse The Israelites were forbidden to rule after this manner one over another Levit. 25. 43. 46. Hereupon Egypt is called the house of servants or bondmen Exod. 20. 2. and for the hardnesse of the servitude an yron fornace Deut. 4. 20. and because King Pharaoh caused this bondage it is called the house of Pharaoh 1 Sam. 2. 27. Vers. 14. bitter in Greeke sorrowfull Ver. 15. Shiphrah in Greeke Sepphora and the other Phoua These seeme to be the chiefe of the midwives The Thargum Ierusalemy maketh them to be Hebrew women of Levi Iochebed and Miriam Vers. 16. stooles a peculiar round seat for women in travel the Hebrew word is not used elsewhere but in Ier. 18. 3. for a wheele or frame which potters worke upon The Greeke translateth not the word but the sense saying and they bee about to bring forth kill him this hath alwayes beene Satans subtiltie to labour the death of the men children the strongest and valiantest of Gods people So the great red Dragon of the Romane Empire stood ready to devoure the manchild which the woman the Church of Church Christ was about to bring forth Rev. 12. 3. 4. 5. as here Pharaoh King of Egypt likened to a great Dragon lying in the midst of his rivers Ezek. 29. 3. would have devoured the males of Israel Vers. 19. Pharaoh this was a name of honour common to all the Kings of Egypt as is noted on Gen. 12. 15. unto them Thargum Ierusalemy expounds it thus ere the midwife comes at them they pray to their Father which is in heaven and he answereth them and they doe bring forth Vers. 21. that he Hebrew and he them the Hebrew lahem is properly them men and so may be understood of the Israelites who being spared by the midwives lived to have families Or it is put for lahen them women the couragious midwives to whom God made houses that is gave them children and families So the Prophets some time vary the gender as in 1 King 22. 17. lahem for which in 2 Chro. 18. 16. is written lahen Also in 1 Chron. 10. 7. bahem which in 1 Sam. 31. 7. is written bahen And so the Gr. here Thargum Ierusalemy referreth it to the women saying because the midwives feared before the Lord therefore they got them a good name in a strange nation and made them houses the house of the Levites and the house of the High priesthood See the like after in Exod. 2. 17. also in Iudg. 21. 22. and before noted on Gen. 4. 7. Vers. 22. all his people so from secret oppression proceeding to open tyranny evill intreating our fathers making their babes to bee cast out that they might not be saved-alive Act. 7. 19. which though Israels sinne did deserve Ezek. 20. 5. 7. 8. yet God after repayed to the Egyptians in turning the waters of their river into blood and slaying all their firstborne Exod. 7. 20. 21. and 12. 29. 30. that is borne namely to the Hebrewes or Iewes as the Greeke and Chaldee doe expresse CHAP. II. 1 Moses is borne and hidden three moneths 3 then in an Arke he is cast into the flags 5 He is found and brought up by Pharaohs daughter as her owne sonne 11 He looketh on his brethrens wrongs and slayeth an Egyptian 13. He reproveth an Hebrew that wronged his neighbour 15 Hee fleeth for feare of his life into Midian 17 rescueth the Priests daughters from the violence of the sheepherds 21 He dwelleth with the Priest and marieth Zipporah his daughter 22 of whom he begetteth Gershom 12 God respecteth Isreels crie AND there went a man of the house of Levi and hee tooke the daughter of Levi. And the woman conceived and bare a sonne
the good of Israel I have seene for vengeance upon those that oppresse them In this sense Zacharie said at his death The Lord see it and require it 2 Chron. 24. 22. their taskemasters or his taskmaster speaking of the people as of one man see the notes on Gen. 22. 17. Taskmasters here properly are Exactors and is generally used for such as require and exact either money as in 2 King 23. 35. or any debt Deut. 15. 2. or otherwise doe oppresse any Esa. 53. 7. Here the Greeke translateth it workmasters the Chaldee rulers They figured spirituall tyrants also from whom will deliver his people Esa. 9. 4. and 14. 2. and 60. 17. Vers. 8. am come downe to wit in this vision as the Chaldee translateth I doe appeare or am revealed See Gen. 11. 5. them Hebr. him that is the people The Greeke translateth it them so doth the Holy Ghost in Act. 7. 34. the hand that is the power and dominion as Gen. 16. 6. and 32. 11. So Christ came to deliver us out of the hands of our enemies Luk. 1. 74. whereof this now was a type milke and honey under which all other blessings are comprehended there was no lacke of any thing Deut. 8. 7. 8. 9. Of this country see the notes on Gen. 12. 5. and as the land figured out a heavenly country so milke and honey signified spirituall blessings in Christ Song 4. 11. Psal. 19. 11. Esa. 55. 1. 1 Pet. 2. 2. This praise of the land is often mentioned by this phrase as in Exod. 13. 5. and 33. 3. Lev. 20. 24. Deut. 6. 3. and 11. 9. Ios. 5. 6. Ier. 11. 5. Ezek. 20. 6. And the Israelites upon the first view acknowledged it so to be Num. 13. â—â— and yeerely professed the same by Gods co 〈…〉 nt Deut. 26. 9. 15. Yet the rebellious despised it and called Egypt a land that floweth with milke and honey Num. 16. 13. 14. Canaanite that is as the Greeke and Chaldee translate Canaanites Chethites c. See Gen. 10. 16. and 15. 20. So after verse 17. Vers. 10. send thee The secret inspiration which Moses had before from God Exod. 2. 11. Acts 7. 25. is here become an open calling and full commission and hee whom the Israelites had refused saying who made thee a ruler and a judge the same did God send to be a ruler and deliverer by the hand of the Angel which appeared to him in the bramble-bush Act. 7. 35. This sending of Moses is also mentioned as a mercie of God Psal. 105. 26. Mich. 6. 4. Hos. 12. 13. unto Pharaoh the Greeke addeth king of Egypt in Act. 7. 34. it is I will send thee into Egypt bring thou in Greeke thou shalt bring See the notes on Gen. 20. 7. Vers. 12. Certainly or Because I will be the Chaldee saith because my word shall be thine helpe this the present apparition of my glory in the bush which thou seest or this that followeth ye shall serve God at this mount The first was a signe to st engthen Moses in his businesse with Pharaoh Exod. 5. 22. 23. the latter to confirme him against the many rebellions of Israel mentioned in Num. 11. 10. 11. 14. 15. Deut. 9. 22. 23. 24. at this or by this mount This was fulfilled when at mount Sinai the law being given the tabernacle was made and sacrifice and other service performed unto God Exod. 19. and 25. c. which being a mount in the wildernesse in Arabia the worshippers children thereof were in bondage as was Agar and figured the old Testament and those under the same by Moses law Gal. 4. 24. 25. Now wee by Christ are not come thither but unto mount Sion where all the house of Israel and all in the land are to serve the Lord Heb. 12. 18. 22. Ezek. 20. 40. Rev. 14. 1. Vers. 13. what is his name This may imply after what manner and to what end God had now appeared whether for mercie or judgement For God by names manifesteth his workes as after appeareth in Exod. 6. 3. So the Hebrews teach in Elle shemoth rabba upon this place that when God judgeth his creatures hee is called Elohim God when he warreth against the wicked hee is called Sabaoth Lord of hosts when he doth mercie unto the world he is called Iehovah as in Exod. 34. 6. Iehovah Iehovah God mercifull and gracious Vers. 14. I am that I am The Hebrew Ehjeh asher ehjeh properly signifieth I will bee that I will be the Greek translateth I am he that Is. And God is called He that Is that was and that will bee Rev. 16. 5. where this name Ehjeh is opened as also the name Iehovah whereof see Gen. 2. 4. Exod. 6. 3. It implieth Gods eternall and unchangeable Being in himselfe before whom all nations are as nothing Esa. 40. 17. and the constant performing of all his words to be now and for ever that which he was before to Abraham Isaak and Iakob verse 15. So Iesus Christ yesterday and to day the same and for ever Heb. 13. 8. The Rabbines doe thus also explaine this name in Elle shemoth rabba upon this text The blessed God said â—â—to Moses say 〈◊〉 them 〈◊〉 have beene and I the same now and I the same 〈◊〉 time to come c. I 〈◊〉 or I will be hath sent c. The Chaldee paraphrase called Ionathans giveth both expositions I â—e that was and hereafter will be hath sent me unto you Vers. 15. my memoriall or the memoriall of mee that whereby I will be remembred and mentioned alwaies To this the Prophets referre us as in Hos. 12. 5. Iehovah God of hosts Iehovah is his memoriall and Iehovah thy name is for ever Iehovah thy memoriall is to generation and generation Ps. 135. 13. and 102. 13. and generation or of generation that is all generations or ages The Chaldee supplieth the word and as the Hebrew elsewhere doth in Psal. 135. 13. saying to every generation and generation Vers. 16. Elders or Senatours in Greeke the senate such were not onely aged men but teachers and governours of the people as among other nations See Gen. 50. 7. By the Elders things were orderly communicated with the multitude as Exod 12. 3. 21. and 19. 3. 7. visiting the Greeke translateth with visitation that is surely or carefully visited and that in mercy as Gen. 21. 1. Albeit from the word twise repeated some of the Hebrewes gather a visitation in mercy concerning Israel and a visitation in judgment concerning the Egyptians for their afflicting of Israel as was promised in Gen. 15. 14. R. Menachem on Exod. 3. Vers. 17. Egypt or the Egyptians as vers 8. and as the Greeke translateth here Canaanite that is Canaanites Chethites c. See verse 8. Vers. 18. met with us that is appeared unto us and so called and commanded us to offer him sacrifice Men are said to meet with God by praier and hee to meet them by appearing and speaking unto
them as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare Here the Greeke version is he hath called us three dates journey Hebr. three daies way This was to mount Horeb where they should serve God verse 12. which it seemeth was b 〈…〉 three daies journey from Egypt had they gone the direct way but because of troubles and feares they were led about Exod. 13. 17. 18. so that they came not thither till the third moneth Exod. 19. 1. Of the mysterie of this number three see the notes on Gen. 22. 4. wildernesse the globe of the earth is of three parts inhabited land sea and wildernesse which is a place of wilde beasts Mark 1. 13. without inhabitant without way to goe in without water even the shadow of death it selfe Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe because they might not sacrifice to God in Egypt Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies Luk. 4. 1. 2. and of Israelâ— 40 yeeres Deut. 8. 2. where God fed and guided them as he did also the woman that fled into the wildernesse from the presente of the serpent Rev. 12. 14. Vers. 1â— no not Hebr. and not meaning though he should be s 〈…〉 tten with many plagues yet hee would not let them goe willingly Or and not may 〈◊〉 here for If not that is but by strong hand as the Greeke here translateth it the Chaldee also saith but for strong feare For tenne plagues were sent on Pharaoh before hee would let them goe Exod. 11. 1 So and is put for if in Exod. 4. 23. Num. 12. 14. Vers. 20. my hand the Chaldee saith the plague of my strength that is my strong plague Vers. 21. grace that is favour the Hebrew phrase is the grace of this people which the Greeke translateth will give grace to this people that is will cause them to be favoured The Chaldee saith I will give this people to mercies as in Psal. 106. 46. See the like in Gen. 39. 21. Exod. 11. 2. Vers. 22. jewels or instruments vessels Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled spoile So Ezek. 39. 10. they shall spoile those that spoiled them CHAP. IV. 1 Moses doubting that he should not be beleeved is confirmed by miracles of his rod turned to a serpent 6 and his hand leprous 9 Waters should also be turned to blood 10 Moses maketh excuses that he might not be sent 14 God is angry and appointeth Aaron to assist him 18 Moses getteth leave of Iethro to depart into Egypt 21 The Lord rehearseth his message to Pharaoh 24 Hee meeteth Moses in the Inâ—e and seeketh to kill him 25 Zipporah circumciseth her son and he letteth him goe 27 God sendeth Aaron to meet Moses 29 Moses and Aaron doe their message unto Israel 31 They beleeve and are thankefull ANd Moses answered and said But behold they will not beleeve mee nor hearken unto my voice for they will say Iehovah hath not appeared unto thee And Iehovah said unto him What is that in thy hand and he said a rod. And hee said Cast it on the ground and hee cast it on the ground and it was turned to a serpent and Moses fled from before it And Iehouah said unto Moses Put forth thy hand take it by the taile and he put forth his hand caught it and it was turned to a roâ— in his hand That they may beleeve that Iehovah the God of their fathers the God of Abraham the God of Isaak and the God of Iakob hath appeared unto thee And Iehovah said further more unto him Put now thy hand into thy bosome and hee put his hand into his bosome and he tooke it out and behold his hand was leprous as snow And hee said Returne thy hand into thy bosome and hee returned his hand into his bosome and hee tooke it out of his bosome and behold it was turned as his flesh And it shall bee if they will not beleeve thee nor heark 〈…〉 to the voice of the first signe that they will beleeve the voice of the latter signe And it shall be if they will not beleeve also these two signes not hearken to thy voice that thou shalt take of the waters of the river and powre upon the dry land and the waters shall be which thou shalt take out of the river even they shall be turned to blood upon the drie land And Moses said unto Iehovah Oh my Lord I am not a man of words either from daies heretofore or since thou hast spoken unto thy servant but I am of an heauy mouth and of an heavy tongue And Iehovah said unto him VVho hath made the mouth of man or who maketh the dumbe or the deafe or the open-eyed or the blind have not I Iehovah And now goe and I will be with thy mouth and will teach thee what thou shalt speake And he said Oh my Lord send I pray thee by the hand thou shouldest send And the anger of Iehovah was kindled against Moses and hee said Is not Aaron the Levite thy brother I know that speaking he can speake and also behold he is comming forth to meet thee and when he seeth thee hee will bee glad in his heart And thou shalt speake unto him and shalt put the words in his mouth and I will bee with thy mouth and with his mouth and will teach you what you shall doe And hee shall speake for thee unto the people and he shall be even he shall be to thee for a mouth and thou shalt be to him for a God And this rod shalt thou take in thy hand with the which thou shalt doe the signes And Moses went and returned to Iether his father in law and said unto him Let me goe I pray thee and returne unto my brethren which are in Egypt and see whether they be yet alive and Iethro said to Moses Goe in peace And Iehovah said unto Moses in Midian Goe returnd into Egypt for all the men are dead that sought thy soule And Moses tooke his wife and his sonnes and made them ride upon an asse and hee returned to the land of Egypt and Moses tooke the rod of God in his hand And Iehovah said unto Moses When thou goest to returne into Egypt see all the wonders which I have put in thy hand that thou doe them before Pharaoh and I will make strong his heart and he shall not send away the people And thou shalt say unto Phaâ—â—oh 〈◊〉 saith Iehovah Israel is my sonne my first-borne And I say unto thee Send away my sonne that he may serve mee and if thou refuse to send him away behold I will stay thy sonne thy first-borne And it was in the way in the Inne that Iehovah met him and sought to kill him And Zipporah tooke a sharpe stone and cut off the supernuous foreskinne of her sonne and cast it at
saith the Destroyer let him goe a husband c. here the Chaldee paraphraseth thus had it not beene for the blood of this circumcision my husband must needes have beene killed And it is like that upon this occasion and trouble Zipporah with her children was sent backe againe from hence to her fathers house as appeareth by Exod. 18. 2. 3. Vers. 27. of God that is mount Horeb where the glory of the Lord had beene revealed saith the Chaldee paraphrast See Exod. 3. 1. And now God shewed that mercy to Aaron which after hee rehearsed to Ely one of his posterity 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy father when they were in Egypt c. Vers. 30. Aaron spake as God ordained verse 16. hee that is Moses did as was appointed verse 17. and the signes were those three forementioned vers 3. c. Vers. 31. heard that is hearkened gladly to this joyfull tidings as God foretold Exod. 3. 18. therefore the Greeke translateth it and they rejoyced that the Lord had visited And the Holy Ghost sheweth such force to be in the Hebrew word for when one Prophet saith Ezekias heard or hearkened 2 King 20. 13. another saith Ezekias was glad Esa. 39. 2. visited to wit in mercy the Chaldee saith remembred See Gen. 21. 1. Luk. 1. 68. seene to wit with commiseration as Ex. 3. 7. bended downe the head this was a gesture of humiliation with the face toward the ground as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves or worshipped fell downe prostrate This was another humble gesture used in reverence and thanksgiving as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour kneeling 2 Chron. 6. 13. and bending or bowing of the body 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another the bending of the head was the least and it was the bowing downe of the face onely The bending of the body was when the whole body was bent downeward the face towards the knees Kneeling was upon the knees a gesture commonly knowne Bowing of themselves or worship was with falling downe upon their face on the ground their hands and feet displaied Wherefore that which one Evangelist calleth worshipping Matth. 8. 2. another calleth falling on the face Luk. 5. 12. So the Hebrew cannons also distinguish them saying The bending of the body spoken of in any place is towards the knees the bowing of all the joynts of the backe-bone so that he maketh his body as a bow the bending of the head is with the face or countenance downeward the bowing of ones selfe or worshipping is the displaying of hands and feet till hee bee prostrate with his face on the earth Maimony in Misn. treat of Prayer c. 5. S. 12. 13. Here the Israelites shewed by these gestures their reverence to Gods word and thankfulnesse the Hebrew Doctors as in the Zohar upon this place say that the bending of the head with the face toward the ground was for to escape judgment and the bowing of themselves or worshipping was for to obtaine mercy and that the bending of the head was before the worshipping according to the mysterie of the Sin-offring before the Burnt-offring The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24. CHAP. V. 1 Moses and Aaron doing their message to Pharaoh are resisted and rebuked 5 The Israelites taske increased 14 Their officers beaten 15 Their complaints checked 19 They crie out upon Moses and Aaron 22 Moses complaineth unto God AND afterward Moses and Aaron went in and said unto Pharaoh Thus saith Iehovah the God of Israel Send away my people that they may keepe a feast onto me in the wildernesse And Pharaoh said Who is Iehovah that I should obey his voice to send away Israel I know not Iehovah neither will I send away Israel And they said The God of the Hebrewes hath met with us let us goe wee pray thee three daies journey into the wildernesse and sacrifice unto Iehovah our God left hee fall upon us with pestilence or with the sword And the king of Egypt laid unto them Wherefore doe ye Moses and Aaron cause the people to cease from their workes Get ye to your burthens And Pharaoh said Behold the people of the land now are many and ye make them to rest from their burdens And Pharaoh commanded in that day the taske-masters of the people their officers saying Yee shall not any more give straw to the people to make brickes as heretofore let them goe gather straw for themselves And the tale of the brickes which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry out saying Let us goe and sacrifice to our God Let the work be made heavy upon the men and let them labour therein and let them not regard vaine lying words And the taske-masters of the people went out their officers and said unto the people saying Thus saith Pharaoh I will not give you straw Goe ye take your straw where you can find it yet not ought of your worke shall bee diminished And the people was scattered abroad thorow all the land of Egypt to gather stubble in stead of straw And the taske-masters hasted them saying Fulfill your workes every daies taske in his day as when there was straw And the officers of the sonnes of Israel which Pharaohs taske-masters had set over them were beaten saying Wherefore have yee not fulfilled your appointed taske to make bricke both yesterday and to day as heretofore And the officers of the sonnes of Israel came and cried out unto Pharaoh saying Wherefore doest thou thus to thy servants There is no straw given unto thy servants and they say to us make brickes and behold thy servants are beaten and it is the sinne of thy people And he said ye are idle ye are idle therefore yee say let us goe and sacrifice to Iehovah Now therfore goe worke for straw shall not be given you yet shall ye deliver the tale of brickes And the officers of the sonnes of Israel did see them in evill saying Ye shall not minish ought from your brickes every daies taske in his day And they lighted upon Moses and Aaron standing to meet with them as they came forth from Pharaoh And they said unto them Iehovah looke upon you and judge because you have made our savour to stinke in the eyes of Pharaoh and in the eyes of his servants to give a sword into their hand to slay us And Moses returned unto Iehovah and said Lord wherefore hast thou done evill to this people wherefore is it that thou hast sent me For since I came to Pharaoh to speake in thy name
Gen. 2. 3. and 6. 20. Verse 16. it is the sinne c. or sinne is laid upon thy people It may be understood of the Egyptians as if the sinne or fault were theirs and so the Chaldee explaineth it Thy people sinneth against them that is against thy seruants the Israelites Or sinne and so punishment is laid upon thy people us the Israelites without cause and so the Greeke translateth wilt thou therefore wrong thy people Sinne is often used for punishment See Gen. 4. 7. Vers. 19. them in evill that is both themselves as the Greeke translateth it and the people over whom they were to be in an evill case saying vnderstand from verse 13. and 18. the taske-masters and the king also saying or after it was said see verse 14. Vers. 20. lighted upon that is met with as unlooked for or fell upon them with hard words as verse 21. It is the word used before in verse 3. and Gen. 28. 11. Vers. 21. judge the Chaldee saith be avenged An intemperate speech and an example of great infirmitie imputing the cause of their troubles to Gods ministers forgetting their former faith and thankefulnesse Exod. 4. 31. to stinke that is as the Greeke explaâ—neth it to be abhorred see Gen. 34. 30. to give or and hath given as to hold the arke 1 Chro. 13. 9. is expounded and held it 2 Sam. 6. 6. Vers. 23. delivering thou c. that is thou hast not at all delivered nor shewed any likelihood as yet thereof And here Moses himselfe bewraieth the remnants of his former infirmitie Exod. 4. 10. 13. CHAP. VI. 1 God comforteth Moses renewing his promise by his name Iehovah 5 and remembrance of his covenant 6 Hee sendeth him with these comforts unto Israel 9 but they hearken not unto him 11 He sendeth him againe to Pharaoh though Moses is loth to goe 14. The genealogie of Ruben 15 of Simeon 18 of Levi of whom came Moses and Aaron 28 A repeating of Moses mission to Pharaoh and his exception against it AND Iehovah said unto Moses Now shalt thou see what I will doe to Pharaoh for by a strong hand shall hee send them away and by a strong hand shall he drive them out of his land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND God spake unto Moses and said unto him I am Iehovah And I appeared unto Abraham unto Isaak and unto Iakob by the name of God Almightie but by my name Iehovah was I not knowne to them And also I established my covenant with them to give unto them the land of Canaan the land of their sojournings in the which they sojourned And also I have heard the groaning of the sons of Israel whom the Egyptians keepe in servitude and I have remembred my covenant Therefore say thou unto the sonnes of Israel I am Iehovah and I will bring you out from under the burdens of the Egyptians and I will rid you out of their servitude and I will redeeme you with a stretched out arme and with great judgments And I will take you to me for a people and I will be to you a God and yee shall know that I am Iehovah your God which bringeth you out from under the burdens of the Egyptians And I will bring you in unto the land which I did lift up my hand to give it to Abraham to Isaak and to Iakob and I will give it to you for an heritage I am Iehovah And Moses spake so unto the sonnes of Israel but they hearkened not unto Moses for anguish of spirit and for hard servitude And Iehovah spake unto Moses saying Goe in speake unto Pharaoh King of Egypt that he send away the sonnes of Israel out of his land And Moses spake before Iehovah saying Behold the sonnes of Israel have not hearkened unto mee and how shall Pharaoh heare mee and I am of uncircumcised lips And Iehovah spake unto Moses and unto Aaron and gave them a charge unto the sonnes of Israel and unto Pharaoh the king of Egypt to bring forth the sonnes of Israel out of the land of Egypt These be the heads of their fathers houses the sonnes of Ruben the first-borne of Israel Enoch and Phallu Hezron and Carmi these be the families of Ruben And the sonnes of Simeon Iemuel and Iamin and Ohad Iachin Zohar Saul the sonne of a Canaanitesse these are the families of Simeon And these are the names of the sonnes of Levi acording to their generations Gershon and Kohath and Merari and the yeers of the life of Levi were an hundred seven and thirtie yeeres The sons of Gershon Libni Shimei according to their families And the sonnes of Kohath Amram and Ishar and Hebron and Vzziel and the yeeres of the life of Kohath were an hundred three and thirty yeers And the sons of Merari Mahali Mushi these are the families of Levi according to their generations And Amram tooke Iochebed his aunt unto him to wife and she bare to him Aaron and Moses and the yeeres of the life of Amram were an hundred seven and thirty yeeres And the sonnes of Ishar Korah and Nepheg and Zichri And the sonnes of Vzziell Misael and Elsaphan and Sithri And Aaron tooke Elisabet daughter of Amminadab sister of Naasson unto him to wife and shee and she bare unto him Nadab and Abihu Eleazar and Ithamar And the sonnes of Korah Assir and Elkanah and Abiasaph these are the families of the Korhite And Eleazar sonne of Aaron tooke unto him one of the daughters of Putiel unto him to wife and she bare unto him Phinehas these are the heads of the fathers of the Levites according to their families This is that Aaron and Moses unto whom Iehovah said Bring out the sonnes of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the sonnes of Israel from Egypt this Moses and Aaron And it was in the day when Iehovah spake unto Moses in the land of Egypt That Iehovah spake unto Moses saying I am Iehovah speake thou unto Pharaoh King of Egypt all that I speake unto thee And Moses said before Iehovah Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me Annotations BY a strong hand that is by force and constraint God even compelling him thereto by his judgments â—s verse 6. and Exod. 3. 20. This was fulfilled Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourteenth Section or Lecture of the Law called of the beginning of the third verse And I appeared See Gen. 6. 9. and 28. 10. Vers. 3. Almighty or Alsufficient see Gen. 17. 1. The Greeke translateth being theit God The two titles here expressed Ael God and Shaddai Almighty are not used in Scripture till Abrahams time and in speech to him Gen. 14. 18. and
signe of their destruction if they obeyed not for the desolation of a Countrey is signified by the dwelling of dragons there Mal. 1. 3. Esay 13. â—0 22. Psal. 44. 20. See also the notes on Exodus 4. 3. Vers. 11. wise men Philosophers of these see Genesis 41. 8. sorcerers or witches such as do bewiteh the senses and minds of men by changing the formes of things to another hue And from the Hebrew Cashaph which hath the signification of changing or turning the Greekes have formed their word Bascaino and the Latines Fascino which is to bewitch it is used for unlawfull devillish Arts and Artizens such as Gods Law condemneth and punisheth with death Deut. 18. 10. Exod. 22. 18. and applyed to false teachers and their crafts Gal. 3. 1. Rev. 18. 23. these Egyptian sorcerers were types of seducers who resist the truth as Iannes and Iambres withstood Moses here 2 Tim. 3. 8. where Paul setteth downe the names of the chiefe of these sorcerers as they were kept in the Iewes private records For so to this day in their Babylonian Thalmud tract Menachoth chap. 9. they shew how Iohanne and Mamre chiefe of the sorcerers of Egypt withstood and mocked Moses saying thou bringest straw into Aphraim as water into the sea for they thought he did his miracles by sorcerie whereas the land of Egypt was full of sorcerers This Mamre was also an Amoritish name Gen. 13. 18. called in Greeke Mambree and by Paul Iambres in 2 Tim. 3. 8. where the Syriacke writeth Ianbres for letters are often changed euen in the same tongue as Merodach Esay 39. 1. or Barodach 2 King 20. 12. Nemuel 1 Chro. 4. 24. or Iemuel Exod. 6. 15. and many the like And that not Paul onely but the Iewes commonly so named them appeareth also by a Chaldee paraphrase of the law that goeth under the name of Ionathan there upon this place of Exodus their names are written Ianis and Iambres and in another Hebrew commentarie on the Law called Thanchuma in fol. 40. they are named Ionos and Iombros Among the heathens also their memorie continued though corrupted for Plinie in nat hist. lib. 30. cap. 1. speaketh of Moses and Iamnes and Cabala or as some read it Iotape whom he calleth Iewes by whom Magicke was used And Origen against Celsus lib. 4. sheweth how Numenius a Pythagorean Philosopher speaketh of Moses miracles in Egypt and his resistance by Iannes and Mambres magicians Apuleius also a Latine Philosopher in his second Apologie mentioneth one Ioannes among the chiefe Magicians that their names as it seemeth were renowmed over all magicians see the notes on Gen. 41. 8. inchantments or secret sleights jugglings A word not used in this sense save here and in verse 22. and it hath the signification of secret and close conveyance or of glistering like the flame of a fire or sword as Gen. 3. 24. where with mens eyes are dazled And by this word God putteth difference betweene Moses miracles which were done in truth and theirs done by flieght or sorcery which were also figures of the signes and lying wonders that Antichrist worketh 2 Thessal 2. 9. whose Church is called Egypt Revel 11. 8. their rods that is their dragons made of rods or if they were all turned to rods againe it was the greater miracle But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron tooke it into his hand againe And here Moses and Aaron doe overcome Iannos and Iambres at the first in that wherin they most excelled so they that are of God overcome Antichrist for greater is he that is in them than he that is in the world 1 Ioh. 4 3. 4. Vers. 13. waxed strong or hard both by his own impenitency Rom. 2. 5. and Gods just worke in him Exod. 4. 21. Vers. 14. heavy by reason of the hardnesse of it and so unfit to bee lifted up unto the obedience of my word This heauinesse when it is spoken of eies eares hands heart or the like signifieth the dulnesse and unfitnesse to do that which men ought Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said both to bee done of himselfe Exod. 8. 32. and of God Exod. 10. 1. Vers. 17. I smite Aaron it was that smote vers 19. but God by Moses commanded it therefore he principally smote and the rod is said to bee in his hand The Scripture somtime explaineth this as he called Matt. 20. 32. that is he commanded to be called Mar. 10. 49. and he gave Mar. 15. 45. that is he commanded to be given Matt. 27. 58. See also the notes on Gen. 39. 22. and 48. 22. And God fore-telleth the plague before hee brings it to wame him in mercie but useth the time present I smite or am smiting to signifie judgement to bee at hand So Exod. 8. 2. Ver. 18. be wearied both by digging round about the river for waters as vers 24. and being grieved and loathing the waters turned to blood which they shall not be able to drinke as in vers 21. and so the Greek here translateth they shall not bee able to drinke And this plague being threatned to the Egyptians onely it is to be thought the Israelites in Gosen were free froÌ„ this as from other plagues following Exod. 8. 22. and 9. 26. and 10. 23. And so the Hebrew Doctors say the plague of blood was blood to the Egyptians and water to the Israelites R. Elias in Sepher reshith chocmah treat of Love ch 7. Here God proceedeth in his worke from signes and wonders to plagues and punishments tenne whereof he bringeth upon Egypt before the Israelites were let goe out of their bondage as there are seven plagues wherewith the spirituall Egypt of Antichrists church is smitten in Revelat. 16. These ten plagues the Hebrew Doctors summe up in tenne letters the first of all their names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they meane Blood Frogs and Lice a Mixed swarme Murraine that beasts annoyd Boyles Haile and Locusts Darknesse thicke and First-borne all destroy'd Vers. 19. gathering together that is place of gathering as the Chaldee expounds it the word which is used in Gen. 1. 10. and implieth lakes peoples pits ditches and vessels as after is explained in the end of this verse See also Levit. 11. 36. vessels this word is expressed in the Chaldee and is necessarily implyed in the Hebr. as a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the first Mat. 26. 17. for the first day Mar. 14. 12. and many the like Vers. 20. he lift up the Greeke explaineth it Aaron lift up his rod. to blood as the Egyptians had shed the blood of the children of Israel drowning them in the river Exod. 1. 22. so in this first plague God rewardeth that by turning their waters into blood which R. Menachem on this place saith signified mercy turned unto them to judgement So upon
first plagues w ch were from the waters and earth cameby Aarons hand stretching out the rod Exod. 7. 19. 8. 5. 16. three which were from the heavens and aire came by Moses stretching out his hand and rod as the Haile Exod. 9. 22. 23. the Locusts Exod. 10. 12. 13. and the Darknesse Exod. 10. 21. 22. Three came without the hand either of Moses or Aaron as the Mixed swarme Exo. 8. 21. 24. the Murraine Exod. 9. 3. â—and the death of the First borne Exodus 12. 29. and one was by Moses hand but not with the rod as the plague of Boiles Exodus 9. 8. 10. V. 17. there were lice Hebr. there was the lowse put generally for the multitude of this vermine which being of the least sort of Gods creatures did greatly plague the proud nation This David rehearseth among other Gods wonders in Egypt Psal. 105. 31. Humane writers doe record that the Priests of Egypt did shave their whole bodies every third day lest any lowse or other filth should breed upon them that served their gods Herodot in Euterpe So with things which they superstitiously loathed did God plague them The Greeke calleth this plague Sknipes which are a kinde of small stinging gnats but by the Chaldee and others they were lice V. 18. did so that is endevored to doe so but could not and when men are said to doe things above their ability it meaneth their labour and endevour thereto as Matt. 7. 13. enter in at the strait gate that is strive to enter Luk. 13. 24. V. 19. the finger that is the worke Spirit and power of God who is said after the manner of men to doe things by his hand and finger Psam 102. 26. and 8. 4. 109. 27. 1 SaÌ„ 6. 9. To this speech Christ hath reference when he refuted those that withstood his miracles as these Magicians did Moses If I with the finger of God cast out devils Luk. 11. 20. which another Evangelist explaines to bee the spirit of God Matt. 12. 28. Here the coÌ„fession of Iannes and Iambres of whom see before in Exodus 7. 〈◊〉 condemned Pharaoh and themselves that in further resistance they manifested their folly unto all men as 2 Tim. 〈◊〉 〈◊〉 9. The Chaldee expoundeth their speech thus it is a plague from before the Lord. Vers. 20 stand or present thy selfe V. 21 a mixed swarme of flies wasps hornets or as somethinke of wilde beasts serpents mice and the like The Hebrew and Chaldee words signifie onely a mixed multitude but shew not of what creatures The Greeke now extant hath Kunomnia that is the Dog flye Hierom saith of old the Lxxij Interpreters called it Koinomuia and Aquila translated it Pammuia that is the common or all sorts of flies The Chaldee paraphrase on Psalme 78. 45. expoundeth it a mixed swarme of wilde beasts of the field so the latter Hebrewes as Aben Ezra and Sol. Iarchi on Exodus 8. name them Lyons Wolves Beares Leopards and all kindes of evill beasts Serpents and Scorpions With whom accordeth Philo or the author of the booke of Wisdome who saith that as the Egyptians worshipped Serpents void of reason and vile beasts so God sent a multitude of unreasonable beasts upon them for vengeance for the Lord wanted not meanes as he saith to send among them a multitude of Beares or fierce Lions or unknowne wilde beasts full of rage newly created breathing out either a fiery vapour or filthy sents of scattered smoake c. Wisd. 11. 15. 17. 18. As in Exodus 12. 38. gnereb is used for a mixed multitude of people of sundry nations so gnarob here seemeth to intend not one but many sorts of creatures flying or running and such they were as did eate or devoure the Egyptians Psalme 78. 45. and corrupted or destroyed the land Exodus 8. 24. and because hee saith their houses should bee full of them I thinke rather they were small creatures than Lyons Beares or the like Vers. 22. will marvellously sever will separate and exempt in a marvellous and glorious manner wherefore the Greeke expoundeth it paradoxaso that is I will marvellously glorifie or miraculously honour See Exodus 33. 16. Goshen in Greek Gesem a province in Egypt where Israel dwelt see Gen. 45. 10. standeth that is staieth or tarieth from being sent away to serve me as Exodus 9. 28. or standeth that is dwelleth in the midst The Greeke translateth ruling all the earth or land Vers. 23. a redemption that is as the Greeke translateth a division or distinction whereby it shall appeare that I doe redeeme and save them from this plague The Chaldee explaineth it thus I will put a redemption to my people and upon thy people I will bring a plague So in Psalme 111. 9. he sent a redemption to his people and herein Gods grace in Christ was figured for by him God hath made a redemption for his people Luk. 1. 68. Vers. 24. did so he said and there came a mixed swarme Psal. 105. 31. which here Moses calleth heavy or grievous both for the multitude of these noysome creatures as the Greeke interpieth the word and for the hurt which they did to the people and and which was corrupted or as the Greeke saith destroyed by them Vers. 26. not meet or not right as being not so appointed of God who called into the wildernes Exod. 3. 18. The Greeke translateth it cannot so be done the abomination that is the beasts which the Egyptians doe worship and doe abhorre to kill or to see killed for sacrifice And the sentence twice repeated may imply two senses 1. Shall we sacrifice to our God such things as the Egyptians sacrifice that would bee abomination to the Lord. 2. Or shall we sacrifice such things as God requireth that would be an abomination to the Egyptians The Greeke translateth plurally abominations the Chaldee explaineth it thus for the beasts which the Egyptian worshippeth we shall offer for sacrifice loe shall we sacrifice the beasts which the Egyptians worship c. The Scripture often calleth the Gods and services of the heathens abominations as Deut. 7. 25. and 12. 30. 31. 2 King 23. 13. Ezra 9. 1. Esay 44. 19. Now the principall sacrifices of the Hebrewes were Oxen and Sheep Gen. 15. 9. and all sheepe-keepers were an abomination to the Egyptians Gen. 46. 34 for as humane writers doe record they that kept in the Temple of Iupiter Thebanus or dwelt in that province in the land of Egypt they all abstained from sheepe and sacrificed goats and those Thebane Egyptians killed no rammes but counted them holy and they had an image of Iupiter with a rammes face Likewise the Egyptians might sacrifice no cowes because they were consecrated unto Isis whose image also they had like a woman with cowes hornes and all the Egyptians reverenced cowes above all of other cattle as witnesseth Herodotus in his historie booke 2. and and other writers testifie the like things of them as Plutarch in his booke of
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
sonnes of Israel went and did even as Iehovah had commanded Moses and Aaron so did they And it was that at midnight Iehovah smote every first-borne in the land of Egypt from the first-borne of Pharaoh that sate on his throne unto the first-borne of the captive that was in the prison house and every first-borne of beasts And Pharaoh rose up in the night he and all his servants and all the Egyptians there was a great crie in Egypt for there was not a house where there was not one dead And hee called for Moses and for Aaron in the night and said Rise up goe out from amongst my people both you and the sonnes of Israel and goe serve Iehovoh as ye have spoken Also take your stockes and your herds as ye have spoken and goe and blesse me also And the Egyptians were urgent upon the people making hast to send them away out of the land for they said We be all dead men And the people tooke up their dough before it was levened their lumps of dough bound up in their cloathes upon their shoulders And the sonnes of Israel did according to the word of Moses and asked of the Egyptians jewles of silver and jewels of gold and garments And Iehovah gave the people grace in the eyes of the Egyptians and they gave them their asking and they spoiled the Egyptians And the sonnes of Israel journied from Rameses to Succoth about sixe hundred thousand on foote that were men beside little ones And also much mixed people went up with them and flockes and herds a very great possession of cattell And they baked the dough which they brought forth out of Egypt cakes unlevened for it was not levened for they were thrust out from Egypt and could not tarry neither had they made ready for themselves any victuall And the dwelling of the sonnes of Israel who dwelt in Egypt was foure hundred yeeres and thirty yeeres And it was at the end of the foure hundred yeeres and thirty yeeres even in the selfe-same day it was all the armies of Iehovah went out from the land of Egypt It is a night of observations to Iehovah for bringing them out from the land of Egypt this is that night of Iehovah of observations for all the sons of Israel through-out their generations And Iehovah said unto Moses and Aaron This is the statute of the Passeover no strangers sonne shall eat thereof But every servant of any man bought for money when thou hast circumcised him then he shall eat thereof A forreiner and an hired servant shall not eat thereof In one house shall it be eaten thou shalt not carry forth ought of the flesh abroad out of the house and yee shall not breake a bone thereof All the congregation of Israel shall doe it And when a stranger shall sojourne with thee and will doe the Passeover to Iehovah let every male of his be circumcised and then he shall come neere to doe it and he shall be as the home-borne of the land but any uncircumcised shall not eat thereof One law shall be to the home-borne and to the stranger that sojourneth among you And all the sonnes of Israel did even as Iehovah commanded Moses and Aaron so did they And it was in this selfe-same day Iehovah brought forth the sonnes of Israel out of the land of Egypt by their armies Annotations ANd or Also Iebovah had said to wit before Moses had gone out from Pharaohs presence and threatned the death of the first borne Exod. 11. 4. for this pasch all Lambe was got ready the fourth day before it was killed as after is manifest in verse 3. and 6. This moneth â—named in Hebrew Abib Exod. 13. 4. and Nisan Nehem. 2. 1. by which name the Chaldee calleth it in this chapter verse 18. it is with us called March or Aprill for it fell out sometime to be part of both the head that is as the Greeke translateth the beginning So the head that is the beginning of the yeere Ezek. 40. 1. unto you By reason of this their going out of Egypt the yeere which before began in September Exod. 23. 16 hath his beginning to the Iewes Ecclesiastically in Abib or March but for the Iubilees and civill affaires it began as it had done before Levit. 25. 8. 9. 10. This also Iosephus testifieth in Antiq. b. 1. c 4. See the notes on Gen. 7. 11. Because this release of Israel was a figure of the Churches redemption by Christ who reneweth the world 1 Cor. 5. 7. 8. 2 Cor. 5. 17. and who was to suffer death also in this moneth Iohn 18. 28. c. therefore God made it the head and first of the yeere that by it the Church might bee taught to expect the acceptable yeere of the Lord which Christ preached Luk. 4. 19. Vers. 3. the tenth that is the 10. day as the first Matth. 26. 17. is expounded the first day Mar. 14. 12. On this day the Israelites after did goe through Iordan into the land of Canaan Ios. 4. 19. And Christ our paschall Lambe on this day entred Ierusalem riding upon an asse colt and was received of the people with palme branches and crying Hosanna c. Ioh. 12. 1. 12. 13. c. In him this type was truly fulfilled that they or and let them take the Greeke translateth let them take leaving on t the word and which the Hebrew sometime doth as is noted on Gen. 8. 6. lambe or kid a young sheepe or goat as is explained in vers 5. It was a figure of Christ the true Lambe of GOD 1 Cor. 5. 7. Ioh. 1. 29. house that is as the Greeke translateth houses The whole armie of Israel was divided into twelve tribes those tribes into families the families againe into houses and then to particular persons as appeareth by Num. 1. and Ios. 7. 14. c. Vers. 4. to befor or to be above a lambe so that they cannot overcome the same by eating it up The words following shew this to be meant for eating and the Greeke translateth thus if there bee few in the house so that they are not enough for the lamb As the word little or lesse sometime signifieth unworthinesse Gen. 32. 10. so here and elsewhere it signifieth inability which the Scripture maketh plaine as too little to receive 1 King 8. 64. is expounded not able to receive 2 Chro. 7. 7. soules that is persons 〈…〉 make your count or shell number to wit how many are meet and sufficient for the cating of the lambe Our Saviour and his twelve disciples did eat the same together Matth. 26. 18. 20. Of this counting the Iewes doe write gathering it from this law that it must be made whiles the Lambe is yet alive and the passeover might not be killed but for such as were made count of and those they called sonnes of the society that is communicants And that if the Lambe were killed for such as were not counted therefore or for
of which they might not goe that night when great cries were in Egypt verse 30. signified the safety of Gods people by faith keeping themselves in the holy assemblies where Christ and his blood preserveth them from death Acts 2. 47. 1 Ioh. 2. 19. So the Prophet warneth us to enter into our chambers and shut our doores about us hiding our selves for a little moment till the indignation be overpast Esa. 26. 20. 21. So Noe was saved being shut up in his Arke Gen. 7. Rahab in her house Ios. 2. 18. 19. Vers. 23. smite or plague as Exod. 8. 2. so after and in verse 27. not give the destroyer that is not suffer him as the Greeke translateth it But the Hebrew speech is more forcible to expresse Gods providence and hand in all things As God by an Angell delivered his people Num. 20. 16. so by an Angell he destroyed their enemies as in the pestilence that was in Israel he is called the Angell that destroyed the people 〈◊〉 Sam. 24. 16. And Paul faith speaking of this Passeover lest hee that destroyed the first borne should touch them Heb. 11. 28. Compare also Psal. 78. 49. Vers. 24. this thing Hebr. this word the commandement of the Passeover every yeere excepting the speciall rites forespoken of that were onely observed in Egypt vers 7. 11. 12. Vers. 25. the land of Canaan Ios. 5. 10. 11. howbeit they kept it once in the wildernesse before they came into the land Num. 9. Vers. 26. what is that is what signifieth So both the outward â—â—te and the meaning of it was to be taught to their children Touching whom the Iewes hold from the Law in Exod. 23. 14. 17. Deut. 16. 14. 16. that every child that could hold his father by the hand and goe up from Ierusalem gates to the mountaine of the Temple his father was bound to cause him to goe up and to appeare before God with him to the end he might catechize him in the commandements And who so was bound to appeare was bound to keepe the feast Maimony in Hagigah ch 2. S. 3. 4. Also they say A childe that is able to eate a morsell of bread they catechize him in the commandements and give him to eate so much as an olive of the vnlevened bread Maimony treat of Leven and vnlevened bread c. 6. S. 10. Ver. 27. bended and so humbly thanked God for this mercie see Exod. 4. 31. in the annotations Vers. 28. and did in faith Moses and they obeyed Gods word for which it is witnessed of them by faith he did keepe the Passeover and the sprinkling of blood that hee who destroyed the first-borne might not touch them Hebr. 11. 28. Vnto the keeping of this Passeover the Hebrew Doctors do apply that speech in Song 2. 9. My beloved is like a Roe or a yong Hart behold hee standeth behinde our wast c. thus The congregation of Israel said At what time the glory of the Lord was revealed in Egypt in the might of the Passeover and killed all the first-borne he ascended upon swistlightning and ran us a Roe or as a yong Hart and protected the houses wherin we were and stood behinde our walls and looked through the windowes and shewed himselfe through the lattesses and he saw the blood of the sacrifice of the Passover and the blood of Circumcision which was sprinked on our gates and from the high heavens he did behold and saw his people which did eate the sacrifice of the solemne feast roasted with fire with the purtenance and with wild lettice and unlevened cukes and he spared us and gave not the destroying Angell power for to destroy us Thargum on Song 2. 9. Vers. 29. at midnight at the time of mens most secure rest when they say peace and safety then commeth sudden destruction 1 Thes. 5. 2. 3. 10 at midnight was acrymade when all slumbred and slept Matth. 25. 5. 6. and In a moment shall they dye and at mid-night Iob. 34. 20. where the Chaldee paraphrase apply 〈◊〉 it to the Egyptians here The night signifieth also the time of judgement smote that is as the Chaldee expounded it killed And the Thargum called Ionathans addeth The world of the Lord killed every first-borne or all the first-borne to avenge the wrong they had done to Gods first-borne Israel Exod. 4. 22. 23. These first-borne were the beginning or chiefest of all their strength Psal. 105. 36. the dignitie of such is noted on Gen. 25. 31. And as the first-borne of Israel whom God saved alive figured his elect called the Church of the first-borne which are written in heaven Heb. 12. 23. 10 the first-borne of Egypt whom God destroyed figured the Reprobate on which Satan and the second death 〈◊〉 have power This tenth plagueâ—â— after celebrated in Psal. 78. 51. and 105. 36. and 135. 8. and 136. 10. that saâ—e the Chaldee faith that should sit â—â—e Exo. 11. 〈…〉 prison house or 〈◊〉 Hebrew the house of the pit which the Chaldee translateth house of prisoners where they ground at the mill c. Exod. 11. 5. Vers. 31. goe out to wit hastily for an extraordinary pricke in the Hebrew word implyeth so much see also Gen. 19. 14. Compare Matt. 25 6. where at midnight there was a cry made there was a crie made Behold the bridegroome commeth goe ye out to meet him Vers. 32. blesse me that is as the Chaldee translateth pray for me In that Pharaoh desired the prayers and blessing of Gods people both before Exod. 8. 8. 28. and 9. 28. and 10. 16. 17. and now at their departing it sheweth that in his heart he was convicted of sin in oppressing Gods servants and that with reluctation of conscience he had refused to let Israel goe Vers. 33. were urgent or were strong and as the Greeke translateth forcibly urged This was with humble intreatie Exod. 1â— 8. and they rejoyced when they went out for the dread of them was fallen upon the Psal. 105. 38. they said the Ierusalemy Thargum expounds it the Egyptians said if Israel tarie one houre toe all the Egyptians are dead men Vers. 34 lumps of dough â—o the Greeke here translateth it The word may also bee interpâ—eted kneading troughes see Exod. 3. Vers. 35. jewels or vessells instruments see Exod. 3. 22. and 11. 2 Psal. 10. 37. Vers. 36. grace Hebrew the grace of the people see Exod. 3. 21. gave them their asking the Greeke translateth lent unto them Thus the promise to Abraham was fulfilled They shall come out with great substance Gen. 15. 14. Vers. 37. Rameses a citie in Egypt Gen. 47. 11. This journey began the 15 day the day after the Passeover was killed and they went out with an high hand in the sight of all the Egyptians Num. 33. 3. Succoth by interpretation Boothes or Tabernacles so called of the Israelites making them boothes of the boughes of treee in this place for perpetuall memorie whereof God appointed a feast of boothes to be kept in
Israel every yeere Lev. 23. 42. 43. about 600000 not afeeble person among them Psal. 105. 37. Thus the blessing of God in multiplying Israel was fulfilled Gen. 15. 5. and 46. 3. The word about or as it were is not of doubt or uncertaintie but often affirmeth a thing fully and certainly as is said of the Prophets about 400. men 1 King 22. 6. which another expoundeth Prop 〈…〉 s 400 men 2 Chron. 18. 5. Vers. 38. mixed people Egyptians and other nations the Chaldee saith many strangers who were moved by Gods works shewed in Egypt to goe out with Israel These afterward fell a lusting and turned away Numb 11. 4. great Hebrew weightie possession see the notes on Gen. 13. 2. Ver. 39. thrust out as was foretold of God Exodus 6. 1. A yeerely remembrance of this their manner of leaving Egypt was by the feast of unlevened cakes Deut. 16. 3. Vers. 40. dwelling or peregrination that is 〈◊〉 〈…〉 ng as strangers for so the Greek translateth and the Apostle confirmeth 〈◊〉 Act. 13. 17. So in Exod. 〈◊〉 15. Also Abraham was said to dwell in Canaan Gen. 13. 12. who yet did but sojourne there as in a strange country Heb. 11. 9. And his dwelling is implyed also here sonnes of Israel these were sojourners with Abram in Canaan in such sense as Lovely and tithes there being yet in the loynes of his father Heb. 7. 9. 10. For thinges done by the fathers doe concerne the children see Psalm 66. 6. Hos. 12. 4. Amos 5. 25. 26. 27. dwelt as strangers that is sojourned in Egypt to which the Gr. addeth and in the land of Cannaan they and their fathers which addition is according to the true sense 430. yeeres These could not be all in Egypt but must be understood of dwelling also in Canaan and Mesopotamia for Kohath sonne of Levi was one that came first into Egypt Gen. 46. 8. 11. helived but 133. yeeres Exod. 6. 18. Amram his sonne the father of Moses lived 〈◊〉 37. yeeres Exod. 6. 20. Moses was but 80. yeeres old when he spake unto Pharaoh for the release of Israel Exod. 7. 7. and after 40. yeeres travell in the wildernesse he died 120. yeers old Deut. 34. 7. so that their dwelling in Egypt was far short of 430. yeers and must needs imply their fathers dwelling also in Canaan even from the promise given to Abraham Gen. 12. 1. 3. 4. 5. And this the Greeke version manifesteth and the Apostle confirmeth when he saith that the Law was 430 yeeres after the covenant that was confirmed before of God in Christ with Abraham Gen. 3. 16. 17. Vers. 41. selfe same Hebrew the body or strength of that day as Gen. 17. 23. The Iew Doctors gathered from this that God brought Israel forth at mid day as hee slew the first-borne of Egypt at mid-night Pirkei R. Eliezer chap. 48. And Moses saith it was with an high hand in the sight of all the Egyptians Numb 33. 3. But for the beginning of their rising up to goe their journey they are said to be brought forth by night Deut. 16. 1. with Num. 3â— 30 armies or hosts meaning the tribes of Israel no. see Exod. 6. 26. Vers. 42. of observations that is to bee much and carefully observed of the people Vers. 43. the statute or ordinance in Greeke the law strangers sonne that is paynim or gentile See Gen. 17. 12. This is meant whiles he continued in his unbeleefe as appeareth by vers 48. and so by proportion forbiddeth all such as should forsake the faith and the Chaldee paraphrast translateth it no sonne of Israel that is apostate or falâ—e the faith shall eate of it So David calleth the persecuting Iewes strangers Psal. 54. 5. and heathens Psal. 59. 6. Also by the Iewes ancient canons it 〈◊〉 let the Passeover bee eaten of any Apostata that changed his true religion or any idols 〈◊〉 or forâ—euer or hired servant Maimony in Korban Pesach ch 9. S. 7. And for uncleane persons it be law forbiddeth such Numb 5. 2. 3. and 9. 6. and â—9 â—3 Verse 44 height for Hebrew the purchase of silver that is of money or for any price Compare 〈…〉 sse lae of circumcision Gen. 17. 12. 13. 〈…〉 shall eate 〈◊〉 his voluntary entring 〈…〉 with Israel and doe time for his cleansing which by proportion with the law Numb 19. 11. was to bee seven daies And so the Iewes observed for any stranger that became a proselyte on the 14. day of the first moneth and was then circumcised and baptised yet they killed not the pascha for him because he might not eate of it at evening for he was as one comming out of the grave having been as Paul saith dead in trespasses and sinnes Ephes. 2. 1. and hee must abide seven dayes and afterward be cleane Maimony in Korban Pesach chap. 6. S. 7. Compare also herewith Num. 31. 19. 24. Ios. 6. 23. Vers. 45. forreiner or sojourner as Gen. 23. 4. one that dwelleth in the land but not his owne that hireth his house or is an in-mate so differing from a stranger who dwelt in another countrey no such nor hired person might eate Such forreiners leaving the worship of idols and other heathenish practises though not circumcised nor joyned to the Church might dwell in the land of Israel even in Priests houses but were restrained from the holy things see Lev. 22. 10. and 25. 6. 45. 47. Such a stranger the Iewes called Ger to shab a so journer among them or a stranger within their gates as Moses speaketh Deut. 14. 21. and he was to submit unto the seven commandements given unto the sonnes of Noe whereof see the notes on Gen. 9. 4. not eat and so by proportion not have communion with the other rites as sprinkling of the blood and the like unlesse he were circumcised ver 48. So the Iewes explained this law If they kill the Passeover for persons circumcised and sprinkle the blood in the name of the circumcised and uncircumcised it is unallowable or abominable for the sprinkling is a weighty matter for it is the roote the principall of the sacrifice Maimony in Korban Pesach ch 2. S. 6. Vers. 46. one house in the same house or roome which the Chaldee translateth in one societie The Iew Doctors explaine it thus Who so eateth of the pasche may not eat but in one societie or in the same company neither may they carie ought thereof out of the societie wherein they eat And the flesh of the Passeover that is caried out of the society whether presumptuously or ignorantly is unlawfull to be eaten c. but must be burnt Also two societies that eat in one house must each make them a signe of distinction c. and the one company must turne their faces togetherward and the other company must turne their faces together ward and eat so that they appeare not mixed Maimony in Korban Pesach ch 9. S. 1. 2. 3. abroad or out which the Iewes as
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
and that phrase the Apostle followeth in Heb. 11. 37. So in the Greek version of Num. 21. 24. Deut. 13. 15. Vers. 14. put in the eares that is rehearse it in the bearing of Iesus he was to be Moses his successor and so the charge was to continue successively till it was accomplished wiping I will wipe that is will utterly wipe or blot out This God performed by the hands of Israel to whom hee gave this charge thou shalt wipe out the remembrance of Amalek from under the heavens forget it not Deuteronomie 25. 19. Whereupon the Hebrew Canons say Wee are commanded to destroy the remembrance of Amalek Deuteronomie 25. and commanded to remember continually his evill deedes and his treacherie to the end to stirre up enmitie against him c. and it is unlawfull to forget his enmity and hatred Maimony in Misn. treat of Kings c. 5. S. 5. This as it figured the destruction of Antichrist so the fulfilling of it is by the Iewes themselves referred to the dayes of Christ for they say â—n the dayes of the Mesias the seed of E 〈…〉 und of Aâ—alek shall be wiped out through the strength of Israel which shall prevaile most highly 〈◊〉 〈◊〉 on Exodus 17. Vers 15. Iehovah 〈◊〉 that is Iehovah is any 〈◊〉 〈…〉 So the altar was to sacrifice thanke offringâ— upon to the Lord and acknowledge the victorie to be from him The Greeke translateth it the Lord my refuge It is a sacramentall speech whereof see Gen. 22. 14. The Chaldee paraphraseth thus And Moses built an altar and served upon it before who had done signes or miracles for him Vers. 16. upon the throne or against the throne of 〈…〉 of God This referred to Amalek meaneth thus because the hand of Amalek is upon or against the throne of the Lord therefore Iehovah will have warre with Amalek By the throne of Iah meaning heaven as Esay 66. 1. and so God him-selfe that sitteth thereon as Matthew 23. 22. against whom Amaleks hand was while it was against his people and Church Zach. 2. 8. Acts 9. 4. 5. And so Ierusalem is called the Lords throne Ier. 3. 17. Otherwise if it bee referred to God or Moses his servant and his hand upon or unto the throne of Iah it may signifie an oath vowing perpetuall warre with Amalek for so the lifting up of the hand to heaven which is Gods throne is a signe of swearing Revel 10. 5. 6. Gen. 14. 22. And thus the Chaldee paraphraseth upon this place With oath this is said from before the fearefull God whose maijestie is upon the throne of glory to wage warre from before the Lord against the men of the house of Amalek to destroy them from the generations of the world So Thargum Ierusalemy explaineth it to bee an oath and applieth the fulfilling of it to King Saul and to Mordecal and Esther 1 Sam. 15. Esth. 8. and 9. c. The Greeke translateth with hidden hand the Lord will warre against Amalek from generation to generation In Perkci R. Eliezer c. 44. it is said When God would root out and destroy all Amaleks sead hee stretched forth his right hand and tooke hold on the throne of his glory and sware to root out and to destroy all Amaleks seed out of this world and out of the world to come CHAP. XVIII 〈…〉 Moses his wife and two sonnes 〈…〉 him and sheweth him what the 〈…〉 for Israele 〈…〉 Iethro beesseth God and offreth Moses sitting alone to judge the people 〈…〉 to appoint Iudges for inferiour's 〈…〉 the burden might be eased 24 Moses 〈…〉 to his counsell and chooseth able men into of 〈…〉 owne land AND Iethro the Priest of Midian the father in law of Moses heard of all that God had done for Moses and for 〈…〉 people that Iehovah had brought forth Israel out of Egypt And Iethro Moses father in law took Zipporah Moses wife after he had sent her backe And her two sons of which the name of the one was Gershom for he said I have beene an alien in a strange land And the name of the other was Eliezer for the God of my father hath been my help and delivered me from the sword of Pharaoh And Iethro Moses father in law came and his sons his wife unto Moses into the wildernesse where he was encamping at the mountaine of God And he said unto Moses I thy father in law Iethro am come unto thee and thy wife and her two sonnes with her And Moses went out to meet his father in law and bowed himselfe downe and kissed him and they asked each other of their peace and they came into the tent And Moses told his father in law all that Iehovah had done unto Pharaoh and to the Egyptians for Israels sake all the travaile that had found them in the way and how Iehovah had delivered them And Iethro rejoyced for all the goodnes which Iehovah had done to Israel whom he had delivered out of the hand of the Egyptians And Iethro said Blessed 〈◊〉 Iehovah who hath delivered you out of the hand of the Egyptians and out of the hand of Pharaoh who hath delivered the people from under the hand of the Egyptians Now I know that Iehovah is greater than all gods for in the thing wherein they dealt proudly he was above them And Iethro Moses father in law tooke a burne offring and sacrifices for God and Aaron came and all the Elders of Israel to eat bread with Moses father in law before God And it was on the morrow that Moses sate to judge the people and the people stood by Moses from the morning unto the evening And Moses father in law saw all that he did to the people and he said what is this thing that thou dost to the people why sittest thou thy selfe alone and all the people stand by thee from morning unto evening And Moses said unto his father in law because the people commeth unto me to enquire as God When they have a matter every one commeth unto me and I judge betweene 〈◊〉 man and his neighbour and I make knowne the statutes of God and his lawes And Moses father in law said unto him the things not good which thou doest Fading thoe wilt fade away both thou and this people that is with thee for the thing is too heavy for thee thou art not able to do it thy selfe alone Now hearken unto in voice I will give thee counsell and God shall be with thee Be thou for the people to God-ward and thou shalt bring the matters unto God And admonish them of the statutes and the lawes and make knowne unto them the way wherein they shall walke and the worke that they shall doe And thou provide out of all the people men of ability fearing God men of truth hating covetousnesse and set them over them to be rulers of thousands rulers of hundreds rulers of fifties and rulers of tens And let them judge the people at all
not cause to bite that is to lend upon biting usurie by tradition we have beene taught that this is an admonition to the borrower c. Likewise it is unlawfull to have ought to doe betweene the borrower and the lender upon usurie and whosoever is either suretie or scribe or witnesse betweene them he transgresseth against this prohibition Yee shall not lay upon him biting usurie Ex. 22. 25. this is an admonition to the witnesses also and to the surety to the scribe He that lends upon usury transgresseth against six prohibitions Thou shalt not be to him as an exacting creditor Ex. 22. 25. Thou shalt not give him thy money upon usurie Leviticus 25. 37. Thou shalt not give him thy victuals for increase Leviticus 25. 37. Thou shalt not take usurie of him or increase Leviticus 25. 36. Yee shall not lay usurie upon him Exodus 22. 25. and Thou shalt not put a stumbling blocke before the blinde Levit. 19. 14. And the borrower transgresseth against two Thou shalt not cause to lend upon biting usurie Deut. 23. 19. and Thou shalt not lay a stumbling blocke before the blinde Levit. 19. 14. The suretie witnesses and such like transgresse against this Yee shall not lay usurie upon him Whosoever borroweth or lendeth upon usurie are like unto them that deny the name of the God of Israel and deny the comming out of Egypt as it is written Thou shalt not give him thy money upon usurie c. I am the Lord your God which brought you forth out of the land of Egypt c. Levit. 25. 37. 38. It is unlawfull to take usurie before or after As one intending to borrow of a man sends him a gift to the end that he may lend unto him this is usurie afore hand Or he hath borrowed of a man and paid him againe and sends him a gift for his money which he had of him for nought this is after usurie Whose borroweth of his neighbour and was not wont in former time to salute him first it is unlawfull for him to salute him first I need not say to praise him for it is written Vsurie of any Word or Thing Deut. 23. 19. though they be but words they are unlawfull Likewise it is unlawfull for the borrower to learne his lender to reade c. all the while his money is in his hand if he were not wont to doe it before as it is said Vsurie of any thing It is unlawfull to let out money to hire as they doe other things c. Hee that lendeth to his neighbour and conditioneth with him to dwell in his courtyard for nought untill hee pay him what hee hath borrowed or that hireth a thing of him for lesse then it is worth till he pay him c. this is usurie He that lends unto his neighbour may not retaine his servant to doe worke for him although the servant sit still and hath nothing to doe The Iudges are to see the usurie which the lender hath received to be restored backe unto the borrower A bill for usurie the principall may bee required by it but not the interest c. Vers. 26. neighbours raiment if hee be a Poore man as the next verse manifesteth and as is expressed in Deuter. 24. 12. 13. Neither may a pledge thus be taken of poore or rich but by authority of the Magistrate as the Hebrew Doctors teach Maimony in treat of Lender and Borrower chap. 3. Sect. 4. See more for this point in the annotations upon Deuteronomie 24. raiment which he either weareth by day or lieth in by night and so by proportion all other things whereof hee hath present use as tooles instruments to worke with and such like But things necessarie for to feed the life as the mill-stone which grindeth corne or any the like may not be taken to pawne Deuteronomie 24. 6. before the Sunne or untill the Sunne goeth in that is setteth or goeth downe meaning by day In Deuteronomie 24. 13. it is said when the Sunne goeth downe Hereupon the Hebrew canons say When one takes a pledge of his neighbour if he be a poore man and his pledge be a thing that hee hath need of it is commanded that hee restore the pledge at the time when he needeth it hee is to restore him his bedding at night that hee may sleepe on it and his working tooles by day that he may doe his worke with them If he doe not restore the instrument of the day by day and the instrument of the night at night he transgresseth against this prohibition Thou shalt not sleepe with his pledge Deut. 24. 12. this is meant of his night covering And of things which hee doth his worke with by day or cloatheth himselfe with he saith Before the Sunne goeth downe thou shalt returne it him teaching to restore it all the day Maimony in the foresaid place chap. 3. Sect. 5. The Hebrew word ad untill is in Greeke translated before and a like signification it had in Gen 48. 5. Vers. 27. his skinne the Greeke translateth it his shame when he crieth or that hee will cry unto me and I will heare The Greeke translateth if therefore he cry Vers. 28. revile curse banne or blaspheme which word the holy Ghost useth in this case 2 Pet. 2. 10. that is speake evill and dishonourably See Gen. 12. 3. gods that is as the Chaldee translateth Iudges as Exod. 21. 6. the ruler of Heb. ruler in but it meaneth of thy people as it is translated in Acts 23. 5. where it is applied to the high priest but generally it is any prince or ruler Numbers 7. 2. 3. 10. The Iew Doctors explaine it thus Whosoeuer revileth a Iudge among the Iudges of Israel transgresseth this Law Thou shalt not revile the gods And so if he revile the Ruler either the chiefe of the great Synedrion or the King hee transgresseth this Law Thou shalt not curse the ruler of thy people Maimony in Sanhedrin chap. 26. Sect. 1. And Solomon saith Revile or Curse not the King no not in thy thought Eccles. 10. 20. curse that is speake evill as is explained Acts 23. 5. Vers. 29. Thy full-ripe fruit to wit the first-fruits thereof as is explained Exod. 23. 19. so the Chaldee translateth Thy first fruits and the Greeke The first fruits of thy floore The Hebrew signifieth fulnesse or collection meaning fruits when they are full or ripe and gathered So in Numbers 18. 27. and Deuteronomie 22. 9. Of this the Hebrew canons say They bring no first fruits but of seven things viz. of wheat and of barley and of grapes and of figges and of pomgranats and of olives and of dates And if one bring other besides these seven kindes they are not sanctified They bring no first fruits of liquors save of olives and of grapes if a man bring other liquors they are not received of him There is no measure of first-fruits set by the Law but by the Doctors a man must
separate one of sixtie Maimony in treat of First-fruits chap. 2. Sect. 2. 4. 17. This measure is to be understood of the least quantitie which men might bring as the greatest was the fortieth part and men might bring what they would betweene fortie and sixtie for their first-fruits wherupon they elsewhere say What measure did the wise men set A good eye that is a bountifull person one of fortie and the meant eye one of fiftie the evill eye one of sixtie and none might give lesse then one of sixty Maimony in Trumoth chap. 3. Sect. 2. liquor Hebr. teare that is the first-fruits of wine and oyle which when they are pressed droppe as teares so the Greeke translateth it the first-fruits of thy wine-presse Of the manner of bringing these first fruits see more in the annotations on Deut. 26. not delay or not faile to bring and offer the same see Deuter. 26. 1. 2. c. Delaying is often used for deferring a thing to the last and so consequently for failing and not doing it Deuteronomie 7. 10. and 23. 21. Habakkuk 2. 3. though it also may imply a deferring longer than the due time By this oblation of the first fruits they acknowledged their thankfulnesse to God whose â—enants they were in the land Deuteronomie 26. 9. 10. Leviticus 25. 23. and the whole increase was hereby sanctified unto them Rom. 11. 16. Also the first fruits figured Gods Church separated and sanctified unto him from the rest of the world Ier. 2. 3. Iames 1. 18. Rev. 14. 4. give unto me by redeeming it for five shekels of silver giving them to the Lords priest Num. 18. 15. 16. Ex. 13. 13 Vers. 30. and with thy sheepe under which name the goat also is comprehended for the Hebrew implieth both Levit. 1. 10. The Greeke here addeth the word And understood in the Hebrew which sometime the holy Text supplieth as by each man by all thy people 1 King 8. 38. that is and by all thy people 2 Chronicles 6. 29. So fight not with small with great 2 Chro. 18. 30. that is with small or with great 1 King 22. 31. the eighth day and from that day forward it was acceptable both for first fruits for other sacrifices Levit. 22. 27. And before the eighth day the Hebr. Doctors say it was not lawfull to kill and eat any young beast no not for common food Maimony treat of Forbidden Meats chap. 4. Sect. 4. The reason hereof was that in this time the Sabbath day passed over it for there is no seven without a Sabbath saith R. Menachem upon this place See the notes on Gen. 17. 12. Vers. 31. men of holinesse or as the Greeke and Chaldee translate holy men that is separated from other men as by inward vertue so by outward abstinence from uncleane meats of which some here follow So Deuteronomie 14. 21. Levit. 11. 44. 45. not eat This was a legall rite and figure of sanctification and if any had unawares eaten of flesh torne he was to wash his clothes and bathe him-selfe in water and be uncleane untill the evening otherwise he should beare his iniquity Levit. 17. 15. 16. torne in the field that is torne by wilde beasts in the field as the Gr. and Chaldee versions doe explaine The like is for beasts that dye alone Levit. 17. 15. Of this the Hebrewes say The torne thing spoken of in the Law is that which is torne by the wilde beasts of the wood as Lion Leopard and the like And so the fowle which is torne by ravenous fowles as Eagle or the like Though it be a torne thing which is not dead it is forbidden as if a Wolfe take a Kid by the leg and some mâ—n followeth him and takes it out of his mouth it is forbidden to be eaten because it is torne Although he first slay it before it dieth yet it is forbidden as a torne thing because it cannot live after that wound upon it The Law forbiddeth that which is inclining to die by reasoâ— of any hurt though it bee not yet dead and it is 〈◊〉 thing Neither putteth it any difference whe 〈…〉 torne by beast or it fall from the top of an house and 〈…〉 be broken or it bee shot through the heart with an arrow or any the like when it is iâ—clining to die it is as a torne thing whether the occasion be by the hand of flesh and blood or by the hand of God of heaven Likewise hee that cutteth flesh off from any living cleane beast that is torne flesh and who so eateth of it is beaten as for eating torne flesh Maimony in Forbidden meats chap. 4. Sect. 6. c. CHAP. XXIII 1 Of vaine report and false witnesse 2 Of following a multitude 3. 6 Of justice 4 Of charitablenesse to our enemies 8 Of brâ—bes 9 Of oppression 10 Of the seventh yeere the yeere of rest 12 Of the Sabbath day 13 Of not mentioning the names of other gods 14 Of the three feasts in the yeere 18. Of sacrificing with leven 20 An Angell is promised to goe before them with a blessing if they obey him 23 Of casting out the heathens and their Idolatrie 25 Gods blessings to them that serve him 28. Of hornets that should drive out their enemies 31 The bounds of Israels land 32 No covenant might be made with the heathens or their Gods THou shalt not take up a vaine report put not thy hand with the wicked to bee an unrighteous witnesse Thou shalt not be after many to evill things neither shalt thou answer in a controversie to decline after many to wrest judgement And a poore man shalt thou not countenance in his controversie When thou shalt meet thine enemies oxe or his asse going astray thou shalt returning returne it unto him When thou shalt see thine haters asse lying under his burden and wouldest forbeare to helpe him up thou shalt helping helpe up with him Thou shalt not wrest the judgement of thy poore in his controversie From a word of falshood thou shalt bee farre and the innocent and just slay thou not for I will not justifie the wicked And gift thou shalt take none for the gift will blinde the open-eyed and will pervert the words of the just And thou shalt not oppresse a stranger for yee know the soule of a stranger because yee were strangers in the land of Egypt And sixe yeeres thou shalt sow thy land and shalt gather in the revenue thereof But the seventh thou shalt let it rest and let it lie still that the poore of thy people may eat and what they leave the beast of the field shall eat So shalt thou doe to thy vineyard and to thy olive-yard Sixe daies thou shalt doe thy workes and in the seventh day thou shalt cease that thine oxe and thine asse may rest and the sonne of thy bond-woman and the stranger may be refreshed And in all that I have said unto you ye shall be warie and the name of
him And Aaron said unto them Breake-off the eare-rings of gold which are in the eares of your wives of your sonnes and of your daughters and bring them unto me And all the people brake-off the eare-rings of gold which were in their eares and brought them unto Aaron And he received them at their hand and fashioned it with a graving-toole and he made it a molten calfe and they said These be thy gods O Israel which brought thee up out of the land of Egypt And Aaron saw it and he built an Altar before it and Aaron proclaimed and said To morrow is a feast to Iehovah And they rose-up-early on the morrow and offred Burnt offrings and brought-neere Peace-offrings and the people sate-downe to eat and to drinke and rose-up to play And Iehovah spake unto Moses saying Goe get thee downe for the people which thou broughtest-up out of the land of Egypt have corrupted themselves They have turned-aside quickly out of the way which I commanded them they have made them a molten calfe and they have bowed themselves-downe thereto and have sacrificed thereunto and said These be thy gods O Israel which have brought thee up out of the land of Egypt And Iehovah said unto Moses I have seene this people and behold it is a stiffe-necked people And now let me alone and my anger shall waxe hot against them and I will consume them and I will make of thee a great nation And Moses earnestly-besought the face of Iehovah his God and said Wherefore O Iehovah shall thy anger waxe hot against thy people which thou hast brought-forth out of the land of Egypt with great power and with a mighty hand Wherefore should the Egyptians speake and say For evill did hee bring them out and kill them in the mountaines and to consume them from upon the face of the earth Turne from the hotnesse of thine anger and repent of the evill against thy people Remember Abraham Isaack and Israel thy servants unto whom thou swarest by thy selfe and spakest unto them I will multiply your seed as the starres of the heavens and all this land which I have spoken of will I give unto your seed and they shall inherit it for ever And Iehovah repented concerning the evill which hee had spoken to doe unto his people And Moses turned and went downe from the mountain the two Tables of the testimony were in his hand the tables were written on both their sides on the one side on the other were they written And the tables they were the worke of God the writing that was the writing of God graven upon the Tables And Ioshua heard the voice of the people as they shouted and hee said unto Moses there is a voyce of warre in the campe And he said It is not the voice of them that shout for masterie neither is it the voice of them that cry for discomfiture the voice of singing doe I heare And it was when he came nigh unto the campe then he saw the calfe and the dances and Moses anger waxed hot and he cast the Tables out of his hands brake them beneath the mount And hee tooke the calfe which they had made and burnt it in the fire and ground it till it was small and strewed it upon the face of the water and made the sonnes of Israel drinke of it And Moses said unto Aaron what did this people unto thee that thou hast brought upon them so great a sinne And Aaron said Let not the anger of my Lord waxe hot thou knowest the people that they are set on evill And they said unto me Make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt wee know not what is become of him And I said unto them Who soever hath any gold breake ye it off and they gave it me and I cast it into the fire and there came-out this calfe And Moses saw the people that they were naked for Aaron had made them naked unto their shame amongst those that rose up against them And Moses stood in the gate of the campe and said Who is for Iehovah let him come unto me and all the Sons of Levi gathered themselves unto him And hee said unto them Thus saith Iehovah the God of Israel Put ye every man his sword upon his thigh Passe ye and returne ye from gate to gate in the campe and kill ye every man his brother and every man his fellow-friend and every man his neighbour And the Sons of Levi did according to the word of Moses and there fell of the people in that day about three thousand men And Moses said Fill ye your hand to day unto Iehovah even every man in his Son and in his brother that that he may give upon you this day a blessing And it was on the morrow that Moses said unto the people you have sinned a great sin and now I will goe-up unto Iehovah peradventure I shall make-atonement for your sin And Moses returned unto Iehovah and said Oh this people hath sinned a great sin and they have made them gods of gold And now if thou wilt forgive their sin and if not wipe me I pray thee out of thy Booke which thou hast written And Iehovah said unto Moses Whosoever sinneth against me I will wipe him out of my Booke And now goe leade the people unto the place that I have spoken to thee behold my Angell shall goe before thee and in the day when I visit then will I visit their sin upon them And Iehovah plagued the people for that they made the calfe which Aaron made Annotations DElayed The first signification of the Hebrew word is to be ashamed Gen. 2. 25. and because long tarrying and looking for ones comming causeth shame as in Iudg. 3. 25. they tarried till they were ashamed therefore the word is also used for tarying or delaying of the time Iudg. 5. 28. and is so here translated by the Chaldee and the Greek and in Rev. 10. 6. time is used for delay the people that is some of them as the like word in v. 6. is opened by Paul in 1 Cor. 10. 7. Gods that is an image or representation of God as after in v. 4. and the words here following manifest This narration sheweth how the Israelites who promised to doe all that the Lord commanded Exod. 19. 8. did behave themselves in keeping of the morall Law and of that great Commandement which God had both spoken to them himselfe from heaven and repeated againe by Moses Exod. 20. 4. 23. that so the impossibility of the Law in that it was weake through the flesh might be seene in this people even at the first before any obedience was performed Rom. 8. 3. Nehem. 9. 13. 16. become of him or done to him They looked for Moses to bring them a forme of worship and some visible signe of Gods presence among them as afterwards
ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
halosin by Aquila an ancient interpreter So that the eating of such that is the communion with them is by this law forbidden such flesh was to be cast unto the dogge Exodus 22. 31. home borne the naturall Israelite or a stranger of the Proselytes as the Greeke translateth that is heathens converted to the faith the Church of Israel For if they were not joyned Proselytes the strangers in Israel might eat these things as Moses sheweth in Deuteronomie 14. 21. saying of the dead thing or carkasse thou shalt give it unto the stranger that is in thy gates which the Chaldee there expoundeth the uncircumcised inhabitant that hee may eat it For the scripture mentioneth three sorts of strangers open Idolaters which might not dwell in the land of Israel others that practised not Idolatrie but yeelded to some chiefe grounds of true religion and such might dwell in the gates or cities of Israel and the third sort converts or proselytes which were bound to all the Law as the Iewes themselves and such are spoken of throughout this chapter Of all these three sorts see the annotations on Exodus 12. 43. 45. 48. his flesh or as the Greeke translateth his body which supply is here added from the next verse where Moses expresseth it the evening the end of the day and beginning of a new This washing and bathing figured a renewing by repentance and faith in Christ to remission of sinnes with sanctification by the spirit 1 Cor. 6. 11. Rev. 1. 5. Heb. 10. 22. See the notes on Levit. 15. Vers. 16. his flesh his body with water saith the Grecke version so Paul speaketh of our bodies washed with pure water Heb. 10. 22. It figured their cleansing by repentance as Iohn said I baptise you with water unto repentance Matth. 3. 11. his iniquitie that is his guiltinesse and his punishment See the notes on Gen. 19. 15. CHAP. XVIII 1 God forbiddeth his people to doe after the manner of the beathens 6 Unlawfull mariages and copulations with neere kindred 19 Other unlawfull lusts 21 Idolatrie 23 and beastlinesse 24 wherewith the Canaanites were defiled and for which the land should spew them out 26 By whose example Israel is warned to keepe Gods statutes and judgments lest the like evils came upon them also ANd Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them I am Iehovah your God After the doing of the land of Egypt wherein ye dwelt shall ye not doe and after the doing of the land of Canaan whither I bring you shall yee not doe and in their statutes ye shall not walke My judgements shall ye doe and my statutes shall yee keepe to walke in them I am Iehovah your God And ye shall keepe my statutes and my judgments which a man shall doe and shall live by them I am Iehovah None of you shall approach unto any neere-kinne of his flesh to uncover their nakednesse I am Iehovah The nakednesse of thy father and the nakednesse of thy mother shalt thou not uncover she is thy mother thou shalt not uncover her nakednesse The nakednesse of thy fathers wife shalt thou not uncover it is thy fathers nakednes The nakednesse of thy sister the daughter of thy father or the daughter of thy mother whether she be borne at home or borne abroad thou shalt not uncover their nakednesse The nakednesse of thy sonnes daughter or of thy daughters daughter thou shalt not uncover their nakednes for they are thy nakednesse The nakednes of thy fathers wives daughter begotten of thy father she is thy sister thou shalt not uncover her nakednes The nakednesse of thy fathers sister thou shalt not uncover she is thy fathers neere-kinne The nakednesse of thy mothers sister thou shalt not uncover for shee is thy mothers neere-kinne The nakednes of thy fathers brother thou shalt not uncover unto his wife thou shalt not approch she is thine aunt The nakednes of thy daughter-in-law thou shalt not uncover shee is thy sonnes wife thou shalt not uncover her nakednes The nakednes of thy brothers wife thou shalt not uncover it is thy brothers nakednes The nakednes of a woman and of her daughter thou shalt not uncover her sonnes daughter or her daughters daughter thou shalt not take to uncover her nakednes they are neere-kinne it is wickednes And a woman unto her sister thou shalt not take to vexe her to uncover her nakednes upon her in her life And unto a woman in the separation of her uncleannes thou shalt not approach to uncover her nakednes And unto thy neighbours wife thou shalt not give thy copulation for seed to defile thy selfe with her And of thy seed shalt thou not give to cause-to-passe-through the fire unto Molech and thou shalt not profane the name of thy God I am Iehovah With a male thou shalt not lye like copulation with a woman it is abomination Neither shalt thou give thy copulation with any beast to defile thy selfe therewith neither shall a woman stand before a beast to lye downe thereto it is confusion Be not ye defiled in any of these things for in all these the nations are defiled which I cast-out from your faces And the lands defiled and I doe visit the iniquitie thereof upon it and the land spueth out the inhabitants thereof You shall therefore keepe my statures and my judgments and shall not doe any of these abominations neither the homeborne nor the stranger that so journeth among you For all these abominations have the men of the land done which were before you and the land is defiled That the land spue not out you also when ye defile it as it spued out the nation which was before you For whosoever shall doe any of th 〈…〉 abominations even the soules that d 〈…〉 them shall be cut-off from among their people Therefore yee shall keepe my charge not to doe any of the statutes of abomi 〈…〉 tions which were done before you and ye shall not be defiled in them I am Iehovah your God Annotations DOing that is doings or actions as the Greek and Chaldee translate the singular number implieth all and everie one of their unlawfull practices land which the Chaldee explaineth the people of the land Of Egypt the scripture testifieth that it was an Idolatrous land and there Israel had beene defiled Ezek. 20. 7. 8. and 23. 8. Likewise of Canaan Levit. 20. 23. therefore these two are expresly named and all other implyed statutes or decrees ordinances described by their lawes either for religion or otherwise if they were superstitious The Hebrew doctors explaine it thus We may not walke in the statutes of the heathens nor bee like unto them either in apparell or in haire Lev. 19. 27. or any the like Lev. 18. 3. But Israel must be separated from them known by their apparell and their other workes as they are separated from them in their knowledge and opinions and so he saith Lev. 20. 26 I have separated
you from other peoples A man must not apparell himselfe with the apparell that is peculiar unto them nor let the locks of his head grow like the lockes of their heads nor shave off the sides and leave the haire in the midst as they doe c. nor build places as they build temples for idolatrie c. Maimony treat of Idolatrie ch 11. sect 1. Vers. 4. my statutes that is mine onely as him thou shalt serve Deut. 6. 13. is expounded by our Saviour him onely thou shalt serve Matt. 4. 10. It meaneth also all my statutes Deutero 12. 32. and so The words of this law Deut. 27. 26. is explained by the Apostle all things which are written in the booke of the law Ga. 3. 10. therfore in the next verse here the Greeke version addeth And ye shall keepe all my statutes Of this it is said Iehovah who brought you up out of the land of Egypt with great power and a stretched out arme him shall ye feare and him shall yee worship and to him shall yee doe sacrifice and the Statutes and the jugdements and the Law and commandement which he wrote for you yee shall observe to doe for evermore and yee shall not feare other Gods and the Covenant which I have made with you yee shall not forget c. 2 King 17. 36. 38. By this therefore God forbiddeth them all mens inventions Eccles. 7. 29. the works of their owne hands Ier. 25. 6. and the statutes of the Kings of Israel which they after made without the commandement of the Lord. 2 King 17. 8. Mat. 6. 16. Vers. 5. shall live by them or in them that is shal have eternall life of God for doing them and so the Chaldee paraphraseth hee shall live by them to life eternall and as Solomon Iarchi saith in the world that is to come This and the like promises elsewhere as in Ezek. 20. 13. are legall and differ from the promises of the Gospell as the Apostle observeth saying The just shall live by faith and the Law is not of faith but the man that doth them shall live by them Gal. 3. 11. 12. and againe For Moses describeth the justice which is of the Law that the man which doth them shall live by them alledging the very words of this text according to the Greeke version but the justice which is of faith speaketh on this wise Say not in thine heart who shall goe up to heaven c. That if thou shalt confesse with thy mouth that Iesus is the LORD and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10. 5. 9. Vers. 6. None of you Heb. Man man yee shall not approach that is not any man To approach or come neere is used for carnall copulation as in Gen. 20. 4. Abimelech had not come neere unto her So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetesse and she conceived c. Moreover from this word approach the Hebrewes comparing herewith the 30. v. doe say Who so commeth to any of these nakednesses the unlawfull copulations following either by way of copulation or that imbraceth or kisseth by way of lust any of his kinne is to be beaten by the Law For the meaning is yee shall not approach unto the things which may bring you unto the uncovering of their nakednesse And it is unlawfull for a man to make signes with hand foot or eye as Prov. 6. 13. to any of these or to sport with her or to gaze on her beautie c. Maimony in Issure biah chap. 21. sect 1. 2. neere-kin The Hebrew Sheer signifieth flesh Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar flesh is sometime used for kindred Gen. 29. 14. so is Sheer in this case of mariage and copulation and so by the Chaldee and Greeke it is translated neere and neere-of kinne nakednesse that is the secrets or shamefull part of the body whereof since sinne came on mankinde we are most ashamed therfore the Greeke translateth it shame or uncomelinesse which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakednesse To uncover nakednesse here meaneth carnall copulation and incest not onely out of maried estate but also unlawfull and incestuous mariages The Hebrewes say Whatsoever copulation is forbidden in the Law for which one is guilty of cutting off and which are spoken of in Levit. 18. they are called Nakednesses and every one of them is called incest or nakednesse as with mother or sister or daughter and the like Maimony treat of Wives chap. 1. sect 5. Vers. 7. of thy father and the nakednesse of thy mother This is one fact but a double sinne for by uncovering the fathers nakednesse is meant the lying with his wife as Levit. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the uncles nakednesse is expounded the approaching unto his wife The Hebrewes say Hee that lieth with his mother and shee his fathers wife is double guility whether it bee while his father is living or after his death once for that she is his mother and againe for that she is his fathers wife Maimony in Issureibiah chap. 2. sect 2. It may also be thus spoken to imply the woman with her father as the man with his mother and so Ionathan in his Targum here paraphraseth The woman shall not lye with her father and the man shall not ly with his mother V. 8. thy fathers wife though shee be not thine owne mother but mother in law This was Reubens sinne who lay with Bilhah his fathers concubine Gen. 35. 22. It was a sinne infamous among the heathens 1 Cor. 5. 1. The Hebrew canons say A mans fathers wife and his sonnes wife and his brothers wife and his fathers brothers wife these foure are a nakednesse unto him that is unlawfull for him for ever whether they be of the betrothed or of the maried be they divorsed or not divorsed bee their husbands alive or dead except it bee his brothers wife who hath left no childe at his death Deut. 25. 5. And if he lye with any one of them whiles her husband is alive he is double guilty in respect that she is of his neere kinne and againe for that she is another mans wife Maimony in â—ssureibiah chap. 2. sect 1. it is thy fathers nakednesse that is it belongeth to him onely to uncover the same Vers. 9. whether she be borne at home c. Hebr. of the birth or kindred of the house or home or of the birth abroad which the Chaldee expoundeth thus which is begotten by the father of an other woman or of thy mother by an other man The Hebrew canons further explaine it thus whether shee be his sister by his father or by his mother either in maried estate or by fornication as if his mother or his father have committed whordome with others
Thou shalt not avenge nor keep grudge against the sons of thy people but thou shalt love thy neighbor as thy self I am Iehovah Ye shall keepe my statutes Thou shalt not let thy cattell gender with divers-kindes Thou shalt not sow thy field with divers-kindes and a garment of divers-kindes of linsie-woolsie shall not come upon thee And a man when he shall lye with a woman to copulation of seed and shee a bond-woman betrothed to a man and redeeming she is not redeemed or freedome is not given her a scourging shall bee they shall not be put-to death because shee was not free And he shall bring his Trespass offring unto Iehovah unto the doore of the Tent of the congregation a ram for a Trespass offring And the Priest shall make-atonement for him with the ram of the Trespass offring before Iehovah for his sinne which he hath sinned and the sinne which hee hath sinned shall be forgiven him And when ye shall come into the land shall have planted any tree for food then ye shall count-as-uncircumcised the uncircumcision thereof the fruit thereof three yeers shall it be unto you as uncircumcised it shall not be eaten And in the fourth yeere all the fruit thereof shall be holinesse of praises unto Iehovah And in the fift yeere yee shall eat the fruit thereof to adde unto you the revenue thereof I am Iehovah your God Ye shall not eat with the blood ye shall not observe-fortunes not observe-times Ye shall not round the corner of your head neither shalt thou marre a corner of thy beard And ye shall not make in your flesh any cutting for a soule neither shall yee make upon you the print of any marke I am Iehovah Profane not thy daughter to cause her to be-an-whore that the land fall not to whordome and the land become full of wickednesse Yee shall keepe my Sabbaths and reverence my Sanctuarie I am Iehovah Turne not unto them that have familiar-spirits and unto wizards seek not to be defiled by them I am Iehovah your God Thou shalt rise-up before the hoary-head and honour the face of the old-man and feare thy God I am Iehovah And when a stranger shall sojourne with thee in your land yee shall not vexe him The stranger that sojourneth with you shall bee unto you as one homeborne amongst you and thou shalt love him as thy selfe for ye were strangers in the land of Egypt I am Iehovah your God Yee shall not doe unrighteousnesse in judgement in meteyard in weight or in measure Iust ballances just stones a just Ephah and a just Hin shall ye have I am Iehovah your God which brought you out from the land of Egypt And yee shall keepe all my statutes and all my judgments and shall doe them I am Iehovah Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the thirtieth section or lecture of the Law See Gen. 6. 9. BE holy that is separated from sin dedicated unto God and his obedience which is the sum of the first Table yea of all the Law The Apostle openeth it thus As obedient children not fashioning your selves according to the former lusts in your ignorance but as hee which hath called you is holy so bee yee holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44. Ver. 3. feare or reverence This openeth the fift commandement Honour c. Exod. 20. 12. shewing that it implyeth inward reverence as all the Law is spirituall Rom. 7. 14. And here the mother is named before the father which is not usuall See the notes on Exod. 20. 12. The Hebrewes say It is written Honour thy father and thy mother Exod. 20. 12. it is also written Honour the Lord with thy substance Prov. 3. 9. Againe it is written Yee shall feare every man his mother and his father Lev. 19. 3. it is also written Thou shalt feare the Lord thy God Deut. 6. 13. as he commandeth the honour of Gods great name and his feare so he commandeth the honour and feare of parents He that curseth his father or mother is stoned and he that blasphemeth God is stoned loe he maketh them equall in punishment For honor the father is set before the mother and for feare the mother before the father to teach that they are both alike for honour or for feare What is this Feare It is not to stand in his place nor sit in his place nor to oppose his words nor to carpe at his words nor to call him by his name either living or dead but to say Sir or my Lord my Father Maimony in Misneh tom 4. treat of Rebells chap. 6. sect 1. c. Sabbaths in Chaldee Sabbath dayes both the seventh day and all other dayes of rest which were likewise called Sabbaths Lev. 23. 32. See the annotations on Exod. 20. 8. 11. I am Iehovah This is a ground and reason of these and almost all the other precepts following as it was prefixed before the ten Commandements see Exod. 20. 2. Vers. 4. Turne ye not to weet your faces or Looke not Regard not in Greeke Follow not It implyeth also the turning-away of the heart Deut. 30. 17. and 29. 18. But from this word the Hebrewes say that it is forbidden even to looke-attentively on the similitude of an image Maimony treat of Idolatrie ch 2. sect 2 Idols called in Hebrew Elilim which properly signifieth things of nought nothing vaine and nought worth according to the nature of which name Paul saith we know that an Idoll is nothing in the world and that there is none other God but one 1 Cor. 8. 4. Elim signifieth Gods Elilim 〈◊〉 Gods which the Greeke here nameth Eidda whereof our English Idols is derived in the Chaldee they are called Errours or Aberrations And Elilim is applied to other things also which are of no value as in Iob 13. 4. Physitians Elil that is vaine or of no value in Ier. 14. 14. false prophets prophesied Elil a thing of nought And as Images are the same that Idols in signification so Images of silver and gold are called Elilim Idols Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandements And the Hebrew doctors say It is not Idolatrie onely which a man is forbidden to turne after it in his thought but every thought which occasioneth a man to deny any of the fundamentall points of the Law wee are warned that it come not into our heart c. Maimony treat of Idolatry ch 2. s. 3. molten Gods Hebrew gods of melting meaning Images Gods of silver and of gold as Exodus 20. 23. such as was the mo 〈…〉 calfe Exod. 32. 8. 31. The Prophet calleth them teachers of lyes Habak 2. 18. yet unto such Idolaters said ye are our Gods Esay 42. 17. Vers. 5. of Peace-offrings or of payments whereof see Lev. 3. 1. for your favourable-acceptation that it may
land a yeere of sabbatisme And the Sabbath of the land shall bee unto you for meat unto thee and unto thy man servant and unto thy woman servant and unto thy hired servant and unto thy sojourner the strangers that are with thee And unto thy cattell and unto the beast that are in thy land shall all the revenue therof bee for to eat And thou shalt number unto thee seven Sabbaths of yeeres seven yeers seven times and the daies of the seven Sabbaths of yeers shall be unto thee nine and forty yeers And thou shalt cause-to-sound the trumpet ofloud sound in the seventh moneth in the tenth day of the moneth in the day of Atonements shall yee cause the trumpet to sound throughout all your land And yee shall sanctifie the yeere of fiftie yeeres and proclaime liberty throughout the land unto all the inhabitants thereof a Iubile it shall be unto you and ye shall returne every-man unto his possession and every-man unto his family shall returne A Iubile shall it be a yeere of fifty yeeres shall it be unto you ye shall not sow neither shall yee reape that which groweth-of-it-selfe in it neither shall ye gather the grapes of the separations therof For it is the Iubile holinesse shall it bee unto you out of the field yee shall eate the revenue thereof In this yeere of Iubile ye shall returne every-man unto his possession And if ye sell a sale unto thy neighbour or buy of thy neighbours hand doe not ye oppresse any man his brother According to the number of yeeres after the Iubile thou shalt buy of thy neighbour according to the number of the yeeres of the revenues he shall sell unto thee According to the multitude of yeeres thou shalt multiply the price thereof and according to the diminution of yeeres thou shalt diminsh the price thereof for according to the number of the revenues doth he sell unto thee And ye shall not oppresse any man his neighbor but thou shalt feare thy God for I am Iehovah your God And yee shall doe my statutes and keepe my judgements and do them ye shall dwell on the land in confident-safety And the land shall give her fruit and ye shall eate to the full and dwell thereon in confident-safetie And if ye shall say what shall we eat in the seventh yeere behold we shall not sow neither shall we gather our revenue Then I will command my blessing upon you in the sixt yeer and it shall bring forth revenue for three yeeres And ye shall sow the eight yeere and shall eat of the old revenue untill the ninth yeere untill her revenue come in ye shall eate of the old And the land shall not be sold for ever for the land is mine for ye are strangers and sojourners with me And in all the land of your possession yee shall grant a redemption for the land If thy brother be waxen poore and hath sold some of his possession then the redeemer thereof he that is neere unto him shall come and shall redeeme the sale of his brother And a man if he have not a redeemer and his hand hath attained and found sufficiencie for the redemption thereof Then he shall count the yeeres of the sale thereof and restore the overplus unto the man to whom he sold it and hee shall returne unto his possession And if his hand finde not sufficiencie to restore unto him then his sale shall be in the hand of the buyer therof untill the yeere of Iubile and it shall goe-out in the Iubile and he shall returne unto his possession And a man if he sell a dwelling house in a walled citie then the redemption thereof shall be until the end of the yeere of the sale there of a yeere of daies shal be the redemption thereof And if it be not redeemed untill a whole yeere be fulfilled thereto then the house which is in the citie that hath * 〈…〉 not a wall shall bee confirmed for ever to 〈…〉 him that bought it throughout his generations it shall not goe-out in the Iubile But the houses of the villages which have no wall round-about shall be every-one counted as a field of the countrie redemption shall be for it in the Iubile it shall goe-out And the cities of the Levites the houses of the cities of their possession a redemption ever shall be to the Levites And he which shall redeeme shall be of the Levites and the sale of the house and the citie of his possession shall goe-out in the Iubile for the houses of the cities of the Levites that is their possession among the sonnes of Israel And the field of the suburbs of their cities shall not be sold for it is to them a possession for ever And if thy brother be waxen poore and his hand fayleth with thee then thou shalt strengthen him even the stranger and the sojourner that he may live with thee Take not thou of him biting-usury or increase but feare thy God and let thy brother live with thee Thy mony thou shalt not give unto him upon biting-usurie not give him thy meat upon increase I am Iehovah your God which brought you forth out of the land of Egypt to give unto you the land of Canaan to be unto you a God And if thy brothr be waxen-poore with thee and be sold unto thee thou shalt not serve thy selfe with him with the service of a servant As an hired servant as a sojourner he shall be with thee unto the yeere of Iubile he shall serve with thee And hee shall goe-out from with thee he and his sonnes with him and shall returne unto his family and unto the possession of his fathers shall he returne For they are my servants whom I brought out of the land of Egypt they shal not be sold with the sale of a servant Thou shalt not rule over him with rigour but shalt feare thy God Both thy man-servant and thy woman-servant which thou shalt have shall be of the heathens that are round-about you of them shall ye buy man-servant and woman-servant And also of the sons of the sojourners that doe sojourne with you of them ye shall buy and of their familie which are with you which they beget in your land and they shall be to you for a possession And ye shall take them as an-inheritance for your sons after you to inherit for a possession for ever with them ye shall serve your selves but over your brethren the sons of Israel any-man over his brother thou shalt not rule over him with rigour And if the hand of the stranger and sojourner with thee doe attaine and thy brother be waxen-poore by him and be sold unto the strāger the sojourner with thee or to the stocke of the strangers familie After that he is sold a redemption shall bee for him one of his brethren shall redeeme him Either his uncle or his uncles sonne shall redeeme him or any of the neere-kin
of his flesh of his family shall redeeme him or if his hand hath attained then he shall redeeme himselfe And he shall count with him that bought him from the yeere that he was sold to him unto the yeere of Iubile and the money of his sale shall be according to the number of yeeres as the daies of an hired servant shall he be with him If there be yet many of the yeeres according unto them shall he restore his redemption out of the money that he was bought for And if there remaine but a few of the yeeres unto the yeere of Iubile when hee hath counted with him according to his yeeres hee shall restore his redemption As an hired servant of the yeere by the yeere shall he be with him he shall not rule over him with rigour before thine eyes And if he bee not redeemed by these then he shall goe-out in the yeere of Iubile hee and his sonnes with him For unto mee the sons of Israel are servants they are my servants whom I brought-forth out of the land of Egypt I am Iehovah your God Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These letters signifie the beginning of the two and thirtieth section or lecture of the Law see Gen. 6. 9. IN mount Sinai or by the mount that is in the plaine about it where Israel camped still Numb 10. 11. 12. So Manasses is sayd to bee buried in his house 2 Chro. 33. 20. when it was but in the garden of his house 2 King 21. 18. And here God beginneth to teach his people the profession and practise of their obedience unto him in their land and possessions sanctified by the Sabbaths Iubilees Which were a shadow of things to come but the body is of Christ Coloss. 2. 17. 12. Therefore these were the ordinances of mount Sinai which brought forth children unto bondage but wee are come unto mount Sion where the Lambe Christ standeth with his 144. thousand that have his Fathers name written in their foreheads and by faith doe enter into his rest Gal. 4. 25. Rev. 14. 1. Heb. 12. 22. and 4. 3. Vers. 2. rest or keepe sabbath a Sabbath or a rest the Chaldee calleth it a release or remission which word Moses useth in Deut. 15. 1. This Law tooke place when they had possession of the land which was conquered by Iosua in 7. yeeres so the eight yeere after Moses death was the first to be reckned towards the Sabbath yeere and yeere of Iubile as appeareth by Ios. 14. 1. 2. 7. 10. c. For Caleb was 40. yeeres old when hee was sent to veiw the land in the second yeere after their comming out of Egypt Numb 13. Deut. 1. and they were 38. yeers under Moses in the wildernes Deut. 2. 14. and when Caleb was 85. yeeres old the land was given them for inheritance Ios. 14. 7. 10. that in the 8. yeere of Iosua they beganne the count and the seventh yeere after was the first Sabbath yeere and the fiftieth yeere after the first Iubile V. 3. the revenue or income that is the fruit as the Greeke translateth And under these principalls all other worke belonging to husbandry is implied V. 4. Sabbath of sabbatisme that is of rest which two words signifie an exact rest as is noted on Exodus 16. 23. unto the land which should have rest every seventh yeere from being ploughed digged dounged or manured from being reaped or mo 〈…〉 en or the like As the Sabbath day wherein men rested was to teach Israel that they themselves were the Lords so the Sabbath yeere was to teach that the land was the Lords therefore he addeth a Sabbath unto Iehovah meaning unto his honour and in signe of homage unto him which the Chaldee translateth a release before the Lord. The Sabbath day was a rest from their labours laid upon man for sinne Gen. 3. 19. the Sabbath yeere was a rest for the ground which for mans sin God had cursed Gen. 3. 17. In this yeer at the feast of boothes there was a solemn reading of Gods Law before all Israel Deut 31. 10. 13. and at the end of this yeer a release of debts Deut. 15. 1. 2. c. It was a figure of the Sabbath or rest which Christ was to give unto his Church of the understanding which they should have in his Law and the remission of their sins which were their debts Mat. 6. 12. Luk. 11. 4. when the time of grace the acceptable yeere of the Lord should be proclaimed Esay 61. 1. 2. Luke 4. 18. 19. c. 1 Cor. 6. 2. Thus every seventh yeere was for them to meditate of and in faith to expect Christ who is the true Noe that giveth us comfort and rest from our worke and from the sorrow of our hands because of the ground which the Lord hath cursed Genesis 5. 29. prune or cut thy vineyard meaning the superfluous branches of the vines which the husbandman cutteth off to make the trees more fruitfull Therefore to signifie that God would leave the vine of his Church wast he saith it shal not be pruned Esa. 5. 6. And under these all other worke of husbandry is forbidden The Hebrew canons shew it thus It is commanded to rest from tilling of the land and dressing of trees in the seventh yeere Lev. 25. And who so doth worke of tillage of land or trees in that yeere be frusâ—ateth a commandement and transgresseth against a prohibition Lev. 25. 4. They may not plant in the seventh yeere though they bee trees that beare no fruit nor cut off kâ—â—bs from the trees nor brush off withered lea 〈…〉 boughes nor binde up the branches nor make a sm 〈…〉 under them to kill the wormes nor cover the plaâ—â—â— with any thing whrein dung is that the fowles might not eat them when they are tendor nor cover the 〈◊〉 fruits c and so all other culture or husbanaing oâ— trees For sowing or pruning or reaping or gatharing fruits this yeere a man was to be beaten whether they were the fruits of the vineyard or of other trees for other works not expressed in the Law he was not beaten but chastised or scourged He that pla 〈…〉 in the seventh yeere either of ignorance or presum 〈…〉 ously that which he planted was plucked-up-by the roots He that ploughed or dounged his ground in the seventh yeere that it might be the fitter to sow wheâ— the seventh yeere was out they amearsed him he might not sow it at the going out of the seventh yeere If he removed thorns or gathered out stones to fit it against the seventh yeere went out for asmuch as he 〈◊〉 that which was not lawfull he was amearsed but â—ee might sow it at the going out of the yeere c. Maimony tom 3. in Iobel or treat of the Intermission 〈◊〉 Iubile chap. 1. The outward rest of Israel from these laborious works figured a better rest which all the people of God should have by Christ ceasing from
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.
thorow all the scripture he is called Ioshua because he was accustomed thereto already By this reason the change of his name should seeme to diminish from his dignitie whereas it was changed rather for honour as were the names of Abram Sarai Iacob and others Gen. 17. 5. 15. and 32. 28. Neh. 9. 7. Esai 62. 2. Mar. 3. 16 17. Verse 17. Southward or by the South as in vers 22. meaning the South part of the land of Canaan as Chazkuni explaineth it For that was nearest unto them and the worst part of the land because it was wildernesse and waterlesse as the originall word Negeb signifieth Dâ—ie ground and Calebs daughter said to her father Thou hast given me a south that is a drie land give me also springs of water Iudg. 1. 15. and rivers in the south Psal. 126. 4. meaneth refreshing after bondage and affliction The Greeke here translateth Goe up by this wildernesse and so in that part was a wildernesse Ios. 15. 1. 3. And Sol. Iarchi saith Goe up this way by the south that was the worst part of the land of Israel for so is the manner of Merchants they shew the worst things first and afterward they shew the best the mountaine which was inhabited by Amalekites Canaanites and Amorites Num. 14. 40. 45. Deut. 1. 44. Of this Chazkuni giveth a reason thus And when yee shall know how to subdue the mountaine the vally will be â—asiâ— to subdue Verse 18. the land what it is This is againe repeated in vers 19. and the third time in vers â—0 which may thus be distinguished by the land here is meant the people of the land as after Moses explaineth it by the land in vers 19. is meant the aire of the countrey and the cities villages tents which were by the hand of man set theron and by the land in v. 20. is meant the soile or ground it selfe fruits that grew thereon and the people and is here for explanà tion that is or I meane the people see the notes on Gen. 13. 15. So in Psal. 66. 4. Let all the earth bow downe to thee that is all peoples of the earth likewise in Psal. 100. 1. and 96. 1. and often in the scriptures So house for houshold or people in it Gen. 45. 11. 18. Cities for citizens Ios. 17. 12. whether they Hebr. whether it bee strong c. speaking of the people as one in multitude Verse 19. good or bad this seemeth to respect the wholsomnesse of the countrie for aire waters c. as in 2 King 2. 19. the situation of this citie is good but the water is bad and the land causeth to miscarie To this Chazkuni referreth it saying or bad if it cause the inhabitants thereof to mis 〈…〉 or to be barren as 2 King 2. 19. and hereupon they answered It is a land that eateth up the inhabitants thereof Num. 13. 32. intents or in campes troupes the Chaldee calleth them Villages or unwalled townes the Greeke changeth the order saying in walled or in unwalled townes Vers. 20. fat or leane This respecteth the soile it selfe which if it be fat is fertile if leane barren The Chaldee changeth the metaphor saying whether it be rich or poore So in Neh. 9. 25. 35. they tooke strong cities and a fat land and in Ezek. 34. 14. fat pasture wood or trees as the Greeke and Chaldee interpret it and Targum Ionathan trees of food that is of fruit to bee eaten be yee of good courage or strengthen encourage your selves the first ripe grapes or the first fruits of grapes And then as Chazkuni observeth they had need to have courage because the keepers of the vineyards watched them there Verse 21. of Zin or of Tsin there was a wildernesse into which they came before called Sin so named of an Egyptian citie Sin neare it Exod. 16. 1. Ezek. 30. 15 16. This desart of Zin seemeth to be so named as being a Thornie wildernesse for Zinnim in the forme plurall signifieth thornes Iob 5. 5. And as the former Sin bordered upon Egypt so Zin bordered on the land of Canaan Num. 34. 3 4. Ios. 15. 3. Rehob or Rechob called in Greeke Roob as Rechabham or Rehoboam 1 King 12. 1. is written in Greeke by the Holy Ghost Roboam Mat. 1. 7. This Rehob was a citie in the west part of the land of Canaan neare unto Sidon which fell by lot to the tribe of Aser Ios. 19. 28. Iudg. 1. 31. to the entrance or to the entring in of Hamath so in Num. 34. 8. Ios. 13. 5. Iudg. 3. 3. Amos 6. 14. and so the Chaldee here translateth it Hamath or Chamath called also Hemath the great Amos 6. 2. was a citie on the north part of Canaan and on the East side as Rehob was on the West Num. 34. 8. Ios. 13. 5. By this description of their voyage they went from south to north and from west to east so viewing the wholeland This Hamath is in Targum Ionathan called Antiochia and so Hamath was after named of K. Antiochus and it was situate under mount Lebanan by the river Iabok Verse 22. by the south or Southward Gr. by the wildernesse see vers 17. and he came unto Chebron or unto Hebron a place in the south parts of Canaan where Abraham Isaak and Iacob with their wives had beene buried Gen. 23. 2. 19. and 49. 31. see the notes on Gen. 13. 18. By he came Sol. Iarchi and others understand Caleb onely as if the twelve spies went not in one company but one or two of them together and Calebs comming thither is specially mentioned in Ios. 14. 9. the land whereon thy feet have troden shall bee thine inheritance and in vers 12. now therefore give me this mountaine whereof the Lord spake in that day and in vers 14. Chebron therefore became the inheritance of Caleb Others understand he came that is they came as Chazkuni saith It is the manner of the scripture to speake of many spies and lyers in wait in the singular number as in Ios. 8. 19. the lyer in ambush rose quickly out of his place The Greeke translateth they came the Chaldee hath in some copies Atha he came in othersome Atho THEY came Animan or as the Greeke writeth him Achiman he was one of the heathen Giants dwelling in Chebron the Hebrewes interpret his name Who is my brother and that hee was so called because none in the world was brother to him that is like unto him in strength yet Caleb slew him and his two brethren Ios. 15. 14. Iudg. 1. 10. 〈◊〉 in Greeke Sesei Talmai in Greeke Thelames children of Anak in Greeke generations of Enak in Chaldee sonnes of the Giant or of the mightie man Anak was the sonne of Arba whereupon Chebron was in former times called Kirjah Arba that is the citie of Arba Ios. 15. 13. Gen. 23. 2. before Zoan or Tsoan called in Greeke and Chaldee Tanes as of Tsor or Zor is Tyrus in Greeke This declareth
not onely the antiquitie of Chebron but by consequence the goodnesse of the land For the Anakims which reigned over all seated themselves in the best places Sol. Iatchi saith It may be that C ham builded Chebron for his younger son Canaan before he builded Zoan for Mizraim his elder son c. Of all countries none excelled Egypt as it is written Like the garden of the Lord like the land of Egypt Gen. 13. 10. And Zoan was the most excellent in the land of Egypt for there the kings dwelt as it is written For his Princes were at Zoan Esai 30. 4. but Chebron was seven time better than it Verse 23. bourne or vallie brooke The Hebrew Nachal signifieth both a valley Gen. 26. 17. 19. and a river or brooke running in a valley our English word bourne answereth to them both Esh 〈…〉 signifieth a cluster and of the Israelites cutting of the cluster this place had the name for a memoriall vers 24. The Greeke translateth it the vallie of the cluster This place is reported to have beene in the tribe of Dan within a little of the vallie Sorck mentioned in Iudg. 16 4. a branch to wit of a vine and one cluster of grapes upon it as the Greeke version saith and so Iarchi explaineth it a branch of a vine and a cluster of grapes hanging upon it on a staffe or on a barre the Greeke translateth on barres or leavers and omitteth the words following by two which seemeth to favour the exposition that Chazkuni giveth here they bare it on a barre of the branch with two other barres But the more simple and plaine meaning is set downe in Targum Ionathan thus on a barre on the shoulders of two of them Vers. 25. at the end of 40. dayes in Greeke after 40. dayes In Targum Ionathan there is added in the moneth of Ab which wee call Iuly at the end of 40. dayes And Chazkuni explaineth it further that they began on the 29. of Sivan which we name May and ended on the eighth of Ab or Iuly So many dayes our Lord Christ after his resurrection viewed his disciples being seene of them 40. dayes Act. 1. 3. And according to this number of daies the Israelites had yeares allotted them to wander and perish in the wildernesse because they beleeved not God but refused to goe into the good land proffered them Numb 14. 33. 34. Of the mysterie in this number 40. see more in the notes on Deut. 25. 3. Verse 26. to Kadesh called also Kadesh 〈◊〉 Deut. 1. 19. There was a citie of the Edomite called Kadesh Num. 20. 16. whereupon the widernesse by it was called also Kadesh Psal. 29. 〈◊〉 and the same was called the wildernesse of Zin Num. 33. 36. Chazkuni here saith The wildernesse of Pharan and the wildernesse of Zin and Hazeroth and Kadesh barnea and Rithmah Num. 33. 18. were one neare to another This Kadesh in Greeke Kades The Chaldee nameth Rekam Verse 27. they told him to wit Moses in the hearing of all the congregation and honey that is with all good things see the notes on Exod. 3. 8. Thus they acknowledged the truth of Gods promises they said It is a good land which the Lord our God doth give unto us Deut. 1. 25. Verse 28. Neverthelesse or But that This latter part of the speech was from the ten spies not from Caleb or Iosua who here take occasion to terrifie the people from going to possesse the land Deut. 1. 28. fenced with strong holds high walls and munition the Greeke expresseth it by two words fenced walled in Deut. 1. 28. and 9. 1. it is said fenced up to heaven and in Deut. 3. 5. fenced with high walls gates and barres children of Anak in Greeke the generation of Enak in Chaldee sonnes of the Giant so in Deut. 1. 28. the Greeke translateth them sonnes of the Giants see before on vers 20. Of these there went a proverbe Who can stand before the sons of Anak Deut. 9. 2. And of this the Greekes borrowed the word Anakes to signifie Kings and by interpretation Anak signifieth a chaine Prov. 1. 9. which is an ornament for kings and great personages and of old upon their beasts necks also Iudg. 8. 26. And many such men were chained with pride as Ps. 73. 6. Vers. 29. Amalek that is the Amalekites the posteritie of Amalek the sonne of Esau of whom see Exod. 17. 8 c. Because they had beene smitten by Amalek Deut. 25. 17 18. the spies doe now make mention of him to make them afraid saith Iarchion Num. 13. This Amalek who was the first of the nations Num. 24. 20. and an enemie to Israel would hinder as they thought their entrance on the South side in the mountaine that is the mountaines or as the Greeke translateth the mountainy part for these nations here reckoned were the most mighty and the Chethites possessed mount Thabor the Iebusites Ierusalem and mountaines about it the Amorites mount Here 's c. Iudg. 1. 21. 34 35 36. and these Amorites were high as Cedars and strong as Oakes Amos 2. 9. so the land seemed in their eyes unpossible to be conquered the coast or side Hebr. the land of Iordan which was towards the East as the Sea was to the west Vers. 30. Caleb and Iosua with him afterward Num. 14. 6. 7. though now at first it may be Iosua purposely held his peace in prudence because hee was Moses minister and let Caleb speake stilled the people before Moses or made the people to keepe silence before or unto Moses that is the people beginning to mumure and speake unto Moses and against him Caleb stilled them The Chaldee expoundeth it he made the people to attend that is to hearken unto Moses and Ionathan in his Targum saith hee stilled the people and caused them to attend unto Moses And it appeareth by Deut. 1. 29 30. that Moses himselfe spake to incourage the people but they would not obey and said that is Caleb said as the 31. vers manifesteth and the Greeke addeth he said unto him we are well able to overcome it or prevailing we shall prevaile over it meaning the land which the Greeke explaineth over them the people And this was a speech of faith beleeving in the power and promise of God for Caleb now spake as it was in his heart Ios. 14. 7. Vers. 31. But the men Hebr. And the men meaning ten of the twelve all the other spies except Iosua Num. 14. 6. Vers. 32. an evill report an infamie or diffamation of which Solomon saith hee that uttereth it is a foole Prov. 10. 18. And for this their sinne these men dyed by a plague before the Lord Num. 14. 37. This infamie the Chaldee calleth an evill name the Greeke here a dread of the land but in Num. 14. 36. the Greeke expoundeth it evill words And whereas the Hebrew Dibbah signifieth but a speech or report though commonly of faults which may be done without
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
CHAP. XV. 1 The Lord teacheth Israel how they should sacrifice unto him in the land of Canaan and what measure of Meat-offerings and Drinke-offerings should be for every sacrifice 13 The stranger is under the same Law 17 The Law of the first of the doughâ—â—r an Heave-offring 22 The sacrifice for sinne of ignorance done by Israelite or stranger 30 The punishment of sinne done with an high hand 32 A man that was found gathering stickes on the Sabbath is by the commandement of God stoned to death 37 The law of fringes on the borders of their garments and use that the people should make of them ANd Iehovah spake unto Moses saying Speake unto the sons of Israel and say unto them When yee be come into the land of your habitations which I give unto you And yee will make a Fire offering unto Iehovah a Burnt-offering or a sacrifice to separate a vow or a voluntary offering or in your solemne feasts to make a savour of rest unto Iehovah of the herd or of the flocke Then he that offereth his oblation unto Iehovah shall bring neere a Meat-offering of a tenth part of fine flowre mingled with the fourth part of an Hin of oile And the fourth part of an Hin of wine for a drinke-offering shalt thou make readie for the Burnt-offering or for the sacrifice for one lambe Or for a ramme thou shalt make a Meat-offering of two tenth parts of fine flowre mingled with the third part of an Hin of oile And for a drinke-offering the third part of an Hin of wine shalt thou offer for a savour of rest unto Iehovah And when thou shalt make a youngling of the herd a Burnt-offring or a sacrifice to separate a vow or Peace-offrings unto Iehovah Then shall he bring neere with the youngling of the herd a Meat-offering of three tenth parts of fine flowre mingled with halfe an Hin of oile And thou shalt offer for a Drinke-offering halfe an Hin of wine for a Fire offering of a savour of rest unto Iehovah Thus shall it be done for one bullocke or for one ramme or for a lamb of the sheepe or of the goats According to the number that ye shall make readie so shall yee make readie for every one according to their number Every home-borne of 〈◊〉 countrey shall thus doe these things to offer a Fire offering of a savour of rest unto Iehovah And if a stranger sojourne with you 〈◊〉 who soever be among you in your generations and will make a Fire offering of a savour of rest unto Iehovah as yee doe so hee shall doe Yee of the Church one stature shall bee for you and for the stranger that sojourneth a statute for ever in your generations as yee are so shall the stranger be before Iehovah One law and one manner shall be for you and for the stranger that sojourneth with you And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye come into the land whither I bring you Then it shall be when yee eat of the bread of the land yee shall heave an heave offering unto Iehovah Of the first of your dough a cake shall ye heave for an heave-offering as the heave offering of the threshing-floore so shall ye heave it Of the first of your dough yee shall give unto Iehovah an heave offering in your generations And when ye shall have sinned ignorantly and have not done all these commandements w ch Iehovah hath spokeÌ„ unto Moses Even all that Iehovah hath commanded you by the hand of Moses from the day that Iehovah commanded Moses and henceforward throughout your generations Then it shall be if ought be done by ignorance from the eies of the congregation that all the congregation shall make readie one bullocke a youngling of the herd for a Burnt-offering for a savour of rest unto Iehovah and his Meat-offering and his Drinke-offering according to the manner and one goat-bucke of the goats for a Sin offering And the Priest shall make atonement for all the congregation of the sonnes of Israel and it shall be mercifully forgiven them for it is an ignorance and they have brought their oblation a Fire offring unto Iehovah and their Sin offring before Iehovah for their ignorance And it shall be mercifully forgiven al the congregatioÌ„ of the sons of Israel the stranger that sojourneth among them because all the people was in ignorance And if one soule sinne through ignorance then it shall bring neere a shee-goat of her first yeare for a Sin offering And the Priest shall make atonement for the soule that sinneth ignorantly when it hath sinned by ignorance before Iehovah to make atonement for him and it shall be mercifully forgiven him For the home-borne amongst the sonnes of Israel and for the stranger that sojourneth among them one law shall be to you for him that 〈◊〉 through ignorance But the soule that shall doe with an high hand whether he be home-borne or a stranger the same reproacheth Iehovah and that soule shall be cut off from among his people Because he hath despised the word of Iehovah and hath broken his commandement that soule shall utterly be cut off his iniquitie shall be upon him And the sonnes of Israel were in the Wildernesse and they found a man gathering sticks on the Sabbath day And they that found him gathering sticks brought him neere unto Moses and unto Aaron and unto all the congregation And they put him in ward because it was not declared what should be done to him And Iehovah said unto Moses The man shall be made to die the death all the congregation shall stone him with stones without the campe And all the congregation brought him forth without the campe and stoned him with stones and he dyed as Iehovah commanded Moses And Iehovah said unto Moses saying Speake unto the sonnes of Israel and say unto them that they make unto them a Fringe on the skirts of their clothes throughout their generations and that they put upon the Fringe of the skirt arâ—bband of blue And it shall be unto you for a Fringe that yee may see it and remember all the commandements of Iehovah and doe them and that yee seeke not after your owne heart and after your owne eyes after which you goe a whoring That ye may remember and doe all my commandements and be holy unto your God I am Iehovah your God which brought you forth out of the land of Egypt to be unto you a God I am Iehovah your God Annotations SPake unto Moses After the judgement upon the disobedient Israelites who should perish in the wildernesse God now repeateth and enlargeth the Law of sacrificing which their children should observe in the land of Canaan whereby their reconciliation unto him and his grace towards them in Christ was figured thus after the curse of the Law for sinne is annexed the grace of the Gospell through faith In like manner after the
20. Aaron what is he to wit other than the Minister of God So the Apostle saith Who is Paul and who is Apollo but ministers by whom ye beleeved 1 Cor. 3. 5. And thus had Moses said in their former murmurings What are wee that ye murmure against us your murmurings are not against us but against Iehovah Exod. 16. 7 8. Vers. 12. We will not come up An obstinate answer and refusall of the meanes of their bettering by Moses debating the matter with them so might they have been perswaded to disist from their evill course and have found mercie By comming up is meant unto the publike place of judgement whither in the Scripture phrase men are said to goe up as in Deut. 25. 7. Ruth 4. 1. And in Ezra 10. 7. 8. whosoever would not goe to Ierusalem at the time appointed by the Princes and the Elders all his substance should be forfeited and himselfe separated from the Church of those that had been in captivitie Of Dathan and Abiram Sol. Iarchi here observeth that Their owne mouth caused them to offend or signified their fall they were not but to goe downe to wit alive into hell verse 33. Vers. 13. out of the land of Egypt as is added in Targum Ionathan which having beene the place of their bondage and miserie an iron furnace unto them Deut. 4. 20. they here call it a land flowing with milke and honey so despising their redemption God their Redeemer who laid their bring from thence for a ground of their obedience unto him Exod. 19 4 5. and 20. 2. even making or also making thy selfe a Prince that is without God of thine own presumption advancing thy selfe onely wholly and continually The doubling of the word is to aggravate their crimination This latter branch the Greeke translateth Thou art a Prince as if it were spoken in derision Verse 14. not brought us according to promise Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is as the Chaldee explaineth it of fields and vineyards one named generally for many as is noted on Gen. 3. 2. dig out the eyes that is make them blinde as the Chaldee expoundeth it so in Iude. 16. 21. 1 Sam. 11. 2. of these men or as the Greeke translateth it of those men which may be meant of the whole congregation as if they were so blinde that they could not espie his fraud or it may have speciall reference to Korah and his company And thus Chazkuni here explaineth it Thou hopest to dig out the eyes of Korah and of all his congregation as though they had no eyes to see and understand this offence that thou hast brought us up from the good land of Egypt and hast not performed unto us that which thou promisedst to bring us into a land that floweth with milke and honey but hast said In this wildernesse they shall be consumed and there they shall die Num. 14. 35. Moreover thou hast perverted judgement against us and therefore we will not come up unto thee for we beleeve thee not concerning the triall of this matter Verse 15. very wroth or very much grieved see the notes on Gen. 4. 5. Respect not or Looke not Turne not the face unto which the Chaldee expoundeth Accept not with fauour their oblation their offering or their Meat-offering their Minchab whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. Iarchi expoundeth their incense which they shall offer before thee to morrow so it hath reference to Korah his company 2. 7. and 17. But others as he saith explaine it thus 〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉 gregation let not their part be accepted beâ—â—re 〈◊〉 And thus some understand this imprecation to be against Dathan and Abiram onely as Chazkum saith The reason why Moses cursed Dathan 〈◊〉 Abiram was because when Moses sent to call them they said we will not come up It was not their 〈◊〉 to convert for though the Lord should have said I have chosen Aaron yet they would have mâ—â—ined against the Priesthood But Korah and the 250 men which tooke upon them to take every man his ce 〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron but that he had done it of his owne minde he would not curse oâ—â— asse that is not the vilest beast the Greeke translateth it the desire of any of them that is any deâ—â—rable thing They mistooke and read Chamâ—â— for Chamur because the Hebrew letters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dand 〈…〉 be one like another as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely lest Prolemie the King at whose request they â—â—rned the Law into Greeke should say Hee 〈…〉 asse but some other gift he did take Verse 16. Thou and all thy congregation The Greeke expoundeth it Sanctifie thy congregation and be ye ready before the Lord c. Because their rebellion was against God verse 11. therefore Moses committeth the deciding of the controversie unto God Ver. 18. at the doore in the court-yard of the Sanctuary and Moses and Aaron Targum Ionathan explaineth it they on the one side and 〈◊〉 and Aaron on the other side Verse 19. assembled against them all not onely the 250 forementioned but the generall mu 〈…〉 tude too ready to incline to his faction See verse 41. glorie of Iehovah in the cloud over the Sanctuary as it did at other times in the like cases 〈◊〉 42. Num. 12. 5. and 14. 10. Verse 21. as in a moment or even in a moment suddenly and as the Greeke translateth at once So in verse 45. and thus God had before threatned after they had made the â—â—lfe Exod. 33. 5. Verse 22. God of the spirits of all flesh By all flesh is meant all mankinde as in Gen. 6. 13. 〈◊〉 40. 5. 6. Ezek. 20. 48. and 21. 4 5. Ioel. 2. 28. and so it is explained in Iob 12. 10. the spirit of 〈◊〉 flâ—â—h of man And the Lord is called God of the spirits oâ— men both as he is creator of them who â—orm 〈…〉 the spirit of man within him Zach. 12. 1. called therefore the Father of spirits Heb. 12. 9. and as the preservation ordering and government 〈◊〉 them is in his hand both in life and death 〈…〉 hand is the soule of all living and the spirit of 〈…〉 of man Iob 12. 10. Therefore Moses useth the like phrase when he prayeth that a governour might be substituted in his stead Num. 27. 16. Targum Ionathan explaineth it God that puttâ—â—â— the 〈◊〉 of the soule in the bodies of all the sonnes of men and Targum Ierusalemy thus God which rulest 〈◊〉 the soules of all flesh Chazkuni saith which knowest the spirit of every one of them The Greeke translateth God of the Fathers and of all flesh understanding as it seemeth by spirits such
R of it is taken away The Greeke version favoureth this for it translateth yet they kindled fire upon Moab Vers. 31. the land of the Amorite in Greeke all the cities of the Amorites This countrey which before had been the Moabites was conquered by the Amorites and so became their land and was taken from them by Israel and inhabited as is after shewed in Numb 32. 33 34 c. Vers. 32. Iazer a citie also that had beene sometime the Moabites Ier. 48. 32. but â—ow the Amorites the land about it was goodly pasture ground and was after given to the tribe of Gaâ— Numb 32. 1 3 34 35. daughters that is the townes or villages as the Greeke and Chaldee explaine it see vers 25. Vers. 33. the way of Bashan that is as the Greeke translateth the way which leadeth unto Basan This Basan which the Chaldee calleth Matnan was a goodly soile the pastures nourished strong and fat cattell whereto the Scripture hath often reference as in Deut. 32. 14. A 〈…〉 s 4. 1. Mic. 7. 14. Ierem. 50. 19. Og another King of the Amorites a Giant of great statute See Deut. 3. where this historie is repeated and inlarged Vers. 35. they possessed or they inherited his â—and These countries God gave unto Israel as the first-fruits of their inheritance after their wearisome travels and troubles in the wildernesse by which they were to be encouraged against the residue of their enemies beyond the river as Moses afterward saith Thine eyes have seene all that Iehovah your God hath done unto these two Kings so will Iehovah doe unto all the kingdomes whither thou passest ye shall not feare them for Iehovah your God he will fight for you And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorites and to the land of them whom he destroyed Deut. 3. 21 22. and 31. 4. For which also they were to be thankfull unto God and sing his praises as David after teacheth them saying Confesse ye to Iehovah for he is good for his mercy endureth for ever To him which smote great kings for his mercy endureth for ever And slew famous kings for his mercy endureth for ever Sihon king of the Amorites for his mercie endureth for ever And Og the king of Bashan for his mercie endureth for ever And gave their land for an heritage for his mercie endureth for ever Even an heritage unto Israel his servant for his mercie endureth for ever Psal. 136. 1. 17. 22. CHAP. XXII 〈◊〉 Balak king of Moab sendeth for Balaam a Prophet to curse Israel 8 Balaam consulting with the Lord is forbidden to goe 15 Balak sendeth the second time and Balaam asking againe of the Lord is permitted to goe 22 An Angell would have slaine him If if his asse had not turned aside which dumbe 〈◊〉 speaking with mans voice forbade the Prophets foolishnesse 31 Balaams eyes being opened seeth the Angell confesseth his sinne and offereth to turne 〈◊〉 but is willed to goe forward 36 Balak goeth 〈◊〉 〈◊〉 Balaam and entertaineth him royally ANd the sonnes of Israel set forward and encamped in the plaines of Moab on this side Iordan by Iericho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Balak the sonne of Zippor saw all that Israel had done to the Amorites And Moab was sore afraid of the people because they were many and Moab was irked because of the sonnes of Israel And Moab said unto the Elders of Midian Now will this company lick up all that are round about us as the oxe licketh up the greene grasse of the field And Balak the sonne of Zippor was King of Moab at that time And hee sent messengers unto Balaam the sonne of Beor to Pethor which is by the river of the land of the sonnes of his people to call him saying Behold a people is come out from Egypt behold they cover the eye of the land and they abide over against me Now therefore come I pray thee curse me this people for they are mightier than I peradventure I shall be able to smite them and shall drive them out of the land for I know that he whom thou blessest is blessed and he whom thou cursest is cursed And the Elders of Moab and the Elders of Midian went and divinations in their hand and they came unto Balaam and spake unto him the words of Balak And he said unto them Lodge here 〈◊〉 â—ight and I will bring you word againe as Iehovah shall speake unto me and the Princes of Moab abode with Balaam And God came unto Balaam and said What men are these with thee And Balaam said unto God Balak the sonne of Zippor King of Moab hath sent unto me Behold a people is come out from Egypt and covereth the eie of the land now come curse me them peradventure I shall be able to fight against them and shall drive them out And God said unto Balaam Thou shalt not goe with them thou shalt not curse the people for they are blessed And Balaam â—ose up in the morning and said unto the Princes of Balak Goe you unto your land for Iehovah refuseth to give me leave to go with you And the Princes of Moab rose up and came unto Balak and said Balaam refuseth to come with us And Balak yet againe sent Princes moe and more honorable than they And they came to Balaam and said to him Thus saith Balak the sonne of Zippor Be not thou letted I pray thee from comming unto me For honouring I will honour thee very greatly and whatsoever thou shalt say unto me I will doe come therfore I pray thee curse me this people And Balaam answered and said unto the servants of Balak If Balak would give me his house full of silver and gold I cannot goe beyond the mouth of Iehovah my God to doe lesse or more And now I pray you tarry you also here this night that I may know what Iehovah will speake unto me more And God came unto Balaam by night and said unto him If the men be come to call thee rise up goe with them but yet the word which I shall speake unto thee that shalt thou doe And Balaam rose up in the morning and sadled his Asse and went with the Princes of Moab And Gods anger was kindled because hee went and the Angell of Iehovah see himselfe in the way for an adversarie against him and hee was riding upon his Asse and two of his young men were with him And the Asse saw the Angell of Iehovah standing in the way his sword drawne in his hand and the Asse turned aside out of the way and went into the field and Balaam smote the Asse to turne her into the way And the Angell of Iehovah stood in a path of the vineyards a wall being on this side and a wall on that side And the Asse saw the Angell of Iehovah and shee thrust her selfe unto the wall and thrust Balaams foot against the wall and he smote her againe
not unfitly doth Moab hereby as it were prophesie of their owne destruction for the strength and beautie of Israel may well be likened hereto as Iosephs was by Moses to his first-borne bullocke Deut. 33. 17. and the wicked are as grasse and shall soone be cut downe and wither as the greene herbe Psal. 37. 2. And though at this time Israel might not meddle with Moab for they had other enemies to prey upon and the oxe loweth not when he hath fodder Iob 6. 5. yet Ba 〈◊〉 their Prophet foretold of a starre and scepter that should rise out of Israel and sinite the corners of Moab Num. 24. 17. which was fulfilled in part by David who smote Moab and they became his servants 1 Chron. 18. 2. And God further prophesieth their destruction afterward I have broken Moab like a vessell wherein is no pleasure saith the LORD Ier. 48. 38. Vers. 5. Balaam so written after the Greeke and the New Testament Rev. 2. 14. in Hebrew Bilghnam He was a Diviner or Scothsayer as is said in Ios. 13. 22. Balaam also the sonne of Beor the Diviner did the sonnes of Israel sâ—ay with the sword where the name Diviner or Soothsayer is to be understood of the sonne Balaam not of the father Beor as the like phrase in Esai 37. 2. sheweth where it is said Unto Esaias the sonne of Amos the Prophet which another Scripture explaineth thus Unto Esaias the Prophet the sonne of Amos 2 King 19. 2. And that Balaam was indeed such a kinde of man is after shewed by Moses in Num. 24. 1. The Apostle calleth him a Prophet 2 Pet. 2. 16. and false prophets are called Diviners Ier. 27. 9. and their prophesying Divination Ezek. 13. 6 7 23. What a Diviner was is shewed on Deut. 18. sonne of Beor so the Greeke here writeth that which in Hebrew is Beghnor But the Apostle Peter writing from Babylon 1 Pet. 5. 13. calleth him sonne of Bosor 2 Pet. 2. 15. For in the Baby lonian or Chaldee language the Hebrew letter * 〈◊〉 Ghnajn is often pronounced like S whereupon the Greeke Interpreters sometime put S in stead thereof as Gnamnciud Num. 1. 10. is in Greeke Semioud and in Ier. 46. 17. Saon heghnebir the Interpreters taking it for a proper name expresse it in Greeke thus Sao neeshe 〈…〉 so Iehojadangh in Ier. 29. 26. is in Greeke Iodese Hosheangh in Num. 13. 8. is Aâ—ses and Ieshuangh Ezr. 2. 2. is Iesus and many the like Pethor in Greeke Phathourra it was a citie in Mesopotamia or Aram Num. 23. 7. Deut. 23. 4. the countrey where Abraham first dwelt Act. 7. 2. Gen. 24. 4 10. and there he served strange gods Ios. 24. 2. In this countrey all the Patriarchs except Benjamin the heads of the tribes of Israel were borne and brought up Gen. 35. 26. till Iakob their father fled the land after he had there served for a wife and for a wife had kept sheep Hos. 12. 12. GeÌ„ 31. 21. Iakobs posteritie hereupon professed their father to be an Aramite or Syrian Deut. 26. 5. and from Aram is Balaam now sent for to curse them And as it was in the East countrey Num. 23. 7. so the Easterne land was infamous for Divination and such like arts see Esai 2. 6. by the river to wit Euphrates called the river by excellencie because it was the greatest Gen. 15. 18. so in Ios. 24. 2. 15. 2 Sam. 10. 16. 1 King 4. 24. 1 Chron. 19. 16. And thus the Chaldee here explaineth it to Pethor of Aram which is by Euphrates they cover Hebr. it covereth speaking of the people as of one The Scripture useth the singular or plurall number indifferently as is noted on Gen. 22. 19. thâ— eye that is the face or sight as the Greeke translateth of the land or earth See the like phrase in Exod. 10. 5. 15. abide sit or dwell over against mee These words implied reasons to perswade Balaam to come for their comming out of Egypt intimateth that they being strangers had no right to invade the land their covering the face of the land shewed their number to be great and they having subdued the Amorites and filled their land could not easily be resisted their abiding over against Moab was a signe as they thought that Israel would next invade their countrey But in all this the truth of Israels case and carriage was concealed for here is no meation how God had of old promised them the land of Canaan Gen. 15. 18. or how the Canaanites wickednesse was growne so great that their land should spue them out Lev. 18. 24 25. neither speaketh he of their wrongfull oppression and bondage in Egypt and miraculous deliverance from thence Exod. 1. c. nor how Israel being come had not harmed either Edom or Moab but passed by them in peace Deut. 2. 4. 8 9. 13. and warred onely with the cursed Canaanites devoted unto destruction Though Moab could not but know these things as well as Edom Num. 20. 14 15. c. yet would he mention none of them neither was he content that his brother Israel should doe to the Canaanites as Moab himselfe and Edom and Ammon had done before to the Emims Horims and Zamzummims whom they had cast out of their inheritances and dwelt in their steads Deut. 2. 9 10 12 20 21. For this conspiracie with Balaam and his endevour to destroy Gods people it is said Balakarose and warred against Israel Ios. 24. 9. Vers. 6. Now therefore come Hebr. And now come His purpose being by a curse upon them to bereave them of Gods favour and protection hee would have him to come that by neerenesse of his person and by beholding them his speech might have more vehemencie of spirit and better effect as he supposed So Elisha the Prophet turned backe and looked on the children whom hee cursed in the Name of the Lord 2. Kings 2. 24. And on the contrary when Isaak would blesse his sonne he called him neare and kissed him and smelling the savour of his garments he uttered a more powerfull blessing Gen. 27. 26 27. and so did Iakob to Iosephs children Gen. 48. 9. 10 c. And for this cause Balak led Balaam when hee was come unto high mountaines from whence he might view them whom he was to curse Num. 22. 41. and 23. 9. 14. 28. curse me this or curse for me this people The curse was first laid upon the creatures by God himselfe for sinne Gen. 3. and heavy effects followed thereof the earth cursed brought forth thornes and briers in stead of wholesome fruits Gen. 3. 17 18 and cursed againe for Cains wickednesse it yeelded no more the strength thereof Gen. 4. 12. the figtree cursed by Christ suddenly withered Mark 11. 21. And when the curse is duly pronounced by Prophets and men of God it wanteth not effect as the curse-bringing water of jealousie which should cause the belly of the polluted to swell and her thigh to rot Num.
me or at my face or presence so after turned aside from me or from my face or presence I had slaine thee or killed thee in the Angels former words the justice of his judgement is implied for if Balaam did smite his Asse for turning aside out of the way vers 23. and would have killed her for falling downe under him though thereby his life was saved vers 29. how much more deserved he himselfe to be smitten and killed for departing out of the Lords way and following his own crooked wayes with a purpose to destroy the lives of his people Israel Therefore a woe is pronounced on those that runne greedily after Balaams errour for reward Iude vers 11. saved her alive as we have an example in the Prophet who being disobedient unto the mouth of the Lord a lion met him by the way and slew him but the Asse whereon hee rode was not torne 1 King 13. 23 24 26 28. Vers. 34. I have sinned this seemeth to bee acknowledged for his smiting of the Asse and his reason following so sheweth but the sin that lay hid in his heart his wicked purpose covetousnes he dissembleth prosecuteth still unto the end if it be evill in thine eyes that is as the Greek translateth if it please thee not meaning that he should goe on his journey He could not bee ignorant that his evill intent to curse Gods people for his owne promotion was most evill in the Lords eyes and the cause why the Angell came out against him but concealing that he speaketh of his outward actions and faintly offereth to turne back with an if it were evill His love to the wages of unrighteousnesse caused him thus to speake together with the leave which God had given him in vers 20. faine he would goe but if necessitie constraine him he will turne backe Vers. 35. Goe with the men When neither the first words of God who forbade him v. 12. nor the signes and dangers which met him by the way could turne his heart or deliver him from his error the Lord againe biddeth him go on so giving him up to his owne lusts which he followed to his destruction See the notes on v. 20. So Iarchi explaineth these words Goe with the men for thy portion is with them and thine end to perish out of the world Vers. 36. he went out to meet him for to welcome him and entertaine him with honour as Moses to like end went out to meet his father in law Exod. 18. 7. and Ioseph went out to meet Israel his father Gen. 46. 29. and the kings of Sodom of Salem to meet Abraham Gen. 14. 17 18. Heb. 7. 1. It sheweth how greatly Balaam was respected of the King as false prophets have alwayes been of wicked Rulers because they serve their lusts It had beene Moabs dutie to have met their brother Israel with bread and water in the way when they came out of Egypt but loe the King of Moab goeth out even to the utmost border of his land to meet this soothsayer whom he had hired to curse Israel therefore God commandeth his people not to seeke their peace or good for ever Deut. 23. 3. 6. Arnon the border betweene Moab and the Amorites Num. 21. 13 26. Vers. 37. Did not I sending send that is earnestly send unto thee Am I not able indeed a vaine boast and such as had no effect for he was not able indeed to honour Balaam in the end but sent him away in wrath and with disgrace confessing that the LORD had kept him backe from honour Num. 24. 10 11. But as Satan himselfe proudly offereth the kingdomes and glory of the world to those that will worship him Mat. 4. 8 9. so wicked Princes doe offer promotion to false prophets and flatterers which oftentimes God suffereth them not to performe and they turne the edge of their sword against the Israel of God which they are often forced to put up emptie into the sheath the Lord turning their intended curse into a blessing Vers. 38. am I able at all the word is doubled for more vehemencie canning can I speake that is surely I cannot in any wise Hee speaketh to excuse himselfe signifying his willingnesse to gratifie the king as appeared by his comming to him but shewing withall his inabilitie to doe ought against God or his people For the LORD their redeemer he frustrateth the tokens of the â—â—rs and maketh diviners mad he turneth wise men backeward maketh their knowledge foolish Esa. 44. 25. Vers. 39. Kirjath-huzeth which is by interpretation the citie of the outmost parts or the citie of streets It is the name of a citie of the situation in the utmost part of the land as the Chaldee interpreteth it the citie of his borders and the old Latine version calleth it the citie which was in the utmost borders of his kingdome w ch some thinke to be Ar forementioned in NuÌ„ 21. 28. called the corner of Moab in Ier. 48. 45. Sol. Iarchi in his annotations on this place expoundeth it a citie full of streets men and children in the outer parts of it Vers. 40. Balak slew oxen either for sacrifice as the word is often used for sacrificing or for a feast to welcome Balaam or for both as the Moabites used such idolatrous feasts whereof the people did eat Num. 25. 1 2. Thus Balak rejoyced at the comming of his friend and received him with all royall solemnity Wherein as we see the entertainment that this wicked prophet had that his honour and good cheere might make him to forget the perils w ch he had passed and might againe fall into by the hand of God so may we observe the contrary dealing of the LORD and of this King The Angell of the Lord came out as an adversary to withstand him the King as a friend to welcome him The King blameth him for comming no sooner the Angell for going so soone The Angell met him with a sword to signifie that that should be his end if he went on in his wickednes the king receiveth him with a banquet and all honourable entertainment that by it and hope of more gaine and preferment he might be encouraged to goe on with his wicked enterprise Betweene these two Balaam chuseth the worser part for the honour of this world though even that also was taken away from him As the Partridge sitteth on egges and hatcheth them not so he that getteth riches and not by right shall leave them in the middest of his dayes and at his end shall be a foole Ier. 17. 11. Vers. 41. in the morning that is the next day early after the feast Thus Balak delaieth no time to accomplish his evill purpose beginning the day with mischiefe David was diligent in the mornings to destroy all the wicked of the land Psal. 101. 8. Balak riseth early to destroy the people of God and is of them whose feet run to evill and they make haste to shed
fruitfull Uine Gen. 49. 22. Vers. 35. Shuthelah in Greeke Southala Becher this some thinke to be he which is called Bered in 1 Chron. 7. 20. Tahan or Tachan in Greeke Tanach by transposition of letters Vers. 36. Eran in 1 Chron. 7. 26. called Edan or Laadan so the Greeke here writeth him Eden for the likenesse of the Hebrew letters whereof see the Annotations on Gen. 4. 18. and Num. 2. 14. Of this Eran or Edan came Iosua the sonne of Nun 1 Chro. 7. 26 27. And here Ephraims sonnes sonne is head of a familie as was before in Iudahs tribe vers 21. Vers. 37. 32 thousand c. he had before 40 thousand Num. 2. 19. so eight thousand of this tribe are now diminished Vers. 38. Bela in Greeke Bale he was Benjamins first-borne 1 Chron. 8. 1. Ashbel called Iediael 1 Chron. 7. 6. Benjamins second sonne 1 Chron. 8. 1. The Greeke here writeth him Asâ—ber or as some copies have it Asubel Abiram or Achiram in Greeke Acheiran elsewhere he is named Aechi Gen. 46. 22. and Achrah the 〈◊〉 sonne of Benjamin 1 Chron. 8. 1. Vers. 39. Shephupham in Greeke Sophaâ— in 1 Chron. 7. 12. he is called Sâ—uppim in Gen. 46. 22. Muppim Hupham otherwise Huppim Gen. 46. 22. 1 Chron. 7. 12. Vers. 40. Ard in Greeke Ader so in 1 Chro. 8. 3. the Hebrew writeth him Adar the familie understand as the Greeke also supplieth of Ard the familie of the Ardites Here Benjamin hath but seven families who in Gen. 46. 21. had ten Vers. 41. 45 thousand c. hee had before but 35 thousand and 400. Num. 2. 23. now his number is increased ten thousand and two hundred that though his families were diminished yet hee had the greatest increase of men of warre amongst all the tribes save Manasseh and Aser Vers. 42. Shuham or Shucham called by transplacing of letters Hushim or Chushim in Gen. 46. 23. in Greeke Same Vers. 43. 64 thousand c. of one familie of Dan there sprang so many thousand men that none of all the tribes save Iudah have the like multitude and he is increased 17 hundred men moe than at the former numbring Num. 2. 26. Vers. 44. Iimnah in Greeke Iamein 〈◊〉 in Greeke Iâ—sovi Betweene these there was another called Iisvah Gen. 46. 17. whose familie here omitted seemeth to be perished Vers. 45. Cheber or Heber in Greeke Cheber of his posteritie see 1 Chron. 7. 32. Here Asers sonnes sonnes are also heads of families as were before in Iudah and Ephraim vers 21. and 36. Vers 46. Serah or Serach in Greeke Sara mentioned also in Gen. 46. 17. 1 Chron. 7. 30. Vers. 47. 53 thousand c. when before 〈◊〉 had but 45 thousand and five hundred Num. 2. 28. that his increase in the wildernesse was elevâ—â— thousand and nine hundred men of warre none but Manasseh was before him Vers. 48. Naphtali in Greeke Naphthal 〈…〉 Iachzeel in Greeke Asiel The foure families of Napthtali continue as in Gen. 46. 24. Vers. 50. 45 thousand c. wheras before he had been 53 thousand and 4 hundred Num. 2. 30. so that eight thousand fewer are at the last than at the first Vers. 51. and a thousand c. The number of all at the former count was 600 thousand and three thousand and 550 Num. 2. 32. so that now in the whole summe the host of Israel is decreased in their 38 yeares traveil eighteene hundred and twentie men exempting the Levites which were numbred apart Wherein Gods worke for them all in generall and for the tribes and families in particular is to be regarded When they were under bondage and affliction in Egypt they multiplied like fish and filled the land Exod. 1. for outward persecution increaseth the Church and lesseneth it not but when they were come out from that iron furnace and carried of God as on Eagles wings thorow the wildernesse in safetie they so provoked him by their murmurings rebellions and idolatries that he consumed their dayes in vanity and their yeares in hastie terrour Psal. 78. 17. 33. And though amongst other blessings God give them his lawes to direct them Exod. 20. c. and his good spirit to instruct them Neh. 9. 20. and led them like a flock by the hand of Moses and Aaron Psal. 77. 21. yet learned they not obedience but mount Sinai gendred to bondage Gal. 4. 24. and the Law wrought wrath Rom. 4. 15. and Moses their Law-giver could not bring them into the promised land but left that unto his successor Iesus the son of Nun who figured Iesus the Sonne of God by whom commeth grace and truth and the inheritance of the Kingdome of heaven Deut. 31. 2. 7. 14. Ioh. 1. 17. Rom. 6. 23. The speciall hand of God touching the tribes and the mothers that bare them and the families and persons that proceeded of them may thus be viewed Seven of the twelve tribes did increase in multitude as they travelled besides the tribe of Levi which also was a thousand at the last numbring moe than at the first ver 62. 1 Iudah increased 1900. 2 Issachar 9900. 3 Zabulon 3100. 4 Manasseh 20500. 5 Benjamin 10200. 6 Dan 1700. 7 Aser 11900. The summe of all increased was nine and fiftie thousand and two hundred besides the thousand Levites Notwithstanding the decrease of the five 〈◊〉 was more for 1 Reuben decreased 2770. 2 Simeon 37100. 3 Gad 5150. 4 Ephraim 8000. 5 Naphtali 8000. So the summe of all that were diminished was one and sixtie thousand and twentie men Observe also the worke of God in respect of Iakobs wives the foure mothers of the tribes Leah R 〈…〉 el Zilpah and Bilhah whom the holy Ghost mentioneth in Gen. 46. 15. 18 19. 25. 1 Leah was multiplied in Iudah 1900. in Issachar 9900. in Zabulon 3100. So the fruit of Leahs body increased in the wildernesse fourteene thousand and nine hundred besides the thousand of Levi. 2 Rachel was multiplied in Manasseh 20500. in Benjamin 10200. So Rachels increase was thirtie thousand and seven hundred 3 Zilphah Leahs handmaid increased in her son Aser eleven thousand and nine hundred 4 Bilhah Rachels handmaid was multiplied in her son Dan seventeene hundred Thus God unparted his blessing among them all but chiefly to Rachel whom Iakob loved for her increase was more than of all the other three They were likewise all of them partakers of his chastisements in their posteritie for 1 Leah was diminished in Reuben 2770. in Simeon 37100. so the lost of her increase in the wildernesse nine and thirtie thousand eight hundred and seventie men 2 Rachel was diminished in Ephraim 8000. 3 Zilphah lost in Gad her sonne five thousand one hundred and fiftie 4 Bilhah lost in Naphtali eight thousand men So the farre greatest losse was Leahs who now might weepe for her children because they were not as long after befell unto Rachel Mat. 2. 18. Againe as the twelve tribes camped in foure quarters about the
him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See NuÌ„ 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be bâ—â—ted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their lâ—mâ—es that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portioÌ„ in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Daâ—â—ing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If
they were numbred to make atonement for their soules Exod. 30. 15 16. CHAP. XXXII 1 The Reubenites and Gadites sue for their inheritance on that side Iordan 6 Moses reproveth them 16 They offer him conditions to his content 28 Moses commandeth Eleazar and Iosua to give them that inheritance when they had performed the conditions 31 The Gadites and Reubenites promise againe to performe them 33 Moses assigneth them the land 34 They build fenced cities for their wives and children and folds for their cattell 39 The sons of Manasses conquer the Amorites in Gilead and have it and the villages thereof given them by Moses for a possession NOw the sonnes of Reuben and the sonnes of Gad had a very great multitude of cattell and they saw the land of Iazer and the land of Gilead and behold the place was a place for cattell And the sonnes of Gad and the sonnes of Reuben came and said unto Moses and unto Eleazar the Priest and unto the Princes of the Congregation saying Ataroth and Dibon and Iazer and Nimrah and Heshbon and Elealeh and Shebam and Nebo and Beon The land which Iehovah smote before the Congregation of Israel is a land for cattell and thy servants have cattell And they said If we have found grace in thine eyes let this land be given unto thy servants for a possession bring us not over Iordan And Moses said unto the sonnes of Gad and to the sonnes of Reben Shall your brethren goe to warre and shall you sit here And wherfore break ye the heart of the sons of Israel from going over into the land w ch Iehovah hath given them Thus did your fathers when I sent them from Kadesh-barnea to see the land For they went up into the land of Eshcol and saw the land and brake the heart of the sonnes of Israel that they should not goe into the land which Iehouah had given them And Iehovahs anger was kindled in that day and he sware saying If the men that came up out of Egypt from twenty yeares old and upward shall see the land which I sware unto Abraham unto Isaak and unto Iakob because they have not followed mee fully Save Caleb the sonne of Iephunneh the Kenizite and Iosua the sonne of Nun for because they have followed Iehovah fully And Iehovahs anger was kindled against Israel and hee made them wander in the wildernesse fortie yeares untill all the generation was consumed that had done evill in the eyes of Iehovah And behold ye are risen up in your fathers sted an increase of sinfull men to augment yet the burning anger of Iehovah against Israel For if yee turne away from after him then will he yet againe leave them in the wildernesse and yee shall destroy all this people And they came neere unto him and said We will build sheep-folds here for our cattell and cities for our little ones But wee our selves will goe ready armed before the sonnes of Israel untill that we have brought them unto their place and our little ones shall dwell in the fenced cities because of the Inhabitants of the land Wee will not returne unto our houses untill the sonnes of Israel have inherited every man his inheritance For we will not inherit with them on yonder side Iordan and forward because our inheritance is come unto us on this side Iordan Eastward And Moses said unto them If ye will doe this thing if ye will goe armed before Iehovah to warre And will goe all of you armed over Iordan before Iehovah untill he have driven out his enemies from before him When the land is subdued before Iehovah then afterward yee shall returne and ye shall be guiltlesse before Iehovah and before Israel and this land shall be yours for a possession before Iehovah But if ye will not doe so behold you have sinned against Iehovah and know ye your sinne which will find you out Build ye cities for your little ones and folds for your sheepe and doe that which hath proceeded out of your mouth And the sonnes of Gad and tâ—e sonnes of Reuben said unto Moses saying Thy servants will doe as my lord commandeth Our little ones our wives our flocks and all our cattell shall bee there in the cities of Gilead But thy servants will passe over every one armed for warre before Iehovah to battell as my lord speaketh So concerning them Moses commanded Eleazar the Priest and Iosua the sonne of Nun and the heads of the fathers of the tribes of the sonnes of Israel And Moses said unto them If the sonnes of Gad and the sonnes of Reuben will passe with you over Iordan every man armed to battell before Iehovah and the land shall be subdued before you then yee shall give unto them the land of Gilead for a possession But if they will not passe over with you armed then they shall have possessions among you in the land of Canaan And the sonnes of Gad and the sonnes of Reuben answered saying As Iehovah hath spoken unto thy servants so will I doe We will passe over armed before Iehovah into the land of Canaan and the possession of our inheritance on this side Iordan shall bee ours And Moses gave unto them unto the sonnes of Gad and unto the sonnes of Reuben and unto halfe the tribe of Manasses the sonne of Ioseph the kingdome of Sihon king of the Amotites and the kingdome of Og king of Bashan the land with the cities thereof in the coasts the cities of the land round about And the sonnes of Gad built Dibon and Ataroth and Aroer And Atroth Shophan and Iazer and Iogbehah And Beth-Nimrah and Beth-Haran fenced cities and folds for sheepe And the sonnes of Reuben built Heshbon and Elealeh and Kirjathaim And Nebo and Baal-Meon the names being changed and Sibmah and they called by names the names of the cities which they builded And the sonnes of Machir the sonne of Manasses went to Gilead and tooke it and dispossessed the Amorite w ch was in it And Moses gave Gilead unto Machir the sonne of Manasses and he dwelt therein And Iair the sonne of Manasses went and tooke the villages and called them the villages of Iair And Nobah went and tooke Kenath and the daughters thereof and hee called it Nobah after his owne name Annotations REuben he was Israels first-borne of his wife Leah Gen. 29. 32. and Gad was the first sonne of Zilpah Leahs handmaid Gen. 30. 10. 11. To these are added some of the sonnes of Manasses vers 39. c. who was the sonne of Ioseph the eldest sonne of Israel by his wife Rachel Gen. 30. 22. 24. Iazer a citie taken a while before from the Amorites Num. 21. 32. Gilead in Greeke Galaad a mountaine also of the Amorites which had many cities halfe that mount was given to the sonnes of God the other halfe to the sonne of Manasses vers 40. Deut. 3. 12 13. Ios. 13. 24. 25. 31. a place for cattell that is meet to seed and
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
Meribah Num. 20. Moses also him-selfe at the same place for which he could not come into the land of Canaan The punishments laid on them by the Lord for their disobedience were many They died by the sword of the enemie as of the Amalekites Exod. 17. and of the Canaanites Num. 14. 45. and some by the sword of their brethren Exod. 32. Some were burnt with fire Num. 11. and 16. some died with surfe◠Num. 11. some were swallowed up alive into the earth Num. 16. some were killed with serpents Num. 21. many died of the pestilence Num. 16. 46. and c. 5. 25. and generally all that generatiō w ch were first mustered after their comming out of Egypt perished Num. 26. 64 65. God consumed their dayes in vanitie and their yeares in terrour Psal. 78. 33. Neverthelesse for his names sake he magnified his mercies unto them and their posteritie He had divided the sea and led them thorow on dry land drowning their enemies Exod. 14. He led them with a cloud by day and a pillar of fire by night continually Hee gave them Manna from heaven daily Hee clave the rocks and gave them water for their thirst Hee sed them with Quailes when they longed for flesh He sweetned the bitter waters He saved them from the sword of their enemies He delivered them from the fiery serpents and scorpions Their raiment waxed not old upon them neither did their foot swell those 40 yeares Deut. 8. 4. He delivered them from the curse of Balaam and turned it into a blessing because he loved them Num. 22. Deut. 23. 5. He came downe upon mount Sinai and spake with them from heaven and gave them right judgements and true lawes good statutes and commandements and gave also his good spirit to instruct them Nehem. 9. 13. 20. In the times of his wrath he remembred mercie his eye spared them from destroying them neither did he make an end of them in the wildernesse Ezek. 20. 17. 22. He gave them Kingdomes and Nations and they possessed the lands of their enemies and hee multiplied their children as the starres of heaven and brought them into the land promised unto their fathers Nehem. 9. 22. 23. Now whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. Vers. 52. Ye shall drive out or ye shall dispossess◠as in vers 53. in Greeke ye shall destroy So Moses explaineth this law to be meant of their destruction in Deut. 7. 1 2. And they might not be suffered to dwell in the land Exod. 23. 33. their pictures or their imagerie workes which the Chaldee expoundeth the house or place of their worship see the Annotations on Lev. 26. 1. their molten image Hebr. the images of their meltings that is which they have molten under which name graven images and all other idols are implied as is shewed on Ex. 20. 4. This law is also repeated in Deut. 7. 5. and Deut. 12. quite plucke downe or destroy abolish letting nothing remaine in Greeke take away their pillars see Lev. 26. 30. Vers. 53. dispossesse the land or disinherit drive out as in v. 52. the land that is as the Greek translateth destroy the inhabitants of the land and so Moses explaineth it in v. 55. A like phrase is in Ios. 17. 17. they could not dispossesse or drive out the cities meaning the inhabitants of those cities so house is for the houshold or men of the house Gen. 45. 11. 18. It may also be translated yee shall inherit the land and so it agreeth with the words following Vers. 54. by lot as was commanded before in Num. 26. 55. ye shall give them the more inheritance Hebr. yee shall multiply his inheritance see this phrase in Num. 26. 54. for him that is for any one or for every one Vers. 55. shall be pricks or shall be for pricks in your eyes and for thornes in your sides which Ioshua repeating saith scourges in your sides and thornes in your eies Ios. 23. 13. And the Prophet speaking of the enemies of Gods people calleth them a pricking bryar unto the house of Israel and a grieving thorne Ezek. 28. 24. By these similitudes the hurt and mischiefe is signified which such wicked people would doe unto the Church in soule and body being a meane to draw them into sin and to afflict them as it is written They destroyed not the Nations concerning whom the LORD commanded them but were mingled among the heathen and learned their works and served their idols which were a snare unto them Psal. 106. 34 35 36. And the troubles which they brought upon Israel are set forth in the booke of Iudges in the historie of Iabin Sisera and other So the Chaldee expoundeth these pricks and thornes thus They shall be companies taking up armes against you and troupes causing you to fall shall vex you in the land and Iosua addeth untill ye perish from off this good land which Iehovah your God hath given you Ios. 23. 13. CHAP. XXXIV 1 The Lord by Moses declareth unto Israel the borders of the land of Canaan which they should inherit 16 The names of the Princes that should divide the land ANd Iehovah spake unto Moses saying Command the sonnes of Israel and say unto them When yee come into the land of Canaan that is the land that shall fall unto you for an inheritance the land of Canaan with the borders thereof And your South quarter shall be from the wildernesse of Zin by the sides of Edom and your South border shall be the outmost coast of the salt sea Eastward And your border shall turne about from the South to the ascent of Akrabbim and passe on to Zin and the goings out thereof shall be from the South to Kadesh-barnea and it shall goe out to Hazar Addar and passe on to Azmon And the border shall turne about from Azmon unto the river of Egypt and the goings out of it shall be at the sea And the sea border you shall even have the great sea and the border thereof this shall be your sea border And this shall be your North border from the great sea you shall point out for you mount Hor. From mount Hor ye shall point out unto the entrance of Hamath and the goings out of the border shall be to Zedad And the border shall goe out to Ziphron and the goings out of it shall be at Hazar Enan this shall be your North border And yee shall point out for you for the East border from Hazar Enan to Shepham And the border shall goe downe from Shepham to Riblah on the East side of Ain and the border shall goe downe and shall reach unto the side of the sea of Chinnereth Eastward And the border shall goe downe to Iordan and the goings out of it shall be at the salt sea this shall be your land with the borders thereof round about And Moses commanded the sonnes
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
spake unto the sonnes of Israel after they came forth out of Egypt On this side Iordan in the valley over against Beth-peor in the land of Sihon king of the Amorites who dwelt in Heshbon whom Moses and the sonnes of Israel smote after they were come forth out of Egypt And they possessed his land and the land of Og king of Bashan two kings of the Amorites which were on this side Iordan toward the Sunne rising From Aroer which is by the banke of the river Arnon and unto mount Sion that is Hermon And all the plaine of this side Iordan Eastward and unto the Sea of the plaine under Ashdoth Pisgah Annotationsâ— STatutes or Ordinances which taught the service of God Heb. 9. 1. as the next word judgments are for duties towards men and punishments of transgressours These are often joyned together see Deut. 5. 1. and 6. 1. and 12. 1. Mal. 4. 4. And that Statutes meane the legall services appeareth by the continuall use of this word as in Exod. 12. 24. 43. and 27. 21. and 29. 9. and 30. 21. teach or am teaching this sheweth the worke of the law still urging the conscience to dâ—â— for not the hearers of the Law are just before God but the dâ—ers of the Law shall be justified Rom. 2. 13. may live Moses describeth the justice which is of the law that the man which doth those things shall live by them Rom. 10. 5. possesse or inâ—erit the land which was a figure of our heavenly inheritance Gen 12. 5. proposed to them that do the Law but given to them that are of the faith of Christ Ioh. 1. 17. Rom. 4. 13. 16. and 6. 23. Vers. 2. not adde Hereby all doctrines of men are condemned Matt. 15. 9. and the all-sufficiency and authority of Gods word stablished for ever Gal. 3. 1â— 2 Tim. 3. 16 17. Adde thou not unto his words lest hee reprove thee and thou be found a lier Prov. 30. 6. diminish for every word of God is pure Prov. 30. 5. and profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Matt. 5. 18. for to keepe that is that you may keepe understanding the persons forementioned so in vers 5. see the notes on Gen. 6. 19. Vers. 3. Baal-peor in Greeke Beel-phegor the Idoll of the Moabites unto which many of Israel declined by the counsell of Balaam see Num. 25. 1 2. 18. and 31. 16. Psal. 106. 28. The Chaldee translateth against them that served Baal-peor destroyed or abolished by sending a plague to the death of twenty foure thousand Num. 25. 9. This judgment was remembred after in Ios. 22. 17. Have wee too little for the wickednesse of Peor c. Vers. 4. unto Iehovah the Chaldee saith unto the feare or religion of the Lord. Thus they that keepe themselves pure in generall defections are saved from the common destruction Ezek. 9. 4 6. 2 Tim. 2. 19. Rev. 20. 4. Vers. 6. wisdome Hereupon the Oracles of God are often commended as making wise the simple Psal. 19. 8. making us wiser than ouâ— enemies and to have more understanding than all our teachers Psal. 119. 98 99. and able to make us wise unto salvation through the faith which is in Christ Iesus 2 Tim. 3. 15. On the contrary it is said They have rejected the word of the Lord and what wisdome is in them Ier. 8. 9. Surely or Onely The Greeke turneth it Behold Vers. 7. what nation is there so great or what other great nation is there meaning there is not any So in vers 8. God nigh or Gods â—igh The Hebrew words are both of the plurall number yet meaning one God in the plurality of persons as the like is in Deut. 5. 26. Ios. 24. 19. The Greeke and Chaldee here translate it singularly God And he is said to be nigh us specially when he heareth and granteth our requests Psal. 145. 18. So the Chaldee here paraphraseth nigh unto the same toreceive the prayer thereof in the time of the tribulation thereof Wee likewise are said to draw nigh unto God when wee call upon him in faith Psal. 73. 28. Heb. 7. 19. Esa. 58. 2. and both are conjoyned in Iam. 4. 8. Vers. 9. thy soule that is thy selfe the soule is often put for the whole man So where one Evangelist saith lose his soule Matth. 16. 26. another saith Iose himselfe Luk. 9. 25. diligently or vehemently so vers 15. and often The word implieth strength as well as diligence See Deut. 6. 5. things Hebr. words which the Greeke also and Chaldee here keepeth lest or that they depart not in Greeke Let them not depart from thy heart Compare Prov. 3. 1. 3. and 4. 21. Vers. 10. Horeb or Choreb called also Sinaâ— see Exod. 19. Paul calleth it The mount that might be touched Heb. 12. 18. Vers. 11. heart that is the midst as the heart of the Sea is the midst thereof Exod. 15. 8. So here the heart of heaven is the middest of the aiâ—e thicke darknesse or tempestuous darknesse glocâ—â—â—◠〈◊〉 as the Greeke version and the holy Ghost in Heb. 12. 18. implieth See Exod. 20. 21. Vnto this â—â—â—ible mount where the Law was given Paul opposeth mount Sion or the state of grace by the Gospell Heb. 12. 18 22. It noteth the hidden glory of Gods kingly administration in his Church Psal. 97. 1 2. Vers. 12. voice of words This also Paul mentioneth Heb. 12. 19. In the next verse Moses calleth them ten words that is ten commandements whereof see the notes on Exod. 34. 28. no similitude to wit of God so after save a voice that is the voice of God as in verse 33. Hereupon it is said To whom then will yee liken God or what likenâ—sse will yee compare unto him Esa. 40. 18. Vers. 13. of stone signifying the perpetuity of these words and also the stoninesse of mens hearts as is noted on Exod. 31. 18. Vers. 14. statutes for the worship of God as judgments were for the repressing and punishing of vice Exod. 21. 1. These were spoken to Moses only and by him written to Israel but the ten words were spoken to all the people and written by the singer of God Vers. 19. the sunne It was a common corruption not onely amongst the heathens but in Israel to worship the Sunne and Starres and host of heaven 2 King 21. 3. and 17. 16. Amos 5. 25 26. of which sinne Iob cleareth himselfe Iob 31. 26 27. driven away or thrust to wit out of the â—ay as is after expressed in Deut. 13. 5. which is meant by the seduction of others or of their own hearts Therefore the Greeke and Chaldee here 〈◊〉 translate it beest deceived or made to erre and 〈◊〉 〈◊〉 which the Hebrew word implyeth being after used for the straying of cattell Deut. 22. 1. Imparted or divided distributed as a portâ—â— It noteth Gods
or inherit the land a figure of the kingdome of Gods grace and glory which the righteous shall possesse by inheritance Esay 60. 21. and 65. 9. Vers. 9. and honey which signified the great fertility of that land and figured out spirituall graces and comforts as is noted on Exod. 3. 8. Vers. 10. thou sowedst and so all the inhabitants as the Greeke translateth they sâ—w In Egypt from whence Israel came they had no raine but by the over-flowing of the river Nilus the land was watered and by the labour of the husbandman beckes were derived to moysten the ground And that there they had no raine is testified both by the Prophets Zach. 14. 18. and by humane histories Pomp. Mela li. 1. Herodotus in Euterpe Nec pluvio supplicat herba Iovi Tibul. lib. 1. Eleg. 8. with thy foot that is with thy diligent labour signified sometime by the hand Psal. 128. 2. sometime by the foot as Gen. 30. 30. This condition of the land of Egypt the house of bondage figured the estate of men naturally corrupted which they labour to releeve by their own works and with the muddy waters which are from beneath proceeding from earthly wisedome and carnall understanding 1 Cor. 1. 20 31. and 2. 4. 5. Ezek. 34. 19. Ier. 2. 13. Verse 11. mountaines c. hereby is meant the commodious healthfull and pleasant situation of the land farre exceeding Egypt Wherefore sometime the whole land is signified under the name of a mountaine Exod. 15. 17. And because it was hills and vallies it could not be watered with the over-flowing of any river as Egypt which was a plaine but must otherwise bee moystened with the raine of heaven or else remaine barren and fruitlesse the raine this as it is most kinde causeth the earth to be fruitfull in nature so it figured heavenly graces the doctrine of Gods word spirit wherewith the soules of men are made fruitfull in good works Esay 45. 8. Mica 5. 7. See the notes on Gen. 27. 28. Deut. 32. 2. The want of raine is on the contrary a signe of curse Zach. 14. 17 18. Rev. 11. 6. Vers. 12. careth for Hebr. seeketh that is carefully seeth unto it and as the Greeke translateth visiteth According to this phrase Sion is called a citie sought that is cared for or regarded and not forsaken Esay 62. 12. And of Gods gracious providence towards the land of Israel David singeth how the Lord visited the land and plenteously moystened it very much enriched it softned it with showers blessed the bud of it crowned the yeere of his goodnesse and his pathes the clouds dropped fatnesse Psal. 65. 10 11 12. the eyes this also signifieth Gods care and providence for good as in the like speeches Ier. 40. 4. Ezra 5. 5. Psal. 34. 16. Though Gods providence be towards all peoples and hee giveth to all life and breath and all things Acts 17. 25. doing good giving us raine from heaven and fruitfull seasons Acts 14. 17. causing it to raine on the earth where no man is on the wildernesse wherein there is no man Iob 38. 26. yet other peoples have not the word and promise of God whereon to depend as Israel had whereby they might live not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Vers. 13. if hearkening yee shall hearken that is if yee shall diligently hearken and obey This passage of Scripture following the Iewes read daily in their families as is noted on Deut. 6. 4. Vers. 14. the first raine c. or the early raine Twise in a yeere there fell store of raine in Israel in the beginning of the yeere about September or October and halfe a yeere after which was in Abib or March which ecclesiastically began the yeere unto Israel as is noted on Exod 12. 2. whereupon it is called the latter raine in the first moneth Ioâ—l 2. 23. The first raine fell after the â—owing of their corne that it might take rooting in the earth the latter raine was a little before harvest that the eare might be full Of these the Scriptures sundry times speake but so as that they depended upon God to whom Israel should obey and of whom they should aske raine in the time of the latter raine Zach. 10. 1. and then hee would come unto them with his blessings as the raine as the latter and former raine unto the earth Hosea 6. 3. So for the fruits the husbandman waited and had long patience untill hee received the early raine and the latter raine I am 5. 7. Which raine as it figured heavenly blessings in Christ Deut. 32. 2. Psal. 72. 6. so they led Israel to the feare of God but when they revolted from him they said not in their heart Let us now feare the Lord our God that giveth raine both the former and the latter raine in his season Ier. 5. 24. If these raines were seasonable and moderate the land was fruitfull as Moses in the next words sheweth if they failed then the drought as â—ire devoured the pastures if they fell immoderately the graines rotted under their clods Ioel 1. 19 17. new oyle These three were for the use of man and the grasse after mentioned for beasts as David also sheweth in Psal. 104. 13 14 15. By these earthly promises God drew his people to obedience but David had more gladnesse in his heart in the light of the Lords countenance than when corne and wine increased Psal. 4. 6 7. Vers. 16. deceived or inticed and drawen away by riches pleasures or false perswasions of which Iob saith If my heart hath beene secretly inticed or deceived Iob 31. 27. other gods that is Idols falsly reputed Gods so the Chaldee translateth Idols or Errours of the peoples Vers. 17. shut-up the heavens this phrase is used both for restraining the naturall raine for mens sins 1 Kings 8. 35. and the spirituall raine of Gods word and blessings Revel 11. 6. perish quickly or speedily suddenly The wicked heathens God suffered with much patience and would not have them destroyed suddenly Deut. 7. 22. but his owne people are threatned for their sinnes to perish suddenly for judgement must beginne at the house of God 1 Pet. 4. 17. he warneth his Church to repent c. or else he will come unto her quickly Revel 2. 5. Vers. 18. phylacteries or frontlets written in parchments and tyed to the forehead as the former were to the hand or arme of these see the annotations on Exod. 13. 9. 16. and Deut. 6. 4 8. Vers. 19. teach them your children cause your children Hebr. your sonnes to Iearne them this explaineth the former precept Thou shalt whet them on thy children Deut. 6. 7. Abraham the father of the faithfull is commended for this that he would command his children and his honshold after him to keepe the way of the LORD Gen. 18. 19. and Solomons parents taught him the Law Prov. 4. 3 4. and 31.
Iehovah thy God brought thee forth out of Egypt by night And thou shalt sacrifice the Passover unto Iehovah thy God of the flocke and the herd in the place which Iehovah shall chuse to cause his name to dwell there Thou shalt not eat with it any leavened bread seven dayes shalt thou eat with it unleavened cakes the bread of affliction for thou camest forth out of the land of Egypt in haste that thou mayest remember the day of thy comming forth out of the land of Egypt all the daies of thy life And there shall not be seen with thee any old leven in all thy coast seven daies neither shall any thing of the flesh which thou shalt sacrifice in the evening in the first day remaine all night untill the morning Thou mayest not sacrifice the Passeover within any of thy gates which Iehovah thy God giveth thee But at the place which Iehovah thy God shall chuse to cause his name to dwell there thou shalt sacrifice the Passeover in the evening about the going downe of the Sunne at the season that thou camest forth out of Egypt And thou shalt boile and eat in the place which Iehovah thy God shall chuse and thou shalt turne in the morning and goe unto thy tents Six daies thou shalt eat unleavened cakes and in the seventh day shall be a solemne assembly unto Iehovah thy God thou shalt not doe any worke Seven weeks shalt thou number unto thee from beginning to put the sickle into the standing corne thou shalt begin to number the seven weekes And thou shalt observe the feast of Weekes unto Iehovah thy God with a tribute of a voluntary offering of thine hand which thou shalt give according as Iehovah thy God hath blessed thee And thou shalt rejoyce before Iehovah thy God thou and thy sonne and thy daughter and thy man-servant and thy maid-servant and the Levite which is within thy gates and the stranger and the fatherlesse and the widow which are in the midst of thee in the place which Iehovah thy God shall chuse to cause his name to dwell there And thou shalt remember that thou wast a servant in Egypt and thou shalt observe and doe these statutes Thou shalt observe unto thee the feast of Boothes seven daies when thou hast gathered in of thy floore and of thy wine-presse And thou shalt rejoyce in thy feast thou and thy sonne and thy daughter and thy man-servant and thy maid-servant and the Levite and the stranger and the fatherlesse and the widow which are within thy gates Seven daies shalt thou keepe a feast unto Iehovah thy God in the place which Iehovah shall chuse because Iehovah thy God shall blesse thee in all thy revenue and in all the worke of thine hands and thou shalt be surely joyfull Three times in a yeere shall every male of thee appeare before Iehovah thy God in the place which he shall chuse in the feast of unleavened cakes and in the feast of Weekes and in the â—east of Boothes and he shall not appeare before Iehovah emptie Every man according to the gift of his hand according to the blessing of Iehovah thy God which hee hath given unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IVDGES and Officers shalt thou give for thee in all thy gates which Iehovah thy God giveth unto thee through thy tribes and they shall judge the people with judgement of justice Thou shalt not wrest judgment thou shalt not respect persons neither take a gift for a gift will blinde the eies of the wise and will pervert the words of the just Iustice justice shalt thou follow that thou maist live and inherit the land which Iehovah thy God giveth unto thee Thou shalt not plant thee a grove any tree neere unto the Altar of Iehovah thy God which thou shalt make thee Neither shalt thou set up a pillar which Iehovah thy God hateth Annotations OBserve Hebr. To observe the indefinite put for the imperative as is noted on Exod. 13. 3. Abib which wee call March the Greeke expoundeth it the moneth of new fruits See the notes on Exod. 13. 4. and keepe the Passeover Hebr. and thou shalt doe or make that is celebrate the feast of the Passeover or sacrifice the Passeover so named because God passed over the houses of the Israelites when hee slew the first-borne of Egypt In memoriall whereof this feast with the rites thereof were commanded see Exod 12. and the annotations there It was a figure of Christ our Passeover and of our redemption by him whose feast wee are taught to keepe 1 Cor. 5. 7 8. by night at mid-night the Angell of God slew the first-borne in Egypt then rose they up and began to take their journey though they went not out of Egypt till the day following see Exod. 12. 29 30 41 42. Vers. 2. sacrifice or kill slay so Christ our Passeover is sacrificed for us 1 Cor. 5. 7. and by the preaching of Christ crucified and shewing of his death wee now keepe this feast Gal. 3. 1. 1 Cor. 11. 26. the flocke of sheepe or goats see Exod. 12. 5. the herd of Bulls or Bullocks This differeth from the Passeover of the Lambe which waâ— precisely commanded to be a young sheepe or goat of the first yeere one for a company to bee â—ateâ— all of it the same night with bitter herbs c. Exod. 12. But this was an addition to the former and was of sheepe or bullocks so many as men would voluntarily bring for the feast called therefore by the Iewes Chagigah that is the feast-offering as the other was called Pasâ—hs An example hereof we have in 2 Chron. 35. 7 8 c. where many thousands of Lambes Kids and Bullocks were in Iosiahs time by him and his Nobles given for the Passeover Of this the Hebrews say When they offer the Passeover in the first moneth they offer it with Peace-offerings in the 14 day of the herd or of the flocke great or small males or females with any sacrifices of peace and this is called the Chagagah or feast-offering of the 14 day And of this it is said in Deut. 16. 2. thou shalt sacrifice the Passeover to the Lord thy God of the flocke and the herd Maimony in Korban Pesach c. 10. s. 12. to cause his name to dwell which the Greeke expoundeth his name to bee called upon there The Chaldee thus to cause his Majestie or divine presence to dwell there So in v. 6. This was where the Tabernacle or Temple should bee placed which in time was at Ierusalem where Solomon builded the Lord an house 1 Chron. 17. 12. that is builded an house for his Name 2 Sam. 7. 13. See also Deut. 12. Vers. 3. Leavened bread which signified corruption in heart word or deed as hypocrisie maliciousnesse false doctrine or any other wickednesse or wicked persons see Luk. 12. 1. Matt. 16. 6 12. 1 Cor. 5. 7 8. 13. and the annotations on Ex. 12. 15. seven daies after the
Lord 1 Sam. 8. 5 6 7. and 12. 12 17 19. Then God gave them a king in his anger and took him away in his wrath Hos. 13. 11. Vers. 15. Setting thou shalt set that is thou shalt in any wise set thus bindeth hee them to doe this during according to the rules here given both for the good of their Common-wealth and Church and for a figure of Christ to whom the kingdome of Israel did belong Esay 32. 1. Zach. 9. 9. Luk. 1. 〈◊〉 32 33. thy God shall chuse either by the manistery of his Prophets as by Samuel hee anointed Saul 1 Sam. 10. 1. and David 1 Sam. 16. 1. by Ahijah he chose Ieroboam 1 King 11. 29 31 35. or by other meanes as by Vrim and Thum 〈◊〉 by Lot or the like thy brethren in this Christ was figured as also in his other functions of 〈…〉 phesie and Priesthood for so it is written Ie 〈◊〉 thy God will raise up unto thee a Prophet from the middest of thee of thy brethren Deut. 18. 15. And in all things it behoved him to be made like unto his brethren that be might bee a mercifull and faithfull high Priest c. Heb. 2. 17. Vers. 16. not multiply horses not get him many horses lest hee should put confidence in worldly strength whereof horses were the principall as appeareth by Psal. 20. 8. Deut. 20. 1. Prov. 21. 31. to Egypt in which land were many horses which they accounted the strength of their countrey 2 Chron. 1. 16. and 9. 28. whereupon it is said Woe to them that goe downe to Egypt for helpe and stay on horses c. Esay 31. 1. not adde to returne that is not againe returne either for the cause aforesaid or for to dwell there because of their great idolatries and other sinnes whereby Gods people might be corrupted So Ieremy from the Lord disswaded the Iewes from going into Egypt Ier. 42. 10 14 16 17 c. The Hebrewes say It is lawfull to dwell in all the world save in the land of Egypt but it is lawfull to returne to the land of Egypt for mer chandise c. Maim treat of Kings ch 5. s. 7 8. Vers. 17. multiply wives take many wives the Hebrews and some Christians understand this prohibition of exceeding many as Solomon had seven hundred 1 King 11. 3. and not that moe wives than one are here forbidden But howsoever God bare with the Kings Patriarkes and other men that had moe wives than one and that this custome prevailed yet from the beginning it was not so when he made but two to be one flesh Gen. 2. 24. Mat. 19. 5. Mal. 2. 14 15. that his heart turne not away or neither shall his heart turne away to wit from the Lord unto the pleasures of life or unto other gods by meanes of many wives as of Solomon it is said His wives turned away his heart after other gods and his heart was not perfect with the Lord his God 1 King 11. 4. Although his mother taught him better saying Give not thy strength unto women nor thy waies to that which destroyeth Kings Prov. 31. 1 3. greatly multiply or vehemently exceedingly multiply silver and gold which is another meane whereby the heart may be withdrawne from God for when men be rich and full they are in danger to denie and say Who is the Lord Prov. 30. 8 9. and they cannot serve God and Mammon Matt. 6. 24. the care of this world and the doceitfulnesse of riches choke the word of God Matt. 13. 22. and they that will bee rich fall into tentation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition 1 Tim. 6. 9. Vers. 18. when he sitteth upon the throne that is when he is King see the notes on Exod. 11. 5. the copie of this Law the Greeke translateth it this Deuteronomie The Hebrewes have recorded thus When the King sitteth upon the throne of his kingdome hee is to write him the booke of the Law for himselfe over and beside the booke which is left him of his fathers c. If his fathers have lest him none or if that be lost he is to write him two bookes of the Law the one he is to reserve in his house for so he is commanded as every one of Israel the other is not to depart from before him If he goe out to war it goeth with him if he fit in iudgment it is to be with him c. Maimony treat of Kings c. 3. s. 1. before the Priests the originall booke of the Law was kept in the Sanctuary as appeareth by Deut. 31. 26. 2 King 22. 8. out of that was the Kings copie to be written that it might be perfect Vers. 19. it shall be with him in all places whither hee went hee caried this copie of the Law with him as before is noted So God said unto Iosua This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night c. Ios. 1. 8. Thus David did as appeareth by Psal. 119. 16 24 97 98 99 c. learne to feare under this name feare notonely the inward reverence but the outward worship and service of God is also implied even all true Religion as that which is written their feare towards â—â—ee is taught by the precept of men Esay 29. 13. is expounded by our Saviour In vainè they worship mee teaching doctrines the precepts of men Matt. 15. 9. Vers. 20. not lifted up above his brethren because the honour of the King was great and all were to obey him in the Lord Ios. 1. 16 17 18. Eccles. 8. 2 3 4. Rom. 13. 1. therefore hee is warned to shunne pride and loftinesse of heart whereupon David said Lord my heart is not haughty nor mine eies lofty c. Psal. 131. 1 2. The contrary was found in Nebuchadnezzar to whom the most high God gave a kingdome and majestie and glory and honour â—â—but when his heart was lifted up and his minde hardened in pride he was deposed from his kingly throne and they tooke his glory from him Dan. 5. 18 20. The Hebrewes say As the Scripture giveth great honour to the King and every one is bound to honour him so it commandeth him that his heart be humble within him and wounded as it is said in Psal. 109. 22. My heart is wounded within mee And he may not carry himselfe with pride of heart in Israel more than is meet Deut. 17. 20. but must be gratious and pittifull both to little and great and goe out and come in for their pleasure for their good and have regard of the honour of the smallest And when he speaketh unto all the congregation in generall words hee should speake gently as it is said by David in 1 Chron. 28. 2. Heare mee my brethren and my people It is also said in 1 King 12. 7. If thou wilt be a servant unto this people
that is which lieth in his bosome as Mic. 7. 5. Vers. 57. her after-birth and so her little one therein as the Chaldee expoundeth it the least of her children Vers. 58. fearefull in Greeke marvellous Vers. 59. thy plagues or every of thy plagues as the forme of the Hebrew word implieth thy seed Chald. thy children permanent or firme faithfull and continuing long as Tharg Ionath explaineth which shall dure long upon your bodies Vers. 60. disease or sicknesse in Greeke sorrow Of the plagues of Egypt see Exod. 8. c. Vers. 62. with a few men Greeke in a short or small number Chald. a people of number that is soone numbred See this fulfilled Esay 1. 9. hearkenedst not Chaldee receivedst not the word Vers. 63. will rejoyce although the destruction of the wicked is to themselves miserable yet Gods judgements upon them are unto him his Angels and all the Saints joyfull Rev. 18. 20. Ps. 58. 11 12. Ier. 51. 48. for when the wicked perish there is shouting joy Prov. 11. 10. Vers. 64. and unto the end c. that is from one end of the earth to another A like phrase is from the end of the heavens unto the end of them Matt. 24. 31. Mark 13. 27. This dispersion of the Iewes is visible even to this day serve other gods the Chaldee expoundeth it serve peoples that serve idols but it implieth Gods judgment in giving them over to further sinne see the notes on vers 36. Vers. 65. not finde ease or not have quietnesse Vnto this curse of the Law for sinne is opposed the promise of grace in Christ Ier. 31. 2. a trembling heart in Greeke a faint or discouraged heart See Levit. 26. 36. Esay 1. 5. failing of eies in Greeke failing eies that shall looke for deliverance but not see it pining of soule in Greeke a melting soule that is sorrowfull and fearefull See Lev. 26. 16. 1 Sam. 2. 33. Vers. 66. hanging in doubt that is uncertaine as after followeth So the Greeke thy life shall bee hanging before thine eies not have assurance of thy life or not beleeve in thy life in Greeke not beleeve thy life that is have no assurance of it but alwaies feare death Vers. 67. Who will give that is O that it were evening see Deut. 5. 29. A lively description of misery wherein every houre by night or by day seemeth long and tedious Compare Iob 7. 3 4. Vers. 68. to Egypt the house of bondage Exod. 20. 2. and figure of spirituall bondage under sinne and Satan in which estate the Law leaveth all men till they be redeemed by grace in Christ. So another Prophet saith They shall not dwell in Iâ—hovahs land but Ephraim shall returne to Egypt and they shall eat uncleane things in Assyria Hos. 9. 3. CHAP. XXIX Mosâ—â— being to renew the covenant exhorteth Israel to obedience by the mâ—mory of the workes they have seene 10 All stand before the Lord to enter into his covenant 18 The great wrath on him that flattereth himselfe in his wickednesse 29 Secret things belong unto God THese are the words of the covenant which Iehovah commanded Moses to strike with the sonnes of Israel in the land of Moab beside the covenant which he stroke with them in Horeb. And Moses called unto all Israel and said unto them You have seene all that Iehovah did before your eies in the land of Egypt unto Pharaoh and unto all his servants and unto all his land The great tentations which thâ—e eies have seene the signes and those great wonders Yet Iehovah hath not given unto you an heart to know and eies to see and eares to heare unto this day And I have lead you forty yeares in the wildernesse your cloathes are not waxen old upon you and thy shooe is not waxen old upon thy foot Ye have not eaten bread neither have you drunke wine or strong drinke that yee might know that I am Iehovah your God And yee came unto this place and Sihon king of Heshbon and Ogh king of Bashan came out against us unto battell and wee smote them And we tooke their land and gave it for an inheritance to the Reubenites and to the Gadites and to halfe the tribe of the Manassites Therefore yee shall keepe the words of this covenant and doe them that ye may wisely doe all that yeâ— doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee stand this day all of you before Ieho 〈…〉 your God your heads of your tribes your elders and your officers all the men of 〈◊〉 Your little ones your wives and thy 〈◊〉 that is within thy campe from the 〈◊〉 of thy wood unto the drawer of thy water That thou shouldest passe into the covenant of Iehovah thy God and into his 〈◊〉 which Iehovah thy God striketh with â—â—ee this day That hee may stablish thee this day for a people unto himselfe and that he may bee unto thee a God as hee hath spoken unto thee and as hee hath sworne unto thy fathers to Abraham to Isaac and to Iakob And not with you your selves alone doe I strike this covenant and this oath But with him that is standing here with us this day before Iehovah your God and with him that is not here with us this day For ye know how we have dwelt in the land of Egypt and how wee have passed in the midst of the nations which yee passed by And yee have seene their abominations and their filthy idols wood and stone silver and gold which were with them Lest there should be among you man or woman or family or tribe whose heart turneth away this day from Iehovah our God to goe to serve the gods of those nations lest there should bee among you a root that beareth gall and wormewood And it be when he heareth the words of this oath that hee blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde the drunken to the thirsty Iehovah will not spare him but then the anger of Iehovah and his jealousie shall smoke against that man and every curse that is written in this book shall lie upon him and Iehovah will bloâ— out his name from under the heavens And Iehovah will separate him unto evill out of all the tribes of Israel according to all the curses of the covenant that is written in this book of the Law And the after generation your sonnes that shall rise up after you and the stranger that shall come from a farre land shall say when they shall see the plagues of that land and the sicknesses thereof wherewith Iehovah hath made it sicke That all the land thereof is brimstone salt and burning that it is not sowen neither springeth nor any grasse groweth therein like the overthrow of Sodom and Gomorrâ—h Admah and Zebojim which Iehovah overthrew in his anger in his wrath Even all nations shall say Wherefore hath Iehovah done thus unto this land what meaneth the heat
of this great anger Then they shall say Because they have forsaken the covenant of Iehovah the God of their fathers which he strucke with them when he brought them forth out of the land of Egypt For they went and served other gods and bowed themselves downe unto them gods whom they knew not and hee had not imparted unto them And the anger of Iehovah was kindled against this land to bring upon it every curse that is written in this booke And Iehovah rooted them out of their land in anger and in wrath and in great indignation and cast them into another land as it is this day The secret things belong unto Iehovah our God and the things revealed belong unto us and to our sonnes forever to doe all the words of this Law Annotations TO strike or to cut whereof see the notes on Gen. 15. 18. Here the covenant is renewed betweene God and the people and it is the same in effect with the covenant made at Horeb Exod. 19. and 24. save that Christ who is the end of the legall covenant is here more cleerely revealed especially in Chap. 30. vers 11 14. of Moab the countrey on the out side of Iordan whereof see Deut. 1. 1 5. in Horeb or Choreb that is mount Sinai where the covenant was given Ex. 20. and the blessings and curses for confirmation thereof Lev. 26. 3 46. Vers. 3. tentations or trialls whereby God tried the Israelites faith and the hardnesse of the Egyptians in letting Israel goe see Deut. 4. 34. and 7. 19. From Gods former benefits whereof they had experience hee exhorteth them unto the keeping of the covenant Vers. 4. not given unto you This sheweth the unability of man to understand the things of God without the gift of God And long after this Paul complaineth of the Iewes even unto this day when Moses is read the veile is laid over their hearts 2 Cor. 3. 15. and Christ saith that to them it was not given to understand the mysteries of the kingdome of heaven Matt. 13. 11 13 14. Vers. 5. upon you or from upon you that is so as you should put them off and cast them from you Compare Deut. 8. 4. Vers. 6. bread to wit ordinary bread out of the earth but God hath nourished you with Manna the bread of heaven Psal. 78. 24 25. Deut. 8. 3. Vers. 7. Sihon in Greeke Seon king of Esebon Of this history see Num. 21. Vers. 8. wee tooke in Chaldee wee subdued to the Reubenites in Chaldee to the tribe of Reuben c. See the performance hereof in Num. 32. Vers. 9. wisely doe or prudently carry and with understanding and consequently prosper so in 1 King 2. 3. Ios. 1. 7 8. Here beginneth the one and fiftieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 section of the Law see the notes on Gen. 6. 9. Vers. 10. your heads of your tribes that is your heads or chiefe men which are the heads of your tribes the Greeke translateth them by one word Archiphuloi that is the chiefe or Rulers of the tribes Vers. 11. thy stranger in Greeke the proselyte which is in the midst of your campe Such of that mixed multitude as came out of Egypt with Israel Exod. 12. 38. and others that had joyned themselves to the Church hewer of thy wood such ashewed wood and drew water were the basest servants or slaves of Israel as afterward was the case of the Gibeonites Ios. 9. 21 27. who also by faith were admitted into the Church and covenant of Israel Vers. 12. That thou shouldest passe He speaketh to them all as to one man and to passe into the covenant is a phrase taken from the manner of making covenants when they passed betweene the parts of the sacrifices Gen. 15. 17. Ier. 34. 18 19 20. his oath or his execration in Greeke his curses because they tooke the curses of the Law upon them if they kept not the Covenant This is called the oath of God Eccles. 8. 2. So this people returned from the captivity of Babylon entred into a curse and into an oath to walke in Gods law which was given by the hand of Moses Neh. 10. 29. Vers. 13. a God or for a God this is the substance of the Covenant even such as is made with us in Christ 2 Cor. 6. 16. Heb. 8. 10. Rev. 21. 3. See the Annotations on Gen. 17. 7. Vers. 15. not here meaning their posterity throughout all generations to whom this covenant did alike belong So in Thargum Ionathan it is expounded and with every generation that shall rise up unto the worlds end c. But this is to be understood with exception of the new Covenant which God promised and hath now stablished unto us in Christ Ier. 31. 31 32 33. Heb. 8. 7 8 9 10. Vers. 16. how wee have dwelt or that which we have dwelt which Ionathan expoundeth the number of yeares that wee have dwelt This their peregrination in Egypt and deliverance thence with Gods gracious conduct of them thorow the wildernesse are named as motives to perswade unto obedience Vers. 17. filthy idols in Hebr. Gillulim whereof see Levit. 26. 30. in Greeke Idols Vers. 18. Lest there should be or as the Greeke and Chaldee explaine it That there be not whose heart the heart is to bee kept with all diligence because out of it are the issues of life Prov. 4. 23. According therefore to this Paul warneth the Israelites Take heed brethren lest there be in any of you an evill heart of unbeleefe in departing from the living God Heb. 3. 12. from Iehovah in Chaldee from the feare of the Lord. the gods in Chaldee the idols of the peoples a root an evill heart forementioned which is hidden from men as the root is hidden in the earth but the fruits after doe appeare The Chaldee translateth it a man beareth or fructifieth beareth fruit in Greeke springeth up which word Paul useth in Hebr. 12. 15. gall and wormwood the Greeke translateth with gall and bitternesse whereby is meant sinnes as the Chaldee explaineth it and as it was said to Simon Magus Thou art in the gall of bitternesse and in the bond of iniquity Act. 8. 23. The Apostle respecting this place saith lest any root of bitternesse springing up trouble you Heb. 12. 15 for encâ—oles with gall saying enochlee trouble Gall or Hem 〈…〉 ke was a bitter and poisonous weed growing in the East countries as appeareth by Hos. 10. 4. and wormewood likewise which are applied sometime to sinnes as here and in Amos 6. 12. Deuteronom 32. 32. sometime to bitter punishments as in Ier. 9. 15. and 23. 15. Lament 3. 15 19. Vers. 19. of this oath or as the Greeke saith of this curse see vers 12. I shall have peace or peace shall be unto me that is safety and prosperity without hurt or punishment imagination or contemplation that which the heart hath spied out and looketh unto So the Chaldee translateth it imagination or conceit but the Greeke
calleth it aberration This sinne Ieremy often imputeth to this people Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. and 16. 12. and 18. 12. and 23. 17. to adde the drunken to wit the drunken soule to the thirsty or the moist to the dry meaning to adde sinne unto sinne in abundance as in Esay 30. 1. The soule that desireth is said to thirst Psal. 63. 1 and as the godly doe hunger and thirst after righteousnesse Matt. 5. 6. so doe the wicked after unrighteousnesse and drinke it up like water Iob 34. 7. which when he hath glutted himselfe therewith hee may be said to have added drunkennesse to his thirst Some understand it also of punishment for sinne which the Chaldee favoureth translating that I may adde unto him the sinnes of ignorance unto the sinnes of presumption The Hebrew Sephoth to adde is sometime used for to consume or destroy as in Psal. 40. 15. in which sense the Greeke Interpreters tooke it here saying that the sinner destroy not also him that is without sinne Vers. 20. not spare or not forgive him in mercy For if wee walke in the light as God is in the light the bloud of Iesus Christ his Sonne cleanseth us from all sinne 1 Ioh. 1. 7. But God will not bee mercifull to any that unfaithfully commit iniquity Psal. 59. 6. jealousie which is the rage of a man that he will not spare in the day of vengeance Prov. 6. 34. applied here unto the Lord as in Exod. 20. 5. smoke in Greeke burne a signe of great displeasure as in Psal. 74. 1. shall lie upon him the Greeke and Chaldee translate shall cleave unto him See this word in Gen. 4. 7. Vers. 21. out of all the tribes in Greeke from all the sonnes of Israel that is from the communion of the Church whereto hee addeth daily such as shall be saved Act. 2. 47. even as before in v. 20. the man was separated from communion with God So he threatneth against the false Prophets they shall not be in the secret of my people neither shall they be writtē in the writing of the house of Israel neither shal they enter into the land of Israel Ezek. 13. 9. And this is a separation unto evill or for his hurt as on the contrary the Levites were separated for their good when they were designed to stand before the LORD to minister unto him c. Deut. 10. 8. that is written in Chaldee that are written meaning all and every one Vers. 22. made it sicke in Greeke which he hath sent upon it God here signifieth such a certainty of his judgments as all peoples within the Church and without should be witnesses of them Vers. 23. and salt which maketh the land barren as saltnesse is used for barrennesse in Psal. 107. 34. So Abimelech sowed the city with salt which hee made utterly desolate Iudg. 9. 45. and the wicked man shall dwell in a salt land and not inhabited Ier. 17. 6. and of mytie places which should not be healed it is said they shall bee given to salt Ezek. 47. 11. any grasse or any herbe in Greeke any greene thing which phrase is used in Rev. 9. 4. This signified a spirituall barrennesse in mens hearts that they should not bringforth the fruits of the Spirit Heb. 6 7 8. overthrow of Sodom whereof see Gen. 19. 24 25. with the Annotations Zebojim by the letters Zebiim but read Zebojim as is noted on Gen. 14. 〈◊〉 in Greeke Sebocim These two cities were destroyed with Sodom and Gomorrhe and so another Prophet saith unto Israel How shall I make thee as Admah shall I set thee as Zebojim Hos. 11. 8. in his anger to their condemnation 2 Pet. 2. 6. he overthrew them and repented not Ier. 20. 16. Vers. 24. shall say every man to his neighbour as Ier. 22. 8. that is one to another Vers. 25. stroke Hebr. cut that is made with them which the Greeke translateth covenanted or disposed with their fathers For things done to the fathers are applied to the children see v. 14 15. The like speech is in 1 King 9. 8 9. they shall say Why hath Iehovah done thus unto this land and to this house And they shall answer Because they have forsaken Iehovah their God who brought forth their fathers out of the land of Egypt c. which another Prophet recordeth thus Because they have forsaken Iehovah the God of their fathers who brought them forth out of the land of Egypt 2 Chron. 7. 22. So in Ier. 22. 8 9. Vers. 26. other gods in Chaldee the idols of the peoples gods whom they knew not or gods which knew not them and he had not imparted that is and hee to wit any of those gods had not imparted or bestowed any good thing upon them Thus the Chaldee Paraphrast expounds it and they had not done good unto them and Ionathan in Tharg and they had not divided unto them Or it may be referred to the true God that he had not imparted that is taught them to have any part or fellowship with those gods or their services The Greeke translateth neither had hee distributed unto them And whereas it is said of the Sunne Moone and Stars that God hath imparted them unto all nations Deut. 4. 19. this here may aggravate their idolatry that not onely worshipped such but even the fictions also of the heathens gods which they never saw knew or had any manner of benefit by them whereby their sinne was the moreodious Vers. 27. every curse the Greeke paraphraseth according to all the curses of the covenant which are written in the booke of this Law The accomplishment of this was acknowledged by Daniel The curse is powred upon us and the oath that is written in the Law of Moses the servant of God because we have sinned against him Dan. 9. 11. c. Vers. 28. rooted them out or plucked them up which is contrary to planting Ier. 24. 6. and 42. 10. and 45. 4. Thus the Law of Moses leaveth sinners under the curse and rooted out of the Lords land but grace in Christ towards repentant and beleeving sinners planteth them upon the land and they shall no more be plucked up Amos. 9. 15. for they are kept by the power of God through faith unto salvation 1 Pet. 1. 5. and cast them or sent them in the Hebrew the word cast hath an extraordinary great letter to signifie the greatnesse of this punishment And Baal Hatturim noteth upon it there is a great Lamed and a want of Iod to teach that there is no casting away like that of the ten tribes Whereof see 2 King 17. 18 23. Vers. 29. The secret things belong or hidden things are to be left unto Iehovah This is to be understood generally of all secret things which God hath not revealed in his word as the times or seasons which the father hath put in his owne power Act. 1. 7. the day and houre of judgment Matt. 24. 36.
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
their foolish despising of the Lord forementioned v. 15. The Iewes understand these things of the Chaldeans which caried them captive and so grieved them because it is written Behold the land of the Chaldeans this was not a people c. Esay 23. 13. But the Apostles exposition is heavenly shewing therejection of the Iewes for refusing Christ and calling of the Gentiles esteemed of them fooles for which the Iewes were angry as appeareth by Rom. 11. 14. 1 Thess. 2. 15 16. which Gentiles are called foolish because they were carried away after dumbe idols 1 Cor. 12. 2. Whereupon it is said They are altogether brutish and foolish the stocke is a doctrine of vanities Ier. 10. 8. They became vaine in their imaginations and their foolish heart was darkened professing themselves to be wise they became fooles Rom. 1. 21 22. Vers. 22. kindled in mine anger or burneth from mine anger or through my nostrill that is by the breath thereof By fire is meant Gods fiery judgments which by the enemy drought blasting and otherwaies he would bring upon their land Amos 2. 2 5. So in Ezek. 30. 8. God saith hee will set a fire in Egypt which the Chaldee there expoundeth peoples strong as fire but here the Chaldee translateth For an East winde strong as fire commeth forth from before me in anger As before God withdrew his good things from them so now hee threatneth to inflict evils upon their land and upon their persons the lowest hell or the hell of lownesse that is the lowest part of the earth for so Sheol or Hell here and often meaneth as Num. 16. 30 32 33. See the Annotations on Gen. 37. 35. This meaneth a most vehement fire which should burne downeward even to the middest of the earth the earth or the land wherein Israel dwelt which should be wasted with war drought c. that no man should dwel no fruits should grow thereon for God turneth springs of waters into dry ground a fruitfull land into saltnesse or barrennesse for the wickednesse of them that dwell therein Psal. 107. 33 34. So upon the famine in Israel the Prophet complaineth The fire hath devoured the pastures of the wildernesse and the flame hath burnt all the trees of the field Ioel 1. 4 19. foundations of the mounts that is the strongest places of the land Ierusalem it selfe founded on the holy mountaines was destroyed by the fire of Gods wrath Amos 2. 5. Lament 2. 1 2 3. So it is said The Lord hath kindled a fire in Sion and it hath devoured the foundations thereof Lam. 4. 11. Vers. 23. I will heap or will adde I will consume will spend evils on them the Greeke saith I will gather together evils against them These plagues concerne the people as the former did their land arrowes that is plagues that shall come suddenly and swiftly Zach. 9. 14. Arrowes meane plagues of all sorts as the Scriptures mention the evill arrowes of famine Ezek. 5. 16. of pestilence Psal. 91. 5. and other sicknesses Psal. 38. 2 3. Iob 6. 4. of warres Ier. 50. 14. of thunder lightning c. 2 Sam. 22. 14 15. And among the Gentiles this phrase was used as the pestilence is called an evill arrow by Homer in Iliad 1. Vers. 24. burnt in Greeke consumed Moses useth a word not elsewhere found in Hebrew but in the Chaldee it signifieth to heat or burne and so it may intimate their destruction by the Chaldeans at what time they were so burnt with famine that their visages were blacke as a cole their skin clave to their bones Lament 4. 8. Others translate it filled or mested so it answereth to their sinne who had filled themselves and kicked vers 15. and now for a punishment should bee filled with hunger This the Chaldee favoureth translating it blowne up or swollen with famine And this is the first evill arrow of famine as Ezek. 5. 16. the burning cole hereby the lightning or hot thunderbolt seemeth to be meant as in Psal. 78. 48. or the burning carbuncle a fiery ulcer on the body as in Habak 3. 5. this word is joyned with the pestilence Properly the word signifieth fiery coles Song 8. 6. figuratively it is applied to arrowes that flie Psal. 76. 4. The Greeke and Chaldee here expound it devoured with fowles bitter in Greeke incurable stinging plague in Hebrew Keteb which is the name of a deadly stinging disease joyned with the pestilence in Psal. 91. 6. which the Apostle translateth a sting in 1 Cor. 15. 55. from Hos. 13. 14. and so the Greeke there expoūdeth it But here the Greek calleth it the disease Opisthotonos which is a strange vehement disease in the necke when by the stiffenesse of the nerves or sinewes the necke is strained backward to the shoulders and killeth a man within foure daies as Cornel. Celsus sheweth in l. 4. c. 3. But it seemeth here to be more generall for the pest and other terrible sicknesses wherby God soone cutteth off the life of man with bitternesse The Chaldee expoundeth it evill spirits the teeth Hebr. the tooth of beasts wild beasts to devoure men and cattell see Levit. 26. 22. Ezek. 5. 17. and 14. 21. serpents or creeping things wormes the Chaldee translateth it dragons that creepe in the dust The wild beasts kill by force wormes and serpents by secret subtilty Vers. 25. Without abroad out of the cities the sword of the enemy by warres bereave or rob to wit all sorts and sexes as after followeth Thus God threatneth his foure sore judgments mentioned in Ezek. 14. 21. Revel 6. 8. the sword and the famine and the evill beasts and the pestilence to cut off from them man and beast terrour inward terrours of conscience whereof see Iob 15. 20 24. terrours of death as Psal. 55. 5. and so the Chaldee translateth it dread of death meaning that they should even die through feare both the young man to wit shall be bereaved so all sorts shall be cut off with these judgements Vers. 26. scatter them into corners or drive them from corner to corner in Greeke disperse them in Chaldee destroy them Here God sheweth the measure of their punishments which though they deserved to have in all extremity yet hee would moderate in mercy Vers. 27. Were it not or but that I feare the wrath or provocation of the enemie God speaketh these things after the manner of men and in regard of his glory that the enemy should not blaspheme he would spare Israel from utter destruction So God pleadeth also with them in Ezek. 20. 13 14 21 22 44. behave themselves strangely or make strange of the matter deny and dissemble the truth of the thing which the Chaldee expoundeth magnifie themselves Compare Psal. 140. 8. Or it may meane the strange and inhumane dealing of the enemies against Israel Vers. 28. For they that is the Israelites as the next verse sheweth and it is a reason of the destruction which God thought to have brought upon
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
a bullocke of the second yeere Exod. 29. 1. Calling for praying Gen. 12. 8. Campe of Israel described Num. 2. Burning of some sacrifices without the Campe what it signified Levit. 4. 12. Ierusalem answerable to the Campe of Israel Num. 2. 27. Canaan Chams sonne cursed Gen. 9. 25. Canaanites with their brethren to be rooted out Exod. 22. 20. Deut. 7. 1. Canaans land described Genes 12. 5. Deut. 8. 7 c. and 11. 10 11 12. The Canaanites smite Israel Numb 14. 45. and 21. 1. The borders of the land of Canaan which Israel should inherit Num. 34. Candlesticke in the Tabernacle Exod. 25. 31 c. the order of trimming the lamps thereof daily Exod. 27. 21. The captive woman how to be used Deut. 21. 10. c. Captivity for captives Numb 21. 1. Deut. 32. 42. Carkasses and torne things might not be eaten Levit 17. 15. Chaldees Gen. 11. 28. Change of garments Gen. 45. 22. Charming forbidden Deut. 18. 11. Chebron a Citie called Kirjath Arba Gen. 13. 18. and 23. 2. Cherubims Gen. 3. 24. Exod. 25. 18. The Church or Congregation of Israel who might and might not enter into it Deut. 23. 1 2 c. Chusing for loving Gen. 6. 2. Cinamon Exod. 30. 23. Circumcising what it was Gen. 17. 10. Circumcising the heart Deut. 30. 6. A Citie revolting to Idols to be destroyed Deut. 13. 12 c. Cleaving to the Lord what it meaneth Deu. 10. 20. Clouds signifie troubles Gen. 9. 14. Cloud a token of Gods presence Exod. 40. 34. 38. The Cloud conducting the Israelites Num. 9. 17 c. Commanding how used Gen. 50. 16. Lev. 25. 21. Commandements imply also forbiddings Deut. 2. 37. and 4. 23. Compassing for honour Gen. 37. 7. Conceiving of child Gen. 4. 1. Concubine what it meaneth Gen. 22. 23. The Congregations offering for their sinne Levit. 4. 13 c. Consecration of the Priests with the rites thereof Exod. 29. Lev. 8. Continuall or daily sacrifice Exod. 29. 42. Corners of the field to be left for the poore Levit. 19. 9. Corners of the head and beard not to be marred Lev. 19. 27. Corrupting for sinning especially idolatry Gen. 6. 11. for destroying Gen. 6. 13. Covenant Gen. 6. 18. The covenant of the Law at mount Sinai Exod. 19 c. The renewing of the Covenant before Moses death Deut. 29. 10 c. Covering mercy-seat what it signified Ex. 25. 17. Coveting forbidden Exod. 20. 17. Court of Gods Tabernacle Exod. 27. 9. and 40. 33. Create what it meaneth Gen. 1. 1. Cubit what measure it is Gen. 6. 15. Cunning workman Exod. 26. 1. Cursing what it meaneth Gen. 3. 14. and 4. 11. and 12. 3. Curses pronounced upon the transgressors of the Law Deut. 27. Cush father of Ethiopians Gen. 2. 13. and 10. 6. Cutting of a covenant for making Gen. 15. 18. Cutting off Gen. 17. 14. Lev. 20. 3. Cutting of the sacrifices into peeces and what it signified Lev. 1. 6. Cutting in the flesh may not be made for the dead Lev. 19. 28. Deut. 14. 1. D DAmascus Gen. 14. 15. The Dam and the young may not be taken together Deut. 22. 6. Dan a place called Leshem Gen. 14. 14. Dan sonne of Iaakob Gen. 30. Darknesse Gen. 1. 2. Darke for not seene Exo. 9. 32. Daughters for women Gen. 30. 13. for branches Genes 49. 22. for townes or villages Numb 21. 25. Day Gen. 1. 5. Day for time Deut. 27. 2. Daies for a yeere Gen. 4. 3. Exod. 13. 10. or an exact time Gen. 29. 14. The eighth day mysticall Gen. 17. 12. The third day mysticall Gen. 22. 4. Exod. 19. 11. The Deafe not to be cursed Lev. 19. 14. Desireable i. precious c. Gen. 27. 15. Devils were sacrificed unto by the Iewes Lev. 17. 7. Deut. 32. 17. Devoted things Lev. 27. 28 29. Dew a blessing Gen. 27. 28. Exod. 16. 3. a figure of heavenly doctrine Deut. 32. 2. Diviners and divination forbidden Deuteronom Dying what it implieth Gen. 2. 17. Of the foure deaths that malefactors were put unto in Israel Exod. 21. 12. No atonement for the dead Num. 16. 48. Asking of the dead forbidden Deut. 18. 11. Of Divorce Deut. 24. 1. the copie of the Bill of divorce Ibidem Doe for labour or worke Exod. 5. 9. Doe for sacrifice Exod. 10. 25. Doe for observe Exod. 34. 22. Doings of Egypt and Canaan may not be followed Lev. 18. 3. Doore of the Tabernacle what it signified Le. 1. 3. Doore of the Tabernacle for all the Court-yard Levit. 8. 3. Writing the Law on the Doore-posts Deut. 6. 9. Dragon Tanin Exod. 7. 9. Dreames of what sort and esteeme they were Gen. 20. 3. and 37. 5. Drinke largely or drunken how used sometime Gen. 43. 34. Dukes Genes 36. 15. Dust for innumerable Gen. 13. 16. and 28. 14. for base and vile Gen. 18. 27. Dwelling for sojourning Exod. 2. 15. and 12. 40. E EAgles wings a similitude of Gods government of Israel Exod. 19. 4. The similitude of an Eagle more fully expressed Deut. 32. 11. Earth what and whereof named Gen. 1. 10. Earth for the inhabitants of it Gen. 11. 1. East-winde Exod. 10. 13. and 14. 21. Eat for consume Gen. 31. 40. Deut. 7. 16. Edom why so named Genes 25. 30. hee denieth Israel passage thorow his land Numb 20. 18 c. Israel might not warre with Edom Deut. 2. 4 5 c. nor abhorre an Edomite Deut. 23. 7. Eden a country Gen. 2. 8. Egypt for the land of Egypt or Mizraim Genes 12. 10. Eizop or byssope Exod. 12. 22. Elder Hebr. greater Gen. 10. 21. and 27. 1. Elders for chiefe officers Gen. 50. 7. Exod. 3. 16. Seventy Elders assistance to Moses Numb 11. 16 c. The Elders prophesie Num. 11. 25. Embroiderer Exod. 26. 36. Ensignes of the tribes Num. 2. 2. Ephah a measure or bushell Exod. 16. 36. Ephod a Priests garment Exod. 28. 6. Ephraim why so named Gen. 41. 52. Esau why so called Genes 25. 25. he is surnamed Edom Ibid. ver 30. Estimation or valuation of persons at their severall ages how much it was Lev. 27. 3 c. Evening and Morning put for the whole day Gen. 1. 5. Evening for latter times Gen. 49. 27. The two evenings Exod. 12. 6. Vncleannesse till the evening what it signified Lev. 11. 24. Ever for till the yeere of Iubilee Exod. 21. 6. Every one Gen. 15. 10. Evill for affliction or sinne causing it Exod. 10. 10. for displeasing Gen. 28. 8. and 48. 17. Evites Gen. 10. 17. Eunuch what it signifieth Gen. 37. 36. Euphrates a river Gen. 2. 14. Eye for the whole face Exod. 10. 5. Setting the eye on one what it meaneth Genes 44. 21. An evill eye what it meaneth Deut. 15. 9. F FAce for the upmost part of a thing Genes 1. 2. Face of God what it meaneth Gen. 4. 16. Exo. 33. 20. Setting of the face what it signifieth Gen. 31. 21. Face for anger Gen. 32. 20. To accept the face what it is Gen. 19. 21.
be exalted mountaines debased crooked things made strait and rough places smooth Isa. 40. 3. Luk. 3. 5. The Greeke version here epi dusmoon meaneth also the same for though the word be ambiguous and signifieth the west parts yet is it often used for the desarts or plains of the wildernesse Numb 33. 48 50. and 36. 13. Deut. 1. 1. Iosh. 5. 10. 2 Sam. 4. 7. in Iah his name or by Iah his name to wit sing and praise him Iah is the proper name of God in respect of being or existence for he is of himselfe Exo. 3. 14. giveth to all life and breath and all things and in him we live and move and have our being Act. 17. 25. 28. It is the same in effect with Iehovah but more seldome used of which see Psal. 83. 19. Vers. 6. a Iudge that is a defence and avenger of their wrongs See Exod. 21. 22 23 24. Isa. 1. 17. Iam. 1. 27. mansion of his holinesse or his holy mansion whereof see Psal. 26. 8. Vers. 7. the solitarie them which are alone or desolate meaning without children in house that is giveth them children See Psal. 113. 9. in chaines or in conveniences that is in convenient and commodious sort or into fit and commodious places The Greeke saith in fortitude The Chaldee thus he brought forth the sonnes of Israel which were bound in Egypt dry land or barren ground named in the originall of the bleaknesse or whitenesse as whereon nothing groweth This the Chaldee referreth to Pharaoh and his host which were obstinate and would not send away Israel that they dwelt in a dry land Vers. 9. Sinai it selfe or this Sinai to wit quaked when God came downe upon it to give his law see Exod. 19 16 18. Heb. 12. 18. The Chaldee saith Sinai the smoke thereof ascended like the smoke of a furnace because the majestie of God the God of Israel was revealed upon it These words David borrowed from Deborahs song Iudg. 5. 4 5. Sinaâ— is a mountaine in Arabia Gal. 4. 25. in the wildernesse thorow which Israel passed Exod. 19. 1. It was called also Hereb see Psal. 106. 19. Vers. 10. raine of liberalities that is a liberall plentifull free and bountifull raine proceeding of Gods free grace So elsewhere is mentioned the raine of blessing Ezek 34 26. Spiritually this meaneth the doctrine of the Gospell Deu. 32. 2. Isa. 45. 8. Hes. 14. 6 7. and 6. 3. Heb. 6. 7. See Psal. 65. 10. shake out or shed and sprinkle abroad as with the waving of the hand the Greeke turneth it separate God divideth the spouts for the raine Iob 38. 25 26 28. and 37. 6. when it c. Hebr. and wearied that is dry fainting for want of water as Psal. 63. 2. Vers. 11. Thy company the host of Israel seated in Canaan The Hebrew word Châ—jâ—h signifying Life is used for all living creatures commonly beasts and among them wilde beasts in which most life appeareth Gen. 1. 24 25 c. also for fishes Psal. 104. â—5 Applied to men it meaneth a company or societie either good as in this place or evill as after in verse 31. It is used for an host of men as 2 Sam. 23. â—3 in stead whereof in 1 Chron. 11. 15. is written Machanâ—h a Campe or Leager The Greeke here turneth it Zoa Living wights which word is used in Revel 4. 6. and 5. 8 9. where mysticall speech is of Christs Church prepare to wit thine inheritance or fruitfull blessings therein for the poore or afflicted that is the Church This every man was to acknowledge when he brought the first fruits unto God See Deut. 26. 5 6 9. 10. The Chaldee expoundeth it thou preparedst the hosts of the companies of Angels for to doe good to the poore afflicted Vers. 12. will give the speech or gave the word but it may be taken for a prophesie And by giving the speech or word is meant either the ministring of matter and speech unto them or the confirming and performing of that which they have spoken So Paul desired the praiers of the Churches that speech might be given him Epâ—â—s 6. 19. Col. 4. 3. But the Chaldee referreth this to the Law The Word of God gave the words of the Law to his people of those that 〈◊〉 glâ—d tidings or applying it to Christs time of the Evangâ—lâ—sts of the soules that preach the Gâ—stell or carry good newes Such are in armies they that carry tidings of victory as 2 Sam. 18 19. Such in Christs armie are the Preachers of the Gospell Rom. 10. 15. The originall word here mebassroth is of the feminine gender usually understood therefore of women such as sung songs of victorie as Exod. 15. 20. 1 Sam. 18. 6 7. but the Scripture no where calleth such the publishers of glad tidings we may therefore understand it of men for 1. as Solomon called him-selfe Kohéleth that is a Preacher in the feminine gender or a preaching soule Eccles. 1. 1. so may any Evangelist in like sort be called Mebasséreth 2. Also the Greeke version maketh it the masculine the Lord will give the word â—ois euaggelizoméâ—ois to the men that evangelize 3. And in Isai. 40. 9. such are spoken to in this sort and forme as did preach good tidings to Sâ—â—n and Ierusalem which seemeth to bee principally meant of the Apostles 4. The Chaldet Paraphrast also applieth it to men though past as to Moses and Aaron which evangelized the Word of God to the many companies of Israel to the great armie meaning the Church of whose warfare see Isa. 40. 2. Rev. 19. 14. 2 Cor. 10. 4. or if we referre it to the Evangelists there is a great host of them or to the tidings that they tell it is of much warre The Chaldee referres it to Moses and Aaron that evangelized God Word to the great hosts of Israel Vers. 13. shall flee this is meant of Christs enemies as in verse 2. though here is another word signifying a wandring flight seeking where to hide them as Rev. 6. 15. So five Kings fled from Ioshua and hid them in a cave Iosh. 10. 16. See also Iosh. 11. 1 4 5 8. she that remaineth Heb. the mansion or habitation that is the woman or women who goe not out to warre but keepe at home as Iudg. 5. 24. Tit. 2. 5. As the Church is sometime likened to a Woman Rev. 12. 1. so the Chaldee applieth this here to the congregation of Israel that divided the spoile from heaven divide the spoile this is a blessing Isa. 53. 12. done after victorie Iudg. 5. 30. Luk. 11. 22. and with joy Isa. 9. 3. For spoiles are used to denote riches Pro. 1. 13. and 31. 11. and 16. 19. Vers. 14. betweene the pot raunges or betweene the two bankes or rewes to wit of stones made to hang pots and kettles on in the campe or leager places where scullions lye and so are blacke meaning hereby affliction and miserie as on the contrary by the doves
Vers. 33. hastie terrour or a sudden plague as was threatned Levit. 26. 16. Vers. 36. flatteringly allured or deceived that is went about to deceive by perswading flattering words Vers. 37. firmely prepared aright setled ready and stable as is the heart of the godly Psal. 112. 7 and 57. 8. Vers. 38. mercifully covered made expiation and forgave So Psal. 65. 4. and 79. 9. corrupted that is destroyed utterly so Deut. 4. 31. multiplied to turne that is much and often turned away his anger Vers. 39. flesh that is weake and corrupt See Psal. 56. 5. a wind mans life is a vapour that appeareth for a little time and afterward vanisheth away I am 4. 14. Vers. 40. How oft ten times as the Lord said Numb 14. 22. this people tempted him and obeyed not his voice 1. At the red sea for feare of the Aegyptians Exod. 14. 11 12. 2. At Marah where they wanted drinke Exod. 15. 23 24. 3. In the wildernesse of Sin where they wanted meat Exod. 16. 2. 4. In keeping Manna till the morrow which God had forbidden Exod. 16. 20. 5. In going out for Manna on the Sabbath day Exod. 16. 27 28. 6. At Rephidim murmuring for lack of water Exod. 17. 1 2 3. 7. At Horeb where they make the golden calfe Exod. 32. 8. In Taberah murmuring for tediousnesse of their way Numb 11. 1. 9. At Kibroth hattaavah where they lusted for flesh Numb 11. 4. 10. In Paran where they refuse the land of Canaan being discouraged by their spies Num. 14. 1 2 c. And after this they sinned seven times as 1. In pressing to goe fight when God forbade them Num. 14. 44 45. 2. In the rebellion of Korah Dathan and Abiram Numb 16. 1 c. 3. In the murmuring for the death of Korah and his company Numb 16. 41 c. 4. At Meribah murmuring for lack of water Numb 20. 2 3 c. 5. For griefe of their way murmuring and loathing Manna Numb 21. 4 5 c. 6. At Shittim committing whoredome with the daughters of Moab 7. And in the same place coupling themselves to Baal-peor and eating the sacrifices of the dead Numb 25. 1 2 3 c. Vers. 41. returned and tempted that is efisoones againe and againe tempted contrary to the law Deut. 6. 16. limited prescribed limits bounds or markes as before vers 20. Vers. 44. to bloud The first of the ten plagues wherewith God smote the Aegyptians which had drowned his children in their rivers Exod. 7. 19. 20 21. and 1. 22. whereto agreeth the third viall of wrath powred out on Antichrists kingdom spiritually called Aegypt Rev. 16. 4. 6. and 11. 8. Vers. 45. a mixed swarme a mixture sundry sorts of flyes vermine or hurtfull beasts by the Greeke they were flyes by the Chaldee mixtures of wilde beasts It was the fourth plague of Aegypt See Exod. 8. 24. the frog that is frogs as afterward caterpillar locust for locusts c. The second plague of Aegypt Exod. 8. 6. figures of uncleane spirits which gather the Kings of the world to the battell of the great day of God Rev. 16. 13 14. corrupted that is marred and destroyed Vers. 46. their fruit all that growes out of the earth caterpillar a worme that consumeth and spoileth grasse fruits Ioel 1. 4. Locust or grashopper which have their name of their multitude for they flie many together Prov. 30. 27. Nahum 3. 15. Iudg. 6. 5. Locusts in those countries flie in the aire multitudes together and whersoever they fall they devoure every greene thing This was the eighth plague of Egypt wherby all herbs and fruits were consumed Exod. 10. 14 15. Figures of Antichrists ministers Rev. 9. 3 4 c. Vers. 47. blasting hailestone a word no where found but in this place The seventh plague of Aegypt was grievous haile mixed with fire that killed men beasts herbs and trees Exod. 9. 24 25. So in Revel 16. 21. baile of talent weight falleth on blasphemers Vers. 48. he shut up that is gave See Psal. 31. 6. so vers 50. lightnings or the flying fire-coles thunderbolts see this word Psal. 76. 4. The Greeke here turneth it fire Vers. 49. messengers or Angels of evils or as the Greeke saith evill Angels such indeed God useth to punish men by Job 1. 12 16 c. The Chaldee also translateth sent by the hand of them that doe evill But hereby may be meant Moses and Aaron whom the Lord sent to denounce these plagues before they came by their hand brought them on Egypt Exod. 7. 1 2 19. and 8. 1 2 5 16 21. and 9. 14 15 c. Vers. 50. He weighed to wit making his punishments proportionable to their sins and obstinacie for as men increase sinne so doth God judgement Levit. 26. 21 23 24 27 28. Wilde beast that is beasts which have their name of livelinesse as is noted Psal. 68. 11. therefore some turne it here life but the Greeke plainly saith cattell The fifth plague of Aegypt was the pest or murraine of all beasts and cattell Exod. 9. 3. Vers. 51. the first-borne the tenth and last plague was the death of all the firstlings of Aegypt in the night that Israel kept the Passeover and departed the land Exod. 12. 27 29 30. The first-borne usually ministred to God but God smote all such idolatrous ministers in Egypt and upon their gods also he did execution Numb 33. 4. but spared the first borne of Israel by the bloud of the Lamb and after chose the tribe of Levi to minister in their stead Num. 3. 40 41 45. and 8. 16 19. beginning of strengths or chiefest of painfull mights so the eldest childe is named Gen. 49. 3. Deut. 21. 17. Therefore were they to be given to the Lord. tents of Cham the dwellings of the Egyptians which were the posteritie of Cham the sonne of Noah Gen. 10. 6. See the Note on Psalme 68. 32. Vers. 52. his people passe forth the Israelites tooke their journies from Rameses Exod. 12. 37. See Psal. 77. 21. Vers. 54. border of his holinesse his holy border meaning the land of Canaan sanctified to be the possession of his people and limited in all the borders of it as Num. 34. 2 3 12. or border of his Sanctuary this mountaine that is mountainy countrey Canaan called a land of mountaines and valleyes Deut. 11. 11. So Exod. 15. 17. Or in speciall he may meane mount Sion whereof after in verse 68. Vers. 55. the Heathens the seven mighty Nations of Canaan where Ioshua and Israel killed one and thirtie kings Deut. 7. 1. Iosh. 12. 7 24. made them fall in the line that is made their countrey fall out by line and measure to be the inheritance of Israel Iosh. 15 and 16 and 17 chapters tribes the posteritie of the 12 sonnes of Israel called tribes after the Romane name where at first the whole multitude was divided into three parts called thereof tribes but the Hebrew name signifieth Staves or roddes as growing
generation and generation we will tell thy praise Annotations OF Asaph or to him see Ps. 50. 1. thine inheritance or possession the land of Canaan invaded by the Gentiles Exod. 15. 17. 2 Sam. 20. 19. Ier. 50. 10 11. Lam. 1. 10. heapes that is ruines Mic. 1. 6. and 3. 12. Vers. 2. carkasse for carkasses as after beast for beasts and prisoner vers 11. for prisoners See Psal. 34. 8. Vers. 3. none to bury which is a thing most dishonourable Eccl. 6. 3. CoÌ„pare herewith Rev. 11. 2 9. Vers. 5. jealousie that is hot wrath burne as Psal. 89. 47. So Ezek. 36. 5. elsewhere it is said to smoake Deut. 29. 19. this fire is the flame of Iah Song 8. 6. Vers. 6. which call not c. a note of prophanenesse Psalm 14. 4. This sentence Ieremie useth Ier. 10. 25. Vers. 8. former iniquities iniquities of former times or persons done by us or our fathers as Psal. 25. 7. both are joyned together Lev. 26. 40. Lam. 5. 7. Former and iniquities differ in gender yet many times such are coupled the sense being regarded more than strict forme of words which the Hebrew text sometime manifesteth as tabo 2. Sam. 8. 5. for which in 1 Chron. 18. 5. is jabo lahen 2 Chron. 18. 16. lahem 1 King 22. 17. So againe in this Psalme vers 10. brought low or weakened emptied impoverished See this word Psal. 41. 2. and 116. 6. Vers. 10. knowne be to wit the vengeance let it be open and manifest The Chaldee translateth Let him be revealed among the peoples that we may see the vengeance of thy servants bloud that is shed Here againe the words differ in gender as was noted before vers 8. wherefore some turne it let him that is God be knowne by the vengeance c. Compare herewith Deut. 32. 42 43. Jer. 51. 36 37. Vers. 11. the sighing or the groaning mournfull crie So Psal. 102. 21. reserve or make to remaine that is keepe alive from destruction which if God had not done they had been as Gomorrah Isa. 1. 9. And this God promised to doe Ezek. 6. 7 8. and 12. 16. sonnes of death that is persons appointed to die or worthy of death in Chaldee delivered to death as 1 Sam. 20. 31. Deut. 25. 2. So Psal. 102. 21. and Sonne of perdition 2 Thes. 2. 3. Vers. 12. seven-fold that is fully and abundantly See Psal. 12. 7. into their bosome that is largely and that it may affect cleave unto them so Isa. 65. 7. Ier. 32. 18. See also Luk. 6. 38. PSAL. LXXX The Psalmist complaineth of the miseries of the Church 9 Gods former favours are turned into judgements 15 He prayeth for deliverance To the master of the musicke on Shoshannim Eduth a Psalme of Asaph O Thou that feâ—dest Israel give eare thou that leadest Ioseph as a flocke thou that sittest on the Cherubims shine bright Before Ephraim and Benjamin and Manasseh stirre up thy strength and come for salvation to us O God returne us and cause thy face to shine and wee shall be saved Iehovah God of hosts how long wilt thou smoake against the prayer of thy people Thou makest them eat the bread of teares and makest them drinke of teares a great measure Thou puttest us a strife to our neighbours and our enemies mocke among themselves O God of hosts returne us and cause thy face to shine and wee shall be saved Thou removedst a Vine out of Egypt thou drovest out the heathens and plantedst it Thou preparedst the way before it and rootedst in the roots of it and it filled the land The mountaines were covered with the shadow of it and the boughes of it were like the Cedars of God It sent out the branches thereof unto the Sea and the sucking sprigs thereof unto the river Why hast thou burst downe the hedges of it so that all which passe by the way have plucked it The boare out of the wood hath rooted it up and the store of beasts of the field have fed it up O God of hosts returne O now behold from heavens and see and visit this Vine And the stocke which thy right hand planted and the sonne whom thou madest strong for thy selfe It is burned with fire it is cut downe at the rebuke of thy face they perish Let thy hand be upon the man of thy right hand upon the sonne of Adam whom thou madest strong for thy selfe And we will not goe backe from thee quicken thou us and we will call on thy Name Iehovah God of hosts returne us cause thy face to shine and we shall be saved Annotations SHoshannim that is six-stringed instruments or Lilies see Psal. 45. 1. Eduth that is a Testimonie or Ornament An excellent testimoniall of the faith of Gods people in afflictions The Chaldee applieth it to them that sate in the Synedrion that studied in the testimonie of the Law See also Psal. 60. 1. Vers. 2. feedest Israel O God Pastor of the Israelites See Psal. 23. 1. Ioseph the posteritie of Ioseph and with them the other tribes Ioseph is named as principall the first birth-right being taken from Reuben and given to him 1 Chrâ— 5. 1 2. So Psal. 77. 16 21. on the Cherubims which were upon the Arke of the Covenant in the Sanctuary from whence God gave Oracles to his people when they sought unto him Exod. 25. 22. Num. 7. 89. 1 Sam. 4. 4. 2 Sam. 6. 2. 2 Kin. 19. 15. Of these Cherubs see the Note on Psalm 18. 11. shine bright that is shew thy glorie and thr favour to us as Psal. 50. 2. and Iob 10. 3. where shining is favour This is taken from Deut. 33. 2. So after in Psal. 94. 1. Vers. 3. Ephraim Berjamin and Manasseh that is the tribes or posteritie of these three Patriarchs which were all joyned together in one quarter on the West side of Gods Tabernacle and when it removed they went next after it Num. 2. 17. 18 20 22. and 10. 21. 22 23. 24. After the captivitie of Babylon also the remnants of these tribes dwelled in Ierusalem for which they were thanked by the people 1 Chron 9. 3. Nehem. 11. 2. a salvation or full salvation and deliverance By adding a letter the signification is increased as in Psal. 3. 3. Vers. 4. returne us or restore us to wit from sorrow to joy from captivitie to libertie c. Psalm 126. 1. and 23. 3. So the Chaldce saith returne us from our captivity face to shine or to be light that is chearefull comfortable See Psal. 4. 7. and 31. 17 and 67. 2. Dan. 9. 17. and we shall or that we may be saved as Psal. 43. 4. so vers 8. and 20. Vers. 5. smake be very angry against the prayer that is not heare but shut it out as Habak 1. 2. Lam. 3. 8. So the Chaldee expoundeth it wilt thou not receive the prayer See smoake for anger Psal. 74. 1. Vers. 6. bread of teares bread steept in teares as the
feast which was thrise in the yeare 1 at the Passeover 2 at Pentecost and 3 at the feast of Tabernacles Deut. 16. 26. of which last some understand this festivitie Ceseh as having the name of covering in boothes others of the covering that is the change of the moone when it is hid by the Sunne feast or daunce see Psal. 42. 5. This may be meant of all feasts or in speciall of the feast of blowing trumpets in the first day of the seventh moneth Levit. 23. 24. or of the Passeover as after verse 6. Vers. 5. a judgement that is a rite or ordinance made by God and a duty to be performed to him So judgement is for dutie Deut. 18. 3. Vers. 6. in Ioseph among the posteritie of Ioseph and the other tribes of Israel Ioseph is named as principall having the birth-right 1 Chron. 5. 1 2. So Psal. 80. 2. from the land so the Greeke turneth it the Hebrew ghnal being here for meghnal the same that min from as 2 Chro. 33. 8. with 2 King 21. 8. Zach. 4. 3. At their going out of Egypt the feast of the Passeover was appointed Exod. 12. after in the wildernesse the other feasts Levit. 23. or we may read it against the land viz. to destroy it and the first-borne Exod. 11. 4 5. The Chaldee applieth this to Ioseph when hee went out of prison and ruled over the land of Egypt I heard a language Hebr. a lip used for the speech or language as Gen. 11. 1. Vers. 7. from the burden that is burdens wherewith they were vexed in Egypt making bricks building cities c. Exod. 1. 11. and 5. 4 5 7 8. basket or pot such vessels as wherein they carried straw mortar bricke c. Vers. 8. Thou calledst Israel having left Egypt Pharaoh with his host pursued them and they were sore afraid and cried to the Lord Exo. 14. 10 15. secret place of thunder out of the blacke cloud wherewith God guided and protected Israel but with thunder raine c. dismayed the Egyptians Exod. 14. 19 20 24 25. See also Psal. 77. 18 19. of Meribah that is of Strife so named because Israel there strove with Moses and almost stonied him Ex. 17. 1 2 3 4 7. There God proved theÌ„ to know what was in their heart whether they would keep his commandements or no Deut. 8. 2. Exod. 15. 25. and there they proved God Ps. 95. 9. Vers. 9. testifie or protest take to witnesse namely the heavens and earth c. as Deut. 31. 28. and 32. 1 46. and 30. 19. and deeply charge thee Compare herewith Exod. 19. 3 4 5 c. and 20. 22 23. Ier. 11. 7 8 8. V. 11. open wide that is speake and aske freely This sentence our Saviour openeth thus If yee abide in mâ— and my words abide in you aske what ye will and it shall be done to you Ioh. 15. 7. and the Apostle thus Whatsoever we aske of God we receive of him because wee keepe his commandements c. 1 Ioh. 3. 22. The Chaldee expoundeth it Open thy mouth to the words of the law and I will fill it with all good Vers. 12. not well affected had no will or good inclination which they shewed presently after the giving of the Law by making themselves gods of gold and by their continuall rebellions afterward Exod. 32. 1 31. Vers. 13. perverse intendment or stubborne opinion writhing and obstinate intention which they looked after in their erroneous heart This word is taken from Deut. 29. 19. and after often objected to them by Ieremie Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. And this is noted for a judgement of God when he suffereth people to walke in their owne wayes Act. 14. 16. Vers. 15. humbled and so have given them rest from their enemies as in 1 Chron. 17. 10. compared with 2 Sam. 7. 11. Vers. 16. falsly denied or fainedly submitted see Psal. 18. 45. and 66. 3. their time if this be referred to the enemies it is meant their time of distresse as Ps. 10. 1. and 31. 16. so time is used Ier. 27. 7. Isa. 13. 22. if to Gods people it meaneth their continued setled state which the Chaldee translateth their strength Vers. 17. fed him that is his people verse 14. fat of wheat the principall or flower of corne so Deut. 32. 14. Psal. 147. 14. out of the rocke out of which God had made his people sucke honey and oile Deut. 32. 13. Spiritually the Rocke is Christ 1 Cor. 10. 4. the honey is the gracious words that flow from him sweetnes to the soule and health to the bones Prov. 16. 24. Psal. 19. 11. Song 4. 11. PSAL. LXXXII An exhortation to the Iudges and reproofe of their negligence A Psalme of Asaph GOd standeth in the assembly of God he judgeth in the midst of the Gods How long will ye judge injurious evill and accept the faces of the wicked Selah Iudge ye the poore weakling and the fatherlesse justifie the afflicted and the poore Deliver the poore weakling and the needy â—id free out of the hand of the wicked They know not neither will they understand they will walke on in darknesse moved shall be all the foundations of the earth I have said ye are Gods and ye all are sonnes of the most high But surely ye shall die as men and as one of the Princes shall ye fall Rise up O God judge thou the earth for thou shalt inherit in all nations Annotations THe assembly of God that is the assise or session of Magistrates whose office is the ordinance of god Rom. 13. 1 2. Deut. 16. 18. and who are to execute not the judgments of man but of the Lord who is with them in the cause and judgement 2 Chron. 19. 6. Deut 1. 17. in the mids of the Gods that is among the Iudges as the Chaldee translateth or Magistrates v. 6 who in the Law are called Gods Exod. 22. 8 9 28. because the word of God was given to them Ioh. 10. 34 35. Vers. 2. How long c. Thus God by his Prophet judgeth and reproveth the Gods or Iudges for unrighteous judgement The Chaldee addeth How long ye wicked will ye judge c. accept the faces respect the persons lift up admire honour or favour the faces a thing forbidden both concerning rich and poore Deut. 1. 17. and 16. 19. Lev. 19. 15. Prov. 18. 5. Lam. 2. 1 9. Vers. 3. Iudge ye that is defend deliver see Psal. 43. 1. Esa. 1. 17. justifie that is doe justice as 2 Sam. 15. 4. and acquit or absolve him his cause being right Deut. 25. 1. Ier. 22. 3. Vers. 5. They know not The Iudges are ignorant of their dutie Mic. 3. 1. Ier. 10. 21. Prov. 29. 7. The Chaldee paraphraseth The are not wise to doe good and they understand not the Law they will walke on that is continue wilfully ignorant and sinfull in perverting justice Mic. 3. 9. To walke in darknesse is
loosed him the ruler of the people and released him He put him Lord of his house and ruler of all his possession To bind his Princes to his soule and make wise his Elders And Israel came into Egypt and Iakob sojourned in the land of Cham. And he increased his people greatly and made them stronger than their distressers He turned their heart to hate his people to deale craftily with his servants Hee sent Moses his servant Aaron whom he had chosen They put among them the words of his signes and wonders in the land of Cham. He sent darknesse and made it darke and they turned not rebellious against his word Hee turned their waters to bloud and slew their fish Their land abundantly brought forth frogs in the privie Chambers of their kings Hee said and there came a mixed swarme lice in all their border He gave their showers to be haile fire of flames in their land And smote their Vine and their Fig-tree and brake the trees of their border He said and the Grashopper came and the Caterpiller even without number And did eat up all the herbes in their land and did eat up the fruit of their ground And he smote all the first-borne in their land the beginning of all their strength And hee brought forth them with silver and gold and none among their Tribes was feeble Egypt rejoyced when they went out for the dread of them had fallen upon them He spred a cloud for a covering and a fire to enlighten the night They asked and he brought the Quaile and with the Bread of Heavens he satisfied them He opened the Rock and the waters flowed out they went in dry places like a river For he remembred the Word of his Holinesse to Abraham his servant And brought forth his people with joy his chosen with shouting joy And gave to them the lands of the Heathens and they possessed the labour of the peoples That they might observe his statutes and keepe his lawes Halelu-jah Annotations CAll on his name or proclaime that is preach his name The first part of this Psalme is part of that which David appointed to laud the Lord with when his Arke was seated in Ierusalem 1 Chron. 16. 7 8 22. Vers. 2. discourse or talke meditate Vers. 3. Glory or Praise your selves see Psal. 34. 3. Vers. 4. his strength that is his Arke from whence God gave his Oracles Numb 7. 89 See Psal. 78. 61. The Chaldee paraphraseth thus Seek ye the doctrine of the Lord and his Law his face his counsell and Oracle see the notes on Psal. 27. 8. Vers. 6. of Abraham in 1 Chron. 16. 13. it is of Israel his servant this is meant of the seed as well as of Abraham as the next words shew therefore the Greeke turneth it servants Vers. 8. He remembreth therefore also Remember ye as it is written 1 Chro. 16. 15. the word or the matter the conditions of the Covenant and so the promises which for the more certainty are said to be commanded as in Psal. 133. 3. Vers. 11. land of Canaan the sonne of Cham the sonne of Noah who was cursed by his Grand-father and made a servant to his brethren Gen. 9. 18 22 25. This Canaan had eleven sonnes heads of their families Gen. 10. 15 20. they seated in the lesser Asia in a goodly Country having the great sea Westward the river Iarden Syria and Arabia Eastward the Wildernesse on the South and the mounts of Lebanon on the North. It was the pleasantest of all lands and flowed with milke and honey Ezek. 20. 6. it had store of rivers and fountaines of Corne and Wine and Oile and Mines of mountaines and vallies watered with the raine of heaven and cared for of God continually Deu. 8. 7 8 9. and 11. 10 11 12. This land God promised Abraham to give unto his seed Gen. 12. 6 7. and 13. 15 17. See also the Notes on Psal. 25. 13. the line that is the portion of your patrimony measured as by line See Psal. 16. 6. Vers. 12. When they were in 1 Chron. 16. 19. it is when ye were men of number that is a few men soone numbred so Gen. 34. 30. Deut. 4. 27. The contrary is without number or innumerable Psal. 147. 5. Vers. 13. from nation to nation up and downe in the land of Canaan where were seven mighty nations Deut. 7. 1. How there the Patriarkes walked as strangers see Gen. 12. 8 9 10. and 13. 18. and 20. 1. and 23. 4. and 26. 1. 23. and 33. 19. and 35. 1 c. Heb. 11. 9 13. Vers. 14. wrong or to oppresse them reproved Kings plaguing Pharaoh Gen. 12. 17. threatning Abimelech Gen. 20. 3. Vers. 15. anointed men consecrated to me by the oile of the spirit see 1 Ioh. 2. 20 27. Prophets so Abraham is called Gen. 20. 7. See Psal. 74. 9. Vers. 16. called famine that is effectually brought it so 2 King 8. 1. The contrary hereof is to call for corne Ezek. 36. 29. the land of Canaan Egypt and other countries Gen. 41. 54 c. staffe or stay stabiliment so bread is called Lev. 26. 26. Ezek. 4. 16. for it upholdeth mans heart Psal. 104. 15. Vers. 17. a man Heb. Ish a noble man see Psal. 49. 3. The Chaldee saith a wise man for a servant for a slave by his brethren to the Ismaelites by them to the Egyptians Gen. 37. 28 36. Vers. 18. his soule entred or as the Greek saith passed thorow the iron that is he his body was laid in irons when he was cast into prison most unjustly Gen. 39. 20. and there he was in perill of his life Of soule see Psal. 16. 10. Vers. 19. his word came that is the word spoken of him was fulfilled which God had shewed Ioseph in a dreame touching his advancement Gen. 36. 5 8 9 10. and 42. 9. So comming is for fulfilling Ier. 17. 15. 1 Sam. 9. 6. Iob 6. 8. tried or fined him by trying as in fire his faith and patience in afflictions as 1 Pet. 1. 7. see Psal. 12. 7. Vers. 20. The King Pharaoh for that Ioseph interpreted his dreame set him out of prison a ruler over the land See Gen. 41. 14 c. and 45. 8. Vers. 22. To bind that is informe and governe as subjects see Psal. 2. 3. to his soule to his will or pleasure as Psal. 27. 12. so as without him no man should lift up his hand or his foot that is attempt to doe any thing in all the land of Egypt Gen. 41. 44 40. Or with his soule that is with him-selfe as the Greeke expoundeth it to nurture his Princes as himselfe which may meane to informe them in vertue wisdome c. wherein himselfe excelled Gen. 41. 38 39. With is sometime used for as Psal. 102. 4. and the soule for ones selfe see Psal. 16. 10. The words following seeme to favour this exposition his elders or Senators the Kings Nobles and Counsellers Gen. 50. 7. Vers.
23. came into Egypt being sent for by Pharaoh and incouraged thereto by God him-selfe Gen. 45. 17 20. and 46. 3 4. of Cham the father of Mizraim or Egypt see Psal. 78. 51. Vers. 24. increased made them fructifie that the land was soone full of them Exod. 1. 7 9. Vers. 25. to deale craftily or conspire guile fully for their destruction as Gen. 37. 18. Pharaoh and his people fretting at Israels prosperity thought to worke wisely with them when they plotted their ruine Exod. 1. 9 10 12 c. Vers. 26. had chosen to be Moses his mouth to the people and Prophet to Pharaoh Exod. 4. 12 14 16. and 7. 1 2 c. Vers. 27. words of his signes the signes which he spake and commanded together with the doctrine and use of them for letting of Israel goe See Exod. 7. 1 2 3 c. Or words of signes as words of song Psal. 137. 3. are signes and songs So Psal. 145. 5. Vers. 28. darknesse the ninth plague of Egypt where was black darknesse in all the land for three dayes that no man saw another nor rose from the place where he was Exod. 10. 22 23. turned not rebellious or they disobeyed not see Psal. 5. 11. that is his words or word were not disobeyed or changed but effected as God had spoken see a like phrase noted on Psal. 49. 15. Or they may be referred to Moses and Aaron who performed the things commanded them though with danger to them Vers. 29. to bloud the first of the ten plagues Exod. 7. See Psal. 78. 44. Vers. 30. frogs the second plague Exod. 8. 3 6. Psal. 78. 45. Kings Pharaoh and his Princes so Esa. 19. 2. Vers. 31. swarme of flyes or beasts see Psal. 78. 45. This was the fourth plague Exod. 8. 24. lice the third plague All the dust of the land was lice and went upon man and beast Exod. 8. 17. Vers. 32. showers of raine in stead whereof they had haile the seventh plague Exod. 9. See Psal. 78. 47. of flames that is sorely flaming and blasting never was the like there seene Exod. 9. 24. Vers. 33. tree for trees so after verse 34. 40. and often See Psal. 34. 8. Vers. 34. grashopper or locust the eight plague Exod. 10. see Psal. 78. 46. Vers. 36. the first-borne the tenth plague whereof see Psal. 78. 51. Vers. 37. feeble ready to fall through weaknes there being an armie of six hundred thousand men Exod. 12. 37. and 13. 18. A like promise is made to the Church Esa. 33. 24. Vers. 38. dread of them that is of death for their sakes so that they forced them out and gave them treasures Exod. 12. 33 35. See the like speech Esth. 8. 17. and. 9. 2. Vers. 39. a fire that they might travell night and day towards the promised land Exod. 13. 21. Psa. 78. 14. Vers. 40. quaile that is quailes which for their lust he gave them Numb 11. Compare Psal. 78. 27 28. bread Manna whereof see Psal. 78. 24 25. and Exod. 16. Vers. 41. the Rocke at Rephidim Exod. 17. and at Kadesh Numb 20. a river so that the people and their beasts dranke Numb 20. 11. and for this the wilde beasts Dragons Ostriches honoured God Esa. 43. 20. this mercy is applied to other times Isa. 48. 21. Vers. 44. heathens the seven nations whereof see Psal. 78. 55. Vers. 45. keepe his lawes The end of all Gods mercies was that he might be glorified in his peoples obedience see Exod. 19. 4 5 6. Deut. 4. 1 40. and 6. 21 24 25. PSAL. CVI. The Psalmist exhorteth to praise God 4 He prayeth for pardon of sinne as God did with the fathers 7 The storie of the peoples rebellion and Gods mercies 47 He concludeth with prayer and praise HAlelu-jah Confesse ye to Iehovah for he is good for his mercy endureth for ever Who can expresse the powers of Iehovah can cause to heare all his praise O blessed are they that keepe judgement is he that doth justice in all time Remember me Iehovah with the favourable acceptation of thy people visit me with thy salvation To see the good of thy chosen to rejoyce with the joy of thy nation to glory with thy inheritance We have sinned with our fathers we have done crookedly we have done wickedly Our fathers in Egypt did not prudently minde thy marvellous workes they remembred not the multitude of thy mercies but turned rebellious at the sea at the red sea Yet he saved them for his Name sake to make knowne his power And he rebuked the red sea and it was dried up and he led them in the deeps as in the wildernesse And he saved them from the hand of the hater and redeemed them from the hand of the enemie And the waters covered their distressers one of them was not left And they beleeved in his words they sang his praise They made haste they forgat his workes they waited not for his counsell But lusted with lust in the wildernesse and tempted God in the desart And he gave to them their request and sent leannesse into their soule And they envied at Moses in the campe at Aharon the holy one of Iehovah The earth opened and swallowed up Dathan and covered over the congregation of Abiram And a fire burned in their congregation a flame burnt up the wicked They made a calfe in Horeb and bowed themselves to a molten Idoll And turned their glory into the forme of an Oxe that eateth grasse They forgat God their Saviour that did great things in Egypt Marvellous workes in the land of Cham fearefull things by the red sea And he said to abolish them had not Moses his chosen stood in the breach before him to turne his wrathfull heat from destroying them And they contemptuously refused the land of desire they beleeved not his Word But murmured in their tents they heard not the voice of Iehovah And he lifted up his hand to them to fell them in the wildernesse And to fell their seed among the heathens and to fanne them in the lands And they were joyned to Baal-pehor and did eat the sacrifices of the dead And moved indignation by their actions and the plague brake in upon them And Phineas stood and executed judgement and the plague was restrained And it was counted to him for justice to generation and generation for ever And they caused servent wrath at the waters of Meribah and evill was to Moses for their sake For they bitterly provoked his spirit and he pronounced it with his lips They abolished not the peoples which Iehovah had said unto them But mixed themselves among the heathens and learned their works And served their Idols they were to them for a snare And they sacrified their sonnes and their daughters to Devils And shed innocent bloud the bloud of their sonnes and of their daughters whom they sacrificed to the Idols of Canaan and the land was impiously distained with blouds And they defiled themselves by their
vers 16. the Priests are cloathed with salvation so Christ and his people Isa. 61. 10. Rev. 1. 13. and 19. 8. thy Saints the people of Israel 1 Chron. 15. 28. and specially the Levites which were singers in Gods Sanctuary So the Chaldee paraphraseth Let thy Priests be cloathed with the garments of justice and let the Levites thy Saints say praises for the oblations Vers. 10. Davids sake for the promises made to David or for Christs sake called often David see Psal. 18. 51. turne not away the face that is deny not the request as 1 King 2. 16 17 20. Vers. 11. truth that is a true oath a faithfull promise fruit of thy wombe or belly that is thy children see 2 Sam. 7. 12. And this prophesie respecteth Christ Act. 2. 30. Vers. 13. his seat or dwelling place see Ps. 68. 17. Vers. 15. victuals or meat see Psal. 78. 25. blessing blesse this noteth certainty and abundance of blessing Vers. 16. with salvation the minstration of the word whereby they save themselves and those that heare them Deut. 33. 10. 1 Tim. 4. 16. So Gods ministers are called Saviours Obad. 21. See before vers 9. The Chaldee translateth with garments of salvation or of redemption Vers. 17. the horne to bud or to grow that is the kingdome and power to increase as the Chaldee saith I will make a glorious King to bud in the house of David See Psal. 75. 5. and 89. 18 25. So Christ is called the horne of salvation Luke 1. 69. ordained a lampe or prepared a candle the bright glorie of the kingdome by a successour as 1 King 11. 36. and 15. 4. 2 King 8. 19. See Psal. 18. 29. Vers. 18. cloath with shame the Chaldee saith with garments of shame He meaneth they shall be disappointed and confounded in all their enterprises So Psal. 35. 26. and 109 29. crowne or diademe a signe of government and sanctitie therefore the Greeke turneh it sanctification see Psal. 89. 40. PSAL. CXXXIII The benefit of the communion of Saints A Song of degrees of David BEhold how good and how pleasant it is for brethren to dwell even together Like the good oile upon the head which went downe upon the beard the beard of Aaron which went downe upon the collar of his garmens Like the dew of Hermon which descendeth upon the mountains of Sion for there Iehovah hath commanded the blessing life unto eternitie Annotations TOgether in unitie and concord The Chaldee paraphraseth to dwell in Sion and Ierusalem like two brethren together Vers. 2. the good oile the balsam or oile of holy ointment made of the principall spices for the Lords Tabernacle and Ministers see Exod. 30. 23 25 26 30. the collar Hebr. the mouth that is the edge the upper hole or border which was bound about that it should not rent Exod. 39. 23. Vers. 3. Hermon an high and fertile mount without Iordan watered with the dew of heaven it was called also Shirion see Psal. 29. 6. which descendeth understand here againe and as the dew that descendeth for Hermon and Sion were farre asunder there where brethren dwell in unitie commanded appointed and sent effectually see Psal. 42. 9. PSAL. CXXXIV An exhortation to blesse God A Song of degrees BEhold blesse ye Iehovah all yee servants of Iehovah that stand in the house of Iehovah in the nights Lift up your hands in the Sanctuary and blesse Iehovah Iehovah blesse thee out of Sion he that made heavens and earth Annotations THat stand that is serve or minister as which stood before the King Ier. 51. 12. for which is written in 2 King 25 8. servant of the King Here is meant chiefly the Priests and Levites whose office was to stand and minister Deut. 10. 8. and 17. 12. Ezek. 44. 11 15. So Neh. 12. 44. the Priests and Levites that stood that is served See also Psal. 13 5. 2. The Chaldee expoundeth it that stand in the watches of the house of the Sanctuary of the Lord and doe praise in the nights in the nights keeping the watch of the Lord. See Levit. 8. 35. 1 Chron. 9. 33. Vers. 2. in the Sanctuary or towards the holinesse that is the most holy place where God dwelt betweene the Cherubims or in holinesse that is holily Vers. 3. blesse or will blesse thee speaking to Gods people Compare Num. 6. 24. Psal. 128. 5. and the promise Exod. 20. 24. In all places where I put the memory of my name I will come unto thee and blesse thee PSAL. CXXXV Gods servants are exhorted to praise him for his mercies to Israel 5 his power 8 his judgements on their enemies 15 The vanitie of Idols 19 An exhortation to blesse God Halelâ—â—jah PRaise ye the Name of Iehovah praise him O ye servants of Iehovah That stand in the house of Iehovah in the courts of the house of our God Praise ye Iah for Iehovah is good sign Psalme to his Name for it is pleasant For Iah hath chosen to him selfe Iakob Israel for his peculiar treasure For I doe know that Iehovah is great and our Lord is above all Gods All that pleaseth Iehovah hee doth in the heavens in the earth in the seas and all deepe places He causeth vapours to ascend from the end of the earth hee maketh lightnings with the raine hee bringeth forth the wind out of his treasuries Who smote the first-borne of Egypt from man unto beast Sent signes and wonders in mids of thee O Egypt on Pharaoh and on all his servants Who smote many nations and slew mighty Kings Sihon King of the Amorites and Ogh King of Bashan and all the kingdomes of Canaan And gave their land for a possession a possession to Israel his people Iehovah thy Name is for ever Iehovah thy memorie is to generation and generation For Iehovah will judge his people and for his servants hee will repent himselfe The idols of the heathens are silver and gold the worke of the hands of men A mouth they have and speake not eyes they have and see not Eares they have and heare not also there is no breath in their mouth Like them be they that make them every one that trusteth in them O house of Israel blesse ye Iehovah O house of Aaron blesse ye Iehovah O house of Levi blesse yee Iehovah ye that feare Iehovah blesse Iehovah Blessed be Iehovah out of Sion which dwelleth in Ierusalem Halelujah Annotations HAlelu-jah that is praise or glorifie ye Iah it is a word of joyfull exhortation to sing praises to the Lord for his mercies and in the end of Psalmes is added as Amen for a chearefull acclamation see Psal. 104. 35. and 106. 48. Rev. 19. 1 3 6. Vers. 4. peculiar treasure or precious and singular possession proprietie so Deut. 7. 6. This was promised by the law Exod. 19. 5. but performed by Christ his redeeming and purifying of his people Tit. 2. 14. 1 Pet. 2. 9. Vers. 7. vapours or elevations in Greeke clouds for by
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