law of the Burnt-offring 14 and of the Meat-offring 19 The offring at the consecration of a Priest 24 The law of the Sin-offring AND Iehovah spake unto Moses saying A soule when it shall sin transgresse a transgression against Iehovah and falsly deny unto his neighbour in a thing-delivered-him to-keepe or in the putting of the hand or in a thing-taken-awayby-violence or hath deceitfully-oppressed his neighbour Or have found a thing lost and falsly-denieth concerning it sweareth with falsehood for any-one of all that a man shall doe sinning in these Then it shall be when he hath sinned and is guiltie that hee shall restore the thing-taken by-violence which he violently took away or the thingdeceitfully-gotten which hee hath got-deceitfully or the thing-delivered him-to keep which was delivered unto him to keep or the lost thing which he found Or all that about which he hath sworne with falshood and he shall pay it in the principall thereof and shall adde thereto the fift parts thereof unto him to whom it appertaineth shall hee give it in the day of his Trespasse And hee shall bring his Trespasse offring unto Iehovah a ram perfect out of the â—â—ock with thy estimation for a Trespasse offring unto the Priest And the Priest shall make-atonement for him before Iehovah and it shall be mercifully-forgiven-him for any-one of all that he hath done in trespassing therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying CoÌ„mand Aaron and his sons saying This is the law of the burnt-offring it is the burnt-offring because of the burning upon the altar al night unto the morning the fire of the altar shal beburning in it And the Priest shal put-on his linnen rayment and linnen breeches shall he put upon his flesh and he shall take-up the ashes which the fire hath consumed with the Burnt-offring on the altar and he shall put them besides the altar And he shall put-off his garments and put on other garments and shall carie forth the ashes to without the camp unto a cleane place And the fire upon the altar shall be burning in it it shall not be put-out and the Priest shall burne wood upon it every morning and shall lay-in-order upon it the Burnt-offring and shall burne upon it the fats of the Peace-offrings Fire continually shall be burning upon the altar it shall not be put-out And this is the law of the Meat-offring the sonnes of Aaron shall offer it before Iehovah before the altar And he shall take-up of it his handfull of the flowre of the Meat-offring and of the oile thereof and all the frankincense which is upon the Meat-offring and he shall burne upon the altar for a savour of rest the memoriall of it unto Iehovah And the remainder thereof shall Aaron and his sonnes eat in unlevened cakes shall it bee eaten in the holy place in the court of the Tent of the congregation they shall eat it It shall not be baken with leven I have given it for their portion of my Fire-offrings it is holy of holies as the Sin offring and as the Trespasse offring Every male among the sonnes of Aaron shall eat of it it shall be a statute for ever in your generations concerning Iehovahs Fire offrings all that toucheth them shall be holy And Iehovah spake unto Moses saying This is the oblation of Aaron and of his sonnes which they shall offer unto Iehovah in the day that he is anoynted the tenth part of an Ephah of fine-flowre for a continuall Meat-offring halfe of it in the morning and halfe of it in the evening On a pan it shall be made with oile hastily-fryed shalt thou bring it the baken pieces of the Meat-offring thou shalt offer for a savour of rest unto Iehovah And the Priest that is anoynted in his stead of his sonnes shall doe it it is a statute for ever unto Iehovah it shall be burnt for a Whole-burnt-offring And every Meat-offring of the Priest shall be Whole-burnt-offring it shall not be eaten And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes saying This is the law of the Sin offring in the place where the Burnt-offring is killed shall the Sin offring be killed before Iehovah it is holy of holies The Priest that offreth-it-for-sin shall eat it in the holy place shall it be eaten in the court of the Tent of the congregation All that shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon a garment that whereon it is sprinkled thou shalt wash in the holy place And the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brazen vessell it shall be both scowred and rinsed in water Every male among the Priests shall eat thereof it is holy of holies And no Sin offring whereof any of the blood thereof is brought into the Tent of the congregation to make-atonement with in the holy place shall be eaten it shall be burnt in the fire Annotations ASoule that is man or woman as God explaineth it in Num. 5. 6. so the Chaldee expoundeth it a man transgresse it is the word before used in Levit. 5. 15. The Greeke here translateth despising despise the commendements of the Lord or neglect them falsly deny or lye as the Greeke translateth but the word meaneth lying by denyall of a thing as Gen. 18. 15. This sinne God generally forbiddeth Levit. 19. 11. And this law here concerneth sinnes both against God by swearing and against our neighbour by injuring him a thing-delivered him-to-keepe a thingcommitted-to one which shall againe be required called in Hebrew Pikkadon of encommending thing and requiring it in Greeke Parathekee or committing it to ones fidelitie which word Paul useth in 2 Tim. 1. 12. of God I am perswaded that he is able to keepe that which I have committed unto him in Latine a Depositum So in 1 Tim. 6. 20. and 2 Tim. 1. 14. In Gen. 41. 36. the word is used for store or provision laid up See the judiciall lawer for these cases in Exod. 22. 7. 10. c. the putting of the hand This phrase here onely used seemeth to meane fellowship or partnership when men deale and put their hands as it were together in a matter so the Greeke translateth it communion or societie and the Chaldee the communion or fellowship of the hand that is commerce Or we may take it for putting into the hand that is committing of a thing to ones care and fidelity to use or imploy for him It may also imply the lending of a thing or borrowing Thus Sol. Iarchi expoundeth it that he hath put money into his hand to occupie or hath lent it him a thing-taken-by-violence or arobberie rapine It implieth force as the next doth fraud 2 Sam. 23. 21. Iudg. 9. 25. This God hateth though it be for Burnt-offring Esa. 61. 8. deceitfully oppressed or defrauded by cavilation calumniation false accusation or
these two signifieth in Ezek. 3. 6. The Greek translateth of a smal voice of a slow tongue the Chaldee of a heavy speech and of a deep tongue This as other things in Moses may have reference to the effect of the Law which he administred as on the contrary the Psalmist prophesying of Christ had his tongue the penne of a speedy writer Psal. 45. 2. and the Spirit which is received not by the works of Moses law but by the hearing of faith in Christ Gal. 3. 2. causeth prophesie and other words of wisdome and knowledge Act. 2. 18. 1. Gor. 12. 8. 10. causeth the lips of those that are asleepe to speake Song 7. 9. By the Hebrew cannons no Priest that stammered lisped or was of an heavy mouth or tongue might lift up his hands to blesse the people Maimony in Misneh treat of Prayer chap. 15. S 〈…〉 Soe the notes on Num. 6. 23. Vers. 11 hath made or as the Greek translateth hath given Heb put the mouth to 〈◊〉 open eyed or open cared for the Hebrew word signifieth both these Esa. 42. 7. 20. and may have reference here to both The Greeke tranflateth the seeing Compare Psal. 146. 8 Esa. 61. 1. and 33. 5. 6. Vers. 12. I will be The Chaldee expounds it my word shall be the Greeke I will open thy mouth will tâ—aoh by my spirit as Christ in like manner promiseth his Apostles Matth. 10. 19. 20. Mark 13. 11. Luke 12. 11. 12. Vers. 13. by the hand thou shouldest that is by his hand or ministery whom thou shouldest send as being fitterthand or by the hand of any other whom thou wilt send The Chaldee and That gum Ierusalemy translate by the hand of him whom it is meet to send and the Greeke 〈◊〉 choose anâ— then able man whom thou wilt send Moses 〈◊〉 greatnesse of the worke would with draw his shoulder through infirmity God hereby 〈…〉 wing the imperfection of Moses administration and impossibility of the law to bring men to perfection when Moses could not bring Israel into the promised land 〈◊〉 3. 24. 25. 27. 28. Romans 8. 3. Hebrewes 7. 19. The hand of one is usually put for his ministerie as Moses now was sâ—m of God by the hand of the Angel which appeared to him in the bush 〈◊〉 7. 35. See Exodus 9. 35. Psal. 97 2â— Hag. 1. 1. Mal. 1. 1. Vers. 24. speaking speake that is speake well and eloquently Thus God distributeth his gifts by measure diversly to one is given by the spirit the word of wisedome to 〈…〉 ther the word of knowledge to another kindes of tongues to another the interpretation of tongues c. 1 Cor. 12. 8. 10. So among the Apostles 2 Cor. 11. 6. and 10. 10. Mar. 3. 17. Of this Aaron see after in Exod. 6. 20. 26. Vers. 15. the words which I have spoken to thee as the Greeke saith my words God signifying hereby that the Priests which came of Aaron should receive their doctrine from the Law which was given by Moses as Ezek. 44. 24. Mal. 4. 4 Levit. 6. 8. 9. I will be the Chaldee faith my word shall be the Greeke I will open thy mouth as vers 12. Verse 16. hee shall bee or it shall bee that hee shall be the word is doubled for more vehemency and assurance a mouth that is a spokes-man or as the Chaldee saith an interpreter In Exod 7. 1. he is callled his Prophet a God the Chaldee saith Rab that is a Master and the Ierusalemy Thargum addeth an inquirer of Doctrine from before the Lord. The Greeke translateth in things pertaining to God which very phrase Paul useth in Hebrewes 5. 1. The Hebrew Elohim God is after attributed to Iudges and Magistrates Exod. 22. 8. 9. Psal. 82. 6. and the reason is rendred by Christ because the word of God is given to them Ioh. 10. 34. 35. Here Moses though the yonger brother Exodus 7. 7. is preferred before Aaron his elder so God oftentimes disposed see Geneâ— 25. 23. and 48. 19. Vers. 17. this rod which was turned into a serpent as the Greeke addeth for explanation In verse 20. it is called the rod of God it was before Moses shepherds staffe Vers. 18. Iether called after Iethro in Greeke Iethor see Exod. 3. 1. in peace or with peace the Greeke translateth with health or welfare Vers. 19. thy saule that is thy life as Genesis 19. 17. So the Chaldee well explaineth it that sought to â—ill thee Though sometime to seeke the soule is taken in the good part as none seeketh for my soule Psal. 142. 5. that is careth for me or for my life yet usually it signifieth seeking to kill one and is sometime explained seeking the soule to take it away as 〈◊〉 Kings 19. 10. This phrase is often used So Matth. 2. 20. Vers. 20. sonnes two Gershom and Eliezer Exodus 18. 3 4. an asse the Greeke translateth 〈◊〉 as moe then one and often the Hebrew putteth the singular for many See Genesis 3. 2. This may argue Moses poore estate as Christs Zichar 〈◊〉 〈◊〉 â—od of God that is which God had appo 〈…〉 him to worke miracles with as verse 3. 17. So the Chaldee explaineth it the rod whereby miracles should be done from before the Lord. So in Exod. 17. 9. Vers. 21. have put or shall p 〈…〉 t in thy hand that is give thee power to doe What wonders signifie see on Exodus 7. 3 make strong or make 〈◊〉 fast 〈◊〉 and hard that hee shall not reâ—ut or yeeld therefore iâ— Exodus 7. 3. God useth another word I will den and so the Greeke translateth this here As before God 〈◊〉 Pharaohs heart to hate his people Psalme 105. 25. so now hee is said to make-strong and to harden his heart and of King Sichon the Lord hardened his spirit and made his heart strong or obstinate Deuteronomie 2. 30. and hardned the hearts of the other Canaanites Ioshua 11. 20. and made fatte and hardened the hearts of the Israelites Esay 6. 10. Iohn 12. 40. and gave them the spirit of slumber Romans 11. 8. As hardnesse is sinne so Pharaoh hardened his owne heart Exodus 9. 34. and so all wicked men Psalme 95. 8. but as it is a judgement and punishment for sinne GOD hardneth using hereunto sundry meanes sometime withdrawing his outward word and workes Psalme 147. 19. 20. Matthew 11. 21. 23. sometime the inward working of his spirit Genesis 6. 3. and sending outward meanes to deceive them 1 Kings 22. 20. 23. or strong delusions to blinde their mindes 2 Thes. 2. 10. 11. Romans 11. 8. 10. or making his word which they abuse to be the favour of death unto them 2 Corinthians 2. 15. 16. 1 Pet. 2. 8. or giving them over to a reprobate minde Romans 1. 28. or to Satan to be blinded and deluded unto destruction 2 Corinthians 4. 4. 1 Kings 22. 22 2 Thessal 2. 9. 12. So God is said to determine and to doe those things but justly
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
of the sides of 〈◊〉 three branches of the Candlesticke out 〈◊〉 the one side of it and three branches of 〈◊〉 Candlesticke out of the second side of 〈◊〉 Three bowles made like almonds in 〈◊〉 branch a knop and a flower and th 〈…〉 bowles made like almonds in the other b 〈…〉 h a knop and a flower so in the sixe branches that come out of the Candlestick And in the Candlestick shall be foure bowles made like almonds his knops his flowers And there shall be a knop under two branches of the same and a knop under two branches of the same and a knop under two branches of the same to the six branches that come out of the Candlestick Their knops their branches shall be of the same all of it shall be one beaten worke of pure gold And thou shalt make the seven lamps thereof and hee shal cause the lamps therof to ascend up and shal cause to give light over against the face of it And the â—ongs thereof and the snuffe-dishes thereof shall be of pure gold Of a talent of pure gold shall hee make it with all these vessels And see that thou make them according to their patterne which thou wast shewed in the mount Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 19. Section or Lecture of the Law See Gen. 6. 9. TAke for me or take unto me that is take give or bring unto me See the notes on Gen. 15. 9. The Gr. translateth and say thou take ye unto me first fruits offring or heave offring an oblation which was taken up and separated out of a mans goods and usually in the sacrifices was heaved or lifted up when it was presented unto the Lord Exod. 29. 27. but generally the word is used for all things separated and given unto God even land it selfe Ezek. 48. 8. 9. 10. 20. The Chaldee translateth it a separation so doth the Gr in many places but here the Greeke is first-fruits make him willing or moove him to willingnesse and liberalitie The Gr. interpreteth it of all to whom it shall seeme good in their heart That which is here spoken of the heart is also said of the spirit Exod. 35. 21. And a like willing offring was by David and the princes for the matter of the Temple 1 Chro. 29. 〈◊〉 5. 9. 14. c. And so all the ministration of Gods people ought to be of 〈◊〉 ready and willing minde Ezra 2. 〈◊〉 and 3. 5. Neh. 〈◊〉 1. 2. 2 Cor. 8 11. 12. Ver. 3. and brasse These three are the richest purest and most glorious metals they come out of the bowels of the earth Iob 28. 1. 2. Deut. 8. 9. The scripture useth them to signifie persons kingdomes and other things that are most precious pure durable I am 4. 2. Dâ—n 2 32. 38. 39. Rev. 1. 20 〈…〉 and 19 10. Prov. 8. 19. Ezek. 40. 3. Zach 〈…〉 and 6. 1. And God promising to erect the glorious Church of the Gospell saith For brass I will bring gold and for iron silver and for wood brass 〈◊〉 〈◊〉 60. 17 The Iewes as R. Menachem upon his place observe how no Iron was in the stuffe 〈…〉 and doe compare 1 King 6. 7. where no toole of iron was heard in the house of Solomon while it was in building Iron is often used to signifie warres and hard affliction Iudg. 4. 3. Dan. 2. 40. and 7 7. 1 King 8. 51. Psal 107. 10. Howbeit for Solomons temple iron also was prepared 1 Chron. 29. 2. 7. 2 Chron. 2. 7. V. 4. Blew or hyacinth as the Gr. translateth Although the blew purple scarlet here are colours only and Moses expresseth not the stuffe coloured yet Paul affirming that scarlet wooll was used in sprinkling of the blood Hebr. 9. 19. seemeth to teach that the scarlet spoken of in the Law was wooll dyed and the like we may say of the other colours Thus also the Hebrew Doctors explaine them The blew spoken of in any place was wooll dyed like the body of the heavens that is skie colour The purple was wooll died red and the scarlet was wooll died in scarlet saith Maimony in treat of the Implements of the sanctuary c. 8. s. 13. The blow was a thing used and worne of Princes and great personages the nations clad the images of their gods with it â—er 10. 9. Esth. 1. 6. Ezek. 23 6. and 27. 7. 24. The same was also in Solomons teÌ„ple 2 Ch. 2. 7. 14. purple so we call it of the Gr. porphura the name of a shel-fish called the purple it is like an oâ—â—ter and hath in it a liquor which is used to make the purple die of great esteeme as Plinie sheweth in his nat hist. b. 9. ch 36. The Hebr. is Argaman and as Ezta wriâ—eth it after the Chal. manner Argevan 2 Ch. 2. 7. 14. from whence it seemeth the Gr. have borrowed Amorgis the name of an herbe or reed which is used to die purple This also is a Princely colour and used both for civill and religious honor Dan. 5. 7. 29. Esth. 8. 15. Ier. 10. 9. Luk. 16. 19. Rev. 18. 12 scarlet or scarlet twise died as the Heb. tolagnathshani importeth That which was answerable to this in Solomons Temple is called by another name Carmil that is crimson 2 Chro. 2 7. 14 and 3. 14. but the Greek there and here translateth alike coccinon scarlet This also is a glorious colour Ier. 4. 30. Lam. 4. 5. Purple and scarlet are put somtime one for another as they clothed him with purple Maâ— 15. 17 they put on him a scarlet robe Mat. 27. 28 for which another saith they put on him a purple râ—be Ioh. 19. 2. These three dyed colours represented blood of all sorts and so figured unto the Church how both themselves and their actions should be washed dyed in the blood of Christ into whose death they are baptized Rev. 1. 5. and 7. 14. Rom. 6. 3. Christ also himselfe warring against his enemies appeared in garments died red and glorious Esay 63. 1. 2. c. Rev. 19. 13. So the Gr. Latines have applyed the purple colour to blood bloody death as porphureos thanatos purple death in Homer Il. 5. and he vomited his purple soule that is his life blood Uirgil Aen. 9. and the like fine linnen or silken woolls A thing w ch grew in Egypt called Shesh Ezek. 27. 7. of which princely clothing was made Gen. 41. 42. The Greeke and Chaldee translate it Byss and so the â—tuâ—fe used in Solomons Temple is called buts that is Byss 2 Chro. 2. 14. and 3. 14. Likewise the Hebrew Doctors say What place sâ—evâ—r in the Law speaketh of Shesh or of Bad a kinde of linnen mentioned in Exod. 28. 42. 〈◊〉 〈◊〉 flax and it is byss Maimony treat of the Implements of the Sanctuary c. 8. s. 13. Others put a difference betweene that Byss which Solomon used and this Shesh which they thinke was a silken cotten which
great If a man have no lambe to redeeme it with hee may redeeme it with the value of it and give the price to the Priest The Law commandeth not a Lambe to make it heavier upon him but lighter For if hee have the firstling of an Asse which is worth ten shekels he may redeeme it with a lambe worth a quarter of a shekell But the price in money is from three zuzims and upward that is three quarters of a shekell for one zoz is the fourth part of a shekell If the price be lesse then three zuzims they redeeme it not therewith and a good eye that is a liberall person giveth not lesse then a shekell Maimony in treat of Firstfruits Chap. 12. Sect. 10. c. breake the necke the Chaldee saith kill it They might have no use or benefit of the Asse till it was redeemed If hee sold it before it was redeemed the price was unlawfull If it dyed before it was redeemed or if the necke was broken it was buried For it was unlawfull to make benefit of it even after the necke was broken because it was not redeemed Therefore if hee redeemed it not but gave the Asse it selfe to the Priest it was unlawfull for the Priest to put it to any service vntill it was redeemed with a lambe Maimony ibidem Chap. 12. Sect. 4. they shall not appeare or my face shall not be seene to wit by any man the Greeke saith thou shalt not appeare empty without an oblation see Exod. 23. 15. Vers. 21. labour or serve see the notes on Exodus 20. 9. For this in Exod. 23. 12. is written sixe dayes thou shalt doe thy workes Vers. 22. observe to thee Hebr. doe to thee meaning observe or make holy celebrate According to this phrase is to doe the Sabbath day Exod. 31. 16. Deut. 5. 15. to dee the Passeover Deut. 16. 1. Matt. 26. 18. to doe the feast of Boothes Deut 16. 13. and the like The Greeke translateth Thou shalt doe that is observe to me of weeks or of sevens a feast seven weeks after the Passeover called Pentecost Lev. 23. 15. 16. Act. 2. 1. it was also called harvest Exod. 23. 16. revolution or circumvolution circuit that is the returne as the revolution of the yeere 2 Chron. 24. 23. is explained to be the returne of it 1 King 20. 26. when the old yeere endeth and the new beginneth This was in the seventh moneth which we call September see the notes on Exod. 23. 16. Vers. 23. every male of thee or all thy male-kind see Exod. 23. 17. Deut. 16. 16. Vers. 24. no man to wit of thy neighbours or enemies round about thee shall have the heart to set upon thy coasts when all the men are gathered before me Vers. 25. not slay for sacrifice as in Exodus 23. 18. see the notes there sacrifice in Greeke sacrifices meaning of the Passeover as after is explained Hence the Hebrewes gather their rite of purging Leven out of their houses before the Passeover they expound it thus Thou shalt not slay the Passeover whiles Leven yet remaineth Now the killing of the Passover is the fourteenth of Abib after midday Maimony treat of Levened and Unlevenedbread Chap. 2. Sect. 1. See more in the notes on Exod 12. vers 15. and vers 10. Vers. 26. first or beginning of the fruits see Ex. 23. 19. a kid in Greeke a lambe in Chaldee thou shalt not eate flesh with milke and the Ierusalemy Thargum addeth not to boyle nor to eat flesh and milke mixed together See Exod. 23. 19. Vers. 27. tenour Hebrew the mouth of these words which the Chaldee expounds the speech of these words have stricken or doe strike that is make for these precepts were both given before and now repeated Vers. 28. he that is God wrote vers 1. ten words that is ten commandements which therefore we call of the Greeke name the Decalogue Ten is often used for many as ten times meane many times Gen. 31. 7. Iob 19. 3. ten men Zach. 8. 23. and ten women Lev. 26. 26. and ten thousands Heb. 12. 22. that is many and as other numbers are made of ten by reduplication so all other writings of the Law and Prophets depend upon these ten words so by this number ten God gave a perfect and compleat Law And Words are used for whole sentences or commandements as Paul saith also one word Cal. 5. 14. when he rehearseth a commandement and that is called the Word of God in Marke 7. 13. which another calleth the Commandement of God Matt. 15. 6. These ten words were according to the first writing and to the words which were spoken before in the day of the Assembly Deut. 10. 4. Vers. 29. shone which the Greeke translateth was glorious and so the Apostle alleadgeth it in 2 Cor. 3. where by glory is meant shining brightnesse as in 1 Cor. 15. 41. there is one glory of the Sun and another glory that is brightnesse of the Moone c. and the Israelites could not behold the face of Moses for the glory that is the brightnesse of his countenance 2 Cor. 3. 7. and the earth was lightned with the glory of the Angell Rev. 18. 1. The Chaldee also translateth Moses knew not that the brightnesse of the glory of his face was multiplied The Latine version saith Moses face was horned mistaking the word for of the Hebrew Karan which is to shine or cast forth glorious beames the name Keren or Horne is derived in which sense the Latine translated it here and gave occasion unto the ignorant to paint Moses face with two hornes like an Oxe whereby this glorious mystery hath been obscured and turned to a fable For the glory of Moses face signified the glory of the Law which he preached 2 Cor. 3. 7. c. Vers. 30. feared for Moses his ministration was death and condemnation 1 Cor. 3. 7. 9. because the Law giveth knowledge of sin and causeth wrath Rom. 3. 20. and 4. 15. and therefore the more bright and glorious that it is the more terrour it striketh in all mens hearts there being a weaknesse and impossibility in all men to do the same Rom. 8. 3. For Aaron himselfe and all the Rulers were afraid of Moses as well as the other people even as at the first giving of the Law Moses himselfe with all the people were affrighted and trembled Exodus 19. Vers. 33. and he put or and hee had put a veil but the Greeke translateth And when he had ceased speaking unto them he put a veil c. that is after this first communing with them when hee knew the cause of their feare he put on a veil or covering which signified the obscurity of the Law whos 's first true and proper meaning and end could not easily be discerned also the darknesse that is in all mens hearts naturally till God take away the veil and hardnesse that is upon them For so the Apostle speaketh of a double veile one outward
the veil c. that he died not because God would appeare in the cloud upon the Mercie-seat Lev. 16. 2. Vers. 36. journeyed in all their journeyes and in the place where the cloud abode there the sons of Israel pitched their tents Al the daies that the cloud dwelled upon the Tabernacle whether it were a day or daies or a Moneth or a yeere they rested in the tents and journeyed not when the cloud was taken up whether it were by day or by night then they journeyed At the mouth of the Lord they pitched their tents and at the mouth of the Lord they journeyed they kept the charge or watch of the Lord Num. 9. 17. 23. This token of Gods guidance and protection of his people continued with Israel whiles they travelled in the wildernesse which grace the generations following remembred to the praise of God Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah the Divine presence of the Lord. and fire At evening there was upon the Tabernacle as it were the appearance of fire untill the morning so it was alway the cloud covered it by day and the appearance of fire by night Numb 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel whereof it is written The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and smoake by day and the shining of a flaming fire by night for upon all the glorie shall be a defence Esay 4. 5. The number of the Sections or Lectures in Exodus are eleven the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements Malach. 4. 4. By the Law is the knowledge of Sinne Rom. 3. 20. The Law worketh wrath for where no Law is there is no transgression Rom. 4. 15. By the works of the Law shall no flesh be justified Gal. 2. 16. The Law was our Schoolemaster to bring us unto Christ Gal. 3. 24. Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. ANNOTATIONS VPON THE THIRD BOOKE OF MOSES CALLED LEVITICVS VVHEREIN BY CONFERRING THE HOly Scriptures by comparing the Greeke and Chaldee versions and mouments of the Hebrewes the Sacrifices and other legall Ordinances heretofore commanded of God to the Church of Israel are explained BY HENRY AINSWORTH HEB. 7. 19. The Law made nothing perfect but the bringing in of a better hope by the which wee draw nigh unto God HEB. 10. 14. By one offring Christ hath perfected for ever the m that are sanctified HEB. 13. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his name LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of LEVITICVS THis third Booke of Moses containeth the Law of Sacrifices and rites concerning them of Sacrificers and their holy ministration in the Sanctuary of the peoples sanctification from all outward and inward pollutions of religious actions to be done by the body of the Church and all the members thereof publikely and privately of the place where and times when Gods worship was chiefly to be performed with a confirmation of the whole Law by promises and threatnings All which God speaking out of the Tabernacle in the wildernesse declared unto Israel by the hand of Moses in the first moneth of the second yeere after their deliverance out of the land of Egypt which was in the yeere from the creation of the World 2514 More particularly GOD teacheth Israel how to sacrifice their Burnt offrings Chap. 1 The Meat-offring of flowre cakes wafers and first fruits 2 The Sacrifice of Peace-offrings of the herd or flocke 3 Sin-offrings for the Priest Congregation Ruler and private man 4 Trespass-offrings of sundry sorts for sundrie sinnes 5 Lawes more particularly touching the former sacrifices 6 Lawes touching the Trespass-offring and Peace-offrings Fat and Blood 7 The consecration of Aaron and his sons to the Priesthood 8 Aarons first offrings for himselfe and the people consumed by fire 9 Aarons sonnes transgress and are slaine of God Lawes for the Priests 10 The Law for cleane and uncleane beasts fowles fishes c. 11 Of a womans purification after child-birth 12 Of discerning Leprosie and judging it in men and in garments 13 Of clensing Lepers that are healed Of Leprosie in houses 14 Of the uncleane by runningyssues and their purification 15 Of the high Priests service on Atonement day to cleanse the Sanctuarie and reconcile the Church unto God once in the yeere 16 The place of sacrificing Against eating blood torne things c. 17 Against unlawfull copulations idolatrie and heathenish customes 18 Sundry lawes for holiness and righteousnes and against sins 19 Punishments for idolaters fornicators and other the like 20 Special holiness and perfection required in the Priests 21 Vncleane priests may not minister Sacrifices must be unblemished 22 The solemne feasts at certaine times of the yeere 23 Provision for Lamp oile and Shew-bread A blasphemer is stoned 24 Of the seventh or Sabbath yeere and Iubile with their rites 25 Promises and threatnings to confirme the Law of God 26 A law concerning Vowes devoted things and tithes 27 Ye shall be holy for I Iehovah your God am holy Lev. 19. 1. THE THIRD BOOKE OF MOSES CALLED LEVITICVS CHAPTER I. 1 God giveth by Moses a Law unto Israel touching the Burnt-offerings 3 of the herd 10 of the flock 13 of the fowles AND hee called unto Moses and Iehovah spake unto him out of the Tent of the Congregation saying Speake unto the sons of Israel say unto thē when any man of you shal offer an oblation to Iehovah of the cattell of the herd of the flock ye shall offer your oblation If his oblation be a Burnt-offring of the herd let him offer it a male perfect at the doore of the Tent of the congregation shall he offer it for his favourable acceptation before Iehovah And he shall lay his hand upon the head of the Burnt-offring and it shall be favourably accepted for him to make-atonement for him And hee shall kill the yongling of the herd before Iehovah and the sons of Aaron the Priests shall bring neere the blood and shall sprinkle the blood upon the Altar round about which is by the doore of the Tent of the congregation And he shall flay the Burnt-offring and shall cut it into the peices therof And the sons of Aaron the priest shall put fire upon the Altar and shall lay the wood in-order upon the fire And the sonnes of Aaron the priests shall lay in order the pieces the head the fat upon the wood w ch is on the
unto him without the campe bearing his reproach c. Heb. 13. 10. 13. Teaching us hereby to have communion with Christ both by faith in applying to our selves his death and sufferings 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions going out from our earthly habitations and seeking the things that are above 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sinne Rom. 6. 6. CHAP. VII 1 The law of the Trespasse-offring 11 and of the Peace-offrings 12 Whether they were for Thanksgiving 16 or a vow or a voluntary offring 23 The Fat 26 and the blood are forbidden to be eaten 28 The Priests portion in the Peace-offrings ANd this is the law of the Trespasse-offring it is holy of holies In the place where they kill the Burnt-offring shall they kill the Trespasse offring and the blood therof shall he sprinkle upon the alâ—ar round about And he shall offer of it all the fat thereof the rump and the fat that covereth the inwards And the two kidneyes and the fat which is upon them which is upon the flankes and the caule above the liver with the kidneyes hee shall take-away it And the Priest shall burne them upon the altar for a Fire offring unto Iehovah it is a Trespasse offring Every male among the Priests shall eate thereof in the holy place shall it be eaten it is holy of holies As is the Sin offring so is the trespasse offring there is one law for them the Priest that shall make-atonement therwith his shall it be And the Priest that offreth a mans Burnt-offring the skin of the burnt-offring which he hath offred it shall be for the Priest himselfe And every Meat-offring that is baken in the oven and all that is made in the frying-pan and on the pan shall bee for the priest himselfe that offreth it And every Meat-offring mingled with oyle and dry shall be for all the sonnes of Aaron one as much as another And this is the law of the sacrifice of Peace-offrings which he shall offer unto Iehovah If he offer it for Confession then he shall offer with the sacrifice of Confession unlevened cakes mingled with oile and unlevened wafers aâ—ointed with oile and of fine flowre hastily-fryed cakes mingled with oile With the cakes levened cakes of-bread shall he offer for his oblation with the sacrifice of Confession of his Peace-offrings And he shall offer one of them out of the whole oblation for an Heave-offring unto Iehovah it shall be of the Priests even his that sprinkleth the blood of the peace-offrings And the flesh of the lacrifice of Confession of his Peace-offrings shall bee eaten in the day of the offring of it he shall not leave of it untill the morning And if the sacrifice of his oblation bee a vow or a voluntary offring it shall be eaten in the day that hee offreth his sacrifice and on the morrow the remainder also of it shall bee eaten But the remainder of the flesh of the sacrifice in the third day shall be burnt with fire And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all in the third day it shall not be favourably-accepted hee that offreth it it shall not bee imputed unto him it shall bee a polluted-thing and the soule that eateth of it shal beare his iniquity And the flesh that toucheth any uncleane-thing shall not bee eaten it shall bee burnt with fire and the flesh every one that is cleane shall eate the flesh But the soule that eateth the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah and hath his uncleannes upon him even that soule shall be cut-off from his peoples And the soule that shall touch any uncleane thing the uncleannesse of man or an unclean beast or any abomination that is uncleane and eate of the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah even that soule shall be cut off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying yee shall not eate any fat of oxe or of sheepâ— or of goat And the fat of a carkasse and the fat of that which-is-torne-in-peeces shall be used for any worke but eating yee shall eat of it For whosoever eateth the fat of the beast of which he offreth a Fire offring unto Iehovah even the soule that eateth it shall be cut off from his peoples And ye shall not eat any blood in any of your dwellings of fowle or of beast Any soule that eateth any blood even that soule shal bee cut-off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying He that offreth the sacrifice of his Peace-offrings unto Iehovah shall bring his oblatioÌ„ unto Iehovah of the sacrifice of his peace-offrings His hands shall bring Iehovahs Fire offrings the fat with the breast it shall he bring the breast to wave it for a Wave-offring before Iehovah And the priest shal burne the fat upon the altar and the breast shall bee Aarons and his sonnes And the right shoulder shall ye give for a Heave-offring unto the priest of the sacrifices of your Peace-offrings He of the sonnes of Aaron that offreth the blood of the peace-offrings and the fat his shall the right shoulder bee for a portion For the wave breast and the hâ—ave shoulder have I taken of the sonnes of Israel from off the sacrifices of their Peace-offrings and have given them unto Aaron the Priest and unto his sonnes by a stature for ever from among the sons of Israel This is the anointing of Aaron and the anointing of his sonnes out-of Iehovahs fire offrings in the day when hee presented them to minister-in-the-priests-office unto Iehovah Which Iehovah commanded to give unto them in the day that hee anointed them from among the sonnes of Israel by a statute for ever throughout their generations This is the law of the Burnt-offring of the Meat-offring and of the Sin offring and of the Trespasse offring and of the fillings of the hand and of the sacrifice of Peace-offrings Which Iehovah commanded Moses in Mount Sinai in the day that he commanded the sonnes of Israel to offer their oblations unto Iehovah in the wildernesse of Sinai Annotations TRespass-offring Hebrew Asham that is trespass or guiltinesse in Greeke the Ram for trespasse This is an explanation of things commanded in Lev. 5. holy Hebrew holines of holinesses that is a most holy thing so in vers 6. Ver. 2. the place the Northside of the altar Lev. 1. 11. figuring the place where Christ our sinne and Trespass-offering should be killed for us as is noted on Lev. 6. 25. he sprinkle meaning the Priest as hee sprinkled the blood of the Burnt-offrings and of the Peace-offrings See the notes on Lev. 1. 5. and 3. 2. 8. V. 3. the
in their administration betweene Gods wrath and the people Num. 16. 46. 48. And their publike duty might not bee interrupted by private passion or affection Vers. 7. not goe out that is not leave off your ministration for griefe of this which is befallen you See the annotations on Levit. 21. 12. the oile c. which signifieth the Anointing that is the graces of the Spirit whereof Ioyfulnesse was one speciall Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn when they administred before the Lord compare Levit. 21. 10. 11. 12. Vers. 9. wine or strong drinke The Hebrewes as Baal hatturim and others thinke that Aarons sons had sinned in drinking too much wine when they offred strange fire and that thereupon this law was given Whether that were so or not the Lord by this precept required sobrietie in the Priests and carefulnesse to administer justly lest they should drinke and forget the law as Prov. 31. 5. should erre through wine be out of the way through strong-drinke as Esay 28. 7. Accordingly the Ministers of the Gospell must be sober and not given 〈◊〉 wine 1 Tim. 3. 2. 3. It is likely that all wine was forbidden the Priests when they were to serve yet the Hebrewes have their limitations as that they might not drinke above the fourth part of a Lâ—g or of an halfe pinte of wine and that 〈◊〉 wine and at one time and of wine that was 〈◊〉 daies old at the least But if he drinke lesse then afâ—â—â—th part of a Log of wine or drinke a fourth part 〈◊〉 pause of time betweene or if it be mixed with water 〈◊〉 if hee drinke wine from the presse within 40. 〈◊〉 though more then a fourth part he is discharged and profaneth not his service If he drink more then 〈…〉 part of wine though it be mixed and though he p 〈…〉 tweene and drinke a little and a little he is guilty of death and his service is disâ—llowable Maimony in â—ath ha 〈…〉 kdash c. 1. S. 1. But the Law forbidden wine absolutely as here so in Ezek. 44. 21. 〈◊〉 shall any priest drinke wine when they enter into the 〈◊〉 ner court strong-drinke in Hebrew She 〈…〉 〈◊〉 which the Greekes borrow the word Sâ—â—â—â—â— in Luke 1. 19. and it meaneth all whatsoever maketh drunken whether drinke made of mault or of the juyce of fruits as Pearrie Sider and the like When ye goe into the Tent meaning the courtyard of the Tent to serve therein as it is opened by the Prophet when they enter into the inner court Ezek. 44. 21. The Hebrewes understand it of the court betweene the Tent and the Altar that stood in the court Every Priest that is fit for service if he drinke wine it is unlawfull for him to goe into the Sanctuarie from the Altar forward and if he doe â—oe in and serve his service is disallowed and he is guilty of death by the hand of God as it is written That ye dye not Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie for drunkennesse so is it unlawfull for any man whether Priest or Israelite to teach when he is drunke Though he have but eaten dates c. if his senses bee troubled a little let him not teach as it is written And that yee may teach the sonnes of Israel Levit. 10. 11. Maimo ny in Biath hamikdash chap. 1. Sect. 1. 3. Vers. 10. that ye may separate or to make difference and this is meant not onely for themselves but others as in Ezek. 44. 23. they shall teach my people the difference between holy and prophane and cause them to discerne betweene uncleane and cleane And for not doing this the Priests are blamed Ezek 22. 26. See also Levit. 20. 25. holy Hebr. holinesse meaning of persons and things In Greeke between the holy ones and the profane Vers. 11. all the statutes a part of the Priests office was to teach the people as here and in Deut. 33. 10. therefore it is said The Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the Angell or Messenger of the Lord of hosts Mal. 2. 7. And as they were to teach so the things to be taught should be al Gods statutes as the Apostle saith I have kept nothing back but have shewed you al the counsel of God Act. 20. 27. Vers. 12. the Meat-offring that before mentioned in Levit. 9. 17. unlevened or eat it made into unlevened cakes See Levit. 6. 16. and 2. 10. where this law was before given which Moses here repeateth leâ—t through trouble of mind for the judgment now befallen them the Priests should forget or neglect any of Gods ordinances Vers. 13. the holy place the court of the Sanctuary as Levit. 6. 16. due or statute ordinance The Chaldee expounds it thy portion So in v. 14. Vers. 14. wave brest of the peoples Peace-offrings before mentioned Lev. 9. 18. 21. in a cleane place in Greeke an holy place meaning the campe of Israel and in ages following the citie Ierusalem where the light holy things were eaten see the notes on Levit. 6. 17. Sol. Iarchi here saith The former things in verse 13. were not eaten in an uncleane place but they being most holy were to be eaten in the holy place and these needed not be eaten within the curtatnes of the courtyard but must be eaten within the campe of Israel for that was cleane that Lepers might not come into it Num. 5. 6. so the light holy things might be eaten in all the citie Vers. 15. by a statute or for an everlasting due Of this statute see before Levit. 7. 34. Vers. 16. seeking sought that is diligently sought the Goat that spoken of in Levit. 9. 15. with Eleazar and why not with Aaron seeing he should have eaten of it vers 19. Sol. Iarchi saith For honour of Aaron he turned his face towards his sonnes and was angry Vers. 17. he that is God hath given it you by the law foregiven in Levit. 6. 26. 30. to beare or to take away as the Greeke translateth that ye should take away To beare iniquity often signifieth punishment without forgivenesse Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. c. The same word is also used for bearing-away whereupon God forgiveth the sinner Exod. 28. 38. So the Priests bare that is took away the peoples sins by eating their sin-offrings wherein they figured Christ Ioh. 1. 29. Sol. Iarchi saith The Priests were they that did eat and the owners they that had the atonement Vers. 18. within into the Tabernacle for if it had then it should not be eaten but burnt Lev. 6 30. seeing it was not ye should have eaten it in the holy place without that is in the courtyard Levit 6. 26. Vers. 19. they the Targ. called Ionathans explaineth it the sonnes of Israel have offred such things that is as the Chaldee expoundeth
it such tribulations which the Ierusalemy Thargum explaineth thus and great sorrow hath befallen me this day for that my two sons Nadab and Abihu are dead and I mourne for them good in the eyes that is pleasing and acceptable see Gen. 16. 6. Thargum Ierusalemy expoundeth it thus Loe if I had eaten the sin-offring to day were it possible that it could bee pleasing and right before the Lord meaning it could not be So Aaron excuseth himselfe by reason of his sorrow which made him unfit and unworthy to eat of those holy things The law requireth them that â—at before the Lord to rejoyce Deuteronomie 12. 7. And when they brought their sanctified things they were to say I have not eaten of it in my mourning Deut. 26. 14. When God would refuse the sacrifices of sinners hee saith they shall be unto them as the bread of mourners all that eat thereof shall be polluted Hosea 9. 4. In the Hebrew canons it is also said An inferiour Priest which is in the Sanctuary at his service if hee heare that hee hath a friend dead whom hee ought to bewaile although hee goe not out of the Sanctuary hee may not serve because he is a mourner and if hee serve when he mourneth according to the law he polluteth his service whether it be in the offring of one man alone or the offring of the Congregation But the High Priest serveth when hee is a mourner as it is written Levit. 21. 12. HE SHALL NOT GOE OVT OF THE SANCTVART AND HE SHALL NOT PROFANE c. as if he should say he shall abide and serve the service that he hath in hand and it is not profaned But though the High Priest serve mourning it is unlawfull for him to eat of the holy things as it is written Levit. 10. 19. AND IF I HAD EATEN THE SIN-OFFRING TO DAY SHOVLD IT HAVE BEENE GOOD IN THE EYES OF THE LORD And so he hath no portion to eat with the rest at evening Maimony treat of Entring into the Sanctuary chap. 2. Sect. 6. 8. See for the Priests mourning more on Levit. 21. Vers. 20. it was good the Greeke translateth it pleased him So Moses admitteth of the answer as reasonable For often times the letter of the law giveth place to great necessities as David in his hunger did eaâ— the shew-bread which was not lawfull for him Matth. 12. 3. 4. Ezekias admitted to the Passeover some chat were not cleansed according to the law but healed by the Lordâ— 2 Chron. 30. 18. 19. 20. Here now all Israol saw and Moses and Aaron themselves acknowledged the impossibility of the law and of the Priesthood thereof to bring them unto God in that so great imperfections were manifested at the very first administration and alwaies after For the Law maketh mâ—n High Priests which have infirmitie but the word of the oath which was since the Law maketh the Son who is perfected for evermore Heb. 7. 28. CHAP. XI 1 A law teaching what beasts may 4 and what may not be eaten 9 What fishes 13 and what fowles 24 How carkasses doe pollute 29 The creeping things which are unclean 32 and how their carkasses doe defile things 39 Clean beasts that dye of themselves become uncleane 43 An exhortation unto holinesse in observing this Law ANd Iehovah spake unto Moses and unto Aaron saying unto them Speak ye unto the sonnes of Israel saying These are the beasts which ye shall eat of all the beasts which are on the earth All that parteth the hoofe and cleaveth asunder the cleft of the hoofes and cheweth the cud among the beasts that shall ye eat But this ye shall not eat of them that chew the cud or of them that part the hoofe the Camel because he cheweth the cud and he parteth not the hoofe he shall be uncleane unto you And the Conie because hee cheweth the cud and parteth not the hoofe hee shall be uncleane unto you And the Hare because he cheweth the cud and parteth not the hoofe he shall be uncleane unto you And the swine because he parteth the hoofe and cleaveth-asunder the clefâ— of the hoof he cheweth not the cud he shall be unclean unto you Of their flesh shall ye not eat and their carkasse shall ye not touch they shall be uncleane unto yâ—u These ye shall eat of all that are in the waters all that hath â—in and scale in the waters in the seas and in the rivers them shall yee eat And all that hath not â—in and scale in the seas and in the rivers of every moving thing of the waters of every living soule that is in the waters they shall be an abhomination unto you Even an abhomination shall they be unto you of their flesh ye shal not eat and their carkasses ye shall have-in-abhomination All that hath not fin and scale in the waters that shall be an abhomination unto you And these ye shall have-in-abhomination among the fowles they shall not be eaten they shall be an abhomination the Eagle and the Ossifrage and the Osprey And the Vulture and the Kite after her kinde Every Raven after his kinde And the Owle and the Night-hawk and the Sea-gull and the Hawk after his kinde And the Great-owle and the Cormorant and the Little-owle And the Redshanke and the Pelecan and the Gier-eagle And the Storke the Heron after her kinde and the Lapwing and the Bat. Every creeping-thing that flieth that goeth upon all foure that shall be an abhomination unto you Yet these ye shall eat of every creeping-thing that flieth that goeth upon all foure which * 〈◊〉 hath not legges above his feet to leap with them upon the earth These of them yee shall eat the common-Locust after his kinde and the locust-Soleam after his kinde and the locust-Chargol after his kinde and the locust-Chagab after his kinde And every creeping-thing that flieth which hath foure feet that shall be an abhomination unto you And for these yee shall be uncleane who-soever toucheth the carkasse of them shall be uncleane untill the evening And whosoever beareth ought of the carkasse of them shall wash his clothes and be unclean untill the evening Of every beast which doâ—â— part the hoofe and it cleaveth not the cleâ—asunder and it cheweth not the cud they shall be uncleane unto you whosoever toucheth them shall be uncleane And whatsoever goeth upon his pawes of any beast that goeth upon foure feet they shall be uncleane unto you whosoever toucheth the carkasse of them shall be uncleane untill the evening And hee that beareth the carkasse of them shall wash his clothes and bee unclean untill the evening they shall be unclean unto you And these shall be unclean unto you among the creeping-things that creepe upon the earth the weasel the mouse and the â—ortoys after his kind And the ferret and the chamaeleon the lyzard and the snail and the moll These shall be uncleane to you among all that creepe whosoever toucheth
them when they are dead shall bee uncleane untill the evening And upon who-soever ought of them when they are dead doth fall it shall be uncleane of any vessell of wood or of cloth or of skin or of sackcloth any vessell with which worke is done it shall be put into water and be uncleane untill the evening and it shall be cleansed And every earthen vessell whereinto any of them falleth whatsoever is within it shall bee uncleane and ye shall breake it Of all meat which may bee eaten that on which water commeth shall be uncleane and all drinke which may be drunke in every vessell shall bee uncleane And every-thing wherupon ought of their carkasses falleth shall bee unclean oven and pots they shall be broken-downe uncleane they are and uncleane shall they be unto you But fountaine and pit and a gathering-together of waters shall bee cleane but that which toucheth the carkasse of them shall be uncleane And if ought of their carkasse fall upon any sowing seed which shall be sowne it shall be cleane But if water be put upon the seed ought of their carkasse fall thereon it shall be uncleane unto you And if any beast dye which is unto you for meat he that toucheth the carkasse therof shall be uncleane untill the evening And he that eateth of the carkasse thereof shall wash his clothes and be unclean untill the evening and he that beareth the carkasse therof shall wash his clothes and be uncleane until the evening And every creeping-thing that creepeth upon the earth it shall be an abhomination it shall not be eaten Whatsoever goeth upon the belly and whatsoever goeth upon all foure or whatsoever hath many feet of any creeping-thing that creepeth upon the earth ye shall not eat them for they are an abhomination Make not your soules abhominable by any creeping-thing that creepeth and make not your selves uncleane by them that ye should be defiled by them For I am Iehovah your God and ye shall make your selves holy and shall bee holy for I am holy and yee shall not make your soules uncleane by any creeping-thing that moveth upon the earth For I am Iehovah that bringeth you up out of the land of Egypt to be a God unto you and ye shall be holy for I am holy This is the law of the beasts and of the fowle and of every living soule that moveth in the waters and of every soule that creepeth upon the earth To make a difference betweene the uncleane and the cleane and betweene the beast that may be eaten and the beast that may not be eaten Annotations SPeake ye As before he gave speciall lawes for the sanctification of the Priests so now hee giveth generall for all the people Which both Moses the Magistrate and Aaron the Minister must speake and teach and see carefully practised as afterward there is example of the Magistrates in 2 Chron. 29. 5. and 30 18. of the Priests in Ezek. 44. 23. and of both joyntly in Numb 9. 6. where men that were uncleane came for judgment before Moses and before Aaron And here the first kinde of uncleannesse which commeth from things without the man is described the sonnes of Israel to them onely and the proselites with them was this law of uncleane meats given not at all to other nations as Sol. Iarchi here saith the Beasts Hebr. Chajah the wild-beast or the living-thing differing from B 〈…〉 beasts or cattell the word which next followeth but the Greeke also translateth them both alike By the beasts are spiritually signified peoples of sundry sorts and by eating or not eating is meant communion with or abstaining from them as by the vision shewed unto Peter the holy Ghost expoundeth this law Act. 10. 12. 13. 15. 28. and 11. 6. 7. c. Likewise the Hebrew doctors applied the uncleane beasts following in vers 4. 5. c. to the Babylonians Medes Persians Greekes Romans c. R. Menachem on Levit. 11. Vers. 3. and cleaveth asunder namely into two hoofes or clawes Deut. 14. 6. and so the Greeke beâ—â— translateth it The former word parteth may be when it is divided above but not beneath as appeareth after in verse 26. such parting is in the feet of dogs and the like which have many clawes sundred above and joyned under with a skinne This second word meaneth a cleaving-quite through as in the feete of sheepe oxen c. â—o by Sol. Iarchi it is expounded that divideth above and beneath into two clawes A third sort of hoofes are solid and unparted as in horses c. The first and last sort were uncleane and cheweth or chewing againe the Greeke also addeth the word and for both these properties were requisite to divide the hoofe and to chew againe Chewing the Cud in the originall signifieth the bringing up the meat into the mouth to chew it againe These two signes must be in every beast or else it was uncleane In Deuteronomie 14. 4. 5. the cleane beasts are reckoned by their names tenne in number and the Hebr. doctors say Thou hast not of all the beasts that are in the world any that it is lawfull to eat of except those ten sorts mentioned in the Law three of cattell the oxe the sheepe the goat and seven sorts of wilde beasts the Hart c. those and the kindes of them Maimony in Misneh tom 2. treat of forbidden meats c. 1. S. S. among the beasts to weet bred of them according to their kinde as God ordamed in the first creation Gen. 1. 24. For as it was not lawfull to let the cattellingender with a divers kinde Levit. 19. 19. so by the Hebr. canons If an uncleane beast brought forth her yong after the kinde of a clean beast although it did both part the hoose and chew the cud and were in all respects like an oxe or a sheepe yet it was unlawfull to be eaten for that which was bred of an uncleane beast was uncleane and that of a cleane beast was cleane So that if a cleane fish were found in the belly of an uncleane fish it was lawfull because it bred it not but had swallowed it Likewise if in a beast there were found a creature like afowle though it were a cleane fowle yet was it unlawfull to be eaten Maimony treat of forbidden meats chap. 1. Sect. 5. 7. shall ye eat or ye may eat Hereby communion was signified as when God called Peter by a vision to communicate the Gospell with the Gentiles he said Rise Peter kill and eat Act. 10. 13. 17. 20. 28. So our communion with Christ is taught under this figure of eating his flesh Ioh. 6. 51. 53. The beasts figured men Act. 10. 12. 28. as often in the scriptures Esa. 11. 6. 7. 8. Ezek. 34. 31. Zeph. 3. 3. Matth. 7. 15. The parting of the hoofe in twaine signified the right discerning of the word and will of God of the difference betweene the Law and the Gospell and the walking in
the plague bee not spred it is uncleane thou shalt burne it in fire it is a fret inward in the bare inside thereof or in the bare-outside thereof And if the Priest see and behold the plague is somewhat darke after it is washed then hee shall rend it out of the garment or out of the skinne or out of the warpe or out of the woofe And if it bee seene still in the garment or in the warpe or in the woofe or in any vessell of skin it is a plague breaking out-abroad in fire thou shalt burne it that wherein the plague is And the garment or the warpe or the woofe or any vessell of skinne which thou shalt wash and the plague be departed from them then it shall bee washed the second time and shall be cleane This is the law of the plague of leprosie in a garment of woollen or of linnen or in the warpe or the woof or any vessel of skin to pronounce it clean or to pronounce it uncleane Annotations A Man or Woman Hebr. Adam used for all mankinde as in verse 29. meaning all Israelites and proselites to whom the law following doth pertaine So the Hebrew Doctors explaine it All are defiled by the plague of Leprosie though it be a childe of a day old and servants But not infidels nor strangers that sojourne among the Israelites Maimony treat of Leprosie chap. 9. Sect. 1. Here the law is given for the third sort of uncleannesse which proceedeth outwardly from the bodies garments or houses of men chastised for their sinnes by the hand of God for so leprosie was often laid upon men for sinne as the examples of Marie Moses sister Num. 12. of K. Uzziah 2 Chron. 26. and of Gehazi 2 King 5. doc manifest See the notes on Levit. 11. 2. and 12. 2. a swelling or rising in Hebrew Seeth in Greeke Oulee that is scarrc Of this he treateth in verse 9. 10. c. and of the third and last the Bright-spot with the Scab which is neere unto it Moses speaketh in the first place ascab or scurfe named in Hebrew sapachath that is acleaving-thing in Greeke semasia a signification This the Hebr. doctors say is of two sorts the one neere unto the foresaid Swelling the other neere to the Bright-spot after mentioned between which two it is therefore here placed as an adjoynt to them both So Chazkuni here saith Sapachath is an adjoynt to the Swelling and an adjoynt to the Bright-spot it breedeth of the one and of the other bright-spot or sore wheale pimple which is white and glistering as both the Hebrew Greek and Chaldee words signifie Vnto which the Hebrew doctors adde againe the scab forementioned which groweth of the bright-spot as the other did of the swelling so making two principall the Bright-spot and the Swelling and two secondarie the scabs arising of the former foure in all They say There are foure appearances or sorts of leprosie in the skin of the flesh which are these first an exceeding whitenesse then which there is no greater which appeareth in the skin of the flesh like snow and it is called bahereth a bright-spot Secondly a whitenesse which is a little inferiour to that which appeareth like the cleane wooll of a lambe the first day it is borne and it is called Sēeth a swelling Thirdly a whitenesse little inferiour to the swelling which appeareth like the plaster of the wall of an house it groweth of a bright-spot and is called Sapachath a scab Fourthly a whitenesse little inferiour to the plaster of a wall which is like the filme of an egge and groweth of a swelling and it is also called a scab Maimony in treat of Leprosie chap. 1. Sect. 2. and Talmud Bab. in Negagnim chap. 1. Sect. 1. accordeth hereunto These sundry sorts of Leprie in the body figured the many sinnes which infect and defile mans soule and for which God plagueth him till his stripes stinke and are putrified because of his foolishnesse Mark 7. 21. 22. 23. Psal. 38 6. the skin Hereupon they say the places within the eye and within the eare and the nostrils and the mouth and the wrincles of the belly and of the necke and under the brest also the armcholes and soles of the feet and the nailes and the bead and beard which have haire upon them these places in a man are not defiled with a bright-spot neither doth the plague spread within them c. for these are not the open skin but some of them have no skin other some have a skin but covered not open Maimony treat of Leprosie chap. 6. Sect. 1. to the plague that is like to or according to the plague meaning white The Greeke saith absolutely the plague leprosie or leprie which word we borrow from the Greeke lepra so called of scales like fish scales which grow upon leprous bodies in Hebrew it is named Tsaragnath which is a fretting-sorenesse or piercing-infectious-scabbedne 〈…〉 and in colour white as is noted on Exod. 4. 6. So the Syriak Grab signifieth Scabbednesse but the Chaldee Segiruth is so named of Shutting up because the disease caused men to be secluded The Hebrewes say The leprosie of the skin of the flesh is that which makes the place whiter then the other skin and the whitenesse is as the filme of an egge or any thing superiour unto it but if the whitenesse be inf 〈…〉 our to the filme of an egge it is not the leprosie but a freckled spot or morphew Levit. 13. 39. Maimony in treat of Leprosie chap. 1. Sect. 1. And if thee be with any of the foure sorts of whitenesse fore-mentioned a red colour also mixed that is likewise a Leprosie as is after observed on vers 19. 20. Verse 3. the Priest shall see or looke upon and consider it teaching a care to discerne and judge rightly The plagued man is sent to the Priest of God not to the Physitian of the body that he might acknowledge his chastisement to bee of God for sinne the knowledge whereof is by the Law Romans 3. 20. and 7. 7. and might by repentance and faith in Christ be forgiven and healed Deuteronomie 28. 22. Iob 33. 27. 28. Psalme 39. 11. 12. Numbers 12. 10. 13. Of this the Hebrew canons say All men may lawfully see the plagues save hee himselfe that hath the plague but though all may see them yet the prono 〈…〉 uncleane or cleane depends upon the Priest A◠when a Priest knowes not to discerne it a wiseman may see it and say unto him pronounce him uncleane and the Priest pronounceth uncleane say cleane and the Priest saith cleane Shut him up then the Priest shutteth him up as it is written in Deuteronomie 21. 5. by their mouth shall every controversie and every plague be And though 〈◊〉 Priest be a childe or a foole the wise man speaketh 〈◊〉 him and he eyther makes him absolutely uncleane 〈◊〉 freeth him as cleane or shutteth him up This is me 〈…〉 when the Priest
and shall give them unto the Priest And the Priest shall make them the one a Sin offring and the other a Burnt-offring and the Priest shall make-atonement for him before Iehovah for his issue And a man when seed of copulation shall goe-out from him then hee shall bathe in water all his flesh and shall be uncleane untill the evening And every garment and every skin whereupon shall be the seed of copulation it also shall be washed in water and be uncleane untill the evening And the woman with whom man shall lie with seed of copulation they shall also bathe themselves in water and bee uncleane untill the evening And a woman when she shal have an issue and her issue in her flesh be blood shee shall be in her separation seven daies and every-one that toucheth her shall be uncleane untill the evening And every-thing which she shall lie upon in her separation shall bee uncleane and every-thing which she shall sit upon shall be uncleane And every-one that toucheth her bed shall wash his clothes and bathe himselfe in water and be uncleane untill the evening And every-one that toucheth any vessell which shee shall sit upon shall wash his clothes and bathe himselefe in water and bee uncleane untill the evening And if it bee on the bed or on the vessell which she sitteth upon when hee toucheth it hee shall be uncleane untill the evening And if a man lying shall lye with her and her fluors be upon him then hee shall be uncleane seven dayes and every bed which he shall lye upon shall be uncleane And a woman when the issue of her blood shall flow many dayes out of the time of her separation or when it shall flow over her separation all the dayes of the issue of her uncleannesse as in the dayes of her separation shee shall be uncleane Every bed which she shall lye upon all the daies of her issue it shall bee unto her as the bed of her separation and every vessell which shee shall sit upon shall bee uncleane as the uncleannesse of her separation And every-one that toucheth them shall bee uncleane and shall wash his clothes and bathe him-selfe in water and be uncleane untill the evening And if she bee cleansed of her issue then shee shall number to her selfe seven dayes and after that shee shall bee cleane And in the eight day shee shall take unto her two turtle doves or two yong pigeons and shall bring them unto the Priest unto the doore of the Tent of the congregation And the Priest shall make the one a Sinne-offring and the other a Burnt-offring and the Priest shall make-atonement for her before Iehovah for the issue of her uncleannesse And ye shall separate the sonnes of Israel from their uncleannesse that they dye not in their uncleannesse when they make-uncleane my Tabernacle which is among them This is the law of him that hath an issue and of him whose seed of copulation shall goe-out from him to makehim uncleane therewith And of her that is sicke of her fluors and of him that hath his issue running of the male and of the female and of the man which shall lye with her which is uncleane Annotations ANd to Aaron the reason why hee is joyned with Moses was because both of them in their places were to looke unto the sanctification of Israel as is noted on Lev. 11. 1. And here followeth the law touching the fourth and last sort of ordinary uncleannesse which proceedeth from within the man secretly see the annotations on Lev. 11. 2. and 12. 2. and 13. 2 Vers. 2. sonnes of Israel to whom this law peculiarly did belong for they onely their servants and all proselytes were uncleane and made others uncleane by running issues So the Hebrewes say Servants doe make uncleane by issues by menstruallfluors and by childbirth as Israelites but the heathens make not uncleane either by issue fluors or child-birth Lev. 15. 2. Maimony in Mitamei Mishcab c. chap. 2. sect 10. Any man or Every man Hebrew man man which Thargum Ionathan expoundeth young man or oldman So herd herd for every herd Gen. 32. 16. have an issue Hebrew when he shall be flowing or issuing namely with seâ—â— out of his flesh that is his secret parts for so the flesh sometime signifieth as is noted on Gen. 17. 13. The Greek translateth to whom there shall be a flowing to weet of seed out of the body This disease the Greekes call Gonorrhoia we in English the running of the reines when through infirmity of the inward parts seed issueth against the mans will This differeth from that seed of copulation in v. 16. So the Hebrewes say The issue spoken of in the law is the seed that commeth by infirmity of the concavities the spermatical parts wherein it is gathered and commeth not with difficulty as the seed of copulation nor with desire nor with pleasure c. Maimony in Mechosrei capporah ch 2. sect 1. his issue it is uncleane and so the man because of his issue hee is uncleane But the Greeke and Chaldee follow the proprietie of the Hebrew saying his issue is uncleaâ—â— So the Hebrew doctors from these words conclude The issue of him that hath an issue is a most uncleane thing as the man himselfe that hath the issue for it is sayd his issue is uncleane and it maketh 〈◊〉 uncleane by touching or by bearing any of it Maimony in Metamei mishcab c. ch 1. sect 12. The like is after for his spittle in vers 8. As leprosie was oft-times a punishment for sin Num. 12. 10. 2 Chron. 26. 19. so the running issue as David laid this imprecation on Ioab for his murder Let there not faile from the house of Iaob one that hath an issue or that is a Leper c. 2 Sam. 3. 29. And as the disease is fowl by nature so it was a figure of sin issuing from the corrupt nature of man whereby we are unclean in the sight of God And it signified in speciall manner errors heresies false doctrines and idolatries flowing from them Ezek. 23. 20. and 36. 17. 18. Lam. 1. 9. 17. opposite to the true faith religion and service of God which proceedeth from the incorruptible seed of the word of God and mi 〈…〉 sterie of the same Iam. 1. 18. 1 Pet. 2. 23. 25. 1 Cor. 4. 15. Vers. 3. his uncleannes namely the mans that hath the issue The Greek addeth And this is 〈◊〉 law his uncleannesse his flesh his secret parts run or distil to weet thin and continually 〈◊〉 Hebrew Rar of which Rir that is spittle is derived 1 Sam. 21. 13. Here the Greeke translateth it Gonon seed be stopped from his issue or be stopped because of his issue or hath made a stoppage or obstruction and by this reason of the thicknesse as Sol. Iarchi explaineth it so signifying two sorts of this disease Or if it have begunne and after a while be stopped yet he is uncleane
if it bee one kinde of cleane beasts with another kinde of cleane beast it is lawfull to be eaten Two kindes of beasts that are one like another though they be mixed together and one like an other yet for as much as they are of two kindes it is unlawfull to cause them to gender together as a wolfe with a dog a Roe bucke with a Goat an horse with a mule c. Beasts that are bred of divers kindes if their dammes be of one kinde it is lawfull to let them gender together but if they be of two kindes it is unlawfull As a mule whose damme is an asse it is lawfull to let him gender with a shee-mule if her damme be an asse But if the damme of the mule be a mare it is unlawfull 〈◊〉 let him gender with a shee-mule whose damme is 〈◊〉 asse and so in all other like cases Maimony in Mis 〈…〉 tom 3 in Kilajim or treat of divers-kindes chap. 9. sect 1. 3. c. The reason of this law may be partly to conserve the nature of things as God first created them and blessed them to increase and multiply every one after his kinde Gen. 1. 11. 12. 21. 24. 25. and 6. 20. which order hee would have his people to keepe and not in vanitie or curiositie of minde to alter the shape and nature of the creatures or seeme to make moe then God created Therefore Anah one of the wicked is noted as the first that found out Mules by the gendring of divers kindes see the Annotations on Gen. 36. 24. And partly it might leade Israel to the simplitie and sinceritie of religion and to all the parts and doctrines of the Law and Gospell in their distinct kindes as Faith is necessarie Good workes are necessary but to mingle these together in the c 〈…〉 of our justification before God is forbidden Gâ—â— 2. 16. and 3. 9. 10. 11. 12. The same is to be minded for the things of this nature following See also Deut. 22. 9. 10. 11. where in repeating this Law the ploughing with an Oxe and an Asse together is forbidden The Hebrew doctors say He that causeth gendring of two kindes it is as if he thought that the â—â—ly blessed God had not perfected whatsoever is needfull but himselfe would adde moe creatures and helpe in the creation of the world And in the mixture of seedes a man altereth the order of the creation for it is written concerning them AFTER HIS KINDE Gen. 1. 11. And this is that which is said in Levit. 19. 19. YE SHALL KEEPE MY STATVTES our Rabbines have said these statutes or bounds are those by which he hath bounded the world c. Also they say wheresoever a STATVTE is spoken of it is a Kingsdecree c. And the intendment is that man should not alter the statutes of the Lord most high for he then doth at one that changeth the Kings coine he that changeth the kindes and maketh mixtures of divâ—rs sorts in any thing is as a falsifier of the Kings coine R. Menachem on Levit. 19. fol. 148. with a divers-kinde The Hebrew Kilajim is a generall word for all mixed things as the Chaldee translateth it as in beasts seeds garments and the like And it hath the name of Restraint or Prohibition because such mixtures are forbidden not sow thy field not thy vineyard Deut. 22. 9. and so by proportion other the like as trees c. The Hebrewes explaine it thus He that soweth two kindes of seedes together in the land of Israel is to be beaten Levit. 19. 19. As he that mixeth wheat and barley or beanes and lentiles together and layeth them on the earth and covereth them with mould whether it bee with his hand or with his foot or with an instrument he is to be beaten And it is unlawfull for a man to let divers kindes of seedes grow in his field but hee must pull them up though if he let them grow he is not beaten By tradition we have learned that it is lawfull for an Israelite to sow divers kindes of seeds out of the land of Israel None are forbidden by the name of divers-kinds but such seedes as are meet for mans meat bitter hearbs and other such like meet for medicine or like uses there is in them no respect of divers kindes of seeds Divers kindes of trees they are comprehended within this generall rule THOV SHALT NOT SOW THY FIELD c. As he that graffeth one tree in an other as the griffe of an apple tree in a pome-citron tree or a citron in an apple-tree Loe such are to bee beaten by the Law whether within the land or without the land and so he that planteth an hearbe in a tree c. And it is unlawful for an Israelite to let an heathen graffe trees with divers-kindes for him But it is lawfull to sow seedes of graine and seeds of trees together and lawfull likewise to mixe the seedes of trees and to sow them together for there is no mixture of divers-kindes in trees 〈…〉 e graffing onely Though he that soweth divers-kinds is to be beaten yet those fruits are lawfull to bee eaten 〈◊〉 for the sowing onely is forbidden And it is lawfull 〈◊〉 plant a branch of that tree which hath beene graffed with divers-kindes and to sow of the seed of that herbe which was sowne with divers-kindes One seed that is mixed with another if it bee one of foure and twenty that is the foure and twentieth part as one pecke of wheat with three and twentie peckes of barley let it is unlawfull to sow this mixture untill either the wheat be lesse or the barley more otherwise he that soweth it is to be beaten A field that hath beene sowne and reaped and the rootes remaine in the earth although they spring up but after some yeeres they may not sow other seed in that field untill the rootes be plucked up In the first day of Adar that is Februarie they make proclamation against divers-kindes of seedes and every man goeth cut to his garden and field and purgeth it of divers-kindes if they grow there And in the fifteenth day thereof the Magistrates send messengers forth and they goe about to search Maimony in Kilajim chap. 1. sect 1. c. and chap. 2. sect 1. 12. 15. The reason of this Law is the same with the former see more on Deut. 22. 9. of linsie-wolsie in Hebrew Shagnatnez a word used onely here and in Deut. 22. 11. where Moses after explaineth it of woollen and linnen together but the word it selfe is like to be of some other language which used as seemeth to call such garments by that name The Chaldee keepeth the Hebrew word but the Greeke translateth it Kibdelos which is used of things adulterate or impurely-mixt According to which interpretation it should be figure of corruption and hypocrisie Among the Hebrewes R. Menachem upon this place applaudeth an exposition of this word which he found in the Doctors
or spirit of divination see Levit. 19. 31. their bloods upon them in Greeke they are guiltie in Chaldee worthy to be killed See before on verse 9. CHAP. XXI 1 Lawes concerning the Priests mourning for the dead 6 Of their holinesse 7 and mariage 9 The Priests daughter that playeth the whore is to be burnt 10 Lawes concerning the high Priests mourning 13 and his mariage 16 The Priests that have blemishes must not minister in the Sanctuarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah said unto Moses Say unto the Priests the sonnes of Aaron and say unto them For a soule he shal not defile himselfe among his peoples But for his neere-kinne that is nigh unto him for his mother and for his father and for his son and for his daughter and for his brother And for his sister a virgin that is nigh unto him which hath not beene to any man for her he shall defile himself He shall not defile himself being a chief man amoÌ„g his peoples to prophane himselfe They shall not make baldnesse upon their head and the corner of their beard they shall not shave and in their flesh they shall not cut any cutting They shall be holy unto their God and shall not prophane the name of their God for the Fire offrings of Iehovah the bread of their God they doe offer and they shall be holinesse They shall not take a wife that is an whore or prophane neither shall they take a woman put-away from her husband for hee is holy unto his God And thou shalt sanctifie him for he offreth the bread of thy God he shall be holy unto thee for I Iehovah which sanctifie you am holy And the daughter of any Priest if she prophane her selfe to commit-whordome she prophaneth her father she shall be burnt with fire And the Priest that is great among his brethren upon whose head the oile of anoynting was poured and hath filled his hand to put on the garments shall not make bare his head nor rent his garments Neither shal he goe-in to any soules of the dead for his father or for his mother hee shall not defile himselfe Neither shall he goe-out of the Sanctuarie nor prophane the Sanctuarie of his God for the crowne the anointing oile of his God is upon him I am Iehovah And he shall take a wife in her virginities A widow or one put-away or prophane or an whore these shall he not take but a virgine of his peoples shall he take to wife And he shall not prophane his seed among his peoples for I Iehovah doe sanctifie him And Iehovah spake unto Moses saying Speake unto Aaron saying Any man of thy seed in their generations in whom there shall be a blemish hee shall not approch to offer the bread of his God For any man that hath in him a blemish shall not approach a man blinde or lame or flat-nosed or that hath any thing superfluous Or a man in whom there shal be the breaking of a foot or the breaking of a hand Or that is crook-backt or hath a smal-spot or a confusion in his eye or scurse or scab or hath his stones broken No man that hath a blemish in him of the seed of Aaron the Priest shall come-nigh to offer the Fire-offrings of Iehovah a blemish is in him he shall not come-nigh to offer the bread of his God Hee shall eat the bread of his God of the holy of holies of the holies But hee shall not goe-in unto the Veil nor come-nigh unto the Altar because a blemish is in him he shall not prophane my Sanctuaries for I Iehovah doe sanctifie them And Moses spake it unto Aaron and unto his sons and unto all the sons of Israel Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth after the Hebrewes â—â—count the one and thirtieth section or Lecture of the Law See Gen. 6. 9. THe Priests After the generall rules of holines for all the people here followeth a speciall law for the holinesse of the Priests their office was to make atonement for the people and to sanctifie them therefore must they have a care to sanctifie themselves And as when God forbiddeth his people to seeke unto such as have familiar spirits c. he telleth them of a Prophet whom he would raise up unto them by whom they might know his will Deut. 18. 10. 11. 15. so it is observed here by the Hebrewes as Baalhatturim and Chazkuni that immediately after the Law against familiar spirits and wizards Levit. 20. 27. this Law is given for the Priests that the people might have no occasion to seeke unto the former but might come unto the Priests and they should inquire for them by Vrim and Thummim the sonnes of Aaron Targum Ionathan addeth the males and Sol. Iarchi saith the sonnes and not the daughters of Aaron because the lawes following concerned not the women So in the Hebrew canons it is said Aarons daughters are not forewarned pollution by the dead but the Priests the sonnes of Aaron Likewise the prophane Priests might defile themselves for this is but for the sonnes of Aaron that may execute the Priests office A yong Priest is to bee warned by the elder Priests not to defile himselfe c. and his father is to traine him up in holinesse Maimony tom 4. treat of Mourning chap. 3. sect 11. 12. for a soule to weet of the dead as is expressed in verse 11. else-where called a dead soule Numbers 6. 6. meaning a dead bodie for properly at death the soule departeth Gen. 35. 18. and the dead defileth not till his seale be departed saith Maimony tom 3. in Tumath meth chap. 1. sect 15. wherefore the Chaldee here translateth for the dead and Targum Ionathan for the sonne of man that is dead But the Greeke retaineth the Hebrew phrase for soules So before in Levit. 19. 28. hee shall not that is any Priest shall not defile himselfe in Greeke they shall not be defiled This pollution might be by the funerall of the dead for who so touched any dead body or came into a tent or house where any dead body lay or touched a grave he was uncleane seven daies Numbers 19. 14. 16. so by bearing the dead hee was uncleane by proportion from the Law in Levit. 11. 25. And by the Hebrew canons if a man came within foure cubits that is sixe fâ—â—â— of the dead he was uncleane Maimony treat of Mourning chap. 3. sect 13. among his peoples in Greeke among their nation that is as Chazkuni explaineth it among all Israel for they are his peoples So peoples are used for the tribes of Israel in Deut. 33. 3. Iudg. 5. 14. Act. 4. 27. Vers. 2. his neere-kin those of his consanguinity see this word in Lev. 18. 6. Sol. Iarchi here understandeth the Priests wife by it as one for whom hee might defile himselfe See the notes on verse 3. This law is for the inferiour Priests but the high Priest might not defile himselfe
empty and furnished their boothes with all comâ—ly vessels and bedding drinking vessels 〈◊〉 c. but cauldrons kettles and such like were without the boothe If the raine fell they might goe out of the boothes into their houses 〈◊〉 the raine was over At all times when they 〈◊〉 sit downe in the Boothes all the seven dayes they blessed God before they sate downe who sanctified them by his commandements and commanded them to sit in Boothes Maimony 〈◊〉 chap. 6. sect 5. c. every homebo 〈…〉 〈◊〉 borne in the land of Israel the Hebrewes 〈◊〉 women and servants and children and sicke 〈◊〉 But children of five or sixâ— yeeres old and upward were bound hereto that they might be trained up in the commandements Such as were watch men of the city by day were discharged for the day but bound to lye in boothes by night and sâ—â—h as watched by night were discharged for the night but bound by day Maimony in Shopher chapter 6. section 1. 4. Vers. 43. your generations your posterity to dwell in boothes so that the first place where â—rael camped after they came out of Egypt was called Sâ—ccoth that is Boothes Exodus 12. 3 At the eâ—d of every seventh yeere the Law was commanded to bee solemnly read before all the people at this feast that they might â—â—ame 〈◊〉 the Lord their God Deut. 31. â—0 13. See the performance here of in Neh. 8. 18. And whereas at this time of the yeere the people had gathered 〈◊〉 fruits into their houses and filled them 〈◊〉 all good things lest their prosperity should cause them to forget both God and themselves this Law was given that they should then dwell in boothes to remember their miseries past and to expect a full redemption of their bodies soules by Christ â—esus our Lord. CHAP. XXIIII 1 The Israelites are commanded to bring oile for the lampes which Aaron must order 5 The Shew bread with from kincense to be set on the Table every Sabbath and eaten by the Priests 10 23 Shelomiths son blasphemeth and is stoned to death 15 The like law is given for all blasphemers 17 Death is appointed for Murderers 18 Satisfaction for dammages and blemishes AND Iehovah spake unto Moses saying Command the sonnes of Israel that they take unto thee pure oile olive beaten for the Light to cause the lampe to ascend up continually Without the veile of the Testimonie in the Tent of the congregation shall Aaron order it from evening unto morning before Iehovah continually it shall be a statute for ever through-out your generations Vpon the pure candlesticke shall he order the lamps before Iehovah continually And thou shalt take fine-flowre and bake it twelve cakes two tenth-deales shall be in one cake And thou shalt set them in two rowes sixe on a row upon the pure table before Iehovah And thou shalt put upon each row pure frankincense that it may bee for the bread for a memoriall a Fire offring unto Iehovah In the sabbath day in the sabbath day he shall set-in-order before Iehovah continually from the sonnes of Israel an everlasting covenant And it shall be for Aaron and for his sonnes and they shall eat it in the holy place for it is holy of holies to him of the Fire offrings of Iehovah by an everlasting statute And there went out the sonne of an Israelitish woman and he was the sonne of an Egyptian man amongst the sons of Israel and the son of the Israelitesse and a man an Israelite strove-together in the campe And the Israelitish womans son blasphemed the Name and cursed and they brought him unto Moses and his mothers name was Shelomith the daughter of Dibri of the tribe of Din. And they put him in ward that hee might declare unto them by the mouth of Iehovah And Iehovah spake unto Moses 〈◊〉 〈◊〉 saying Bring-forth him that hath cursed out of the campe and let all that heard him lay their hands upon his head and let al the congregation stone him And thou shalt speake unto the sonnns of Israel saying Any man when hee shall curse his God then hee shall beare his sinne And he that blasphemeth the Name of Iehovah shall surely bee put to death all the congregation stoning shall stone him as well the stranger as the home-borne when he blasphemeth the Name shal be put to death And a man when he shall smite any soule of man shall surely be put to death And he that smiteth the soule of a beast shall recompense it soule for soule And a man when he shall give a blemish upon his neighbour as he hath done so shall it bee done unto him Breach for breach eye for eye tooth for tooth as hee hath given a blemish upon a man so shall iâ— be given upon him And he that smiteth a beast shall recompense it and he that smiteth a man shall be put-to-death One judgement shall yee have as well the stranger as the home-borne shal have it for I am Iehovah your God And Moses spake to the sonnes of Israel and they brought-forth him that had cursed out of the campe and stoned him with stones and the sons of Israel did as Iehovah commanded Moses Annotations THat they take or as the Greeke translateth and let them take unto thee that is take and give or bring unto thee see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God in the holy times sanctified for his worship so these here taught them the like in respect of the holy things which concerned Gods service in his Sanctuarie olive or of the olive-tree the oile whereof figured the graces of Gods spirit and the beating of the oile signified the labours and afflictions of Gods people in preaching the word of grace This Law is here repeated from Exod. 27. 20. c. where it was before given see the annotations there the Lampe in Chaldee the Lampes meaning the seven lampes as is explained in Num. 8. 2. which are interpreted the seven Spirits of God Rev. 4. 5. that is the manifold graces of the Spirit now there are diversities of gracious gifts but one and the same Spirit 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up that is to burne as the Greeke and Chaldee expound it for the flame alwaies ascendeth continually this the Hebrewes expound from night to night as the continuall Burnt-offring which was not but from day to day Sol. â—archi on Lev. 24. And in Targ. Ionathan it is explained in the Sabbath day and in the working day This Law sheweth the ordinary duty of the Church to provide oile for the Lampe In times of distresse the Prophet saw a vision of two olivetrees on each side of the candlesticke emptying out of themselves golden oile through two golden pipes God teaching that the
beasts which are borne to him into one fold together but every flocke by it selfe They may not tithe of the sheepe for the bullocks noâ— of the bul 〈…〉 for the sheepe but they may tithe of the sheepe for the goats and of the goats for the sheep for Tson the flock compreheÌ„deth them both They may not tithe them that are born this yeere from them that are borne in another yeere even as they may not tithe of the seed of the land of the new for the old or of the old for the new All that are borne in the first of Tâ—â—ri September untill the 29. of Elâ—â— August are alike and they may tithe of the one for the other If five lambs be borne the 29. day of August and five the first of September they are not alike or matches If a lamb bring forth a yong within her yeere then shee and her yong are put into the fold together to be tithed Maim in Becoroth ch 7. s. 1. 5. The tithes as also the First fruits in Israel which the Lord sanctified to himselfe besides their use for his honour the sustentation of his ministers and the poore had also a further signification of Gods elect people whom hee sanctifieth and reserveth unto himselfe for salvation as the tithes and first fruits of his creatures Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search the Greeke translateth Thou shalt not change them a good for a bad or a bad for a good the change thereof that is the beast put in the place thereof not be redeemed under this the Hebrewes understand also a prohibition to sell it if it were unblemished as Maimony in Becoroth c. 6. s. 5. c. saith It is unlawfull to sell the tithe beast if it be perfect without blemish for it is said It shall not bee redeemed Wee have beene taught that this is also a prohibition to sell it And it seemeth unto me that be thas selleth his tithe doth nothing his sale is of no force neither shall the buyer receive it By the doctrine of our Scribes it is unlawfull to sell the blemished tithe yea though it bee slaine But if a blemished tithe beast be slaine it is lawfull to â—ell the fat synewes skin or bones thereof and they have forbidden nothing to bee sold but the flesh onely T 〈…〉 tithes in Israel being thus sanctified by the commandement of God unto his honour the maintenance of his ministers and reliefe of his poore people it taught them and teacheth us to honouâ— the Lord with our substance Prov. 3. 9. acknowledging him to bee the author of all our increase and store Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers and to communicate unto them in 〈◊〉 good things 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things should reape our carnall things 1 Cor. 9. 11. and to give almes of such things as wee have that all things may bee cleane unto us Luk. 11. 41. yea even to se 〈…〉 that we have and give almes to provide our selves bagges which waxe not old a treasure in the heaven that faileth not Luk. 12. 33. And as we beleeve that the purpose of God towards us in his election of grace standeth firme and unchangeable and hee loveth us unto the end Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever and with purpose of heart we should cleave unto the Lord Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law HEB. 8. 1. 2. We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens a minister of the Holies and of the true Tabernacle which the Lord pitched and not man HEB. 9. 28. Christ was once offred to beare the sinnes of many and unto them that looke for him shall he appeare the second time without Sinne unto salvation ANNOTATIONS VPON THE FOVRTH BOOKE OF MOSES CALLED NVMBERS WHEREIN BY CONFERENCE OF THE Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Lawes and Ordinances given of old unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IVDE vers 5. I will put you in remembrance though ye once knew this how that the Lord having saved a people out of the Land of Egypt afterward destroyed them that beleeved not PSALM 95. 10. Fortie yeeres was I grieved with this generation HEB. 3. 17 18 19. 4. 11. But with whom was he grieved fortie yeeres Was it not with them that had sinned whose carkasses fell in the wildernesse And to whom sware he that they should not enter into his rest but to them that beleeved not So wee see that they could not enter in because of unbeleefe Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleefe LONDON ¶ Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of NVMBERS THis fourth booke of Moses sheweth the numbers and order of the Tribes of Israel as they camped about Gods Sanctuarie and journeyed thorow the Wildernesse with the many troubles rebellions punishments favours deliverances conquests c. in their travels during the time of almost 39. yeeres With additions and explanations of sundry Lawes given of God for their sanctification and preparation to the inheritance of the Land of Canaan More particularly THe numbring of the Tribes of Israel except the Levites Chap. 1 The order of the Tribes when they encamped and journeyed 2 The numbers order charges of the Priests and Levites 3. and 4 Lawes for the sanctifying of the Campe for jealousie Nazirites and blessing of the people 5. and 6 The Princes oblations at the dedication of the Tabernacle and Altar 7 The consecration of the Levites to their ministeries 8 The Passeover in the wildernesse The cloud that guided the people 9 Silver trumpets with their uses The campe ariseth and setteth forward 10 The people murmur and lust for flesh are fed and punished Seventie Elders are joyned with Moses 11 Mary murmureth against Moses and is striken with leprosie 12 Twelve men are sent to spie the Land of Canaan 13 They bring up an evill report of the Land the people murmur and rebell and are condemned to die in the wildernesse 14 Lawes how to sacrifice in Canaan 15 The rebellions and punishments of Korah Dathan Abiram and the Congregation of Israel 16 Aarons rod flourisheth for a signe to confirme the Leviticall priesthood 17 The Priests and Levites
of which see the annotations on Exod. 12. 6 7 11. Verse 4. to doe that is to keepe or offer the Passeover as verse 2. This was for the sanctification of the whole Church in their persons as the Priests and Levites were before sanctified to their ministeries Verse 6. by the soule the soule is here put for the body and that dead as often other-where see Levit. 19. 28. and Num. 5. 2. sometime the Scripture explaineth it calling it a dead soule Num. 6. 6. The Chaldee Greeke and Latine keepe the Hebrew phrase They that were uncleane by the dead were uncleane seven dayes Num. 19. 11. and such might not come into the Lords Sanctuarie Num. 5. 2. nor eat of the holy things Levit. 7. 20. Hereupon they came to Moses and Aaron to inquire what they should doe for unto them the Law touching the uncleane was commanded Lev. 11. 1. Verse 7. wherefore are we kept backe the Greek explaineth it shall we be kept backe or deprived A religious demaund how they could performe their dutie unto God being in their legall pollution the oblation of Iehovah the Passeover is so called as being commanded by the Lord and kept unto his honour and it is called a sacrifice Exod. 12. 27. The Greeke translateth it a gift unto the Lord. So Korban an Oblation is by the Holy Ghost interpreted a gift Mar. 7. 11. Verse 8. Stand still or Stay which the Chaldee explaineth Tarry till I heare A religious answere signifying that he might doe nothing without word from the Lord so Christ spake not neither did any thing of himselfe but spake things as his father taught him Ioh. 7. 16 17. and 8. 28. From this and other the like examples of Moses Ionathan in his Chaldee paraphrase on this place saith That the Iudges of the Sanhedrin or courts should not be ashamed to aske concerning the judgement which is to hard for them for Moses who was the Master of Israel had need to say I have not heard Verse 10. Any man Hebr. Man man that is whosoever and by man understand the woman also Ionathan expoundeth it yong man or old man when he shall or though he be uncleane by a soule the Greeke and Chaldee adde the soule of a man meaning a dead man as verse 6. and so Ionathan explaineth it by pollution of a man which is dead This one kind of uncleannesse seemeth to be named for all other that continued any number of dayes so the Hebrewes understand it Who is the uncleane that is put off to the second Passeover Who-soever may not eat the Passeover in the fifteenth night of the first moneth Nisan because of his uncleannesse as men or women that have running issues Levit 15. the menstruous and women in childbed and men that lye with the menstruous But who so â—â—â—cheth a dead beast or creeping thing or the like in the fourteenth day he is to wash and they kill the Passeover for him after he is washed and in the evening when his sunne is set he eateth the Passeover The reason hereof is that such uncleannesse by the Law continued but till the evening so that having washed himselfe he was cleane at even and might eat Levit. 11. 24 25. He that is uncleane by a dead man and his seventh day which is the day of his cleansing Num. 19. 11 12. beginneth to be on the fourteenth day of the first moneth though hee wash and be sprinkled with the purifying water Num. 19. 19. so that he is fit to eat the holy things at evening yet they kill not the Passeover for him but he is put off to the second Passeover Num. 9. 6 11. we have beene taught by tradition that it was their seventh day who then came unto Moses and Aaron and hereupon they asked if the Passeover should be killed for them and they should eat at evening and it was told them that they should not kill for them But hereby is meant when he is defiled with such uncleannesse as a Nazirite is to shave him-selfe for it Num. 6. 9. for if he be defiled with other uncleannesse by the dead such as the Nazarite shav 〈…〉 not himselfe for then they kill for him in his seve 〈…〉 day after that he is washed and sprinkled and when his Sunne is set he eateth the Passeover They 〈◊〉 for the menstruous in her seventh day because 〈◊〉 〈◊〉 not washed till the eighth night and so she is â—ot fâ—t 〈◊〉 eat the holy things untill the ninth night Who so searcheth in a well to find a dead bodie they kill net the Passeover for him lest he find the dead there in the well and so be uncleane at the killing time If they have killed for him and hee find not the dead there then he may eat it at evening c. Mai 〈…〉 my in Korban Pesach chap. 6. sect 1 c. a jâ—urney or a way farre off The Hebrew of this word farre off hath extraordinary pricks over it for speciall consideration Hereby the Lord might signifie that we Gentiles which were uncleane even deaâ— in trespasses and sinnes and farre off Ephes. 2. 1. 13. should be made nigh by the bloud of Christ and 〈◊〉 partakers of him the second Passeover who now 〈◊〉 sacrificed for us 1 Cor. 5. 7. But touching this legall ordinance the Hebrewes say What is this j 〈…〉 farre off Fifteene miles without the walâ—s of Ierusalem and so by proportion fifteene miles from the campe of Israel Who so is 〈◊〉 〈◊〉 Ierusalem on the 14 day of the first moneth when the Sunne riseth 15 miles or moe loe this is a journey farre off if lesse than this he is not in a journey farre off for he may be come to Ierusalem by after mid-day though he goe on foot easily Maim in Korban Pesach ch 5. s. 8 9. your generations that is your posterity hereafter so this was not a temporary Law but perpetuall Verse 11. In the second moneth of this second Passeover the Hebrewes say It is a commandement by it selfe and therefore to be done even on the Sabbath for the second is no recompence for the first but is a feast by it selfe therefore they are guilty of cutting off for the breach of it Maim in Korban Pesach chap. 5. sect 1. betweene the two evenings in Greeke towards evening see v. 3. unleavened cakes which figured sinceritie and truth 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. Iarchi here faith There is no prohibition of Leaven save with it when it is eaten But hee might have leavened bread with him in the house Otherwise than at the first Passeover Exod. 12. 15. 19. which therefore needeth further inquiry bitter herbs Hebrew bitternesses the Latine version counted Hieroms expoundeth it wilde lettices which are sad to be bitter in taste Dioscorid lib. 2. chap. 166. though it is not to be restrained to that herbe onely see the annotations on Exod. 12. 8. So the Greeke translateth it Picridoon
thus seeing the Law had twise said that the breaker of the Sabbath should die Exod. 31. 4. and 35. 2. Sol. Iarchi saith it was not declared what manner of death he should die but they knew that hee that prophaned the Sabbath was to die And the Chaldee called Ionathans paraphraseth thus This judgement was one of the foure judgements that came before Moses the Prophet which he judged according to the word of the holy God Some of them were judgements of lesser moment and some of them judgements of life and death In the judgements of lesser moment of pecuniarie matters Moses was readie but in judgements of life and death be made delayes And both in the one and in the other Moses said I have not heard viz. what God would have done For to teach the heads or chiefe of the Synedrions or Assises that should rise up after him that they should be ready to dispatch inferiour causes or money matters but not hastie in matters of life and death And that they should not be ashamed to enquire in causes that are too hard for them seing Moses who was the masteâ— of Israel had need to say I have not heard Therefore he imprisoned him because as yet it was not declared what sentence should passe upon him The foure judgements which hee speaketh of were about the uncleane that would keepe the Passeover Num. 9. 7 8. and the daughters of Zelophead that claimed possession in the land Num. 27. 4 5. these were the cases of lesse imporâ—ance about the blasphemer Lev. 24. and the Sabbath breaker here both which hee kept in 〈…〉 ard till he had answer from the Lord. Verse 35. stone him This was esteemed the heaviest of all the foure kinds of death that malesa 〈…〉 s suffered in Israel see the notes on Exod. 21. 12. without the campe Hereupon they used to carrie such out of the cities and execute them farre off from the judgement hall as Sâ—l Iarchi noteth So they dealt with Stephen casting him out of the citie and stoning him Act. 7. 58. likewise with Naboth 1 Kings 21. 13. also with the blasphemer Levit. 24. 14. which was a circumstance that aggravated the punishment being a kind of reproach as the Apostle noteth Heb. 13. 11 12 13. And this severitie sheweth of what weight the commandement touching the Sabbath is the prophanation whereof God would have thus to be avenged And it further signified the eternall death of such as doe not keepe the Sabbath of Christ entring into the rest of God by faith and ceasing from their own works as God did from his Heb. 4. 1 2 3 4 10. 11. Verse 37. And Iehovah said After the violating of the Sabbath and punishment for it God giveth a Law and ordaineth a signe of remembrance to further the sanctification of his people that they might thinke upon his commandements and doe them Vers. 38. sonnes of Israel This Law for Fringes concerned Israel onely not other nations and as the Hebrewes say men onely were bound to weare them not women Women and servants and little children are not bound by the Law to weare the Fringe But by the words of the Scribes every childe that knoweth to clothe himselfe is bound to weare the fringe to the end he may be trayned up in the commandements And women and servants that will weare them may so doe but they blesse not God as men doe when they put them on and so all other commandements which women are not bound unto if they will doe them they doe them without blessing first Maimony tom 1. in Zizith or treat of Fringes ch 3. sect 9. that they make they themselves and not heathens for them a Fringe which is made by an heathen is unlawfull as it is written Speake to the sonnes of Israel that they make unto them Maim in Zizith ch 1. sect 12. a Fringe that is Fringes as in Deut. 22. 12. Moses speaketh of many and so the Greeke and Chaldee translate it here A Fringe is in Hebrew called Tsitsith or Zizith which in Ezek. 8. 3. is used for a locke of haire of the head and is here applied to a Fringe the threds whereof hang downe as locks of haire And the Hebrew Doctors call it also Gnanaph that is a Branch because it hangeth as branches or twigs of a tree The Branch which they make upon the skirt of a garment is called Tsitsith because it is like to Tsitsith a locke of the head Ezek. 8. 3. And this Branch is called White because we are not commanded to die or colour it And for the threds of this Branch there is no set number by the Law And they take a thred of wooll which is died like the color of the Firmament and tye it upon the Branch or Fringe and this thred is called Blew Maim in Zizith ch 1. sect 1. 2. The Fringe is called in Greeke Craspoda and this word is used by the holy Ghost in Matt. 23. 5. and of it the Chaldee also calleth it Cruspedin The word Gedilim used for Pringes in Deut. 22. 12. were the thrums of the cloth which was woven and Tsitsith the Fringe here spoken of were threeds tied unto those thrums with knots on the skirts Hebr. on the wings This is expounded in Deut. 22. 12. on the foure skirts or wings The skirt end or border of a garment is usually called a wing as in Ruth 3. 9. 1 Sam. 15. 27. and 24. 5 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the foure ends or corners of the earth are called the foure wings thereof Esai 11. 12. Eze. 7. 2. Iob 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law is a garment which hath foure skirts or more than foure and it is a garment of woollen or of linnen onely But a garment of other stuffe as of silke or cotton or camels haire or the like are not bound to have the Fringe save by the words of our wise men that men may bee admonished to keepe the precept of the Fringe For all clothes spoken of in the Law absolutely are not save of woollen and linnen onely When hee maketh a fringe on a garment that hath five or six skirts he maketh it but on foure of the skirts as it is said UPON THE FOVRE SKIRTS Deu. 22. 12. A garment that is borrowed is not bound to have the Fringe for 30 dayes after and thence forward it is bound A garment of wooll they make the white thereof of threeds of wooll and a garment of flax or linnen they make the white thereof of threeds of flax and so of every garment after the kinde thereof c. Every man that is bound to doe this commandement if hee put upon him a garment which is meet to have the Fringe must put on the Fringe and then put the garment on and if he put it on without the Fringe he breaketh the commandement But
fourteene thousand and seuen hundred beside them that died about the matter of Korah And Aaron returned unto Moses unto the doore of the Tent of the congregation and the plague was stayed Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 38 Lecture of the Law which the Hebrewes call Korah because his rebellion is the principall thing here treated of see Gen. 6. 9. VErse 1. Korah or Korach in Greeke Kore Iude ver 11. Izhar in Greeke Isaar Kohath in Greeke Kaath he tooke to wit men with him so Korah is noted as the principall in the rebellion which the Apostle therefore calleth the gaine-saying of Kore Iude verse 11. and in Num. 27. 3. onely Korahs company is mentioned where speech is of this mutinie The Greeke translateth he spake to signifie that he tooke others by perswading them to his faction The Chaldee understands it of taking that is withdrawing of himselfe saying And Korah separated himselfe Thus Sol. Iarchi also expoundeth it he tooke him-selfe aside to be apart from the congregation and Dathan and Abiram this may be understood that they also tooke men and separated themselves or rather that Kore tooke these men unto him and so to reade it he tooke Dathan and Abiram or he tooke both Dathan and Abiram for the word and in Hebrew may sometime be omitted in our English speech as is shewed on Gen. 8. 6. or be interpreted both as explaining the former words see the annotations on Gen. 36. 24. And thus Chazkuni expoundeth it And Korah tooke it meaneth the taking of men and whom tooke he Dathan and Abiram c. AND before DATHAN is redundant here as often elsewhere Abiram in Greeke Abâ—iron Eliab in Greeke Eliam hee was son to Phallu the sonne of Reuben Num. 26. 7 8 9. Gen. 46. 9. On in Greeke Ann and Aunan Peleth in Greeke Phaleth sonnes of Reuben Dathan Abiram and On were all sonnes that is of the posteritie of Reuben who was the first-borne of Israel but lost his honour by his sinne 1 Chron. 5. 1. which his sonnes by unlawfull meanes seeke to recover And these Reubenites camped next unto Korah and the Kohathites on the Southside of the Tabernacie as is shewed in Num. 2. and so being neighbours in situation associated themselves in evill which Sol. Iarchi observing saith thereupon Woe be to the wicked and woe unto his neighbour Korah being a Levite of the Kohathites which was the chiefe familie of the Levites as is noted on Num. 3. 28. he tooke offence as Iarchi on this place saith and envied at the preferment of Elizaphan the sonne of Vzziel whom Moses had made Prince over the sonnes of Kohath Num. 3. 30. when he was of the youngest brother Vzziell and Korah himselfe was of Izhar elder than he see Num. 3. 27. 30. But by the sequell here it appeareth that the lift up himselfe not onely against Elizaphan but against Moses and Aaron and sought the Priesthood also verse 10. Verse 2. and men that is Korah and men as appeareth by verse 5. 16 17. where these are called Korahs congregation the called of the assembly Senators called to the assemblie and as the Greeke translateth it councell of the governours in Chap. 1. 16. such are named the called of the congregation and in Chap. 26. 9. Dathan and Abiram are named the called of the congregation who strove against Moses c. so these were States-men famous and renowned whereby the conspiracie was the stronger men of name that is of renowne this title is given to the Giants before the Flood Gen. 6. 4. Whereupon Baal hatturim here noteth Men of name for wisedome and for wealth and they condemned themselves as did the generation of the Flood which were of old men of name Verse 3. Ye take too much upon you or Let it suffice you as this phrase is translated in Deut. 3. 26. Hebr. much to you or enough for you which Sol. Iarchi expoundeth thus yee have taken to your selves greatnesse much more than enough So after in verse 7. holy and therefore may approach unto God and offer their sacrifices This they meant as Moses answer sheweth in verse 5. and 10. So the presumption of their owne holinesse brought them to ambition and affectation of the Priesthood an honour which no man should take to himselfe but he that is called of God as was Aaron Hebr. 5. 4. Iehovah is in Chaldee the divine presence or Majestie of the LORD dwelleth among them Verse 4. fell on his face as affected with their words humbling himselfe and in likelihood praying unto God as in verse 22. Chazkuni saith He was abashed and cast downe his face on the ground unto prayer and there it was said unto him of God what he should say unto Korah Like gesture he used at their former murmuring Num. 14. 5. and after in Num. 20. 6. Verse 5. Even in the morning or the morning shall come and Iehovah will make knowne c. Iudgement is deferred till the morrow morning so they had that time to consider of their fact and the morning is usually the time of judgement both by men as In the mornings I will suppresse all the wicked of the land Psal. 101. 8. Iudge judgement in the morning Ier. 21. 12. and by God himselfe as Morning by morning doth he bring his judgement to light Zeph. 3. 5. and my rebuke is in the mornings Psal. 73. 14. So in the morning judgement came upon Sodome Gen. 19. 23 24. and the plagues or Egypt Exod. 7. 15. and 8. 20. and 9. 13. and 10. 1â— and the pestilence on Israel 2 Sam. 24. 15. and so shall evill come upon sinners and they shall not know the morning thereof Esai 47. 11. Boker the morning is derived of Baker he inquired or looked out whereupon the Greeke Interpreters reading without vowels translated it The Lord hath looked out and knowne those that are his but the Chaldee saith in the morning theÌ„ the LORD wil make known c. make knowne him or make knowne those that are his so the Greeke translateth knoweth or hath knowne those that are his which very words Paul from this history applieth to Gods knowledge care and love of his Elect whom he sanctifieth and keepeth from falling away as did certaine heretiks in those dayes 2 Tim. 2. 17 18 19 20. This therefore is a speech of faith whereby Moses testifieth his confidence in God who had separated Aaron unto the Priesthood and himselfe unto the government in Israel and would maintaine their cause and calling against all opposers And because these two offices figured the grace given by Christ unto his Elect whom he hath made Kings and Priests even a kingly Priesthood and an holy Nation Revel 1. 6. and 5. 10. 1 Pet. 2. 9. therefore the Apostle in 2 Tim. 2. fitly citeth these words for the comfort of the Saints faithfull ministers of Christ against revolters even as an other Apostle applieth also against such the way of Kain the
given as a gift for Iehovah to serve the service of the Tent of the Congregation And thou and thy sons with thee shall keepe your Priests office for every thing of the Altar and within the veile and ye shall serve I have given your Priests office as a service of gift and the stranger that commeth nigh shall be put to death And Iehovah spake unto Aaron And I behold I have given unto thee the charge of mine heave-offrings of all the holy things of the sonnes of Israel unto thee have I given them for the anointing and to thy sons by a statute for ever This shall be thine of the Holy of Holies reserved from the fire every oblation of theirs of every Meat-offering of theirs of every Sin offring of theirs and of every Trespasse offring of theirs which they shall render unto me it shall be holy of holyes for thee and for thy sonnes In the holy of holyes shalt thou eat it every male shall eat it holy shall it be unto thee And this shall be thine the heave-offring of their gift with all the wave-offrings of the sonnes of Israel unto thee have I given them and to thy sonnes and to thy daughters with thee by a statute for ever every cleane person in thine house shall eat it All the fat of the new oile and all the fat of the new wine and of the corne the first fruits of them which they shall give unto Iehovah them have I given unto thee The first-fruits of all which shall be in their land which they shall bring unto Iehovah shall be thine every cleane person in thine house shall eat it Every devoted thing in Israel shall be thine Every thing that openeth the wombe of all flesh which they shal bring neere unto Iehovah of man or of beast shall be thine but redeeming thou shalt redeeme the first-borne of man and the firstling of the uncleane beast shalt thou redeeme And those that are to be redeemed of him from a moneth old shalt thou redeeme by thy estimation for the silver of five shekels by the shekel of the Sanctuary which is twenty gerahs But the firstling of a cow or the firstling of a sheepe or the firstling of a goat thou shalt not redeeme they are holy their blood thou shalt sprinkle upon the Altar and their fat thou shalt burne for a Fire-offering for a savour of rest unto Iehovah And the flesh of them shall be thine as the wave breast and as the right shoulder shall it be thine All the heave-offerings of the holy things which the sonnes of Israel shall offer unto Iehovah I have given to thee and to thy sons and to thy daughters with thee by a statute for ever it is a covenant of salt for ever before Iehovah to thee and to thy seed with thee And Iehovah said unto Aaron Thou shalt have no inheritance in their land neither shalt thou have a part among them I am thy part and thine inheritance among the sons of Israel And to the sonnes of Levi behold I have given all the tenth in Israel for an inheritance for their service which they serve the service of the Tent of the congregation And the sonnes of Israel shall not come nigh henceforth unto the Tent of the congregation to beare sinne to die But the Levite he shall serve the service of the Tent of the Congregation and they shall beare their iniquitie it shall be a statute for ever throughout your generatioÌ„s that among the sonnes of Israel they shall not inherit any inheritance But the tithe of the sonnes of Israel which they shall offer up unto Iehovah for an heave-offering I have given to the Levites for an inheritance therfore I have said unto them among the sons of Israel they shall not inherit any inheritaÌ„ce And Iehovah spake unto Moses saying And unto the Levites thou shalt speake and say unto them When ye take of the sons of Israel the tithe which I have given unto you from them for your inheritance then ye shal offer up thereof the heave-offering of Iehovah the tithe of the tithe And your heave-offering shall be counted unto you as the corne of the threshing floore and as the fulnesse of the wine-presse Thus you also shall offer the heave-offering of Iehovah of all your tithe which ye receive of the sonnes of Israel and ye shall give thereof the heave-offering of Iehovah to Aaron the Priest Out of all your gifts ye shall offer every heave-offering of Iehovah of all the fat thereof the hallowed part thereof out of it And thou shalt say unto them When ye have heaved the fat thereof from it then it shall be counted unto the Levites as the revenue of the threshing floore and as the revenue of the wine-presse And ve shall eat it in every place you and your house for it is a reward unto you for your service in the Tent of the congregation And ye shall not beare sin for it when ye have heaved the fat therof from it ye shall not profane the holy things of the sons of Israel that ye die not Annotations SAid unto Aaron Because of the peoples feare and complaint in the end of the former chapter God here taketh order for the watch of the Sanctuary that the care thereof should lie upon the Priests that the people might not transgresse and perish So the remedie for terrours of conscience wrought by the Law is faith in Christ whose Priesthood was fore-shadowed in Aarons and which should deliver them who through feare of death were all their life-time subiect to bondage Heb. 2. 15. thy fathers house the house or posterity of Levi who was father to all the Priests and Levites the iniquitie of the Sanctuary that is shall beare the punishment for all iniquitie that is done in the Sanctuarie at your hands will I require it Thus Iarchi expoundeth it Upon you I will bring the punishment of the strangers that shall sinne concerning the sanctified things that are d 〈…〉 red unto you And as the Sanctuarie comprehended both the Tabernacle and the Court-yard with all things in them so this is generally spoken concerning the Priests and Levites which were of Aarons fathers house who were all to ward the Sanctuarie though in distinct places as shall after bee shewed iniquitie of your Priesthood that is the punishment for all iniquitie done about your Priests office And this is speciall concerning the Priests whose care and charge was over the Levites also which might not come neere some things belonging to the Priesthood R. Menachem here saith that By this admonition was signified how the Priests should not intermeddle with the service of the Levites nor the Levites with the â—ervice of the Priests Whereof see more on verse 〈◊〉 Verse 2. the tribe The Hebrew here hath two words Matteh the tribe of Levi and Shebet the tribe of thy father of which the former signifieth a staffe the latter a rod both of them
of Christ saith The labourer is worthy of his reward 1 Tim. 5. 17 18. and Christ himselfe sending his disciples to preach said unto them And in the same house remaine â—aing and drinking such things as they give for the labourer is worthy of his reward Goe not from house to house Luke 10 7. Vers. 32. beare sinne for it that is beare the punishment of sinne for the tithe which the Levites should doe if they heaved or separated not a tenth part of the best of that tithe from it as is before commanded profane the holy things Hebr. the holinesses This is a generall warning both to Priests and Levites that the holy things of the people be not profaned by them nor suffered to bee profaned by others And holy things might bee profaned if either they were eaten out of the time limited by God as in Lev. 19. 7 8. or if the Priests were uncleane when they did eat them as Lev. 22 2 3 9. or if others did eat them to whom they did not pertaine as Levit. 22. 10 15 16. or if other the like unlawfull actions were done or suffered The Ministers of God therefore had this charge upon them by all meanes to sanctifie the Lord his Tabernacle and holy things that so they might procure the welfare and salvation both of themselves and others as 1 Tim. 4. 16. CHAP. XIX 1. The Lord commandeth a red heiffer to be slain by the Priest some of her bloud to be sprinkled the residue with her body to be burned together with Cedar wood byssop and scarlet and the ashes of all these to be gathered up and kept for the congregation to make therewith a water of separation and purification from sinne 1â— The Law for the use of it in purification of the uncleane by the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses and unto Aaron saying This is the ordinance of the Law which Iehovah hath commanded saying Speake unto the sonnes of Israel that they take unto thee a red heiffer perfect wherin is no blemish upon which never came yoke And yee shall give her unto Eleazar the Priest and he shall bring her forth without the campe and one shall slay her before his face And Eleazar the Priest shall take of her bloud with his finger and shall sprinkle of her bloud directly before the Tent of the Congregation seven times And one shall burne the heiffer in his eyes her skinne and her flesh and her bloud with her dung shall hee burne And the Priest shall take Cedar wood and hyssop and scarlet and shall cast them into the midst of the burning of the heiffer And the Priest shall wash his cloathes and he shall bathe his flesh in water and afterward he shall come into the campe and the Priest shall be uncleane untill the evening And hee that burneth her shall wash his cloathes in water and bathe his flesh in water and shall be uncleane untill the evening And a man that is cleane shall gather up the ashes of the heiffer and lay them up without the campe in a cleane place and it shall be for a reservation for the congregation of the sonnes of Israel for a water of separation it is a purification for sinne And he that gathereth the ashes of the heiffer shall wesh his cloathes and shall be uncleane untill the evening and it shall be unto the sonnes of Israel and unto the stranger that sâ— jâ—urneth among them for a statute for ever Hee that toucheth the dead of any soule of man he shall be even uncleane seven daies He shall purifie himselfe with it in the third day and in the seventh day he shall be cleane and if he purifie not himselfe in the third day and in the seventh day he shall not be cleane Who-soever toucheth the dead the soule of a man that is dead and purifieth not himselfe hee defileth the Tabernacle of Iehovah and that soule shall be cut off from Israel because the water of separation was not sprinkled upon him he shall be uncleane his uncleannesse is yet upon him This is the Law When 〈◊〉 man dieth in a tent all that come into the tent and al that is in the tent shal be uncleane seven dayes And every open vessell which hath no covering bound upon it it is uncleane And whosoever toucheth in the face of the field one that is slaine with the sword or a dead bodie or a bone of a man or a grave he shall be uncleane seven daies And they shall take for the uncleane person of the dust of the burnt heiffer of purification for sinne and he shall put thereto living water in a vessell And a cleane man shall take hyssope and dip it in the water and shall sprinkle it upon the tent and upon all the vessels and upon the soules which were there and upon him that touched a bone or one slaine or one dead or a grave And a cleane person shall sprinkle upon the uncleane in the third day and in the seventh day and hee shall purifie him selfe in the seventh day and shall wash his cloathes and bathe his flesh in water and shall be cleane at evening And the man that shall be uncleane and shall not purifie himselfe that soule shall even be cut off from among the Church because he hath defiled the Sanctuary of Iehovah the water of separation hath not beene sprinkled upon him he is uncleane And it shall be unto them for a statute for ever and he that sprinkleth the water of separation shall wash his cloathes and he that toucheth the water of separation shall be uncleane untill the evening And whatsoever the uncleane person toucheth shal be uncleane and the soule that toucheth shal be uncleane untill the evening Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is the 39 Section of the Law after the Hebrewes account See Genes 6. 9. THe ordinance or the statute constitution the prescript ordinance in Greeke the distinction of the Law As in the former Chapter God gave order for his Ministers the tribe of Levi by whom the service in his Tabernacle should be performed and his people should come neere unto him to offer all their sacrifices so here he giveth a Law for al men generally how they should be purified from their uncleannesse whensoever they were to come into his Sanctuary with their sacrifices and for the service of his holy Majesty that their hearts might be confirmed in his grace against their owne infirmities take unto thee that is take and bring unto thee see the like phrase in Gen. 15. 9. and Exod. 25. 2. and Levit. 24. 2. This heiffer was taken of the people to shew the interest that they all had in it and by faith in that which it figured Christ. a red heiffer Targum Ionathan addeth a three yeereling so in the Hebrew canons they say It is commanded that the red heiffer be of the third yeere or of the fourth yeere and it may be older
Rekam was either another wildernesse or another place in the wildernesse than that from which the spies were sent Num. 13. 26. called Kadesh barnea Deu. 1. 19. Chazkuni here saith This is not the Kadesh whereof it is said and ye abode in Kadesh many dayes Deut. 1. 46. for that Kadesh is El-Pharan Gen. 14. 6. and is called Kadesh-barnea and from thence the spies were sent but this Kadesh in Num. 20. is in the wildernesse of Zin in the border of the land of Edom. After the rebellion of the Spies God sent the people backe againe thorow the wildernesse towards the red Sea Num. 14. 25. where they might renew the memoriall of their baptisme 1 Cor. 10. 2. and from Ezion gaber w ch is a port on the shore of theÌ„ red sea 1 Kin. 9. 26. they removed next to this Kadesh Num. 33. 36. So Iephthah saith Israel walked thorow the wildernes unto the red sea came to Kadesh Iudg. 11. 16 Marie Hebr. Mirjam in Greeke Mariam she was sister to Moses and Aaron and a Prophetesse by whom God guided the Israelites in their travels as it is written I sent before thee Moses Aaron and Marie Mic. 6. 4. Of her see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell God tooke from them by death Marie their Prophetesse in the first moneth Aaron their Priest in the fift moneth Num. 33. 38. and Moses their King in the end of the yeare Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased Iesus the sonne of Nun a figure of Iesus the Ionne of God bringeth them into the promised land Ios. 1. 1. 2. c. so after the abrogating of the Law our Lord Iesus Christ bringeth us into the kingdome of God Mar. 1. 15. Rom. 7. 4 5. 6. Dan. 9. 24. Vers. 2. there was no water In the first yeare when they were come out of Egypt to Rephidim in the wildernesse they wanted water Exod. 17. 1. and in this last the fortieth yeare they wanted water againe here God tried the children as he had done the Fathers and they also rebelled against him And many things were alike in both places That Rephidim was the tenth encamping place or station from Egypt this in Kades was the tenth encamping place before they entred Canaan as by their rehearsall of their journeyes in Num. 33. is to be seene There the people in their thirst in stead of praying unto God contended with Moses and murmured for that hee had brought them out of Egypt Exod. 17. 2 3. here they doe the same vers 3 4. There Moses cried unto the Lord for the outrage of the people Exod. 17. 4. here Moses and Aaron fall downe before the Lord v. 6. There God promised and gave them water out of the Rocke Exod. 17. 6. here he doth likewise v. 8. There God willed Moses to take his rod here also he commandeth him Take the rod. There the Lord promised to stand before Moses Exod. 17. 6. here his glory appeareth unto him and Aaron v. 6. There Moses by commandement smiting the Rocke with his rod waters came out of it here hee smiting the Rocke without commandement waters came out There the place was named Meribah or Contention Exod. 17. 7. here the place is named Meribah v. 13. That was the peoples sixt rebellion after they were come out of Egypt as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai if wee except the private murmuring of Mary and Aaron against Moses Num. 12. For the first was at Taberab Num. 11. 1 3. the next at Kibroth haitaavah Num. 11. 24. then in the wildernesse of Pharan Num. 14. 1 2. after that followed the rebellion of Korah and his company Num. 16. and after it of all the congregation for the death of those rebels Num. 16. 41. now the sixt is in Kadesh Vers. 3. contended chode with bitter and reproachfull words which the Greeke translateth reviled see Exod. 17. 2. And oh or And would God The word And sheweth the passion of minde out of which they spake abruptly see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost in Chaldee wee had and in Greeke we had perished in the perdition of our brethren before the Lord whereby they seeme specially to meane the pestilence the last plague wherewith their brethren died Num. 16. 49. which pest above other judgements commeth most immediatly from the hand of God as David acknowledgeth 2 Sam. 24. 14 15. And this evill they wished as being easier than to perish with hunger or thirst as the Prophet also complaineth They that be slain with the sword are better than they that be slaine with hunger for these pine away stricken thorow for the fruits of the field Lam. 4. 9. Wherefore they here use the word giving up or breathing out the ghost which seemeth to meane a more easie kinde of death than that which is by force of sword or by hunger or thirst or other like violent meanes So the Hebrewes explaine giving up the ghost to be a death without paine or long sicknesse Vers. 4. to die there understand that we should die there with thirst the Greeke translateth to bill us and our children which words they spake in Exod. 17. 3. Vers. 5. of seed to sow seed in or to plant fig-trees vines c. for the wildernesse was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. Otherwise had there beene commodiousnesse of place the Israelites might have sowen and reaped planted and gathered fruits in those 38 yeares which they abode therein Deu. 2. 14. Vers. 6. from the presence or from the face for feare of them and because of their outrage so in Rev. 12. 14. Psal. 3. 1. fell on their faces in prayer unto God whose glory dwelled in that Sanctuarie so in Exod. 17. 4. Moses crâ—ed unto the LORD See Num. 16. 4. 45. appeared in the cloud as Num. 12. 5. a signe that he heard their prayer and would save them see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod in Greeke Take thy rod so God spake before in Exod. 17. 5. but here some gather from verse 9. that it was the rod of Aaron which had budded and was laid up before the Testimony Num. 17. 10. Chazkuni saith This was Aarons rod for loe it is here written in verse 9. And Moses tooke the rod from before the LORD and this was the rod of Aaron as it is written in Num. 17. 10. Bring Aarons rod againâ— before the Testimonie to be kept for a signe against the sonnes of rebellion and forasmuch as Aarons rod was a signe against the sonnes of rebellion hereupon Moses said in verse 10. Heare now ye rebels Howbeit Moses rod which is also called the rod of
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute 〈◊〉 on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâ—ora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a â—ountaine upon a mountaine 〈◊〉 argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for 〈◊〉 and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io 〈…〉 expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee 〈◊〉 thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment â—â—to his hand and he shall be a father to the inhabitants of 〈◊〉 c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. â—er 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi 〈…〉 s the Prophet in Statius
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
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
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
c. Hereupon the Rabbins call this booke Sepher Thocbechoth that is the booke of Rebukes Iordan Hebr. Iarden a River springing out of mount Lebanon in the north end of Canaan running along the Countrey Of it and the mysterie thereof see Num. 34. 12. Ioshua 3. the plaine to wit of Moabs land as vers 5. see Num. 22. 1. There Moses spake these things and died Deut. 34. 5. The Chaldee saith Moses rebuked them because they had provoked God in the plaine the red sea so both Greeke and Chaldee doe translate it adding the word sea others keepe the Hebrew name Suph which signifieth flags such as grow by the sea and rivers sides Exod. 2. 3. and so expound it not of the Sea Suph called the Red Sea but of a flaggie place by the sides of Iordan inwards the wildernesse of Arabia So in Num. 21. 14. Pharan or Paran a wildernesse south-ward from the place where Moses now was thorow which Israel had passed Num. 13. 1. in it was a mountaine so named Deut. 33. 2. The Chaldee here addeth in Pharan where they mur 〈…〉 against the Manna Tophel this is thought to be atowne called afterwards Pella which was northward from where Moses now spake Laban in Greek Lobon of others Lybias a Citie lying from them northwest Hazeroth by interpretation Court-yards and so the Greeke expounds it a place lying eastward Of Hazeroth we read also in Numb 11. 35. and 13. 1. Vnto it the Chaldee here referreth it saying In Hazereth where they provoked God for flesh Diza 〈…〉 a region wherein was the Citie Mezahab as some suppose Zahab signifies gold and so the Greeke here translateth by the Gold-mines The Chaldee referres it to the golden Calfe which they made All these are limits of the place where Moses gave this Deuteronomie which was without the holy Land and river Iordan wherein 〈…〉 tisme was administred Matth. 3. environed with places which in name and situation signified 〈◊〉 and teach us the use of this Law which is in afflict the soule by shewing it sin and to pre 〈…〉 for Christ who by faith bringeth us to 〈◊〉 〈◊〉 in the heavenly Canaan Hebr. 4. 1 2 3. c. Verse 2. Eleven daies journey so the Chaldee expounds it adding also the word journey Some of the Hebrews thinke that in eleven daies all things in this Booke of Deuteronomie were by Moses rehearsed Neither could it bee any long time seeing Moses began the first day of the eleventh 〈◊〉 ver 3. and having ended all things in this booke died and was mourned for thirty daies Deut. 34. 8. Then Iosua sendeth spies to view the land Ios. 2. leadeth the people thorow Iordan Ios. 3. circumciseth them and after keepeth the Passeover the foureteenth day of the first moneth Ios. 5. Horeb called also Sinai the mount where the law was given see Exod. 3. 1. mount Seir the mountainy countrey of Seir wherein the Edomites dwelt Gen. 36. 8 9. Kadesh barnea the southerne border of the land of Canaan Num. 34. 4. Though the way was so short yet Israel for their sinnes wandred forty yeares in the wildernesse as God had threatned Num. 14. 33 34. in which time all the fathers died Verse 3. Fortieth yeare of Israels comming out of Egypt In the first moneth of this yeare Marie Moses sister died Num. 20. 1. in the first day of the fifth moneth thereof Aaron his brother died Num. 33. 38. and now at the end of the yeare Moses himselfe dieth when he had repeated the Law and renewed the Covenant between God and his people Israel Vers. 4. Sihon the storie hereof see in Num. 21. and after in Deut. 2. 26. c. The slaughter of Sihon and Og was an encouragement to Israel for their after warres and an argument to move them unto thankfull obedience to the Law now repeated in Astaroth in Edrei hee dwelt in Astaroth and was smitten in Edrei where the battell was fought Num. 21. 33. or as the Greeke translateth it he dwelt in Astaroth and in Edrei for they were both Cities in Ogs land Ios. 13. 31. and Og is said to have reigned in Astaroth and Edrei Ios. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim Verse 5. began or willingly tooke upon him for the word implieth willingnes and contentednes see Gen. 18. 27. So all Ministers should feed their flocks willingly and of a ready minde 1 Pet. 5. 2. And Moses began to declare that is he declared as Iesus began to say unto his Disciples Luk. 12. 1. that is he said unto them Mat. 16. 6. and his disciples began to plucke the eares of corne Mat. 12. 1. that is they plucked Luk. 6. 1. to declare or to make plaine clearely manifest to the understanding of the people as in Habak 2. 2. a thing is said to be made plaine in writing that hee may run that readeth it Verse 6. dwelt or sitten that is continued much They came to that mount in the third moneth after their departure out of Egypt Exod. 19. 1 2. and removed frō the mount the 20 of the second moneth in the second yere Num. 10. 11 12. so they remained there almost a whole yeer where they received the Law or Old Testament and had made a Tabernacle for God to dwell among them from thence God calleth them by word and signe the cloud removing Num. 10. 11. 13. 33. to journey towards Canaan the land promised to Abraham the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under but for a time till they be fitted and brought unto Christ see Gal. 3. 16 17 18. and 4. 1. 5. Heb. 3. 18 19. and 4. 6. 11. Verse 7. Amorite put for Amorites as the Greeke translateth whose neighbours were the Canaanites Pherezites and other Nations promised to be their possession Exod. 23. 23 28 31. side or sea Port which was their westerne border Num. 34. 6. Lebanon which was a mount on the north part of the Land Euphrates in Hebrew Phrath which was their easterne bound in the utmost extent without Iordan And so far Salomon reigned 1 King 4. 21. Of this Euphrates see the notes on Gen. 2. 14. Vers. 8. I have given or I give which implieth both Israels right unto that land Levit. 25. 23. Iudg. 11. 23 24. and their assured victorie over the inhabitants Exod. 23. 27 31. Both these proceeding from the gracious gift of God as eternall life shadowed by this land is also the gift of God through Iesus Christ our Lord Rom. 6. 23. Seed that is children or posterity see the notes on Gen. 13. 15. Vers. 9. I said Moses was occasioned unto this motion not onely by the conscience of his owne inability here mentioned but by the counsell of Iethro and commandement of the Lord Exod. 18. 14 18 19 21 23. Thus the people were furnished with all helpes for their orderly and peaceable travels Vers. 10. As the Starres so the
the land because the divers kindes in the vineyard are weightie for if they be sowen within the land of Israel they are unlawfull to be used and seeing they are unlawfull for any use within the land they are unlawfull to be sowen without the land It is unlawfull to sow herbes or corne by a vines side or to plant a vine-tree by herbes or by corne and if a man doe so though he is not to be beaten yet both of them are defiled and not to be put to any use either the herbes or the corne or the vine but they burne them both as it is written LEST THE FVLL-RIPE FRVIT c. BE DEFILED though it be the straw of the corne or the wood of the vine-tree they are unlawfull for any use but they burne them neither may they heat an oven or a cauldron or boile any thing with them when they burne them These and sundry like observations they have hereabouts not altogether without probabilitie and herein the mixtures of the vineyard exceed the mixtures of the field which they thinke might be used and eaten though it was sinne to sow them as is noted on Levit. 19. 19. This Law with other such like was typicall and pertained to the rudiments of Moses Law whereby it seemeth unto mee God taught them the simple and sincere estate of his Church For in mysterie the vineyard of the Lord of hosts was the house of Israel and the men of Iudah the plant of his pleasures Esay 5. 7. and he planted them a noble vine wholly a right or true seed though they turned into degenerate branches of a strange vine unto him Ier. 2. 21. Now also the Church is a vineyard Christ himselfe the vine and we the branches Ioh. 15. 1. 5. and this vineyard God would not have sowen with divers kinds or mixed with the prophane and unbeleevers lest all be defiled 2 Cor. 6. 14 18. Matt. 3. 7 10. Rev. 21. 24 27. Vers. 10. with an oxe and an asse the oxe was a cleane beast the asse an uncleane the Hebrewes understand this law generally plowing for all worke and the oxe and the asse for all cleane and uncleane beasts together Whosoever doth worke with two kindes of cattell or beasts together and the one of them is of a cleane kinde and the other of an uncleane loe he is to be beaten in every place Deut 22. 10. Whether he plow or sow or draw a wagon or a stone with them together c. he is to be beaten And whether it be oxe and asse or any two kindes whereof one is uncleane and the other cleane either of cattell as a swire and a sheepe or of wilde beasts as a wilde oxe and an elephant or beasts with cattell as a dogge with a goat or the like for any of these he is by the Law to be beaten If a wagon be drawne with beasts of divers kindes he that sitteth on the wagon is to be beaten and if one sit on the wagon and another guide it they are both beaten yea though they be an hundred that guide it they are all beaten It is lawfull to doe worke with a man and a beast together for the Law saith WITH AN OXE AND AN ASSE it saith not with a man and an asse or with a man and an oxe A cleane beast that is become polluted or unfit for sacrifice though it bee but one body yet the Scripture maketh it as two bodies for that it was holy and was made as holy and as profane mixt together and this beast is fonnd as a cleane beast with an uncleane beast mixed in one as it is said in Lev. 27. 11. IF IT BE AN VNCLEANE BEAST OF WHICH THEY DOE NOT OFFER A SACRIFICE TO THE LORD wee have beene taught that this is not spoken but of beasts disabled for sacrifice Therefore he that ploweth with an oxe disabled for sacrifice is to be beaten as for mixed kindes but this prohibition is come by tradition Maimony in Kilajim chap. 9. sect 7. 11. This Law was also typicall and bindeth not us now according to the letter but figured out the Ministers in the Church as did the oxe that treadeth out the corne which might not be muzzeled Deut. 25. compared with 1 Cor. 9. 8. 9. 11. 1 Tim. 5. 17 4. 18. These in the Lords plow that is in the ministerie of his word Luk. 9. 62. must not be mixed of cleane and uncleane of the servants of Christ and of Antichrist 2 Cor. 6. 14 15. Vers. 11. linsie-wolfie in Hebrew Shagnatnez expounded in Greeke Kibdela which signifieth things adulterate or impurely mixed Moses explaineth it after saying wooll and flax together unto which onely the Hebrewes restraine it as is more largely noted on Lev. 19. 19. This Law was also figurative the garments of the Saints are principally Christ himselfe as it is written Put yee on the Lord Iesus Christ Rom. 13. 14. he hath given unto his church that she should be arayed in fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. that we may bee found in him not having our owne justice or righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse of God by faith Phil. 3. 9. There are also other vertues and graces of the spirit wherewith the faithfull are adorned which are good workes 1 Tim. 2. 9 10. 1 Pet. 3. 3 4. but in the case of our justification before God these may not be mixed together for a man is justified by faith without the deeds of the Law Rom. 3. 28. Gal. 2. 16. And as by the letter of this Law in the Hebrewes account one threed of wooll in a linnen garment or one linnen threed in a woollen garment made it unlawfull as is noted on Lev. 19. 19. though linnen or woollen garments were worne severally so justification by faith in Christ and by our owne good workes are so opposite as that they cannot agree together in one man by any manner of mixture in the case oâ— justification before God but if it be by grace theâ— is it no more of workes otherwise grace is no more grace and if it be of workes then is it no more grace otherwise worke is no more worke Rom. 11. 6. Gal. 3. 10. wooll and flax that is woollen and linnen together which the Greeke translateth in the same the Chaldee wooll and flax joyned or mixt together Vers. 12. Fringes in Hebrew Gedilim which elsewhere is translated wreathes in 1 King 7. 17. and the wreathes spoken of in Exod. 28. 24. and the ropes or cords in Iudg. 16. 11 12. are by the Chaldee translated Gedilan and the Greeke here expoundeth it Strepta that is wreathes or cords for they were twisted threeds or thrumbs which hung upon their garments Moses called them before Tsitsith Num. 15. 38. of the lookes of haire like which they did hang. These are the same though called here by another name and
Maim treat of Theft ch 9. sect 2 3. Others thinke that if he either served himselfe with him or sold him hee was to dye and this may well bee the meaning of the Law for and often signifieth or as is noted on Gen. 13. 8. and 19. 12. shall dye as the Hebrewes say he was to be strangled to death Maim ibid. ch 9. sect 1. Vers. 8. plague of leprosie which might bee on mens bodies or on garments or in houses The Law of all these is given at large in Levit. 13 and 14 Chapters all that the Priests the Greeke translateth all the Law that the Priests the Levites shall shew unto you This is a warning to Israel that if any man had the Leprosie or a sore like the Leprosie he should not dissemble or hide it or pluck off or cut away the signes thereof or labour by medicines to cure it or doe any thing thereto but as the Priest directed him according to the Law because this plague was usually by the hand of God for mens sinnes and did pollute both the person himselfe and all that touched him so that for the discerning and curing of this plague they should seeke unto God by the meanes which hee appointed Therefore from this Law the Hebrews teach Hee that plucketh off the signes of uncleannesse either all or some of them or seareth the living raw flesh all or some of it or cutteth all the sorâ— out of his flesh or out of a garment or house â—ither before he come to the Priest or whiles he is shut up or after c. hee transgresseth against this prohibition TAKE THOV HEED IN THE PLAGVE OF LEPROSIE c. Deut. 25. 8. Maimony tom 3. treat of Leprosie chap. 10. sect 1. See the Annotations on Levit. 13. as I commanded them If then the Priest spake or did otherwise than God prescribed it was not to stand A Priest that pronounceth him uncleane that is cleane or him cleane that is uncleane he doth nothing at all for it is written in Lev. 13. v. 14 15. he is uncleane and the Priest shall pronounce him uncleane c. Maim in Leprosie ch 9. sect 3. Vers. 9. unto Marie in Hebrew Mirjam in Greeke Mariam shee was the sister of Moses and Aaron a Prophetesse in Israel who for speaking against Moses was smitten of God with Leprosie Numb 12. whose example is for a warning to all that they should not sinne as shee did lest God plague them also and that the justice of the Law should bee executed upon all Lepers without respect of persons So all other examples in Scripture are examples unto us 1 Cor. 10. 6 11. and so Christ saith Remember Lots wife Luk. 17. 32. Vers. 10. when thou lendest or when thou shalt exact of thy neighbour the exaction of any thing that is any debt which if it were with rigour or of a poore man that had not to pay was unlawfull See the notes on Exod. 22. 25. The Greeke translateth If there be a debt in thy neighbour that is if he be indebted to thee what debt soever See the notes on Deut. 15. 2. thou shalt not goe in This is spoken to the creditor and as the Hebrews say to the messenger of the Magistrate sent to take a pawne He that lendeth to his neighbour poore or rich may not take a pawne of him but by the Synedrion that is by authority of the Magistrate and though it bee the messenger of the Synedrion that commeth for a pawne he may not come into his house and take his pawne but must stand without and the borrower is to bring out a pawne unto him Deut. 24. 10. If it be so what difference is there betweene the crediter and the messenger of the Synedrion The messenger of the court he may take the pawne out of the hand of the borrower by force and give it the lender but the creditor may not take the pawne till the borrower give it him with consent If the creditor transgresse and goe into the borrowers house for his pawne or snatcheth a pawne cut of his hand by force hee is not to bee beaten because the act is broken off for he must restore the pawne Deut. 24. 13. If he keepe not this 〈◊〉 to restore it as if the pawne be lost or burnt he is to be beaten and to restore the price of the pawne Maimon â—om 4. treat of the Lender and Borrower ch 3. sect 4. Vers. 12. not lie downe to sleepe not goe to bed For breach of this Law the Lord reproveth Israel They lay themselves downe upon clothes laid to pledge by every altar Amos 2. 8. But hereby not onely the use of the poore mans pawne but the keeping of it is forbidden with his pawne that is and his pawne by thee or in thy custody Maimony in Lender and Borrower c. 3. s. 5. Vers. 13. when the Sun or as the Greeke translateth about the going downe of the Sunne in Exod. 22. 26. it is said before the Sunne goeth downe see the Annotations there where is shewed that every pawne is to bee restored when the poore man hath need of it by night or by day If the pawne must thus be restored when he hath need what booteth it to take the pawne The Hebrewes answer that by this meanes the debt is not released in the seventh yeere which the Law biddeth Deut. 15. 1 2 3. and if the borrower die his moveables are not made his childrens but paiment is made by the pawne after his death Maimony ibid. chap. 3. sect 5. justice in Greeke almes a worke of mercy which God will reward as on the contrary in v. 15. he saith it bee in thee a sinne that is an iniquity which God will punish Vers. 14. not fraudulently oppresse or not defraud the Greeke translateth Thou shalt not fraudulently keepe backe the hire of the poore c. which word the Apostle useth in like â—ase saying Behold the hire of the labourers c. which is by you fraudulently kept backe crieth c. Iam. 5. 4. and among the other weighty lawes our Saviour nameth this for one in Mark 10. 19. See also Levit. 19. 13. thy gates that is as the Greeke and Chaldee translate thy cities Vers. 15. In his day in Greeke The same day Day is used for all time his hire or his wages whether for his owne labour or for his beasts or other things So the Hebrewes explaine it Whether it bee the hire of man or the hire of beasts or the hire of instruments hee is bound to give it in his time and if hee keepe it after the time he transgresseth against a prohibition Maimony tom 4. treat of Hiring chap. 〈◊〉 sect 1. not goe downe upon it in Lev. 19. 13. it is said it shall not abide all night with thee which two the Hebrewes unfold thus What is the time or day of him that is hired He that is hired for a day his hire is due all that nights of
the holy Ierusalem Rev. 21. 10. and Ezekiel likewise before him Ezek. 40. 2. Nebo was the name of a mountaine and of a Citie by it which was given for a possession to the Reubenites Numb 32. 37 38. 1 Chron. 5. 3 8. Pisgah in Greeke Phasga in Chaldee Ramatha so named of the highnesse of it See Deut. 3. 27. Ierecho in Greeke Iericho a Citie within the land of Canaan which the Israelites first conquered by faith causing the wall to fall downe Ios 6. Heb. 11. 30. See after on vers 3. caused him to see as in vers 4. or shewed him as the Greeke translateth from Gilead in Greeke the land of Galaad But Galead was on the outside of Iordan and given to Reuben Gad and halfe Manasseh Deut. 3. 12. 13. being conquered by Moses himselfe so that there was no need to view that but from that Countrey forward hee viewed all the rest Therefore the Hebrewes expound the word Eth by Min From saying From Gilead which was on the outside of Iordan towards the Sunne rising where in Moses was standing unto Dan which is the border of the land of Israel as it is written from Dan even to Beersheba 1 Sam. 3. 20. Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey as Ionathan in his Thargum paraphraseth The Word of the Lord shewed him all the Mighties of the land the valiant acts which should be done by Iephthe of Gilead and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it He shewed him the sonnes of Dan committing idolatry as it is written in Iudg. 18. 30. and the sons of Dan set up the graven image and he shewod him Samson that should come out of him for a Saviour By Dan here we are to understand Leshem or Laish a Citie in the furthest part of the land Northward called also Dan Ios. 19. 47. Iudg. 18. 27 29. Vers. 2. all Naphthali in Greeke all the land of Nephthali which lay also Northward in Galilee Matth. 4. 15. of Ephraim and Manasseh meaning the halfe tribe of Manasseh that dwelt within lordan this was in the middest of the land in Samaria see Ios. 16. and 17. 7 11. of Iudah which was the Southerne part of the Countrey Ios. 15. 1. c. for the land was farre more long than broad and by naming these few chiefe countries he implieth all the rest with them These also in Thargum Ionathan and Sol. Iarchi are applied to the captaines of the house of Naphtali that were joyned with Barak and the Kings which Iosua the sonne of Nun of the tribe of Ephraim should kill and the valiant acts of Gedeon sonne of Ioash of the tribe of Manasseh and all the Kings of Israel and kingdome of the house of Iudah that should rule in the land untill the Sanctuary should be destroyed at the last the hindmost or utmost sea that is the maine sea which was the Westerne coast see the notes on Deut. 11. 24. Vers. 3. the south in Greeke the wildernesse the utmost Cities of the tribe of the sonnes of Iudah towards the coast of Edom described in Ios. 15. 21. c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin along by the coast of Edom c. Thus Moses viewed the land after the order that Abraham did at the first see Genes 12. 6 7 8 9. with the Annotations there God here sheweth Moses all the kingdomes and glory of Canaan from an high mountaine for his comfort and strengthening of his faith who saw the promises a farre off saluted them and died as did his godly forefathers Heb. 11. 9. 13. On the contrary the Deviil taketh Christ up into an excceding high mountaine sheweth him all the kingdomes of the world and the glory of them to draw him if he had beene able from the faith and service of God unto the worship of Satan Matth. 4. 8 9. the plaine of the valley of Iericho in Greeke the regions about Iericho this last part which Moses viewed was the first which the Israeliees possessed Ios. 2. 1. and 3. 16. and 4. 13 19. Sol. Iarchi here saith God shewed to Moses Solomon casting the vessels of the sanctuary as it is said In the plaine of Iordan did the King cast them 2 Chron. 4. 17. Citie of palme-trees so Iericho is called here and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing as Balsam and the like the Citie had the name Ierecho by interpretation Odoriferous or Fragrant unto Zoar in Greeke Segor Thus the last part which Moses viewed was both neerest unto him and the pleasantest of all the land of Canaan for all the plaine of Iordan was well watered it was as the garden of the Lord Gen. 13. 10. Vers. 4. I sware that is I promised by oath see Gen. 12. 7. and 22. 16 17. Psal. 105. 9 10 11. thy seed in Greeke your seed in Chaldee thy sonnes caused thee to see in Greeke I have shewed it to thine eyes This view was by the marvellous worke and grace of God towards his servant that in one place and time hee should behold so large a Countrey and in it by the eye of his spirit so many mysteries as in that holy-land so called in Zuch 2. 12. were comprehended and it being the land of Immanuel or of Christ Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus unto whō Moses and his Law is a Schoolemaster Gal. 3. 24. not goe over to wit over the river Iordan because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel Numb 20. 12. And as hee and others could not enter into the good land because of their unbeleefe Heb. 3. 19. so all that are of the workes of the Law and not of the saith of Christ though they may behold the blessing a farre off yet shall they not enter in to enjoy the same Gal. 3. 9 12. Rom. 9. 31. 32. Vers. 5. servant so he is often called even of God himselfe Ios. 1. 2. and in the new Testament as Rev. 15. 3. the song of Moses the servant of God This title he had in respect of his office being governour of Israel as David also had in Psal. 18. 1. and 36. 1. See Numb 12. died there in the mountaine Deut. 32. 50. as Aaron died on the top of mount Hor Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land it foreshewed the end and abrogation of Moses Law when men are come to the Gospell of Christ for after that Faith is come we are no longer under the Schoolemaster Gal. 3. 25. The Law hath dominion over a man as long as he liveth for the woman which hath an husband is bound by the Law to
is faire and commendable among the unfruitfull trees and all the world knoweth it so the Lord of the world was faire and commendable among the Angels when he was revealed upon Mount Sinai at the time that hee gave the Law unto his people at that time I desired to sit in the shadow of his Divine majesty and the words of his Law were sweet to my palate and the reward of his precepts is reserved for me in the world that is to come Vers. 4. the house of wine that is either the wine celler the place where wine is kept or rather the banquetting house where wine is drunke For cellars are called the treasuries or store-houses of wine in 1 Chron. 27. 27. Wine besides that it slaketh thrist cheareth also the heart of man Psal. 104. 15. causeth him to forget his sorrow and misery Prov. 31. 6 7. comforteth the sicke by cherishing and augmenting the vitall spirits By this the Church signifieth encrease of grace from Christ as the fruit of the vine excelleth the fruit of the apple tree and is more comfortable unto the heart And as her troubles and tentations were increased so was his grace towards her for spirituall consolations for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. This house of wine is like that in Prov. 9. 1. 5. where wisedome having builded her house c. inviteth the simple to come and eate of her bread and drinke of the wine which she hath mingled Of the Hebrewes Iarchi expoundeth this wine house to be the Tabernacle of the congregration where the interpretation explanation of the Law is given answerable to which now is the assembly of the Saints though it may also be understood of Gods booke or Scripture the true wine-celler that affordeth spirituall comforts his banner or his standard a flag or ensigne spred abroad a warlike signe as in ch 6. 4. 10. the Church is said to bee terrible as an army with banners And the banner lifted up is a signe of fighting with ioy and victory as in Psal. 20. 6. We will shout-joyfully in thy salvation and in the name of our God we will set up the banner So Christs banner over her signified his defence and the victory which he giveth over all her enemies Sin Satan and the world also the signe that as all souldiers doe camp under their owne standards Num. 2. 2. so shee under the Gospell the ensigne of Christs love towards her love that wherewith Christ hath loved us 1 Iohn 4. 10. wherefore some reade it thus his standard was love toward me By love the Church is redeemed Ephes. 5. 25 by it everlasting consolation is given us and good hope through grace 2 Thess. 2. 16. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Romanes 5. 5. Vers. 5. Stay or Sustaine Strengthen Uphold ye me The Church in her soule sicknesse speaketh to her friends the Ministers of Christ and other Christians that they with the comfortable doctrines and promises of the Gospell applyed unto her conscience would stay and uphold her ready to fall as into a swowne through trouble of minde because of her owne infirmities and want of feeling of Christs grace and blessing Thus in figure when Isaak had blessed Iakob he saith with corne and wine I have sustained him Gen. 27. 37. Spiritually we are sustained and strengthned by the words and promises of Christ which comfort the heart quicken the spirit and strengthen faith when it is weake as it is said Be ye also patient stablish or strengthen your hearts for the comming of the Lord draweth nigh Iam. 5. 8. and I long to see you that I may impart unto you some spirituall gift to the end you may be established Rom. 1. 11. And example may be seene in Iudah when Ezekias spake unto their heart and said Bee strong and couragious c. for there be moe with us then with him with him is an arme of flesh but with us is Iehovah our God to helpe us and to fight our battels And the people stayed or rested themselves upon the words of Ezekias King of Iudah 2 Chron. 32. 6. 7. 8. Likewise in the Apostles who preaching the Gospell confirmed or stablished the soules of the Disciples Acts 14. 21. 22. and 18. 23. with flagons to weer of wine which at banquets was wont to bee distributed by flagons When David had brought the Arke of God into his place and had offred burnt-offrings and peace-offrings and blessed the people he dealt to every 〈…〉 of Israel both man and woman to every one a loafe of 〈◊〉 and a good peace of flesh and a flagon 1 Chr. 〈…〉 2. 3 meaning a flagons or pot of wine as flagons of grapes that is of wine made of grapes are mentioned in Hos. 3. 1. So here with flagons of the 〈◊〉 of grace and consolation which Gods people have distributed among them in the spirituall banquet of the Gospell doth the Church desire to be sustained Flagon are named for the wine in them as the cup for the wine therein Luk. 22. 20. The Hebrewes after their wonted manner apply this to the doctrine of the Law as the Chaldee paraphrast here saith Receive ye ô Moses and Aaron the voice of the words of the Lord out of the midst of the fire and bring me into the house of doctrine and sustaine me with the words of the Law wherewith the world is delighted But it is the Law which causeth the sicknes of the soule as the Apostle sheweth in Rom. 7. and the Gospell of Christ healeth it Luke 4. 18. strow me a bed or spread mee make me a couch boulster me up The originall Raphad signifieth properly to spread abroad as a bed to lye on Iob 17. 13. and so it is translated by the Greeke Stoibasate which is to strow a bed as they were wont with hearbes or to stuffe and boulfter up Thus it is of like meaning with the former word for they used beds and couches at banquets Amos 6. 4. Esth. 1. 5. 6. or it further signifieth her falling downe as into a swowne and as one not able to stand is to lye down on her couch which she desireth may bee made and boulstred with the apples the comfortable doctrines and fruits of Christ forementioned in verse 3. which the Chaldee explaineth the interpretation of the holy words which are sweet like the apples of the garden of Eden sicke of love in languishing with desire to enjoy the comforts of my beloved The Greek translateth it wounded of love The originall word signifieth also weaknesse as in Iudg. 16. 7. 11. This speech implieth a want of feeling and enioying the presence and comforts of Christ as by her after speech is manifest when she saith I adjure you ô daughters of Ierusalem if ye finde my beloved that ye tell him that