according to the greatnesse of thy mercy Nehem. 13. 14. 22. On the contrary the sinne and jealousy offrings had no oile nor incense because they were no offrings of memoriall but such as brought iniquity to remembrance which was not gracious nor sweet smelling before the Lord Num. 5. 15. Levit. 5. 11. of rest the Greeke saith of sweet smell and consequently acceptable as the Chaldee explaineth it an Oblation that shall be accepted with favour before the Lord. See Leviticus 1. 9. Vers. 3. Aarons to eat the same in the sanctuarie Levit. 6. 16. This is to bee understood of the Meat-offrings brought alone but the Meat and drink offrings added to other sacrifices were not to be eaten but burnt and powred all upon the altar see the annotations on Levit. 23. 13. holy of holies Hebr. holinesse of holinesses that is most holy things By this they are distinguished from other things which the Hebrew Doctors call therfore leight holy and which might be eaten out of the sanctuarie but within the host and in ages following within Ierusalem Maimony treat of offring sacrifices chap. 10. Sect. 5. and chap. 11. S. 5. Thus the Meat-offrings were in part for the maintenance and livelihood of Gods Priests Num. 18. 9. 10. and being given unto God were most holy things and figured the graces and good workes wherewith we honour Christ relieve his poore saints which are holy and acceptable sacrifices unto the Lord Phil. 4. 18. Heb. 13. 16. And being referred to Christ himselfe as he by the oblation of his owne body was our Meat-offring Psalme 40. Heb. 10. it figured our communion with him and participation of his death and resurrection by faith whereby he becommeth unto us the bread of God the bread of life that giveth us life for ever Ioh. 6. 33. 35. c. And of him his whole church which are a royall Priesthood 1 Pet. 2. 9. are made partakers Vers. 4. baked in Hebr. a baking or batche of the oven They kneaded and baked it within the sanctuarie though the wheat was ground and sifted without as Maimony in the foresaid treatise sheweth which is confirmed by Ezek. 46. 20. This is the place where the Priests shall boyle the trespasse-offring and the sin-offring where they shall bake the Meat-offring c. See also 1 Chron. 23. 28. 29. where the Levites were assistants to the Priests in preparing the Meat-offrings unlevened Heb. cakes of unlevenings that is altogether unlevened signifying sincerity and truth 1 Cor. 5. 8. see the notes on Exod. 12. mingled The cakes were thus ordered the flowre was mingled with oile and kneaded with warme water and baked and broken in peeces and put into a ministring vessell then frankincense was put upon it but no oile powred on it because it is written mingled with oile Of every tenth part of an Ephah they made ten cakes saith Maimony treat of offring the sacrif chap. 13. Sect. 8. 10. or unlevened Heb. and wafers of unlevenings anoynted c. Of this Maimony in the foresaid place saith And if they were wafers the flowre was kneaded with warme water and the wafers anoynted with oile And it seemes unto me saith he that they were anoynted after the baking There was brought a Log or halfe pinte of oile for every tenth deale of flowre and they were anoynted and anoynted againe till all the oile in the Log was ended This anoynting with oile signified the graces of Gods spirit as before is shewed which the children of God should have within and without so being both tempered and anoynted with the same of which the Apostle saith The anoynting which ye have received of the Holy one abideth in you c. 1 Ioh. 2. 27. and He that establisheth us with you in Christ and hath anoynted us is God 2 Corinthians 1. 21. Vers. 5. on a pan or on a plate or slice flat and smooth Hereof Maimony treat of offring sacrif chap. 13. Sect. 7. saith what differeth Machahath the Pan from Marchesheth the Frying-pan The Frying-pan hath a lip or edge and the past that is baked thereon is soft and for that it hath a lip it runneth not out But the pan hath no lip and the past that is baked thereon is hard so that it runs not off Moreover the Pan and the Frying-pan were in the Courtyard and both of them vessels of ministration of the holy things and the Oven of the sanctuarie was of metall Maimony ibid. chap. 12. Sect. 23. They signified vessels of Christian hearts as My heart hathfryed or boyled a good matter c. Psal. 45. 2. See the annotations on that Psalme Vers. 6. pieces or parts They haked it in the sanctuarie and cut it in pieces and put the pieces into a ministring vessell and then put upon it oile and frankincense and caried it to the Priest and the Priest caried it to the altar and brought it to the southwest horne and did as it before noted on verse 2. And for the manner of cutting he doubled the cake into two and the two into foure and divided it And all the pieces were as big as olives and if they were greater or lesser they would serve Maimony ibidem chap. 13. Sect. 12. 10. This cutting in pieces is to be understood also of the cakes baked in the oven verse 4. and in the Frying-pan verse 7. 8. and signified the same thing that the cutting in pieces of the Burnt-offeing Leviticus 1. 6. 12. Vers. 8. he shall offer that is the man that brings the gift shall present or offer it to the Priest so Sol. larchi expoundeth it the owner thereof shall offer it to the Priest and the Priest shall bring it unto the Altar Or it shall be offred to weet by thee as hee imputed Gen. 15. 6. is translated it was imputed Rom. 4. 3. See also the notes on Gen. 2. 20. and 16. 14. Vers. 9. take up or lift up which the Chaldee translateth separate the Greeke take-away a memoriall that is an handfull of the pieces thereof see before on verse 6. and 2. All Meat-offrings that are offred upon the Altar he taketh an handfull thereof and burneth it all upon the Altar and the rest is eaten by the Priests Maimony ibidem chap. 12. Sect. 9. See an Exception in Lev. 6. 23. of rest Greek of sweet smell The Chaldee translateth an offring that shall be received with favour before the Lord. Vers. 10. Holy Hebr. holinesse of holinesses that is most holy see vers 3. Vers. 11. with leven except some thank-offrings which were brought with levened bread Levit. 7. 13. Leven and honey are unlawfull to be burnt upon the altar and they are unlawfull every whit of them Levit. 2. 11. But he is not guilty except he burne them for an offring or with an offring and whether he offer them by themselves or burne them mixed hee is to be beaten for each of them by themselves Maimony in Issure mâ—zheach chap. 5. Sect. 1. old leven
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
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
gentle-mercy or for the mercifull sparing that is the Lord being mercifull and sparing him as the Greeke translateth The word importeth gentlenesse and loving affection or commiseration as wherby men are spared from punishment So in Esa. 63. 9. in his love in his gentle mercy God redeemed his people Vers. 17. that he or then he said meaning the Lord I 〈…〉 h as appeareth v. 18. 24. who it seemeth was new come from Abraham to Sodom Genesis 18. 22. 33. thy soule that is thy life for so the Scripture usually speaketh as keepe his soule Iob 2. 6. that is spare his life to seeke the soule is to seeke ones life Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not this commandement as the like in Gen. 2. 17. was given not to Lot alone but to his wife and children as the event sheweth vers 26. and forbiddeth all affectation of worldly things which draweth from ready obedience unto God Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount The mountaines are sometime spoken of as places of safety Mat. 24. 16. figuring Gods providence and protection Psalm 121. 1. and 125. 2. Esay 2. 2. Vers. 18. Lord or my Lords for the Hebrew Adonai by reason of the pawse is here doubtfull whether it be the title of God or of men For the Chaldee putteth for it Lords but the Greek Lord and the words following are directed to one though before he spake to them See Gen. 15. 2. and 18. 3. Vers. 19. cleave unto me the Greeke saith take hold on me Herein Lot shewed his weak faith not resting in Gods word wherefore the place which he chose for safety secured him not but for feare he left it ver 30. Vers. 20. to flee that is for me to flee as the Greek translateth See Gen. 6. 19. and 23. 8. Vers. 21. accept thy face or lift up thy face that is doe respect and so will gratifie thee and grant thy request in this thing Thus the Lord doth the desire of them that feare him Psal. 145. 19. This phrase of accepting the face is usuall for shewing of favour to any which sometime is spoken in the ill part and commonly called respect of persons and then it is denyed of God Deut. 10. 17. and forbidden to men Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon which here and in sundry other places meaneth an honourable regard and estimation of ones face or suit in which sense the Apostle useth it Iude v. 16. against such as would respect the face or gratifie men for profits sake The contrary whereto is to turne away the face of any which is to say one nay or deny their request 1 King 2. 16. 20. Vers. 22. any thing or the thing to weet now in hand Heb. a word he called that is every one or it was called See the notes on Gen. 16. 14. Zoar or Zogor in Greeke Sigor and else-where Sogor in the Latine Segor by interpretation Litle before it was called Bela Gen. 14. 2. Vers. 23. came forth ever or arose upon the earth This time of the morning was fittest to shew the light of grace arisen to Lot and how in prosperity affliction shall come upon the wicked and they not know the morning thereof as Esay 47. 11. For the rising of the Sun is a signe of favour from the Lord Mat. 5. 45. but unto Sodom it is the time of vengeance Hence Christ saith as it was in the dayes of Lot they did eate they dranke they bought they sold they plâ—â—â—ed they builded but the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all even thus shall it bee in the day when the son of man is revealed Luke 17. 28. 29. 30. Vers. 24. and upon Gomorra with two other cities not here expressed Admah and Seboim Deut. 29. 23. brimstone this added to fire increaseth it Esay 30. 33. and so is used in Scripture to signifie increase of torment for the wicked and the second death Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said besides their temporall judgement that they suffer the vengeance of eternall fire Iude ver 7. and are made an ensample to those that after should live ungodly 2 Pet. 2. 6. So the Hebrew Doctors say The men of Sodom have no part or inheritance in the world to come as it is written The men of Sodom were wicked and sinners before the Lord exceedingly Gen. 13. 13 wicked in this world and sinners in the world to come Thalmud Bab. in Sanhedrin chapt Chelek This judgment of burning was answerable to Sodoms sin that burned in bruitish lust man towards man so Nadab and Abihu that transgressed with fire are burned with fire Lev. 10. 1. 2. Others sinning by shedding of blood have blood to drink Rev. 16. 6. Exod. 7. 20. 21. Vers. 25. overthrew this word noteth a sudden unevitable and perpetuall destruction whereupon the Prophet saith the Lord overthrew them and repented not Ier. 20. 16. and the Apostle saith he condemned them with an ouerthrow 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment and no hands stayed on her and to the perpetuall desolation of these Cities there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph 2. 9. yet the punishment of them that despise the Gospell shall bee greater then Sodoms Mat. 11. 24. that which grew or the bud of the ground so that in the plaine where these cities stood there grew no good thing after to this day but it became a dead and loathsome lake called the dead sea and sea of salt see Gen. 14. 3. Zoph 2. 9. Deut. 29. 23. So the Rabbines say Of the wickednesse of the five Cities even to this day the wast land that smoaketh is a testimony and plants bearing fruit that never come to ripenesse Wisd. 10. 7. Vers. 26. from behind him the Greeke translateth it unto the things behind which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement vers 17. and with a corrupt affection in her God did severely punish and she is a warning to all as Christ saith hee that is in the field let him not returne to the things behind remember Lots wife Luke 17. 31. 32. was a pillar or became a pillar or statue of salt and so she had part of the plagues of Sodom which was brimstone and salt that it became a sea of salt Deut. 29. 23. Gen. 14. 3. And this her statue or pillar stood for a memoriall to others that they may bee the better seasoned This salt pillar continued long Iosephus a Iewish historian after Christs life on earth writeth that he did see it Antiqu. 1. booke chapt 12. and so others since his time Vers. 27. had stood the Chaldee addeth stood in prayer see Gen. 18. 22.
home as Iudg. 5. 24. or being with the sheepfolds as an heirder for shepherds kept in tents Gen. 4. 20. Esa. 38. 12. and such was Iakobs trade and his childrens Gen. 46. 34. Besides that dwelling in tents signified his pilgrimage in the land Heb. 11. 9. Hereupon Iakobs tents are used for the state of the commonwealth of Israel Num. 24. 5. Mal. 2. 12. The Greeke here translateth dwelling in house but the Chaldee saith A minister of the house of doctrine as giving himselfe to religious study and schollership So other of the Hebrew Doctors as in Pirkei R. Eliezer ch 32. it is said After the children were growne the one walked in the way of life the other walked in the way of death Iakob our father walked in the way of life for he dwelt in tents and studied the law all his dayes but Esau the wicked walked in the way of death to kill Iakob Gen. 27. 41. Vers. 28. in his mouth or for his mouth namely his meat as the Greeke explaineth it that is because he delighted to eate of Esaus venison This love for carnall respect continued contrary to the Oracle of God but it was disappointed Genes 27. 4. 33. Vers. 29. pottage or broth Hebr. sod a seething faint with wearinesse as the word implyeth This signified Esaus vaine imployment of his time and strength whereas they that wait on the Lord spiritually faint not Esay 40. 30. 31. but the righteous eateth to the satisfying of his soule Pro. 13. 25. Vers. 30. Let me cast or let me have a draught the Greeke and Chaldee translate it tast It is a word not used but in this place red which in Hebrew is Adom whereupon his name was called Aedom The doubling of the word red and omitting the word pottage noteth Esaus hast and greedinesse increased also by the colour he called or his name was called Aedom that is Red for hee was ruddy when hee was borne vers 25. and now longing for red broth and selling his birthright for it this name was given him as a brand-marke of his greedinesse and profanenesse Vers. 31. this day or even now the Hebr. Cajom As to day is often used for hajom this day as the Greeke here interpreteth it and in vers 23. following So 1 Sam. 2. 16. and 9. 13. 27. 2 Chron. 18. 4. And the Hebrew word for As is often a very affirmation see Gen. 27. 12. firstbirthright The dignity whereof the Law sheweth to be great in that all the first-borne were peculiarly consecrated and given unto God Exod. 22. 29. were next in honour to their parents Gen. 49. 3. had a double portion of their fathers goods Deut. 21. 17. succeeded them in the government of the family or kingdome 2 Chron. 21. 3. and administration of the priesthood and service of God Num. 8. 14. 17. Therefore the first-borne is used for one that is loved and deare to his father Ex. 4. 22. and higher then his brethren Psal. 89. 28. and figured Christ Rom. 8. 29. and true Christians heyres of the kingdome of heaven Heb. 12. 23. This honour Iakob strove to have at his birth but missing then hee seeketh now and obtaineth it The Greeke translateth it plurally firstbirthrights and so doth the Apostle in Heb. 12. 16. Vers. 32. going to dye that is ready or in danger to dye which may bee meant both in respect of his present hunger which could not as he prophanely thought bee satisfied with the title of his birth-right and of his daily danger to bee killed by the wild beasts in the field where hee hunted wherefore serveth or what profiteth as if he should say nothing at all Vers. 33. Sweare to confirme the bargain Heb. 6. 16. and to make it irrevocable Psalm 110. 4. and 15. 4. So by oath he renounced his birthright before God whose name is therfore used in othes Deut. 6. 13. he sold It is recorded in the Iewes canon lawes that the first-borne who selloth the portion of his birthright even before it be parted his sale standeth in force because the firstborne hath part in the birthright before the parting thereof Maimony Treat of Inheritances ch 3. S. 6. Vers. 34. of lentiles a kind of pulse much like to vetches or small pease and but course food so vile an exchange did Esau make of his heavenly dignity that not without cause doth the holy Ghost call him a profane person who for one meales meat sold his first birthrights Heb. 12. 16. It is a tradition of the Hebrew Doctors that Lentiles were wont to be eaten of men in their sorrow and mourning and that Iakob did feed upon Lentiles in mourning and sorrow for that the kingdome and dominion and first-birthright was Esaus Whereupon they also gather that the sonnes of Esau should not fall untill the Remainder of Iakob come and give to the sonnes of Esau food of lentiles with mourning and sorrow and take from them the dominion kingdome and firstbirthright which Iakob bought of him by oath Pirkei R. Eliezer ch 35. eat and drinke This seemeth to intimate not onely a satisfying of his hunger but a carnall secure despising of his honor now sold as in 1 Cor. 15. 32. let us eat and drinke for to morrow wee shall dye went away without shewing any remorse or sorrow for his profane bargaine despised unto this the Ierusalemy Paraphrast addeth that he also despised his portion in the world to come and denyed the resurrection of the dead Thus the Iewes esteemed his fact most irreligious and profane as the Apostle also doth Heb. 12. 16. CHAP. XXVI 1. Isaak because of famine goeth to Gerar 2 God biddeth him not goe into Aegypt but dwell in the land and promiseth him the blessings of Abraham 7 Isaak denyeth his wife 9 Abimelech therefore reproveth him 12 He groweth rich 18 Hee diggeth three wels Esek Sitnah and Rechoboth 23 Abimelech maketh a covenant with him at Beersheba 34 Esaus wives ANd there was a famine in the land besides the first famine which was in the dayes of Abraham and Isaak went unto Abimelech King of the Philistims unto Gerar. And Iehovah appeared unto him and said Goe not downe into Aegypt dwell in the land which I shall say unto thee Sojourne in this land and I will bee with thee and will blesse thee for to thee and to thy seed will I give all these lands and I will stablish the oath which I sware unto Abraham thy father And I will multiply thy seed as the starres of the heavens and will give unto thy seed all these lands and in thy seed all nations of the earth shall blesse themselves Because that Abraham obeyed my voyce and kept my charge my commandements my statutes and my lawes And Isaak dwelt in Gerar. And the men of the place asked of his wife and he said she is my sister for he feared to say my wife left the men of the place should kill mee for Rebekah because shee was of a good
them as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare Here the Greeke version is he hath called us three dates journey Hebr. three daies way This was to mount Horeb where they should serve God verse 12. which it seemeth was b 〈…〉 three daies journey from Egypt had they gone the direct way but because of troubles and feares they were led about Exod. 13. 17. 18. so that they came not thither till the third moneth Exod. 19. 1. Of the mysterie of this number three see the notes on Gen. 22. 4. wildernesse the globe of the earth is of three parts inhabited land sea and wildernesse which is a place of wilde beasts Mark 1. 13. without inhabitant without way to goe in without water even the shadow of death it selfe Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe because they might not sacrifice to God in Egypt Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies Luk. 4. 1. 2. and of Israelâ— 40 yeeres Deut. 8. 2. where God fed and guided them as he did also the woman that fled into the wildernesse from the presente of the serpent Rev. 12. 14. Vers. 1â— no not Hebr. and not meaning though he should be s 〈…〉 tten with many plagues yet hee would not let them goe willingly Or and not may 〈◊〉 here for If not that is but by strong hand as the Greeke here translateth it the Chaldee also saith but for strong feare For tenne plagues were sent on Pharaoh before hee would let them goe Exod. 11. 1 So and is put for if in Exod. 4. 23. Num. 12. 14. Vers. 20. my hand the Chaldee saith the plague of my strength that is my strong plague Vers. 21. grace that is favour the Hebrew phrase is the grace of this people which the Greeke translateth will give grace to this people that is will cause them to be favoured The Chaldee saith I will give this people to mercies as in Psal. 106. 46. See the like in Gen. 39. 21. Exod. 11. 2. Vers. 22. jewels or instruments vessels Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled spoile So Ezek. 39. 10. they shall spoile those that spoiled them CHAP. IV. 1 Moses doubting that he should not be beleeved is confirmed by miracles of his rod turned to a serpent 6 and his hand leprous 9 Waters should also be turned to blood 10 Moses maketh excuses that he might not be sent 14 God is angry and appointeth Aaron to assist him 18 Moses getteth leave of Iethro to depart into Egypt 21 The Lord rehearseth his message to Pharaoh 24 Hee meeteth Moses in the Inâ—e and seeketh to kill him 25 Zipporah circumciseth her son and he letteth him goe 27 God sendeth Aaron to meet Moses 29 Moses and Aaron doe their message unto Israel 31 They beleeve and are thankefull ANd Moses answered and said But behold they will not beleeve mee nor hearken unto my voice for they will say Iehovah hath not appeared unto thee And Iehovah said unto him What is that in thy hand and he said a rod. And hee said Cast it on the ground and hee cast it on the ground and it was turned to a serpent and Moses fled from before it And Iehouah said unto Moses Put forth thy hand take it by the taile and he put forth his hand caught it and it was turned to a roâ— in his hand That they may beleeve that Iehovah the God of their fathers the God of Abraham the God of Isaak and the God of Iakob hath appeared unto thee And Iehovah said further more unto him Put now thy hand into thy bosome and hee put his hand into his bosome and he tooke it out and behold his hand was leprous as snow And hee said Returne thy hand into thy bosome and hee returned his hand into his bosome and hee tooke it out of his bosome and behold it was turned as his flesh And it shall bee if they will not beleeve thee nor heark 〈…〉 to the voice of the first signe that they will beleeve the voice of the latter signe And it shall be if they will not beleeve also these two signes not hearken to thy voice that thou shalt take of the waters of the river and powre upon the dry land and the waters shall be which thou shalt take out of the river even they shall be turned to blood upon the drie land And Moses said unto Iehovah Oh my Lord I am not a man of words either from daies heretofore or since thou hast spoken unto thy servant but I am of an heauy mouth and of an heavy tongue And Iehovah said unto him VVho hath made the mouth of man or who maketh the dumbe or the deafe or the open-eyed or the blind have not I Iehovah And now goe and I will be with thy mouth and will teach thee what thou shalt speake And he said Oh my Lord send I pray thee by the hand thou shouldest send And the anger of Iehovah was kindled against Moses and hee said Is not Aaron the Levite thy brother I know that speaking he can speake and also behold he is comming forth to meet thee and when he seeth thee hee will bee glad in his heart And thou shalt speake unto him and shalt put the words in his mouth and I will bee with thy mouth and with his mouth and will teach you what you shall doe And hee shall speake for thee unto the people and he shall be even he shall be to thee for a mouth and thou shalt be to him for a God And this rod shalt thou take in thy hand with the which thou shalt doe the signes And Moses went and returned to Iether his father in law and said unto him Let me goe I pray thee and returne unto my brethren which are in Egypt and see whether they be yet alive and Iethro said to Moses Goe in peace And Iehovah said unto Moses in Midian Goe returnd into Egypt for all the men are dead that sought thy soule And Moses tooke his wife and his sonnes and made them ride upon an asse and hee returned to the land of Egypt and Moses tooke the rod of God in his hand And Iehovah said unto Moses When thou goest to returne into Egypt see all the wonders which I have put in thy hand that thou doe them before Pharaoh and I will make strong his heart and he shall not send away the people And thou shalt say unto Phaâ—â—oh 〈◊〉 saith Iehovah Israel is my sonne my first-borne And I say unto thee Send away my sonne that he may serve mee and if thou refuse to send him away behold I will stay thy sonne thy first-borne And it was in the way in the Inne that Iehovah met him and sought to kill him And Zipporah tooke a sharpe stone and cut off the supernuous foreskinne of her sonne and cast it at
either sitting or lying but this night lying onely Then the table is brought againe before him and hee faith This Passeover which wee eat is in respect that the Lord passed over the houses of our fathers in Egypt Then holdeth hee up the bitter herbs in his hand and saith These bitter herbs which wee eat are in respect that the Egyptians made the lives of our fathers bitter in Egypt Then hee holdeth up the unlevened bread in his hand and saith This unlevened bread which wee eat is in respect that the dough of our fathers had not time to bee levened when the Lord appeared unto them and redeemed them out of the hand of the enemie and they baked unlevened cakes of the dough which they brought out of Egypt Exodus 12. 39. Then hee saith Therefore are wee bound to confesse to praise to laud to celebrate to glorifie to honour to extoll to magnifie and to ascribe victory unto him that did unto our fathers and unto us all these signes and brought us forth from servitude to freedome from sorrow to joy from darknesse to great light and wee say before him Halelujah Halelujah Praise O yee servants of the LORD c. unto the fâ—â—â—trocke to a fountaine of waters that is the hundred and thirteenth and to the end of the hundred and fourteenth Psalme Then they blesse the Lord which redeemed them and their fathers out of Egypt and hath brought them unto that night to eat unlevened bread therein and bitter herbs And hee blesseth GOD who createth the fruit of the vine and drinketh the second cup. After this hee blesseth for the washing of hands and washeth his hands the second time and taketh two cakes parteth one of them c. and blesseth GOD that bringeth bread out of the earth Because it is said the bread of affliction or of povertie Deuteronomie 16. 3. as it is the manner of the poore to have broken meat so heere is a broken part Afterwards hee wrappeth up of the unlevened bread and of the bitter herbs together and dippeth them in the â—auce and blesseth GOD which commanded to eat unlevened bread and bitter herbs and they eat Then hee blesseth GOD which commanded the eating of the sacrifice and hee eateth the flesh of the feast offring and againe blesseth GOD which commanded the eating of the Passeover and then hee 〈◊〉 of the body of the Passeover After this they â—it long at Supper and eat every one so much as he will and drinke as much as they will drinke Afterward he eateth of the flesh of the Passeover though it bee but so much as an olive and tasteth nothing at all after it that it may be the end of his supper and that the taste of the flesh of the Passeover may remaine in his mouth After this he lifteth up his hands and blesseth for the third cup of wine and drinketh it Then filleth hee the fourth cup and accomplisheth for it the Praise or Hymne and sayeth for it the blessing of the Song which is All thy workes praise thee O Lord c. Psalme 145. 10. and blesseth God that created the fruit of the vine and tasteth nothing at all after it all the night except water And hee may fill the fift cup saying for it the great Hymne the hundred thirty sixe Psalm Confesse ye to the Lord for hee is good for his mercie endureth for ever unto the end of that Psalme But he is not bound they say to that cup as to the foure former cups These things are shewed by Maimony in his treatise of Leven and unlevened bread chapter 8. where also hee noteth some differences at this time when having no Temple they can have no sacrifice neither kill the paschall Lambe but onely use the unlevened bread bitter herbs and wine in their private houses After in his Copie of the Haggadah or Narration of the Passeover hee sheweth what words they used at the breaking and delivering of the unlevened bread This is the bread of affliction which our fathers did eat in the land of Egypt whosoever is hungry let him come and eat whosoever hath neede let him come and keepe the Passeover c. These observations of the Iewes whiles their common-wealth stood and to this day may give light to some particulars in the Passeover that Christ kept as why they lay downe one leaning on anothers bosome Ioh. 13. 23. a signe of rest and security and stood not as at the first Passeover neither â—ate on high as wee use Why Christ rose from supper and washed and sate downe againe Iohn 13. 4. 5. 12. Why hee blessed or gave thankes for the bread apart and for the cup or wine apart Marke 14. 22. 23. and why it is said hee tooke the cup after supper Luke 22. 20. also concerning the Hymne which they sung at the end Matthew 26. 30. and why Paul calleth it the shewing forth of the Lords death 1 Corinthians 11. 26. as the Iewes usually called their Passeover Haggadah that is a Shewing or Declaration But specially we may observe how the bread which was of old a remembrance of their deliverance out of Egypt was sanctified by the Sonne of God to bee a remembrance of his death and of our redemption thereby from Sathan 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise honour and magnifie the Lord than the Hebrewes had for their temporary salvation Verse 9. raw That raw whereof the Law warneth us is flesh whereon the fire hath begunne to worke and it is roasted a little but not fit for man to eat as yet saith Maimony in Korban Pesach chapter 8. S. 6. It might figure a full and due preparation by the preaching of the Gospell and shewing forth of Christs death with an examination of our selues that wee eat not unworthily and so eat judgement to our selves 1 Corinthians 11. 26. 28. 29. sodden at all or any way sod Hebr. sodden sod in water The Iewes explaine it so generally neither to be sodden in water nor in any other liquor or juyce of fruits Neither roasted and afterward sodden nor perboyled and afterward roasted c. Yet they say it was lawfull to baste it with wine or oyle or any liquor except water also lawfull to dip the flesh when it was roasted in liquors or juyce of fruits Maimony in Korban Pesach chapter 8. S. 7. 8. At the Passeover which Christ did eat the Euangelists mention his dipping of a sop and giving it to Iudas Iohn 13. 26. In seething the water is mixed with the flesh the forbidding whereof seemeth to teach the simplicitie that should be in Christ that wee know nothing but Christ and him crucified 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire a figure both of Gods Spirit compared to fire Matthew 3. 11. through which Christ offred himselfe to God Heb. 9. 14. and of the fire of Gods wrath which Christ was to suffer whiles he was made a curse for us by
a citie above two thousand cubits to goe further is unlawfull for 2000. cubits are the 〈…〉 of a 〈…〉 c. Maimony in Misneh treat of the Sabbath c. â—7 〈◊〉 1. 2. V. 31. like cortander in shape quantity but the colour white as 〈◊〉 or crystall Num. 11. 7. The Heb. Gad is not found in this signification but here and in Num. 〈◊〉 7. some think it to be 〈…〉 d but the Greeke cor 〈…〉 and the Chaldee Cusbar in Thargum Ierusalemy which is the Arabik name of Coriander doe confirm the common translation taste of it to wiâ— as it was gathered and uncoqued was like 〈…〉 but being baked c. it tasted like 〈…〉 〈◊〉 〈…〉 V. 33 golden pot so the Apostle in Heb 9. 4. following the common G 〈…〉 version translated this word which is not found but in this â—oly place put there Heb. give there the fulnesse of an Omer before Ieh vah that is before the Arke of testimonie which was a signe of Gods presence So it is explained in v. 34. And in 〈◊〉 Chro. 20. â—3 all Iudah stood before Iehovah 〈…〉 hat is in the house of Iehovah verse 5. Vers. 34. Testimonie that is the tables of Gods law which were in the Arke which testified Gods will to the people see Exod. 25 16. 21. These were given afterward at mount Sinai and there the Arke was made although therefore Moses rehearseth the thing here to make a full end of the storie of Manna yet the performance of this was not till after Vers. 35. did eat Manna all of them for their naturall food and it preserved their life but many of them pleased not God by reason of their unbeleefe 1 Coriathians 10. 5. Iude verse 5. therefore though they did eat Manna yet they are dead Ioh. 6. 49. even as they that now eat the Lords Supper unworthily are guilty of his body and blood and doe eat judgement to themselves not discerning the Lords body 1 Cor. 11. 27. 29. but they that by beleeving in Christ doe eat the true bread which came downe from heaven doe not die but have life eternall and he will raise them up at the last day Iohn 6. 35. 47. 51. 54. Vers. 36. Ephah a common measure much like and English bushel containing three Seahs or pecks mentioned in Gen. 18. 6. as the Chaldee here translateth an Omer is one of ten that is the tenth part of three Seahs so also the Greek saith the tenth of three measures The Ephah therefore contained so much as 432. hens egges about 7. gallons and a halfe of our measure So the Omer was more than twice so much as the Chaenix a measure spoken of in Rev. 6. 6. which Chaenix was wont to be a mans allowance of bread corne for a day By which Gods bounty appeared to his people in allowing for every of them daily an Omer of Manna verse 16. which contained so much as 43. hens egges and somewhat more CHAP. XVII 1 The people murmurâ— for water at Rephidiâ—â— 4 Moses crieth to the Lord who sendeth him for water to the R 〈…〉 in Horeb. 7. The place is called Massah and Meribah 8 Amalek fighting with Israel is overcome by the holding up of Moses hands 14. God threat 〈…〉 〈…〉 Amalek 15 Moses buildeth the altar Iehovah 〈◊〉 AND all the congregation of the sons of Israel journeyed from the wildernesse of Sin after their journeyes according to the mouth of Iehovah and they camped in Rephidim and there were no waters for the people to drinke And the people contended with Moses and said Give ye us waters that we may drinke and Moses said unto them Why contend you with me why tempt ye Iehovah And the people thirsted there for waters and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us and our sonnes and our cattell with thirst And Moses cried unto Iehovah saying What shall I doe unto this people they bee almost ready to stone me And Iehovah said unto Moses Goe on before the people and take with thee of the Elders of Israel and thy rod that wherewith thou smotest the river take in thy hand and goe Behold I will stand before thee there upon the rocke in Horeb and thou shalt smite the rocke and waters shall come forth out of it and the people shall drinke and Moses did so in the eyes of the Elders of Israel And hee called the name of the place Massah and Meribah because of the contention of the sonnes of Israel and because they tempted Iehovah saying Is Iehovah among us or not And Amalek came and fought with Israel in Rephidim And Moses said unto * Iesus Ioshua Chuse us out men and goe thou out fight with Amalek to morrow I will stand on the top of the hill and the rod of God in my hand And Ioshua did as Moses had said to him to fight with Amalek and Moses Aaron and Hur went up to the top of the hill And it was when Moses hold up his hand then Israel prevailed and when he let downe his hand then Amalek prevailed And Moses hands were heavy and they tooke a stone and put it under him and he sate upon it and Aaron and Hur staied up his hands one on this side and one on the other side and his hands were steadie untill the going downe of the Sunne And Ioshua discomfited Amalek and his people with the edge of the sword And Iehovah said unto Moses write this for a memoriall in a booke and put is in the cares of Io 〈…〉 That wiping I will wipe out the remembrance of Amalek from under the heavens And Moses built an altar and called the name of it Iehovah Nissi And said Because the hand upon the throne of Iah Iehovah will have warre with Amalek from generation to generation Annotations AFter their or by their journeyes which were from Sin to Dophkah from Dophkah to Al 〈…〉 and from thence to Rephidim the place here spoken of Num. 33. 12. 14. the mouth that is as the Greeke and Chaldee doe translate the word of the Lord. See Gen. 24. 57. Rephidim in Greeke Raphidein V. 2. contended or did chide with many reprechfull provoking speeches so they did again in Num. 20. 3. 4. upon the like occasion give ye thou and Aaron who have brought us hither see Exod. 16. 2. 3. tempt ye by unbeleefe for they doubted of Gods presence with them verse 7. and would by miracles be assured thereof which is to tempt God as Matth. 16. 1. Psal. 78. 18. 19. Vers. 3. us so the Greeke also translateth in the Hebrew is me and my sonnes c. speaking of the multitude as of one man Vers. 4. cried the Chaldee translateth praied This was Moses usuall refuge in such troubles see Exod. 14. 15. and 15. 25. Num. 11. 10. 11. they be almost ready Hebr. yet a little and they 〈◊〉 stone me Like outrage they shewed also
in Numbers 14. 10. Vers. 5. Goe on or passe on that is journey towards Mount Horeb and goe thou and the Elders foremost rod or staffe mentioned also in Exod. 7. 20. Num. 20. 8. 9. Vers. 6. I will stand Hebr. I standing to wit in the pillar of the cloud the signe of my presence standing at mount Horeb whereof see Exod. 3. 1. in the eyes or before the eyes of the Elders as witnesses of this glorious miracle whereby God turning the Rocke into alake of water the fli 〈…〉 fountaine of water Psal. 114. 8. gave them drinke both for their bodies and soules For the Rocke and water out of it signified Christ and is therefore called a spirituall Rocke 1 Cor. 10. 4. Hee being smitten with Moses rod and bearing the curse 〈◊〉 the Law for our sinnes and by the preaching of the Gospell also crucified among his people Gal. 3. 1. from him floweth the spirituall drinke wherewith all beleeving hearts are refreshed and ou◠〈◊〉 their bellies flow rivers of water of life Ioh. 7. 37 38. 39. Esay 53. 4. 5. Gal. 3. 13. Therefore this water out of the rocke is often mentioned to the praise of God and strengthning of his peoples faith Deut. 8. 15. Psal. 78. 15. 16. and 105. 41. Neâ— 9. 15. The Hebrew Doctors say the turning of the rocke into water was the turning of the property 〈◊〉 judgement signified by the rocke into the proper 〈…〉 mercie signified by water R. Menachem on Exod. 17. Vers. 7. Massah that is in English Tentati 〈…〉 which name was given both for a memoriall of their sinne and a warning to generations following that they should not tempt the Lord as they tempted him in Massah Deut. 6. 16. Psal. 95. 8. 9. Heb. 3. 8 9. Meriâ—ah that is Contention or â—itter ehiding and so provocation to anger which therefore the Holy Ghost calleth in Greeke Para 〈…〉 that is Provocation or bitter contention which here was with Moses v. 2. and not so much with him as with the Lord himselfe Exod. 16. 8. Num. 20. 2. 13. Heb. 3. 8. 9. Is Iehovah c. that is the gracious presence of Iehovah and testimony thereof or are we deluded by Moses The Chaldee explaineth it thus Doth the Majestie of the Lord dwell among us or not Of this they would be confirmed by some signe or miracle which was to tempt God whose presence and power they had so often seene Vers. 8. Amalek the Amalekites the posteritie of Amalek a Duke of Eliphaz the sonne of Esau the brother of Israel Gen. 36. 15 16. This was the first of the nations who warring against Israel procured their owne utter destruction Numbers 24. 20. Deuteronomie 25. 19. 1 Sam. 15. 2. 3. But for Israels sinne came this chastisement upon them as the Iewes themselves acknowledged saying After they had passed through the sea they murmured for waters then came against them the wicked Amalek who hated them for the first birth right and blessing which our father Iakob had taken from Esau and he came and fought against Israel because they had violated the words of the law c. Thargum on Song 2. 15. fought or warred but treacherously for hee smote the hindmost of Israel even all that were seeble behinde them when they were saint and weary and bee feared not God Deut. 25. 18. Vers. 9. Ioshuah or Iesus in Hebrew Iehoshuah whom the Holy Ghost calleth in Greeke Iesus Acts 7. 45. Heb. 4. 8. Hee was first called Hoseas and Moses called his name Iesus that is Saviour Num. 13. 17. Hee was a figure of Iesus Christ the Saviour of the world both in his name and actions fighting the battels of the Lord and bringing his people into Canaan hee was the minister or servant of Moses and his successor in the government of Israel Exodus 24. 13. Numbers 27. 18. 23. Deuteronomie 34. 9. Ios. 1. c. the top Hebr. the head of the hill so in vers 10. There Moses holding up his rod as an ensigne might be seene of the people for the strengthning of their faith Compare Ios. 8. 18. 19. rod of God the Chaldee expoundeth it the rod wherewith miracles have beene done from before the Lord. Of it see Exod. 4. 20. and 7. 9. c. Vers. 10. to fight that is as the Greeke explaineth it and fought See the notes on Genes 2. 3. A like phrase also is in Numb 18. 22. Deut. 2. 16. 1 King 12. 33. The Hebrew text sometime manifesteth this as to build 1 Chron. 14. 1. for which in 2 Sam. 〈◊〉 11. is written and they built To say or Saying 1 Chronicles 13. 12. for which in 2 Sam. 6. 9. is written and said So in 1 Chronicles 34. 16. compared with 2 Kings 22. 9. Hur or Chur called in Greeke Oar hee was a Prince of the Tribe of Iudah being the sonne of Caleb the son of Ezron the sonne of Pharez the sonne of Iudah 1 Chronicles 2. 5. 9. 18. 19. This Hur was also left with Aaron to judge controversies when Moses went up unto GOD upon mount Sinai Exodus 24. 14. His sonnes sonne Bâ—â—aleel was the master workeman of the Lords tabernacle Exod. 31. 2. 5. Vers. 11. held up or held alâ—ft his hand with the rod of God in it for a signe of Gods power and helpe unto his people and consequently praying unto God for assistance as the lifting up of the hands also signifieth Psal. 28. 2. And so the Thargum Ierusalemy explaineth it when Moses held up his hands in prayer the house of Israel prevailed and when he let downe his hands from prayer the house of Amalek prevailed Hand is here for hands as the Greeke translateth and the verse following manifesteth Vers. 12. heavy that he could not continue to hold them up a signe of mans infirmities not able to indure long in spirituall exercises The spirit is willing but the flesh is weake Matth. 26. 41. 43. See also Luke 18. 1. Rom. 12 12. a stone under this similitude of a stone Christ is often signified Esay 28. 16. Psalme 118. 22. Zacharie 3. 9. 1 Pet. 2. 4. upon whom our weake faith is sustained in prayer and by whose spirit our infirmities are holpen Ioh. 14. 13. 14. 16. 17 Romans 8. 26. were steadie Hebr. was steadinesse or faith fulnesse And here the force of the Hebrew word amunah which signifieth faith is shewed to bee a steadie or firme perswasion in the promises of God and that which is most necessary in prayer Matth. 21. 22. Iames 1. 6. 7. and 5. 15. Romans 4. 20. 21. And this phrase his hand was meaneth that both his hands were steadfast For steadinesse the Chaldee saith Moses hands were spred-out in prayer going downe Hebr. going in of the Sunne which was the end of the day and withall of the victory and salvation of Israel So he that indureth to the end he shall be saved Matth. 24. 13. Vers. 13. edge Hebr. mouth which the Greeke translateth slaughter of the sword
time and let this be every great matter let them bring unto thee and every small matter let them judge so make thou the burden lighter for thy selfe and let them beare it with thee If thou shalt doe this thing and God command thee so then thou shalt be able to stand and all this people also shall come to their place in peace And Moses hearkned to the voice of his father in law and did all that he had said And Moses chose men of ability out of all Israel and made them heads over the people rulers of thousands rulers of hundreds rulers of fifties and rulers of tens And they judged the people at all time the hard matter they brought unto Moses and every small matter they judged themselves And Moses sent away his father in law and he went his way unto his owne land Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 17. Section of the law see Gen. 6. 9. THe Priest the Chaldee calleth him prince the Greeke Iothor priest of Madiam see Exodus 2. 16. and 3. 1. Vers. 2. he had sent her backe Heb. after her sending backe that is she and her children were sent back by Moses for that trouble which befell in the way Exod. 4. 26. Vers. 3. an alien or forreiner so Ger the first part of his name signifieth fee Exod. 2. 22. Vers. 4. Eliezer by interpretation My God is 〈…〉 Abrams ste 〈…〉 d was of this name Gen. 〈…〉 hath beene my helpe Hebr. in my helpe which the Greeke translateth my helper the Chaldee 〈◊〉 hath beene for my helpe 〈…〉 God the mountaine saith the Chaldee 〈…〉 glory of God was revealed that was 〈…〉 God gaue his Law Ex. 3. 1. Deut. 5. 2. Vers. 6. he said 〈…〉 by messengers sent before 〈…〉 said unto Iesus that which 〈…〉 messengers spake Matth. 8. 6. 8. compared with Luke 7. 3. 6. To make this plaine the Greeke changeth the phrase thus And it was told Moses saying Loe Iothor thy father in law commeth c. Vers. 7. each other Hebr. man his neighbour this speech the Greeke explaineth they saluted one another and to aske may imply not onely a question but a wish of their welfare as Psal. 122. 6. So in 1 Sam. 25. 5. and 10. 4. Vers. 8. found them that is befallen or come upon them as the Greeke explaineth it A phrase often used for afflictions that come upon any as Nehem. 9. 32. Psal. 116. 3. and 119. 143. Esth. 8. 6. Vers. 9. rejoyced the Greeke translateth was astonished Accordingly all that love Ierusalem are willed to rejoyce with her Esa. 66. 10. Vers. 10. the hand that is the power and tyranny as the Chaldee translateth it the anguish of the dominion of the Egyptians Vers. 11. in the thing Hebr. in the word which is often used for any thing or cause The Greeke translateth for this cause he was above them that is above the Egyptians Or wherein they dealt proudly against them that is against the Israelites This sense the Greeke affordeth and so we are to understand words wanting as therein hath hee beene greater then the Egyptians and hath gotten himselfe a name as is expressed in Nehem. 9. 10. which place giveth light unto this For Iethroes speech is broken off through that joyfull astonishment of his verse 9. as passions of the minde doe often swallow up words as is noted on Exodus 4. 5. The Chaldee paraphrase here saith in the thing wherein the Egyptians thought to judge Israel in that are they judged They drowned the children of Israel in the river Exod. 1. 22. and themselves were drowned in the sea Exod. 14. Vers. 12. tooke a burnt-offring the Greeke translateth tooke burnt-offrings wherof see Gen. 8. 20. These he tooke for or tooke and offered unto God as taking of gifts Psal. 68. 19. is by the Apostle expounded giving of gifts Ephes. 4. 8. So Exod. 25. 2. sacrifices to wit of peace or for thanksgiving which word is sometime added as in Ex. 24. 5. and they now keeping a banquet before the Lord it is to be understood of peace offrings which men did eat of Lev. 7. 15. whereas no man did eat of the burnt-offring Lev. 1. 9. bread which word is used for all meat Gen. 3. 19. and 21. 14. and eating of bread is here for feasting as bread is put for a feast Eccl. 10. 19. Dan. 5. 1. and the flesh of the sacrifices is also called bread Lev. 3. 11. and 21. 6. Num. 28. 2. before God so it was a religious banquet eaten before the Majestie of GOD appearing in the cloud as after in the place chosen of God for his worship they offered sacrifices and did eat before the Lord Deut. 12. 5. 7. 1 Chron. 29. 21. 22. Vers. 15. to enquire of God or to seeke God which the Greeke explaineth to seeke judgement of God and the Chaldee to seeke doctrine from the face of the Lord which was done by Moses bringing their matters unto God v. 19. Num. 27. 5. 6. 15. 33. 34. 35. for doubtfull things they used in Israel to enquire of God by the Prophets 1 Sam. 9. 9. Hereupon Moses told the Iudges whom he appointed under 〈◊〉 that the judgment was Gods Deut. 1. 17. And this teacheth such as goe to law one with another not to seeke after their owne affections but after the will of God and therein to rest Vers. 16. a matter Hebr. a word which the Greeke rightly translateth a controversie so in Exod 24. 14. See also Deut. 1. 12. make knowne the Greeke saith I instruct them which version the holy Ghost approveth 1 Cor. 2. 16. from Esa. 40. 13 Vers. 18. fade away a similitude from the leafe of a tree which fadeth for want of moisture so the care of judging so great a people would weary and weare him out This Moses himselfe acknowledged Deut. 1. 9. 12. Vers. 19. God shall be with thee and consequently will prosper thy proceedings for the good of thy selfe and thy people see Gen. 31. 3. and 32. 9. and 39. 2. The Chaldee translateth the Word of the Lord shall be thy helpe to God-ward Chald. inquiring doctrine from the face of the Lord as verse 15. thou shalt bring or bring thou the matters or words in Greeke their words meaning their hard controversies which could not bee determined without counsell from God as sometime fell out Num. 15. 33. 34. 35. and 27. 5. 6. Vers. 20. the worke or deed in Greeke the works This Moses explaineth to bee all the things which they should doe Deut. 1. 18. Vers. 21. men of ability or of power vertue and activity that is vertuous active and able men in body and minde as Gen. 47. 6. 1 Chron. 26. 6. The Greeke translateth able or mighty men The Hebrewes describe them thus Anshei chajil that is Men of ability are such as bee mighty in the commandements and exactly looke to themselves and subdue their affections so that there bee no dishonest or
monuments of idolatry are comprehended as Deuter. 12. 2. 3. Of this the Hebrew canons say Wee are commanded to destroy idolatry and the services thereof and whatsoever is made for the same Deuteronomy 12. And in the land of Israel we are commanded to persecute it untill it be destroyed out of all our land but without the land wee are not commanded to persecute it but every place which wee shall subdue we are to destroy all the idolatry that is therein Maimony in Misn. treat of Idolatry c. 7. S. 1. Vers. 25. thy bread c. hereby the coursest fare may be meant which by Gods blessing nourisheth as in Daniel 1. 12. 15. Or these are named for all food as the Chaldee translateth it thy meat and thy drinke and the Greeke addeth thy bread and thy wine and thy water sicknesse in Chaldee evill sicknesses Compare Exod. 15. 26. Deut. 7. 15. Vers. 26. casting or miscarrying the Greeke translateth without seed See a like promise in Deut. 7. 14. thy dayes which by the course of nature thou shouldest live So Iob dyed being old and full of dayes Iob 42. 17. whereas the wicked live not out halfe their dayes Psal. 55. 24. Vers. 27. dismay with tumult and trouble as God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greeke translateth I will astonish all nations shalt come to warre against them as the Chaldee addeth to turne this is added by the Chaldee for explanation And by turning the neeke or backe is meant their flight as the Greek translateth I will give that is make them fugitives So David praised God that had given him the neck of his enemies that is made them flee Psal. 18. 41. Vers. 28. hornets Hebr. the hornet a kinde of great waspe which stingeth venomously threatned against the Canaanites here and in Deuter. 7. 20. and shewed to be accomplished in Ios. 24. 12. These signified the stinging terrours wherewith God striketh the hearts of his enemies the Evite that is the whole nation of them as the Greek saith the Amorites and the Evites c. These were the posterity of Canaan of whom see Genesis 10. 6. 7. V. 30. fructifie that is be increased or growne Vers. 31. the river which the Greek explaineth the great river Euphrates and Moses elsewhere so nameth it Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb 34. the accomplishment of this promise in part fulfilled in Solomons time 1 Kin. 4. 21. thou shalt drive the Greeke translateth I will drive Vers. 32. with them the inhabitants of the land Exodus 34. 12. 15. Deuter. 7. 1. 2 c. gods in Chaldee idols Vers. 33. if thou shalt or it may bee translated for thou wilt serve as came to passe Iudg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. c. The Greeke translateth for if thou shalt serve their gods the Chaldee and thou shalt not serve their idolls surely or for it will be a snare that is a cause of thy fall and ruine a scandall unto thee See this fulfilled Iudg. 2. Psal. 106. 34. 35. 36. Numb 25. 1. 2. Compare also Deut. 7. 16. 25. A snare is used to signifie the deceit whereby men fall into sinne Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9. 12. CHAP. XXIIII 1. Moses is called up into the mountaine 3. The people promise obedience 4 Moses buildeth an Altar and twelve pillars 6 Hee sprinkleth the blood of the covenant 9. Moses and the Elders of Israel see God 12. Moses is to goe up the mount for the the Tables 14 Aaron and Hur have the charge of the people 16 The glory of the Lord on mount Siâ—â—aâ— like devouring fire 18 Moses in the cloud and mountaine fortie daies and fortie might AND he said unto Moses Come up unto Iehovah thou and Aaron Nadab Abihu and seventy of the Elders of Israel and bow down your selves afarre off And Moses himselfe alone shall come neere unto Iehovah but they shal not come neere and the people they shall not come up with him And Moses came and told the people all the words of Iehovah and all the judgments and all the people answered with one voice and said All the words which Iehovah hath spoken wee will doe And Moses wrote all the words of Iehovah and rose up earely in the morning and builded an altar under the mount and twelve pillars according to the twelve tribes of Israel And he sent the yong men of the sons of Israel and they offered burnt offerings and sacrificed sacrifices of peace offerings of bullocks unto Iehovah And Moses tooke halfe of the blood and put it in basons and halfe of the blood hee sprinkled on the altar And he tooke the book of the covenant read in the eares of the people and they said All that Iehovah hath spoken we will doe and obey And Moses tooke the blood and sprinkled on the people and said Behold the blood of the covenant w ch Iehovah hath striken with you concerning all these words Then went up Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel And they saw the God of Israel and there was under his feet as it were a worke of Saphire bricke and as the body of the heavens for cleernesse And upon the Nobles of the sons of Israel hee laid not his hand and they saw God did eat drink And Iehovah said unto Moses Come up to me into the mount and bee there and I will give thee tables of stone a law and commandement which I have written to teach them And Moses rose up and his Minister Ioshua and Moses went up into the mountaine of God And he said unto the Elders Sit yee here for us untill wee returne unto you and behold Aaron and Hur are with you who so hath matters to doe let him come neere unto them And Moses went up into the mountaine and a cloud covered the mountaine And the glory of Iehovah dwelt upoÌ„ mount Sinai the cloud covered it six dayes and in the seventh day hee called unto Moses out of the midst of the cloud And the sight of the glory of Iehovah was like devouring fire in the top of the mountaine in the eyes of the sons of Israel And Moses went in to the mids of the cloud and went up into the mountaine and Moses was in the mountaine forty dayes and fortie nights Annotations ABihu in Greeke Abioud he and Nadab were Aarons eldest sonnes Exod. 28. 1 who were afterward devoured with a fire from the Lord Levit 10. 1. 2. seventie This number was answerable to the 70. soules of Israel that came into Egypt Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel Numb 11. 16. 17. bow downe the Gt translateth they shall bow downe to or worship the Lord
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
him And Aaron said unto them Breake-off the eare-rings of gold which are in the eares of your wives of your sonnes and of your daughters and bring them unto me And all the people brake-off the eare-rings of gold which were in their eares and brought them unto Aaron And he received them at their hand and fashioned it with a graving-toole and he made it a molten calfe and they said These be thy gods O Israel which brought thee up out of the land of Egypt And Aaron saw it and he built an Altar before it and Aaron proclaimed and said To morrow is a feast to Iehovah And they rose-up-early on the morrow and offred Burnt offrings and brought-neere Peace-offrings and the people sate-downe to eat and to drinke and rose-up to play And Iehovah spake unto Moses saying Goe get thee downe for the people which thou broughtest-up out of the land of Egypt have corrupted themselves They have turned-aside quickly out of the way which I commanded them they have made them a molten calfe and they have bowed themselves-downe thereto and have sacrificed thereunto and said These be thy gods O Israel which have brought thee up out of the land of Egypt And Iehovah said unto Moses I have seene this people and behold it is a stiffe-necked people And now let me alone and my anger shall waxe hot against them and I will consume them and I will make of thee a great nation And Moses earnestly-besought the face of Iehovah his God and said Wherefore O Iehovah shall thy anger waxe hot against thy people which thou hast brought-forth out of the land of Egypt with great power and with a mighty hand Wherefore should the Egyptians speake and say For evill did hee bring them out and kill them in the mountaines and to consume them from upon the face of the earth Turne from the hotnesse of thine anger and repent of the evill against thy people Remember Abraham Isaack and Israel thy servants unto whom thou swarest by thy selfe and spakest unto them I will multiply your seed as the starres of the heavens and all this land which I have spoken of will I give unto your seed and they shall inherit it for ever And Iehovah repented concerning the evill which hee had spoken to doe unto his people And Moses turned and went downe from the mountain the two Tables of the testimony were in his hand the tables were written on both their sides on the one side on the other were they written And the tables they were the worke of God the writing that was the writing of God graven upon the Tables And Ioshua heard the voice of the people as they shouted and hee said unto Moses there is a voyce of warre in the campe And he said It is not the voice of them that shout for masterie neither is it the voice of them that cry for discomfiture the voice of singing doe I heare And it was when he came nigh unto the campe then he saw the calfe and the dances and Moses anger waxed hot and he cast the Tables out of his hands brake them beneath the mount And hee tooke the calfe which they had made and burnt it in the fire and ground it till it was small and strewed it upon the face of the water and made the sonnes of Israel drinke of it And Moses said unto Aaron what did this people unto thee that thou hast brought upon them so great a sinne And Aaron said Let not the anger of my Lord waxe hot thou knowest the people that they are set on evill And they said unto me Make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt wee know not what is become of him And I said unto them Who soever hath any gold breake ye it off and they gave it me and I cast it into the fire and there came-out this calfe And Moses saw the people that they were naked for Aaron had made them naked unto their shame amongst those that rose up against them And Moses stood in the gate of the campe and said Who is for Iehovah let him come unto me and all the Sons of Levi gathered themselves unto him And hee said unto them Thus saith Iehovah the God of Israel Put ye every man his sword upon his thigh Passe ye and returne ye from gate to gate in the campe and kill ye every man his brother and every man his fellow-friend and every man his neighbour And the Sons of Levi did according to the word of Moses and there fell of the people in that day about three thousand men And Moses said Fill ye your hand to day unto Iehovah even every man in his Son and in his brother that that he may give upon you this day a blessing And it was on the morrow that Moses said unto the people you have sinned a great sin and now I will goe-up unto Iehovah peradventure I shall make-atonement for your sin And Moses returned unto Iehovah and said Oh this people hath sinned a great sin and they have made them gods of gold And now if thou wilt forgive their sin and if not wipe me I pray thee out of thy Booke which thou hast written And Iehovah said unto Moses Whosoever sinneth against me I will wipe him out of my Booke And now goe leade the people unto the place that I have spoken to thee behold my Angell shall goe before thee and in the day when I visit then will I visit their sin upon them And Iehovah plagued the people for that they made the calfe which Aaron made Annotations DElayed The first signification of the Hebrew word is to be ashamed Gen. 2. 25. and because long tarrying and looking for ones comming causeth shame as in Iudg. 3. 25. they tarried till they were ashamed therefore the word is also used for tarying or delaying of the time Iudg. 5. 28. and is so here translated by the Chaldee and the Greek and in Rev. 10. 6. time is used for delay the people that is some of them as the like word in v. 6. is opened by Paul in 1 Cor. 10. 7. Gods that is an image or representation of God as after in v. 4. and the words here following manifest This narration sheweth how the Israelites who promised to doe all that the Lord commanded Exod. 19. 8. did behave themselves in keeping of the morall Law and of that great Commandement which God had both spoken to them himselfe from heaven and repeated againe by Moses Exod. 20. 4. 23. that so the impossibility of the Law in that it was weake through the flesh might be seene in this people even at the first before any obedience was performed Rom. 8. 3. Nehem. 9. 13. 16. become of him or done to him They looked for Moses to bring them a forme of worship and some visible signe of Gods presence among them as afterwards
unto the evill of thy people which thing is here implyed but the Hebrew phrase meaneth also the evill of punishment which God should repent of that is not inflict upon them speaking after the manner of men as in Gen. 6. 6. Therefore the Chaldee addeth repent of the evill which thou thinkest to doe to thy people which is confirmed by v. 14. V. 13. by thy selfe God having no greater to sweare by and by such an oath willing to shew the immutability of his counsel as Paul expoundeth it Heb. 6. 13. 17. The Chaldee translateth by thy Word see Gen. 22. 16. 17. 18. unto which place this praier of Moses hath speciall reference where also the blessing of all nations in Christ is mentioned which is the ground of this request and of Gods yeelding thereunto So the Hebrew Doctors after a sort acknowledged saying Then Moses returned sought mercy at the face of the Lord and the Lord remembred the inclination of Isaack who was bound by his father in mount Morijah upon the Altar and the Lord turned from his anger and caused his divine-presence to dwell in the midst of them as before Thargum in Cant. cap. 1. vers 13. cap. 2. vers 17. Vers. 15. on the one Hebr. on this side and on this This manner of writing on both side was also in other mysticall books Ezek. 2. 10. Rev. 5. 1. It signified in respect of the Law it selfe that it hath both the outward letter and inward spirituall meaning Ro. 7. 14. Gal. 4. 24. in respect of men that the Law should be written outwardly in their actions before men and inwardly in their hearts before God Matth. 5. 16. Heb. 8. 10. Rom. 2. 28. 29. See the notes on Exod. 31. 18. Vers. 16. the worke of God herein they differed from the second tables which were the worke of Moses Exod. 34. 1. It is a tradition of the Iewes that these first tables were bewen out of the Saphir of the throne of Gods glory mentioned in Exod. 24. 10. Thargumin Cant. cap. 1. verse 11. Vers. 17. Ioshua or as the Greeke writeth him Iesus see Exod. 17. 9. of them that shout or of them that answer or sing Hebrew of answering or singing The Chaldee translates it it is not the voice of strong men which overcome in the warre neither is it the voice of weake men which are discomfited discomfiture or weakenesse of such as are overcome singing for play and voluptuousnesse good cheare c. as in v. 6. Therefore the Chaldee translates it the voyce of them that play and the Greeke addeth of them that sing for wine Vers. 19. his hand or his hands that is each of his hands the Hebrew hath both readings the first by the vowels and margine the other by the letters in the line So in Exod. 35. 11. Lev. 9. 22. and 16. 21. Deur 2. 33. breake them to signifie the breaking of the covenant by reason of their sin For that Moses did this advisedly and by the motion of Gods Spirit appeareth by his relation of it againe in Deut. 9. 16. 17. Wherefore the Tabernacle of the congregation wherein the Lord was to be sought was upon this pitched a farre off from the campe untill by Moses intreaty reconciliation was made between God and the people Exod. 33. 7. 9. c. Vers. 20. small even as dust Deut. 9. 21. that it might utterly be abolished and that they might drinke thereof the waters of the brooke that came downe out of the mount Deut. 9. 11. from the Rocke in Horeb Ex. 17. 6. which Rock was Christ 1 Cor. 10. 4. drinke By this they were taught the way of salvation from their sins whiles Moses that is the Law giveth the knowledge of sin condemnation for the same Rom. 3. 20. Gal. 3. 10. and forceth men unto Christ the Rocke from whom doe flow the waters of life wherin all sinne is swallowed up to the repentant beleeving sinner who by drinking the dust thereof with the waters of the Gospel into their owne bowels doe acknowledge the curse which they have deserved and doc judge themselves who are else to be condemned of the Lord Gal. 3. 24. Ezek. 36. 31. and 20. 43. 1 Cor. 10. 31. Compare Num. 5. 17. 19. c. V. 22. aroset or lie in evill as the Apostle useth a like speech of the world 1 Ioh. 5. 19. or are in evill that is are very evill as Gods works are said to be in faith Ps. 33. 4. that is most faithfull or true the woman is said to be in the transgression 1 Tim. 2. 14. that is the transgressor and many the like The Greeke translateth thou knowest the violent-force of this people Vers. 34. there came out Aaron here is not so free in confessing his owne sinne as he did the peoples but speaketh of the Calfe as if it had beene made rather by hap then by his art verse 4. But Aarons sinne was so great as the Lord was very angry with him to have destroied him had not Moses praied for him also Deut. 9. 20. for he had made the people naked unto their shame as after in verse 25. Compare Aarons excuse with Adams Gen. 3. Vers. 25. naked in the shame of their sinnes deprived of the glory and protection of God as naked unarmed men to bee devoured of their enemies Compare Gen. 3. 10. Rev. 3. 18. and 16. 15. The Greeke translateth it dissipated or scattered for Aaron had dissipated them for a rejoycing to their adversaries unto shame or infamie and as the Greeke translates it a rejoycing or mockerie which the Chaldee paraphraseth thus to blot them with an evill name in their generations So the Thargum on Solomons Song cap. 1. vers 12. saith hereof the wicked of that generation rose up and made a golden calse together with the mixed people which were among them and they made their workes to stinke and their evill name went out into the world And Paul applieth the like against the Iewes Through breaking the law dishonourest thou God For the name of God is blasphemed among the Gentiles through you Rom. 2. 23. 24. amongst those that rose up against them or by their adversaries For a people naked without Gods protection are easily by their enemies foyled and put to shame as in Num. 14. 42. 43. 45. 2 Chron. 12. 5. and 28. 5. 6. Vers. 26. the gate the publike place of judgement see Gen. 34. 20. Deut. 17. 5. Ruth 4. 1. 11. let him come this word supplied also by the Greeke Moses through haste and earnestnesse omitteth See the like in Gen. 13. 9. and 11. 4. and 23. 13. The Chaldee also addeth it saying They that feare the Lord let them come unto me Vers. 28. 3000 men the principall authors of this wickednesse for that many moe were guilty also of the same appeareth by verse 30. c. Vers. 29. Fill your hand that is Consecrate your selves and your service to the Lord a phrase taken from the
13. 15. perfect in Greeke without blemish See Exod. 12. 5. and Lev. 1. 3. Vers. 2. lay or impose his hand in Greeke his hands to testifie by this signe his faith in God through Christ see the notes on Levit. 1. 4. The difference there and here the Hebrew doctors thinke to be this that ouer the Peace-offring there was no confession of sinnes but speaking words of Praise unto God and that hands might be laid on in any place of the courtyard where he would in the place where it was killed Maimony treat of offring sacrifices chap. 3. Sect. 14. 15. he that is the Priest or some other Levite shall kill it see Lev. 1. 5. It might be killed in any place of the Court Maimony ibid. chap. 5. Sect. 4. and was not restrained to the Northside of the Altar as the Burnt-offring Levit. 1. 11. For these Peace-offrings the Hebrewes call the letghter holy things to distinguish them from the Holy of holies Lev. 2. 10. sprinkle according to the manner observed on Lev. 1. 5. For the Burâ—offring Trespass-offring and Peace-offring the sprinkling of the blood of these three upon the Altar was 〈◊〉 alike Maimony treat of Offring sacrifices chap. 5. Sect. 6. It figured the sprinkling of Christs blood whereby we our words and workes are sanctified before God 1 Pet. 1. 2. Heb. 12. 24. Vers. 3. unto Iehovah wholly burnt upon the Altar unto the Lord. There were besides of every Peace-offring the Brest and the right shoulder which were waved and heaved before the Lord and given the Priests to eat whereof see Lev. 7. 30. 32. c. the other flesh of the Peace-offring was eaten by the owner that brought it and his family and friends Lev. 7. 15. 16. the fat or the su 〈…〉 This sometime signifieth the best of all things as is shewed upon Gen. 4. 4. and so teacheth to offer the best unto the Lord sometime it signifieth unbeleefe dulnesse and hardnesse of heart as 〈◊〉 is without sense Psalme 119. 70. Acts 28. 27. so the fat consumed in the fire signified the taking away of our corruptions by the spirit of Christ. And the kidneyes which are the seat of lust not the heart or braines which are the seat of wisedome and understanding were likewise burned to teach mortification of our members which are on earth fornication uncleannesse inordinate affection c. Colos. 3. 5. See the notes on Exod. 29. 13. Vers. 4. which is understand againe the fat which is upon the flankes or as the Greeke and Chaldeâ— interpret it upon the thighs so the Hebrew doctors expound it as a distinct fat from the former and say it was the fat which is in the roots of the thighes on the forepart Maimony treat of forbidden meats chap. 7. Sect. 6. Vers. 5. shall burne it The order of offring this sacrifice was the Priest killed it and sprinkled the blood and flayed it and tooke out the inwards Afterwards he cut in pieces the flesh and separated the brest and the right shoulder Levit. 7. 30. 32. and put the inwards with the brest and shoulder into the owners hands And the Priest put his hand under the owners hands and waved all before the Lord on the East side And if it were a Thank-offring Levit. 7. 12. 14. he tooke of the bread that was brought therewith one cake often and laid it with the brest shoulder and inwards and waved all upon the owners hands First he laid the fat upon the owners hands then the brest and the shoulder above And the two kidneyes and the caule of the liver above them And if there were any bread hee laid it above and so waved all After that he salted the inwards and burned all upon the Altar but the brest and the shoulder were eaten by the Priests and the remnant of the Peace-offring was eaten by the owners But the Priests might not have the brest and shoulder till the inwards were burned Likewise the bread waved with the Thank-offring was eaten by the Priests and the rest of the bread by the owners If two brought a peace-offring in partnership the one of them waved it by leave of his fellow and if they were 100. one waved for them all If the owner of the sacrifice were a woman she waved it not but the Priest A woman never waved save onely in the offring of jealousie Numbers 5. and of a Nazirite Num. 6. Maimony in treat of offring sacrif chap. 9. Sect. 6. 7. c. upon the Burnt offring that is laying it on the altar after the Burnt-offring for that alwaies had the first place Sol. Iarchi here saith this teacheth us that the daily Burnt-offring was before any other oblation It signified that wee are first to bee reconciled unto God by the death of Christ apprehended of us by faith before any oblation of ours can be acceptable to God of rest Greeke of sweet smell in the Chaldee an offring which shall be received with favour before the Lord. See Levit. 1. 9. Hereby Gods acceptation of us and of our service praiers thanksgiving c. in Christ was signified H b. 13. 15. 16. Vers. 6. of the flocke sheepe or goats as after is explained but here is no mention of fowles as was for the Burnt-offring Levit. 1. 14. The Hebrewes say Peace-offrings are brought of sheepe and of goats and of beeâ—es of males or of females of great or of small but no fowle is brought for Peace-offrings Smâ—l beasts are from eight daies old untill a complete yeere from day to day and great beasts of the herd till they be full three yeeres old from day to day and of the flocke till they be full two yeeres old from day to day if they be more then thus they are too old and may not be offred Maimony treat of Offring the sacrifice chat 1. Sect. 11. Vers. 7. a Lamb or sheepe of the first yeere as is noted on Levit. 1. implying also a sheepe of the second yeere which was lawfull to be offred as is before shewed Vers. 8. he that is the Priest or Levite shall kill it so in verse 13. see Levit. 1. 5. before the Greeke translateth at the doore of the Tent as Moses said in verse 2. so after in verse 13. and these phrases explaine one another Verse 9. whole rumpe the perfect or intire tayle which in some kinde of sheepe is very great and fat especially in those parts of the world and namely in Syria as Plinie mentioneth Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar with the other fat and inwards Verse 11. the bread or the food meaning the flesh which the fire on the altar was to eat up and consume The Greeke translateth it a savour of sweet-smell so in verse 16. And because these things were burnt unto God therefore God calleth them also his bread Num. 28. 2. Ezek. 44. 7. and the Priests which burned them are said to offer the bread of
20. 43. Lam. 3. 40. 2 Cor. 7. 11. Vers. 7. his hand reach not that is he be not able enough to bring a lambe thus God provideÌ„d for the poorer sort This is that sacrifice which the Hebrewes call Gnâ—leh vajored that is Ascending and descending Thalmud Bab. in Cerethoth ch 2. because it ascendeth or is greater if the sinner bee rich and descendeth or is lesser if he be poore And they observe that Sixe are commanded to offer the oblation Gnoleh vajored greater or lesser The Leper at his cleansing Levit. 14. 21. c. The woman after child-birth Levit. 12. 8. He that sweareth the oath of testimonie Levit. 5. 1. He that sweareth the oath of pronunciation falsly through ignorance Levit. 5. 4. The uncleane person that eateth of the holy things ignorantly and the uncleane that commeth into the Sanctuarie ignorantly Levit. 5. 2. 3. Maimony treat of Ignorances chap. 1. Sect. 1. In these kinde of sacrifices the High Priest or the King was not charged to bring a greater as they were in the Sin-offring Levit. 4. 3. 23. but the offring fellower for the poore even to a pottle of flowre v. 11. The King and the anoynted Priest brought their offring for the oath of witnesse or for the oath of pronunciation or for defiling the sanctuarie and holy things thereof as other private persons For the scripture puts no difference betweene the offring of the king priest or private man save in the sin-offrings appointed for their ignorances Levit. 4. Maimony treat of Ignorances chap. 10. Sect. 7. turtle-doves see the notes on Levit 1. 14. If a poore man brought the oblation of the richer sort hee was discharged but a rich man that brought the oblation of the poore was not discharged Maimony treat of Ignorances chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sinnes and over-sights it was to teach them the uglinesse of their sinnes in his sight and with how great price by the blood of Christ they were to bee redeemed 1 Pet. 1. 18. 19. and how they should shew by such cost their thankfulnesse to God for his grace 1 Chro. 21. 24. and towards his priests the ministers of his grace which had their livelihood in part by such sacrifices Num. 18. 9. 1 Cor. 9. 13. 14. And in that he lessened the charge for the poorer sort it was to shew the riches of his grace who freely forgiveth the poore as well as the rich not in respect of their expences but of his mercie which is without respect of person Iam. 2. 5. 〈◊〉 55. 1. c. Rom. 3. 24. 25. c. Vers. 8. first that atonement might be made for his sinne after which was the Burnt-offring a figure of a new and holy life For Christ whom the Sin-offring typed out bare our sinnes in his 〈◊〉 the tree that we being delivered from sinne should 〈◊〉 in righteousnesse 1 Pet. 2. 24. Albeit the Burnt-offring also was to make reconciliation for sinne as is noted on Lev. 1. 4. cut-with-his nayl see Lev. 1. 15. where the like is for the Burnt-offring This here by the Hebr. canons was to be done at the south west horne of the altar The Priest held the 〈…〉 feet of the fowle between his two fingers and the 〈…〉 wings between his two fingers and stretched out the 〈◊〉 therof unto the bredth of his two fingers and cut it 〈◊〉 his naile And this was one of the hardest services 〈◊〉 were in the Sanctuary Maimony treat of offring the Sacrifices c. 7. S. 6. 8. Thus the priests greatest cun 〈…〉 was to be shewed in offring the sacrifices of the poore not divide hee might not 〈◊〉 the head from the body and if he did divide it hee did unlawfully and was beaten Maimony ibidem Sect. 6. See the notes on Levit. 1. 17. Vers. 9. the side Hebr. the wall He sprinkled of the blood upon the wall of the altar beneath the middest thereof and the rest of the blood hee wrung-out at the bottome It is a generall rule that which was put upon the wall the residue thereof was wrung-out at the bottome and this was the nether wall Maim ibidem This rite might fore-shadow the manner of Christs suffering both his sweating drops of blood Luk. 22. 44. and the shedding of his blood on the crosse which oblation was sanctified by his deitie as the blood of the sacrifice by the Altar Ioh. 17. 19. Heb. 9. 14. Matth. 23. 19. Vers. 10. the manner or ordinance Hebr. the judgement which word is here and often used for the manner or rite of doing a thing and it hath reference to the law in Levit 1. 15. c. The Greek and Chaldee translate it as is fit or convenient The Hebrewes give this reason why the doves were one a Sin-offring the other a Burnt-offring Because the Altar had nothing in the bird that was the Sin-offring save the blood thereof which is not food as Levit. 3. 11. therefore it was needfull to bring two one for a Sin-offring to be meat for the Priest Levit. 6. 26. the other for a Burnt-offring to be meat for the Altar Chazkuni on Levit. 5. for his sinne or from his sinne that is cleansing him from it Vers. 11. attaine not in Greeke finde not that is if he be not able as in vers 7. hee used another word of like meaning reach not So in Levit. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah that is a Bushell the tenth part whereof was called an Omer about our Pottle the Chaldee here for an Ephah translateth three Seahs or pecks see the notes on Exod. 16. 36. oile because sin proceedeth from us for want of grace which oile figured and the memoriall thereof is not sweet or gratefull unto God which frankincense did signifie therefore neither oile nor frankincense might be given with the sin-offring nor with the jealousie offring which brought inquitie to remembrance Numb 5. 15. but with the meat-offrings both were given Lev. 2. 1. c. In the common Meat-offring Levit 2. the want of oile made it unlawfull for sacrifice The sinners meat-offring if oile were put upon it or upon the handfull thereof it was made unlawfull Maimony treat of unlawfull or polluted sacrifices chap. 11. Sect. 8. 10. Vers. 12. shall take or shall gripe shall gather up with the hand see Levit. 2. 2. This was the manner of all meat-offrings that a handfull was burned on the altar and the residue eaten by the Priests except the Priests owne meat-offrings for sinne or otherwise they were not eaten but all burnt Lev. 6. 16. 22. 23. according to or upon Iehovahs Fire-offrings which the Greeke translateth upon the Burnt-offrings to the Lord see the notes on Le. 4. 35. Vers. 13. shall be the Priests the residue which is not burnt on the Altar shall be for the Priests to 〈◊〉 the males among the priests were to eat it in the
the males among the Priests within the court Other offerings tithes firstfruits shoulder and brest of the peoples Peace-offrings and the like were for the Priests their sonnes daughters c. that were cleane Numb 18. 9. 10. 11. 19. Againe the most holy things are here limited to bee eaten within the court the light holy things were to bee eaten in the place which the Lord should choose c. Dent. 12. 5. 6. 7. and 16. 5. 6. which after was Ierusalem whereupon the Hebrew canons say who so eateth a bit of the flesh of the most holy things without the court is to bee beaten c. The same judgement is for him that eateth the light holy things out of Ierusalem For Ierusalem walls are for the light holy things as the walls of the court for the most holy Flesh of the most holy things that is caried out of the walls of the court and flesh of the light holy things caried out of the walls of Ierusalem is polluted and unlawfull for ever And though it be brought back againe to his place yet is it vnlawful to be eaten Maim in treat of offring the sacrif ch 11. s. 5. 6. Hereupon Ierusalem is called the holy Citie Nehem. 11. 1. Esay 48. 2. and 52. 1. Mat. 4. 5. Vers. 18. Every male although he bee a bleâ—ished priest saith Sol. Iarchi all that toucheth or who-soever toucheth whether person or thing as any vessell of ministerie and the like meaning that no uncleane person or common vessell might touch them The Greeke translateth whosoever toucheth them shall be sanctified and so Chazkuni adding this and he shall purifie himselfe before he touch them See after in v. 27. and Exod. 29. 37. Vers. 20. in the day and so from that day forward every day Chazkuni saith that In here is in stead of From. And that it is used for After is noted on Exod. 2. 23. the day that he that is Aaron him-selfe as Lev. 8. or any of his sons after him The Chaldee called Ionathans saith in the day that they anoint him to possesse the high priests office The Priest-hood was by naturall succession to Aarons sonnes such as were meet for the same having no blemishes or other impediments which the Magistrates of the highest Court judged of and put him in place None doe constitute an high priest but the Senate of 71. Iudges and they doe not anoint him but by day as it is written Lev. 6. 20. In the day that he is anointed c. and they set not up two high Priests at once The high Priest he is the head of all the priests and they doe anoint him with the anointing oile Exod. 30. and clothe him with the garments of the high Priesthood Exod. 28. They clothe him with the 8. garments and when he puts them off they clothe him againe on the morrow so 7. daies day after day as it is written Exod. 29. 30. the sonne that shall bee Priest in his stead shall put them on 7. dayes And as they aray him with the clothes seven dayes so they anoint him with â—ile seven daies one after another Maimony in treat of the Implements of the sanctuarie c. 4. s. 15. 12. 13. This high Priest was a figure of Christ clothed with the garments of justice and salvation offring himselfe to God for us and us unto God through himselfe making us and our service acceptable unto his Father Heb. 8. 1. and 7. 25. 28. and 10. 10. 22. and 13. 15. Ephah or Bushel the tenth part whereof was an Omer see Exod. 16. 36. continuall or thus a Meat-offring continually The ordinary priests offred their Minchah but at their Initiation or entring upon their office the high priest continually every day See the notes on Lev. 2 1. Vers. 21. a pan to weet a flat-pan plate or slice whereof see Lev. 2. 5. Such being baken dry without liâ—â—ot were the more subject to the heat and parching of the fire And as the high Priest was in speciall manner a figure of Christ so his dayly Meat-offring being of this kinde figured out the suffrings of Christ who was so parched with the site of afflictions for our sins hastily fryed or â—â—ken with bubbles that is so fried that it may bee hoven as with bubbles so in Lev. 7. 12. The manner of making these cakes is said to be thus The high Priest brought a whole tenth-deale of stâ—wre and sanctified it and divided it by the halfe tenth-deale measure which was in the sanctuarie for although the oblation was halfe at once yet was it not sanctified by the halfe And he brought therewith three logs of oile as it is written it shall bee made with oile to adde oile thereunto like the meat-offrings of the lamb Then hee mingled the flowre with oile and hastily-baked it with bubbles And he kneaded of each halfe tenth part six cakes And they were made one by one thus he divided the three logs of oile by the quarter measure that was in the sanctuary a fourth part for every cake And he baked the cake a little and after that fried it upon the pan with the other fourth part of oyle which belonged to it And he did not bake it much as it is written Tuphinei i. Bakings Lev. 6. 21 between baken and raw And afterwards hee divided every cake into two by measure that he might offer the halfe at morning and the halfe at evening And he tooke the halfes and doubled them every one into two and brake them in in peeces til he found every peece doubled into two And he offred the one halfe with halfe the handfull of frankincense in the morning and the other halfe with halfe the handfull of frankincense at evening And if it were the Meat-offring of Initiation or first entring upon his office he divided it not but offred all at once with the handfull of frankincense and both of them were a whole Burnt-offring for offrings made by fire Maim in treat of offring the sacrifices ch 13. s. 2. 3. 4. baken peeces Hebrew bakings of the Meat offring of peeces that is which was broken into peeces See the like phrase in Lev. 5. 15. thou shalt meaning thou priest whosoever as the next verse sheweth therefore the Greeke explaineth it hee shall offer of rest that is of sweet smell as the Greeke translateth in Chaldee to be accepted with favour before the Lord. Vers. 22. the Priest that is anointed Thargum Ionathan explaineth it the high Priest that is anointed with oile a whole-burnt-offring Hebr. a Caâ—â—â— that is whole or altogether in Greeke it is translated here Hapan All in the verse following Holocautos that is wholly-burnt The peoples Meat-offering was eaten by the Priests that made aâ—onement for them v. 15. 16. Lev. 7. 7. but because no Priest being a sinner could make atonement for himselfe therefore his Meat-offring might not be eaten but all burnt on the Altar to teach him to expect salvation not by himselfe nor by
it was called the Nazirites ramme Numbers 6. 13. 14. 15. c. These three sorts were killed their blood sprinkled they flayed their fat and inwards taken out Afterwards the flesh was cut-up the breast and right shoulder separated and the inwards with the breast and shoulder were put in the hands of the owners of the sacrifices and the Priest put his hand under the owners hand and waved all before the Lord. See further touching this in the annot on Lev. 3. 5. unlevened see the notes on Le. 2. 4. hastily fryed see Lev. 6. 21 Vers. 13. With the cakes namely with the unlevened cakes aforesaid he shall also bring levened cakes So the Greek translateth with the unlevened breads levened cakes of bread The Hebrew 〈◊〉 that is bread is sometime used for many loaves or cakes as in Levit. 23. 17. wave-bread two meaning two wave cakes or loaves So in this place for the bread brought with the sacrifice of Confession was thus prepared Hee tooke 20. teâ—ths or pottles of fine flowre and made of them tenne pottles levened and ten unlevened The tenne that were levened he made of them ten cakes And the ten that were unlevened he made of them 30. cakes equally ten cakes of every sort to â—eet tenne cakes baken in the oven and ten cakes wafers and ten cakes hastily-fried These 30. cakes were made with the quantity of halfe a log of oile a fourth pâ—rt thereof for the cakes hastily â—ryed an eight part for the baken cakes and an eight part for the wafers c. And the Priest tooke one of all foure cakes one of every sort Maim treat of offring the sacrifices c. 9. s. 17. c. Leaven figuring corruption of nature and actions 1 Cor. 5. 8. is usually forbidden in all sacrifices here with the sacrifice of Confession or Thankes God accepteth of it either to teach us due preparation of our prayers and thankes unto him for levening sometime is used in the good part denoting the secret working of things in time Matt. 13. 33. or to teach us to temper our ioyes with sorrow and affliction in this life as the Prophets heart was levened Ps. 73. 21. or to signifie that hee would graciously accept of our thanks service though mixed with our infirmities which of his mercie in Christ he forgiveth unto us 1. Ioh. 1. 8. 9. 10. Vers. 14. one of them to weet one of the cakes aforementioned of each sort one as is above noted The Hebrew is one of it to weet of the bread that is the cakes spoken of in verse 13. the whole oblation or all the oblation the Greek translateth it all his gifts The Priest had but one cake of every sort the rest were eaten by the owners so in the sacrifice the priest had the brest and shoulder the other flesh was eaten by the owners Yea notwithstanding that Law in Leviticus 6. 23. if the owner of the sacrifice of confession were a priest yet the residue of the bread was eaten by the owners as the sacrifice of another Israelite for the bread that commeth with the sacrifice of Confession or with the Nazirites ramme is not called a Meat-offring Maimony treat of offring the sacrifices c. 9. s. 11. 12. 14. an Heave-offring so called because it was heaved or lifted up the Chaldee and Greeke expoundeth it a separation or separated thing Ver. 15. eaten in the day the eating of the Peace-offrings was a religious feast wherin they rejoyced before the Lord and gave him thanks Deut. 12. 6. 7. The eating of it the same day it was offred taught them to hasten and not to delay to keep Gods Commandements and with speed whiles it is called to day to bee made partakers of Christ by eating his flesh in faith and to bee thankfull unto God for his grace Psalme 119. 60. Psalme 95. 7. 8. Hebrewes 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of eating the flesh so was the time for eating the bread as Sol. Iarchi here observeth V. 16. a vow or a voluntary-offring which he bringeth not for Confession for deliverance as before is noted on verse 12. then hee is not bound to bring bread with them and they may bee eaten two dayes saith Solomon Iarchi The difference betweene these two is declared in the Hebrew canons thus He that sayth Loe upon me be a Burnt-offring or 〈◊〉 upon me bee a Meat-offring or loe the price of this beast bee upon mee for a Burnt-offring or a Peace-offring this is a Vow But he that saith Loe this beast or the price of this beast be a burnt-offring 〈◊〉 Peace-offring or this tenth-dâ—ale of flowre be a Meâ—â—offring loe this is a Voluntary-offring What difference is there betweene vowes and voluntary-offrings Hee that voweth if hee have separated his offring 〈◊〉 〈◊〉 〈◊〉 lâ—st or stolne he is bound for the worth of it aft 〈…〉 d till he offer one like that which hee hath vowed Bâ—â— he that voluntarily promiseth if the thing dye 〈◊〉 〈◊〉 stâ—â—ne he is not bound to bring another for it He that sayeth the price of this oxe bee upon me a Burnt-offring or the price of this house be upon me an oblation if the â—xe dye or the house fall he is bound to pay c. Sin-offrings and Trespass-offrings they are not brought but for sin they come not by Vow or by voluntary-offring He that sayeth Loe upon me be a Sinne-offring c. or loe this be a Sin or Trespasse-offring he sayeth nothing If he be indebted to bring a Sin or trespass-offring and say Lo this be for my sin or for my trespass-offring or this money bee for my sin or trespasse-offring his words must be performed He that voweth or voluntarily-promiseth is not bound till his mouth and his heart accord As hee that intends to say upon me be a Burnt-offring and saith a Peace-offring he sayeth nothing If he intend to vow a burnt-offring and sayeth generally an offring his words must stand for the burnt-offring is an offring and so in all like cases In vowes and voluntaries it is not necessary that a man pronounce ought with his lips but if he have fully determined in his heart though hee hath uttered nothing with his lips he is indebted Maim in treat of offring the sacrif c. 14. s. 1. 5. c. V. 17. in the third day shall be burnt as being unlawfull to be eaten see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sacrifice was but the second day in the third none might ever be eaten Which ordinance was given partly that the holy flesh might be eaten whiles it was pure and sweet for by the third day it might easily in those hot Countries putrifie partly to teach men diligence to apply make use to themselves of the signes of grace in due time as before is noted But chiefly it seemeth to foreshadow the time of Christ who rising from death
it be of the cleane holy thing or of the uncleane holy thing doing it presumptuously hee is guilty of cutting off Lev. 7. 20. and if he eate ignorantly be must bring the sacrifice appointed in Levit 5. 2. 11. Maimony in Pesulei hamukdashin cha 18. s. 13. of peace-offrings and so by proportion of other sacrifices for the same law is for other holy things of the altar saith Maimony ibidem The flesh of these sacrifices being a figure of the flesh of Christ to bee eaten of the saints by faith this law signified that all unbeleevers hypocrites and wicked ones that professe the Gospell and partake of the signes and seales of grace unworthily doe eate and drinke judgment to themselves 1 Cor. 11. â—7 28. â—9 Vers. 23. fâ—â— of oxe This explaineth and limiteth the law before given in Levit. 3. 17. to the fat of these three kindes of beasts see the annotations there V. 24. of a karkasse to weet that which dieth of it selfe or otherwise after an unlawfull manner To â—ate the flesh of carkasses or of things that were 〈◊〉 was unlawfull Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such was a double trespasse Hee that 〈◊〉 the fat of a dead or torn â—east is guilty both for 〈◊〉 the fat for eating the dead or torn beast c. 〈◊〉 〈◊〉 2. treat of Forbidden meats c. 7. s. 2. Ver. 25 shall be cut off the Greek translateth shall perish to weet if he doe it with a high hand He that 〈◊〉 so much as an olive of fat presumptuously is in danger to be cut-off if he doe it ignorantly hee is to 〈◊〉 the Sinne-offring appointed Maim treat of For 〈…〉 meats ch 7. s. 1. So for the next case of eating blood vers 27. V. 26. or of beast This also is a limitation wherupon the Iewes hold no prohibition of the blood of fishes locusts creeping things and the like see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth of fowle or of beast to except the blood of fishes locusts c Vers. 29. his oblation in Gr his gift meaning those things which were given out of the Peace-offerings to the Lord and to the Priest Ver. 30. His hands he might not doe it by another person but the Priest put the parts-of the sacrifices into the owners hands and received them of him See the notes on Lev. 3. 5 and 7. 12. fat with the breast of which the fat was the Lords burnt on the altar the breast was the Priests to eate verse 31. wave it The manner of doing this and the signification of it see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast that is of the heart and affections unto Châ—ist in newnesse of life in the fellowship of his afflictions Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring in Greek and Chaldee a separation or separated thing because it was separated from the rest of the body heaved up towards heaven and after given to the Lords Priest It signified an acknowledgement that all good things came downe from God and an indeavour that all the wayes of his people should tend upward unto God that so their conversation might be heavenly Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever or an eternall ordinance to continue so long as the law of sacrificing should continue that is till Christs comming and after that the equitie of it to remaine still for as they which wayted at the Altar were partakers with the Altar even so hath the Lord ordained that they which preach the gospell should live of the gospell 1 Cor. 9 13. 14. Verse 35. the anointing that is the portion or reward of the Anointing meaning of the anointed Priests For that hee speaketh of their portion the words before and after manifest and in verse 36. it is that which Iehovah commanded to give unto them And Anointing is figuratively put for the Priest anointed as Oyle is used for Christ which had the oyle of grace without measure on him Esay 10. 27. So dreames are put for dreamers Ierem. 27. 9. Spirits for spirituall gifts 1 Cor. 14. 12 thanksgivings for companies of thanksgivers Nehem. 12. 31. Circumcision for persons circumcised Rom. 2. 26. and many the like In like manner divination is used for the rewards of divination sent unto Balaam Numbers 22. 7. iniquitie for the punishment or desert of iniquitie Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth the anointing to bee the reward of their anointing presented or offred them and here in the day meaneth from that day forward for ever as appeareth by vers 36. Vers. 37. fillings of the hand that is as the Greeke explaineth it Perfection or Consecration when the hand was filled with parts of the sacrifices see Exodus 29. 9. c. in the annotations That sacrifice is here reckoned among the rest because it was commanded at mount Sinai Exodus 29. and iâ— after to be shewed in practice Leviticus 8. Vers. 38. in the wildernesse of Sinai named of Sinai the mountaine in Arabia where the Law was given which is Agar gendering to bond age Gal. 4. 24. 25. Before they came thither they offred no sacrifice there God gave them these lawes described from the beginning of Leviticus hitherto as shadowes of good things to come Hebr 10. 〈◊〉 â—ll the Lambe Christ on mount Sion should by the sacrifice of himselfe when he made his soule a Trespasse offring Esay 53. 10. cause the Sacrifice and Oblation to cease Dan. 9. 27. who hath by one offring perfected for ever them that are sanctified Heb. 10. 14. so that now among the Gentiles in every place incense is offred unto the name of God and a pure Meat-offring Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually Hebr. 13. 15. CHAP. VIII 1. Moses consecrateth Aaron and his sonnes to the Priests office 14 Their Sinne-offring 18 Their Burnt-offring 22 The ram of the filling of the hands 31 The place and time of their consecration ANd Iehovah spake unto Moses saying Take Aaron and his sons with him and the garments and the anointing oile and a Bullocke for a Sinne offring and two rammes and a basket of unlevened cakes And gather thou together all the congregation unto the doore of the Tent of the congregation And Moses did as Iehovah commanded him and the congregation was gathered together unto the doore of the Tent of the congregation And Moses said unto the congregation This is the thing which Iehovah commanded to be done And Moses brought-neere Aaron and his sons and washed them with water And he put upon him the Coat and girded him with the girdle and clothed him with the Robe and put the Ephod upon him and girded him with the
day that the dayes of your consecration be fulfilled which the Chaldee translateth thus till the day that the dayes of your offring be fulfilled for seven daies shall your offring be offred seven daies shall â—e fill that is the Lord shall fill or consecrate In Exod. 29. 35. God said to Moses thou shalt fill their hand so the same thing is attributed unto the Lord and unto Moses These seven daies signified their whole life which should be consecrated to the service of God see verse 11. and Levit. 4. 6. From hence also the Hebrewes gathered as Sol. Iarchi here noteth that the high Priest was to be separated from his house seven dayes before Atonement day every yere Of which point see the annotations on Levit. 16. Vers. 34. he hath done or is done As he â—â—ld 2 Sam. 15. 31. that is it was told And they brought Marke 10. 3. or Then were brought Matth. 19. 13. Vers. 35. abide Hebr. sâ—t which word is often used for abiding or câ—ntinuing as Lev. 12. 4. Ioâ— 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. châ—rge or watch ward Hebr. keepe the keeping or observe the observation in Greeke the observations The Chaldee translateth it the charge or observation of the word of the Lord. This phrase is used in Luke 2. 8. of the shepheards observing the observations or keeping the watches of the night over their flocke So in Num. 9. 19. Vers. 36. things Hebr. words Thus the covenant of the Priesthood was confirmed unto the tribe of Levi in Aaron and his sonnes which covenant was life and peace Mal. 2. 5. But these are made Priests without an oath also they were many Priests because they were not suffred to continue by reason of death and they served unto the example and shadow of heavenly things offring gifts and sacrifices which could not make him that did the service perfect as pertaining to the conscience for they were carnall ordinances imposed on them till the time of reformation that is untill the comming of Christ who now is sprung out of the tribe of Iudah and was made Priest of God with an oath and suretie of a better testament all-covenant established upon better promises And because he continueth for ever he hath a Priest-hood that passeth not from him to another and is a Minister of the Holies and of the true Tahernacle which the Lord pitched and not man and not by the blood of goats and bulls but by his owne blood he entred in once into the Holy place into Heaven it selfe having found eternall redemption and is able to save fully and wholly them that come unto God by him as the Apostle largely manifesteth in Heb. 7. 8. 9. and 〈◊〉 chapters which Iehovah commanded R. Menachem here observeth In every other plaâ—e it is said As the LORD commanded Moses but 〈◊〉 because they added unto the commandement 〈…〉 so for they did not as the LORD had com 〈…〉 but did all things which the LORD commandâ—â— and added moreover unto them strange fire which he had not commanded them Levit. 10. 1. CHAP. IX 1 The first offrings of Aaron for himselfe and the people 8 The Sin-offring 12 and the Burnt-offring for himselfe 15 The offrings for the people 23 Mâ—ses and Aaron blesse the people 24. Fire commeth from the Lord upon the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND it was on the eight day Moses called Aâ—ron and his sonnes and the Elders of Israel And hee said unto Aaâ—â—â— Take thee a calfe a yongling of the herd for a Sin offring and a ram for a Burnt-offring both perfect and offer before Iehovah And unto the sonnes of Israel Ihou shale speake saying Tak 〈…〉 a goat-bucke of the goats for a Sin offring and a calfe and a lambe both of the first yeere perfect for a Burnt-offring And a Bull and a Ram for Peace-offrings to sacrifice before Iehovah and a Meat-offring mingled with oile for to day Iehovah appeareth unto you And they tooke that which Moses commanded before the Tent of the Congregation and all the congregation drew-neere and stood before Iehovah And Moses said this is the thing which Iehovah hath commanded that yee should doe and the glory of Iehovah shall appeare unto you And Moses said unto Aaron goe neere unto the Altar and make thy Sin offring and thy Burnt-offring and make-atonement for thy selfe and for the people and make the oblation of the people and make-atonement for them as Iehovah commanded And Aaron went-neere unto the Altar and killed the calfe of the Sin offring which was for him selfe And the sonnes of Aaron brought neere the blood unto him and hee dipt his finger in the blood and put it upon the hornes of the Altar and poured out the blood at the bottome of the Altar And the fat and the kidneyes and the caule of the liver of the Sin offring he burnt upon the Altar as I 〈…〉 commanded Moses And the flâ—sh and the skin he burnt with fire without the campe And hee killed the Burnt-offring and Aarons sonnes presented unto 〈◊〉 the blood and he sprinkled it upon the Altar round-about And they presented unto him the Burnt-offring by the pieces thereof and the head and hee burnt them upon the Altar And he washed the inwards and the legges and burnt them upon the Burnt-offring on the Altar And he brought-neere the peoples oblation and tooke the goat-bucke of Sinne which was for the people and killed it and offred-it-for-sinne as the first And hee brought-neere the Burnt-offring and made it according to the manner And hee brought-neere the Meat-offring and filled his hand out of it and burnt it upon the Altar beside the Burnt-offring of the morning And he killed the bull and the ram the sacrifice of Peace-offrings which was for the people and Aarons sonnes presented the blood unto him and hee sprinkled it upon the Altar round-about And the fat of the bull and of the ram the rumpe that which covereth the inwards and the kidneyes and the caule of the liver And they put the fat upon the breasts and he burnt the fat upon the Altar And the breast and the right shoulder Aaron waved for a wave-offring before Iehovah as Moses commanded And Aaron lift-up his hand towards the people and blessed them and came-downe from making the Sin offring the Burnt-offring and the Peace-offrings And Moses and Aaron went into the Tent of the congregation and came-out and they blessed the people and the glory of Iehovah appeared unto all the people And there came out a fire from before Iehovah and consumed upon the Altar the Burnt-offring and the fat and all the people saw it and showted and they fell on their faces Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 26. section or lecture of the Law see Gen. 6. 9. THe eight day which was the first day after the Priests consecration Lev. 8. 33. All creatures for the most part were in their uncleannesse and
imperfection seven dayes and perfected in the eight as children by circumcision Levit. 12. 2. 3. yong beasts for sacrifice Levit. 22. 27. persons that were uncleane by leprosies issues and the like Levit 14. 8. 9. 10. and 15. 13. 14. Num. 6. 9. 10. so here the Priests untill the eight day were not admitted to minister in their office Whereby the day of Christ was foreshadowed who by his resurrection the day after the Sabbath hath sanctified his church and ministerie and all their actions and made us an holy Priesthood to offer up spirituall sacrifice acceptable to God 1 Pet. 2. 5. see the annotations on Gen. 17. 12. and Exod. 22. 30. So in Ezek. 43. 26. 27. it is said Seven daies shall they purge the Altar and purifie it and they shall fill their hands and when these daies are expired it shall be on the eight day and so forward the Priests shall make your Burnt-offrings upon the Altar and your Peace-offrings and I will accept you saith the Lord God the Elders in Greeke the Senate who together with the people vers 23. 24. were now assembled the Elders being in speciall to impose hands on the Sin-offring of the congregation Levit. 4. 15. Vers. 2. a calfe a beast of the first yeere as is observed on Exod. 29. 1. In the former chapter the sacrifices and rites for the Priests consecration to their office in this their first administration for themselves and the people are declared This Calfe for Aarons Sin-offring is by Thargum Ionathan the Zohar and other Hebrewes said to be in respect of his sinne which hee had committed in making the golden calfe Exod. 32. But whether it were for that or for other sinnes God teacheth that without remission of sinnes by Christ who was made sinne for us 2 Cor. 5. 21. there can bee no acceptation of any mans person or service yongling Hebr. sonne of the herd that is a yong bull see Gen. 18. 7. Levit. 1. 5. aram a beast of the second yeere see the notes on Levit. 8. 2. perfect in Greeke unblemished see Levit. 1. 3. offer in Greeke offer them these were to make atonement for himselfe and for the people vers 7. Vers. 3. the sonnes of Israel in Greeke the Senate the Elders of Israel as verse 1. a goat-bucke a goat of the second yeere for the Hebrew Seghnir so signifieth alwaies as Maimony sheweth in treat of Offring the sacrif chap. 1. Sect. 14. where also he saith in S. 15. that All the oblations of the congregation were males and the Sin-offrings of the congregation were of goats or bulls and none of lambs of the first yeere Heb. sonnes of a yeere of which phrase see Exod. 12. 5. Gen. 5. 32. And hence the Hebrewes gather that Ghnegel a Calfe and Chebes a Lambe wheresoever they are spoken of in the Law meane yonglings of the first yeere Vers. 4. a Meat-offring of fine flowre of wheat as Exod. 29. 2. Levit. 2. 1. with oile and frankincense upon it according to the Law Lev. 2. 1. Iehovah appeareth that is the glory of Iehovah will appeare as in vers 6. 23. and so the Chaldee translateth it The glory of the LORD is revealed And because of this appearance the people were to prepare and sanctifie themselves with all kindes of sacrifice that they might with joy be made partakers of his grace and blessing which was a shadow of a more glorious appearance whereof it is said Wee know that when he shall appeare we shall be like him for we shall see him as he is And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 2. 3. The presence and assistance of God in Christ is alwayes necessary unto his Church and therefore promised here and other where both unto it and all the ministers thereof Ezek. 48. 35. Revel 22. 3. 4. 5. Matth. 28. 20. And of this it is prophesied When Iehovah shall build up Sion shall appeare in his glory shall turne unto the prayer of the lowly and not despise their prayer This shall be written for the generation after and the people created shall praise Iah Psal. 10. 17. 18. 19. Vers. 5. they tooke all they forementioned as in Thargum Ionathan it is explained Aaron and his sonnes and all the sonnes of Israel tooke before Iehovah before the sanctuary in the courtyard Vers. 7. Goe neere before this time Aaron offred not but Moses for him Levit. 8. 14. 15. now Moses from the Lord authorizeth him to goe neer himselfe and offer for no man taketh this honour is himselfe but he that is called of God as was Aaron so also Christ glorified not himselfe to bee made an high Priest c. Heb. 5. 4. 5. make or doe that is make-ready and offer see the notes on Exod. 10. 25. Thus the legall priests were to offer for themselves and their owne sinnes first otherwise then Christ needed for such an high Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Heb. 5. 3. and 7. 26. 27. 28. Vers. 9. the Altar of Burnt-offring at the beecome whereof the rest of the blood was poured And herein this first sin-offring seemeth to dier from the rest that followed after whose blood was to be caried into the sanctuary Levit. 4. 4. 5. 6. 7. because Aaron as yet had not accesse into the Holy place till he had prepared a way by this first sacrifice in the Court The like is to be observed in the peoples sin-offring v. 15. compared with Levit. 4. 13. 17. 18. Of this dipping his finger in the blood see the notes on Levit. 4. 25. Vers. 10. commanded of these rites see the annotations on Levit. 4. 8. 9. 10. They figured the purging away of all corruption by the sufferings and spirit of Christ likened unto fire and the giving up of all our inward parts to serve the Lord 1 Pet. 3. 18. Esay 4. 4. 1 Thes. 5. 23. Psal. 103. 1. Vers. 11. skin with all other parts even the whole beast see Levit. 4. 11. 12 Sol. Iarchi here observeth that We finde no Sin-offring whose blood is sprinkled on the Altar without to be burned without the campe but this and that for Consecration Levit. 8 Vers. 12. the Burnt-offring the ram which was also for himselfe vers 2. presented or reached brought as the Greeke translateth Heb. madeto-finde so in verse 13. 18. The former oblation was to purge from sinne this Burnt-offring was also to make the Priests acceptable to God in Christ by communication of his grace See the notes on Levit. 1. 3. c. Vers. 13. pieces or members as the Greek translateth See Levit. 1. 6. 8. Vers. 14. washed in water see Levit. 1. 9. upon the Burnt-offring that is upon or with the other parts of the Burnt-offring The Greeke translateth and he put the Burnt-offring upon the Altar Vers. 15. of sinne which was for the sinne of the
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
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
he shall be cleane to weet in part or in the end after the performing of these and the rites following for hee was not cleane all at once but by degrees and was to bee shaven againe seven daies after verse 9. Therefore the Iewes explaine it thus he shall be cleane from polluting by comming in and from polluting his bed and seat Maimony treat of Lepr chap. 11. sect 1. This figured the endevour which Gods people should have to cleanse themselves that they may bee againe received of the Lord when they have perfected holinesse in his feare 2 Cor. 7. 1. And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 3. out of his tent and so as the Greeke translateth out of his house for Tents are often used for houses or dwelling places Ios. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King 8. 66. and from these words the Hebrewes gather that it was unlawfull for him to company with his wife in bed these 7. daies Maim ibidem and Thalmud in Negagnim chap. 14. sect 2. Vers. 9. all his haire In the seventh day the Priest shall shave him the second time as at the first Both times when he shaveth him it must not be but with a rasour if he shave him not with a rasour and if he leave but two haires he hath not done any thing And none may shave him but a Priest And if there be left but two haires at the first shaving and he shave them off the second time it serveth him but for one shaving onely and that is for the first The killing of the bird and the shaving and the sprinkling are to be done by day and all his other workes either by day or by night These are to be done by men and all the other workes eyther by men or by women These by Priests and all other works either by Priests or other Israelites Maimony treat of Lepr chap. 11. sect 2. 3. 5. wash his clothes as being yet uncleane whereupon the Hebrewes gather All these seven daies to weet from his first shaving he is yet one of the chiefe uncleane persons defiling men and vessels by touching not by bearing for it is said in the seventh day he shall wash his clothes c. to teach that he had made his clothes uncleane c. and whatsoever defileth clothes defileth men Maim ibid. The washing of the Lepers garments was to signifie that the spirit of uncleannesse should be put away from him saith R. Menachem on Levit. 14. shall be cleane from defiling other men and loe he is as other uncleane in the day they are washed and may eat of the tithes and when his sun is set he may eat of the heave-offring and when he brings his atonement he may eat of the holy things Maim ibidem And Thalmud in Negagnim chap. 14. sect 3. where this is added there are found three cleansings of the Leper and three of the women in childbed Vers. 10. two hee lambs one for a Trespasse-offring verse 13. 14. the other for a Burnt-offring v. 19. 20. For both these sacrifices must be males see the notes on Levit. 1. 3. and 5. 18. perfect that is as the Greeke translateth unblemished See the notes on Exod. 12. 5. and Lev. 1. 3. of the first yeere Hebr. daughter of her yeere which the Greeke translateth a yeereling but it must not be more then a yeere old see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lambe was for a Sin-offring verse 19. Levit. 4. 32. three tenth deales to weet of an Ephah or Bushell as is expressed in Numb 28. 5. that is three Omers or Pottles an Omer for every of the three sacrifices forementioned log or halfe pinte the log is an Hebrew measure containing so much as sixe hennes egges as is noted on Exod. 30. 24. The Greeke calleth it â—â—â—yle which was a measure of about nine ounces This Log of oile figured the measure of grace and joy of the Spirit bestowed upon us in our sanctification Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was to sprinkle 7. times before the Lord to sanctifie the eare hand foot and head of the Leper and for the Priests to eat the remainder Vers. 11. of the congregation the Greeke translateth it the Tent of the testimonie Herein the worke of Christ our Priest was figured who hath sanctified and cleansed us leprous sinners with the washing of water by the word that he might present us to himselfe glorious Eph. 5. 26. 27. Vers. 12. Trespasse-offring or guilt-offring wherof see the notes on Levit. 5. 6. c. It was to teach that their atonement was to be made by the sacrifice of Christ whose soule was made a Trespasse-offring Esa. 53. 10. wave that is move to and fro see the notes on Exod. 29. 24. This ram was to be waved alive as Sol. Iarchi here noteth Vers. 13. where he shall kill that is where he useth to kill which was on the north side of the Altar see Levit. 1. 11. place of holinesse in Greeke the holy place meaning the courtyard of the Sanctuarie Vers. 14. tip of the right eare These rites were to signifie how by the blood of Christ the eare should be sanctified to obey the hand to worke the foot to walke in the commandements of God and so the whole man to be renewed 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumbe on his right hand or toe on his right foot or no right eare he was never cleansed saith Maimony in Mechosrei capporah chap. 5. sect 1. Vers. 15. the Priests palme meaning either into his owne or anothers Priests for by the Hebrew canons both were allowable they describe the order of this cleansing thus When a Leper is healed of his leprosie after they have cleansed him with cedar wood and isope and scarlet and the two birds and sheved all his flesh and baptised him after all this hee commeth into Ierusalem and reckoneth seven dayes And in the 7. day he is shaved the second time as at the first and baptised c. And on the morrow in the 8. day he is baptised the second time and afterwards they offer his offrings And he is baptised in the womens court in the â—â—pâ—â—s chamber that is there If he be not sheven in the 7. day but in the 8. or some dayes after in the day that he is sheven he is to be baptised and when his Sunis set on the morrow he brings his offrings after he is baptised the second time as is before said Then unto the leper they doe thus He standeth without the court of Israel that is the mens court over against the â—sterne doore in the porch of the gate of Nicanor with his face to the west And there stand all they that
wash all the haire of his head for by sentence of the law it is as his body and any uncleane that are baptised in their clothes it will serve the turne because the water passeth through them and they part it not from the body and so the menstruous woman that is baptised in her clothes it is lawfull for her to company with her husbaÌ„d If there be any thing that part betweene the body or vessell and the water as if clay or any like thing cleave to the flesh of man or to a vessell it is uncleane still as it was and the baptising profiteth them nothing Maimony in Mikvaoth ch 1. s. 2. 7. 12. This rinsing and washing of the hands in water figured the cleansing of the body and spirit from all filthinesse 2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith Clense your hands ye sinners and purifie your hearts yee double minded Iam. 4. 8. Vers. 12. of earth or of potters earth such as potbakers burne in the kill see the notes on Lev. 11. 33. All vessells that are uncleane are made cleane by water save vessels of potters-earth and vessells of glasse such have no cleannesse but breaking Maim in Mikvaoth ch 1. s. 3. Earthen vessells somtime signify reprobate persons Psal. 2. 9. Ier. 19. 11. so the breaking of these might figure the destruction of ungodly men the rinsing and scouring of other vessels signifying the purging of repentant beleeving sinners by the blood of Christ and waters of his word and spirit Or if it be applied generally as all men are earthen vessells it figured the utter abolishing of sin uncleannes by death as is shewed on Lev. 11. 33. of wood or of other strong matter as of silver braâ—â—e copper and the like About tho washing of vessells the Iewes have these rules that nothing must part the vessell or any part of it and the water as pitch clay or the like that cleaveth to the vessell that if a vessell bee turned the mouth downward and baptised it is as if it were not baptised because the water so comes not to all parts of it Likewise a vessell full of any liquor except water and baptised it is as if it were not baptised Maimony in Mikvaoth c. 3. s. 1. 12. 18. Vnto the ordinances of the Lord for washing men and vessels that were uncleane the Pharisees after added traditions of their owne washing when they were not uncleane for except they washed their hands oft they did not cate and when they came from the market except they were baptised they did not eate and many other things they had received to hold the baptising of cups and of pots and of brazen vessells and of beds For these Christ blamed them that they layd aside the commandement of God and held the tradition of men Mark 7. 4. 8. yea so farre proceeded they in their superstition that they said whosoever eateth without washing of his hands he is as one that lyeth with a harlot abusing for this that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alledged from the Talmud in Sotah Vers. 13. shall be cleansed that is healed but the meanes of healing are not declared save that by the rites and sacrifices following God would teach theÌ„ that his grace in Christ maketh them whol by the Prophet he saith I will save you from all your uncleannesses Ezek. 36. 29. and from all your filthines and from all your idols will I clense you Ezek. 36. 25. which cleansing is shewed to be by pardoning iniquities Ier. 33. 8. and by creating a cleane heart in sinners Psal. 51. 12. so that they come unto Christ in faith as the woman that had an issue of blood and had spent all her living on Physicians but could not be healed of any when she touched the border of Christs garment her issue stanched and Christ said unto her Thy faith hath made thee whole Luke 8. 43. 44. 48. seven daies for his cleansing to try whether he be perfectly cured and cleane and to lead him in mystery unto the day of Christ and Sabbath or rest from sin under him for so the number seven signified as is noted on Exodus 12. 15. Levit. 4. 7. And from hence the Hebrewes gather he must count seven cleane daies and be baptised in the seventh and bring his offring in the eight If he see any appearance of his issue though it be at the end of the seventh day after he is baptised all that he hath done is nothing but he must begin againe to reckon seven cleane dayes after the day of the last appearance of his issue Maimony in Mechosrei capporah ch 3. sect 1. bathe or wash his flesh which the Greek translateth wash his bodie See vers 5. living water that is as the Chaldee expoundeth it spring or fountaine water whereof see the notes on Levit. 14. 5. The Hebrewes explaine this law thus The man that hath an issue is not elensed but in a fountaine for loe it is said of him In living water but the woman that hath an issue and other uncleane either men or vessells are baptised though in a gathering of waters Maimony in Mikvaoth c. 1. s. 5. The Pond or gathering of water called in Hebrew Mikveh whereof see Levit. 11. 36. was requisite for the cleansing of other uncleane persons that needed baptising All uncleane either men or vessells c. were not cleansed but by baptising in waters gathered-together upon the ground By the law they might baptise in all waters gathered together into one place so many as would suffice to baptise the whole body of a man The quantitie their wise men determined to bee fortie Seahs of water the Seah was more then our English pecke as is noted on Gen. 18. 6. Such a pond or bath they say became unlawfull to wash in by change of the colour of the water onely not by change of tast or change of smell Running waters that flow from a spring are as the spring it selfe for any matter Standing water is not allowable for men that have the issue nor for the Lepers nor for the water of purification Numb â—9 17. These things and sundry the like Maimony hath recorded in Mikvaoth ch 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch 19. s. 13. Among the Latines spring and running waters were called also living as Attrectare nefas donec me flumine vivo Abluero Virgil Aeneid 2. This living water figured the blood spirit of Christ for he hath washed us froÌ„ our sins in his owne blood Rev. 1. 5. from his throne proceedeth a pure river of water of life into his Church Rev. 22. 1. his mouth and Law is a will of water of life Prov. 10. 11. and 13. 14. Iohn 4. 10. and the Spirit which they that beleeve in him doe receive is as rivers of living water Iohn 7. 38. 39. These cleane waters when God sprinkleth upon sinners they shall be cleane
might be of any matter either of wood or of stone or of maâ—tall but the one might not bee great and the other little the one of silver and the other of gold but both alike And they were of wood But in the second Temple they made them of gold And they put the two lots in one vessell which was a common vessell and of wood and it was called Kalphi On the east part of the court on the north side of the Altar there they set the Kalphi The goats were set with their faces towards the west and their binde parts to the East The high Priest came with the Sagan or second Priest at his right hand and Rosh beth ab at his left and the two goats stood before him the one on his right hand the other on his left He shaked the Kalphi and tooke out of it the two lots with his two bands in the name of the two goats opened his hand If the Lords lot were in his right hand the Sagan sayd to the high Priest hold up thy right hand on high if it were in his left then Rosh beth ab sayd unto him hold up thy left hand and he laid the two lots on the two goats the right on that which was at his right hand and the left on that which was at his left Maimony in Iom hakippurim ch 3. sect 1. 2. 3. This casting of lots was that the Lord of whom the whole disposion of the lot is Prov. 16. 33. might shew which of the two goats he would have to dye and which to live and it figured how the suffrings of Christ who was to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. should be no other then whatsoever Gods hand and his counsel determined before to bee done Act. 4. 28. for Iehovah in Chaldee for the name of the LORD so after the Scape goat called in Hebrew Azazel that is the Goat-gone-away which the Greeke translateth Apopompaion Sent-away the Chaldee many interpreters keepe the Hebrew name untranslated and it is thought to bee the name both of the Goat and of the place whereinto he was sent in the wildernesse as verse 10. so by Sol. Iarchi it is expounded a strong and hard mountaine c. Ver. 9. did ascend that is did light or fall which is said here to ascend or come up because it was first taken up out of the vessell and after was laid upon the beast So in vers 10. and elsewhere Lots are said to ascend or come up as in Iosh. 18. 11. somtimes to come-forth as out of the vessell Numb 33. 54. Ios. 19. 1. and sometimes to fall as Ion. 1. 7. 1 Chrâ— 26. 14. Act. 1. 26. make him that is as the 〈◊〉 explaineth it offer him for sin the manner is after shewed in vers 15. by killing him to figure out the death of Christ according to the flesh Sol. Iarchi expoundeth it thus when he layeth the Lot upon 〈◊〉 he shall call him by this name saying A Sin-offring for the Lord. Ver. 10. presented alive after that the Priest hath killed his owne bullocke and the other Goat whose lot was to die ver 11. 15. 20. In the meane time after the casting of these lots the Hebrewes say that the Priest bound a long piece they call it 〈◊〉 tongue of scarlet of two shekels weight upon the hea 〈…〉 the Scape-goat and set him before the place of his sending away and the other which was to bee killed before the place of his killing and then he killed the Sin-offring bullocke which was for himselfe Maimony in I 〈…〉 kip ch 3. sect 4. and Talman Ioma c. 4. to make atonement as the Goat which was slaine was for atonement or expiation v. 16. 17. so was the live goat as here and in vers 21. 22. so that both of them were figures of Christ who is the atonement or propitiation for our sins 1 Ioh. 2. 2. 4. 10. for a scape goat or to azazel which is by some thought here to meane the place in the wildernes where this goat was let goe Vers. 11. shall make atonement laying his hands on the head of the beast confessing and asking pardon of God for his iniquities trespasses sins as is before noted on verse 6. This he was to doe for himselfe first and for his house that being reconciled to God hee might be fit as a figure of Christ to make atonement for the people Of this the Hebrew doctors say speaking of the practice in the ages following hee came to his bullocke the second time and laid both his hands on the head thereof and confessed a second confession for himselfe and his house and for the sonnes of Aaron all the Priests and asked mercie of God and then killed the bullocke Maimony in Iom hakipp. c. 4. s. 1. So elsewhere in the same treatise ch 2. s. 6. he mentioneth three confessions which the Priest made this day One which he made for himselfe at the first a second which he made for himself with the other Priests and both these were upon the bullocke of Sinne-offring which was for himselfe And the third confession was for all Israel upon the Scape goat for his house that is saith Sol. Iarchi for his brethren the Priests for they all are called his house as it is written O house of Aaron blesse ye the Lord Psal 135. 19. And all their atonement was not save for the uncleannes of the Sanctuarie and holy things thereof as in verse 16. That he made atonement for the Priests is expresly mentioned in v. 33. Ver. 12. shall take a censer after the bullock was killed before the blood was sprinkled this service of burning incense came betweene as to prepare the way into the holy place by the cloud the smoke of the incense upon the Mercie-seat verse 13. 14. So Christ before he entred with his owne blood into the most holy place of heaven Heb. 9. 11. 12. 24. prepared and sanctified himselfe and his way by prayer which was figured by incense Rev. 8. 3. 4. Ioh. 17. Matt. 26. 36. c. This Censer or Fire-pan as the word is Englished in Exodus 27. 3. is called in Greeke Pureion that is a Fire vessell in the new Testament never so named but Libanotos an Incense vessel or Censer Rev. 8. 3. 5. where mention is made of a golden Censer Of this here the Hebrewes say Every other day he whose duty it is to use the Censer putteth coles in a censer of silver c. but this day the high Priest putteth coles in a censer of gold Maimony in Iom hakipp. c. 2. sect 5. before Iehovah this was the burnt-offring altar in the courtyard where fire alwaies burned but from this manner of speech the Hebrewes say they tooke the fire from that part of the Altar which was next to the west that is towards the Sanctuarie Maimony ibidem chap. 4. sect 1. So Iarchi
in Christ. Colos. 2. 16. 17. And besides the former signification as the not eating of the flesh of such sacrifices as had their blood caried into the holy place signified that they which cleaved to the rudiments of Moses Law should have no portion in Christ as is shewed on Levit. 6. 30. from Heb. 13. 10. 13. so the not eating of blood which made stonement for the soules of men seemeth also to signifie that they which cleaved unto the legall sacrifices should not eat that is not have communion benefit or nourishment to their soules but they which come unto Christ by faith doe eat the flesh and drinke the blood in spirit and truth by which their atonement is made with God Ioh. 6. Matth. 26. compared with Heb. 13. 10. c. And as the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Heb. 9. 8. so the communion with that blood whereby atonement for sins was made was not yet fully manifested while as the outward Tabernacle and figurative sacrifices therein were in use Verse 13. hunt a hunting and so take it by hunting This law for wild-beasts caught by hunting concerneth tame beasts also as touching the slaying of them as is said in Deut. 12. 21. thou shalt kill of thy herd and of thy flocke c. and thou shalt eat And as it is said in Deut. 15. 22. of the blemished firstlings which were to be eaten in their cities as the Roe-bucke and as the Hart From which words the Hebrewes say Here thou art taught that the wilde beast and the tame are alike in this businesse of killing c. Maimony in Shechitah or treat of Killing beasts chap. 1. sect 1. that may be eaten or which is usually eaten which Targum Ionathan expoundeth that is lawfull to be eaten he shall even poure-out or then shall hee shed the blood thereof so that no flesh of beast or bird might bee eaten in Israel unlesse the blood were orderly let out and the flesh cleansed of it And when the people in a warre flying upon the spoile slew cattell on the ground and did eat the flesh not puri fied from the blood they sinned against the Lord till Saul tooke order for the more lawfull killing of them 1 Sam. 14. 32. 33. 34. Of this point the Hebrewes have these rules It is commanded that who so will eat the flesh of any cattell wild beast or fowle it be slaine and afterward eaten He that slayeth blesseth God first who sanctifieth us by his commandements and hath given a charge concerning the slaying And it is unlawfull to eat of that which is slaine all the while that it doth tremble And who so eateth thereof before the soule the life bee gone out transgresseth Fishes and Locusts there is no need to slay them but the catching of them maketh them lawfull Behold hee saith in Numb 11. 22. Shall the flockes and the herds be slaine for them to suffice them or shall all the fishes of the sea be gathered for them The gathering of the fish is as the fleying of the beasts So of the Locusts there is mentioned their gathering onely Esa. 33. 4. that if any of them dye in the water they may be eaten yea it is lawfull to eat them alive The place where the beast must be slaine is the necke The instrument to slay it with may be any knife of metall or of stone or of glasse and the like cutting things which are sharpe and have no gap in them It is lawfull to slay in all places without the court of the Sanctuarie for within the court they slay but the holy things of the altar onely common beasts or fowles may not bee slaine within the court Deut. 12. 14. 15. So that which is slaine out of the place which God hath chosen is lawfull to be eaten in any of the gates but hee that slayeth common things within the court that flesh is unlawfull to bee used but they bury it Any man may slay as the deafe or the foole or the childe c. if others looke that it bee slaine lawfully but if a knife fall of it selfe and slay though it be after the manner of slaying yet it is unlawfull for it is said THOV SHALT KILL Deut. 12. 21. so it must be slaine by mankinde Hee that slayeth a beast in the name of a sacrifice for a vow or a sin-offring which he oweth it is unlawfull to be eaten c. Maim in Shecbitah 〈◊〉 1. and 2. c. The taking of beasts and birds by hunting may signifie the converting of sinners by the preaching of the Gospell as the catching of fishes is applied to the catching of men Luk. 5. 9. 10. And as Peter when hee was called to preach the word unto and communicate with the Gentiles was bidden in a vision to kill beasts and eat Act. 10. 12. 13. 28. so this Law for killing of beasts and burying their blood seemeth to figure out the mortifying of sinners by the word of God and burying of the old man naturall sinfull life after which communion with them is lawfull Rom. 6. 2. 3. 4. cover it with dust the Greeke translateth earth shall cover it The covering of blood is in use they say both within the land of Israel and without the land of common beasts but not of the sanctified Thalmud in Cholin c. 6. This taught a reverend regard which they should have of the soule or life of the beast which was in the blood that it should bee buried with a kinde of honour for buriall is honourable Eccles. 6. 3. It also shewed the lawfulnesse of killing these creatures for food that their blood being covered should not be imputed unto them of God as appeareth by the contrary Iob 16. 18. O earth cover not thou my blood and Ezek. 24. 7. 8. Her blood is in the midst of her see set it upon the top of a Rocke shee poured it not upon the ground to cover it with dust that it might cause hot-wrath to come up to take vengeance c. where blood not covered signifieth a crying to God for vengeance The Hebrewes performed this charge carefully for in their canons it is said Wee are commanded to cover the blood of the cleane beast or cleane fowle that is slaine Leviticus 17. 13. Therefore wee are bound to blesse before the covering of 〈◊〉 Blessed art thou O Lord our God King eternall which hath sanctified us by his commandements and give us a charge to cover the blood Hee that killeth fowle and many sorts of wilde beasts in one place blesse◠with one blessing for them all and maketh one cov 〈…〉 of all their blood If the blood bee mixt with water if there be in it the appearance of blood it ought to bee covered otherwise it is free c. If the blood for suncke into the ground yet if the signe or marke th 〈…〉 of may be discerned it ought to be
grapes which remain afterward are 〈◊〉 for any man c. Maim in Mattanoth gnan chap. 1. sect 9. 10. 11. I am Iehovah by whose commandement this law was stablished in Israel to the end that they might remember their owne poverty and bondage which they indured in Egypt and that by doing these works of mercy the Lord might blesse them in all the work of their hands Which reasons M ses rendteth of this precept in Dent. 24. 19. 22. Vers 11. not steale see the notes on Exod. 20. 15. In that he speaketh as to many ye shall not Chazkuni here gathereth that he that seeth one steale 〈◊〉 holdeth his peace he also stealeth as doth the principal in the theft falsly-deny in Greeke not lye it is a generall word for lying or denying of things in respect either of God as Prov. 30. 9. or of men as Lev. 6. 2. And unto this latter of denying other mens goods that are in their hand doe the Hebrewes referre this prohibition Maimony rom 3. treat of Oathes ch 1. s. 8. deale falsly or lye in violating covenants as Gen. 21. 23. Psal. 44. 18. or swearing falsly or any other way Ver. 12. to falshood or falsly in Greek to an unjust thing The contrary is required Thou shalt sweare the Lord liveth in Truth in Iudgement and in Instice Ierem. 4. 2. And Gods Name is of large signification as is noted on Exod. 20. 7. so that whether one use any of Gods proper names or describe him by other words as hee that liveth for ever bee that created heaven and earth c. as Rev. 10. 6. or any the like it is a full oath And by swea 〈…〉 is understood cursing also which is of the same nature as in Gen. 24. 8. 41. the same thing is called an 〈◊〉 and a curse or exsecration So the He 〈…〉 canons say Whether one sweare by Gods proper name or by any of his surnames as by him whose 〈◊〉 is Gracious or whose name is Mercisull or any the like an any language loe it is a full oath And so an 〈◊〉 and a curse is an oath As when a man saith Cursed 〈◊〉 be of the Lord or of him whose name is Gra 〈…〉 Mercifull who soever hath eaten this thing and himselfe hath eaten it loe he hath sworne falsly Likewise 〈◊〉 that saith nay nay twise by way of oath or yea yea and mentioneth Gods name or surname loe it is as if he 〈◊〉 sworne And so hee that promiseth I will not doe this or that and mentioneth Gods name or surname it is an oath Maimony in Misneh tom 3. treat of O 〈…〉 es ch 2. sect 2. c. not Profane or pollute but contrariwise shalt sanctifie it as Levit. 22. 32. The wordnet in the former branch is here againe necessarily understood as often in the scripture and so the Greeke version addeth it ye shall not profane By this not onely false but rash vaine unadvised needlesse oathes and all other abuses of Gods name are forbidden as is noted on Exodus 20. 7. The Hebrews say Although he that sweareth vainly or falsly bebeaten by the Magistrate and being a sacrifice to the Priest yet is there not a 〈…〉 made thereby for all the iniquity of his oath for it is written in Exodus 20. 7. the Lord will not hold him innocent he is not freed from the judgement of the God of heaven untill bee have his payment from him for the great Name which he hath profaned as it 〈◊〉 written Thou shalt not profane the name of the Lord thy God I am the Lord. Therefore a man must beware of this iniquity more then of all transgressions This is me of the heavy iniquities although for it there bee as eutting off nor death by the Magistrates yet is 〈◊〉 in it a profanation of the holy Name which is greater then all iniquities It is necessary to warne children much and to teach their tongues the words of truth without swearing that they fall not into a custome to sweare continually as doe the heathens And this thing 〈…〉 eth as a dury upon their parents and upon school 〈…〉 sters And it is a great good thing for a man 〈◊〉 to sweare at all Maimony treat of Oathes ch 12. sect 1. 2. 8. 12. Accordingly are wee to understand the doctrine of our Saviour when hee saith S 〈…〉 not at all Mart. 5. 34. Whereby he forbiddeth not the lawfull use of oathes commanded of God Deut. 6. 13. but all abuse in common speech which was and is accustomed most sinfully to the high dishonor of God Vers. 13. fraudulently-oppresse in Greeke doe 〈…〉 or injurie This word signifieth to oppresse by 〈◊〉 the next to oppresse-by-violence see the 〈◊〉 Lev. 6. 2. Both these did Iohn the Baptist 〈…〉 bid unto the souldiers Luk. 3. 14. rob or violently-oppresse and plucke-by-force as it is said of Benâ—jah he plucked the speare out of the Egyptians 〈◊〉 2 Sam. 23. 21. For these sinnes fraudulent 〈…〉 and robbery the Prophets doe often blame Israel Ezek. 22. 29. Ier. 22. 3. Esay 3. 14. Eccles. 4. 1. Psal. 62. 11. It commeth from covetousnesse as is said they covet fields and take them by rapine Mich. 2. 2. and proceedeth unto murder as he that is greedy-of-gaine taketh away the life of the owners thereof Prov. 1. 19. The Hebrewes say Who so desireth his neighbours house wife goods or any other thing which it is possible for him to get of him when he hath thought in his heart how he might get that thing and his heart is allured with the thing he transgresseth this Law Thou shalt not desire Deut. 5. 21. and Desire is not but in the bea rt onely Desire bringeth a man to Coveting and Covetize bringeth him to Robbery For if the owners will not sell the thing though he would give a great price then falleth he to rapine Mic. 2. 2. And if the owners stand up against him to rescue their goods or to forbid him to rob then he falleth to shedding of blood Goe and learne by the fact of Achab and Naboth Loe thou maist learne that he which Desireth transgresseth one prohibition and he that getteth the thing which he desireth by importuning the owners or requesting it of them transgresseth two prohibitions therefore it is written Thon shalt not Covet and Thou shalt not Desire And if he take it by robbery he transgresseth three prohibitions And who so robbeth his neighbour of the worth of a farthing is as if he tooke his life from him Prov. 1. 19. Maimony in treat of Robbery ch 1. s. 10. c. If a man finde and keepe backe a thing which his neighbor hath lost he transgresseth also this Law as is noted on Deut. 22. 1. the worke that is the wages for the worke as the Greeke translateth it wages So in Iob. 7. 2. an hireling looketh for his worke that is for the reward of his worke and in Ier. 22. 13. Woe unto him c. that
an other place it is bound to the uncircumcision and they are to reckon from the houre of the planting thereof Whether he plant it or slip it or graffe it it is bound hereunto Maimony in Magnaser sheni or treat of the second Tithe chap. 10. sect 2. 3. 7. 9. 11. 13. And elsewhere they say Our fathers came into the land whatsoever they found planted was free from this law of uncircumcision what they themselves planted though before the land was conquered was bound hereunto Thalmud in Gnorlah chap. 1. sect 2. count as uncircumcised or cut-off the uncircumcision thereof to weet the fruit thereof The Greek translateth ye shall purifie the impuritie thereof three yeeres By the Hebrew canons The first day of Tisri that is the moneth which we call September was the beginning of the yeere for uncircumcised fruits and for the fourth yeere Maim in Magnaser sheni chap. 9. sect 8. as uncircumcised in Gr. unpurified or uncleane the Chaldee expounds it abhorred or put-away unto destruction not be eaten nor sold to infidels nor any use or profit made of them but eaten off and destroyed The fruits that the tree yeeldeth for three yeeres after the planting are unlawfull to be eaten or put to any profitable-use and who so eateth of them so much as an olive is to be beaten by the Law Maimony treat of Forbidden meats chap. 10. sect 9. Vers. 24. holinesse of praises that is fruit of holinesse or an holy thing to be consecrated unto the Lord for his praise and eaten with miâ—th before him as in Iudg. 9. 27. they made praises that is songs and mirth and as the Greeke there translateth dances This was done either by giving them to the Priests as Num. 18. 12. 13. c. and so Aben Ezra on Levit. 19. saith the Priests did eat it Or the owners did eat them before the Lord as they did their second tithes Deuter. 12. 17. 17. This latter is the Hebrewes common opinion who say The fruits of the fourth yeere after the plantation are holy Levit. 19. 24. and their right is to 〈…〉 in Ierusalem by the owners of them as the se 〈…〉 â—ithâ— He that would redeeme these fruits may re 〈…〉 〈◊〉 as the second tithe and if he redeeme them for himselfe he must adde the fift part as Levit. 27. 30. 3â— A vineyard of the fourth yeere is not 〈◊〉 to that law forementioned in Levit. 19. 9. 10. to leave a corner or the single-grapes or the grapes broken off c. neither doe they separate out of it first fruits or tithes or second tithes but all the fruits are c 〈…〉 d up to Ierusalem or redeemed and their price caried up and eaten in Ierusalem as the tithes The grapes of vineyards of the fourth yeere the Iudges ordained that they should be brought up to Ierusalem a daies journey on every side to decke the streetes of Ierusalem with the fruits all other fruits might be redeemed though they grew neere to the walles of Ierusalem Who so had trees planted of the fourth yeere in the yeere of release which was every seventh yeere Levit. 25. 4. 6. when every mans hand was alike free to gâ—ther them hee must set up a signe of clods of earth whereby they might be knowne that they might not bee eaten of untill they were redeemed And if it was within the yeeres of the uncircumcised-fruits he made signes of potters clay that they might be kept from eating of them for the prohibition of uncircumcised fruits was weighty for all use of them was forbidden Maimony in Magnaser sheni chap. 9. sect 1. 2. 4. 7. and Thal 〈◊〉 â—ab in Magnaser sheni chap. 1. Vers. 25. ye shall eat to weet as other common â—eates freely without redeeming them And hereupon is that phrase of making a vineyard com 〈…〉 in Deuter. 20. 6. which was in the fift yeere from the plantation when they were free to bee eaten to adde that is that the tree may adde or abundantly yeeld unto you the revenue or increase thereof whiles you obey these my commandements for upon obedience such blessings are promised Levit. 26. 3. 4. So Targum Ionathan explaineth it that they may adde unto you from heaven i. by the blessing of God By this Law of uncircumcised or uncleane fruits God taught his people the 〈…〉 gion of their sinnes since first man did eat of the forbidden tree for which the earth was cursed Gen. 3. 17. and men have no right to eat of the increase thereof for to them that are defiled and vnbeleeving nothing is pure Tit. 1. 15. untill it be sanctified by the word of God and prayer 1 Tim. 4. 5. So by the fourth yeeres fruits which were holy to the Lord he taught them sanctimonie and thankfulnesse as by their first fruits tithes c. which they gave unto the Lord every yeere hee taught them to honour him with their substance and with the first of all their increase that so their 〈◊〉 â—â—ght be filled with plentie and their presses burst-out with new wine Prov. 3. 9. 10. Vers. 26. with the blood that is any flesh that is not fully dead or whose blood is not orderly let out and the flesh purged of the blood as in 1 Sam. 14. 33. where this phrase is used they said Behold the people sin against the Lord in that they eat with the blood c. See the annotations on Levit. 17. The Hebrewes understand hereby two things Not to eat the flesh of holy things before the blood be sprinkled on the altar nor to eat of common beasts untill their soule their life be gone out Sol. Iarchi on Levit. 19. In Targum Ionathan it is thus explained ye shall not eat of the flesh of any sacrifice whiles the blood is in the basin unsprinkled But Maimony â—om 2. in Shechitah chap. 1. sect 2. saith It is unlawfull to eat of a slaine beast so long as it trembleth and hee that eateth thereof before the soule of it be gone out transgresseth against a prohibition And it is comprised in this generall rule YE SHALL NOT EAT WITH THE BLOOD Chazkuni also saith With the blood i. without slaying it and so it is written in 1 Sam. 14. 34. and slay them here and eat and sin not against the Lord in eating with the blood The Greeke translateth ye shall not eat upon the mountaines reading Harim mountaines for Hadam the blood mistaking * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. as they doe sundry other times meaning it against Idolatrie which though the thing be true as Ezekiel 18. 6. yet is it not the intendment of this place and the Chaldee translateth it aright with the blood Some of the Hebrewes as Baal hatturim on this place because in the next words is forbidden observing of fortunes and of times c. which were heathenish customes thinke this also to be the like and understand it of not eating upon or over blood
Nazirite walke together in the way light upon a dead the Nazirite must goe about to bury him for his holinesse is not perpetuall and the Priest may not defile himselfe though he be but a common priest If there be the high Priest and a common priest then the common priest is to defile himselfe and whosoever is before his fellow in dignity is to bee after him in pollution And if the second chiefe priest with the priest that is anointed for the war Deut. 20. 2. doe light upon a dead hee that was anointed for the warre must be defiled and not the Sagan or second chiefe priest Maimony ibidem ch 3. sect 8. 9. Vnto this Law that the high Priest might not defile him-selfe for his parents or children the words in Moses blessing of tribe of Levi seeme to have refâ—rence Who saith of his father and of him mother I respect him not and his brethren hee acknowledgeth not and his sonnes he knoweth not c. Deut. 33. 9. Compare also Lev. 10. 2. 7. Ver. 12. goe out of the Sanctuary to weet in the time when he should serve there And this Law was not for the high Priest only but for all priests who if any of their friends there died or tidings of the death of any came unto their eares might not therefore depart and leave off their ministration upon paine of death Lev. 10. 7. So the Hebrewes explaine it A priest that goeth out of the Sanctuary in the time of service onely is guilty of death whether he be the high priest or a common priest Levit. 10. 7. So that which is said of the high Priest in Lev. 21. 12. AND HE SHALL NOT GOE OVT c. is not but for the time of service onely that hee shall not leave his service and goe out If it be so why is this warning repeated for the high Priest Because a common priest which is in the Sanctuarie in his service and he heareth of death of one for whom he is bound to mourne though he may not goe out of the Sanctuary yet he serveth not because he is sorowfull and if he serve when he is sorowfull by the law he prophaneth his service whether it be about the sacrifice of a particular person or the sacrifice of the congregation But the high Priest serveth when he is sorrowfull for it is said Neither shall hee goe-out of the Sanctuary nor prophane the Sanctuary as if he should say hee shall continue and serve the service that he is imployed in and it is not prophaned But though the high Priest serveth when hee is sorrowfull yet is it unlawfull for him to eate of the holy things as it is written in Lev. 10. 19. Had I eaten the Syn-offring to day should it have beene good in the eyes of the LORD So neither hath he a portion to eat at evening Maimony in Biath hamikdash ch 2. sect 5. 6. 8. nor prophane the Sanctuarie the Greeke expoundeth it nor prophane the sanctified name of his God the crowne the anointing oile This may be understood of two things of the golden plate which is called Nezer 2 Crowne Exod us 29. 6. and of the Anointing oile both which were upon him Or the later explaineth the former and the Oile is called Nezer a Crowne or Separation because by it he was separated from other men and other Priests Thus the Greeke translateth it the holy oile the anointing of his God is upon him V. 13. a wife in her virginities that is a wife that is a virgin as the Greeke translateth it Three women are unlawfull for all Priests the divorced the whore and the prophane and the high Priest is forbidden foure the three forenamed and the widow Whether it be the high Priest which is anointed with the anointing oile or ordained in the priestly garments and whether it be the priest that serveth or the great Priest that serveth in his place in stead of the high Priest when hee is pollured called the second Priest 1 King 2. 28. and likewise the Priest anointed for the warre Deut. 20. 2. they all are commanded to mary virgins and forbidden to mary widowes Maimony in Issurei biah chap. 17. sect 1. The high Priest was a figure of Christ Heb. 3. 1. his wife which was to bee a virgin was a figure of the Church which is to be chast pure holy as the Apostle writeth to the Church of Corinth I have espoused you to one husband that I may present you a chast virgin to Christ 2 Cor. 11. 2. See also Rev. 14. 4. V. 14. a widow whether she be a widow after betrothing or after mariage she is forbidden him Maimony in Issure Biah chap. 17. sect 11. a virgin of his peoples that is either of the tribe of Levi or of any other tribe of Israel as Iehojada the Priest maried Iehoshabeath the daughter of King Iehoram of the tribe of Iudah 2 Chron. 22. 11. So in Ezekiel 44. 22. it is said of the Priests they shall take maidens of the seed of the house of Israel And in the Hebrew canons Priests and Levites and Israelites may lawfully goe in that is marry one with another and that which is borne goeth after the male that is if the father bee a Priest or Levite the childe is a Priest or Levitc if the father be a common Israelite the childe is a common Israelite though born of a Priests daughter Maimony in Issure biah ch 19. sect 15. Vers. 15. not prophane his seed which he should doe by marying with any of those forbidden him that his sonnes after him might not execute the priests office because they were borne of an unlawfull mother A priest that goeth in to a divorced woman or an whore and an high priest that goeth in to them or unto a widow those are made profane women for ever and if hee beget a sonne of her that which is borne is prophane Maimony in Issureibiah ch 19. sect 3. Therefore the magistrates punished the priests that maryed and lay with any unlawful woman Every priest that marieth any of the three women in vers 7. and lyeth with her is to be beaten An high priest that goeth in to awidow is to be beaten If an high priest marry a widow and lye with her hee is to bee beaten twise once for transgressing this HE SHALL NOT TAKE A WIDOW and once for this HE SHALL NOT PROPHANE And whether he be an high priest or a common priest that marâ—eth any of those for bidden women if hee lye not with her he is not beaten And in every place where he is to be beaten she is to be beaten Every priest that goeth in to an heathen woman is to bee beaten as for an whore A woman that hath beene a widow and hath beene divorced and hath beene made prophane and hath beene an whore and an high priest goeth in afterward unto her he is to be beaten foure times for lying with her once Like judgement
And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes and unto all the sons of Israel say unto them Any man of the house of Israel or of the stranger in Israel that will offer his oblation according to all their vowes and to all their voluntarie offrings which they will offer unto Iehovah for a burnt-offring For your favourable-acceptation a perfect male of the beeves of the sheepe or of the goats Any which hath a blemish in it yee shall not offer for it shall not bee to savourable-acceptation for you And the man that will offer a sacrifice of Peace-offerings unto Iehovah to separate a vow or for a voluntarie offring of the herd or of the flock it shall be perfect for favourable-acceptation there shall not be in it any blemish Blinde or broken or maymed or having wenne or scurffe or scabbe ye shall not offer these unto Iehovah nor give of them a Fire-offring upon the Altar unto Iehovah And bull or lambe that hath any member superfluous or lacking thou mayest make it a volâ—â—tary offring but for a vow it shall not bee favourably-accepted And that which is bruised or crushed or broken or cut yee shall not offer unto Iehovah and in your land ye shall not doe it And from the hand of a strangers sonne yee shall not offer the bread of your God of any of these because their corruption is in them a blemish is in them they shall not be favourably-accepted for you And Iehovah spake unto Moses saying A bull or a sheep or a goat when it shall bee brought forth then it shall bee seven dayes under his damme and from the eight day and thence forth it shall bee favourably-accepted for an oblation of a Fire offring unto Iehovah And cow or sheepe it and the yong thereof yee shall not kill in one day And when ye will sacrifice a sacrifice of confession unto Iehovah ye shall sacrifice for your favourable acceptation In that day shal it be eaten yee shall not leave thereof untill the morning I am Iehovah And yee shall keepe my commandements and doe them I am Iehovah And ye shall not prophane the name of my holinesse and I will be sanctified among the sons of Israel I Iehovah doe sanctifie you That brought you out from the land of Egypt to be unto you for a God I am Iehovah Annotations LEt them be separated in Greeke Let them take heed of the holy things meaning that they defile them not So that as the former chapter shewed the purity and perfection that should bee in the persons that drew neere unto the Lord this teacheth what puritie and perfection ought to bee in the things offred or to be offred unto him The Hebrew Nazar here used signifieth a religious separ 〈…〉 n in respect of holinesse as is noted on Lev. 15. 31. of my holinesse translated in Greeke my holy name which is profaned when the holy things in the sanctuarie are defiled being offred or eaten by persons uncleane and forbidden of God See after in vers 15. 32. the things this addition is supplyed also in the Greeke Whatsoever things they sanctifie unto me And this is added as Sol. Iarchi here saith to imply also the holy things of the Priests themselves Vers. 3. your generations either now or at any time hereafter shall come nigh namely to eate as is expressed in ver 4. So Iarchi saith This com 〈…〉 g â—igh is not meant but of eating your seed that is your children so in vers 4. holy things Hebrew holinesses meaning things of holinesse and particularly holy meats which though the blemished priests might eate of Lev. 21. 22. yet the uncleane might not Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things are meant not only the Sacrifices but first fruits and all the heave-offrings of the holy-things which the sons of Israel offred unto the Lord Numb 18. 8. 9. 19. as it is there sayd every one that is cleane in thy house shall eate of it Numb 18. 13. See after on vers 9. uncleannesse upon him before hee is washed from the same see the annotations on Lev. 7. 20. cut off from my presence in Greeke destroyed from me in Chaldee destroyed from before me It meaneth death by the hand of God as v. 9. Vers. 4. Any man Hebrew Man man that is Whosoever Targum Ionathan saith yong man or old man And this concerneth women also the daughters of Aaron who were to eate of some of the holy things but so as they were cleane when they did eate Numb 18. 19. 11. See after in vers 11. 12. leprous whereof see Levit. 13. an issue whereof see Lev. 15. 2. c. by a soule the Greeke translateth any uncleannesse of a soule wherby the dead is meant as Lev. 19. 28. and 21. 1. and what uncleannes that was see in Numb 19. 11. 14. seed of copulation or effusion of seed whereof see Lev. 15. 16. Vers. 5. creeping thing which when it is dead defileth him that toucheth it Lev. 11. 31. c. made uncleane so much as would make a man uncleane and that was of creeping things the quantitie of a lentile or little pease as Iarchi here no teth See Lev. 11. 31. a man to weet an uncleane man as a Leper he that hath an issue or the like by touching of whom men were made uncleane Lev. 13. 45. and 15. 5. c. Or a dead man and thereto Sol. Iarchi here referreth it and of a dead man so much as an olive would defile Vers. 6. The soule that is the man as the Chaldee expounds it and Targum Ionathan addeth the man a priest untill the evening untill the end of that day and beginning of a new See the notes on Lev. 11. 24. 32. bathe or wash his flesh that is his body as the Gr. translateth see Lev. 15. 5. 13. It figured repentance for sins as I baptise you with water unto repentance Mat. 3. 11. sanctification by the blood and spirit of Christ as ye are washed ye are sanctified ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. And this sanctimony though common to the whole Church Lev. 11. did specially pertaine to the priests and ministers whom Christ who is likened to a refiners fire and to fullers sope should purifie by his grace as it is said He shall purifie the sonnes of Levi and purge them as gold and silver that they may offer unto the Lord an offring in righteousnesse Malac. 3. 2. 3. Vers. 7. and afterward in Greeke and then he shall or may eat to weet when his sunne is gone downe before then though he were washed hee might not eate See the notes on Lev. 11. 32. his bread his food allowed him of God for his livelihood Numb 18. 11. 19. Whosoever eateth of the heave-offrings blesseth with a blessing for the food and after that hee blesseth him
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
your land V. 34. injoy accept as v. 41. or pay accomplish her Sabbathes meaning her seventh yeeres which the Chaldee calleth releases or remissions whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing as in Ioh 14. 6. till hee accomplish as an hireling his day though there also it may meane a contented-acceptation and injoying of that which was desired V. 35. it shall rest or it shall keep-sabbath both from the people the unworthy inhabitants and from their tillage thereof as the law required Lev. 25. 4. Which being a precept figuring the sanctimonie of the church was not kept whiles they defiled the land by their iniquities as Lev. 18. 27. Wherefore whiles the land lay desolate it should as it were be well pleased and contentedly injoy the rest which God would give it from their sinning upon ii This was fulfilled when they were 70. yeeres captives in Babylon as appeareth by 2 Chron. 36. 21. where it is said Vntill the land had injoyed her Sabbathes as long as she lay desolate she kept Sabbath to fulfill seventie yeeres rested not in your sabbathes This sheweth that it was not the outward rest and intermission of the land which God chiefly intended by that law Lev. 25. for those Rests the land injoyed but the resting from sinne by the people that dwelt thereon even as the Sabbath day was also a signe of their sanctification See the notes on Levit. 25. 4. Vers. 36. a softnesse or tendernesse that is a faintnes or fearefulnesse and as the Chaldee translateth it a breaking or discouragement So softnesse is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe or a tossed leafe which the Greeke translateth caried meaning with the winde and as in Thargum Ionathan it is explained a leafe that is plucked from the tree This judgement in Iob 15. 21. 22. is opened thus A sound of feares is in his eares in peace the destroyer will come upon him he beleeveth not to returne out of darkenesse and he is waited for of the sword c. as fleeing from a sword Hebr. the flight of a sword which the Greeke explaineth as they that flee from batteil and the Chaldee as a flight from before them that kill with the sword So Solomon saith The wicked fleeth where no man pursueth Prov. 28. 1. Vers. 37. shall fall or stumble-downe through weakenesse or through hast as they flee they shall fall one on another before a sword Chaldee before them that kill with sword power-to-stand Heb. standing or uprightnesse contrary to the blessing in verse 13. The Greeke translateth ye shall not be able to withstand your enemies Vers. 38. shall perish c. or shall be lost The fulfilling hereof is shewed in Ier. 50. 6. My people hath beene perishing or lost sheepe their sheepheards have caused them to goe astray c. Vnto this curse of the Law the promise of grace under the Gospell is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria and the Outcasts in the land of Egypt and shall worship Iehovah in the 〈◊〉 at Ierusalem eat you up in Chalden conâ—ume you that it ye shall dye in the land of your captivine Vers. 39. pine away in Chaldee melt away to pine in iniquite is to consume and perish in the punishment for iniquitie whereupon this people complained If our transgressions and our sinnes be upon us and we pine away in them how should wee then live Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left the remnant-according to the election of grace Romans 11. 5. who by their chastisements are brought to a sight and sorrow for their sins as in Ezek. 36. 31. ye shall lothe your selves in your own sight for your iniquities of their fathers the Chaldee expoundeth it in the sins of their evill fathers which they retain in their hands they shal melt-away with theÌ„ Vers. 40. And they shall that is And if they shall confesse as the word If is understood in Exod. 4. 23. Mat. 1. 2. and 3. 8. Such a confession Daniel made in Dan. 9. 3. 4. 5. c. and Nehemiah Neh. 1. 4. 5. 6. 7. c. and 9. 1. 2. 29. 30. c. when with fasting and prayer they confessed their owne and their forefathers sinnes And from hence the Hebrewes doe gather that they should humble themselves and fast certain daies in the yeere for the calamities that have befallen their forefathers such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like wherein they stir up their hearts unto repentan by memoriall of their owne evill deeds and the deedes of their fathers which caused those diffesses to come upon them Moreover they say W 〈…〉 o seeth the cities of Iudah in their desolation saith Thy holy cities are à wildernesse as in Esa. 64. 10 and re 〈…〉 his clothes If he see Ierusalem in her desolation be faith Ierusalem is a wildernesse c. If hee see the Sanctuarie desolate he saith Our holy and our beautifull house c. as in Esa. 64. 11. and rendeth his clothes Hee rendeth them with his hand all the clothes that are upon him untill he be naked down to the heart And he never soweth up those rent plico 〈…〉 But all their fasts they say shall cease in the â—â—yes of Christ and not so onely but they shall be 〈◊〉 a good day or festivitie and to dayes of joy and 〈…〉 as it is written in Zach. 8. 19. Thus saith the Lord hosts the fast of the fourth moneth and the fast of the fift and the fast of the seventh and the fast of the tenth shall be to the house of Iudah joy and gladnesse and chear full solemne-feasts therefore love the truth and â—â—nce Maim tom 1. in Taanioth chap. 5. sect 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities and they fast not 〈◊〉 to the Lord but as he cried and they would 〈…〉 eate so they cry and he will not heare because they have refused Christ who is our Peace and whose glory dwelt amongst us full of grace and truth Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me in Chaldee against my word contrary Hebr. in conntrarietie Chaldee in hardnesse stubbornely as vers 21. 27. Vers. 41. uncircumcised heart which the Chaldee expoundeth grosse or foolish heart and Targum Ionathan their proud heart It meaneth also an unbleeving and disobedient heart which resisted the Spirit of God according to that saying Yee stiffe necked and uncircumcised in heart and earesâ— yee doeâ— alwaies resist the holy Ghost Act. 7. 51. This hee speaketh because the true circumcision is in the liners and in the spirit Romans 2. 29. whereupon the Prophet complaineth all the house of Israel are uncircumcised in heart Ierom.
there eaten by the owners Deut. 1â— 6. 7. 11. and 14. 22. 23. which second tithe every third yeere was given to the poore Deut. 14. 28. 29. The Hebrewes understand this Law not 〈◊〉 the first tithe but of the second thus they write after that they have separated the great heave-offring they separate one of ten out of that which is left 〈◊〉 is called the first tithe and of it is spoken in Numb 18. And this tithe is for the Levites both males and 〈…〉 males Num. 18. 20. 21. The first tithe may law 〈…〉 be eaten of common Israelites and a man may 〈◊〉 thereof in his uncleannes for there is no holinesse in 〈◊〉 〈◊〉 And wheresoever any holinesse is spoken of tithes or redemption of them it is not meant but of the second tithe And they count the first tithes as common things because it is said in Num. 18. 27. And this heave-offring shall bee reckoned unto you as though it were the corne of the threshing-floore c. as the corne-floore wine-presse are common things so is the first tithe Maim tom 3. treat of Tithes ch 1. s. 1. 2. of the tree that is of all trees whose fruit was mans meat and all manner of herbâ—s Luk. 11. 42. The Hebrewes say All meat of man which is kept whose growth or nourishment is out of the ground oweth an heave-offring And wee are commanded to separate thereof the first fruits for the Priest Deut. 18. 4. As corne and wine and oile mentioned in Deut. 18 4. are mans meat and grow out of the earth and have owners as it is said THY CORNE so all that is like unto them oweth an heave-offring and also the tithes Vetches though they be not mans meat forasmuch as they eate them in yeers of famine they owe an heave offring and tithes c. Garden seeds which are not eaten as Rape seed Radish seed Onion seed and the like are free from the heave offrings and from tithes because they are not mans meat but the seeds of the green-herbe 〈◊〉 them Herbes though they be mans meat owe not the tithes save by the doctrine of the Scribes c. Maim tom 3. in Trumoth c 2. s. 1. 2. 3 6. Whatsoever is free from the first tithe is free from the second and from the tithe of the poore and whatsoever oweth the first oweth both the other Mâ—im treat of the second 〈◊〉 the ch 1. sect 12. holinesse in Greek an holy thing Therefore the second tithe might not bee eaten save before the Lord in the place which hee should choose Deut. 12. 5. 6. 7. 17. neither might it be eaten by any uncleane Deut. 26. 12. 14. But the first tithe and the tenth of it which was given to the Priests might bee eaten in every place Numb 18. 31. Vers. 31. will redeeme to weet for himselfe and his owne private use for if he dwelt far from the place which God had chosen he might turne his tithe fruits into money and goe up therewith Deut. 14. 23. 24. 25. so if they were uncleane they were to be redeemed but the fift part was added by such as would redeeme their owne tithe for their own use So the Hebrew doctorâ— say He that redeemeth his tithe for himselfe whether it be his owne or falne to him by inheritance c. must adde the fift part thereto if it be worth foure he must give fiue Lev. 27. 31. If he 〈◊〉 redeemed his 〈◊〉 fruits and added a fift part and would againe redeeme their redemption for himselfe the second time hee is to adde a second fift part for the principall onely and not adde a fift part for the fift part But all tithe which he redeemeth not of his owne he addeth not a fift part Maimony treat of the Second tithe ch 5. sect 1. 3. 4. Ver. 32. the herd or of the flock The Hebrewes understand this law of these onely saying We are commanded to separate one of ten of all cleane beasts which are borne unto men every yeere and this commandement is not in use but for the herd and the flocke 〈◊〉 〈…〉 The tithe beast is to be payed of common things 〈◊〉 not of things sanctified and it is due both within the land and without the land All are 〈◊〉 to give the tithe beast Priests Levites and Israelites And the Law for the tithe beast is that it be killed in the court of the Sanctuarie the blood sprinkled on the altar and the fat burned and the rest of the flesh is eaten by the owners in Ierusalem as the other leight holy things and the Priests have nothing thereof but it is all for the owners as the Paschal lamb And if it be a blemished beast whether a blemish hath befalâ—â— it after or that hee separated it at first with a blemish thereon then it is to be eaten in any place Maim tom 3. in Becoroth or treat of Firstborne ch 6. s. 1. 2. 3. 4. By payment of the tenth Beast unto the Lord the people acknowledged their subjection and thankfulnesse unto him for the giving of tithes was a signe of subjection as the Apostle sheweth in Hebrewes 7. And as the giving of the Firstborne was a thankfull acknowledgement that the beginning of all propagation increase was from God without whose blessings all creatures are barren and fruitlesse Gen. 1. so the giving of the tenthe was a like acknowledgement that his blessing made them plenteous in the fruit of their caâ—tel and other substance Deut. 28. 11. Gen. 31. 8. 9. Psal. 144. 13. for ten is often used to signâ—fie many as is noted on Gen. 31. 7. and Levit. 26. 26. And God it is that promised I will sow the house of Israel and the house of Iudah with the sâ—ed of man and with the seed of beast Ier. 31. 27. that passeth under the rod this sheweth the manner of tithing not to be at the will of man but as the beasts of their owne accord went out of the solde or bawne The Hebrewes declare it thus Who so hath ten lambes and separateth one of them for a tithe or hath an hundred and separateth ten for tithe these are no tiths but thus he must doe He is to gather all 〈◊〉 Lambes or all his calves into the fold and make there to a little doore so that two may not goe out ut once And their damâ— must stand with out and as they 〈◊〉 or belâ—ow and the yong ones heare their voice they goe out of the fold to meet them as it is said THAT PASSETH VNDER THE ROD Lev. 27. 32. it must passe of it selfe and not be caried out by his hand And as they come out of the fold one after another he beginneth and counteth them with a rod one two three foure c. and the tenth that commeth out whether it be 〈◊〉 〈◊〉 female perfect or blemished hee marketh it with a red marke and saith this is the 〈◊〉 Hee needeth not gather all his
charges with their portions for their livelihod Chap. 〈◊〉 The making and use of the water of purification 19 Mary dieth The people murmur for water and have it from the Rocke where Moses and Aaron offend Aaron dieth 2â— Israel conquer some Canaanites murmur and are bitten of fierie serpents but healead by a brasen Serpent Their conquest over S 〈…〉 and Og kings of the Amorites 2â— Balaam is hired of the Moabites to curse Israel but God turneth his curse into a 〈◊〉 fing 22 23 24 Israel joyneth to Baal-peor and iâ— plagu 〈…〉 25 The last numbring of the Israelites 〈◊〉 should possesse the land 26 A law for women to inherit Iosua is appointed successor to Moses 2â— The Oblations on Sabbaths and at sol 〈…〉 feasts 28. and 29 The law concerning vowes 30 Israel overcommeth the Midianites 31 Reuben Gad and halfe Manasses have their inheritance assigned in the land of S 〈…〉 and Og. 32 The 42. journies of Israel in the wildeâ—nesse 33 The bounds of the land of Canaan and 〈…〉 dividing it by lot 34 The 48. cities of the Levites and 〈◊〉 refuge for unwilling manslayers 〈◊〉 A law for mariage in their owne tribes 〈◊〉 inheritances should be removed Chap. 〈◊〉 THE FOVRTH BOOKE OF MOSES CALLED NVMBERS CHAPTER I. 1. In the second yeere after Israel was come out of Egypt God commandeth Moses to number all the males of the people from twenty yeeres old and upward 5. The Princes of the tribes that were joyned with Moses and Aaron for this businesse 17. The number of every tribe particularly 45. The summe of them all together 47. The Levites are not numbred among the tribes 50. but are exempted for the seruice of the Lord about the Tabernacle ANd Iehovah spake unto Moses in the wildernesse of Sinaâ— in the Tent of the congregation in the first day of the second moneth in the second yeere after their comming forth out of the land of Egypt saying Take ye the summe of all the congregation of the sonnes of Israel according to their families according to the house of their fathers by the number of the names every male according to their polles From twentie yeeres old and upward every one that goeth forth with the armie in Israel ye shall muster them by their armies thou and Aaron And with you there shal be a man of every Tribe every man shal be head of the house of his fathers And these are the names of the men which shall stand with you Of Reuben Elizur the son of Shedeur Of Simeon Shelumiel the son of Zurishaddai Of Iudah Naasson the son of Amminadab Of Issachar Nethaneel the son of Zuar Of Zabulon Eliab the son of Helon Of the sons of Ioseph of Ephraim Elishama the son of Ammihud of Manasses Gamaliel the son of Pedahzur Of Benjamin Abidan the son of Gideoni Of Dan Ahiezer the son of Ammishaddai Of Aser Pagiel the son of Ocran Of Gad Eliasaph the son of Deguel Of Naphtali Ahira the son of Enan These be the called of the congregation Princes of the tribes of their fathers heads of the thousands of Israel And Moses and Aaron tooke these men which are expressed by names And they assembled all the congregation in the first day of the second moneth and they declared their genealogies according to their familes according to the house of their fathers by the number of the names from twentie yeeres old and upward according to their polles As Iehovah commanded Moses so he mustered them in the wildernesse of Sinai And the sons of Reuben the first-borne of Israel were by their generations according to their families according to the house of their fathers by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Reuben were six and forty thousand and five hundred Of the sonnes of Simeon by their generations according to their families according to the house of their fathers those that were mustered of him by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Simeon were nine and fifty thousand and three hundred Of the sonnes of Gad by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Gad were five and forty thousand and six hundred and fifty Of the sonnes of Iudah by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Iudah were foure and seventy thousand and six hundred Of the sonnes of Issachar by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Issachar were foure and fifty thousand and foure hundred Of the sonnes of Zabulon by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Zabulon were seven and fiftie thousand and foure hundred Of the sonnes of Ioseph of the sonnes of Ephraim by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Ephraim were fortie thousand and five hundred Of the sonnes of Manasses by their generations according to their families according to the house of their fathers by the number of their names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Manasses were two and thirtie thousand and two hundred Of the sonnes of Benjamin by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Benjamin were five and thirtie thousand and foure hundred Of the sonnes of Dan by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Dan were two and sixtie thousand and seuen
them foure wagons according unto their service for to ease the cariage Num. 7. 5. 8. Vers. 38. foremost or as the Greeke translateth it Eastward see Num. 2. 3. Moses and Aaron The Hebrewes as Baal hatturim vpon this place doe observe that here is a pause or distinction betweene Moses and Aaron to teach that Moses pitched in one place by himselfe and Aaron and his sonnes in another place by themselves Thus Moses a Levite of Kohath was King in Ieshurun Deut. 33. 5. and Aaron his brother Priest as for Moses two sonnes Gershon and Eliezer Exod. 18. 3 4. here is no mention of them neither in Num. 26. neither had they any prerogative but were among the other Kohathites and named of the tribe of Levi that is common Levites 1 Chron. 24. 14. the charge or the custodie the watch of the Sanctuarie the Levites being assistants under them Num. 18. 2 3. Of the watch which was wont to be kept in the Sanctuary see the annotations on Num. 15. 8. the stranger that is any saving Aaron and his sonnes see verse 10. Vers. 39. and Aaron in the Hebrew there are many extraordinary pricks over the name of Aaron for speciall cause R. Sol. Iarchi saith they were to signifie that Aaron himselfe was not among the number of the Levites none of the 22000. here mentioned Observe Aarons dignitie Hee was the elder brother unto Moses the King Exod. 7. 7. Hee was by mariage brother to Naasson Prince of Iudah for hee had to wife Elisabeth his sister Exod. 6. 23. Hee was joyned with Moses in the government of Israel Psal. 77. 20. He had the prerogative to sacrifice for the whole Church 1 Chron. 23. 13. But Christ our King and Priest after the order of Melchisedek farre excelleth him Hâ—b 7. and 8. chap. two and twentie thousand This summe accordeth not with the former particulars for there were of Gershon 7500. of Kohath 8600. of Merari 6200. which make in all 22. thousand and three hundred But Aaron and the Priests as also the first-borne of the Levites were the Lords after a peculiar manner Exod. 13. 2. and therefore deducted from the rest which were all taken in stead of the first-borne of Israel So there were so many thousand Levites as there are Hebrew letters because they were aboue others to apply the studie of Gods Law Deut. 33. 10. which because they did not according to their dutie God so disposed that Iehozadak the Priest in the 22. generation after Aaron was caried captive with the people into Babylon 1 Chron. 6. 3. 15. And here againe Gods providence appeareth that the Levites increase should be by just thousands and the Priests and first-borne of Levi by hundreds without any broken number such as was among the first-borne of Israel vers 43. See the notes on Num. 1. 25. Againe whereas the least of all the other tribes of Israel from twenty yeeres old and upward had 32000. and 200. Num. 1. v. 34 35. and the greatest 54000. and 600. v. 27. here the Levites which were counted from a moneth old and upward were but 22000. so the Lords portion was the least Yea of these 22. thousand there were found but eight thousand five hundred and fourescore that were fit for to doe service in the Sanctuary Num. 4. 47 48. so small was the number of those that served God in his ministerie in comparison with the campes of Israel Vers. 40. Muster or Number moneth old Hebr. sonne of a moneth Vers. 41. for me or unto me as the Chaldee expounds it thou shalt bring neere the Levites before me every first-borne or all the first-borne which being appointed unto the Lords service the Lord taketh the Levites to serve him in their stead This was for the first-borne males of man and beast which the Israelites now had all the first-borne that came after this were to be redeemed or given to the Priest Num. 18. 15. See the notes on verse 12. and 13. Vers. 43. and seventie and three God 's speciall providence appeareth againe in this number of the first-borne that it should be so neere unto the number of the Levites taken in their stead whom God destinated from the womb unto his service and made the summes of them so neere A like worke of God is observed by Moses in Deut. 32. 8. how he had appointed the borders of the peoples according to the number of the sonnes of Israel And whereas six hundred thousand men and moe Num. 1. 46. had but 22. thousand and 273. first-borne males in all their families it appeareth that the farre greater number of Israels first-borne were females who by reason of their sex were not fit to serve God in his sanctuary Which figured the small number of Gods elect among the many that are called Mat. 22. 14. Rom. 9. 6 7 8. For the elect are such as doe serve God day and night in his Temple Revel 7. 15. and are Priests unto God Rev. 5. 10. Vers. 45. shall be mine which the Chaldee explaineth shall minister before me Vers. 46. those that are to be redeemed Hebr. And the redeemed or as the Greeke translateth it And the redemptions or ransomes So after in vers 48 49 51. Here the overplus of the first-borne of man is reckoned and the summe of their ransome vers 50. but the overplus of cattle is not reckoned Vers. 47. five shekels a peece Heb. five five shekels which the Greeke translateth five shekels by the head These five shekels the price set here and in Num. 18. 16. was the value set in Lev. 27. 6. from a moneth old to five yeeres old and it was the least of all the valuations so that God burdened the Israelites with the ransomes as little as might be twentie geraâ—s or twentie pence the gerah was a peece of silver that weighed sixteene barley graines so the shekel weighed 320. graines see the notes on Exod. 30. 13. Vers. 48. the money Hebr. the silver so in vers 49 50 51. of the redeemed understand the money of those that are redeemed or as the Greeke translateth the redemptions of those that are moe Vers. 50. Of the first-borne in Hebrew Bâ—chor the First-borne is singular as spoken of one but translated in Greeke plurally as implying all And this seemeth to be taken not of particular persons as of them that were last numbred or any other for so the burden should have lien vnequally upon a few but of the church in generall Or to cut off contention it was done by lot as R. Solomon Iarchi saith he brought 22000. scrolles or papers according to the number of the Levites vers 39. and on every of them was written A son of Levi and 273. papers according to the number of the First-borne Israelites moe than the Levites vers 46. and on every of them was written Five shekels they mingled them and put them in a basket then said he unto them come draw your papers according to your lot Vers. 51.
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iâ—â—h but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit 〈◊〉 with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thâ—â— place have also noted how this name of God Iehovah is thrice mentioned and every time with 〈◊〉 different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie 〈◊〉 thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
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
which are herbs of bitter taste as wilde cichorie and endive These were to the Iewes a remembrance of their bitter life in Egypt Exod. 1. 14. and so a figure of the bitternesse of Christs afflictions whereof we that beleeve are made partakers by the fellowship of his sufferings being male conformable unto his death Phil. 3. 10. Verâ— 12. till the morning if any were left till then it vas to be burnt see Exod. 12. 10. with the annotations not breake a bone this was fulfilled in Christ himselfe as Ioh. 19. 33. 36. See Exod 12. 46. The Hebrew Doctors say that for breaking aboâ—e a man was to be beaten But he is not guilty save for breaking a bone whereupon some flesh is or vherein is some marrow For breaking any other bone 〈◊〉 is not guilty But if there be any flesh upon it though he breake the bone in any other place than where he flesh is hee is guiltie although that place of the 〈◊〉 where he breaketh it be bare without flesh Alsoâ—e that breaketh it after another hath broken it is 〈◊〉 be beaten Maimony in Korban Pesach chap. 10. sect 1. 3 4. every statute of the Passe-over iâ— Greeke the Law of the Pascha This seemeth robe meant of the first Passeover the Law whereo 〈…〉 s given in Exod. 12. Howbeit here the Hebre 〈…〉 s have their exceptions and differences but 〈◊〉 warrantable I leave to be considered What d 〈…〉 fereth say they the second Passeover from the first At the first there is a prohibition that no lea 〈…〉 〈◊〉 〈…〉 ene or found in their houses neither may it be 〈◊〉 with leaven in them neither may they 〈◊〉 〈◊〉 of it out of the company and they must use the Prâ—se or hymne in the 〈…〉 ng of it and doe bring 〈◊〉 it the Ch 〈…〉 ah or Fâ—ast-offering spoken of in Deut. 1 〈◊〉 And it â—ay be kept in un 〈…〉 〈◊〉 most part of the Church be uncleane by the dead But the second Passeover may have leavened and unleavened bread with it in the house and they are not bound to use the hymne in the eating of it and they may carry it out of the house where it is eaten neither bring they the Chagigah with it neither may it be kept in uncleannesse But both of them put away the Sabbath that is are to be kept even on the Sabbath day and the praise or Hymne is to be used in the doing of them and they must be eaten rosted in one house with unleavened cakes and bitter herbs and they must not leave ought of them till the morning nor breake a bone of them And why is not the second Passeover equall to the first in all things seeing it is sad in Num. 9. 12. according to every statute of the Passeover they shall doe it Because there are expressedin it some of the statutes of the Passeover to teach that it is not equall to the first save in the things that are expressed coÌ„cerning it they are the coÌ„mandemenâ—s concerning the body or substance of it they are the statutes of the Passeover For this is a generall rule that their dispersion in Egypt their taking of the Paschal lamb on the tenth day and the chaâ—ge to strike the blood with a bunch of hyssope on the uâ—per doore-post on the two side-posts and to eat it inâ—aste they were not things to be observed in the genrations following but in the Passeover of Egypt onâ—l Maim in Korban Pesach ch 10. s. 15. Touching tâ—e eating of the Passeover by the uncleane foreâ—entioned thus they say of it of other the likâ— All the offerings of the Congregation their time is set Lev. 23. therefore they all doe put away the Saâ—bath and uncleannesse by the dead And every oblatiâ—n of them which is offred in uncleannesse is noâ— eaten but they burne on the altar such things therof as are to be burned theron the residue which sho 〈…〉 d be eaten are burnt as other holy things that are de 〈…〉 ed Levit. 7. 19. How doth it put away unc 〈…〉 nnesse If the time of that oblation be come and thâ— most part of the Church that offer it be unclean by tâ—e dead or if the Church be clean the Priests that sâ—â—uld offer it be unclean by the dead or if the peopâ—e aâ—d Priests be cleane and the ministring vessels be unâ—lâ—ane by the dead loe then it is performed in uncleanne the uncleane and the cleane are implâ—yed ther 〈…〉 â—ogether and come all of them into the â—â—urt of the Sâ—nctuary But they that are uncleaâ—e by other un 〈…〉 annes as by running issues c. or â—y creeping things or dead beasts the like they aâ—e not imployed therabout neither come they into 〈◊〉 court although it be performed in uncleannes Aâ—â— if they transgresse do it or come into the court tâ—ey are guilty of cutting off for comming in and of â—ath for serving for nothing is put off but unclean 〈…〉 s by the dead man onely c. Vncleannesse by a 〈…〉 ad man is put away concerning the Congregation as it is written in Num. 9. 6. And there were men â—ho wâ—re unclean by the soule of a maÌ„ we have beene â—ught by word of mouth that they are particular me which are put off to the second Passeover if they 〈…〉 nclean But if the congregation be uncleane by 〈◊〉 dead they are not put away but the uncleannes 〈◊〉 put away they do the Passeover with uncleannes And the same law is for every oblation which hath 〈◊〉 time appointed therefore with the Passeover that 〈◊〉 putteth away uncleannesse And loe the thing is expressed in the Scriptures for it is said in 2 ChroÌ„ 30. 17. For there were many in the Church that were not sanctified therefore the Levites had the charge of the killing of the Passeovers for every one that was not cleane to sanctifie them unto the LORD For a multitude of the people many of Ephraim and Manasses Issachar and Zabulon had not cleansed themselves And what is that which is said in 1 Chron. 30. 18. yet they did eat the Passeover otherwise than it was written Because they made an intercalation of that yeere that is added a moneth because of uncleannesse as it is said in 2 Chron. 30. 2. And the King consulted and his Princes and all the congregation in Ierusalem to keepe the Passeover in the second moneth for they could not keepe it at that time because the Priests had not sanctified themselves sufficiently And else-where I have shewed that they are to make no intercalation of the yeere at all because of uncleannesse There was also an other thing in that yeere that King Ezekias made intercalation of the yeere in the 30. day of Adar or February which sâ—ould have beene the beginning of the moneth Nisan for March and he made that moneth Adar the second but the wise men agreed not unto him for they are to make
who c. this is an earnest wish as would God or the like the word and setteth forth the earnestnesse of his passion as Act. 23. 3. Psal. 2. 6. his spirit that is the gifts of his spirit as the Chaldee saith his spirit of prophesie So Paul wisheth that all the Church could prophesie and saith Follow after loue and zealously desire spirituall gifts but rather that ye may prophesie 1 Cor. 14. 1. Verse 30. gathered that is gat himselfe or at the Greeke saith departed the Elders who were authorised of God to be of the high Councell or Synedrion with Moses and his assistants and thus they differed from those inferiour Magistrates which had beene appointed before by Iechroes advice Exod. 18. 21 25. And as then all hard causes were brought unto Moses Exod. 18. 26. so after this such causes were brought to the high court or Synedrion first ordained here This is shewed by the Hebrew Canons in Talmud Bab. Sanbedrin c. 1. and Maimony in Sanbedrin c. 5. thus They set up no King but by the mouth of the Senate of 71. Elders neither make they any lesser Synedrion for every tribe and for every citie but by the Senate of 71. Neither judge they a whole tribe revolted to idolatry nor a false Prophet nor the high Priest in judgement of life and death but by the great Synedrion But money-matters are judged by the Court of three Iudges Likewise they make or judge no elder rebellious Deut. 17. nor any citie drawne 〈◊〉 to idolatrie Deut. 13. neither cause they the suspected woman to drinke the bitter waters Nam 5. but in the great Synedrion Neither doe they adde unto or in Large the Citie or the Courtyard neither goe they forth to permitted warre c. whereof see the notes on Deut. 20. 1. but by the great Synedrion as it is said in Exod. 18. 22. every great matter they shall bring unto thee Verse 31. a wind God made an East wind to passe forth in heaven and brought on a South wind by his strength Psal. 78. 26. brought Quailes such fowles as he had fed them with before in Exod 16. 13. them now God againe brought swiftly and as with violence which the Chaldee translateth made to flie let them fall or spred them abroad so this word is Englished in 1 Sam. 30. 16. two cubits Sol. Iarchi saith they flew so hie as against a mans heart that he was not toyled in getting them either by reaching hie or by stooping low Verse 32. ten homers or ten heaps as the Chaldee translateth for the Hebrew homer sometime signifieth an heape as in Ex. 8. 4. sometime a kind of measure containing ten Ephahs or Bushels Ez. 45. 11. the w ch measure is called also a Cor. Eze. 45. 14. so Targum Ierusalemy interpreteth it here Thus also the Greek translateth it ten Cors for of the Hebrew Cor the Greeke Coros in Luk. 16. 7. Latine Corus are derived And Chazkuni here explaineth it ten homers there are in an homer thirtie Seahs or Pecks so ten homers containe three hundred Seahs loe he that gathered least had every day ten Seahs Of the Seah or Pecke see the notes on Gen. 18. 6. This abundance of fowles was miraculous whereupon it is said God rained flesh upon them as dust and feathered fowles as the sand of the seas Psal. 78. 27. And with these they filled their greedy lust seeding themselves without feare as Iude verse 12. though the Lord had threatned to punish them verse 20. Verse 33. not yet cut off to wit from their mouth that is not taken from them which the Greeke translateth before it that is the flesh failed Thus the phrase is opened in Ioel 1. 5. the new wine is cut off from your mouth that is taken away from you Or by cutting may be meant chewing The Psalmist alleaging this saith They were not estranged from their desire the meat was yet in their mouth when the anger of God came up against them c. Psal. 78. 30 31. And here Chazkuni observeth how they were plagued of God after that he had sufficed all of them with flesh that men should not say hee had not plagued them but because he was not able to suffice them all with flesh a very great plague or veâ—â—ment great smiting Abr. Ezra writeth that it was the pestilence God gave-them their request when they lusted for flesh but sent leannesse into their soule Psal. 106. 14 15. The anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel Psal. 78. 31. Verse 34. hee called meaning Moses called and by the name of the place left a memoriall of their sinne and punishment for a warning to them after Deut. 9. 22. and to us that we should not lust after evill things as they lusted 1 Cor. 10. 6. Or as the Greeke translateth it the name of the place was called see verse 3. Kibroth hattaavah that is as the Greeke expoundeth it Graves or monuments of lust Where lust may be used for the men that lusted as circumcision in Rom. 2. 26. is for men circumcised Pride for the proud man Ier. 50. 31 32. Psal. 36. 12. and many the like See the notes on Gen. 45. 7. Vers. 35. were in Hazeroth or Chatseroth in Greeke Aseiroth here they were that is abode or continued as Daniel was that is continued Dan. 1. 21. and they were that is continued there Ruth 1. 2. The cause of which abode was a new trouble which Moses sister and brother raised against him Num. 12. CHAP. XII 1 Marie and Aaron speake against Moses about his wife and office 4 The Lord calleth them all before him justifieth Moses magnifieth his office rebuketh the murmurers and departeth in anger 10 Marie is made a Loper Aaron confesseth sinne Moses prayeth God to heale her 14 The Lord commandeth her to be shut out of the campe seven dayes 15 The peoples journey is stayed till she was brought in againe then they goe on into Pharan ANd Marie and Aaron spake against Moses because of the Aethiopian woman whom he had taken for hee had taken an Aethiopian woman And they said Hath Iehovah spoken onely indeed by Moses hath he not spoken also by us And Iehovah heard it Now the man Moses was very meeke above all the men which were upon the face of the earth And Iehovah said suddenly unto Moses and unto Aaron and unto Marie Come out ye three unto the Tent of the Congregation and they three went out And Iehovah came downe in the pillar of the cloud and stood in the doore of the Tent and called Aaron and Marie they two came forth And he said Heare now my words If there shall be a Prophet among you I Iehovah will make my selfe knowne unto him in a vision I will speake unto him in a dreame My servant Moses is not so he is faithfull in all mine house Mouth to mouth
will I speake with him and in vision and not in darke speeches and the similitude of Iehovah shall hee behold and wherefore were yee not afraid to speake against my servant against Moses And the anger of Iehovah was kindled against them and he went away And the cloud departed from off the Tent and behold Marie became leprous as snow and Aaron looked upon Marie and behold she was leprous And Aaron said unto Moses Alas my lord I beseech thee lay not the sinne upon us wherein we have done foolishly and wherein we have sinned I beseech thee let her not be as one dead of whom when hee commeth out of his Mothers wombe halfe his flesh is even consumed And Moses cried out unto Iehovah saying O God I beseech thee heale her now And Iehovah said unto Moses And if her father had spitting spitted in her face should she not be ashamed seven dayes let her be shut seven dayes out from the campe and after let her be gathered in And Marie was shut out from the campe seven dayes and the people journeyed not till Marie was gathered in againe And afterward the people journeyed from Hazeroth and encamped in the Wildernesse of Pharan Annotations MArie in Hebrew Mirjam in Greeke Mariam she was a Prophetesse sister of Moses and Aaron Ex. 15. 20 she it was that began the quarrell as in the originall it appeareth Marie she spake therefore she not Aaron was plagued with leprosie v. 10. As Satan prevailed first with Eve then by her with Adam Gen. 1. 3. so here first with Marie and then by her with Aaron the high Priest And as the former sin of lust for flesh began among the baser sort Num. 11. 4. so this sin of ambition and vain glory began among the chiefest of the Church for these three Moses Aaron and Mary were the chief guides whom God sent before his people Mic. 6. 4. because or upon occasion for the sake Aethiopian Hebr. Cushite which the Greeke translateth Aethiopian This seemeth to be no other than Zipporah the Midianiresse who Moses had married Ex. 2. 16 21. because the Midianites dwelt in Cush his land they were called Cushites or Aethiopians and it may be also because they were tawny coloured like them For otherwise Cush was the son of Cham Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem Gen. 25. 1 2. The Chaldee in stead of Cushith saith Faire which may be spoken by the contrary Iosephus Philo and some others take this wife not to be Sipporah but another Aethiopians taken to wit to wife that is married so in 1 Chron. 2. 19 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth the marrying of that woman who was not of the stocke of Israel and who hindred him from circumcising his son Exod. 4. 24 25 26. was the occasion of their murmuring Howbeit the Hebrew Doctors make his not companying with his wife to be the occasion for that he being a Prophet daily conversant with the Lord and frequenting his Tabernacle abstained from her lest he should have legall pollution which would have kept him from the Sanctuary Levit. 15. 16 31. Compare also Exod 19. 15. Thus the Chaldee expoundeth it for hee had put away or abstained from the faire wife which he had taken And Sol. Iarchi thus for he had taken a Cushite woman and had now put her away Verse 2. by Moses or in Moses as speaking of inward revelation by the Spirit The Targum called Ionathans paraphraseth thus Hath the Lord spoken onely indeed with Moses who is separated from copulation of the bed meaning with his wife also by us or in us as David said The spirit of Iehovah spake in me 2 Sam. 23. 2. Here Sol. Iarchi addeth for explanation hath he not spoken also by us and yet we have not separated our selves from the way of the earth meaning from mutuall societie such as is between man and wife a phrase taken from Gen. 19. 31. But it may be understood as before is noted that they would not have Moses esteemed the onely Prophet who had so stained himselfe by marriage with a strange woman Their drift was by disgracing Moses for his infirmitie to grace and advance themselves against which it is said Let us not be desirous of vaine-glory provoking one another envying one another Gal. 5. 26. heard it that is took notice of this their speech to reprove and punish it So of Reubens sin it is said Israel heard it Gen. 35. 22. Or God is said to heare it as a witnesse of that which it may be they murmured in secret as in Psal. 59 8. swords are in their lips for who say they doth heare and in Psal. 55. 20. God will heare and afflict them See also Psal. 94. 7 8 9. Vers. 3. meeke the originall word hath affinitie with affliction and lowlinesse for by affliction this vertue is furthered Lam. 3. 27 28 29 30. and is seated in the heart and spirit as the Apostle mentioneth a meeke and quiet spirit 1 Pet. 3. 4. As Moses so Christ is set forth for an example of meekenesse Mat. 21. 5. and 11. 29. It is a vertue which keepeth a meane in anger and avenging of our selves when we are offended wronged and contemned above all the men or more than any man This commendation the Spirit of God giveth of Moses though by Moses owne pen as the Apostle also writeth in his own behalfe 2 Cor. 11. 5 6 10 22 c. and 12. 11 12. although Moses is noted to have been very angry sundry times Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16 Num. 16. 15. and 31. 14. and 20. 10 11. compared with Psal. 106. 32 33. Vers. 4. said suddenly so shewing the greatnesse of his displeasure against them which suffered no delay Psal. 64. 7. Prov. 6. 15. Esai 30 13. and preventing any that mought thinke Moses complained to God and sought revenge Thus God who will be a swift witnesse against evill doers Mal. 3. 5. suddenly rose to plead the cause of his meekest servant Compare Psal. 50. 19 20 21. yee tâ—ree both parties are judicially summoned to appeare before the Lord in the Tent of his habitation as he riseth up to judgement to save all the meeke of the earth Psal. 76. 9 So in Num. 16. 16. Verse 5. came downe in Chaldee revealed him-selfe see Gen. 11. 5. of the cloud as the throne oâ— his glory out of which he used to appeare speake unto them Psal. 99. 7. Num. 16. 42. Vnto these apparitions those visions of Iohn hath reference Rev. 10. 1 2 3. and 14 14 c. Vers. 6. a Prophet among you or of you Hebr. your Prophet which the Chaldee expoundeth 〈◊〉 there shall be Prophets to or among you What this word Prophet meaneth see in the notes on Gen. 20. 7. Exod. 7. 1. I Iehovah so the Chaldee also explaineth it or it may be
honoureth him though Aaron himselfe was both the elder brother and the high Priest with the title of his lord confesseth their sinne against him craveth pardon and by Moses mediation to have their sister cured sinne that is the punishment of sinne as Levit. 22. 9. Num. 18. 32. which hee desireth that by Moses intercession it might not be laid upon them of God wherein we have done foolishly or because we are become foolish the Greeke translateth because we have done ignorantly in that we have sinned in which sense it is a lessening of their sinne as done through unadvisednesse and oversight not maliciously Vers. 12. as one dead by continuance of the leprosie upon her whereby she should be shut out of the communion of the Church Num. 5. 2. should defile all that touched her as doe the dead and in the end be consumed and die utterly with that fretting plague as the words following shew The Chaldee expoundeth this verse thus Let her not now be separated from among us for she is our sister pray now for this dead flesh that is in her that it may be healed is even consumed or is even eaten to wit with the disease and by comming out of his mothers wombe the Greeke understandeth and translateth an untimely birth comming out c. for as of such a dead birth the flesh is halfe consumed so is the flesh of a Leper Verse 13. cryed out that is as the Chaldee translateth prayed but earnestly and as grieved for her affliction so the word usually signifieth O God Hebr. Ael which is one of Gods names signifying his Might and together implying his mercy as is noted on Gen. 14. 18. So in Targum Ionathan it is here explained And Moses prayed and besought mercy before the Lord saying I beseech for mercie of the mercifull God I beseech God that hath power of the spirits of all flesh heale her I beseech thee Verse 14. had spitting spitted that is had but spitted to wit in anger The Chaldee expoundeth it had rebuked Spitting on the face is a signe of anger shame and contempt Iob 30. 10. Esai 50. 6. which if it had been from her earthly father should have made her ashamed and sorrowfull seven dayes how much more now that it is from her father which is in heaven seven dayes so long every leper was to be shut up by the Law for every triall and also at his cleansing see Levit. 13. 4 5. 21 26. and 14. 8. So long was he uncleane that touched a dead man Num. 19. 11. gathered that is received in or as the Greeke translateth enter in So gathering is used for receiving or taking in after that one is neglected or forsaken Iudg. 19. 15. Ios. 20. 4. Psal. 27. 10. Here Targum Ionathan addeth this paraphrase and I will cause to stay for thy sake the cloud of my glory and the Tabernacle and the Arke and all Israel untill the time that she is healed and afterward she shall be gathered in Ver. 15. Mary was shut in Greeke was separated this was an example of iustice against sinners without respect of persons therefore they are after willed to remember this Deut. 24. 9. And even Kings when they were Lepers were separated and dwelt apart 2 Chron. 26. 20 21. the people journeyed not but stayed mourning for her till she was recured which was a speciall honour unto Marie above other Lepers for whom there was no such stay Num. 5. 2 4. Because this Mary was one of those who God sent before his people Mic. 6. 4. Ex. 15. 20. Sol. Iarchi saith The Lord imparted this honour unto her because she once stayed for Moses when hee was cast into the river as it is written and his sister stood a farre off c. Exod. 2. 4. Verse 16. Wildernesse of Pharan or of Paran which had been Ismaels habitation Gen. 21. 21. and the place where they pitched in this Wildernesse was called Rithmah Num. 33. 18. and Cades barnea Num. 13. 3. 26. Deut. 1. 19 c. CHAP. XIII 1 The Lord biddeth Moses send one man of every tribe to search the land of Canaan 4 Their names and tribes 17 Their instructions 21 Their acts and returne after fortie dayes 26 Their relation of the goodnesse of the land and strength of the inhabitants 30 Caleb incourageth the people but the other discourage them and bring up an evill report upon the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Send thou men that they may search the land of Canaan which I give to the sonnes of Israel one man one man for a tribe of his fathers shall yee send every one a ruler among them And Moses sent them from the Wildernesse of Pharan at the mouth of Iehovah all those men were heads of the sonnes of Israel And these were their names Of the tribe of Reuben Shammua the sonne of Zaccur Of the tribe of Simeon Shaphat the sonne of Hori Of the trbe of Iudah Caleb the sonne of Iephunneh Of the tribe of Issachar Iigal the sonne of Ioseph Of the tribe of Ephraim Hoshea the sonne of Nun. Of the tribe of Benjamin Palti the sonne of Raphu Of the tribe of Zabulon Gaddiel the sonne of Sodi Of the tribe of Ioseph of the tribe of Manasses Gaddi the sonne of Susi Of the tribe of Dan Ammiel the sonne of Gemalli Of the tribe of Aser Sethur the sonne of Michael Of the tribe of Naphtali Nahbi the sonne of Vophsi Of the tribe of Gad Gevel the sonne of Machi These are the names of the men which Moses sent to spie out the land and Moses called Hoshea the sonne of Nun Ioshua And Moses sent them to search the land of Canaan and said unto them Goe up this way Southward and goe up into the mountaine And see the land what it is and the people that dwelleth theron whether they be strong or weak whether they be few or many And what the land is that they dwell in whether it be good or bad and what the cities be that they dwell in whether in tents or in strong holds And what the land is whether it bee fat or leane whether there be wood therein or not and be ye of good courage and take of the fruit of the land Now the dayes were the dayes of the first ripe grapes And they went up and searched the land from the Wildernesse of Zin unto Rehob to the entrance of Hamath And they went up by the South and he came unto Chebron and there were Ahiman Sheshai and Talmai the children of Anak now Hebron was built seven yeares before Zoan in Egypt And they came unto the bourne of Eshcol and cut downe from thence a branch and one cluster of grapes and they bare it on a staff by two and they brought of the pomegranates and of the figs. That place was called the bourne of Eshcol because of the cluster which the sonnes of Israel cut downe from thence And they
of Iephunneh and Ioshua the son of Nun. And your little-ones which yee said should be for a prey even them will I bring in and they shall know the land which yee have despised But as for you your carkasses shall fall in this wildernesse And your children shall feed in the wildernesse fortie yeares and shall beare your whoredomes untill your carkasses be consumed in the wildernesse After the number of the dayes in which yee searched the land fortie dayes a day for a yeare a day for a yeare yee shall beare your iniquities fortie yeares and yee shall know my breach of promise I Iehovah have spoken If I doe not this unto all this evill congregation that are gathered together against me in this wildernesse they shall bee consumed and there they shall die And the men which Moses had sent to search the land and which returned and made all the congregation to murmure against him by bringing up an evill report upon the land Even the men died that did bring up the evill report of the land by the plague before Iehovah But Ioshua the sonne of Nun and Caleb the sonne of Iephunneh lived of those men that went to search the land And Moses spake these words unto all the sonnes of Israel and the people mourned greatly And they rose up early in the morning and went up unto the top of the mountaine saying Loe we be here and will goe up unto the place which Iehovah hath said for we have sinned And Moses said Wherefore now doe you transgresse the mouth of Iehovah But it shall not prosper Goe not up for Iehovah is not among you that yee be not smitten before your enemies For the Amalekite and the Canaanite is there before you and yee shall fall by the sword for because yee are turned from after Iehovah and Iehovah will not be with you But they loftily presumed to goe up to the top of the mountaine but the Arke of the covenant of Iehovah and Moses departed not from within the campe And the Amalekite came downe and the Canaanite which dwelt in that mountaine and smote them and discomfited them even unto Hormah Annoâ—ations LIfted up to wit their voice as after followeth and as is expressed in Gen. 21. 16. she lifted up 〈◊〉 〈◊〉 and wept Or all the congregation tooke â—p that is received to wit the evill report which the spies gave of the land Num. 13. 32. So the phrase is used in Exod. 23. 1. Thou shalt not take up a vaine report This latter the Greeke version favoureth gave their voice that is cried out This manner of speech is used to signifie any loud voice noise or crie or any creature or of God him-selfe as in Psal. 18. 14. the Most high gave his voice in Ier. â—2 15. the Lions gave their voice in Psal. 104. 12. the fowles give the voice in Psal. 77. 18. the skies gave a voice in Habak 3. 10. the deepe gave his voice and in 2 Chron. 24. 9. men are said to give a voice when they made a proclamation thorow Iudah and Ierusalem So this people here openly rebelled and uttered their evill hearts without feare or shame that night Hebr. in or through that night which the Greeke explaineth that whole night Verse 2. and against Aaron which were the Lords ministers therefore their murmuring was not against them onely but against the LORD as Moses told them in Exod. 16. 2. 8. and as after appeareth in vers 3. Oh that we might die or Would God that we were dead they are words of unbeleefe and despaire and of great unthankfulnesse compare Exod. 16. 3. Psal. 106. 24 25. The Greeke translateth If we were dead which is a forme of wishing both in the Greeke and Hebrew tongues as in 1 Chron. 4. 10. If thou wilt blesse me that is Oh that thou wouldest blesse me so in Luke 12. 49. If it were for Oh that it were already kindled and so the Syriak version there explaineth it Vers. 3. to fall i. that we should fall that is die by the sword Here they murmure against God himselfe through unbeleefe as David saith They contemptuously refused the land of desire the pleasant land they beleeved not his word but murmured in their tents they heard not the voice of Iehovah Psal. 106. 24. 25. were it not better or were it not good The Greeke changeth the phrase thus Now therefore it is better for us to turne backe into Egypt So are they not written 2 King 20. 20. is explained thus Behold they are writen 2 Chron. 32. 32. Verse 4. Let us make a captaine Hebr. Let us give a head where by give is meant make or appoint as the Chaldee expoundeth it and by head they meane a captaine or chiefe governour as in Num. 25. 4. 1 Chron. 4. 42. and 12. 20. and as the Greeke here explaineth it Targum Ionathan paraphraseth thus Let us appoint a King over us for head Of this their sinne the scripture saith They dealt proudly and hardned their necks and hearkned not to Gods commandements and refused to heare and were not mindfull of the wonders that he had done among them but hardned their necks and in their rebellion appointed a captaine or made a head to returne to their bondage Nehem. 9. 16 17. So their evill words and purpose is counted unto them as the deed done Sol. Iarchi openeth their words thus Let us appoint a King over us and he saith the Rabbines have expounded this as meaning idolatry The same is also noted by R. MenacheÌ„ who further likeneth this sin to theirs that builded the tower of Babylon Gen. 11. So their sinne was against God who is exalted as head above all 1 Chron. 29. 11. Verse 5. fell on their faces as much affected with the murmuring of the people and they fell downe either to pray unto God for them as in Numb 16. 22. or to intreat them not to proceed in their rebellion as it followeth before all the assembly And elswhere it appeareth that Moses spake to encourage the people saying Dread not neither be afraid of them Iehovah your God who goeth before you he will fight for you c. Deut. 1. 29. 30. Verse 6. that searched the land as appeareth in Num. 13. 7. 9. 17. rent their clothes in signe of sorrow for the peoples rebellion and blasphemie for they said the Lord had brought them out of Egypt because he hated them c. neither did they beleeve the Lord their God for all that Moses spake unto them Deut. 1. 27. 32. Of rending garments in sorrow see Gen. 37. 29. Lev. 10. 6. in the annotations Vers. 9. Onely or But rebell not yee which the Greeke interpreteth But be not yee apostates or revolters from the Lord the Chaldee But rebell not yee against the word of the LORD are bread for us or shall be our bread our food that is we shall devoure and consume them The Chaldee expoundeth it They are delivered into our
10. a Fire-offering in Chaldee an oblation This is meant as Sol. larchi saith but of the Meat-offering and of the oile for the wine was no Fire-offering because it was not put upon the fire Verse 11. or of the goats bee it kid or goat-bucke male or female old or young for the Law putteth no difference as is before observed and so noted by Chazkuni here As for the manner of offering these Meat-offerings the Hebrew canons say that they were not charged to bring frankincense with them as they were with the Meat-offerings that were brought alone Lev. 2. 1. but they were charged to have salt according to the Law in Lev. 2. 13. and this Meat-offering was all of it burnt upon the Altar in the Courty ard whereas of the other Meat-offering an handfull onely was burnt and the residue eaten by the Priests Lev. 2. 2 3. and the wine was powred upon the Altar Maim in Magn. hakorbanoth chap. 2. sect 1. Verse 12. so shall yee make readie or thus shall yee doe The Hebrewes say These Meat and Drinke-offerings whether they be for Burnt-offering or Peace-offerings must bee according to this measure for every one Num. 15. 12. they may not adde more to these measures nor diminish ought from them and if they doe diminish or adde more the whole is made unlawfull Except it bee the Lamb of Burnt-offering which they bring on the day that they wave the Omer of first-fruits Levit. 23. 12 13. for the Meat-offering thereof is two tenth-deales of fine flower mingled with the third part of an Hin of oile but though the flower thereof bee doubled yet is not the wine doubled but the wine for the drinke-offering is the fourth part of an Hin When they measure the Meat or Drinke-offering either of a particular person or of the congregation they mete it not by a measure of three tenth deales for a bullocke or of two for aramme but they measure all in one tenth deale which is in the sanctuarie likewise the oile c. The flower with the oile of the Meat-offerings hinder not the wine neither doth the wine hinder them neither doe the meat or drinke-offerings hinder the sacrifice But a man may bring his oblation to day his meat and drinke-offerings ten dayes after provided that he have not sanctified them in a ministring vessell For if he have put them into a ministring vessell of the Sanctuarie if they abide all night they become thereby unlawfull They may bring no Meat or Drinke-offerings save of common things they may not bring them of the heave-offering nor of the second tithe nor of the first-fruits but of common things onely Maimony in Magn. hakorbanoth chap. 2. sect 5. 8. 12 13. The Burnt and Peace-offerings served as other sacrificer to make atonement for the house of Israel Ezek. 45. 17. Levit. 1. 4. and figured Christs oblation of himselfe to reconcile us unto God his Father and to be our Peace Heb. 9. 14. and 10. 8. 10. Eph. 2. 14 15 16. The Meat-offering besides the signification that it had of Christ Eph. 5. 2. figured in speciall manner the faith and sanctimonie of his people and of their service of God Esai 66. 20. Rom. 15. 16. Psal. 141. 2. Mal. 1. 10 11. So the Lord by this addition of the Meat-offering to the other sacrifices in Canaan taught his people sanctitie in the faith and profession of the Gospell both touching their persons and actions and the Drinke-offerings of wine powred out upon and sanctified by the Altar were not onely a type of Christs bloud shed for remission of sinnes Mat. 26. 28 29. but of our fellowship with him in his afflictions even to be powred out upon the sacrifice and service of Christians faith Philip. 2. 17. 2 Tim. 4. 6. See the annotations on Levit. 2. Verse 13. home-borne the naturall Israelite Vers. 14. stranger in Greeke Proselyte the Gentile converted to the Iewes religion in your generations or throughout that is in all ages successively so in verse 15. Verse 15. Yee of the church or O Church or congregation or Concerning the church which in Targum Ionathan is expounded the whole church before Iehovah in the exercises of religion before the Lord for in civill things there was not one law for both Israelites and strangers Verse 16. one manner that is one manner of practise and obedience and one punishment for transgression Hebr. one judgement So in vers 24. Vers. 17. And Iehovah spake A second ordinance by the Lords authoritie is here imposed upon them that should come into the land of Canaan that they should give him a cake of the first of their dough which law is no where mentioned by Moses save in this place And as the former Law for sacrificing taught them holinesse by faith in Christ who should be sacrificed for his church so this commandement of First-fruits taught them to shew forth the fruits of faith by good workes which God appointed his people to walke in Verse 18. When yee come into the land As a promise is here included that God would bring them into that good land so a duty of thankfulnesse is commanded that they might remember and acknowledge his mercie and have his blessing continued upon them The Hebrewes doe observe that This COMMING differeth from all the COMMINGS mentioned in the Law for in them all it is said When thou art or shalt come When yee are come meaning after the possession thereof and dwelling therein but here it is said When yee come meaning after they were entred into it and did eat of the bread thereof they were bound to give the cake saith Sol. Iarchi on Num. 15. Now this they did before the land was parted for inheritance as appeareth in Ios. 5. 11 12. where they did eat of the old corne of the land and then the Manna ceased And as an Omer of Manna was reserved before the Lord for the generations of Israel that they might see and thankfully remember the bread which God gave them to eat in the wildernesse Exod. 16. 32 33. so a cake of the bread which he should give them in Canaan was to bee given unto him that they might acknowledge him to be the preserver and nourisher of them in the land for it is he that giveth bread unto all flesh because his mercie endureth for ever Psal. 136. 25. whither I bring you or am bringing you thither Hence the Hebrews say They were not bound by the Law to give the cake save in the land of Israel onely when all Israel were there c. Fruits without the land that are brought into the land owe the cake but the fruits of the land that are carried out of the land are discharged as it is said WHITHER I BRING YOV there are you bound both concerning the fruits of the land and the fruits without the land But by the doctrine of the Scribes they were to separate a cake also out of the
at all but is to be admonished must be carefull that he be cleane both he and his vessels that he may separate a pure cake Maim in Biccurim chap. 8. sect 11 in your or throughout your generations in all ages wherefore this ordinance was kept by Israel after they were returned out of Babylon Nehem. 10. 37. And besides that all their bread was sanctified unto them by these first-fruits and God was honoured by whose word man liveth and not by bread onely Deut. 8. 3. it seemeth to have a further signification of the chosen people of God as Paul applieth this phrase of the first-fruits and of the lump of dough unto the state of Israel Rom. 11. 16. as the Prophet speaking of the first-fruits also saith Israel was holinesse to the LORD the first-fruits of his increase all that eat him shall beguilty c. Ier. 2. 3. And thus the Iewes of old understood this commandement of the Cake that it signified in mystery the congregation of Israel called the first-fruits of the world which wheâ— it is put into the oven that burneth with the fire of the holy blessed God it is necessary to separate there-from a cake that it bee not partaker of severe judgement and there-from is a blessing reserved in the world Ezek. 44. 30. R. Menachem on Num. 15. Vers. 22. when yee shall have sinned ignorantly or if yee have erred that is done unadvisedly of ignorance errour or oversight whereto is opposed sinning with an high hand vers 30. See the annotations on Levit. 4. 2. As in the two former Lawes the Lord repeated and inlarged the doctrines of faith and of good workes so here hee doth the like concerning the forgivenesse of sins which his people through infirmitie doe fall into that all the chiefe points of Christian religion are here renewed unto them have not done all The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done whereas this speaketh of not doing all which should bee done There also the sacrifice which the congregation should bring was a Bullocke for a Sin-offering Lev. 4. 14. here in vers 24. they are willed to bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering Whether is this difference in respect of the commandements forbidding evill workes and requiring good as the words seeme to import Or as the Hebrewes expound it doth this here respect the sinne of idolatrie onely Or as others understand it is that for all the tribes generally and this for the severall tribes cities and townes as they were severed in the land of Canaan Or is this in mysterie an increase of the sacrifice in Canaan as in prophesie of the dayes of the Gospell the Meat and Drinke-offerings which Christians should spiritually offer with their sacrifices are of greater quantitie than those which were offered under Moses Ezek. 46. 5. 11. compared with Num 15. 4 5 6 7. and 28. 20 c. Vers. 23. Even all This sheweth the large extent of this Law and the weight thereof by repeating things so expresly The Hebrewes which understand this of idolatrie onely say that that one commandement is as all the commandements c. and that this sheweth that whosoever professeth idolatrie is as if he denied all the Law wholly and all that the Prophets have prophesied as it is written AND HENCE FORWARD Sol. Iarchi on Num. 15. and Maimony tom 1. treat of Idolatry chap. 2. sect 4. Verse 24. by ignorance in Greeke unwillingly see Lev. 4. 2. from the eyes understand hidden from the eyes as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governours and practised by the people concerning idolatrie as is shewed in the annotations on Lev. 4. 13. and so Sol. Iarchi expoundeth here this place shall make readieâ— that is shall offer for a sacrifice Levit. 4. 14. And this the Hebrewes understand not of one sacrifice for the twelve tribes but for every tribe so much If the errour be in idolatry that they the governours have erred and taught it they bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering for every tribe and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth chap. 12. sect 1 and Talmud in Horajoth chap. 2. See the notes on Lev. 4. 14. This exposition for the number may seeme probable because the people returned from captivitie offered for all Israel in Burnt-offerings twelve bullockes and twelve goat-bucks for a Sin-offering according to the number of the tribes Ezr. 8. 35. youngling Hebr. son of the herd a bullocke was alwaies of the second yeare or upward so the goat-bucke following Burnt-offering which signified atonement and sanctification by the death of Christ as is shewed on Lev. 1. of rest that is of sweet smell as the Greeke translateth the Chaldee saith to be accepted with favour before the LORD to the manner or right ordinance Heb. to the judgment meaning the measure prescribed of God in v. 9 10. for a Sin-offering in Greeke for sin This word in Hebrew is written with want of a letter which elswhere usually is expressed whereupon Sol. Iarchi noteth that it is not as other Sin-offerings for all Sin-offerings that are by the Law brought with the Burnt-offering the Sin-offering is before the Burnt-offering as it is said in Levit. 5. 10. And the second he shall make a Burnt-offering but this Burnt-offering is before the Sin-offering The manner of offering this Sin-offering was like the bullocke in Lev. 4. it was killed in the court-yard the bloud was carried into the Sanctuarie and sprinkled seven times before the Lord the fat was burned on the Altar in the courtyard and the body of the beast was carried forth and burnt without the campe so figuring Christ who should bee slaine for the sinnes of his people and by his owne bloud enter into heaven his bodie being crucified without the gate of Ierusalem Heb. 9. 11 12. 24 and 13. 11 12. If the great assise of Magistrates ignorantly sinne in teaching idolatrie the whole congregation bringeth twelve bullockes for Burnt-offerings and twelve goats Sin-offerings and they are burned because their bloud is carried into the Sanctuarie c. Though but one tribe onely commit the sin if it be the most part of the church then all the congregation bring for idolatrie twelve bullocks twelve goats Maimony in Shegagoth chap. 12. sect 1. V. 25. for all the congregation or for every congregation wherby may be implied the severall tribes cities townes and synagogues So in vers 26. an ignorance or an errour in Greeke and unwilling Sin so in v. 26. brought their oblatio in Greeke have brought the gift thereof a Fire-offering in Chaldee an oblation before the LORD this is meant of the Bullocke the Burnt-offring as Sol. Iarchi noteth their Sin-offering this is the goat saith Sol. Iarchi
such a garment as was bound to have the Fringe that he might keepe this commandement and in the time of prayer he is to be warned hereof more especially It is a great shame for wise men that they should pray and not be arraied herewith A man must for ever be warned of this commandement of the Fringe for the Scripture maketh it of great weight and all the commandements every one depend upon it Maim in Zizith ch 3. sect 11 12. But they abused this as other divine ordinaÌ„ces to superstitioÌ„ hypocrisie were reproved by our Saviour for making their Phylacteries broad inlarging the borders or Fringes of their garments Mat. 23. 5. And this their vanitie neglecting the spirituall end appeareth in their writings for unto the thrums or threeds of the garment w ch were three inches they fastned threeds doubled in the midst whose length they say might not be lesse than foure inches but more than so they might be though a cubit or two cu 〈…〉 Maim in Zizith ch 1. s. 6. And for the vertue hereof they say Who so diligently keepeth this Law of Fringes is made worthy and shall see the face of the Majestic of God Baal hatturini on Num. 15. and when a man is cloathed with the Fringe and g 〈…〉 out therewith to the doore of his habitation hee is safe and God rejoyceth and the destroying Angell departeth from thence and the man shall be delivered from all hurt and from all destruction c. R. Menachem on Num. 15. Thus easie it is for men to abuse holy things and to pervert the right use and end of them by their owne inventions See the annotations on Exod. 13. 9. And although they 〈◊〉 so great religion in these Fringes yet as they have lost the spirit and life of this commandement so God hath deprived them of the outward riâ—e that they have not at this day by their owne confession the blew or heaven-coloured ribband The blew Teceleth is not found in our hands at this day because we know not to make the die or colouâ— of it for every blew in wooll is not called Teceleth But the Teceleth or Blew spoken of in the Law it is knowne that it is unpossible to make it at this day and therefore we make the white oâ—ely saith Rambam or Maimony in his exposition on Talmud Bab. in Menachoth ch 4. and that ye seeke not or and ye shall not seeke or search as Num. 14. 36. which word Solomon applieth to his heart searching out things by wisdome Eccles. 1. 13. and 7. 25. The Greeke here translateth it turne aside the Chaldee erre or goe astray your heart in Chaldee the imagination of your heart Here God calleth men from their owne wisdome and inventions to his Law onely for every imagination of the thoughts of mans heart is onely evill every day Gen. 6. 5. And he that trusteth in his owne heart is a foole Prov. 28. 26. your eyes in Chaldee the sight of your eyes So the holy Ghost saith Walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgement Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes as that which is not of the Father but of the world 1 Iohn 2. 16. The Hebrewes say The heart and the eyes are the spies of the body and brokers to bring it into transgression the eye feeth and the heart lusteth and the bodie acteth the transgression Sol. Iarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts and the eyes which are the most excellent of all the outward teacheth that the whole man is corrupted thorowout and to be reformed by the Law and Spirit of God For except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Iohn 3. 5. you goe a whoring in Chaldee you orre or goe astray To goe a whoring after other gods is an usuall phrase for idolatrie Exod. 34. 15. Deut. 31. 16. 1 Chrâ— 5. 25. Iudg. 2. 17. the same is implied here as God saith I am broken with their whorish heart which hath departed from me and with their eyes which goe a whoring after their idols Ezek. 6. 9. but it meaneth also all other sinnes which mens uncleane hearts and impure eyes carry them unto with consent and delight see Lev. 20. 5 6. Psal. 106. 39. Iam. 4. 4. The Hebrewes say If any man be drawne after the thoughts of his heart he will be found a waster of the world because of the slendernesse or shortnesse of his understanding As sometimes he will search after idolatrie and sometimes will thinke peculiarly of the Creator whether there be any or none What is above and what beneath what was before and what shall be after And sometimes of prophesie whether it be truth or no and sometimes of the Law whether it be from heaven or no. And hee knoweth â—â—t what to judge of them till he know the truth concerning his Creator but will be found a revolter unto heresies Concerning this thing is that warning in the Law where it is said And ye shall not seeke after your heart and after your eyes after which ye goe a whoring Num. 15. 39. as if he should say there shall not any one of you be drawne after his owne slender understanding or knowledge as to imagine that his cogitation can attaine to the truth so have our wise men said AFTER YOVR HEART this meaneth heresies and AFTER YOVR EYES this is whoredome And this is an occasion for a man to deprive himselfe of the world or life that is to come Maimony treat of Idolatrie ch 2. sect 3. CHAP. XVI 1 Korah Dathan Abiram and On with 250 Princes rise up against Moses and Aaron about the Priesthood and government of the Church 5 Moses referreth the triall of the cause unto God and reproveth Korahs ambition 12 He sendeth for Dathan and Abiram who reproach him and will not come up 15 He prayeth against them 16 and gathereth Korah and his company with their censers before the Tabernacle 20 The Lord threatneth to consume the rebels and commandeth the people to separate from them 31 The earth swalloweth up Dathan Abiram and all Korahs men and a fire from the Lord devoureth the 250 that burned incense 36 The censers are reserved to cover the altar for a signe unto Israel 41 All the congregation murmure against Moses and Aaron as they that bad killed the Lords people 44 The Lord killeth 14700 of them with a plague 46 Aaron by incense stayeth the plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Korah the sonne of Izhar the son of Kohath the sonne of Levi he tooke men and Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth sonnes of Reuben And they rose up before Moses and men of the sonnes of Israel two hundred and fiftie
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
errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
20. Aaron what is he to wit other than the Minister of God So the Apostle saith Who is Paul and who is Apollo but ministers by whom ye beleeved 1 Cor. 3. 5. And thus had Moses said in their former murmurings What are wee that ye murmure against us your murmurings are not against us but against Iehovah Exod. 16. 7 8. Vers. 12. We will not come up An obstinate answer and refusall of the meanes of their bettering by Moses debating the matter with them so might they have been perswaded to disist from their evill course and have found mercie By comming up is meant unto the publike place of judgement whither in the Scripture phrase men are said to goe up as in Deut. 25. 7. Ruth 4. 1. And in Ezra 10. 7. 8. whosoever would not goe to Ierusalem at the time appointed by the Princes and the Elders all his substance should be forfeited and himselfe separated from the Church of those that had been in captivitie Of Dathan and Abiram Sol. Iarchi here observeth that Their owne mouth caused them to offend or signified their fall they were not but to goe downe to wit alive into hell verse 33. Vers. 13. out of the land of Egypt as is added in Targum Ionathan which having beene the place of their bondage and miserie an iron furnace unto them Deut. 4. 20. they here call it a land flowing with milke and honey so despising their redemption God their Redeemer who laid their bring from thence for a ground of their obedience unto him Exod. 19 4 5. and 20. 2. even making or also making thy selfe a Prince that is without God of thine own presumption advancing thy selfe onely wholly and continually The doubling of the word is to aggravate their crimination This latter branch the Greeke translateth Thou art a Prince as if it were spoken in derision Verse 14. not brought us according to promise Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is as the Chaldee explaineth it of fields and vineyards one named generally for many as is noted on Gen. 3. 2. dig out the eyes that is make them blinde as the Chaldee expoundeth it so in Iude. 16. 21. 1 Sam. 11. 2. of these men or as the Greeke translateth it of those men which may be meant of the whole congregation as if they were so blinde that they could not espie his fraud or it may have speciall reference to Korah and his company And thus Chazkuni here explaineth it Thou hopest to dig out the eyes of Korah and of all his congregation as though they had no eyes to see and understand this offence that thou hast brought us up from the good land of Egypt and hast not performed unto us that which thou promisedst to bring us into a land that floweth with milke and honey but hast said In this wildernesse they shall be consumed and there they shall die Num. 14. 35. Moreover thou hast perverted judgement against us and therefore we will not come up unto thee for we beleeve thee not concerning the triall of this matter Verse 15. very wroth or very much grieved see the notes on Gen. 4. 5. Respect not or Looke not Turne not the face unto which the Chaldee expoundeth Accept not with fauour their oblation their offering or their Meat-offering their Minchab whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. Iarchi expoundeth their incense which they shall offer before thee to morrow so it hath reference to Korah his company 2. 7. and 17. But others as he saith explaine it thus 〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉 gregation let not their part be accepted beâ—â—re 〈◊〉 And thus some understand this imprecation to be against Dathan and Abiram onely as Chazkum saith The reason why Moses cursed Dathan 〈◊〉 Abiram was because when Moses sent to call them they said we will not come up It was not their 〈◊〉 to convert for though the Lord should have said I have chosen Aaron yet they would have mâ—â—ined against the Priesthood But Korah and the 250 men which tooke upon them to take every man his ce 〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron but that he had done it of his owne minde he would not curse oâ—â— asse that is not the vilest beast the Greeke translateth it the desire of any of them that is any deâ—â—rable thing They mistooke and read Chamâ—â— for Chamur because the Hebrew letters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dand 〈…〉 be one like another as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely lest Prolemie the King at whose request they â—â—rned the Law into Greeke should say Hee 〈…〉 asse but some other gift he did take Verse 16. Thou and all thy congregation The Greeke expoundeth it Sanctifie thy congregation and be ye ready before the Lord c. Because their rebellion was against God verse 11. therefore Moses committeth the deciding of the controversie unto God Ver. 18. at the doore in the court-yard of the Sanctuary and Moses and Aaron Targum Ionathan explaineth it they on the one side and 〈◊〉 and Aaron on the other side Verse 19. assembled against them all not onely the 250 forementioned but the generall mu 〈…〉 tude too ready to incline to his faction See verse 41. glorie of Iehovah in the cloud over the Sanctuary as it did at other times in the like cases 〈◊〉 42. Num. 12. 5. and 14. 10. Verse 21. as in a moment or even in a moment suddenly and as the Greeke translateth at once So in verse 45. and thus God had before threatned after they had made the â—â—lfe Exod. 33. 5. Verse 22. God of the spirits of all flesh By all flesh is meant all mankinde as in Gen. 6. 13. 〈◊〉 40. 5. 6. Ezek. 20. 48. and 21. 4 5. Ioel. 2. 28. and so it is explained in Iob 12. 10. the spirit of 〈◊〉 flâ—â—h of man And the Lord is called God of the spirits oâ— men both as he is creator of them who â—orm 〈…〉 the spirit of man within him Zach. 12. 1. called therefore the Father of spirits Heb. 12. 9. and as the preservation ordering and government 〈◊〉 them is in his hand both in life and death 〈…〉 hand is the soule of all living and the spirit of 〈…〉 of man Iob 12. 10. Therefore Moses useth the like phrase when he prayeth that a governour might be substituted in his stead Num. 27. 16. Targum Ionathan explaineth it God that puttâ—â—â— the 〈◊〉 of the soule in the bodies of all the sonnes of men and Targum Ierusalemy thus God which rulest 〈◊〉 the soules of all flesh Chazkuni saith which knowest the spirit of every one of them The Greeke translateth God of the Fathers and of all flesh understanding as it seemeth by spirits such
applied to a tribe or kinred which did spring and grow out of Levi as rods staves or branches from the stocke oâ— a tree Of this name tribe see what is noted on Gen. 49. 16. that they may be joyned or and let them be joyned as the Greeke translateth and 〈◊〉 them be added unto thee Here is an allusion to Levies name which signifieth joyned The Father Levi had the name because at his birth his mother said Now my husband will be joyned unto me Gen. 29. 34. his children called of him Levites are according to the notation of their name made Aâ—joynts to the Priests And this word is after used and applied to such as adjoyned themselves to the Lord and to his people Esai 56. 3 6. Ier. 50. 〈◊〉 Estâ— 9. 27. so in the New Testament Act. 5. 14 and 11. 24. and 2 41 47. 〈◊〉 minister unto thee so in Num. 3. 6. the Levites are appointed to minister unto Aaron elsewhere they are said to minister unto the congregation Num. 16. 9. and unto the Lord Deut. 10. 8. 1 Sam. 3. 1. 2 Chron. 29 11. and in the name of the Lord. Deut. 18. 6 7. and are called the ministers of his house Ezâ—k 45. 5. before the Tent herein is the difference betweene the Priests and Levites office that the Priests served at the Altar and in the holy place the Levites served the outer services helped to kill slay take the bloud c. and gave it to the Priests who sprinkled the bloud received from their hands 2 Chron. 30. 16. and 29. 34. 1 Chron. 23. 28. 32. of the Testimonie that is of the Law written on the two Tables kept in an Arke within the Tent or Tabernacle and thereof it had this name as is noted on Exod. 25. 16. Vers. 3. shall keepe thy charge or observe thy observation by custodie or thy ward at thy appointment doing their service see Num. 3. 7. the vessels of holinesse in Greeke the holy vessels to come nigh unto them to serve with them at the altar or in the holy place the Levites might not which the Hebrew Canons explaine thus All the Levites are forbidden the service at the Altar as it is said in Num. 18. 3. But they shall not come nigh unto the vessels c. They shall not come nigh to the service but to touch them it was lawfull Maimony tom 3. in Cle hatnik dash ch 3. sect 9. So in Num. 3. 8. the Levites were appointed to keepe all the vessels of the Tabernacle both they and you they for doing so you for suffering it But from these words the Hebrewes say As the Levites are forbidden to do the service of the Priests so the Priests are forbidden to doe the service of the Levites as it is written Both they and you Maim in Cle hamikdash ch 3. sect 10. Vers. 4. the charge or the custodie in Greeke the custodies or the wards watches for so the word is used for keeping watch by night also as in Psal. 90. 4. See the notes on Ex. 14. 24. a stranger any of Israel that is not a Levite is counted a stranger in this businesse and in the Priests affaires the Levites themselves were counted strangers ver 7. See the notes on Num. 3. 10. Vers. 5. keepe the charge of the holy place Heb. observe the observation of the holinesse which the Greeke translateth of the holies by this name the Apostle calleth the first Tabernacle wherin was the Candlesticke Table and Shew-bread as the inmost part of the Tabernacle is called holy of holies that is the holiest of all Heb. 9. 2 3. To keepe the charge or observe the observation is to have continuall care day and night that all things bee kept pure and uncorrupted and administred according to the will of God as they that kept the charge or â—ard of the house of Saul were such as endevoured to keepe and maintaine the Kingdome in Sauls fa 〈…〉 1 Chron. 12. 29. This dutie of the Priests and Levites in the Tabernacle continued also in the Temple where some were porters keepers of the 〈◊〉 and lodged round about the house of God some had charge of the ministring vessels that they should bring them in and out by tale some of the 〈◊〉 flowre and the wine and the oile and the frankincense and the spices of the Shew-bread some were singers imployed in that worke day and night c. 1 Chron. 9. 19 23. 33. Of their manner of keeping the Temple the Hebrewes have thus recorded The keeping of the Sanctuary is a thing commanded yea though there be no feare of enemies or of theeves for the keeping thereof is but for the honour thereof And this keeping is commanded to be all the night and the keepers are the Priests and the Levites as it is said And thou and thy sonnes with thee shall be before the Tent of the testimony Num. 18. 2. as if he should say you shall be the keepers or watchmen thereof Moreover it is said of the Levites And they shall keepe the charge of the Tent Num. 18. 4. It is also said And they that encampe before the Tabernacle fore-most before the Tent of the Congregation Eastward shall be Moses and Aaron and his sonnes keeping the charge of the holy place Num. 3. 38. And if they leave off the keeping of it they transgresse against a prohibition The commandement of keeping it is that the Priests be the keepers in the inner places and the Levites in the outer And twenty foure companies kept it every night continually in twenty foure places the Priests in three places and the Levites in one and twenty places c. The Priests that warded slept not in their priestly garments but folded them up and laid them at their heads and put on their owne garments and slept on the ground as is the manner of all that ward Kings courts that they sleepe not on beds And they set one Provost over all the wards or custodies of the keepers and he was called the man of the mountaine of the house of God And he went round about unto every ward all the night with torches burning before him and every warder that did not stand and say Thou man of the mountaine of the house Peace bee unto thee it was knowne that he was asleepe and hee did beat him with his staffe And he had authoritie to burne his garment so that sometimes they said in Ierusalem What noyse is in the Court It is the cry of a Levite that is beaten and his garments burnt because he slept at his watch In the morning the Provost of the Sanctuary came and knocked at the gate for the Priests that were in the place of burning the holy things and they opened unto him Hee tooke a key and opened the little gate that was between the place of burning and the court-yard and went from the burning place into the court-yard and the Priests went in after him And two torches of
to the Law in Num. 5. 8 compared with Lev. 6. 2 6. And unto that parâ—â—cular do Iarchi Chazkuni here referre it Nâ—â— that ram was most holy because it was a Trespasse-offring but the thing it selfe which was stollen and restored to the Priest was of the common things as after shall be shewed Vers. 10. In the holy of holies Observe how the Court of the Sanctuarie is here called the holy of holies or most holy place in respect of the Camp of Israel and citie Ierusalem which were holy places for the light holy things as the Passeover Peace-offerings and the like to be eaten in as also in comparison with the great court for the people which was without the Priests court 2 Chron. 4. 9. Ezek. 42. 14. For that which is commonly called the holie of holies or most holy place which was in the Tabernacle after the second veile was not a place to eat in or for any to come into save for the high Priest once in the yeare to make atonement Levit. 16. Hebr. 9. 3. 7. Neither might they eat in the Tabernacle but in the Court and that is here meant as the Law sheweth In the holy place in the court of the Tent of the congregation they shall eat it Levit. 6. 16. And in the court of the Temple there were chambers for such uses Nehem. 13. 5 9. whereupon in Ezek. 42. 13. he speaketh of holy chambers where the Priests that approach unto the LORD shall eat the most holy things there shall they lay the most holy things and the Meat-offering and the Sin-offering and the Trespasse-offering for the place is holy And whereas Ezekiel there prophesieth of the third Temple the Temple of the Gospell which Christ should build at which time the legall Priesthood of Aaron should have an end Heb. 7. these ordinaÌ„ces did signifie besides the Ministers maintenance forespoken of 1 Cor. 9. 13 14. that they which should by Christ be made Priests unto God his Father Rev. 1. 6. as all true Christians are 1 Pet. 2 5 9. should be made partakers of Christ who is both our Meat-offering our Sin Trespasse-offring and feeding on his flesh by faith should be nourished unto life eternall Ioh. 6. 35. 50. 51. coÌ„pared with Heb. 13. 10. 15. every male and not the female for the Priests wives daughters might not eat of the most holythings as they did of the holy and common things v. 11. 13 19. Lev. 6. 18 29. and 7. 6. But now for our partaking of Christ there is neither male nor female for we are all one in Christ Iesus Gal. 3. 28. holy Hebr. holinesse in Greeke holy things shall they be unto thee meaning that onely the Priests and they in their holinesse and cleannesse should eat thereof The blemished Priests might eat but the uncleane might not eat Lev. 21. 21 22. 22. 3 6. The flesh iâ— selfe also must be holy for if any uncleane thing touched it it was burnt and might not be eaten Lev. 7. 19. Vers. 11. And this Here he passeth on to the light holy things which might be eaten by the Priests male female without the Sanctuarie the heave-offering of their gift that is which the Israelites give to the Priest out of their heave-offerings such were as Iarchi also here explaineth the heave-offring of the sacrifice of confession of the peace-offerings and of the Nazirites ram whereof see Lev. 7. 11 12 14. 32 34. Num. 6. 17 20. In Deu. 12. 6. 17. there is meÌ„tioned the heave-offering of your hand w ch is meant of the first-fruits spoken of in Deut. 26. See the annotations on those places the wave-offerings as the breast of the Peace-offerings Levit. 7. 30 31 34. for that was waved as the shoulder was heaved thy daughters understand whiles they remained in their fathers house but being married to strangers they might not eat of the holy things see Levit. 22. 12 13. every cleane person though the Priests slave bought into or borne in his house but no stranger nor hired servant Levit. 22. 10. 11. neither might any uncleane person eat of it Lev. 7. 20 21. Verse 12. All the fat that is as the Chaldee expoundeth it All the best which the Greeke translateth All the first-fruits The fat is often used for that which is good and best of things not of beasts onely but of wheat as Deut. 32. 14. Psal. 81. 17. and 147. 14. and here of oile and wine and so of the land in generall as Gen. 27. 28. and 45. 18. And as after God saith to the Levites in v. 30. wheÌ„ ye have heaved the fat therof so this concerned all the people that they should doe the like They heave not up any but the fairest saith Maimony in Trumoth ch 5. sect 1. See the annotations on Gen. 4. 4. the new oile in Greeke the oile so after of the wine The Law concerning these is repeated in Deut. 18. 4. thus The first-fruits of thy corne of thy new wine and of thy new oyle c. shalt thou give unto him that is unto the Priest Vnder these three all other of like sort are comprehended which the Hebrews explaine thus All mans meat that iâ— kept which groweth out of the earth is bound to pay the Heave-offering or first-fruits And it is a commandement to separate out of it the first-fruits for the Priest Deut. 18. 4. As corne wine and oile are mans meat and grow out of the earth and have owners as it is written THY CORNE so whatsoever is of like sort is bound to pay the heave-offering and likewise the tithes Maimony in Trumoth ch 2. s. 1. See after on v. 21. for the tithes As for the first-fruits w ch the owners brought into the Sanctuarie Deut. 26. the Hebrewes say they were but of seven things only as is noted on Ex. 22. 29. Observe therefore a difference between the first-fruits left for the Priests the first-fruits brought before the Lord there given to the Priest for these were two gifts as after shall be shewed the first-fruits called in Hebrew Reshith that is the first or the beginning after in v. 13. he speaketh of first-fruits called in Hebrew Biccurim of them he saith which they shall bring unto Iehovah to wit into the Sanctuarie according to the Law in Deut. 26. 2. 3 c. of these he saith which they shall give unto Iehovah for they were not bound to bring them out of their place but the Priests came where they were and tooke them These for distinctions sake the Hebrewes call the great heave-offering the other they call the first-fruits So in this place Sol. Iarchi saith the first-fruits of them this is the great heave-offering And of these the Hebrew Canons say The Israelites are not bound to take paines about the Heave-offering and to bring it from the corne-floore to the Citie or from the wildernesse to the inhabited land but the Priests goe out to the corne-floores
and the Israelites give them their portion there And if the Priests come not then he separateth it and leaveth it in the cornestâ—â—re And if there be wilde beasts or cattell that wiâ—â— devoure it there and there be none to keepe it from them our wise-men have ordained that they should then bring it to the citie and be payed of the Priest for the bringing of it For if he separate it and leave it for the beasts be profaneth the name of God Maimony in Trumoth ch 12. sect 17 For the practise of these ordinances see Nehem. 10. 35 39. how the people brought their first-fruits and tithes to the nouse of God which they shall give The Law saith not how much they should give but leaveth it to the peoples liberality Howbeit in Ezek. 45. 13. it is written This is the Heave-offring which ye shall heave up the sixth part of an Ephah of an Homer of wheat c. that was the sixtieth part for an Homer contained ten Ephahs Ezek. 45 11. whereupon the wise-men of Israel ordained that none should give for his first-fruits lesse than the sixtieth part The great Heave-offring hath no set measure by the Law for it is said in Deut. 18. 4. The first fruits of thy corne c. But a man may not separate save according to the measure which our wise-men have set c. And what measure is that A good eye that is a liberall person one of forty and a meane eye one of fifty an evill eye that is a niggard one of sixty And he may not give lesse than one of sixty Maimony in Trumoth ch 3. s. 1 2. The like measure they set for the other First-fruits brought into the Sanctuary Maim in Biccurim or First-fruits ch 2. s. 17. See the notes on Exod. 22. 29. According hereunto is that saying of Ben Syrach give the Lord his honour with a good eye and diminish not the first-fruits of thine hands Ecclus. 35 8. unto Iehovah They were given unto the Lord in that they were given by his appointment to his Priests for their anointing ve s. 8. and service in his Sanctuary therefore they were holy For this cause the Priests were not to receive them after any base or servile manner but as gifts due to the Lord and to them from him and as the Hebrew Canons shew the Israelites were to give them their portion with honour And it was unlawfull for the Priests or Levites to snatch away the heave-offrings or the tithes yea if they did but aske their portion with their mouth it was unlawfull but they were to receive them with honour For at the Lords table they did eat and at his able they did drinke these gifts were the Lords and he did vouchsafe them unto them as it is written I have given unto thee the charge of mine heave-offrings Num. 18. 8. Maimony in Trumoth ch 12. sect 18 c. given unto thee namely for the Priest to eat drink and anoint himselfe with them according to the ordinary use of the creatures The great Heave-offring is given for meat and for drinke and for anointing for anointing is as drinking as it is said And let it enter as water into his inward part and as oile into his bones Psal. 109. 18. And drinking is comprehended under eating that he is to eat that which is wont to be eaten and drinke that which is wont to be drunke and anoint with that which they use to anoint with not with wine or vineger But they anoint with oile that is cleane and burne in lampes that which is uncleane Maim in Trumoth ch 11. sect 1. Who they were that might eat and who might not eat of these Heave-offrings iâ— shewed in Levit. 22. 3 c. Vers. 13. The First-fruits These were another gift which the people brought into the Sanctuary made consession over them to the Lord and then gave them to his Priest whereof see Deut. 26. 〈◊〉 c. These were paid before all other duties before the great Heave-offring fore-mentioned or the tithes after spoken of in vers 21. The Hebrews say When men separate the Heave-offring and the Tithe they are to separate them in order as he separateth the First-fruits spoken of in Deut. 26. first of all and after them the great Heave-offring and after that the first tithe which was given to the Levites vers 21. and after that the second tithe or tithe of the poore whereof fee Deut. 14. 22 23 28 29. Maim in Trumoth ch 3. sect 23. shal eat it in Greek shall eat them Of the cleane person in the Priests house see vers 11. The eating of these first-fruits was to be onely in Ierusalem the holy Citie and whosoever eateth of that gift wherein holinesse is blesseth God who sanctified them with the sanctification of Aaron and commanded them to eat so or sâ— Maim in Biccurim ch 1. sect 2. Vers. 14. devoted thing in Hebr. Cherem of this the Hebrewes say some things were devoted absolutely and such are spoken of here and given to the Priests some things were devoted in speciall unto God or to his Sanctuary and they oâ— the price of them went to the Sanctuary See the Annotations on Lev. ch 27. vers 28. c. shall be thine The use of these is not restrained to the Sanctuary or holy Citie or to the Priests alone but by the Hebrewes these were the Priests due in every place and were common things Maimony in Biccurim ch 1. sect 7. Vers. 15. that openeth the wombe Hebr. every opening of the wombe which the Greeke translateth every thing that openeth every wombe or matrice Hereby the first-borne onely is meant as the Law sheweth in Exo. 13. 2. and such as were males Deut. 15. 19. Exo. 34. 19. redeeming thou shalt redeeme that is thou shalt surely or in any case redeeme the father was to give the Priest to take the redemption money It figured the redemption of Gods people called the Church of the first-borne which are written in Heaven Hebr. 12. 23. who are not redeemed with corruptible things as silver and gold c. but with the precious bloud of Christ 1 Pet. 1. 18 19. So being bought from among men they are the First-fruits unto God and to the Lambe Rev. 14. 4. of the uncleane beast this is translated in Greeke of uncleane beasts as implying all sorts elsewhere the Law mentioneth the Asse it may be for an instance Exod. 13. 13. and 34. 20. But the Hebrews say The uncleane beaâ— spoken of here is the Asse only Maim in Biccurim chap. 12. sect 3. thou shalt redeeme the Asse was to be redeemed with a Lambe or else the owner was to breake the necke of the Asse see the notes on Exod. 13. 13. and 34. 20. The Hebrewes say These two commandements of redeeming it with a Lambe or of breaking the necke of it were of force in every place and at every time and the commandement of redeeming it was before the commandement of
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
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
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
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
fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
his habitation therein which was a reason why the people might not pollute it either with bloud or with any other wickednesse for holinesse becommeth his house for ever Psal. 93. 5. And for this cause the uncleane were to be put out of the campe of Israel in the midst whereof God did dwell Numb 5. 3. CHAP. XXXVI 1 The inconvenience of the inheritance of daughters is remedied by marrying in their owne tribes lest the inheritance should be removed from the tribe 10 The daughters of Zelophehad obey the Lords commandement and marry their uncles sonnes AND the heads of the fathers of the family of the sons of Gilead the son of Machir the sonne of Manasses of the families of the sonnes of Ioseph came neere and spake before Moses and before the Princes the heads of the fathers of the sons of Israel And they said Iehovah commanded my lord to give the land for an inheritance by lot to the sonnes of Israel and my lord was commanded by Iehovah to give the inheritance of Zelophehad our brother unto his daughters And if they become wives to any of the sons of the tribes of the sons of Israel then shall their inheritance be taken away from the inheritance of our fathers and shall be put to the inheritance of the tribe unto whom they shall be so it shall be taken away from the lot of our inheritance And when the Iubilee of the sonnes of Israel shall be then shall their inheritance be put unto the inheritance of the tribe unto whom they shall be so their inheritance shall be taken away from the inheritance of the tribe of our fathers And Moses commanded the sonnes of Israel according to the mouth of Iehovah saying The tribe of the sonnes of Ioseph speake right This is the thing which Iehovah doth command concerning the daughters of Zelophehad saying Let them become wives to whom it is good in their eyes onely to the family of the tribe of their father shall they become wives And the inheritance of the sonnes of Israel shall not remove from tribe to tribe for every man of the sonnes of Israel shall cleave to the inheritance of the tribe of his fathers And every daughter that possesseth an inheritance of the tribes of the sons of Israel shall be wife unto one of the family of the tribe of her father that the sonnes of Israel may possesse every man the inheritance of his fathers And the inheritance shall not remove from one tribe to another tribe but every man of the tribes of the sonnes of Israel shall cleave to his inheritance Even as Iehovah commanded Moses so did the daughters of Zelophehad For Machlah Tirzah and Hoglah and Milcah and Noah the daughters of Zelophehad were wives unto their uncles sonnes To men of the families of the sonnes of Manasses the sonne of Ioseph they became wives and their inheritance was unto the tribe of the family of their father These are the commandements and the judgements which Iehovah commanded by the hand of Moses unto the sonnes of Israel in the plaines of Moab by Iordan neere Iericho Annotations THE heads in Greeke the Princes that is the chiefe fathers God having designed the limits of the holy land which Israel should inherit in Numb 34. and appointed his owne portion out of the same to be given unto the Priests and Levites Numb 35. doth now conclude his lawes with an ordinance for the setled continuing of the inheritances unto the tribes as they should at first be allotted unto them The occasion of this ordinance is a complaint made by some of the Manassites concerning Zelophehads daughters if they should be maried to men of other tribes Gilead in Greeke Galaad of whom see Numb 27. 1. Vers. 2. my lord meaning Moses for to him was the commandement given Numb 26. 52 53. c. and 27. 6 7. And by this title they give honour unto Moses and shew their obedience as the Scripture noteth by the like title given unto others 1 Pet. 3. 6. Matth. 22. 44 45. Zelophehad in Greeke Salpaad See Numb 27. 1 c. Vers. 3. of the tribes of any of the other tribes beside their owne be taken away or be diminished contrary to adding or putting to after mentioned so the inheritances of this and of other tribes by like accidents might in time be changed disturbed and come to confusion contrary to the order before set of God Vers. 4. the Iubilee shall be which was every fiftieth yeare in which the inheritances that were alienated to others were by the law given in Lev. 25. to returne unto the first owners which ordinance also should by such marriages be disanulled Vers. 5. the mouth that is the word of the Lord as the Chaldee translateth in Greeke by the commandement of the Lord. So the answer which Moses gave was not of himselfe but by advice from God See Numb 27. 5. Vers. 6. good in their eyes that is pleaseth them Daughters are not to be forced to marry with such as they like not See Gen. 24. 57 58. to the family to some of the family or in the family See vers 12. Vers. 7. shall cleave to the inheritance keeping himselfe thereto and for the better performance hereof marrying within his tribe For this word cleave is often used in case of marriage Gen. 2. 24. Dan. 2. 43. Thus God provideth that the order which he should set for the inheritāces in his land to be divided by lot might continue throughout all generations by which meanes strife also might be cut off and peace preserved among his people Vers. 8. that possesseth an inheritance or that is heire of a possession by reason that her father had no sonne to inherit as in this case of Zelophehad So here is no restraint of other women save such as had inheritance The Priests also and Levites which might have no inheritance with Israel Deut. 18. 1. had liberty to marry with the women of any tribe as Iehojada the Priest had to wife the Kings daughter of Iudah 2 Chron. 22. 11. another tooke a wife of the daughters of Barzillai the Gileadite Ezra 2. 61. and the like By reason of such marriages there might be kindred betweene Elizabeth the mother of Iohn the Baptist who was of the daughters of Aaron and Mary the Virgin the mother of our Lord Christ who was of the linage of David of the tribe of Iudah Luke 1. 5. 36. and 3. 23 31. Vers. 11. For Machalh Hebr. And Machlah c. Of these daughters see Numb 27. 1. their uncles sonnes the sonnes of their fathers brethren Compare Levit. 18. 12 13 14. Vers. 12. was unto the tribe that is remained unto or in the tribe So Daniel was that is continued even unto the first yeare of King Cyrus Dan. 1. 21. and they were that is continued there Ruth 1. 2. and sundry the like By this example and observation of the Law for inheritances in the holy land the people of
1 2 c. when thou walkest c. answerable to these are those sayings of Solomon When thou goest it shall lead thee when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee for the Commandement is a Lampe and the Law is a light Prov. 6. 22 23. Vers. 20. doore-posts of this rite see the notes on Deut. 6. 9. Vers. 21. dayes may be multiplied Long life is a blessing often promised to them that keepe Gods Law Heare O my sonne and receceive my sayings and the yeeres of thy life shall be many Prov. 4. 10. dayes of the heavens that is whiles the world endureth for so long by the decree of God in Gen. 8. 22. shall the dayes of heaven be and so long shall the heavens be over the earth And under this eternall life was also figured A like promise was for the kingdome of David or of Christ that his throne should be as the dayes of the heavens Psal. 89. 30. Vers. 22. this commandement the Greek explaineth it these commandements see the notes on Deut. 5. 31. to cleave that is to continue fast united unto him and his Law as is noted on Deut. 10. 20. Vers. 23. drive out according to his former promise in Exod. 23. 23. 27. 31. But because Israel kept not Gods commandement this promise was not fully performed Iudg. 2. 1 2 3. Vers. 24. shall tread The like promise is made after Moses death to Israel under Iesus their Captaine Ios. 1. 3. who was a figure of our Lord Iesus Christ by whom this promise was fulfilled the wildernesse of Paran which was the southerne border of the land of Canaan and Lebanon a mountaine which was the northerne bound By and Lebanon we may understand and unto Lebanon as the next words manifest Euphrates in Hebrew Pherath this is called the river for excellency sake meaning the great river as Deut. 1. 7. Gen. 15. 18. and so the Greeke translateth it here It was the easterne border of their territories hindmost sea or after sea which the Greeke and Chaldee calleth the Westerne sea meaning the maine or great sea toward the going downe of the Sunne as is explained in Ios. 1. 4. which sea is said to be after or behinde them because it was to the West and so their westerne bound For the East is counted the fore-part of the world the West behinde the South on the right hand Psal. 89. 13. and the North on the left all which foure parts are called by these names in Iob 23. 8 9. See this promise fulfilled in 2 Chron. 9. 26. Vers. 25. stand or set himselfe that is resist or withstand you as the Greeke translateth So in Ios. 1. 5. feare in Greeke trembling this was fulfilled before Deut. 2. 25. Psal. 105. 38. and after Ios. 2. 11. and 10. 10. Here beginneth the 47. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lecture of the Law see Genes 6. 9. Vers. 26. I set Hebr. I give this was that they might take their choise of either of these for so the phrase elsewhere meaneth Deut. 30. 19. and so to manifest that if the curse or evill came upon them they caused it themselves Vers. 27. if yee shall hearken or that yee may hearken but the Hebrew Asher That is sometimes used for If as the Greeke here translateth it and in Levit. 4. 22. So Asher in 1. King 8. 31. is Im that is If in 2 Chron. 6. 22. Vers. 28. after other gods in Greeke to serve other gods following other religions or divine services which the Chaldee calleth the idols of the peoples Sol. Iarchi observeth from this place that whosoever committeth idolatry he turneth aside from all the way which was commanded to Israel here upon they say He that professeth idolatry is as if he denied the whole Law Vers. 29. put the blessing Heb. give the blessing that is cause it to be pronounced upon mount Gerizim The manner is shewed in Deut. 27. where this Law is repeated and enlarged A thing is said to be given sometime when it is spoken or pronounced with the mouth as in Iob 36. 3. Deut. 13. 1 2. upon mount Gerizim or towards mount Gerizim which the Greeke calleth Garizim so after towards mount Ebal called in Greeke Gaibal For the people stood halfe of them over against mount Gerizim and halfe of them over against mount Ebal as is recorded in Ios. 8. 33. And the Hebrew gnal sometimes signifieth towards a place as in Exod. 9. 22. towards heaven Vers. 30. Are they not that is Loe they are speaking as of a thing well knowne See the notes on Gen. 4. 7. by the way or after behinde the way of the going downe of the Sunne that is the way towards the West or Sunne-setting Gilgal the place where Israel was circumcised afterward in Iosuahs time Ios. 5. 9. Okes of Moreh or plaines of Moreh as the Chaldee expoundeth it which was a place by Sechem where God first appeared to Abraham after he came into the land of Canaan and there Abraham built an Altar to the Lord Gen. 12. 6 7. And that mount Gerizim was by Sechem in that part of the country which after was called Samaria appeareth in Iudg. 9. 6 7. And the Hebrewes say in Thalmud Bab. in Sotah chap. 7. that Gerizim and Ebal were in Samaria There on mount Gerizim was the Samaritans Temple 2 Maccab. 6. 2. where they worshipped they knew not what Ioh. 4. 20. 22. See also Iosephus Antiq. l. 11. c. 8. It seemeth they tooke occasion of that superstition from this Law thinking Gerizim to be a holy place because the blessings were pronounced on it and they called themselves those that belong to the blessed mount And there have been of them in that place of late yeeres as Benjamin in his Itinerario relateth how he saw the citie in a valley betweene the mountaines Garizim and Ebal wherein the Samaritans dwelled and did sacrifice there on mount Garizim alleaging that which is written in the Law And thou shalt put the blessing upon mount Gerizim CHAP. XII 1 Places and monuments of idolatrie are to be destroyed 4 they may not doe so unto the Lord but must seeke and keepe the place of his service which be himselfe should chuse 5 11 14 Thither all their sacrifices holy things must be brought 12 18 There they and their families and the Levite must eat and reioyce 15 21 For civill use they might kill and eat within their gates 16. 23 Bloud is forbidden to be eaten 29 The manner of service which the Canaanites used may not be inquired after nor the like things done unto the Lord but his commandements only THese are the statutes and the judgements which ye shall observe to doe in the land which Iehovah the God of thy fathers giveth unto thee to possesse it all the dayes that ye live upon the earth Destroying ye shall destroy all the places wherein the nations which ye shall possesse served
any use when it was taken out the house was lawfull Maim treat of Idolaâ—y ch 8. sect 4. shall possesse that is shall subdue and have dominion over them as the word often signifieth see Levit. 25. 45 46. Ier. 49. 2. Psal. 82. 8. gods that is as the Chaldee explaineth it Idolls there are gods so called many but into 〈◊〉 there is but one God 1 Cor. 8. 5 6. mountaines in such high places all nations for the most part used to serve their gods into which corruption Israel sometime fell 2 King 17. 10 11. Ier. 3. 6. Ezek. 20. 28 29. Hos. 4. 13. Vers. 3. pillars or statues standing Images of these see Exod. 23. 24. Levit. 26. 1. greves which were wont to bee as temples unto the heathen as is noted on Exod. 34. 13. See also the annotations on Deut. 7. 5. gods in Chaldee Images of ther Idols names whether in speech for the name of other gods might not bee heard out of their mouths Exod. 23. 13. or imprinted in bookes graven on pillars imposed on places or any other the like So the Reubenites changed the names of cities that carried Idoll names Num. 32. 38. As the beginning of true religion is repentance from dead workes Heb. 6. 1. so in the constituting of Gods true service Moses beginneth with the abolishing of all idolatrous monuments for What agreement hath the temple of God with Idols 2 Cor. 6. 16. Vers. 4. not doe so in any of the former particulars or such like as not to destroy or doe evill to Gods sanctuary or synagogues Psal. 74. 3 6 7 8. not to breake downe his Altars 1 King 19. 10. nor to deface any holy writings or monuments of his name Ier. 36. 23. The Hebrews say Whosoever destroyeth any name of the holy pure names wherby the blessed God is called is by the law to be beaten for 〈◊〉 of Idols hee saith And thou shalt destroy the names of them c. Thou shalt not doe so to the Lord thy God Hee that takes away but one stone by way of destroying from the Altar or from the Temple or from any other part of the Court is to be beaten Likewise he that burneth any of the wood of the sanctuary c. All the holy Scriptures and expositions of them it is unlawfull to burne any of them or destroy them with hand except they be such as are written by heretickes c. But holy Scriptures when they are old are to be laid up Maimony in Iesudei hatorah ch 6. sect 1. 7. 8. Vers. 5. to put his name there that is to have it consecrated unto him and his divine service Such was the Tabernacle of Moses the Temple of Solomon the Citie Ierusalem after God had chosen it for of them God said My name shall be there 1 King 8. 29. and his Name was called upon them Dan. 9. 18. and put there 2 King 21. 4 9. 1 King 14. 11. The Chaldee here expoundeth it to cause 〈◊〉 Majestie or divine presence to dwell there Now Christ hath abolished the earthly Ierusalem and requireth worship in spirit and truth every where Ioh. 4. 11 23. shall yee seeke for answers and oracles which from the mercie-seat and by Vrim and Thummim were given to the people Numb 7. 89. Exod. 25. 22. Numb 27. 21. All other places were forbidden as Seeke not Bethel nor enter into Gilgal c. Amos 5. 5. shalt thou come at all times when thou wilt offer sacrifice Levit. 17. 8 9. but three times in the yeare by expresse commandement Exod. 23. 14. 17. And there the Lord promised to come unto them and blesse them Exod. 20. 24. Vers. 6. sacrifices of all sorts as sinne-offerings peace-offerings and whatsoever pertained to the Alter Sacrifices have their name of slaughter which were staine offered and eaten before the Lord the Chaldee here expoundeth it the slaughter or sacrifice of your holy things tithes the tenth of the hâ—â—d and of the flocke which boâ—h Priests and people were to bring and slay before the Lord and eat them in Ierusalem whereof see Levit. 27. 32. and the tiches of cor 〈…〉 c. whereof see vers 17. and Deut. 14. 22 23. heave-offering of your hand the Greeke translateth the first-fruits and in v. 〈◊〉 the first-fruits of your hands These are the first-fruits spoken of in Deut. 26. 2. c. which with their hands they brought into the Sanctuary See the annotations there vowes and your voluntaire offerings such as for Gods blessings they willingly gave unto him The difference of these voluntarie oblations from vowes is shewed on Levit 7. 16. firstlings which were given to the Priests for them to eat after the blood was sprinkled and the fat burned on the Altar see Numb 18. 15 17. Vers. 7. Yee shall eat to wit such things as were lawfull for the people to eat for of all the things forementioned they might not eat Some were for the Priests to eat before the Lord some for the people rejoyce God is to be served with gladnesse Psal. 100. 1 2. and the holy things of God might not be eaten with mourning Deut. 26. 14. Hos. 9. 4. yee put your hand Hebr. the putting to or sending forth of your hand This though it may be applied to that which they might take and eat of the holy things as in Gen. 3. 22. yet it seemeth to be more generall for all things that they should doe and all blessings that they should receive as by comparing this phrase in Deut. 15. 10. and 23. 20. and 28. 8. 20. may appeare So after in vers 18. houses that is housholds children and such like as the Chaldee expoundeth it men of your houses and so Moses explaineth it in vers 12. Vers. 8. which wee doe the Greeke expoundeth it which yee doe Israel committed idolatry in the wildernesse Act. 7. 42 43. Howbeit this speech of Moses seemeth rather to meane the true service of God which was not as yet perfected neither could be in their travels as it was after in Canaan right in his owne eies that is which liketh or pleaseth him so the phrase meaneth in 2 Sam. 19. 6. 1. Chron. 13. 4. and is often spoken of the corruption of men as Iudg. 17. 6. and 21. 25. unto which Moses opposeth that which is right in the Lords eies vers 25 28. and chap. 13. 18. There is a way which is right before a man and the end thereof are the waies of death Prov. 14. 12. Vers. 9. the rest in Chaldee the house or place of rest meaning the land of Canaan and in speciall Ierusalem there 1 Chron. 23. 25. where after their travels and warres the Lord gave rest unto his people as vers 10. and 1 King 8. 56. But David being there speaketh of another rest which remaineth for people of God Psal. 95. 11. into which rest wee that beleeve doe enter and â—â—ase from our owne workes Heb. 4 3 8 9 10. Vers. 10. in confident safety or in
security it meaneth without feare Iudg. 8. 11. and 18. 7. and without danger of evill Psal. 78. 53. See the like promise in Levit. 25. 18 19. This promise is fulfilled in Christ by whom wee are delivered out of the hands of our enemies that we might serve God without feare Luk. 1. 74. Vers. 11. And there shall be or And it shall bee that the place c. See vers 5. the choice that is the best or fairest as the Chaldee translateth Vers. 12. your gates the Chaldee explaineth it your cities so the Hebrew text sometime explaineth it selfe as is noted on Exod. 20. 10. no part of the spoiles or inheritance in the division of the land but the Lord is his part and inheritance See Deut. 10. 9. Num. 18. 8. 21. Vers. 13. lest thou offer that is that thou offer not This precept is often and carefully urged because the people were prone to fall into the transgression of it as the histories of Scripture manifest 1 King 12 28 29 30. 2 King 17. 9. 11. And it taught men the unitie of the faith of Christ and the band of love and peace to be kept in the heavenly Ierusalem whither all people should resort Rev. 21. 24 25 26. Vers. 14. that I command thee the Greeke addeth this day So not the place only but all other things in Gods service were to be according to the word of God because the naturall man not regenerate by Gods word and spirit receiveth not the things of the spirit of God neither can he know them 1 Cor. 2. 14. and in the things which he knoweth he corrupteth himselfe Rom. 1. 21. and God would have obedience to his word rather than sacrifice 1 Sam. 15. 22. Vers. 15. Notwithstanding or Only as the word signifieth in vers 16. 26. It is a libertie granted for civill things but with a limitation in all the desire of thy soule the Greeke translateth in all thy desire the soule being put for the whole person It meaneth whatsoever thou or thy soule desireth maist slay this word is the same that is used for sacrificing which also was with slaughter of the creature but applied here and often to the slaying for ordinary food Of this the Hebrewes say It is lawfull to slay for common food in any place without the court of the Sanctuarie for they slay in the court none but the holy things of the Altar only But it is unlawfull to slay common things in the court either cattell beast or bird And so it is said in Deut. 12. 21. If the place be farre from thee which the Lord thy God shall chuse c. then thou shalt slay c. and eat within thy gates Here thou art taught that they slay not flesh for ones desire but without the place which the Lord hath chosen And that which is slaine without the place is lawfull to be eaten within all gates But he that slaieth common things in the court that flesh is pure and unlawfull to be used but they burie it c. Maimony tom 2. in Shechitah ch 2. sect 1 2. to the blessing that is the liberalitie or bounteous gift so restraining all profuse rioâ— and keeping men within the limits of their abilitie thy gates in the Chaldee thy cities and so the Greeke in every citie may eat or shall eat God would have no difference of persons nor of places nor of cleane beasts as after followeth lest there should grow any respect of holinesse in such civil things which might turne to superstition Vers. 16. Only as the Greeke saith But the bloud to wit of beasts and oâ— fowles Lev. 7. 26. this was absolutely forbidden even in civill diet the reason hereof is noted on Levit. 17. poure it or shed it on the earth and cover it with dust Levit 17. 13. see the annotations there Vers. 17. Thou maist â—ot that is it is not permitted or lawfull forthee as the Chaldee explaineth it gates in the Greeke and Chaldee cities so in vers 18. and 21. The second tithe which the owners did eat was holy and might not be â—aâ—en but in the place where Gods Sanctuarie was see the notes on Deut. 14. 22 23. heave-offering in Greeke first-fruits in Chaldee the separation that is the separated thing see vers 6. Maimony in Biccurim or treat of First-fruits chap. 3. sect 3. saith The heave-offering of thine hand is the first-fruits and The Priest that eateth of the first-fruits out of Ierusalem after that they are brought within the walls is by the Law to be beaten for it is said Thou maist not eat within thy gates c. See more on Deut. 26. 2. 4. Vers. 19. lest thou forsake that is that thou forsake not or neglect not either by erecting a new ministerie as did Ieroboam 2 Chron. 13. 9. or by with-holding thy offerings the meanes of their livelihood which is in speciall here intended So in Neh. 10. 39. we will not forsake the house of our God where mention is made of bringing up their offerings The same sinne is called the spoiling of God Mal. 3. 8. See also Deut. 14. 27. upon thy land the land of Canaan out of which in speciall tithes first-fruits and the like were to be paid The Greeke translateth all the time that thou shalt live upon the land or earth Vers. 20. Because thy soule or as the Greeke translateth if thy soule desireth Vers. 22. as the Roe-bucke that is as common and profane meats without any respect of holinesse So after in Deut. 15. 22 23. Vers. 23. Only be sure or be strong the Greeke translateth Take heed strongly it meaneth a full and firme purpose of heart not to eat it at any time Of this Law see the notes on Lev. 17. 10. c. is the soule figuratively spoken because the soule or life is in the bloud as is expressed Lev. 17. 11. not eat the soule because God gave them that upon the altar to make an atonement for their soules Lev. 17. 11 12. Vers. 26. holy things Hebr. holinesses the Chaldee applieth it to their tithes Vers. 27. the flesh and the bloud both of them were wholly brought to the altar Levit. 1. The Greeke translateth the flesh thou shalt offer upon the altar sacrifices to wit peace-offerings for the flesh of them was eaten by the owners Levit. 7. 15. upon the altar the Greeke translateth it at the base or foot of the altar Vers. 28. in the eyes that is as the Greeke and Chaldee expound it before the Lord. Vers. 29. to possesse them or to disinherit them as the Chaldee saith to cast them out the Greeke translateth to inherit their land God having given direction for the place of his worship now proceedeth with the things and manner of service which they should performe unto him Vers. 30. lest thou be ensnared that is deceived in thy minde and so fall into sinne and destruction by following their religion The Greeke translateth that thou seeke not to
of the Idolaters with the edge of the sword And whether the whole or the most part be thrust away they stone to death those that did thrust them away Maim ibid. s. 6. utterly destroying with a curse or execration after the Greeke version anathematizing Of such the Hebrews say The men of the citie drawne away to Idolatry have no part in the world to come that is in life eternall Thalmud Bab. in Sanhedrin c. Chelek the cattell and of the cattell that is killed it 〈◊〉 forbidden to make any profit or use of them even as of the Oxe that is stoned Maimony in Idolatry c. 4 s. 13. Vers. 16. all the spoile of it This the Hebrews understand largely whether they be the goods of the idolaters or of the other that fell not unto idolatry for so they write The goods of the just men that are within it if they be the rest of the inhabitants of that citie which are not drawne away with the multitude they are burnt with the generall spoile for as much as they dwell therein their goods perish A company of passengers from place to place if they passe thorow a citie so drawne away and be drawne away with it if they have continued in it thirty daies they are killed with the sword and their goods perish if not they are stoned to death and their goods are to their heires The goods of the men of another citie reserved therein are not burned but returned to the owners for it is said The spoile of it and not the spoile of their neighbours The goods of the wicked men of that citie which are reserved in another citie if they be gathered together with it are burnt in the generall if not they perish not but are given to their heires The holy things within it such as are sanctified for the Altar doe die for the sacrifice of the wicked is an abomination Things sanctified to the maintenance of the Temple are redeemed and afterward burnt for it is said the spoile of it not the spoile of heaven The first-borne and the tithe that are perfect are as the holy things of the Altar and dye such as are blemished are as the common cattell and are killed c. The second tithes and the money of the second tithes and the holy Scriptures that are within the citie are laid up in store Maimon in Idolat chap. 4. sect 7. 9 10 15. every whit The Hebrew Calil here used is sometime an whole burnt offering Levit. 6. 22. Deut. 33. 10. Hereupon the Hebrewes say Who so executeth judgment upon the citie drawne away to Idols loe he offereth the burnt-offering Calil as it is written every whit Calil to the LORD thy God neither that onely but turneth away burning anger from Israel Deut. 13. 17. and bringeth a blessing and mercies upon them Maim in Idolat c. 4. s. 16. an heape the Greek translateth uninhabited the Chaldee a desolate heape The Hebrewes say Whosoever buildeth it is to be beaten but it is lawfull to turne it into Gardens or Orchards for it is said it shall not be built againe not built for a citie as it was before Maim ibid. s. 8. Vers. 17. not cleave to thy hand that is thou shalt not make any profit or use to thy selfe of any of the goods of the citie Compare the example of Iericho Ios. 6. 17. c. and see the annotations on Deut. 7. 26. from the burning the Chaldee expoundeth it from the strength the Greeke from the wrath of his anger which oftentimes is kindled not onely against the sinners themselves but all Israel for their sakes as Ios. 7. 1. 11 12. and 22. 17. 18 20. Vers. 18. obey or hearken to the voice in Chaldee shalt receive the word of the Lord. that which is right in the eies which the Greeke expoundeth That which is good and pleasing before the Lord. CHAP. XIV 1 Gods children are not to disfigure themselves in mourning for the dead 3 nor eat any abominable thing 4 What may and what may not bee eaten of Beasts 9 of fishes 11 of sowles 19 Creeping things may not bee eaten 21 nor that which dieth of it selfe 22 Tithes to bee eaten before the Lord 24 or if the way be too long to be turned into money and it to be bestowed on things which they should eat and drinke with joy before the Lord. 27 The Levite may not be forsaken 28 The third yeers tithe for the Levite stranger fatherlesse and widow YEe are the sonnes of Iehovah your God yee shall not cut your selves nor put baldnesse between your eies for the dead For thou art an holy people to Iehovah thy God and Iehovah hath chosen thee to be unto him a people of peculiar treasure above all peoples which are upon the face of the earth Thou shalt not eat any abomination These are the beasts which yee shall eat the Oxe the Lambe of sheepe and the Kid of Goats The Hart and the Roe-buck and the Fallow-deere and the Wild-goat and the Pygarg he Wild-oxe and the Chamois And every beast that parteth the hoofe and cleaveth a sunder the cleft of two hoofes that cheweth the cud among the beasts that yee shall eat But this yee shall not eat of them that chew the cud or of them that part the cloven hoofe the Camel and the Hare and the Conie because they chew the cud but they part not the hoofe they shall be uncleane unto you And the Swine because he parteth the hoofe cheweth not the cud he shall be uncleane unto you of their flesh yee shall not eat and their carkasse yee shall not touch These yee shall eat of all that are in the waters all that hath sinne and scale shall ye eat And all that hath not finne and scale yee shall not eat it shall be uncleane unto you Every cleane bird yee shall eat But these are they of which yee shall not eat the Eagle and Ossifrage and the Osprey And the Vulture and the Kite and the Glede after her kinde And every Raven after his kind And the Owle and the Night-hawke and the Sea-gull and the Hawke after his kinde And the great Owle and the little Owle and the Red-shanke And the Pelican and the Gier-eagle and the Cormorant And the Storke and the Heron after her kinde and the Lapwing and the Bat And every creeping thing that flieth it shall bee uncleane unto you they shall not bee eaten Every cleane fowle yee shall eat Yee shall not eat of any carkasse thou shalt give it unto the stranger that is in thy gates that hee may eat it or thou maiest sell it unto an alien for thou art an holy people unto Iehovah thy God Thou shalt not seeth a Kid in his mothers milke Tithing thou shalt tithe all the revenue of thy seed that the field bringeth forth yeere by yeere And thou shalt eat before Iehovah thy God in the place which hee shall chuse to cause his name to dwell
For meats and drinkes and divers washings and carnall ordinances were imposed on the Iewes untill the time of reformation Hebr. 9. 10. But now it is said Let no man judge you in meat or in drinke c. which are a shadow of things to come but the body is of Christ Coloss. 2. 16 17. not seeth a Kid this Law is twice given before in Exod. 23. 19. and 34. 26. see the annotations there Vnder the name of a Kid the Hebrewes understand a Lamb also and Calfe or other beast and by seething they imply also eating or making any profit or use of flesh so boyled The Chald. translateth thou shalt not eat flesh with milke Vers. 22. Tithing thou shalt tithe that is shalt in any wise carefully faithfully separate the tithe meaning the second tithe which themselves were to eat vers 23. for there was a first tithe which was given to the Levites out of which the Levites paid a tenth part again to the Priests Num. 18. 24. 28. Nehem. 10. 37 38. Then of that which remained the owners separated a second tithe which themselves did eat before the Lord the first and second yeare in the third yeare it was given to the Levites and to the poore Deut. 14. 28 29. In the fourth and fiâ—t yeares it was eaten againe by the owners and in the sixt yeare was given to the poore The seventh yeare was a rest and Sabbath to the land then all things were common Exod. 23. 10 11. And this course they were constantly to follow in Israel Hereof it is written by the Hebrewes thus After that they have separated the first tithe every yeare they separate a second tithe Deut. 14. 22. and in the third yeare and in the sixt they separate the tithe of the poore in stead of the second tithe In the first day of Tisri or September is the beginning of the yeare for the tithe of corne and of pulse and of herbes and whersoever the beginning of the yeare is mentioned it is the first of Tisri And the fifteenth of Shebat that is the eleventh moneth which wee call Ianuary is the beginning of the yeare for the tithe of trees fruit Maimony tom 3. in Maaser sheni or treat of the second tithe chap. 1. sect 1 2. See also the annotations on Levit. 27. 30. c. all the revenue or all the in-come that is fruits or increase which are gathered and brought in for food the reason of the name appeareth in 2 Sam. 9. 10. thou shalt till the land for him and thou shalt bring in the fruits that thy Masters sonne may have food to eat The Hebrewes say All mans meat that is kept which groweth out of the ground oweth an heave-offering and it is commanded to separate out of it the first-fruits for the Priest c. and likewise the tithes Maimony in Trumoth chap. 2. sect 1. And whereas the Scripture sometime speaketh of Revenue sometime of Corne as after in vers 23. sometime of a Morsell of bread as in Iudg. 19. 5. they say the graine when it is cared is called Tebuah Revenue every where and after that it is threshed and fanned it is called Dagan Corne and when it is ground kneaded and baked it is called path a Morsell or Bread Maim in Beracoth chap. 3. sect 1. that the field bringeth forth or that commeth out of the field in Greeke the generation or increase of thy field yeare by yeare so the Greeke also interpreteth the Hebrew phrase yeare yeare which is elsewhere written yeare by yeare Nehem. 10. 35. and Ionathan in his Thargum explaineth it every yeare and yeare whereto hee addeth and not the fruits of one yeare with the fruits of another yeare meaning that they must separate their tithes yearely and not put two yeares tithe into one Vers. 23. shalt eat in Greeke shalt eat it speaking of the tithe which the owners should eat and so Ionathan in his Thargum saith Yee shall eat the second tithe before the LORD before Iehovah the tithes which were given to the Priests they might eat in every place Num. 18. 31. this second tithe was holy and might not be eaten but where Gods sanctuary was as within Ierusalem when the Temple was there built The second tithe is eaten by the owners within the walls of Ierusalem Deut. 14. 23. Whosoever eateth so much as an olive of the second tithe or drinketh of it the fourth part of a Log of wine without the wall of Ierusalem is to be beaten as it is written in Deut. 12. 17. thou maiest not eat within thy gates the tithe of thy corne or of thy wine or of thine oyle c. and hee is to bee beaten for every one in particular therefore if hee eat of them all three without the wall hee is beaten three times Maim in Maaser sheni chap. 2. sect 1. 5. This is meant they say if he eat thereof without the walls of Ierusalem after it is once brought in thither But if he eat of it before it commeth within the wall of Ierusalem hee is chastised with stripes ibid. sect 6. Of beating see Deut. 25. 2 3. and of the holy manner of eating it see Deut. 26. 14. his name in Chaldee his divine presence Shecinah whereby Gods presence with his Church in Christ and by his Spirit is meant see the notes on Exod. 34. 9. firstlings these were given to the Priests Num. 18. 15. Nehem. 10. 36. who had many other gifts of which some might not bee eaten but in the court of the sanctuary some of which number these firstlings were might not bee eaten but in the holy Citie and some might bee eaten every where See the annotations on Numb 18. to feare this is the end of this ordinance that the people might be enured with the feare religion and service of God for feare is sometime used generally for Gods worship Esay 29. 13. with Matt. 15. 8 9. And this feare they learned both by the action it selfe eating the tithe of all their fruits with joy and thankfulnesse to him that so blessed their land and labours the tenth whereof they consecrated unto him and by beholding the other holy things and religious actions performed by all Israel at their solemne feasts In this latter sense Chazkuni here expoundeth it thus That when thou goest up to the feast to eat thy second tithe and shalt see the Priests in their service and the Levites in their singing and the Israelites in their standing and the Synedrion or Magistrates fitting and judging the judgments of Israel and the Doctors teaching for from thence doctrine went forth unto all Israel thou maiest learne to feare the Lord thy God Vers. 24. too much for thee that is as the Greeke explaineth it be far away from thee to carry it in Greeke to carry them meaning the tithes fore-mentioned hath blessed thee that is hath given thee so great an increase that the tenth of them is more than thou canst carry to the
giveth to every poore body that passeth by him so much of that tithe as may satisfie him according to Deut. 14. 29. How much is that If it be of wheat he gives him not lesse than halfe a Kab if of barley not lesse than a Kab of rye not lesse than a Kab of figges not lesse than five and twenty shekels weight of wine not lesse than halfe a Log of oile not lesse than a quarter of a Log c. And if hee give him of any other fruits it is not lesse than that he may sell and buy with the price thereof two meales meat If there be many poore and hee have not enough to give unto every one according to the measure then he setteth the tithe before them and they part it among themselves With the second tithe they may not pay debts or wages nor redeeme captives with it nor give almes thereof c. Maimony in Mattanoth gnan ch 6. in all the worke that is all the workes as the Greeke and Chaldee explaine it or in every worke This manner of speech that he may blesse thee is a promise and he will blesse thee as Iudge not that ye be not judged Matth. 7. 1. meaneth and ye shall not be judged Luke 6. 37. and it sheweth how godlinesse is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4. 8. Vnto such duties as these and to workes of mercy there are often annexed promises of blessing in the Scriptures Prov. 3. 9 10. Ezek. 44. 30. Mal. 3. 10. 11. 2 Cor. 9. 6. 10. CHAP. XV. 1 The seventh yeere a yeere of release for the poore 7 Vnto the poore men must lend freely and give the seventh yeere must be no let thereof 12 An Hebrew servant must be set free in the seventh yere and liberally rewarded 16 If hee will not goe out free his eare must be bored and he is a servant for ever 19 All firstlings males of the cattell are to be sanctified unto the Lord and eaten before him 21. Except it have a blemish then is it to be eaten by any in any place 23 But not the bloud AT the end of seven yeeres thou shalt make a release And this is the manner of the release that every creditour that lendeth ought unto his neighbour doe release it hee shall not exact of his neighbour and of his brother because hee hath proclaimed a release to Iehovah Of a forrainer thou maist exact it but that which is thine with thy brother thine hand shall release Only that there be not in thee a needy man for Iehovah blessing will blesse thee in the land which Iehovah thy God giveth to thee for an inheritance to possesse it Only if hearkning thou wilt hearken unto the voice of Iehovah thy God to observe to doe all his commandement which I command thee this day For Iehovah thy God blesseth thee as he hath spoken unto thee and thou shalt lend unto many nations but thou shalt not borrow and thou shalt rule over many nations and they shall not rule over thee If there shall be in thee a needy man of one of thy brethren in any of thy gates in thy land which Iehovah thy God giveth unto thee thou shalt not make strong thine heart nor shut thine hand from thy brother the needy man But opening thou shalt open thine hand unto him and lending thou shalt lend him enough for his want that which is wanting unto him Beware of thy selfe lest there be a thought in thine heart of Belial saying the seventh yeere is neere the yeere of release and thine eye be evill against thy brother the needy man and thou givest not unto him and he cry against thee unto Iehovah and it be sinne unto thee Giving thou shalt give unto him thine heart shall not be evill whē thou givest unto him because that for this thing Iehovah thy God will blesse thee in all thy workes and in all that thou puttest thine hand unto For the needy shall not cease out of the land therefore I doe command thee saying opening thou shalt open thine hand to thy brother to thy poore afflicted and to thy needy in thy land If thy brother an Hebrew or an Hebrew esse be sold unto thee and serve thee six yeeres then in the seventh yeere thou shalt send him out free from thee And when thou sendest him out free from thee thou shalt not send him out empty Furnishing thou shalt furnish him out of thy flocke and out of thy floore and out of thy wine-presse of that wherewith Iehovah thy God hath blessed thee thou shalt give unto him And thou shalt remember that thou wast a servant in the land of Egypt and Iehovah thy God redeemed thee therefore I doe command thee this thing to day And it shall be if he say unto thee I will not goe out from thee because he loveth thee and thine house because he is well with thee Then thou shalt take an awle and shalt thrust it in his eare and in the doore and he shall be unto thee a servant for ever and also unto thy woman-servant thou shalt doe likewise It shall not be hard in thine eyes when thou sendest him out free from thee for the double of the hire of an hired servant he hath served thee six yeers and Iehovah thy God will blesse thee in all that thou doest Every firstling which shall be borne of thy herd and of thy flocke the male thou shalt sanctifie unto Iehovah thy God thou shalt not serve with the firstling of thy bullocke nor sheare the firstling of thy flocke Thou shalt eat it before Iebovah thy God yeere by yeere in the place which Iehovah shall chuse thou and thine house And if there be in it a blemish lame or blinde any evill blemish thou shalt not sacrifice it unto Iehovah thy God Thou shalt eat it within thy gates the uncleane and the cleane person together as the Roe-bucke and as the Hart. Only the bloud thereof thou shalt not eat thou shalt powre it upon the earth as water Annotations AT the end of seven yeeres Hereby seemeth properly to be meant according to the old Latine version In the seventh yeere as in Deut. 14. 28. At the end of three yeeres meaneth in the third yeere and in Ier. 34. 14. it is said At the end of seven yeeres let yee goe every man his brother c. that is as there after followeth when hee hath served thee six yeeres and Moses here in Deut. 15. 12. explaineth it in the seventh yeere and the Greeke Interpreters translate that place of Ieremy At the end of seven yeeres thus when six yeeres are fulfilled So here the end of seven yeeres is the seventh yeere which is the end or last of the seven and as servants were to be released in the beginning of the seventh yeere when they had fully served six so Aben Ezra upon this place expoundeth
by it if thou performe this dutie to thy poore brother The Greeke explaineth it for this thing the Lord blessing will blesse thee Vers. 6. blesseth thee or hath blessed thee that is will surely blesse thee a promise spoken of as already done thou shalt lend God will so blesse thee that thou shalt have enough to lend and shalt not need to borrow so it is explained in Deut. 28. 12. rule over many as other wayes so particularly by lending unto them being richer than they for The rich ruleth over the poore and the borrower is servant to the man that lendeth Pro. 22. 7. Compare also Psal. 37. 21 26. Vers. 7. any of thy gates or one of thy gates which the Greeke and Chaldee expound cities not make strong that is not harden thine heart for so these phrases doe one open another as in Exod. 4. 21. and 7. 3. The Greeke expoundeth it not turne away thine heart the Apostle calleth it a shutting up of the bowels of compassion from him that hath need 1 Iohn 3. 17. shut thine hand that is abstaine from giving contrary to the opening of the hand in vers 8. Vers. 8. open thine hand that is be bountifull and give so againe in v. 11. Thus it is said of God Thou openest thine hand they are filled with good Psal. 104. 28. and 145. 16. Our Saviour saith Doe good and lend hoping for nothing againe and your reward shall be great and ye shall be the children of the most high for he is kinde unto the unthankefull and to the evill Be ye therefore mercifull as your Father also is mercifull Luke 6. 35 36. Vers. 9. a thought Hebr. a word used generally for any thing or thought the Greeke saith a hidden word or secret thing in thy hart or with thy hart of Belial that is of wickednesse see Deut. 13. 13. This is to be referred unto the former a word or thought of Belial as they are joyned in Ps. 101. 3. 41. 9. that is a wicked thing or thought in thy hart and so the Greeke explaineth it an unlawfull thing Some referre it to the latter the hart as if he should say a thought in thy wicked heart thine eye be evill hereby is meant the manifestatiō of a covetous affection as is after shewed by the effect and thou givest not unto him and proceedeth from an evill heart v. 10. for the eye declareth what is in the mind This Solomon teacheth by the contrary saying He that hath a good eye shall be blessed for hee giveth of his bread to the poore Prov. 22. 9. whereto agreeth that speech in Ecclus. 35. 8. Give the Lord his honour with a good eye diminish not the first fruits of thine hands But an evill eye signifieth envie and covetousnesse as Eat thou not the bread of him that hath an evill eye Pro. 23. 6. and Is thine eye evill because I am good Matth. 20. 15. and Christ saith that an evill eye proceedeth from within out of the heart of men Mark 7. 21 22. it be sinne unto thee or sin in thee that is a great sinne for which thou shalt be condemned as is shewed in Matth. 25. 41 42 45. Thus sin is used sundry times for a most sinfull and damnable action as The thought of foolishnes that is of the foole is sin Pr. 24. 9. and If I had not done among thē the works which none other man did they had not had sin Ioh. 15. 24. See also Iam 4. 17. And this sin is the greater the sooner punished when the poore for want of releefe doe cry unto God Vers. 10. Giving thou shalt give that is In any wise give and that freely bountifully c. So in v. 11. opening thou shalt open thine hand thine heart shall not be evill or let not thine heart be evill that is grudge not grieve not nor distrust the providence of God So the Greeke translateth thou shalt not be grieved in thy heart This is spoken of the heart because a pretence of liberality is sometime made without a good heart as is shewed in Prov. 23. 6 7. Hereupon it is said Every man according as he purposeth in his heart so let him give not of griefe or of necessity for God loveth a cheerefull giver 2. Cor. 9. 7. will blesse thee and consequently will inrich thee for the blessing of the Lord it maketh rich Prov. 10. 22. Other blessings also are implied for he saith If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darknesse shall be as the noone day and the LORD will guide thee continually and satisfie thy soule in droughts make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters faile not Esay 58. 10 11. Verse 11. not cease out of the land or from the middest of that is from within the land Though God is able abundantly to supply all mens wants yet suffereth he some to have need as for other causes so to make triall of the love and compassion of his people to their poore brethren Yee have the poore with you alwaies and whensoever yee will yee may doe them good Mar. 14. 7. Vers. 12. an Hebrew or an Hebrewesse that is as the Chaldee expoundeth it a sonne of Israel or a daughter of Israel for the Israelites were called Hebrewes Exod. 2. 6. afterward when the other tribes were fallen from God and the tribe of Iudah abode in the truth Hos. 11. 12. they were called Iewes Ier. 34. 9. Ezra 5. 5. and 6. 7 8. c. Est. 4. 7. and 9. 1. sold unto thee of the selling of the Hebrews see the Lawes fore-given in Exod. 21. 2. 11. Levit. 25. 39. 55. The Hebrew Expositors understand this Law here given for him that was sold by the Magistrate according to Exod. 22. 3. and not for such as sold themselves Maim treat of Servants c. 3. s. 12. but it seemeth by the words of Moses and by Ier. 34. to extend further in the seventh yeere to wit from the time of his sale for this is not the seventh yeere the yeere of release fore-spoken of in v. 1 2 9. see the annotations on Exod. 21. 2. send him out free or let him goe out a free man This was not an intermission of service for the seventh yeere onely but a full release for ever wherefore God blameth the Iewes in Zedekiahs daies who had released their servants and afterward caused them to returne and brought them into subjection and servitude again Ier. 34. 14 15 16. c. Neither was this release to be purchased by the servants of their friends but was for nothing Exod. 21. 2. This Sabbath or seventh yeere figured the acceptable yeare the time of grace by Christ who releaseth freely by his Gospell such as were the servants of sinne and Satan Esay 61. 1 2. Luk. 4. 18 19. Rom. 6. 12 13 14.
on Deut. 25. 7. fol. 210. prolong thy dayes The like blessing is promised to them that honour father and mother Deut. 5. 16. the Hebrewes account that one of the great commandements and this of the bird they count the least of all in Moses law and yet such a promise is annexed hereunto Vers. 8. a new house to wit a dwelling house for so the Hebrewes explaine it It is commanded to make a battlement for the roofe if it bee a dwelling house but a barne or a stable or the like a man is not bound concerning them Maimony treat of Murder chap. 11. sect 1. a battlement in Greeke a crowne which was to compasse the roofe of the house round about to keepe men from falling off For in Israel the houses had flat roofes on which men walked 2 Sam. 11. 2. and from thence they called and spake to the people whereupon Christ speaketh of preaching and proclaiming upon the house tops Matt. 10. 27. Luke 12. 3. The heighth of the battlement might not be lesse than ten hand-bredths six of which hand-bredths made a cubit and it was to be strong that a man might leane thereon and not fall Maimony treat of Murder chap. 11. sect 3. that thou put not or and thou shalt not put blouds which the Greeke translateth and thou shalt not make man-slaughter in thy house and the Chaldee for blouds saith guilt of murder as the word blouds often signifieth see Gen. 4. 10. By this it appeareth that all other occasions of bloud-shed were to be prevented in other places as well as on house tops Which the Hebrewes declare thus Whether it be the house top or any other thing wherein there is danger and likelihood that a man may fall and die and if a man have a pit or Well in his yard have it water in it or not hee is bound to make a fence about it ten hand-bredths high or to make a cover over it that no man fall therein and die And so any stumbling blocke whereby there is danger of life a man is commanded to remove the same and to beware thereof and to give warning of the thing very heedfully Otherwise if he remove them not but leave stumbling blocks that may bring into danger he breaketh a commandement and transgresseth this prohibition of PVTTING BLOVDS Maim treat of Murder chap. 11. sect 4. Vers. 9. thy vineyard nor any other field Lev. 19. 19. divers kinds or mixtures as wheat and barley together or the like See the Annotations on Lev. 19. 19. The Hebrewes divide seeds into three sorts The first of them is called Tebuah Revenue and it comprehendeth the five kinds of graine Wheat Rye Barley Fox-eare-barley and Oats The second of them is called Ketannith pulse and it cōprehendeth all seeds which are eaten of men besides the Revenue aforesaid as Beanes Pease Lentiles Millet Rice c. and such like The third of them are called Garden seeds and they are all other seeds which are not meet for mans meat but the fruit of the seed is mans meat as the seed of Onions and of Garlicke and of Rapes and such like And flax seed is comprehended under the generall of garden seeds And all these seeds when they are growne up and all the while the seed is not discerned are called Herbs Maimony tom 3. in Kilajim chap. 1. sect 8. Now of this Law concerning vineyards they write thus Nothing is forbidden by the name of divers kindes in the vineyard but the kindes of the revenue of corne and the kindes of herbs onely other kindes of seeds are lawfull to be sowne in the vineyard and I need not say other trees It is unlawfull to sow herbs or corne by the vines sides or to plant a vine by the sides of herbs or corne Whether a man plant or let them grow when he seeth divers kindes spring up in his vineyard if he leave them so it is defiled Maim ibidem chap. 5. sect 6 7 8. the full-ripe fruit Heb. the fulnesse or plentie which the Greeke translateth here the fruit elsewhere the first-fruits see Exod. 22. 29. and Num. 18. 27. By the Hebrewes a vineyard whiles the grapes were unripe was not defiled and unripe grapes were lawfull for use Maim in Kilajim chap. 5. sect 14. the seed the Greeke addeth and the seed which thou shalt sow with the fruit of thy vineyard Others understand the fruit of the seed and the revenew or income increase The Scripture useth this word for the increase of the corne or floore and of the vine or winepresse Num. 18. 30. So it may be taken here for either or for both of them for both were defiled The Hebrewes apply this word to the five kindes of graine fore-noted and unto them also when they are cared and before they be threshed as in another place they say The five kindes namely Wheat Barley Rie Fox-eare-barley and Oats these five when they are eared are called Tebuah Revenue in every place and after that they be threshed and winowed they are called Dagan Corne or Graine and when they are ground and their meale kneaded and baked they are called Path Bread Maimony tom 1. treat of Blessings chap. 3. sect 1. be defiled or be sanctified as the Hebrew word properly and usually signifieth and so the Greeke translateth that it bee not sanctified Whereby some understand that the fruit should be separated from common use and made holy to the Lord and be eaten by the Priests But words oft times have contrary significations as Barac to Blesse is used for Cursing or Blaspheming 1 King 21. 10. 13. Chesed is Pietie and Impietie Lev. 20. 17. So this word here is by the Chaldee paraphrast translated defiled and by the other Hebrewes elsewhere so expounded The divers kindes or mixtures of the vineyard as any of the sorts of corne or sorts of herbs that are sowne with a vine whether an Israelite sow them or an heathen c. both of them are unlawfull to be eaten or put to any use or profit as it is written in Deut. 22. 9. LEST IT BE DEFILED c. as if he should say lest both of them be made abominable and unlawfull And whoso eateth ought of the mixtures of a vineyard either of the herbes or of the grapes is to be beaten by the Law Maimony tom 2. treat of Forbidden meats chap. 10. sect 6 7. The same Author in tom 3. treat Kilaijm chap. 5. layeth downe also these canons He that soweth two kinds of corne or two kinds of herbs with the seed of the vineyard he is to be twice beaten once for this Thou shalt not sow thy field with divers kindes Lev. 19. 19. and againe for this Thou shalt not sow thy vine-yard with divers kindes Deut. 22. 9. A man is not to be beaten for sowing divers kindes in the vineyard untill he sow within the land of Israel c. But our Doctors have forbidden to sow divers kindes in the vineyard though out of
which is gone out that is thy word or promise as all that proceedeth out of the moâ—th of the LORD Deut. 8. 3. is expounded every word of God Luk. 4. 4. keepe and doe with heart and hand But this is meant of lawfull vowes for such as are idolatrous and wicked are not to be kept but repented of and broken Ier. 44. 25 27. Act. 23. 12 21. a voluntary offering all vowes were voluntary offerings but all voluntary offerings were not vowes see the difference noted on Levit. 7. 16. and Deut. 12. 6. with thy mouth Hereupon Solomon saith Suffer not thy mouth to cause thy flesh to sinne neuher say thou before the Angell that it was an unadvised errour wherefore should God be angry at thy voice and destroy the worke of thine hands Eccles. 5. 6. If a man had spoken it with his heart onely unto God hee was bound to pay it as the Hebrewes teach See the notes on Levit. 7. 16. Vers. 24. When thou commest the Chaldee translateth when thou art hired and of such doe the Hebrewes understand this Law that labourers hired to worke in a vineyard are to eat of the fruit thereof Hereunto the Apostle seemeth to have reference when he saith Who planteth a vineyard and eateth not of the fruit thereof or who feedeth a flocke and eateth not of the milke of the slocke 1 Cor. 9. 7. Whereby not the owners onely but the labourers also are intended This and the like law following seemeth to extend also to such as occasionally travell thorow vineyards or fields who may for their refreshing in time of need gather and eat as our Lords Disciples going thorow the sowen fields plucked the cares of corne and did eat Matt. 12. 1. vineyard and by proportion his olive-yard or any such like The Hebrewes say Labourers which doe worke upon any thing that groweth out of the earth c. the housholder is commanded to let them eat of that which they are a working upon Deut. 23. v. 23 24. which law wee have beene taught that it is not written of any thing but concerning the hired labourer And if he did not hire him how was it permitted him to come into his neighbours vineyard or standing-corne without his knowledge But thus he saith When thou shalt come by the owners leave to labour thou shalt eat Maimony tom 4. treat of hired things chap. 12. sect 1. Howbeit they restraine this law to such things onely as grow out of the ground therefore they adde Hee that milketh or churneth butter or maketh cheese eateth not thereof because they are things that grow not on the ground ibidem s. 4. But hee that reapeth the corne and hee that thresheth and hee that fanneth and purgeth it hee that cutteth downe the grapes and hee that treadeth them in the wine-presse or doth any such like workes they may eat by the Law ibidem s. 8. eat grapes and so if hee labour upon the fig-tree he may eat figges and all the like but hee may not eat they say save of that whereabouts hee laboureth and if he labour both in the grapes and in the wine-fat he may both eat of the grapes and drinke of the must or new wine If he worke on the fig-tree hee may not eat of grapes if on grapes hee may not eat of figges And hee that is working upon one vine-tree may not eat the fruit of another vine Neither may he eat grapes with any other thing as with bread or the like But if hee have agreed with the housholder for the quantity that hee shall eat hee may eat with bread or with salt or with any thing that he pleaseth Maimony ibid. sect 10. 12. as thy soule to wit desireth or according to thy soule that is thine appetite The Greeke joyneth it with the word following thus so much as thy soule that is thine appetite may bee filled with So in Psal. 78. 18. they asked meat for their soule that is for their lust or appetite From this the Hebrewes gather that onely he himselfe not any other of his family may eat The labourer that shall say Give my wife children that which I should eat or loe I will give a little of this which I have taken to my wife or my child for to eat they hearken not unto him for the Law doth not vouchsafe it to any but to the workman himselfe Though he be a Nazitite which worketh in the grapes who may not by the law eat any of them Num. 6. 3. if he say Give it my wife and children they hearken not unto him A workman that laboureth himselfe and his wife and his children and his servants and conditioneth with the housholder that he will not eat of any thing that hee worketh upon neither hee nor his then they may not eat to wit the greater sort of them for they have wittingly remitted of their right But the little ones hee cannot make agreement that they shall not eat for they eat not of that which is their fathers or of that which is their masters but of that which is Gods Maimony ibid. sect 13. 14. not put Hebr. not give any either to carry home for himselfe or for any of his Vers. 25. with thine hand to wit for to eat vers 24. as did Christs Disciples Matt. 12. 1. upon the warrant of this law as is probable howbeit the Hebrewes understand it of the labourers as before And the Chaldee version here also saith When thou art hired into thy neighbours standing corne then thou maist plucke c. Which though the meaning bee good for even the beasts were by Gods Law to eat of that whereon they laboured Deut. 25. 4. yet the extent hereof seemeth to reach further even to all such as came in occasionally and had a desire or need to taste of the fruits not move a sickle namely for to cut downe for thine owne eating or for to carry away with thee as v. 24. God whose the earth is and the plenty thereof Psal. 24. 1. and whos 's the land of Canaan was in speciall Levit. 25. 23. who reserved the first-fruits tithes corners gleanings c. for himselfe his priests and the poore of his people Num. 18. Deut. 24. 19 21. would have the fruits in some sort common for the necessities of all men especially to those that laboured in them whether men or beasts so shewing his bountie to all yet reserving the right and propriety of the owners which no man might infringe that mercie and justice might meet together and not one man to put his sickle into another mans corne to reape that which another hath sowen The equity of this Law reacheth also unto spirituall things and to Gods labourers in his harvest 2 Cor. 10. 14 16. 1 Cor. 9. 7 9 10 14. Rom. 15. 20. CHAP. XXIIII 1 Of divorce 5 A new married man goeth not to warre 6 10 Of pledges 7 Of man-stealers 8 Of leprosie 14 The hire to bee given in due time
the first tithe Num. 18. 21. AND ALSO I HAVE GIVEN IT which implieth generally that the other gift was before namely the great Heave-offâ—ring of first-fruits and the Heaven-offering of the tithe TO THE STRANGER TO THE FATHERLESSE c. this is the tithe of the poore and the gleaning and the forgotten sheafe and the corner Deut. 24. 19. Lev. 19. 9. 10. although the gleaning the forgotten and the corner doe not hinder the making of confession And he must separate the gifts in order and afterward make confession as it is written ACCORDING TO ALL THY COMMANDEMENT c. Loe if the second tithe were given before the first he might not make confession If his untithed fruits were burnt he might not make confession because he hath not separated the gifts nor given them to whom they were due Hee that had nothing but the second tithe onely made confession for the ground of the confession is in the tithe And so if he had nothing but first-fruits onely he made confession as it is said I HAVE PVT AWAY THE HOLY THING c. Maimony in Maaser sheni chap. 11. sect 7. c. thy commandement in Greeke commandements and the word according implieth the order of doing all things as before is noted not transgressed by doing any thing amisse as giving bad for good and as the Hebrewes expound it one kinde for another or old for new or new for old or the like Of Transgression see the notes on Deut. 17. 2. forgotten this the Hebrewes apply to forgetting to blesse God for it and to mention his name upon it Maimony ibidem chap. 11. sect 15. But it is more generall implying the neglect of any precept concerning the things here spoken of for in spirituall duties unto God all men are faulty Psal. 19. 12. Eccles. 7. 20. Vers. 14. in my mourning or in my sorrow By this it appeareth that this Law and confession extended further than to the third yeeres tithe which was all given to the poore Deut. 24. 28. 29. and might not be eaten by the owner of the land and reached to the first and second yeeres tithes which the owners were to eat before the Lord Deu. 14. 22 23. but might not eat of it in their mourning upon paine of being beaten by the Magistrate as Maimony sheweth in Maaser sheni chap. 3. sect 5. where he further saith in sect 6 7. Who is this mourner He that bewaileth any of his kinred whom he is bound by the Law to mourne for And in the day of death he is bound to mourne by the Law Lev. 10. 19. If he be kept unburied many daies he is a mourner all those daies till hee be buried by the doctrine of the Scribes And not the second tithe only but all the holy things every one if he eat of them in mourning by the Law he is to be beaten if in his mourning by the Scribes doctrine he is to be scourged Compare herewith the saying of the Prophet Their sacrifices shall be unto them as the bread of mourners all that eat thereof shall be polluted Hos. 9. 4. put away the word before used in vers 13. but otherwise turned here in the Greeke I have not taken fruit thereof which Greeke word is used in Ios. 5. 12. for eating fruit and so the Hebrewes expound this here of eating He that eateth the second tithe in uncleannesse is to be beaten for it is said I have not put away thereof for the uncleane whether the tithe be uncleane and the eater cleane or the tithe cleane and the eater uncleane and hee that eateth it in Ierusalem before it be redeemed The uncircumcised is as the uncleane and if hee eat that second tithe he is to be beaten by the Law c. Maim in Maasar sheni ch 3. s. 1 4. for the uncleane so the Greeke translateth it meaning for any uncleane person to eat of it or for any uncleane use Hebr. in uncleane whereby may be meant in uncleannesse for the dead or to the dead whereby may be understood to any idoll or for any idolatrous use as Idolaters are said to eat sacrifices of the dead Ps. 106. 28. or to be eaten at any dead mans funeral wherby the holy thing might be polluted as Hos. 9. 4. for at funeralls they used to eat and drinke Ezek. 24. 17. Ier 16. 7. The Hebrewes expound it thus that he hath not received or bought therewith coffin or shrouds for the buriall of the dead nor given thereof to other mourners Maimony in Maaser sheni chap. 11. sect 15. Further they say The second tithe is given to eat and to drinke Deut 14. 23. and anoynting is as drinking And it is unlawfull for a man to bring it out for his other needs as to receive therewith vessels or garments or servants as it is written I have not given thereof for the dead as if he should say I have not brought it out for any thing which keepeth not alive the bodie c. Ibidem chap. 3. sect 10. Vers. 15. the habitation of thy holinesse that is thy holy habitation as the Greeke translateth it thine holy house By this prayer they submitted themselves unto the triall and judgement of God for their upright keeping of these his lawes as Psal. 26. 1 2 3. and having cleare consciences they had boldnesse before God to crave and expect his blessing for he that is a doer of the worke of God this man shall bee blessed in his deed Iam. 1. 25. Vers. 16. This day Moses concluding his exposition of the Lawes with a warning of obedience teacheth the children that they are alike interessed in Gods covenant as were their fathers and so their posterity for what was spoken and done unto them concerneth us also Hos. 12. 4. Psal. 66. 6 7. thy God the first argument of obedience from the person of God and his grace towards them who hath soveraigne authority thereby to command Vers. 17. hast avouched or hast made to say that is to promise in Greeke hast chosen A second reason of obedience because of the mutuall covenant betweene God and his people see Exod 19. 3 4. 8. which covenant was not with the fathers only Deut. 5. 2 3. but being now renewed with their children and in them with all their posterity served both to confirme their faith and to increase their obedience and sanctification unto thee for a God or as the Greeke translateth thy God what this meaneth is shewed on Exod. 20. 2 3. his wayes which hee commandeth to walke in and they imply both doctrines of faith and precepts of manners as is noted on Genes 6. 12. and 18. 19. and an imitation of him as beloved children Ephes. 5. 1 2. Matth. 5. 48. statutes the ordinances of worship and service which he taught see the notes on Deut. 4. 1. Commandements the morall law given in Ex. 20. Iudgements the Iudiciall lawes whereof see Exod. 21. 1. c. So all whatsoever are in Gods law
Simeon with Reuben in the former blessing thus Let Reuben live and not die and let Simeon be many in number the voice when he praieth as the Chaldee translateth Receive O Lord the praier of Iudah when hee goeth forth to warre This blessing is to bee compared with Iakobs who likeneth Iudah to a Lions whelpe gone up from the prey c. Gen. 49. 9. and it had accomplishment in David who was of Iudah and a fighter of the Lords battels in which hee often praied as his Psalmes testifie Likewise in Abijah and the Iewes against Israel 2 Chron. 13. 14 18. in Asa warring against the Ethiopians 2 Chron. 14. 11 12 13. in Iehosaphat fighting against the Ammonites 2 Chron. 20. 5 6 18. in Ezekias against the Assyrians 2 Chron. 32. 20 21 22. and others But chiefly in Christ the Lion of the tribe of Iudah Revel 5. 5. him God did heare alwaies Ioh. 11. 42. bring thou him the Chaldee addeth in peace and Thargum Ionathan addeth from the battell in peace This had accomplishment as otherwise so in Davids returne to his people and kingdome 2 Sam. 19. 11 15. and Christs returne unto Israel whereof see Rom. 11. 26 31. be enough for him when he fighteth as God taught Davids hands to warre and his fingers to fight Psalme 144. 1. and girded him with strength to battell 2 Sam. 22. 35 40. The Greek translateth judge for him the Chald. execute vengeance for him on them that hate him So in Gen. 49. 8. thine hand Iudah shall bee in the necke of thine enemies be thou for by his owne strength no man shall prevaile 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. c. Vers. 8. of Levi or unto Levi that is the tribe or posterity of Levi as in Thargum Ionathan it is said And Moses the Prophet blessed the tribe of Levi and said thy Thummim and thy Vrim by interpretation thy perfections and thy Lights these were mysteries put into the high Priests brest-plate whereof see the Annotations on Exod. 28. 30. so they signifie here the graces and office of the Priesthood which was committed to Aaron and his seed till Christ came who had the Priest-hood for ever after a more excellent order Heb. 6. 20. And the speech here may bee directed unto God who gave these mysteries to the Priest and so the Chald. explaineth it Thummim Vrim thou didst put upon the man that was found holy before thee and Sol. Iarchi saith Hee speaketh as to the Majestie of God Or it may be spoken to the tribe of Levi who had the Vrim and Thummim among them but appropriate to one maÌ„ only who was the high Priest a figure of Christ. with the man understand be with the man or to the man that is they belong to him with him they are and so let them remaine thy gracious saint thy mercifull pious or holy one or of thy holy one which title is given to God himselfe Ier. 3. 12. to Christ Psal. 16. 10. with Act. 13. 35 36 37. and to all godly men Psal. 149. 5. And here referring it to Aaron or to Christ the man thy holy one may meane one thing thy holy man as a man a Prince in Exod. 2. 14. or if wee read it the man of thine holy one it is meant the man of God and in Psal. 106. 16. Aaron is called the Saint of the LORD temptedst or triedst This word is sometime spoken of God as hee tempted Abraham Gen. 22. 1. and the Israelites in the wildernesse Deut. 8. 2 15 16. Sometime of men who are said to have tempted God and Christ Exod. 17. 2. 1 Cor. 10. 9. in Massah or in the temptation a place so called because there Israel tempted God Exod. 17. 7. or with temptation and so it is no propet name contendedst or striveâ—st pleadedst this also is sometime spoken of God whose contending with men is the blaming and punishing of them Esay 49. 25. Iob 10. 2. Ier. 2. 9. sometime of mens contending as Israel did with the Lord at the waters of Meribah or of Contention Numb 20. 13. By reason of this diversuse of these words the understanding of this blessing is also divers thus Thy Thummim and thy Vrim O God be with the man thy gracious Saint Aaron and his seed whom thou temptedst with tentation contendedst with him for his sinne at the waters of Meribah Num. 20. 12 13. Or thy Thummim and thy Vrim O Levi bee with Aaron and his seed the man of thy gracious God whom thou with the other Israelites temptedst in Massah c. Exod. 17. 2. Numb 20. Or thus Thy Thummim and thy Vrim O Levi is with or â—e longs unto the man thy gracious Saint Christ Iesus whom thou temptedst in Massah c. 1 Cor. 10. 9. In this last sense the weaknesse of the Leviticall Priesthood is implied which kept not Vrim and Thummim but lost them at the captivity of Babylon Ezra 2. 63. and it is not knowne that they ever had them more untill by Christ our High Priest after the order of Melchisedek they were restored by the Light and Truth of the Gospell The Chaldee interpreteth it in Aarons or Levies praise Thummim and Vrim thou didst put upon the man or cloathedst with them the man that was found holy before thee whom thou tem ptedst with tentation and hee was perfect thou provedst him at the waters of contention and hee was found faithfull This may seeme not well to accord with the history in Num. 20. touching Aarons person yet the Hebrews as Sol. Iarchi on this place say of the Levites that they murmured not with the other murmurers And of Levi God saith by his Prophet My covenant was with him life and peace and I gave them to him for the feare where with he feared mee c. Mal. 2. 5. And againe They kept his testimonies and the ordinance that hee gave them Psal. 99. 7. The Greeke translateth And of Levi hee said Give yee Levi his Manifest-ones and his Truth that is his Vrim and his Thummim to the holy man whom they tempted in tentation they reviled him at the water of Contradiction This interpretation may well bee applied unto Christ also as before is shewed Vers. 9. who saith or who said of his or unto his father c. I respect him not I see not or looke not upon him The Greeke translateth That saith to his father and to his mother I have not seene or I respect not thee This is meant either of the Priests continuall duty who by the Law if his father mother brother or child did die hee might not mourne for them but carry himselfe as if hee did not respect know or care for them as is said of the High Priest that was anointed and cloathed with the ornaments and had Vrim and Thummim upon his heart for his father or for
If then the whole tenour of that Revelation be to prophesie of matters from former types and predictions it is consonant and proportionable that the like is done in Revel 21. 2. And that 21. Chapter foretelling the restauration of the Church after the fall of Antichrist and withall as the best Expositors have opened it of the calling againe of the Iewes according to the prophesies of old and of our Apostle in Rom. 11. it is not likely but the holy Ghost who throughout those visions and in matters concerning the Gentiles alludeth to the old Testament would much rather doe the like where he prophesieth of the Iewes 3. Many particulars in that Chapter confirme this as when the Church is called by the 〈◊〉 name Ierusalem Revel 21. vers 2 10. and the Tabernacle of God vers 3. when expresse mention is made of the names of the 〈◊〉 tribes of Israel to be at the twelve gates v. 12. when the Citie is measured according to the visions of old Ezek. 40. 3. with a reed ver 1â— when God and the Lambe are called the Temple of it vers 22. and sundry the like 4. It will not be denied I suppose by men of under standing which compare the Scriptures that these last visions of Iohn have reference in many things to the last visions of Ezekiel As the gates of the Citie have their names of the tribes of Israel which there are expressed one of Reuben one of Iudah one of Levi c. 〈◊〉 48. 31 c. so the gates of this C 〈…〉 which Iohn saw have at them the names of the twelve tribes of the sonnes of Israel Rev. 21. 12. There waters issue out of Gods house Ezek. 47. 〈◊〉 so here is a pure river of water of liâ—e Rev. 22 1. There trees grow by the river Ezek. 47. 12. here the tree of life Rev. 22. 2. with other things concordant So that the state of the Church there being described from Israel and the possession of the tribes by name Ezek. 48. yeeldeth strong probability of the like allusions here and consequently of the twelve precious stones to the stones of the tribes which are no where named but by Moses in Exodus 5. And this the rather because as Aarons ornaments were for glory and beauty Exod. 28. 2. so these stones are for garnishment to the foundations of the walls of the Citie Rev. 21. 19. And the Tabernacle of Moses was walled as we may say with the twelve Tribes which compassed it in a square Numb 2. Now seeing the Saints are compared to precious stones Lam. 4. 1 2 7. 1 Pet. 2. 5. unto what company rather than to the twelve tribes described by their precious stones in Aarons Ephod may we thinke hath the Lord reference in Rev. 21. 6. Againe seeing the names of the Lambes twelve Apostles are in the foundations of this wall Rev. 21. 14. which Apostles are answer able to the twelve Patriarchs of the tribes both in number so noted by the Spirit of God v. 12. 14. and in propagation of the Church spiritually by the Gospel 1 Cor. 4. 15. Gal. 4. 19. 3 Ioh. v. 4. as the Patriarchs were fathers of the ancient Church both in the flesh and in the Lord and in government as the other governed the Tribes Psal. 45. 16. Matth. 19. 28. 1 Cor. 4. 19 21. besides other things wherein they may be compared it seemeth most fit and according to the things both in this Chapter whole Booke that the precious stones by which these twelve foundations are described should be answerable to the twelve precious stones whereon the names of the Patriarchs were graved Exod. 28. for there is no place else in the Scripture whereto they can have reference 7. Moreover there is in the Prophets another name of the Adamant or Diamond called in Hebrew Shamir which is noted of the Holy Ghost to be hard even harder than flint Zach. 7. 12. Ezek. 3. 9. and to be of use for graving Ier. 17. 1. so that the speciall things which mine Opposite observeth from Plinie an heathen writer of the nature of the Adamant are by the testimony of God found in this Shamir And it is translated the Adamant by consent of the most Interpreters both old and new and by the Greeke version in Ier. 17. 1. that if the voices of learned men may end this controversie there be as many or moe for Shamir to be the Adamant than can I suppose be brought for Iahalom And the same Prophet which useth Shamir for the Adamant when he hath reference to the stones on the Ephod retaineth the names in Exodus the Iahalom among them Ezek. 3. 9. and 28. 13. Wherefore if Shamir be the Hebrew name of the Adamant the stone Iabalâ—m in Exo. 28. may well be another than it and if another where may we safer seeke it than in Rev. 21. for the reasons before shewed That which is alleaged for the contrary from the notation of the word Iahalom and consent of many Interpreters and the like hath I confesse probability and were it not for the causes above shewed I would thinke it to be the Adamant though the notation likewise of Shamir and agreement of Interpreters may also perswade it to be the Adamant and for Plinies testimony of the Adamants that they are desired of engravers it accordeth to this Shamir as we may learne of the Prophet Ier. 17. 1. And for the price of the Adamant above the Sardonyx or any gem or other humane things as the same Plinie reporteth it will not though so it be end this question seeing it is not necessary to conclude that God would chuse the most precious thing to signifie grace in men which have it but in part especially seeing hee putteth this stone not in the first but in the sixt place as the Iahalom is ordered in Exo. 28. 18. Yea it is plainly without likelihood that God would impart the most precious thing among the Patriarchs and take it away from among the Apostles for it is sure no Adamant is to be found in Rev. 21. This were to preferre the old Tehament before the New the Law before the Gospel Moses before Christ contrary to the Apostles doctrine in 2 Cor. 3. and to make the holy Ierusalem the Bride the Lambs wife which is said to have the glory of God and her wals garnished with all manner of precious stones and many other like excellencies Revel 21. 9 10 19. c. to be inferiour in glory to Moses Sanctuary and the earthly Ierusalem and those that ministred in the same which a man of sound judgement will not easily beleeve And whatsoever Plinie saith of the preciousnesse of the Adamant we are assured from God that the Sardonix is precious Revel 21. 19 20. and Plinie himselfe confirmeth it by the example of the Tyrant Polycrates who so greatly esteemed the Sardonix in his Ring that he valued the losse thereof with all his wealth and felicity which he
daunting terrible and spreading himselfe bare as a green selfe-growing lawrell 36. And he passed away and loe he was not and I sought him and he was not found 37. Observe the perfect man and see the righteous for the after end of the man shall be peace 38 And trespassers shall be destroyed together the after end of the wicked shall be cut off 39. And the salvation of just men is of Iehovah their strength in time of distresse 40 And Iehovah will helpe them and deliver them hee will deliver them from the wicked and save them because they hope for safetie in him Annotations THis is the third Psalme penned Alphabet-wise there being two verses allowed to every letter except foure in verse 7. 20. 29. 34. See Psal. 25. 1. Vers. 1. Fret or Inslame not burne not thy selfe with anger or griefe So after verse 7. and 8. Pro. 24. 19. evill doers to be like unto them as the Chaldee addeth which accordeth with verse 8. envie not or have not envious zeale or emulation This word is generall for all hot and fervent zeale whether good or evill emulation jealousie envie and the like Psal. 106. 16. and 69. 10. Vers. 3. Dwell in the land This may be taken either for a commandement to dwell in the land of Canaan which God had given them to possesse Num. 33. 53. though troubles and wants should arise therein as did the Patriarchs by faith Gen. 37. 1. and 26. 3. 12. Heb. 11. 9. Or for a promise dwell that is thou shalt dwell that is abide long as after in v. 27. So see for thou shalt see Psal. 128. 5 6. Seeke mee and live Amos. 5. 4. that is yee shall live feed on faith to wit which shall grâ—w out of the land Psal. 85. 12. that is of the fruits which the land truly and faithfully bringeth forth Or as a promise thou shalt feed on faith that is on the faithfull constant increase and thus the Greeke explaineth it thou shalt be fed with the riches therof meaning of the land Or feed on faith that is nourish thy selfe and live by it for the just man liveth by his faith Habak 2. 4. and walketh by it not by sight 2 Cor. 5. 7. The Chaldee expoundeth it Studie or exercise thy selfe in the faith Or feed in faith that is thou shalt be fed faithfully and assuredly Contrary hereunto is to feed on the wind Hos. 12. 1. and on ashes Isa. 44. 20. Vers. 4. delight thy selfe or thou shalt delight or solace thee so vers 11. and Iob 22. 26. Vers. 5. Turne confidently Commit of trust in Hebrew Roll in Chaldee Reveale before the Lord see Psal. 22. 9. So Prov. 16. 3. Roll or Commit thy workes unto Iehovah will doe that which thou desirest or will execute to wit thy judgement as the next verse sheweth and as elsewhere is expressed Mic. 7. 9. Vers. 6. as the light to wit of the morning or sunne for so light sometime signifieth Nehem. 8. 3. Iob 31. 26. that is clearely manifestly So Hos. 6. 5. Compare also Iob. 11. 17. Vers. 7. be silent or bee still stay and tarry silently See Psal. 4. 5. The Greeke saith be subject wait still patiently or paine thy selfe that is set thy selfe with earnestnesse and patience to wait for Vers. 8. Surcease or Slake Let goe A word contrary to holding fast applied here to the shaking or abating of anger so Iudg. 8. 3. also to doe or which is but to doe or at least to doe evill Vers. 9. inherit or possesse So Isa. 57. 13. He that trusteth in me saith the Lord shall inherit the land and possesse my holy mountaine Vers. 11. And the meeke or But the meeke From hence our Lord saith Blessed are the meeke for they shall inherit the land Mat. 5. 5. Vers. 13. his day that is his dismall day the time appointed for his affliction and destruction 1 Sam. 26. 10. Ezek. 21. 25. 29. So the Chaldee explaineth it the day of his calamitie Day is often used for the time of punishment as The posterity shall be astonied at his day Iob 18. 20. Woe unto them for their day is come Ier. 50. 27. So the day of Madian Isa. 9. 4. the day of Iezreel Hos. 1. 11. the day of Ierusalem Psal. 137. 7. Vers. 14. drawne Hebrew opened or loosed meaning out of the shead A like phrase is the emptying of the sword Psal. 35. 3. Vers. 16. the little of a just man or a little a small portion to the just See Prov. 15. 16. and 16. 8. plenteous mammon The Hebrew hamon signifieth multitude plenty or store of riches or any other thing Here the Greeke translateth it riches From this Hebrew word riches are called mammon Luk. 16. 9. 11. 13. many wicked or great mighty wicked Vers. 17. armes that is power helpe c. See Psal. 10. 15. Vers. 18. knoweth that is acknowledgeth and regardeth as Psal. 1. 6. the dayes that is the â—vents good or evill estates calamities that at any time befall them as vers 13. Psal. 116. 2. and 119. 84. See also Psal. 31. 16. shall bee for ever meaning that they and their seed after them should inherit the land as Exod. 32. 13. Ios. 14. 9. 1 Chron. 28. 8. Prov. 13. 22. Isa. 60. 21. and then come to their immortall inheritance 1 Pet. 1. 4. Vers. 20. the precious fat that which is precious in the rammes the best and that was the fat all which was the Lords and might not therefore be eaten by any man but was burned upon the altar and so consumed away in smoke Levit. 3. 15 16 17. So the precious fruit of the earth I am 5. 7. The Hebrew Carim elsewhere used for fields or pastures Psal. 65. 14. is here fat pastured rammes or muttons so Deut. 32. 14. Isa. 34. 6. Amos 6. 4. with the smoke which vanisheth in the aire therefore the Greeke saith as the smoke so Psal. 102. 4. The Chaldee paraphraseth they shall be consumedin the smoke of Gehenna or of Hell Vers. 21. repaieth not shall not or will not pay againe It may intend both his inabilitie that hee cannot and his unconscionablenesse that hee will not pay Borrowing in the Law is noted for a curse as lending for a blessing Deut. 28. 12. 44. for the borrower is servant to the lender Prov. 22. 7. sheweth grace or doth graciously that is is liberall and bountifull So the Apostle calleth liberality grace 1 Cor. 16. 3. 2 Cor. 8. 4. 19. Vers. 22. his blessed ones or â—â—â—y that are blessed of him that is of God The Chaldee addeth they that are blessed by his Word and after they that are cursed by his oath Vers. 23. steps of the man the gate or wayes of such a man as is before shoken of or as after followeth whose way God delighteth called here Geber a valiant man A like phrase is in Esa. 60. 12. the nations that is those nations such as are there before mentioned stablished or firmely
13. 35. the Hebrew word signifying sharpe or obscure speeches or riddles see Psal. 49. 5. of antiquitie understand which are of antiquitie that is ancient things since the foundation of the world Mat. 13. 35. Vers. 5. stablished or reared up testimonie or witnesse meaning the Covenant see Psalm 19. 8. in Iakob among the Israelites the children of Iakob to their sonnes all their posteritie as Deut. 4. 9. teach them thy sons and thy sons sons So Deut. 6. 6 7 21. Vers. 8. perverse or froward stubborne So Israel is noted to be Exod. 32. 9. Deut. 31. 27. Vers. 9. Aephraim The ten tribes of Israel of which Ephraim was chiefe though they were valiant warriours yet for their sinnes fell before their enemies 1 King 17. Hos. 10. 11 14. Some understand it of that slaughter of Ephraims sonnes mentioned 1 Chron. 7. 21 22 23. which was while their father lived in Aegypt Vers. 10. refused to walke as 2 King 17. 14 15. they would not obey but hardned their neckes c. and refused his statutes and his covenant which he made with their fathers c. Vers. 12. a miracle that is miracles marvels as in vers 2. parable is for parables of Tsoan or of Tanis as the Greeke and Chaldee calleth it It was a chiefe citie in Aegypt and the Kings Court or palace and a place of great antiquitie Isa. 30. 3 4. Num. 13. 23. And the field of Tsoan is the countrie or territories of that citie as the field of Edom Gen. 32. 3. the field of Moab Gen. 36. 35. Num. 21. 20. So after vers 43. Vers. 13. clâ—â—t the sea the red sea where the Israelites were baptised Exod. 14. 1 Cor. 10. 2. Vers. 14. a cloud to shadow them from the Sunne and to guide them in their journeyes a figure of Gods protection over his Church and guidance of the same Exod. 13. 21. and 40. 38. Num. 9. 17 22. Nehem. 9. 19. Isa 4. 5. Vers. 15. the Rockes once at Horeb Exod. 17. 6. and againe at Cadesh Num. 20. 1. 11. The Rocke was spiritually Christ 1 Cor. 10. 4. great deep 's that is the great deepe as the Greeke turneth it the phrase is taken from Gen. 7. 11. though here deepes is put for deepe for the more vehemencie or for every of the great deepes Or we may turne it as in deepes very much to wit drinke Vers. 17. to provoke bitterly by rebellion exasperating and causing wrath and bitternesse as both the Hebrew and Greeke words signifie Psal. 5. 11. Hebr. 3. 16. Vers. 18. for their soule that is their lust their appetite See Psal. 27. 12. Vers. 20. bread that is generally food Psalm 136. 25. and in speciall flesh as after is explained and the Hebrew lechem sometime signifieth Eev 3. 11. Numb 28. 2. Of this their lufting see Num. 11. 4 c. can he prepare The word can is againe to be repeated from the former sentence See also the note on Psal. 77. 5. Vers. 21. ascended that is burned for fire mounteth upward so vers 31. Vers. 24. Manna or as in Hebrew Man a small round thing like Coriander seed coloured like Bdelium that is like wax clear but white hard to be ground in milles or pounded of it cakes were made whose taste was like the best fresh oile and like wafers made with honey When the dew fell on the host by night the Manna fell with it when the dew was ascended the Manna appeared like the hoare frost on the earth then the people gathered it for when the heat of the Sun came it was melted It was a meat which they knew not nor their fathers when they saw it they said It is Manna that is a ready meat or What is this for they wist not what it was and Moses said This is the bread which the Lord hath given you to eat Numb 11. 7 8 9. Exod. 16. 14 15. 31. Deut. 8. 3. Of this they had to eat forty yeeres in the wildernesse till they came into Canaan Exod. 16. 35. Ios. 5. 12 It was a figure of Christ and his spirituall graces Joh. 6. 31 32 33. Revel 2. 17. Vers. 25. man did eat or Every one did eat bread of the Mighties that is of the Angels as the Chaldee and Greeke explaineth it which are mightie in strength Psal. 103. 20. and Manna is called their bread either because by their ministery God sent it or because it came from heaven the habitation of Angels as the Chaldee paraphraseth or because it was excellent so as the Angels if they needed any food might eat it So the tongue of Angels 1 Cor. 13. 1. is the most sweet and excellent tongue Or by mighties we may understand the mightie heavens meat The Hebrew tsedah properly signifieth venison that is meat caught with hunting but generally is used for all food So Psal. 132. 15. to satietie or enough for every man had an Omer full that is the tenth part of an Ephah or Bushell of Manna for a day Exod. 16. 16 36. and of flesh they had store till it came out at their nosthrills and was loath some unto them Numb 11. 19 20. Vers. 26. brought on led or drove forward as Numb 11. 31. Then there went forth a wind from the Lord and brought quailes from the sea c. Vers. 27. flesh as dust that is quailes in great abundance so that he that gathered least gathered ten Homers full that is an hundred Ephahs or Bishels for one Homer contained ten Ephahs Numb 11. 32. Ezek. 45. 11. Vers. 28. made it fall the flesh the quailes being fat and heavie fowle and by the moist south-east wind made more heavie fell upon the campe a daies journey on each side round about the host and they were about two cubits above the earth Numb 11. 31. his campe the Lords because he dwelt among them Num. 5. 3. called elsewhere the hosts of the Lord Exod. 12. 41. or his that is Israels so vers 63 64. Vers. 30. They were not estranged that is as the Greeke explaineth it they were not deprived their desired meat was not taken away from them as it is written the flesh was yet betweene their teeth it was not yet cut off that is taken from them as Ioel 1. 5. and the wrath of the Lord was kindled against the people Numb 11. 33. Or it may be understood of their affections and lust not yet changed Vers. 31. ascended that is burned as vers 21. This is meant of the plague wherewith God smote the people Numb 11. 33 34. fat that is the chiefe and strongest as Iudg. 3. 29. So weake poore or base men are called leane or thin Psal. 41. 2. Fat or fatnesses is here figuratively put for fat persons See the notes on Psal. 36. 12. and 106. 15. choise young men young men are called chosen because they are selected for warres and other serviceable affaires when ancient men are let rest Numb 1. 3. and 8. 24 25 26. Exod. 24. 5.
Vers. 33. hastie terrour or a sudden plague as was threatned Levit. 26. 16. Vers. 36. flatteringly allured or deceived that is went about to deceive by perswading flattering words Vers. 37. firmely prepared aright setled ready and stable as is the heart of the godly Psal. 112. 7 and 57. 8. Vers. 38. mercifully covered made expiation and forgave So Psal. 65. 4. and 79. 9. corrupted that is destroyed utterly so Deut. 4. 31. multiplied to turne that is much and often turned away his anger Vers. 39. flesh that is weake and corrupt See Psal. 56. 5. a wind mans life is a vapour that appeareth for a little time and afterward vanisheth away I am 4. 14. Vers. 40. How oft ten times as the Lord said Numb 14. 22. this people tempted him and obeyed not his voice 1. At the red sea for feare of the Aegyptians Exod. 14. 11 12. 2. At Marah where they wanted drinke Exod. 15. 23 24. 3. In the wildernesse of Sin where they wanted meat Exod. 16. 2. 4. In keeping Manna till the morrow which God had forbidden Exod. 16. 20. 5. In going out for Manna on the Sabbath day Exod. 16. 27 28. 6. At Rephidim murmuring for lack of water Exod. 17. 1 2 3. 7. At Horeb where they make the golden calfe Exod. 32. 8. In Taberah murmuring for tediousnesse of their way Numb 11. 1. 9. At Kibroth hattaavah where they lusted for flesh Numb 11. 4. 10. In Paran where they refuse the land of Canaan being discouraged by their spies Num. 14. 1 2 c. And after this they sinned seven times as 1. In pressing to goe fight when God forbade them Num. 14. 44 45. 2. In the rebellion of Korah Dathan and Abiram Numb 16. 1 c. 3. In the murmuring for the death of Korah and his company Numb 16. 41 c. 4. At Meribah murmuring for lack of water Numb 20. 2 3 c. 5. For griefe of their way murmuring and loathing Manna Numb 21. 4 5 c. 6. At Shittim committing whoredome with the daughters of Moab 7. And in the same place coupling themselves to Baal-peor and eating the sacrifices of the dead Numb 25. 1 2 3 c. Vers. 41. returned and tempted that is efisoones againe and againe tempted contrary to the law Deut. 6. 16. limited prescribed limits bounds or markes as before vers 20. Vers. 44. to bloud The first of the ten plagues wherewith God smote the Aegyptians which had drowned his children in their rivers Exod. 7. 19. 20 21. and 1. 22. whereto agreeth the third viall of wrath powred out on Antichrists kingdom spiritually called Aegypt Rev. 16. 4. 6. and 11. 8. Vers. 45. a mixed swarme a mixture sundry sorts of flyes vermine or hurtfull beasts by the Greeke they were flyes by the Chaldee mixtures of wilde beasts It was the fourth plague of Aegypt See Exod. 8. 24. the frog that is frogs as afterward caterpillar locust for locusts c. The second plague of Aegypt Exod. 8. 6. figures of uncleane spirits which gather the Kings of the world to the battell of the great day of God Rev. 16. 13 14. corrupted that is marred and destroyed Vers. 46. their fruit all that growes out of the earth caterpillar a worme that consumeth and spoileth grasse fruits Ioel 1. 4. Locust or grashopper which have their name of their multitude for they flie many together Prov. 30. 27. Nahum 3. 15. Iudg. 6. 5. Locusts in those countries flie in the aire multitudes together and whersoever they fall they devoure every greene thing This was the eighth plague of Egypt wherby all herbs and fruits were consumed Exod. 10. 14 15. Figures of Antichrists ministers Rev. 9. 3 4 c. Vers. 47. blasting hailestone a word no where found but in this place The seventh plague of Aegypt was grievous haile mixed with fire that killed men beasts herbs and trees Exod. 9. 24 25. So in Revel 16. 21. baile of talent weight falleth on blasphemers Vers. 48. he shut up that is gave See Psal. 31. 6. so vers 50. lightnings or the flying fire-coles thunderbolts see this word Psal. 76. 4. The Greeke here turneth it fire Vers. 49. messengers or Angels of evils or as the Greeke saith evill Angels such indeed God useth to punish men by Job 1. 12 16 c. The Chaldee also translateth sent by the hand of them that doe evill But hereby may be meant Moses and Aaron whom the Lord sent to denounce these plagues before they came by their hand brought them on Egypt Exod. 7. 1 2 19. and 8. 1 2 5 16 21. and 9. 14 15 c. Vers. 50. He weighed to wit making his punishments proportionable to their sins and obstinacie for as men increase sinne so doth God judgement Levit. 26. 21 23 24 27 28. Wilde beast that is beasts which have their name of livelinesse as is noted Psal. 68. 11. therefore some turne it here life but the Greeke plainly saith cattell The fifth plague of Aegypt was the pest or murraine of all beasts and cattell Exod. 9. 3. Vers. 51. the first-borne the tenth and last plague was the death of all the firstlings of Aegypt in the night that Israel kept the Passeover and departed the land Exod. 12. 27 29 30. The first-borne usually ministred to God but God smote all such idolatrous ministers in Egypt and upon their gods also he did execution Numb 33. 4. but spared the first borne of Israel by the bloud of the Lamb and after chose the tribe of Levi to minister in their stead Num. 3. 40 41 45. and 8. 16 19. beginning of strengths or chiefest of painfull mights so the eldest childe is named Gen. 49. 3. Deut. 21. 17. Therefore were they to be given to the Lord. tents of Cham the dwellings of the Egyptians which were the posteritie of Cham the sonne of Noah Gen. 10. 6. See the Note on Psalme 68. 32. Vers. 52. his people passe forth the Israelites tooke their journies from Rameses Exod. 12. 37. See Psal. 77. 21. Vers. 54. border of his holinesse his holy border meaning the land of Canaan sanctified to be the possession of his people and limited in all the borders of it as Num. 34. 2 3 12. or border of his Sanctuary this mountaine that is mountainy countrey Canaan called a land of mountaines and valleyes Deut. 11. 11. So Exod. 15. 17. Or in speciall he may meane mount Sion whereof after in verse 68. Vers. 55. the Heathens the seven mighty Nations of Canaan where Ioshua and Israel killed one and thirtie kings Deut. 7. 1. Iosh. 12. 7 24. made them fall in the line that is made their countrey fall out by line and measure to be the inheritance of Israel Iosh. 15 and 16 and 17 chapters tribes the posteritie of the 12 sonnes of Israel called tribes after the Romane name where at first the whole multitude was divided into three parts called thereof tribes but the Hebrew name signifieth Staves or roddes as growing
workes and whored by their practises And the anger of Iehovah was kindled against his people and hee abhorred his inheritance And hee gave them into the hand of the heathens and their haters ruled over them And their enemies oppressed them and they were humbled under their hand Many times did hee deliver them and they bitterly provoked by their counsell and were brought downe by their iniquitie Yet he saw when distresse was on them when he heard their cry And he remembred toward them his covenant and repented according to the multitude of his mercies And gave them to tender mercies before all that led them captives Save thou us Iehovah our God and gather us from the heathens for to confesse unto the Name of thine holinesse to glory in thy praise Blessed bee Iehovah God of Israel from eternitie and unto eternitie and let all the people say Amen Halelu-jah Annotations THe powers that is the powerfull workes such as after follow verse 8 c. Thus also were Christs miracles named Mat. 11. 20 21. So after praise for praise-worthy acts cause to heareâ—â— that is sound forth or display so as it may bee heard so Psal. 26. 7. Vers. 4. visit mee that is come and bestow thy salvation helpe or deliverance upon mee See Psalme 8. 5. and compare herewith Luke 1. 68 69. Vers. 5. To see That I may see or enjoy See the Notes on Psal. 27. 4. to glory or boast joyfully see Psal. 34. 3. thy inheritance that is the people whom thou inheritest see Psal. 28. 9. Vers. 6. sinned with our fathers This confession agreeth with the law Leviticus 26. 40. and with the practises of other godly Ieremy 3. 25. Dan. 9. 5. Vers. 7. turned rebellious the Greeke salth provoked to bitteruesses see Psal. 5. 11. By the red sea the Israelites distrusted God and murmured against Moses Exod. 14. 11 12. yet there he saved them vers 15. 16 c. thered Sea so the new Testament calleth it in Greeke Heb. 11. 29. but the Hebrew is the sea Suph that is the sea of sedge or sea weeds which grew therein Vers. 9. 〈◊〉 rebâ—â—ked that is powerfully repressed the waves c. See the like Nahum 1. 4. Isa. 50. 2. Mat. 8. 26. Psal. 18. 16. in the deeps Israel went in the bottome of the red sea on dry ground the deepe waters being as walls on each hand of them Exod. 14. 21 22 29 See also Isa. 63. 11 12 13. Vers. 10. the hater Pharaoh and his host that pursued them Exod. 14. 23 24 30. Vers. 12. they sang as is expressed Exod. 15. Vers. 14. with lust that is greedily even weeping for desire of flesh to eat and loathing Manna Numb 11. 4. 6. Vers. 15. leannesse a sudden plague whereby the soules or lives of the fatrest of them were taken away see Psal. 78. 30 31. also Isa. 10. 16. Vers. 16. the holy one sanctified of the Lord to the worke of the Priesthood Exodus 29. 44. Levit. 8. 12 c. which Korah with other Levites envied opposing their own holinesse Num. 16. 1 3 5. Vers. 17. Dathan and Abiram princes with their families and all their goods went downe alive into hell Numb 16. 32 33. Vers. 18. the wicked 2â—0 men that would burne incense to the Lord were burnt with fire from the Lord Numbers 16. 35. Korach was the chiefe of them Vers. 19. in Hereb a mount in the wildernesse called the mountaine of God Exod. 3. 1. 1 King 19. 8. for there God gave his Law and made a covenant with them Deut. 4. 10. and 5. 2. but while Moses was with God on the Mount they made themselves a god of gold Deuteronomy 9. 8 9 12. Exodus 32. 1 4 31. It was called also Sinai Psalme 68. 9. of bushes that there grew and Horeb of the drinesse for it was a waterlesse desart Deut. 8. 15. Vers. 20. their glorie that is their God so Ier. 2. 11. Thus did they like the heathens Rom. 1. 23. for me â—patterne structure or type as the Apostle calleth it in Greeke Heb. 8. 5. from Exodus 25. 40. Vers. 23. to abolish or that hee would destroy them and put out their name from under Heaven as is expressed Deut. 9. 13 14. in the breach in the gap which their sinne had opened for God as an enemy to enter and destroy them A similitude taken from warre when by a breach in the wall the enemy entreth the citie so Ezek. 13. 5. and 22. 30. But Moses earnest prayer stopped this breach Exodus 32. 11 14. destroying Heb. corrupting that is consuming them See Psal. 57. 1. Vers. 24. land of desire the pleasant land of Canaan which was to be desired for the pleasures and profits of it above all other Countries Ezek. 20. 6. Deut. 11. 11 22. This land they through unbeleefe refused to take possession of Num. 14. 1 2 3 c. Heb. 3. 19. So meat of desire is daintie meat Iob 33. 20. Vers. 26. his hand that is sware as the Chaldee explaineth for so lifting up the hand often signifieth as Gen. 14. 22. Rev. 10. 5 6. Deut. 32. 40. Nehem. 9. 15. How God sware against this people see Numbers 14. 21 23. Psalme 95. 11. Vers. 27. to fanne that is scatter see Psal. 44. 12. Ezek. 20. 23. Vers. 28. were joined or coupled yoked unequally with infidels which the Apostle forbiddeth 2 Cor. 6. 14. Baal-pehor the God of Moab and Madian to whom by Balaams counsell Israel joyned Numb 25. 3. and 31. 16. Revel 2. 14. Baal signifieth a Lord master husband or patron Pehor was the name of a mountaine where this god was worshipped and had a temple called Beth-pehor Numb 23. 28. Deut. 3. 29. Baal was a common name whereby the heathens called their gods 2 King 1. 2. Iudg. 8. 33. and so Israel also called the true God Hos. 2. 16. but for the shamefull abuse of Gods worship the Scriptures turne Baal a Lord into bosheth a shame as Ierub-besheth 2 Sam. 11. 21. for Ierub-baal or Gedeon Iudg. 8. 35. and 9. 1. Ish-bosheth 2 Sam. 2. 10. or Esh-baal 1 Chron. 8. 33. Mephi-bosheth 2 Sam. 9. 10. or Merib-baal 1 Chron. 8. 34. So the Greeke in 1 King 18. 25. for Baal hath Aischunes that is Shame Hereupon the Prophet saith they went to Baal-pehor and separated themselves unto that Shame Bosheth Hos. 9. 10. and so Ieremy calleth the Idols Shame or Confusion Ier. 3. 24. and 11. 13. the dead idols that have no life or breath and so are opposed to the living God Ier. 10. 5 10. 1 Thes. 1. 9. Vers. 29. brake in with violence killing 24. thousand men Numb 25. 9. Vers. 30. Phineas nephew of Aaron the Priest he being zealous for the Lord thrust thorow with a speare Zimri and Cozbi that wrought abomination Numb 25. 7 8 c. Vers. 31. for justice for a just action though done without ordinary authority and God rewarded him for it Numb 25. 11 12 13. Vers. 32. Meribah
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
vers 16. the Priests are cloathed with salvation so Christ and his people Isa. 61. 10. Rev. 1. 13. and 19. 8. thy Saints the people of Israel 1 Chron. 15. 28. and specially the Levites which were singers in Gods Sanctuary So the Chaldee paraphraseth Let thy Priests be cloathed with the garments of justice and let the Levites thy Saints say praises for the oblations Vers. 10. Davids sake for the promises made to David or for Christs sake called often David see Psal. 18. 51. turne not away the face that is deny not the request as 1 King 2. 16 17 20. Vers. 11. truth that is a true oath a faithfull promise fruit of thy wombe or belly that is thy children see 2 Sam. 7. 12. And this prophesie respecteth Christ Act. 2. 30. Vers. 13. his seat or dwelling place see Ps. 68. 17. Vers. 15. victuals or meat see Psal. 78. 25. blessing blesse this noteth certainty and abundance of blessing Vers. 16. with salvation the minstration of the word whereby they save themselves and those that heare them Deut. 33. 10. 1 Tim. 4. 16. So Gods ministers are called Saviours Obad. 21. See before vers 9. The Chaldee translateth with garments of salvation or of redemption Vers. 17. the horne to bud or to grow that is the kingdome and power to increase as the Chaldee saith I will make a glorious King to bud in the house of David See Psal. 75. 5. and 89. 18 25. So Christ is called the horne of salvation Luke 1. 69. ordained a lampe or prepared a candle the bright glorie of the kingdome by a successour as 1 King 11. 36. and 15. 4. 2 King 8. 19. See Psal. 18. 29. Vers. 18. cloath with shame the Chaldee saith with garments of shame He meaneth they shall be disappointed and confounded in all their enterprises So Psal. 35. 26. and 109 29. crowne or diademe a signe of government and sanctitie therefore the Greeke turneh it sanctification see Psal. 89. 40. PSAL. CXXXIII The benefit of the communion of Saints A Song of degrees of David BEhold how good and how pleasant it is for brethren to dwell even together Like the good oile upon the head which went downe upon the beard the beard of Aaron which went downe upon the collar of his garmens Like the dew of Hermon which descendeth upon the mountains of Sion for there Iehovah hath commanded the blessing life unto eternitie Annotations TOgether in unitie and concord The Chaldee paraphraseth to dwell in Sion and Ierusalem like two brethren together Vers. 2. the good oile the balsam or oile of holy ointment made of the principall spices for the Lords Tabernacle and Ministers see Exod. 30. 23 25 26 30. the collar Hebr. the mouth that is the edge the upper hole or border which was bound about that it should not rent Exod. 39. 23. Vers. 3. Hermon an high and fertile mount without Iordan watered with the dew of heaven it was called also Shirion see Psal. 29. 6. which descendeth understand here againe and as the dew that descendeth for Hermon and Sion were farre asunder there where brethren dwell in unitie commanded appointed and sent effectually see Psal. 42. 9. PSAL. CXXXIV An exhortation to blesse God A Song of degrees BEhold blesse ye Iehovah all yee servants of Iehovah that stand in the house of Iehovah in the nights Lift up your hands in the Sanctuary and blesse Iehovah Iehovah blesse thee out of Sion he that made heavens and earth Annotations THat stand that is serve or minister as which stood before the King Ier. 51. 12. for which is written in 2 King 25 8. servant of the King Here is meant chiefly the Priests and Levites whose office was to stand and minister Deut. 10. 8. and 17. 12. Ezek. 44. 11 15. So Neh. 12. 44. the Priests and Levites that stood that is served See also Psal. 13 5. 2. The Chaldee expoundeth it that stand in the watches of the house of the Sanctuary of the Lord and doe praise in the nights in the nights keeping the watch of the Lord. See Levit. 8. 35. 1 Chron. 9. 33. Vers. 2. in the Sanctuary or towards the holinesse that is the most holy place where God dwelt betweene the Cherubims or in holinesse that is holily Vers. 3. blesse or will blesse thee speaking to Gods people Compare Num. 6. 24. Psal. 128. 5. and the promise Exod. 20. 24. In all places where I put the memory of my name I will come unto thee and blesse thee PSAL. CXXXV Gods servants are exhorted to praise him for his mercies to Israel 5 his power 8 his judgements on their enemies 15 The vanitie of Idols 19 An exhortation to blesse God Halelâ—â—jah PRaise ye the Name of Iehovah praise him O ye servants of Iehovah That stand in the house of Iehovah in the courts of the house of our God Praise ye Iah for Iehovah is good sign Psalme to his Name for it is pleasant For Iah hath chosen to him selfe Iakob Israel for his peculiar treasure For I doe know that Iehovah is great and our Lord is above all Gods All that pleaseth Iehovah hee doth in the heavens in the earth in the seas and all deepe places He causeth vapours to ascend from the end of the earth hee maketh lightnings with the raine hee bringeth forth the wind out of his treasuries Who smote the first-borne of Egypt from man unto beast Sent signes and wonders in mids of thee O Egypt on Pharaoh and on all his servants Who smote many nations and slew mighty Kings Sihon King of the Amorites and Ogh King of Bashan and all the kingdomes of Canaan And gave their land for a possession a possession to Israel his people Iehovah thy Name is for ever Iehovah thy memorie is to generation and generation For Iehovah will judge his people and for his servants hee will repent himselfe The idols of the heathens are silver and gold the worke of the hands of men A mouth they have and speake not eyes they have and see not Eares they have and heare not also there is no breath in their mouth Like them be they that make them every one that trusteth in them O house of Israel blesse ye Iehovah O house of Aaron blesse ye Iehovah O house of Levi blesse yee Iehovah ye that feare Iehovah blesse Iehovah Blessed be Iehovah out of Sion which dwelleth in Ierusalem Halelujah Annotations HAlelu-jah that is praise or glorifie ye Iah it is a word of joyfull exhortation to sing praises to the Lord for his mercies and in the end of Psalmes is added as Amen for a chearefull acclamation see Psal. 104. 35. and 106. 48. Rev. 19. 1 3 6. Vers. 4. peculiar treasure or precious and singular possession proprietie so Deut. 7. 6. This was promised by the law Exod. 19. 5. but performed by Christ his redeeming and purifying of his people Tit. 2. 14. 1 Pet. 2. 9. Vers. 7. vapours or elevations in Greeke clouds for by
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
him that continueth not in doing all things commanded Deut. 27. 26. Galat. 3. 10. and whosoever shall keepe the whole Law and yet fayleth in one point he is guiltie of all I am 2. 10. And here this nullitie of the former dayes is added onely to the third dutie of the Nazirite that he should not defile himselfe by the dead and not to either of the former two which might seeme to be greater Of this the Hebrewes have these observations A Nazirite that drinketh wine or eatch that which commeth of the vine though many dayes he destroyeth not or frustrateth not the dayes of his Naziriteship no not one day And so if he shall shave off a little haire of his head or either ignorantly or presumptuaously shave all his head c. he frustrateth but 30 dayes till he have lockes againe and after that he beginneth to reckon As if he vowed to be a Nazirite an 100 dayes and after 20 dayes his head is shaven then hee must wait 30 dayes till the hair of his head be grown and after 30 dayes he is to reckon 80 dayes for the complement of the dayes of his Naziriteship And all those 30 dayes all the particular duties of a Nazirite lye upon him onely they come not into his reckoning A Nazerite that is defiled whether preâ—umptuously or ignorantly yea though it be by the pollution of an heathen by constraint he s 〈…〉 slratch all and must be shaveÌ„ with the shaving for uncleannes bring the oblations for uncleannesse and is to began againe to reckon the dayes of his Naziriteship Num. 6 12. Yea though he be defiled in the day when the dayes of his Naziriteship are fulfilled and in the end of the day all is frustrate If he be defiled the day after the fulfilling that is the day when he bringeth the oblations of puritie he frustrateth 30 dayes onely and thus hee is to doe He is to bring the oblations for uncleannesse and shave for uncleannes and begin to reckon the Naziriteship of 30 dayes and then hee is to shave for cleannesse and bring the oblations of cleannesse mentioned in v. 14 c. And if he be defiled after any one of the bloods be sprinkled for him hee frustrateth not a whit but bringeth the rest of the oblations for cleannesse If he vow to be a Nazirite while he is uncleane by the dead his Naziriteship beginneth upon him if he defile himselfe the second time or drinke wine or shave his head he is to be beaten And if he coÌ„â—â—ue in his uncleannes many dayes they profit him not for his account untill he 〈◊〉 sprinkled the third day and the seventh be washed in the seventh and that seventh day goeth into his account of Naziriteship for him that voweth while he is uncleane but a cleane Nazirite which is defiled he beginneth not to reckon till the eighth day and forward If he have an issue in his flesh be he man or woman all the dayes of their issue goe on in their reckoning although they be uncleane Levit. 15. and this was taught Moses at Mount Sinai And I need not speake how if a Nazirite be uncleane with other uncleannesses the dayes of his uncleannes go on in his reckoning and he loseth not any Maim in Nezir ch 6. s. 1. 8. and c. 7. s 9 10. Verse 13. the Law the third part of the Nazirites Law how heshould shew himselfe thankfull unto God when through his grace hee hath fullfilled his vow and is orderly to be discharged of the same he shall bring him he shall present himselfe to the Lord by the Priest or the Priest shall bring him It appeareth by Act. 21. 26. that the Nazirite was to goe into the Sanctuarie to signifie the accomplishment of the dayes of the sanctification or Naziriteship Some translate he shall bring it the oblation after mentioned and this the Greeke Version favoureth Sol. Iarchi expoundeth it he shall bring himselfe Vers. 14. shall offer or shall bring neere as the Greeke translateth hee shall bring his gift perfect in Greeke without blemish see Exod. 12. Peace-offerings in Greeke Salvation Of these sacrifices see Lev. 1. anâ— 3. and 4. 〈◊〉 for according to the rites there specified were they to be offered And whereas the Nazirite though he had fulfilled his vow without any pollution is here commanded notwithstanding to bring a Sin-offering c. it taught the secret and unseene guiltinesse which cleaveth to the most holy men in their best and most perfect works which without atonement by the blood of Christ cannot be pure and pleasing in the sight of God For though a man know nothing by himselfe yet is he not hereby 〈…〉 but he that judgeth him is the Lord 1 Cor. 4. 4. in whose sight no man can be justified by the workes oâ— the Law Gal. 2. 15 16. These 〈◊〉 〈…〉 〈◊〉 here saith were to looseth 〈◊〉 pro 〈…〉 s 〈◊〉 〈◊〉 â—he Nazirite the fruit of 〈…〉 e his shaving and defiling by the dea 〈…〉 R. Mena 〈…〉 applieth th male 〈◊〉 for a b 〈…〉 〈…〉 ffering to the propertie of mercie and the female 〈…〉 Sin-offering to the propertie of judgment and the peace-offerings to the glory of Israel that setteth peace in the world Verse 15. and wafers The Hebrewes as Sol. Iarchi here say there were teno 〈…〉 ach sort ten cakes and ten wafers which Maimony in Nazir ch 8 sect 1. declareth thus And he bringeth with the ram for peace-offerings six tenth-deales of figure c. of them he baketh twenty cakes ten cakes of unleavened bread and ten wafers of unleavened bread and anointeth the twentie with the fourth part of a Log of oyle and he bringeth the twenty in one vessell See Lev. 7. 12. their meat-offering besides the former extraordinary cakes wafers he was to bring the ordinary meat-offering and drink-offerings appointed for all sacrifices whereof see Num. 28. Verse 16. shall offer them or shall bring them neere which words doe one explaine another in the Hebrew text as they brought neere burnt sacrifices 1 Chr. 16. 1. that is offred burnt sacrifices 2 Sam. 6. 17. For the order it is said He killed the sin-offering first and after that the burnt-offering and after that the peace-offerings and after that hee was shaved And if he were shaved after the killing of the sin-offering or of the burnt-offering it would serve Maim in Nazir ch 8. s. 2. shall doe that is shall offer as v. 11. his sin-offering whereby the Nazirite acknowledged himselfe a sinner even in the most sanctified time and actions of his life and that he could have no accesse unto God but by the sacrifice of Christ so mans best workes have no place in justification Rom. 3. 20. Verse 17. shall make or shall doe that is offer as verse 16. for a sacrifice of peace-offerings to give chanâ—es unto God by whose grace he had fulfilled his vow Therefore he rejoyced keeping a feast before the Lord for
the flesh of the Peace-offerings was eaten by him that brought the sacrifice when the Lord and his Priest had their portions Levit. 7. 14 15. Verse 18. the Nazirite in Greeke he that vewed in Hebrew Nazir shave this the Hebrewes call the shaving of puritie or for cleannesse and it differeth from the former shaving in verse 9. w ch was for uncleannesse and figured the purging of his uncleannesse but this shaving was in thankfulnesse to signifie that he had the perfection of his Naziriteship from God and therefore burned his haire under his sacrifice This shaving was to bee of all his haire the Hebrewes say if hee left but two haeres he had done nothing neither had he kept the commandement of shaving whether he were a cleane Nazirite or an uncleane If he had left two haires he was to let all his haire grow and shave it all againe with those two haires after thirtie dayes Maim in Nâ—z chap. 8. sect 67. at the doore of the Tent afterward when the Temple was built they say it was in the womens Court in the Nazirites chamber which was there 〈◊〉 the South-East corner and there they boyled their peace-offerings and cast their hayre into the fire And if he shaved in the Citie it would serve but whether it were in the Citie or Sanctuary under the cauldron hee was to cast his haire and he might not shave till the doorâ— of the court were opened as it is said at THED 〈…〉 RE OF THE TENT not that 〈◊〉 shaved before the doore for that were a contempt of the Sanctuary Maim in Nezir ch 8. sect 3. Compare here with that in Act. 18. 18. where it is said having shaved his head in Cenchrea for he had a vow by which it seemeth the shaving was not of necessitie to be in the Sanctuarie or in the Citie of Ierusalem of his Naziriteship in Greeke of his vow so the vow in Act. 18. 18. and 21. 23. meaneth Naziriteship under the sacrifice to burne it there and consume it signifying the end of his vow performed acceptably to God in Christ and presented unto him by the Spirit which is like unto fire Mat. 3. 11. The Hebrewes say If he be shaved by the peace-offerings and he be found disallowable his shaving is disallowable and his sacrifices profit him not If he be shaved by the sin-offering and it be found that it was not staine by the name of a sin-offering and afterward hee bring the peace-offerings and burnt-offering and oblations as they are commanded his shaving is disallowable his sacrifices profit him not If hee bee shaved by the burnt-offering or by the peace-offrings and they be stain not by their name and afterward he bring the other oblations to offer them by their name his shaving is disallowable and his sacrifices profit him not If he be shaven by them three and any one of them be found right his shaving is right And he is to bring the other sacrifices and offer them after their manner And wheresoever wee say his shaving is disallowable it frustrateth 30 daies and he is to count 30 daies after his disallowed shaving and bring his offerings Maiman M 〈…〉 11. of peace-offerings in Greeke of 〈◊〉 in Chaldee of Sanctifications see Lev. 3. 〈…〉 every Nazirite was to fulfill his vow and b 〈…〉 owne sacrifices yet are there certaine observations by the Hebrewes which are of use for understanding some things in the New Testament They say If a man vow to be a Nazirite he may bring 〈◊〉 fathers oblations for himselfe and bee shaved 〈◊〉 〈…〉 but a woman is not shaved for her fathers offeringâ— this we have learned by tradition As he whose 〈◊〉 was a Nazirite and he separated mony to 〈…〉 on s therewith and he dye and leave the money 〈…〉 lute without expressing for what sacrifice it is 〈◊〉 the sonne say after his fathers death I will be a Nazirite upon condition that I may bring my offerings 〈◊〉 the mony which my father separated for his offering loe he may bring his offerings with that mo 〈…〉 so if he and his father were Nazirites and 〈◊〉 father separated money absolutely and dyeth and the 〈◊〉 after his fathers death I will shave for my 〈◊〉 money loe he may bring his offerings wish the 〈◊〉 but if he say not so the money falleth to a vo 〈…〉 fering If the father die and leaue many sons they 〈◊〉 the money among them for it is their inherit 〈…〉 every one of them must bee shaved for his 〈◊〉 the first borne hath a double portion He that 〈◊〉 Vpon me be the shaving of a Nazirite hee is 〈…〉 bring the offerings of shaving for cleannes and 〈…〉 fer them by the hand of what Nazirite he 〈◊〉 If he say upon me be halfe the oblations of a Nazirite 〈◊〉 on mee bee the halfe of the shaving of a Nazirite then he bringeth halfe the offerings by what Naz 〈…〉 he will and that Nazirite payeth his offering◠〈…〉 that which is his But if he say Vpon me be the 〈◊〉 of halfe a Nazirite then he is to bring the offering 〈…〉 a full Nazirite for we haue no halfe Naz 〈…〉 Maimony in Nezir ch 8. sect 15 18. By this 〈◊〉 may see the reason of that which Iames said unto Paul though he had no Nazirites vow upon him We have foure men which have a vow on them 〈◊〉 take and sanctifie thy selfe with them and he at 〈…〉 ges with them that they may shave their heads 〈◊〉 Then Paul tooke the men and the next day sancti 〈…〉 himselfe with them entred into the Temple to 〈◊〉 the accomplishment of the dayes of Sanctification 〈◊〉 Naziriteship untill that an offering should be 〈◊〉 for every one of them Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship him selfe yet might he contribute with them and they be partakers of his charges about the sacrifices Verse 19. the sodden shoulder or 〈◊〉 arme meaning the left shoulder for the right shoulder was due unto him raw of all peace-offerings Lev. 7. 32. this was peculiar of the Nazirites ram onely and not due to the Priest from any other sacrifice The manner of this service was thus The ram was killed and the blood sprinkled and the b 〈…〉 〈◊〉 and the fat of the intralls taken out After 〈◊〉 the flesh was cut in pieces and the brest and the 〈…〉 der were put apart and the rest of the ram was 〈…〉 den in the womens court And the Priest tocke 〈…〉 sodden shoulder of the ramme with one of 〈◊〉 〈…〉 cakes brought therwith with the brest and the other shoulder and the fat and he 〈…〉 th them all on the Nazirites hands and the Priest put his heads under the owners hands and wav'd all before the Lord. Maimony in Maaseh hak 〈…〉 châ—â— 9. sect 6. 9. After the waving the fat was salted and burned 〈◊〉 the Altar the brest and shoulder was meat for the
hand So Balaam prophesied of Israel Hee shall eat up the nations his enemies Num. 24. 8. And in Psal. 79. 7. He hath eaten up Iakob that is consumed and in Psal. 14. 4. They eat my people as they eat bread Also in Deut. 7. 16. Thou shalt eat that is consume all the people their shadow that is God their defence covert protection which the Chaldee expoundeth their strength so in Esai 30. 2. the strength of Pharaoh and the shadow of Egypt doe explaine one another and shadow is used often for defence as the shadow of the Almighty Psal. 91. 1. and Iehovah thy shadow Psal. 121. 5. and God saith I have covered thee in the shadow of mine hand Esai 51. 16. and 49. 2. Iehovah is with us the Chaldee explaineth it the Word of the LORD is for our help Vers. 10. said to stone them that is spake one to another that they should stone Iosua and Caleb An example of notorious obstinacie and outrage and at another time they had almost done the like unto Moses Exod. 17. 4. So after this Ierusalem stoned the Prophets which spake the things pertaining to her peace Mat. 23. 37. appeared in the Tent the Greeke explaineth it appeared in the cloud over the Tent of the Testimonie This is confirmed by the like apparition in Num. 16. 42. and Sol. Iarchi here saith The cloud descended there It was an extraordinary appearance to restraine the peoples furie and to help his faithfull witnesses Vers. 11. provoke me or despite blaspheme contemptuously provoke me So the Apostle expoundeth this word blaspheme in Rom. 2. 24. from Esai 52. 5. and it implieth also a contempt or despising Prov. 1. 30. and 15. 5. Esai 5. 24. not beleeve in me in Greeke not beleeve me which the Chaldee explaineth not beleeve in my word This unbeleefe is noted as a chiefe cause of their rebellion and so of their destruction after in the wildernesse Deut. 1. 32. Heb. 3. 18 19. for all the signes though many signes and wonders had beene shewed yet they beleeved not so of their posteritie it is said Though Iesus had done so many signes before them yet they beleeved not in him Ioh. 12. 37. among them Hebr. in the midds thereof to wit of the people Vers. 12. smite them Hebr. smite him that is the people spoken of as one man see vers 15. pestilence in Greeke and Chaldee death see the notes on Exod. 5. 3. disinherit them deprive them of the land promised unto their fathers the Greeke and Chaldee translate destroy them make of thee Hebr. make thee to a nation the like speech God used when they had made the golden calfe Exod. 32. 10. The Greeke here addeth I will make thee and thy fathers house c. Vers. 14. they will say that which after followeth in vers 16. to the inhabitants or with the inhabitants meaning the Canaanites so both the one and the other people will take occasion to blaspheme The Hebrew word which usually signifieth unto is sometime used for with as in 1 Sam. 23. 23. Ezr. 2. 63. thou Iehovah art the Chaldee expoundeth it that thy divine presence or Majestie abideth among this people art seene or hast beene seene eye to eye that is visibly apparantly plainly according to the like phrase in Num. 12. 8. mouth to mouth and in Exod. 33. 11. and Deut. 5. 4. face to face The Chaldee here explaineth it thus that with their eyes they have seene the Majestie of thy glory and by Targum Ionathan this is referred to the giving of the law upon mount Sinai standeth over them as protecting them from evill which in Targum Ionathan is explained that they should not bee hurt with heat or with raine Compare Exod. 13. 21 22. Num. 9. 17 c. Vers. 15. as one man that is all of them together and suddenly the fame of thee the hear-say or report of thee which the Greeke translateth thy name the Chaldee the fame of thy might Vers. 16. was not able elswhere Moses sheweth that hee had respect unto two things by which Gods name and glory might be impeached among the Gentiles because he could not or because hee would not but hated his people Deut. 9. 28. Exod. 32. 12. And this is the first argument of Moses supplication that Gods name might not bee blasphemed among the heathens Vers. 17. the power of the Lord or the might as in vers 13. that is as the Greeke explaineth it the power of thee ô Lord. Lord is here in Hebrew Adonai which the Chaldee expresseth by the letters for Iehovah and it signifieth My stayes or sustainers see the notes on Gen. 15. 2. be great that is be shewed to be great the Greeke translateth it be exalted Vers. 18. long suffering Hebr. long of anger that is long ere he be angrie Here Moses mentioneth that Name of God which was proclaimed at mount Sinai when the people had formerly sinned in making the golden calfe Exod. 34. 5 6 7. in mercie the Greek addeth true from Ex. 34. 6. forgiving or as the Greeke translateth taking away iniquitie in Greeke iniquities and unrighteousnesses and sins the Chaldee also addeth the word sinnes as was in Exod. 34 7. This is the second reason of Moses request from the nature and covenant of God the guiltie this word is supplied also in the Greeke version The Chaldee paraphraseth being mercifull unto them that turne to his Law but not clearing them that turne not visiting that is punishing in Greeke recompensing see Exod. 20. 5. upon the sonnes or children in Chaldee upon the rebellious sonnes the third in Chaldee 〈◊〉 the third generation and unto the fourth generation Thus Moses requested not an absolute pardon for all but that God would in wrath remember mercie though in Iustice he punished the chiefe transgressors Verse 19. even untill now or hitherto as for example when they sinned in making the calfe Exod. 32. besides other times at which time God destroyed them not as they deserved but some of them onely perished Verse 20. I have pardoned or I doe pardon as the Greeke explaineth it in the time present Howbeit Chazkuni understandeth it of the time past that God should say he had pardoned them once when they made the calfe but now he would not pardon them but execute vengeance The former sense seemeth best with the limitation following according to thy word viz. that he would not destroy them all as one man at once with the pestilence having respect to the glory of his Name For which cause he spared them at other times also both before and after as he sheweth by the Prophets Ezek. 10. 8 9. 13 14 21 22 c. Psal. 106. 7 8. And hereupon the people after confessed Thoâ— art a God of pardons gracious and mercifull long sâ—ffering and of great kindnesse and forsookest the◠〈◊〉 Neh. 9. 17. Verse 21. as I live Hebr. and assuredly I live and all the earth shall be filled which is a
the Amalekites 1 Sam. 15. 18. and the men of Sodem were evill and sinners Gen. 13. 13. And they sinned against their soules in causing their owne death and destruction for the soule is often used for the life as in Gen. 19. 17. and 37. 21. So he that provoketh a King to anger sinneth against his owne soule Prov. 20. 2. broad plates Hebr. out-spreadings of plates that is plates beaten out and spread broad to cover the brazen altar with them and they are hallowed or sanctified so as Sol. Iarchi explaineth it unlawfull for common use because they had made them for vessels of ministerie Or they were now sanctified of God before whom they sinfully offered them to bee an holy signe unto the people for a signe and a memortall to the sonnes of Israel vers 40. to make them remember the transgression of these sinners and to warne them that none hereafter doe the like So Aarons rod was kept for a signe Num. 17. 10. and God threatneth by destroying the wicked to make him a signe and aproverbe Ezek. 14. 8. Now all these things hapned unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 11. Vers. 40. not any stranger or no man which is a stranger seed of Aaron that is sons or posteritie of Aaron so all Israelites or Levites save Aarons sonnes onely are counted strangers in this case of priesthood that he be not Heb. and he be not as Korah like him in rebellion and in punishment Therefore Moses afterward rehearseth this historie to keepe the people in obedience Deut. 11. 6 7 8. unto him or of him having reference to Moses speech in vers 29 30. that the truth of the judgement denounced might be manifest So the Apostle pronounceth woe unto such and saith they perish in the gaine saying of Kore Iude verse 11. Vers. 41. you have killed or as the Chaldee explaineth it you have caused the death Though they had prayed for the people v. 32. and the strangenesse of the punishments shewed unto all that they were of God and the judgements were still even before the eyes of the congregation yet doe they thus breake out into a new rebellion Vers. 42. the glorie of Iehovah it appeared to help his servants and to represse and punish the rebellious now as in former times Num. 12. 5. and 14. 10. and 16. 19. Vers. 45. Get you up that is Depart or Separate your selves as he said before in verse 21. as in a moment in Greeke at oâ—ce see the notes on verse 21. fell on their faces to pray as 〈◊〉 Ionathan addeth and as they did before in versâ— 22. So did David and the Elders of â—â—rael in 1 Chron. 21. 16. Verse 46. from off the Altar of this Chazkuni saith he warned him hereof that hee might 〈◊〉 erre through haste and effer strange fire a◠〈◊〉 and Abihu Levit. 10. and these other had â—â—re incense Incense that caused death when it was not in the hand of the Friest giveth liâ—e when it is in the Priests hand saith Chazkuni on this place Hereby the mediation of Christ for sinners was figured who is represented by the Aâ—gâ—ll standing at the Altar having a golden censâ—â— and much incense given unto him to offer it with the 〈◊〉 all Saints c. Rev. 8. 3. goe quâ—câ—ly or 〈◊〉 to goe with speed that is as the Chaldee and Greeke translateth carie quickly or in 〈◊〉 the 〈◊〉 in Chaldee death the Greeke translateth â—e 〈◊〉 begunne to breake that is destroy the pâ—â—ple Vers. 47. he put on incense to make atonement and to appease Gods wrath as it is said or the Priests They shall put it cense in thy 〈◊〉 or 〈◊〉 thine anger c. and favourably accept thâ—◠〈◊〉 Lord the worke of his hands Deut. 33. 10. 11. Herein he figured Christ our Mediarcur who maâ—â— intercession for the transgressors Esai 53. 12. 〈◊〉 23. 34. So the Hebrewes as R. Menachem on Num. 16. applie that prophesie of Es 〈…〉 ching Christ unto this worke of Aaron saying The meaning of this And he stood betweene the lâ—ving 〈◊〉 〈◊〉 dead is like that in Esai 53. 12. â—e hath 〈◊〉 out his soule unto death c. Verse 48. betweene the dead and the living so interposing and as it were exposing himseâ—â—e to the wrath of God for the people that by the atonement which he now made the plague might be stayed from the living w ch yet remained 〈◊〉 him that is joyned to all the living there is hope c. but the dead know not any thing c. neither 〈◊〉 they any more a portion for ever in any thing that is done under the Sunne c. There is no worke 〈◊〉 〈◊〉 vice nor knowledge nor wisdome in the grave wâ—â—ther thou goest Eccle. 9. 4. 5. 6. 10. The dead 〈◊〉 not the Lord neither any that goe downe into 〈◊〉 Psal. 115. 17. They that goe downe into the 〈…〉 not hope for the truth of God Esai 38. 18. for after death commeth the iudgement Heb. 9. 27. And so by the Hebrew Doctors it is said There is no atonement for the dead Maimony in Misn. â—om 3. in Pesulei hamukdashin chap. 15. sect 9. And the Chaldee paraphrast on Eccles. 1. 15. hath this saying A man whose wayes are rebellious in this 〈◊〉 and he dieth in them and turneth not by repe 〈…〉 he hath no power to reforme himselfe after his 〈◊〉 and a man that faileth of the Law and 〈◊〉 whiles he liveth he hath no meanes after his death 〈◊〉 be reckoned with the just men in the gar 〈…〉 〈◊〉 or Paradise of God And on Ecclis 6. 6. 〈◊〉 Chaldee paraphraseth thus yea though the 〈◊〉 of the life of a man be two thousand yeares if he have not exercised himselfe in the Law and hath not done judgement and justice by the oath of the Word of the LORD which shall be in the day of his death his soule goeth down to Gehenna or Hell torments unto one place whither all sinners doe goe So there was no estimation nor price of the dead for any vow in Israel as is noted on Levit. 27. 8. the plague was stayed This sheweth how greatly the praiers and actions of his servants doe prevaile with God when they are faithfull servent and according to his will I am 5. 16. 1 Ioh. 5. 14. and fore-shewed the power and efficacie of Christs mediation for God heareth him alwaies Ioh. 11. 42. and hee is the Atonement for our sinnes 1 Iohn 2. 2. and for his sake God before whom the pestilence goeth in wrath remembreth mercie Habak 3. 5. 2. And as the bloud of the Paschall lamb figuring the bloud of Christ 1 Cor. 5. 7. stayed the Angell which destroyed the Egyptians from touching the Israelites Exod. 12. 23. Heb. 11. 28. so the smoke of Aarons incense figuring the mediation of Christ Psal. 141. 2. Revel 8. 4. stayed the plague here
from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah coÌ„manded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the coÌ„tinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the Aâ—ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that iâ— shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters foâ—ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding blossâ—ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout