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
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
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
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
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
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
18 29. and 4. 7. 1 Pet. 1. 4. So Ismael cast out from being heire is a type of servants that abide not in the house for ever that is of reprobates Iohn 8. 35. Galat. 4. 30. And though Ismael were now but a youth yet even a child is known by his doings whether his worke be pure and right Prov. 20. 11. therefore Sarah by the spirit of God uttered this speech and God confirmeth it ver 12. and Paul saith not that Sarah but the Scripture speaketh this Galat. 4 30. and by this it is probable that Ismaels mocking was about the inheritance as some of the Hebrew Doctors also have observed R. Moses Gerundens my son who am a free-woman with Isaak who is freeborne see Gal. 4. 30. 31. 28. Vers. 11. very evill or vehemently evill that is very much displeasing as on the contrary to be good in the eyes of any is to please or content Gen. 20. 15. because or for the causes so v. 25. The love to his son caused this griefe howbeit when God bad him kill his beloved son Isaak he shewed no such discontentment Gen. 22. 2 3. it seemeth hee thought this to proceed but from Sarahs owne passion of minde till hee was further informed of God vers 12. 14. Vers. 12. shall seed bee called to thee or shall thy seed be called they shall be named of Isaak not of Ismael that is as Paul inferteth they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed Rom. 9. 7. 8. Seed to thee may also bee read seed of thee that is thy seed for the Scripture sometime putteth one for another as disciples to thee Mar. 2. 18. is the same that disciples of thee or thy disciples Mat. 9. 14. From this limitation of Abrahams seed to Isaak the Iewes do reckon none for Abrahams but the Israelites as in their Canons they say who so voweth concerning Abrahams seed is free from Ismaels and Esaus sonnes and is not bound but touching Israelites as it is said for in Isaak shall seed be called to thee and loe Isaak said to Iaakob And God give thee the blessing of Abraham Gen. 28. 4. Maimony treat of Vowes chap. 9. S. 21. Vers. 13. make of him Heb. put him unto a nation so verse 28. Compare Gen. 17. 20. thy seed thy sonne according to the flesh though not after the promise as Isaak was Vers. 14. bread Sometime bread is used for all food as in Mark 6. 36. compared with Mat. 14. 15. Psal. 78. 20. if it be not so here the Scripture would note the great hardnesse and miserie which they must indure that are cast out of the Lords inheritance and the child to weet he gave unto her he being now about 18. yeeres of age so casting him his first borne son with her out of his house the wildernesse the way towards Egypt where there was no way no food no waters no inhabitants thus were they exposed to many miseries see Deut. 8. 15. Ier. 2. 6. Contrariwise Isaaks children were led and guided of God through that great fearfull wildernes wherein Ismael and his mother wandred Deu. 32. 10. 11. 12. Ex. 13. 21. 22. Our English word wildernesse signifieth a place where men goe wild that is goe astray or wander as Agar here did and so in Iob 12. 24. Psal. 1074. 40. the like is spoken In Hebrew it is called Midbar as being without order a place not for men to dwell in but onely for beasts who there must also be led and gouerned See Exod. 3. 1. 18. Vers. 15. she cast the child that is shee left him being sicke and fainting for thirst The state of such as are without Christ is hereby resembled Esay 65 13 but they that drinke of his waters shall never thirst for it shall be in them a well of water springing up unto everlasting life Ioh. 4. 14. shrubbes or trees as the Chaldee expounds it The Greeke saith under a firre-tree Vers. 16. the death This sheweth the extremitie that they were come into in the desert who erewhile had meat and drinke enough in Abrahams house now ready to perish for thirst God so chastening their former insolencie A like example is of the prodigall son who almost dyed for hunger when the servants in his fathers house had bread enough Luk. 15. 14. 17. for the man that wandreth out of the way of understanding shall remaine in the congregation of the dead Prov. 21. 16. Vers. 17. there where in Greeke from the place where he is that is in this desolate wildernesse where he lyeth perishing forsaken of all Compare herewith Gods promises to his people in miserie Deut. 4. 27. 30. and Psal 107. 4. 5 6. And thus God remembreth his former promises Gen. 17. 20. and 16. 10. c. Vers. 19. she saw a well which though it were there before yet she saw not her eies being holden till they were opened of God as in Luke 24. 16. 31. By similitude of waters breaking out in the wildernesse and drawing waters out of the wells of salvation the Scripture denoteth the spirituall graces of the gospel communicated with the poore afflicted Esay 35. 6. and 12. 3. Ver. 20. God was The Chaldee paraphraseth the word of the Lord was a helpe to the lad shooter with bow or an archer and so consequently a wariour for shooting with bow was used in battels with men Gen. 49. 23. 24. and 48. 22. and thus the oracle was fulfilled that hee should be a wild man and have his hand against every man Gen. 16. 12. Vers. 21. of Pharan or Paran a wildernesse next adjoyning to the desert of Sinai through which the Israelites journeyed as they went from Egypt to Canaan Num. 10. 12. and 13. 1. 4. Deut. 33. 2. Hab. 3. 3. Vers. 22. Abimelech King of Gerar in Palestina see Gen. 20. 2. Prince that is chiefe Captaine as the Greeke calleth him Archistrategos Chiefe-leader of the Armie God is the word of the Lord is for an helpe to thee saith the Chaldee paraphrast so in the verse following for God he useth the word of the Lord. Vers. 23. if thou shalt lye that is that thou wilt not lye as Psal. 89. 36. an imperfect speech where an imprecation is understood which sometimes is expressed in part as in Ruth 1. 17. the Lord doe so to me and more also if c. For an oath is both a taking of the Lord to witnesse that which one sweareth and to punish if any violate his faith both which Paul expressed when he sware I call God for a witnesse upon or against my soule 2 Cor. 1. 23. See before Gen. 14. 23. and 26. 29. The Greeke for lying translateth hurting or wronging It meaneth false and deceitfull dealing contrary to the covenant now to be made betweene them see Ps. 44. 18 V. 25. a well which was of great use and worth in that dry country as the
Vers. 11. toucheth that is hurteth or injureth so in vers 29. and in Ios. 9. 19. Ruth 2. 9. Iob 1. 11. Psal. 105. 15. Zach. 2. 8. or Hebr. and which is often used for or as is observed on Gen. 13. 8. dying that is he shall surely be put to death as Gē 2. 17 Vers. 12. 100 measures that is as the Chaldee explaineth it a hundred for one when he measured it or an hundred may meane many as an hundred fold Matth. 19. 29. is elsewhere called manifold more Luke 18. 23. The word Shegnarim signifieth publicke measures such as were used at the gates of cities which were full and large And this increase which is the most that our Saviour speaketh of in Matth. 13. 23. sheweth the fruitfulnesse of the land of Canaan when God blessed it and figured the bountifull reward which the godly sha l find of their labours in the heavenly country which we seeke Gal. 6. 7. 8. 9. Heb. 11. 14. 16. The fruitfulnesse of Canaan signified also the graces of the Gospel Ezek. 34. 27. Zac. 8. 12. Ps. 67. 7. blessed him his blessing maketh rich Pro. 10. 22. Iob 42. 12. This the next words of Isaak do also confirm Vers. 14. possession or cattell so Gen. 47. 17. husbandry so also the Greeke turneth it georgia It implieth all manner worke and service belonging to a family and so servants and tillage of all sorts The like is said of Iob Iob 1. 3. envied had an envious zeale and emulation So Solomon saw how all labour and rightnesse of worke brought envy to a man from his neighbour Eccles. 4. 4. Vers. 15. with dust or earth as the Greeke translateth This also they enviously did against their oath before Gen. 21. 30. 31. And this injury was great because of scarcity of waters there Gen. 21. 25. It figured out the corrupting of the cleare doctrines of the gospell by earthly glosses and traditions of Antichristians Psal. 65. 10. and 84. 7. Song 4. 15. Num. 21. 16. 18. Iohn 4. 10. 14. Vers. 17. pitched to weer his tents or encamped A word used for pitching of camps or armies Exod. 14. 9. and 15. 27. c. applyed first here to Isaaks family afterwards to Iakobs Gen. 33. 18. and so to his posterity And betokeneth a residing or quiet sitting opposed to removing or journying Num. 1. 50. 51. 52. and 9. 17. 18. The Chaldee translateth it dwelled Vers. 18. returned and digged that is as the Greek explaineth it againe digged Figuring the restoring of the ancient truth out of corruption as v. 15. their names so renewing the ancient good names that caried as seemeth the memoriall of Gods graces which the wicked had defaced as on the contrary the idolatrous names of places on which the heathens had set the memoriall of false gods and superstition were by the Israelites changed when they came into their possession Num. 32. 38. for the very names of idols are not to be heard out of our mouthes Exod. 23. 13. Psal. 16. 4. Vers. 19. the valley of Gerar as the Greeke yersion doth expresse living that is as the Chaldee here translateth springing waters Waters that spring or runne are for their continuall motion called living Levit. 14. 5. 50. and 15. 13. Num. 19. 17. Song 4. 15. For life consisteth in continuall motion The Greeke keepeth the Hebrew phrase and so in the New Testament where living waters signifie heavenly graces Iohn 4. 10. 11. 14. and 7. 38. Rev. 21. 6. and 22 1. Vers. 20. ours or belonging to us the Greeke changeth the person saying that the water was theirs So ver 7. Ezek that is Contention or wrongfull strife Wrangling the Greeke translateth Injurie because they injuried him Vers. 21. Sitnah that is Hatred or Spitefulnesse Of this the devill hath his name Satan Vers. 22. Rechoboth that is Roomths or large spaces Compare Psalm 4. 2. in distresse thou hast made roomth for me Vers. 24. feare not for the opposition of the Philistims and other afflictions that are incident unto thee So God comforted Abraham Gen. 15 1. Vers. 25. called on the Chaldee saith prayed so did Abraham his father Gen. 12. 7. 8. and 13. 4. 18. 〈◊〉 stretched out that is set up or pitched his tent as the Greeke explaineth it which was with spreading and stretching out the curtaines and cords unto stakes Esa. 33. 20. Vers. 26. Achuzzath his friend or aretinue of his friends and so the Chaldee translateth it a company of his friends but the Greeke takes it for a proper name Ochozath and his friend the Greek calleth nymphagogos which is the companion or leader of the bridegroome like that in Iudg. 14. 20. which the Greek there translateth as this here Prince that is Chiefe captaine in Greeke the Chiefe leader of the army as in Gen. 21. 22. with which this history is to bee compared Isaaks wayes pleasing the Lord he made his enemies to be at peace with him as Prov. 16. 7. Vers. 28. Seeing c. that is wee have evidently seene Iehovah the Chaldee expounds it the word of the Lord is thine helpe an oath-of-execration in Greeke a curse that is an oath wishing a curse to the breaker of it as Gen. 24. 41. The Chaldee paraphraseth thus Let the oath now be confirmed which was betweene our fathers and betweene us and thee strike Hebr. 〈◊〉 foe Gen. 15. 18. Vers. 29. If thou shalt understand Taking a curse upon thee if thou shalt meaning that thou shalt not or wi 〈…〉 doe evill as the Greeke explaineth it See Gen 21. 23. touched that is hurt as v. 11. blessed see Gen. 24. 31. An imperfect speech as if he should say O thou blessed of the Lord doe thou likewise deale with us or as thou art now blessed of the Lord so sweare unto us by him The Greeke translateth and now thou art the blessed of the Lord. Vers. 30. a banquet used when men made covenants together Gen. 31. 54. Vers. 31. man to his brother that is one to another the Greeke saith man to his neighbour Vers. 33. Shibeah in Greeke Horkos in English Oath Beersheba that is the well of the oath as the Greeke also interprets it This name was given before Gen. 21. 31. It seemeth in tract of time the name was forgotten the rather because the well then digged by Abraham vers 30. was by the Philistims stopped Gen. 26. 15. and they would therefore have no such monument but Isaak now reneweth the name Or here the citie is named Beersheba there the place Gen. 21. 3. that is the whole region Vers. 34. old Hebr. sonne This also was the age of his father Isaak when he maried Gen. 25. 20. Iudith one of the daughters of the Canaanites called by another name Gen. 36. 2. see the annotations there This fact was contrary to Abrahams charge Gen. 24. 3. and his father Isaaks as is likely by vers 35. and Gen. 28. 2. 6. 8. a Chethite in Greeke an Evite see Gen. 36.
blessed the house of the Egyptian for Iosephs sake and the blessing of Iehovah was upon al that he had in the house and in the field And he left all that he had in Iosephs hand and hee knew not ought that was with him save the bread which he did eate and Ioseph was faire in forme and fair in countenance And it was after these things that his lords wife lifted up her eyes unto Ioseph and she said lye w th me And he refused said unto his lords wife Behold my lord knoweth not what is with me in the house and all that he hath he hath given into my hand There is not he greater in this house then I and he hath not kept-backe from me any thing but thee because thou art his wife and how shall I doe this great evill and sinne against God And it was as shee spake to Ioseph day by day that he hearkned not unto her to lye by her to be with her And it was on a certaine like day that hee went into the house to doe his worke and there was no man of the men of the house there in the house And she caught him by his garment saying Lie with me and he lest his garment in her hand and fled and got him out And it was when she saw that he had left his garment in her hand and was fled out Then called she to the men of her house and sayd unto them saying See he hath brought-in unto us an Hebrue man to mocke us hee came-in unto me to lie with me and I called with a great voyce And it was when hee heard that I lifted up my voice and called that he left his garment by me and fled and got him out And she laid-up his garment by her untill his lord came unto his house And she spake unto him according to these words saying the Hebrue servant which thou hast brought unto us came-in unto me to mockÄ— mee And it was when I lift-up my voyce and called then left he his garment by mee and fled out And it was when his lord heard the words of his wife which she spake unto him saying according to these words did thy servant unto mee then his anger was kindled And Iosephs lord tooke him and committed him into the tower house a place where the Kings prisoners were bound and he was there in the tower house And Iehovah was with Ioseph and extended mercy unto him and gave him grace in the eyes of the chiefe keeper of the tower house And the chiefe keeper of the tower house committed to Iosephs hand all the prisoners that were in the tower house and all that they did there he was the doer of it The chief keeper of the tower house looked not to any thing at all in his hand because Iehovah was with him and that which he did Iehovah made it to prosper Annotations EGypt in Hebrew Mizraim meaning the land of Mizraim see Gen. 12. 10. God sent Ioseph before his brethren for their preservation Gen. 45. 5. 7. Potiphar in Greeke Pentephres Provost Marshall or Prince of the slayers see Gen. 37. 36. Ismaelites the Chaldee calleth them Arabians See Gen. 37. 25. Vers. 2. with Ioseph and delivered him out of all his afflictions Act. 7. 9. 10. The Chaldee saith the word of the Lord was his helpe So after in vers 3. and 21. The like promise God maketh to every faithfull man I will be with him in trouble Psal. 91. 15. was in the house that is remained there patiently bearing his servitude and ranne not away to his father againe For in his masters house and in prison he continued thirteene yeeres Gen. 37. 2. and 41 46. In the Iewish records it is said that he served twelve moneths in Potiphars house and was 12. yeeres in prison Seder Olam chap. 2. Vers. 4. ministred or served in Greeke pleased Ministration is a free service differing from slavery made him overseer or visiter in Greek constituted him which word is used in this sense in Luk. 12. 44. Vers. 5. from the time so the Chaldee expounds the Hebrew phrase from then the Greeke translateth it after Vers. 6. save the bread this may be meant either of his ease and security who cared for nothing but to eate and drinke leaving all the trouble of his house upon Ioseph or it excepteth bread that is meat and drinke for that the Egyptians would not eate with the Hebrewes see Gen. 43. 32. V. 7. lifted up that is cast her eyes or looked with impure affections and lust which Christ condemneth for adulterie Matt. 5. 28. So the Apostle speaketh of eyes full of adulterie 2 Pet. 2. 14. The contrary was in Iob Iob 31. 1. I made covenant with mine eyes c. Lye with mee this sheweth the impudency of her face such as Solomon warneth of Proverb 7. 13 18. And the dangerous assault of Ioseph whom Satan tempteth now with pleasure when he could not before overcome him with afflictions V. 9. not he This may be meant of all the houshold not any or of his lord himselfe in a respect not he himselfe Vers. 10. day by day or daily Hebrew day day which the Greeke explaineth day after day the Hebrew sometime addeth day and day Hest. 3. 4. so the Greeke in 2 Cor. 4. 16. to bee with her in her company so avoyding the occasions of evil according to Solomons counsell Remove thy way far from her and come not nigh the doore of her house Prov. 5. 8. This chastity of Ioseph is here opposed to the unchast cariage of Iudah in Gen. 38. Vers. 11. on a certaine like day so the Greeke explaineth the Hebrew phrase as this day meaning a day wherein his mistresse lusted after or intised him Or day being put for time as in 2 Cor. 6. 2 the meaning may be About this time his worke in Greeke workes which the Chaldee explaineth to be the searching of the writings of his accounts Vers. 12. got him out or went forth out so in v. 15. The woman whose heart is snares and nets her hands bands is more bitter then death but he that is good before God escapeth from her Eccles. 7. 26. V. 14. Hebrew so she nameth him in contempt for the Hebrews were abhorred of the Egyptians Gen. 43. 32. but it was indeed a name of honour see Gen. 14. 13. to mocke to abuse us whereupon we shall be mocked and laughed to scorne Or to play with us This word was used before but in a better sense Gen. 26. 8. And here the adulteresse hunteth for the pretious life Prov. 6. 26. Verse 20. tower-house or round house a prison built after a round forme The Greeke calleth it afort or skonce the Chaldee a house of prisoners prisoners bound men or restrained of their liberty Among them Ioseph was layd in yrons they hurt his feet with fetters untill the time that his word came the word of the Lord tried him Ps. 105. 18.
and I will or as the Greeke that I may blesse viz. in the name and authority of God see Gen. 27. 4. Vers. 10. heavy that is dimme in Greeke heauy sighted the same word is used for eares that are heavy or â—eaf Esa. 6. 10. 59. 1. Compare Gen. 27. 1. Vers. 11. thought or judged The Greeke expounds it Loe I am not deprived of thy face and loe God hath shewed me thy seed also Vers. 12. betweene Hebr. from with his knees the Greeke translateth from his knees the Chaldee frâ—â— before him he bowed in reverence and thankefulnesse for the former adoption and further blessing to be received The Greeke faith they bowed implying his children also Vers. 14. prudently guided so also the Chaldee saith he wisely guided the Greeke translateth changing hands This signe of imposing hands on the head is after used in blessings and designations to holy functions Num. 8. 10. and 27. 18. 20. Deut. 34. 9. Act. 6. 6. 1 Tim. 4. 14. And as the right hand is naturally more strong and honourable then the left to which the scripture hath reference in speech also of God Exod. 15. 6. Psal. 118. 16. and 110. 1. so Iakob whose blessing was stronger then his parents Gen. 49. 26 giveth the strongest and most honourable blessing to Ephraim by this signe of the right hand put upon him Vers. 15. Ioseph to weet in his children as the words following manifest therefore the Greeke translateth he blessed them So on the contrary Cham was cursed in his yongest sonne Canaan Gen. 9. 25. And in 1 Chron. 4. 31. whiles David raigned that is Davids sonnes did walke did please by faith in their conversation and administration so the Greeke translateth pleased the Chaldee served See the notes on Gen. 5. 22. and 17. 1. fed me or hath beene my pastor so David celebrateth God by this grace Psal. 23. 1. and 80. 2. since I was that is as the Greeke explaineth it from my youth Vers. 16. Angell Christ the Angel of the covenant Mal. 3. 1. the Angel in whom Gods name is Exod. 23. 20. 21. called here Iakobs Redeemer or Deliverer which is the title of God Psal. 19. 15. Esa. 43. 14. and 47. 4. The Rabbines acknowledge this Angel to be God saying hee mentioneth also Gods-majestie Shechinah when hee saith the Angell that redeemed me R. Menachem on Gen. 48. See also Gen. 31. 11. called that is named on them let them bee called by my name as my adopted children vers 5. So Gods name is said to be called on us Deut. 28. 10. 2. Chron. 7. 14. Ier. 14. 9. that is we are called the sonnes of God 1 Iohn 3. 1. and the husbands name is called upon the wife Esa. 4. 1. and the Lords name upon the citie Ierusalem Dan. 9. 19. and upon the Temple 1 King 8. 43. Ier. 7. 10. 11. on them or in them But the Hebrew in is often used for upon as Neh. 2. 12. Num. 13. 23. and bammeh in 2 Chron. 7. 21. is the same that gnal meh in 1 King 9 8. increase like fish which multiply abundantly therefore the Greeke translateth it multiply but the Chaldee addeth expresly like the fishes of the sea implied in one Hebrew word According to this blessing there were of Ioseph by these his two sonnes 85. thousand and 200. men of warre in Moses time a greater number then was of any other sonne of Iakob Numb 26. 28. 34. 37. And the like blessing was confirmed upon them by Moses Deut. 33. 17. and Iosua acknowledged them to be a great people Ios. 17. 17. Vers. 17. evill in his eyes that is it displeased him as Gen. 28. 8. that the yonger should be preferred above the firstborne which notwithstanding was often done by the counsell of God as Seâ—â— had the honour above Iaphet Gen. 5. 32. and 9. 26. Abraham above Haran Gen. 11. 27. Isaak above Ismael Gen. 17. 18. 21. and Iakob himselfe above Esau his elder Gen. 25. 23. Also in Iakobs house Iudah and Ioseph had preeminence above Ruben Simeon Levi Gen. 49. 1 Chron. 5. 1. 2. And even from the beginning Kain the firstborne of Adam was reprobate Gen. 4. to teach that mans dignitie is not by workes or nature but by Gods grace and election Rom. 9. 7. 8. 11. 15. And this action of blessing Iosephs sonnes Iakob performed by faith Heb. 11. 21. Vers. 19. shall become Hebr. shall be to a people meaning a father to a multitude shall be great in Greeke shall be exalted greater Therefore when the Israelites were first numbred in the wildernesse Ephraim was reckoned before and had 8300. men more then Manasses Numb 1. 32. 33. 35. Also in camping about the Tabernacle of the Lord Ephraim had the standerd and was set before Manasses Numb 2. 18. 20. Howbeit in the second mustering 38. yeeres after it was otherwise for the number Num. 26. 28. c. Yet after that againe Ephraim had his preeminence Deut. 33. 17. Of him came Iosua the conquerour of Canaan Num. 13. 9. 17. and Ieroboam King of Israel whereupon Ephraim is used for the name of that kingdome Esa. 7. 2. 9. 17. and 11. 13. and 28. 1. Ier. 7. 15. Ezek. 37. 16 Hos. 5. 12. 13. and 9. 3. 11. a plentie or fulnesse that is as the Greeke translateth a multitude so called for filling up a number or place So a plenty of sheepherds Esa. 31. 4. that is a multitude and this phrase Paul useth in Rom. 11. 25. the plenty of the Gentiles that is the full multitude and number of them The Chaldee here translateth his sonnes shall bee rulers among the peoples Though Ephraim had thus the preeminence and a chiefe blessing above the sons of Israel yet it pleased God to afflict him before all his brethren in that evill befell his house and some of his sons were slaine by the men of Gath the Philistines for whom Ephraim mourned many daies 1 Chron. 7. 20. 23. Vers. 20. In thee or By thee that is taking thee for an example as the words following shew So Rachel and Leah are propounded for examples in blessing Ruth 4. 11. Zedekias and Ahab in cursing Ier. 29. 22. Israel that is my posterity the Israelites see Gen. 19. 37. and 34. 7. V. 21. God will be the Chaldee expounds it the Word of the Lord will be your help the land of Canaan where Abraham Isaak Iakob dwelt the figure of their heavenly inheritance Gen. 12. 5. and 26. 3. and 37. 1. whereof Iakob putteth them in minde and prophesieth their returne thither Vers. 22. doe give bequeathing as by will and testament that portion of the land to thee that is to thy posterity above thy brethren for the first born was to have a double portion Deut. 21. 17. now the first birth-right became Iosephs 1 Chron. 5. 2. in the figurative description of Christs Church Ioseph hath two portions Ezek. 47. 13. portion the Hebrew Sechem signifieth properly a shoulder Gen.
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
33. Ios. 23. 13. 1 Sam. 18. 21. which here the Egyptians impute unto Moses whereas a snare is in the transgression of an evill man Prov. 29. 6. knowest thou the Greek interpreteth it or wouldest thou know Vers. 9. we have Hebr. to us is whereby is meant we have as is noted on Genes 12. 16. The word is is supplied here in the Greeke version feast of Iehovah so called because it was commanded by him Exod. 5. 1. and was to bee kept unto him as the Chaldee expounds it a feast before the Lord and as elsewhere it is said a feast unto Iehovah Exod. 32. 5. Vers. 10. so with you c. It is an imprecation or curse because he purposed not to let them goe but as God forced him to send them away so turned he his curse into a blessing to them Exod. 12. 30. 31. and 13. 21. 22. The Chaldee paraphraseth the Word of the Lord so be your help Here Satan who had before sought the death of Israels Infants Exod 1. seeketh to retaine them at lest in bondage and when he cannot hinder the redemption of the whole Church yet to hinder it in part So in Revel 12. 13. 17. when the Dragon could not hurt the woman he maketh warre with the remnant of her seede evill this word is used both for sinne and for the punishment of the same as Ierem. 18. 8. if they turne from their evill I will repent of the evill that I thought to doe unto them Both may be here implied by Pharaoh but the latter chiefly threatning more affliction if they left not off their intended course The Chaldee expoundeth it thus see how the evill which you thinke to doe sitteth before your faces he drove that is Pharaoh drove or caused them to be driven out of his presence Or he drove is put for they were driven see the notes on Gen. 16. 14. Vers. 13. over the land of Egypt the Greeke expoundeth it towards heaven the east winde which is a strong and violent winde with it God drove hacke the sea Exodus 13. 21. and by it his judgements are often signified Gen. 41. 7. Psalme 48. 8. Esay 27. 8. Ezek. 19. 12. Ier. 18. 17. Lâ—â—ustâ— or Grashoppers and with them caterpillers also as David sheweth in Psal. 105. 34. 35. and 78. 46. They are of Gods heavy judgements upon sinners Deut. 28. 38. 1 King 8. 37. and unto this eight plague of Egypt the army of Antichrist is resembled that tormented men Rev. 9. 3. 5. 7. c. Vers. 14. heavy both grievous for the hurt they did and for the multitude of them as the Greeke explaineth it many such Yet great judgements upon Israel are mentioned by Locusts Iocl 1. 2. 3. 4. and by humane writers it is said that in India there are some of three foot long Plinie booke 11. chapter 29. Vers. 15. the eye the face as verse 5. darkned that is hid and defaced and as the Greeke translâ—teth corrupted Vers. 17. death that is deadly plague so 2 King 4 40. death is in the pot Vers. 19. sea winde that is west winde as the Chaldee explaines it the Greeke saith from the sea For the maine sea lay westward see Genes 12. 8. fastened or pitched them in the Greeke and Chaldee translate cast them but the word meaneth that they were so throwne in as there to remaine and rise no more as when a Tent or other thing is pitched and fast nailed After this manner God often destroyeth Locusts in other places being taken up by heapes with the winde they fall into seas or lakes saith Plinie b 11. c. 29. red sea or weedy sea called in Hebrew the sea Suph which word signifieth sedge or sea-weedes that grew therein and whereof it seemeth it had the name see Exod. 2. 3. Ion. 2. 5. The Holy Ghost in Greeke calleth it Eruthran the Red sea Act. 7. 36. Heb. 11. 29. either of the red sand of that sea or red mountaines by it or of one Erythras a king as Strabo writeth in his 16. booke But the Latines called it Rubrum mâ—râ— that is the Redsea Plinie Hist b. 13. c. 25. Pomp. Mela. b. 3. chap. 7. and by that name it is usually knowne in these parts of the world In this sea Pharaoh himselfe with his armie were afterward drowned Exod. 14. Vers. 20. made strong that is hardned as the Greeke translateth see Exod. 4. 21. V. 21. there shal be or as the Gr. translateth let there be darknesse Of this plague also God warneth not Pharaoh before hand see Ex. 8. 16. that one may feele or â—nd â—e that is Pharaoh or every one shall feele meaning as the Gr. translateth it palpable darkenessâ— such as may hee felt with the hand for the thicknesse of the â—yre The Hebrew word signifieth soâ—etime to fâ—ele Iudg. 16. 26. sometime on the contrary to take away or remove Exod. 13. 22. in which latter sense the Chaldee paraphrase here expoundeth it after the darkenesse of the night is re 〈…〉 d meaning that the day should be turned to 〈…〉 Vers. 22. obscure darkenesse Hebr. darkenesse of 〈◊〉 that is most obscure blacke and thicke The Gr 〈…〉 sseth it by three words darkenesse 〈◊〉 〈◊〉 〈◊〉 darkenesse This ninth plague David celebrateth in Psal. 105. 28. and unto it the fift plague of the spirituall Egypt is compared Rev. 16. 10. where the kingdome of the Beast is full of darkenesse and men gnaw their tongues for paine A righteous judgement of God upon those that oppressed his people the light of the world Matth. 5. 14. and rebelled against the light as Iob 24. 13. Vers. 23. saw not neither by sunne or stars from above neither by fire beneath had they any light So the light of the wicked shall be put out and the sparke of his fire shall not shine the light shall bee darke in his tabernacle Iob 18. 5. 6. from his place or from under him the Greek translateth from his bed Thus in them the saying was fulfilled the wicked shall bee silent in darkenesse 1 Sam. 2. 9. was light so they had beene freed from former plagues see Exodus 9. 26. and God promiseth like mercie to his Church by the Gospell saying Arise thou bee inlightned for thy light is come c. darkenesse shall cover the earth and grosse darkenesse the peoples but Iehovah shall arise upon thee c. Esay 60. 1. 2. Vers. 25. doe sacrifice or offer The word sacrifice here understood is elsewhere expressed as in 1 King 12. 27. and when the word doe or make is joyned with sacrifices as in this place it signifieth to offer as Levit. 9. 7. 22. and 16. 9. Exodus 29. 36. 39. 41. 42. Vers. 26. not an hoofe not any thing saith the Chaldee Thus Iakob went before out of Mesopotamia into Canaan with all his cattell and substance Gen. 31. 18. And Moses constancie to keep the commandement of God unto the smallest things in every particular is an example of the
light unto Israel and the darknesse gave darknesse unto the Egyptians The Greeke translateth and there was darknesse thicke darknesse and the night came A like manifestation of Gods glorie the Psalmist celebrateth He set darknesse his secret place round about him his pavillion darknesse of waters that is of watrie clouds thicke clouds of the skies Psal. 18. 12. Vers. 21. to goe backe O sâ—a what ailed thee that thou fleddest Psalme â—14 5. The waters saw thee ô God the waters saw thee they trembled the depths also were troubled Psal. 77. 17. This worke of God figured the afflictions of this world made easie for Christs people to passe thorow by the power of God Ps. 66. 12. Esay 43. 2. east winde which being violent is used to denote Gods anger Ier. 18. 17. Ezek. 19. 12. Psal. 48. 8. And of this worke the Prophet saith was thy wrath Lord against the sea Habakkuk 3. 8. and David saith he rebuked the sea and it was dried up Psal. 106. 9. It figured also the power of Gods Spirit for the salvation of his Church by Christ Esay 11. 15. who for the help of his people flyeth swiftly on the wings of the wind Ps. 18. 11. dry land Come see the works of God he is fearfull in his doing toward the sons of men he turned the sea into dry-land Psal. 66. 5. 6. cloven or forcibly divided into parts as Psal. 136. 13. from which the Iew Doctors teach that there were 12. according to the number of the twelve tribes of Israel Pirkei R. Eliezer c. 42. and Thargum Ierusalemy on Deut. 1. 1. Vers. 22. went in following the Lord by faith for he led them by the right hand of Moses with his glorious arme dividing the water before them to make himselfe an everlasting name Esay 63. 12. and by faith they passed through the red sea as by dry land which the Egyptians assaying to doe were drowned Heb. 11. 29. And in this sea they were baptized 1 Cor. 10. 2. a wall standing up stedfast as an heape Psal. 78. 13. so they went safely God led them through the deepe as an horse in the wildernesse that they should not stumble as a beast goeth downe into the valley the Spirit of the Lord quietly led the people to make himselfe a glorious name Esay 63. 13. 14. Vers. 24. watch or ward custodie so called because men kept watch and ward there certaine houres in the night As here and in 1 Sam. 11. 11. is mentioned the morning watch so in Lam. 2. 19. the beginning of the watches and in Iudg. 7. 19. the middle watch is spoken of in Luk. 12. 38. the second and third watch and in Matt. 14. 25. the fourth watch of the night which in Mar 13. 35 are named evening midnight cock-crowing and day-dawning See also after in v. 27. looked and manifested his presence with Israel and wrath against Egypt for the clouds streamed downe waters the skies gave out a sound Gods arrowes also or hailestones went abroad the voice of his thunder was in the aire lightnings lightned the world the earth trembled quaked Psal. 77. 18. 19. pillar of fire wherein God did as it were ride upon his horses his chariots of salvation for his people Habak 3. 8. 9. troubled the campe or made a tumult in their host and terribly strooke them downe The Ierusalemy Thargum here saith God threw downe upon them pitch and fire and haile-stones and astonished the host of the Egyptians This word is after used when God promiseth to destroy the Canaanites from before his people Deut. 7. 23. And David in like sort celebrateth his victories saying he sent out his arrowes and scattered them and he hurled forth lightnings and troubled them Psalme 18. 15. Vers. 25. heavily Hebrew with heavinesse Greeke by force For the raine and tempest so softned the ground that they could drive but slowly and with much adoe Egyptians Hebrew the Egyptian said let meflee spoken as of one man to note their joynt consent So in v. 26. Vers. 26. shall returne the Greeke translateth let the water returne and cover the Egyptians The word cover is borrowed from v. 28. This was done with a wind as before v. 21. Exod. 15. 10. Vers. 27. the looking forth or turning towards of the morning at the day dawning which time the Scripture noteth both for judgement upon the wicked as in this place and for mercy to the city of God as in Psal. 46. 6. It was also the time of Christs resurrection Matt. 28. 1. 2. The like phrase is of the evening in Gen. 24. 63. shooke off that is cast away destroyed so this word is elsewhere used Iob 38. 13. Nehem. 5. 13. Herein God recompenced them according to their workes for they had drowned the children of Israel in the river Exod. 1. 22. and now they themselves were drowned in the sea This overthrow of the Egyptians was also a figure of Christs victory over our spirituall enemies by subduing our iniquities and casting al our sinnes into the depths of the sea Micah 7. 15. 19. Vers. 29. walked or went on dry land as before so whiles the waters retired and drowned the Egyptians Of this miracle Asaph sung O God thy way was in the sea and thy pathes in the many waters and thy foot-steps were not knowne thou didst lead thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. 21. Alike marvellous worke was at the river Iordan when Israel entred in Canaan Ios. 3. 16. Vers. 30. shore Heb. lip of the sea Vers. 31. hand that is handy worke so in Psalme 109. 27. the Chaldee translateth it the power of the great hand in Iehovah the Greeke translateth beleeved God so in Gen. 15. 6. where is shewed that the Apostles approve the version in Moses that is in the word which Moses taught them from God as the Chaldee explaineth it they beleeved in the word of the Lord and in the prophesie of Moses his servant So in 2 Chro. 20. 20. it is said beleeve in Iehovah c. beleeve in his Prophets and in Exod. 19. 9. that they may beleeve in thee It meaneth trust or confidence in the faithfulnesse of any as in 2 Cor. 2. 3. Gal. 5. 10. A like speech is of Sion in Esay 14. 32. the poore of his people shall trust in it So in 1 Sam. 12. 18. the people feared Iehovah and Samuel See further in the notes on Exod. 19. 9. CHAP. XV. 1 The song of Moses and Israel wherein they celebrate Gods power and grace for drowning the Egyptians and saving of Israel in the red sea 13 for leading his people through the wildernesse 14 for terrifying the nations round about 17 for seating his people in Canaan 20 Marie and the women answer the men in singing Gods praise 22 The people in the wildernesse are brought to bitter waters 25 a tree sweetneth them 27 At Elim are twelve wels and seventie palme trees THen sang
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
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
in their administration betweene Gods wrath and the people Num. 16. 46. 48. And their publike duty might not bee interrupted by private passion or affection Vers. 7. not goe out that is not leave off your ministration for griefe of this which is befallen you See the annotations on Levit. 21. 12. the oile c. which signifieth the Anointing that is the graces of the Spirit whereof Ioyfulnesse was one speciall Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn when they administred before the Lord compare Levit. 21. 10. 11. 12. Vers. 9. wine or strong drinke The Hebrewes as Baal hatturim and others thinke that Aarons sons had sinned in drinking too much wine when they offred strange fire and that thereupon this law was given Whether that were so or not the Lord by this precept required sobrietie in the Priests and carefulnesse to administer justly lest they should drinke and forget the law as Prov. 31. 5. should erre through wine be out of the way through strong-drinke as Esay 28. 7. Accordingly the Ministers of the Gospell must be sober and not given 〈◊〉 wine 1 Tim. 3. 2. 3. It is likely that all wine was forbidden the Priests when they were to serve yet the Hebrewes have their limitations as that they might not drinke above the fourth part of a Lâ—g or of an halfe pinte of wine and that 〈◊〉 wine and at one time and of wine that was 〈◊〉 daies old at the least But if he drinke lesse then afâ—â—â—th part of a Log of wine or drinke a fourth part 〈◊〉 pause of time betweene or if it be mixed with water 〈◊〉 if hee drinke wine from the presse within 40. 〈◊〉 though more then a fourth part he is discharged and profaneth not his service If he drink more then 〈…〉 part of wine though it be mixed and though he p 〈…〉 tweene and drinke a little and a little he is guilty of death and his service is disâ—llowable Maimony in â—ath ha 〈…〉 kdash c. 1. S. 1. But the Law forbidden wine absolutely as here so in Ezek. 44. 21. 〈◊〉 shall any priest drinke wine when they enter into the 〈◊〉 ner court strong-drinke in Hebrew She 〈…〉 〈◊〉 which the Greekes borrow the word Sâ—â—â—â—â— in Luke 1. 19. and it meaneth all whatsoever maketh drunken whether drinke made of mault or of the juyce of fruits as Pearrie Sider and the like When ye goe into the Tent meaning the courtyard of the Tent to serve therein as it is opened by the Prophet when they enter into the inner court Ezek. 44. 21. The Hebrewes understand it of the court betweene the Tent and the Altar that stood in the court Every Priest that is fit for service if he drinke wine it is unlawfull for him to goe into the Sanctuarie from the Altar forward and if he doe â—oe in and serve his service is disallowed and he is guilty of death by the hand of God as it is written That ye dye not Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie for drunkennesse so is it unlawfull for any man whether Priest or Israelite to teach when he is drunke Though he have but eaten dates c. if his senses bee troubled a little let him not teach as it is written And that yee may teach the sonnes of Israel Levit. 10. 11. Maimo ny in Biath hamikdash chap. 1. Sect. 1. 3. Vers. 10. that ye may separate or to make difference and this is meant not onely for themselves but others as in Ezek. 44. 23. they shall teach my people the difference between holy and prophane and cause them to discerne betweene uncleane and cleane And for not doing this the Priests are blamed Ezek 22. 26. See also Levit. 20. 25. holy Hebr. holinesse meaning of persons and things In Greeke between the holy ones and the profane Vers. 11. all the statutes a part of the Priests office was to teach the people as here and in Deut. 33. 10. therefore it is said The Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the Angell or Messenger of the Lord of hosts Mal. 2. 7. And as they were to teach so the things to be taught should be al Gods statutes as the Apostle saith I have kept nothing back but have shewed you al the counsel of God Act. 20. 27. Vers. 12. the Meat-offring that before mentioned in Levit. 9. 17. unlevened or eat it made into unlevened cakes See Levit. 6. 16. and 2. 10. where this law was before given which Moses here repeateth leâ—t through trouble of mind for the judgment now befallen them the Priests should forget or neglect any of Gods ordinances Vers. 13. the holy place the court of the Sanctuary as Levit. 6. 16. due or statute ordinance The Chaldee expounds it thy portion So in v. 14. Vers. 14. wave brest of the peoples Peace-offrings before mentioned Lev. 9. 18. 21. in a cleane place in Greeke an holy place meaning the campe of Israel and in ages following the citie Ierusalem where the light holy things were eaten see the notes on Levit. 6. 17. Sol. Iarchi here saith The former things in verse 13. were not eaten in an uncleane place but they being most holy were to be eaten in the holy place and these needed not be eaten within the curtatnes of the courtyard but must be eaten within the campe of Israel for that was cleane that Lepers might not come into it Num. 5. 6. so the light holy things might be eaten in all the citie Vers. 15. by a statute or for an everlasting due Of this statute see before Levit. 7. 34. Vers. 16. seeking sought that is diligently sought the Goat that spoken of in Levit. 9. 15. with Eleazar and why not with Aaron seeing he should have eaten of it vers 19. Sol. Iarchi saith For honour of Aaron he turned his face towards his sonnes and was angry Vers. 17. he that is God hath given it you by the law foregiven in Levit. 6. 26. 30. to beare or to take away as the Greeke translateth that ye should take away To beare iniquity often signifieth punishment without forgivenesse Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. c. The same word is also used for bearing-away whereupon God forgiveth the sinner Exod. 28. 38. So the Priests bare that is took away the peoples sins by eating their sin-offrings wherein they figured Christ Ioh. 1. 29. Sol. Iarchi saith The Priests were they that did eat and the owners they that had the atonement Vers. 18. within into the Tabernacle for if it had then it should not be eaten but burnt Lev. 6 30. seeing it was not ye should have eaten it in the holy place without that is in the courtyard Levit 6. 26. Vers. 19. they the Targ. called Ionathans explaineth it the sonnes of Israel have offred such things that is as the Chaldee expoundeth
it such tribulations which the Ierusalemy Thargum explaineth thus and great sorrow hath befallen me this day for that my two sons Nadab and Abihu are dead and I mourne for them good in the eyes that is pleasing and acceptable see Gen. 16. 6. Thargum Ierusalemy expoundeth it thus Loe if I had eaten the sin-offring to day were it possible that it could bee pleasing and right before the Lord meaning it could not be So Aaron excuseth himselfe by reason of his sorrow which made him unfit and unworthy to eat of those holy things The law requireth them that â—at before the Lord to rejoyce Deuteronomie 12. 7. And when they brought their sanctified things they were to say I have not eaten of it in my mourning Deut. 26. 14. When God would refuse the sacrifices of sinners hee saith they shall be unto them as the bread of mourners all that eat thereof shall be polluted Hosea 9. 4. In the Hebrew canons it is also said An inferiour Priest which is in the Sanctuary at his service if hee heare that hee hath a friend dead whom hee ought to bewaile although hee goe not out of the Sanctuary hee may not serve because he is a mourner and if hee serve when he mourneth according to the law he polluteth his service whether it be in the offring of one man alone or the offring of the Congregation But the High Priest serveth when hee is a mourner as it is written Levit. 21. 12. HE SHALL NOT GOE OVT OF THE SANCTVART AND HE SHALL NOT PROFANE c. as if he should say he shall abide and serve the service that he hath in hand and it is not profaned But though the High Priest serve mourning it is unlawfull for him to eat of the holy things as it is written Levit. 10. 19. AND IF I HAD EATEN THE SIN-OFFRING TO DAY SHOVLD IT HAVE BEENE GOOD IN THE EYES OF THE LORD And so he hath no portion to eat with the rest at evening Maimony treat of Entring into the Sanctuary chap. 2. Sect. 6. 8. See for the Priests mourning more on Levit. 21. Vers. 20. it was good the Greeke translateth it pleased him So Moses admitteth of the answer as reasonable For often times the letter of the law giveth place to great necessities as David in his hunger did eaâ— the shew-bread which was not lawfull for him Matth. 12. 3. 4. Ezekias admitted to the Passeover some chat were not cleansed according to the law but healed by the Lordâ— 2 Chron. 30. 18. 19. 20. Here now all Israol saw and Moses and Aaron themselves acknowledged the impossibility of the law and of the Priesthood thereof to bring them unto God in that so great imperfections were manifested at the very first administration and alwaies after For the Law maketh mâ—n High Priests which have infirmitie but the word of the oath which was since the Law maketh the Son who is perfected for evermore Heb. 7. 28. CHAP. XI 1 A law teaching what beasts may 4 and what may not be eaten 9 What fishes 13 and what fowles 24 How carkasses doe pollute 29 The creeping things which are unclean 32 and how their carkasses doe defile things 39 Clean beasts that dye of themselves become uncleane 43 An exhortation unto holinesse in observing this Law ANd Iehovah spake unto Moses and unto Aaron saying unto them Speak ye unto the sonnes of Israel saying These are the beasts which ye shall eat of all the beasts which are on the earth All that parteth the hoofe and cleaveth asunder the cleft of the hoofes and cheweth the cud among the beasts that shall ye eat But this ye shall not eat of them that chew the cud or of them that part the hoofe the Camel because he cheweth the cud and he parteth not the hoofe he shall be uncleane unto you And the Conie because hee cheweth the cud and parteth not the hoofe hee shall be uncleane unto you And the Hare because he cheweth the cud and parteth not the hoofe he shall be uncleane unto you And the swine because he parteth the hoofe and cleaveth-asunder the clefâ— of the hoof he cheweth not the cud he shall be unclean unto you Of their flesh shall ye not eat and their carkasse shall ye not touch they shall be uncleane unto yâ—u These ye shall eat of all that are in the waters all that hath â—in and scale in the waters in the seas and in the rivers them shall yee eat And all that hath not â—in and scale in the seas and in the rivers of every moving thing of the waters of every living soule that is in the waters they shall be an abhomination unto you Even an abhomination shall they be unto you of their flesh ye shal not eat and their carkasses ye shall have-in-abhomination All that hath not fin and scale in the waters that shall be an abhomination unto you And these ye shall have-in-abhomination among the fowles they shall not be eaten they shall be an abhomination the Eagle and the Ossifrage and the Osprey And the Vulture and the Kite after her kinde Every Raven after his kinde And the Owle and the Night-hawk and the Sea-gull and the Hawk after his kinde And the Great-owle and the Cormorant and the Little-owle And the Redshanke and the Pelecan and the Gier-eagle And the Storke the Heron after her kinde and the Lapwing and the Bat. Every creeping-thing that flieth that goeth upon all foure that shall be an abhomination unto you Yet these ye shall eat of every creeping-thing that flieth that goeth upon all foure which * 〈◊〉 hath not legges above his feet to leap with them upon the earth These of them yee shall eat the common-Locust after his kinde and the locust-Soleam after his kinde and the locust-Chargol after his kinde and the locust-Chagab after his kinde And every creeping-thing that flieth which hath foure feet that shall be an abhomination unto you And for these yee shall be uncleane who-soever toucheth the carkasse of them shall be uncleane untill the evening And whosoever beareth ought of the carkasse of them shall wash his clothes and be unclean untill the evening Of every beast which doâ—â— part the hoofe and it cleaveth not the cleâ—asunder and it cheweth not the cud they shall be uncleane unto you whosoever toucheth them shall be uncleane And whatsoever goeth upon his pawes of any beast that goeth upon foure feet they shall be uncleane unto you whosoever toucheth the carkasse of them shall be uncleane untill the evening And hee that beareth the carkasse of them shall wash his clothes and bee unclean untill the evening they shall be unclean unto you And these shall be unclean unto you among the creeping-things that creepe upon the earth the weasel the mouse and the â—ortoys after his kind And the ferret and the chamaeleon the lyzard and the snail and the moll These shall be uncleane to you among all that creepe whosoever toucheth
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.
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
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
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
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
against so many and mightie enemies leaving their weake families behind them unto the Lords protection And that they would thus doe freely without any further benefit to themselves resting contented with their portion now allotted them Wherefore Moses changing his minde yeelded to their request upon the performance of these conditions vers 20. c. Vers. 20. this thing Hebr. this word in Greeke according to this word before Iehovah the Chaldee explaineth it here and in ver 21. and in Ios. 4. 13. before the people of the LORD So the helpe of the LORD in Iudg. 5. 23. is in Chaldee the helpe of the people of the LORD See the notes on Num. 31. 3. Vers. 21. all of you armed or every armed man of you Thus things are carried betweene Moses and them as if the land should be conquered by force of armes but it was lest they should tempt God by neglect of the meanes and that under this war-fare the good fight of faith might be fought of Israel For though they were all bound by their promise to aid their brethren yet Iosua tooke not all but a competent number of them namely about fortie thousand Ios. 4. 12 13. which were much fewer than all the men of war in the two tribes of Reuben and Gad and the halfe tribe of Manasses as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind to keepe their countrey and families or God would not have all to goe to warre that the victory might appeare to be his as the Church after acknowledgeth to his praise in Psal. 44. 2 3 4. c. and lest Israel should vaunt themselves against him saying Mine owne hand hath saved mee as in Iudg. 7. 2. Vers. 22. before Iehovah in Chaldee before the people of the LORD as in vers 20. So againe in vers 27. and 29. and 32. guiltlesse before Iehovah or from Iehovah and from Israel that is innocent and free from being punished by the Lord and his people So in 2 Sam. 3. 28. a possession before Iehovah Hereby is signified the Lords approbation and so their just possession of the countrey as being given them not by Moses only as in vers 33. but by the Lord as he after saith Iehovah your God hath given you this land to possesse it Deut 3. 18. Vers. 23. sinned against Iehovah or unto Iehovah which the Greek and Chaldee translate before the Lord. your sinne hereby may be meant both the guiltinesse and the punishment see the notes on Levit. 22. 9. which will find you or that it will find you out that is will come upon you being referred to punishment see Gen. 44. 34. The Greeke translateth and yee shall know your sin when evills shall overtake or come upon you So the people acknowledge in their afflictions Our sinnes testifie against us for our transgressions are with us and our iniquities we know them Esay 59. 12. Vers. 25. said Hebr. he said signifying their joint consent to speake as one man in this repetition of their promise Vers. 29. then ye shall give Moses giveth them not the inheritance but upon condition if they with their brethren should subdue the land which was not done under his ministery but under Eleazar and Iosua the types of Christ. A figure that the Law should make nothing perfect but the bringing in of a better hope Heb. 7. 19. Vers. 32. shall be ours or that it may be ours Heb. with us that is remaine with us as our owne So in Plsal 12. 5. our lips are with us that is are ours Vers. 33. halfe the tribe of Manasses There is no mention of these before among them that sued for in heritance but because the sonnes of Manasses shewed their faith and valour in conquering Gilead vers 39. therefore the Lord by Moses giveth them a possession there And of Machir the sonne of Manasses it is said Because he was a man of warre therefore he had Gilead and Bashan Ios. 17. 1. This halfe tribe had also their inheritance given them upon like condition as the former two tribes Ios. 4. 12. with the cities thereof in the coasts or as the Greeke translateth and the cities with the coasts thereof The Hebrew preposition Lamed is often in Greeke translated and with good sense as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levit. 8. 12. and 16. 21. Num. 9. 15. and 33. 2. Vers. 34. built Dibon that is repaired and fortified these cities which had beene partly ruined before in the conquest or fallen into decay So in ver 37. Vers. 38. the names being changed or being turned in name which seemeth to be in respect of the former idolatry whereto by name they were dedicate for Nebo and Baal were the names of false gods Esay 46. 1. Iudg. 6. 31. which the Lord would not have to be mentioned Exod. 23. 13. And thus the Hebrewes as Sol. Iarchi here explaine it saying They were idolatrous names and the Amorites had called their cities by the names of their idols but the sonnes of Reuben turned their name to other names they called by names that is by other names for the cause fore-mentioned the Greeke translateth they named by their names so it accordeth with vers 42. where Nobah having taken Kenath called it Nobah by his owne name Vers. 40. gave Gilead to wit halfe of mount Gilead for the other halfe was given to the sonnes of Reuben and Gad Deut. 3. 12 13. unto Ma 〈…〉 Seeing Machir was the first-borne of Manasses Ios. 17. 1. and Machirs sonnes were borne upon Iosephs knees Gen. 50. 23. it is not likely that Machir himselfe was now alive but that his posteritie are called here by their fathers name and this is usuall thorowout the Scriptures to give the fathers name unto the children Vers. 41. Iair the sonne of Manasses Iair was the sonne of Hezron the sonne of Iudah by the fathers side and the sonne of Machir the sonne of Manasses by his mother 1 Chron. 2. 21 22. and taking these villages with the other Manassites he is here reckoned of that tribe So elsewhere some of the Priests are called the sonnes of Barzillai which tooke a wife of the daughters of Barzillai the Gileadite and was called after their name Ezr. 2. 61. the villages of Iair in Hebrew Havoth Iair There was also one Iair sonne of Segub who had three and twenty cities in the land of Gilead 1 Chro. 2. 22. and another Iair of the tribe of Manasses who was Iudge of Israel twentie yeares he had thirty sonnes and they had thirtie cities in the land of Gilead which were also called Havoth Iair Iudg. 10. 3 4. Vers. 42. the daughters that is the townes or villages as is noted on Num. 21. 25. So againe in 1 Chron. 2. 23. These two tribes and an halfe as they were the first of all Israel that had their inheritance assigned them so were they of the first that for
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
c. Hereupon the Rabbins call this booke Sepher Thocbechoth that is the booke of Rebukes Iordan Hebr. Iarden a River springing out of mount Lebanon in the north end of Canaan running along the Countrey Of it and the mysterie thereof see Num. 34. 12. Ioshua 3. the plaine to wit of Moabs land as vers 5. see Num. 22. 1. There Moses spake these things and died Deut. 34. 5. The Chaldee saith Moses rebuked them because they had provoked God in the plaine the red sea so both Greeke and Chaldee doe translate it adding the word sea others keepe the Hebrew name Suph which signifieth flags such as grow by the sea and rivers sides Exod. 2. 3. and so expound it not of the Sea Suph called the Red Sea but of a flaggie place by the sides of Iordan inwards the wildernesse of Arabia So in Num. 21. 14. Pharan or Paran a wildernesse south-ward from the place where Moses now was thorow which Israel had passed Num. 13. 1. in it was a mountaine so named Deut. 33. 2. The Chaldee here addeth in Pharan where they mur 〈…〉 against the Manna Tophel this is thought to be atowne called afterwards Pella which was northward from where Moses now spake Laban in Greek Lobon of others Lybias a Citie lying from them northwest Hazeroth by interpretation Court-yards and so the Greeke expounds it a place lying eastward Of Hazeroth we read also in Numb 11. 35. and 13. 1. Vnto it the Chaldee here referreth it saying In Hazereth where they provoked God for flesh Diza 〈…〉 a region wherein was the Citie Mezahab as some suppose Zahab signifies gold and so the Greeke here translateth by the Gold-mines The Chaldee referres it to the golden Calfe which they made All these are limits of the place where Moses gave this Deuteronomie which was without the holy Land and river Iordan wherein 〈…〉 tisme was administred Matth. 3. environed with places which in name and situation signified 〈◊〉 and teach us the use of this Law which is in afflict the soule by shewing it sin and to pre 〈…〉 for Christ who by faith bringeth us to 〈◊〉 〈◊〉 in the heavenly Canaan Hebr. 4. 1 2 3. c. Verse 2. Eleven daies journey so the Chaldee expounds it adding also the word journey Some of the Hebrews thinke that in eleven daies all things in this Booke of Deuteronomie were by Moses rehearsed Neither could it bee any long time seeing Moses began the first day of the eleventh 〈◊〉 ver 3. and having ended all things in this booke died and was mourned for thirty daies Deut. 34. 8. Then Iosua sendeth spies to view the land Ios. 2. leadeth the people thorow Iordan Ios. 3. circumciseth them and after keepeth the Passeover the foureteenth day of the first moneth Ios. 5. Horeb called also Sinai the mount where the law was given see Exod. 3. 1. mount Seir the mountainy countrey of Seir wherein the Edomites dwelt Gen. 36. 8 9. Kadesh barnea the southerne border of the land of Canaan Num. 34. 4. Though the way was so short yet Israel for their sinnes wandred forty yeares in the wildernesse as God had threatned Num. 14. 33 34. in which time all the fathers died Verse 3. Fortieth yeare of Israels comming out of Egypt In the first moneth of this yeare Marie Moses sister died Num. 20. 1. in the first day of the fifth moneth thereof Aaron his brother died Num. 33. 38. and now at the end of the yeare Moses himselfe dieth when he had repeated the Law and renewed the Covenant between God and his people Israel Vers. 4. Sihon the storie hereof see in Num. 21. and after in Deut. 2. 26. c. The slaughter of Sihon and Og was an encouragement to Israel for their after warres and an argument to move them unto thankfull obedience to the Law now repeated in Astaroth in Edrei hee dwelt in Astaroth and was smitten in Edrei where the battell was fought Num. 21. 33. or as the Greeke translateth it he dwelt in Astaroth and in Edrei for they were both Cities in Ogs land Ios. 13. 31. and Og is said to have reigned in Astaroth and Edrei Ios. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim Verse 5. began or willingly tooke upon him for the word implieth willingnes and contentednes see Gen. 18. 27. So all Ministers should feed their flocks willingly and of a ready minde 1 Pet. 5. 2. And Moses began to declare that is he declared as Iesus began to say unto his Disciples Luk. 12. 1. that is he said unto them Mat. 16. 6. and his disciples began to plucke the eares of corne Mat. 12. 1. that is they plucked Luk. 6. 1. to declare or to make plaine clearely manifest to the understanding of the people as in Habak 2. 2. a thing is said to be made plaine in writing that hee may run that readeth it Verse 6. dwelt or sitten that is continued much They came to that mount in the third moneth after their departure out of Egypt Exod. 19. 1 2. and removed frō the mount the 20 of the second moneth in the second yere Num. 10. 11 12. so they remained there almost a whole yeer where they received the Law or Old Testament and had made a Tabernacle for God to dwell among them from thence God calleth them by word and signe the cloud removing Num. 10. 11. 13. 33. to journey towards Canaan the land promised to Abraham the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under but for a time till they be fitted and brought unto Christ see Gal. 3. 16 17 18. and 4. 1. 5. Heb. 3. 18 19. and 4. 6. 11. Verse 7. Amorite put for Amorites as the Greeke translateth whose neighbours were the Canaanites Pherezites and other Nations promised to be their possession Exod. 23. 23 28 31. side or sea Port which was their westerne border Num. 34. 6. Lebanon which was a mount on the north part of the Land Euphrates in Hebrew Phrath which was their easterne bound in the utmost extent without Iordan And so far Salomon reigned 1 King 4. 21. Of this Euphrates see the notes on Gen. 2. 14. Vers. 8. I have given or I give which implieth both Israels right unto that land Levit. 25. 23. Iudg. 11. 23 24. and their assured victorie over the inhabitants Exod. 23. 27 31. Both these proceeding from the gracious gift of God as eternall life shadowed by this land is also the gift of God through Iesus Christ our Lord Rom. 6. 23. Seed that is children or posterity see the notes on Gen. 13. 15. Vers. 9. I said Moses was occasioned unto this motion not onely by the conscience of his owne inability here mentioned but by the counsell of Iethro and commandement of the Lord Exod. 18. 14 18 19 21 23. Thus the people were furnished with all helpes for their orderly and peaceable travels Vers. 10. As the Starres so the
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
confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
sonne Hebel that is vanitie Gen. 4. 2. and here David saith that all Adam every man is Hebel vanitie Solomon in Ecclesiastes declareth this at large See also Psal. 62. 10. though setled or standing stedfast and in good estate in Greeke living The Chaldee saith but all just ones live for ever Vers. 7. walketh in an image or in a shadow that is obscurely changeth daily leadeth an imaginary life rather than a life it selfe and so soone passeth hence He fleeth as a shadow and abideth not Iob 14. 2. So Paul saith the fashion or hiew of this world goeth away 1 Cor. 7. 31. The Chaldee explaineth it otherwise walketh in the image of the Lord. make a sturre or a tumult disquieting themselves and one another he heapeth that is any one heapeth up to wit goods and knowes not who shall enjoy them See Eccles. 2. 18 19. Vers. 9. put me not or expose make me not to be the reproach of the foole of Nabal whereof see Psal. 14. 1. Vers. 10. I am dumbe or tongue-tied This is a profession of his patient sufferance of the things laid upon him by God And so did David carry himselfe 2 Sam. 16. 10. and Aaron Levit. 10. 3. Vers. 11. the striking or buffeting this noteth the greatnesse and oft reiteration of his trouble Vers. 12. melt that is consume away as a moth to wit as a moth-worme consumeth or perisheth which is suddenly as Iob 4. 19. they are destroyed before the moth Or as the moth consumeth garments so thou with thy rebukes consumest them as Hos. 5. 12. Iob 13. 28. Isa. 50. 9. and 51. 8. that which is to be desired of his or his desirable meaning his beautious grace best strength dignitie and every whit of him that is amiable to be desired or liked which the Greeke expoundeth to be his soule the Chaldee his bodie Vers. 13. unto my teares which cry unto God as bloud is said to cry Gen. 4. 10. or which are joyned with earnest prayers as Heb. 5. 7. a stranger with thee This is taken from the Law Levit. 25. 23. The land is mine yee are but strangers and sojourners with me The like acknowledgement is also in 1 Chron. 29. 15. Hence saith the Apostle They confessed that they were strangers and pilgrimes on the earth and they that say such things declare plainly that they seeke a country to wit an heavenly Hebr. 11. 13 14 16. Vers. 14. Stay or Leave off to wit thine anger or affliction or Looke away shut the eye as this word sometime signifieth Isa. 6. 10. and let me refresh or that I may recover strength This speech is taken from Iob 10. 20 21. Igoe to wit unto death See Gen. 15. 2. and 25. 32. and 5. 24. PSAL. XL. David prophesieth of Christs afflictions and deliverance 7 the abolishing of leg all sacrifices and the oblation of himselfe 10 Whereupon the righteousnesse of God is preached unto the Church 13 His many troubles against which he prayeth 15 The confusion of his enemies and joy of these that love his salvation To the Master of the Musicke Davids Psalme WAiting I waited for Iehovah and he bended unto mee and heard my cry And he brought me up out of the pit of sounding calamitie out of the mire of mudde and set up my feet upon a rocke hee ordered steadily my steps And he hath given into my mouth a new song a praise to our God many shall see and feare and shall trust in Iehovah O blessed is the man that putteth Iehovah his secure trust and respecteth not unto the proud and them that turne aside unto a lye Thou Iehovah my God hast made many thy marvellous works and thy thoughts towards us none can count them in order unto thee would I declare and speake of them they are mightily increast moe than can be told Sacrifice and oblation thou wouldest not mine cares hast thou digged open burnt-offering and sin offering thou askedst not Then said I loe I come in the roll of the booke it is written of me My God I delight to doe thy acceptable will and thy law is within my bowels I have preached the glad tidings of justice in the great Church loe I close not up my lips Iehovah thou knowest Thy justice I have not covered within my heart thy faith and thy salvation have I said I have not concealed thy mercy and thy truth to the great Church Thou Iehovah close not up thy tender mercies from mee let thy bounteous mercy and thy truth continually preserve me For innumerable evils have assailed mee round about my iniquities have taken hold on mee and I am not able to see they are mightily increased moe than the haires of my head and my heart forsaketh mee Vouchsafe Iehovah to deliver mee Iehovah make haste to my helpe Let them be abashed and ashamed together that seeke my soule to make an end of it let them be turned backward and blush that delight mine evill Let them be made desolate for a reward of their shame that say to mee aha aha Let all that seeke thee be joyfull and rejoyce in thee let them say continually magnified be Iehovah they that love thy salvation And I poore afflicted and needy the Lord thinketh on me thou art my helpe and my deliverer my God delay not Annotations DAvids Psalme or a Psalme of David but Davids name is here fet first which elsewhere commonly is last or a Psalme concerning David that is Christ who is called David in the Prophets Hos. 3. 5. Jer. 30. 9. Ezek. 34. 23. and 37 24. Of him this Psalme intreateth as the Apostle teacheth Hebr. 10. 5 6 c. Vers. 2. Waiting or expecting the doubling of this word noteth earnestnesse constancie patience bended to wit his eare as is expressed Psal. 17. 6. Vers. 3. pit of sounding calamity or dungeon of tumultuous desolation which ecchoed and resounded with dreadfull noises denoting hereby the greatnesse of Christs afflictions mire of mud that is muddy or durty mire or clay signifying fast cleaving afflictions So Psal. 69. 3. set up or stablished set fast my feet on a rocke that is on firme ground opposed to the former mud Vers. 5. respecteth not or turneth not the face which implieth liking or inclination of the mind and affections Iob 36. 21. the proud or stout that in confidence of their strength carry themselves insolently turne aside to a lye swarve or revolt to deceiveable falshood meaning Heretikes and Idolaters Vers. 6. thy thoughts thy good meanings or purposes none can count in order or they cannot be orderly counted or propounded The Chaldee paraphraseth it is not possible for to order unto thee thy praise Here the word is used for ordering of speech as in Iob 32. 14. Sometime it is used for matching or comparing so the Greeke turneth it here in thy thoughts there is not any that can be likened to thee would I or if I would declare mightily increase or strong to wit in number many
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
c. and thus it might be Davids infirmity or indeed every man in respect of God is alier and unable to helpe in time of need Numb 23. 19. Rom. 3. 4. Psal. 33. 17. Vers. 12. for all so the Greeke supplieth the word for and by rewards he meaneth benefits as vers 7. Compare 1 Thes. 3. 9. 2 Chron. 32. 25. Vers. 13. the cup of salvations or of healths that is of thanksgiving for Gods saving health and deliverance of me For mercies received the Israelites used to offer peace or thanke offerings whereof they did eat and rejoyce before the Lord and at their bankers tooke up the cup of wine in their hands and blessed God called thereupon the cup of blessing 1 Cor. 10. 16. So our Lord at the feast of the Passeover tooke the cup and gave thankes Luk. 22. 17. call on that is pray and praise God or call in that is proclaime and preach Gods mercies so vers 17. Vers. 15. Precious c. that is God will not easily suffer his Saints to be slaine see Psal. 72. 14. So the soule is said to be precious when the life is spared 1 Sam. 26. 31. 2 King 1. 13. Vers. 16. handmaid borne thy servant in thy house see Psal. 86. 16. bands that is hast set me at liberty as Iob 39. 8. from afflictions Esa. 28. 22. a similitude taken from captives Esa. 52. 2. Vers. 17. confession that is a thanke-offering see Psal. 50. 14. PSAL. CXVII The Gentiles are exhorted to praise God for his mercy and truth PRaise Iehovah all ye Gentiles laud him all ye peoples For his mercy is mighty towards us and the faithfulnesse of Iehovah endureth for ever Halelu-jah Annotations GEntiles or nations all which are exhorted to glorifie God for obtaining mercy by Christ who hath received us into the glory of God as the Apostle sheweth from this Scripture Rom. 15. 7. 11. PSAL. CXVIII An exhortation to praise God for his mercy 5 The Psalmist by his experience sheweth how good it is to trust in God 19 Vnder the type of the Psalmist the comming of Christ in his kingdome is expressed COnfesse ye to Iehovah for he is good for his mercy endureth for ever Let Israel now say that his mercie endureth for ever Let the house of Aaron now say that his mercy endureth for ever Let them that feare Iehovah now say that his mercy endureth for ever Out of straight affliction I called on Iah Iah answered me with a large roomth Iehovah is for me I will not feare what man can doe unto me Iehovah is for me with them that helpe mee and I shall see on them that hate me It is better to hope for safety in Iehovah than to trust in man It is better to hope for safety in Iehovah than to trust in bounteous Princes All nations compassed me but in the name of Iehovah I cut them off They compassed me yea they compassed mee but in the name of Iehovah I cut them off They compassed mee as Bees they were quenched as a fire of thornes but in the name of Iehovah I cut thē off Thrusting thou thrustedst me to fall and Iehovah holpe me Iah is my strength and song and he hath beene to me for a salvation A voice of shouting of salvation is in the tents of the just the right hand of Iehovah doth valiantnesse The right hand of Jehovah is exalted the right hand of Iehovah doth valiantnesse I shall not die but live and shall tell the works of Iah Iah chastising chastised me and gave me not to the death Open ye unto me the gates of justice that I may enter into them may confesse Iah This gate of Iehovah into which the just shall enter I will confesse thee because thou hast answered me and hast been to me for a salvation The stone which the builders refused is become for head of the corner This was of Iehovah it is marvellous in our eies This is the day Iehovah made let us be glad and rejoyce in it Oh Iehovah save now oh Iehovah prosper now Blessed be hee that commeth in the name of Iehovah wee blesse you out of the house of Iehovah God is Iehovah and hath given light unto us binde ye the feast offerings with cords unto the hornes of the Altar Thou art my God and I will confesse thee my God I will exalt thee Confesse yee to Iehovah for he is good for his mercy endureth for ever Annotations FOr he or that he is good so vers 29. Vers. 4. that feare strangers of all nations as before he mentioned the Church and Ministers see Psal. 115. 9. Vers. 5. with a large roomth that is by bringing me into it as is expressed Ps. 18. 20. and 4. 2. Vers. 6. for me to wit an helper as the Greeke explaineth which the Apostle followeth Heb. 13. 6. So the Chaldee saith the word of the Lord is for mine helpe so in vers 7. See also Ps. 56. 5 12. Vers. 7. with them that helpe mee in stead of all helpers see a like phrase Psal. 54. 6. The Greeke saith mine helper see on them to wit their reward or vengeance as the Chaldee explaineth See Psal. 54. 9. and 91. 8. Vers. 10. but in c. or in the name of Iehovah I trust that I shall cut them off The Greek agreeth with the former the Chaldee with this latter and so in the verses following Vers. 12. were quenched or on the contrary were kindled as both the Greeke and Chaldee doe translate it Sundry words signifie contraries as barac to blesse and to curse 1 King 21. 13. The fire of thornes is both soone kindled and soone quenched so Christs enemies for or but in the name c. Vers. 13. Thrusting c. that is Thou diddest sorely thrust speaking to the enemie the Chaldee explaineth it my sinne thrust mee to fall Thrusting thrust is an Hebraisme often used as after vers 18. So Cutting shall be cut off Numb 15. 30. that is shall die without mercy Heb. 10. 28. Vers. 14. song or melodie that is whom I sing laud unto This is taken from Exod. 15. 2. so Isa. 12. 3. for a salvation or a salvation that is hath saved or rescued me against mine enemies as 2 Sam. 10. 11. where the like phrase is used so after vers 21. the word for may be omitted as sometime in the Hebrew it selfe 2 Chron. 18. 21. compared with 1 King 22. 22. Vers. 15. salvation that is victorie as Psal. 98. 1. or thankes for salvation as Psal. 116. 13. See Rev. 19. 1. tents that is dwelling places but spoken of as in warres or for short continuance as Heb. 11. 9. So tents of the Saints Rev. 20 9. See also 2 Chron. 31. 2. Vers. 18. gave or delivered so Ezek. 31. 14. Vers. 19. gates of justice that is of Gods Sanctuary the gates whereof were to be opened by the Priests and Levites for men to come and serve the Lord 1 Sam. 3. 15. called gates of
thus wast thou decked with gold and silver Ezek. 16. 11. 12. 13. The spirituall signification according to either similitude is one and the same as after shall bee shewed rowes in Hebr. Torim which being of the singular Tor signifieth a disposition row or orderly course of things and hath affinity with Torah which hath the name of the Law in Hebrew and the one is put as an examplanation of the other as David said Is this the Law of man ô Lord God 2 Samuel 7. 19. which another Prophet relateth thus thou hast regarded me according to the order disposition or estate of a man of high degree ô Lord God 1 Chron. 17. 17. And indeed the Law of God is his ordinance or orderly disposition of his precepts the rules and canons of our life The same word Tor is also used for a Turtle-dove and Torim are Turtles as in the law of sacrifices Lev. 12. which some therefore take here to be jewels or ornaments that had the figures of Turtle doves And so the Greeke version here translateth How beautifull are thy cheekes as of a turtle dove But in the verse following where the same word is againe used the Greeke translateth We will make for thee similitudes of gold chaine 's in Heb. Charuzim a word not found but in this one place translated in Gr. collars or chaines and is interpreted by the Hebrew Doctors chaines or jewels hanged on a string like chaines to put about the necke These rowes and chaines signifie the Lawes and ordinances of God wherewith he adorneth the face and necke of his Church that in her profession practice and obedience she may bee comely and gracious in the sight of God and his people and being guided by them may vanquish her enemies Thus Solomon elsewhere saith there is gold and a multitude of rubies but the lips of knowledge are a precious jewel Proverb 20. 15. And againe My sonne heare the instruction of thy father and forsake not the law of thy mother for they shall be an ornament of grace unto thine head and chains about thy necke Proverb 1. 8. 9. They meane also the gracious effects which the Law and doctrine of God worketh in his people of humility reverence and other vertues as on the contrary pride and other like vices are said to compasse evill men about as a chaine and violence to cover them as a garment Psalme 73. 6. Likewise holy persons that teach instruct reprove and such as receive doctrine and reproofe Proverb 25. 12. and reproofes themselves are pearles Matth. 7. Thus also the Hebrewes understood this Scripture as the Chaldee paraphrase here saith When the Israelites went forth into the Wildernesse the Lord said unto Moses How fayre is this people that the words of the Law should bee given unto them that they may be as bridles in their jawes that they depart not out of the good way as an horse goeth not aside that hath a bridle in his jawes and how faire is their necke to beare the yoake of my precepts that they may bee upon them as a yoake on thenecke of a bullocke that ploweth in the field and feedeth both it selfe and the master thereof Vers. 11. We will make for thee A promise of encrease of graces to the Church by We is understood the mystery of the Trinity as in Genesis 1. 26. Let us make man So in Rev. 1. 4. 5. Grace and peace is wished from the Father Sonne and Holy Ghost and in 1 Corinth 12. 4. 5. 6. the diversities of gifts are noted to be of the Spirit the diversities of ministeries whereby those gifts are administred to be of the Lord Christ and the diversities of operations effected by the gifts and ministeries to bee of God the Father The Hebrewes also as Sol. larchi here interpret it I and my judgement hall by which phrase the Trinity of old was implyed though now the faithlesse deny the same for a judgement hall in Israel consisted of three at the least which in their close manner of speech they applyed unto GOD but their posterity understood it not Christ here teacheth his Church that every grace and good gift is from GOD as also the increase thereof Iames 1. 17. Ephes. 3. 16. that the spirituall ornaments are of his making who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. Also that to him that hath shall be given and he shall have more abundance Matth. 13. 12. As in our bodies wee come naked into this world without clothes or ornaments so is the estate of our soules by nature naked and bare Ezek. 16. 4. 7. till Christ of his grace by his Spirit clotheth and adorneth us Revelation 3. 18. rowes of gold he spake before of rowes simply now he addeth of gold either to signifie more excellent ordinances and graces under the Gospell then under the Law as hee promiseth For brasse I will bring gold and for â—ron I will bring silver c. Esay 60. 17. that should proceed from faith and love and not from feare as when shee was under the bridle of the Law for wee should not bee like horse and mule whose jaw must bee bound with bit and bridle Psalme 32. 9. and yeeld obedience by constraint or it meaneth a new supply of graces so that we are changed into the image of God from glory to glory even as by the spirit of the Lord 2 Corinth 3. 18. These promises may respect both the rules ordinances gifts and graces bestowed on his people Proverbes 20. 15. and the persons themselves that are furnished with those graces as the precious sonnes of Zion are said to bee comparable to fine gold Lament 4. 1. speckes of silver in Greeke markes of silver which word markes Stigmata Paul useth in Galatians 6. 17. speaking of the markes of the Lord Iesus by suffering for his Gospell Here it meaneth variety of graces in the communion of the Saints for their mutuall helpe comfort and delight as is opened in Proverb 25. 11. 12. A word fitly spoken is like Apples of gold with pictures of silver As an eare-ring of gold and an ornament of fine gold so is a wise reprover upon an obedient eare Where we are taught that both instructions and reproofes are the ornaments of the Saints when they are prudently uttered and obediently received Neither of which can bee without the speciall grace of God who both maketh these ornaments for us and maketh us fit to receive and put them on for The hearing eare and the seeing eye the Lord hath made even both of them Proverbs 20. 12. The Chaldee paraphrast expoundeth this verse of the Law which God gave unto Israel on the two tables by the hand of Moses But though the ordinances of the Law were likened to gold and silver wherewith the Church then was decked as God telleth them in Ezekiel 16. 13. and the law of his mouth was better to his people then thousands of gold and
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
affliction errour ignorance ariseth to her owne and others coÌ„fort Thus it is said to the Church Arise shine for thy light is come and the glorie of the Lord is risen upon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Esay 60. 1. 3. And to such as amend their wayes he promiseth Then shal thy light breake forth as the morning c. Esay 58. 8. faire as the Moone which is called in Hebrew Lebanah of her whitenes and bright shining When glory and prosperity is promised God saith Thy Sun shall no more goe downe neither shall thy Moone withdraw it selfe Esay 60. 20. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven fold Esay 30. 26. but when affliction is threatned he saith The Sun and the Moone shall be darkned c. Ioel. 3. 15. Ezek 32. 7. 8. Here therfore the glorious state of the Spouse is signified to the admiration of others as it is said Thy renowne went forth among the heathen for thy beauty for it was perfect through my comlinesse which I had put upon thee saith the Lord God Ezek. 16. 14. cleare as the Sun or pure in Greeke choice as the Sun as v. 9. Christ himselfe is the Sun of righteousnesse Mal. 4. 2. the Woman his Spouse is clothed with the Sun Rev. 12. 1. because by faith she hath put on Christ Gal. 3. 27. by whose righteousnes impured she is purged from all sin and so is made glorious Here also we may observe in her the degrees of grace her first light being like the morning or day dawning her second beauty like the Moone her third degree like the Sun it selfe in brightnesse And so it is said The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 4. 18. terrible to the enemies with whom she is to fight under the banner of Christs Gospell love Song 2. 4. having the weapons of her warfare not carnall but mighty through God to the pulling downe of strong holds c. 2. Cor. 10. 4. So Israel was a people saved by the Lord the shield of their helpe and who was the sword of their excellency Deut. 33. 29. God did put the dread of them and the feare of them upon the nations under the whole heaven who heard the report of them and trembled Deut. 2. 25. The people 's heard and were afraid sorrow tooke hold on the inhabitants of Palestina the Dukes of Edom were amazed the mighty men of Moab trembling took hold upon them all the inhabitants of Canaan melted away feare and dread fell upon them c. Exod. 15. 14. 15. 16. Psal. 48. 5. 6 See before on v. 4. V. 11. I went down The words of Christ shewing how hee went to visit the garden of his Church Nut garden The originall word Egoz is not sound but in this one place the Gr. translateth it the Nut and most interpreters the Arabike also agreeth in which tongue Nuts are called Geuz It meaneth aromaticall trees fruits such as Christs gardens are planted with Song 4. 12. 13. 14. and so is to be understood of that fruit which wee call Nutmegs and the like The Chaldee paraphrast applyeth this Nutgarden to the second Temple builded by Cyrus commandement and the state of the Church then but these Prophesies seeme rather to meane the time under the Gospell as before is shewed the fruits of the valley fruits here properly meane the new greene or first ripe fruits such as are tidie and forward in the beginning of the yeare So after the winter of tribulation and wrath commeth the chearfull Spring of grace in the garden of the Church situate low and base as in a valley or bourne where it is watered with Gods Word and Spirit and made fruitfull The Greeke translateth it fruits of the bourne or streame In hot Countries gardens and orchards were wont to be planted neere bournes streames and pooles of water to make them fruitfull Eccles. 2. 6. Ezek. 31. 4. 5. 7. the pomegranates or pomegranate trees by these and the former vines are meant the people called of God and planted in the garden of his Church which when they flourish in a good profession doe after bring forth the fruits of good workes to the glory of Christ. The Chaldee expoundeth these of the wise men of Israel likened to a vine and their plenty of good workes as the Pomegranate is full of juice and kernels So in Song 7. 12. Vers. 12. I knew not These words seeme to be the continued speech of Christ though some thinke them spoken by his Spouse and by saying I knew not he meaneth experimentall knowledge or perceiving for things are spoken of God after the manner of men as in Gen. 18. â—1 I will goe downe now and see whether they have done altogether according to the cry of it which is come unto me and if not that I may know See also Exod. 33. 5. Gen. 22 12. Now that which Christ here knew not may be understood of the former things that he perceived not the Vines to flourish or the Pomegranate to blossome and therefore calleth upon the Shulammitesse in vers 13. to Returne or that hee knew not neither was aware of the frowardnesse of his people which was beyond mans expectation and therefore hee furthered them as with Chariots to helpe and hasten them forward For Whosever hath to him shall be given and he shall have more abundance Matthew 13. 12. my soule-put me that is I put my selfe but the manner of speech noteth an earnest desire and hearty affection as my soule seeketh Eccles. 7. 28. my soule loveth Song 1. 7. my soule is troubled Psalme 6. 4. my soule hateth Esay 1. 14. my soule is joyfull Esay 61. 10. and many the like the charets of my willing people or of my princely or noble people in Hebrew ammi nadib that is my voluntary free bounteous or noble people The Greeke putting both words in one make it a proper name the charrets of A 〈…〉 adab it rather denoteth the people of Christ which are voluntaries in the day of his power Psalme 110. 3. sustained with a free or princely spirit Psalme 51. 14. and receiving the word with all readinesse or willingnesse of minde as Acts 17. 11. and 2. 41. To such Christ is as Charrets by the ministery of the Word to helpe and hasten them forward in grace and to defend them from their enemies For Charrets were used in warres Iosua 11. 4. 1 Samuel 13. 5. and when God threatneth vengeance unto the wicked he saith hee will come with his charrets like a whirlewinde to render his anger c. Esay 66. 15. And as the Prophets of old were the charret and horsemen of Israel 2 King 2. 12. and 13. 14. and peoples conversion unto Christ is called a bringing of them upon horses and in charrets
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