Sol Iarchi expoundeth it Prepare yourselvâ—s for vengeance and so he saith in ser. 12. 3. Sanctifie that is prepare them for the day of slaughter The 20 verse sheweth that this may be implied wept in the eares in ver 20. wept before the Lord and so the Chaldee turneth it here Iâ— meaneth that the Lord had seene and heard their complaint for weeping is often joyned with lifting up the voyce or crying out as Ger. 27. 39. Iudg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4. Verse 20. Vntill a moneth of dayes to wit yee shall eat as the Greeke expresseth Meaning a whole moneth as a yeare of dayes is an whole yeare 2 Sam. 14 28. So in Gen. 29. 14. loathsome Hebr. to loathsomnesse or alienation which the Greek translateth to choler the Chaldee to offence that is offensive have despised or contemptuously refased set at nought which the Greeke translateth disobeyed the Lord the Chaldee rejected the Word of the LORD who is the Chaldee saith whose Majestie or Divine presence remaineth among you Verse 22. to suffice them so the Greeke and Chaldee expound the Hebrew Maâ—sa which usually signifieth to finde but here is used for obtaining that which is sufficient so in Ios. 17. 16. Iudg. 21. 14. Here Mose sheweth that the thing promised was unpossible in mans judgement both in respect of the multitude of men and length of time and therefore he mentioneth beasts and fishes which also are flesh 1 Cor 15. 39 but speaketh not of fowles as thinking least of all that they should be filled with them yet God sufficed them with such verse 31. So Philip said unto Christ Two hundred 〈…〉 worth of bread is not sufficient for this multitude that every one may have a little Ioh. 6. 7 9. Verse 23. hand waxed short that is power abated the Greeke expoundeth it Shall not the Lords hand be sufficient the Chaldee thus Shall the word of the Lord be hindered Hand is often used for power as being the instrument wherewith power is shewed Deut. 32. 36. Ios. 4. 24. and 8. 20. shortnesse signifieth lessening and is applied sometime to the Lords Spirit as in Mic. 2. 7. is the spirit of Iehovah shortned Sometime to his hand as here and in Esai 59. 1. Behold Iehovahs hand is not shortned that it cannot save and in Esai 50. 2. Is my hand shortned at all that it cannot redeeme or have I no power to deliver where the latter sentence explaineth the former Verse 25. they prophesied this was a gift and effect of Gods Spirit upon them and is elsewhere so explained as upon the handmaids in those dayes I will powre out my spirit Ioel 2. 29. that is I will power out of my spirit and they shall prophesie Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King the Spirit of God came upon him and hee prophesied 1 Sam. 10. 6 10. Prophesying was not onely a foretelling of things to come but sometime a declaring of the word of God unto the people see Exod. 7. 1. Gen. 20. 7. And thus Paul saith He that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14. 3. Sometime it was a singing of praises unto God as they that prophesied with Harps with Psalteries and with Cymbals to confesse and to praise the LORD 1 Chron. 25. 1 3. did not adde that is prophesied no more but that day as God spake the ten commandements and added not that is spake no moe or after such a manner to the people Deut. 52. 2. Thus the Greeke here translateth and they added no more and Sol. Iarchi saith they did not adde i. they prophesied not save that day onely so it is expounded is Siphre Howbeit the Chaldee translateth it ceased not in a contrary signification which sometime is in the Hebrew words But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not which seemeth to meane a continuance till all those ten words were finished we may likewise understand him here to meane a continuance for that day as Saul in Naioth prophesied all that day and all that night 1 Sam. 19. 24. and not a continuance alwayes for this seemeth to be a temporary gift and miracle for confirmation of their Office as in 1 Sam. 10. 6 11. Verse 26. Medad in Greeke Modad the spirit in Chaldee the spirit of prophesie that were written by Moses in a booke or in papers as the Hebrews thinke and so were appointed among the rest to come to the Tabernacle verse 16. 24. but went not out for what cause the Scripture sheweth not but by comparing this their fact with others it is probable that as Saul when hee should have beene made King withdrew and hid himselfe among the stuffe 1 Sam. 10. 22. so these two unwilling to take the charge upon them withdrew their shoulders and came not to the Tabernacle yet the Lord by his Spirit found them out for whither shall men goe from his Spirit or whither shall they flee from his presence Psal. 139. 7. The Hebrewes have here their uncertaine conjectures Sol. Iarchi saith They were all written expresly by their names and should have beene taken by Lots For the count was made for the twelve tribes out of every tribe six except two tribes of which were but five Moses tooke seventy two papers or 〈◊〉 and on seventy of them he wrote AN ELDER and on two A PART and he chose six out of every tribe so there were seventy and two Then he saâ—â— unto them take up your papers out of the basket Who so tooke up with his hand a paper on which was written AN ELDER he was sanctified to that office but he in whose hand came up A PART unto him he said The Lord will not have thee Verse 28. of his choise young men in Greeke his chosen one the Chaldee saith of his young men The originall word signifieth also youth whereupon some translate it the minister of Moses froÌ„ his youth but this seemeth not fit for Moses shepheards life in Midian from which he came but a little before this argueth the contrary forbid thou them This he spake of envious zeale for his master Moses sake as the verse following sheweth that he would not have the use of the gift of prophesie common or because they obeyed not Moses to come out as he commanded So the disciples forbade one that cast our devils in Christs name because he followed not with them Luk 9. 49 50. Marke 9. 38. Targum Ionathan explaineth it M. Lord Moses request mercy from before the Lord and forbid them the spirit of Prophesie Verse 29. Enviest thou or Hast thou enâ—isus zeale or jealousie for my sake which is a prohibition Have it not as Thinke ye that I am come to give peace on earth Luke 12. 51. that is Thinke it not Mat. 10. 34. but O who shall give or and O
was when they were complainers evill in the eares of Iehovah and Iehovah heard and his anger was kindled and a fire of Iehovah burnt among them and consumed them in the utmost part of the campe And the people cryed out unto Moses and Moses prayed unto Iehovah and the fire sunke downe And he called the name of that place Taberah because the fire of Iehovah burnt among them And the mixt multitude that was among them lusted with lust and the sonnes of Israel also returned and wept and said Who shall give us flesh to eat We remember the fish which we did eat in Egypt for nought the cucumbers and the melons and the leekes and the onions and the garlicke But now our soule is dryed away there is nothing at all onely out eyes are unto the Manna And the Manna was as Coriander seed the colour of it as the colour of Bdelium The people went about and gathered it and ground it in milles or beat it in a morter and baked it in pannes and made cakes of it and the taste of it was as the taste of the best moisture of oyle And when the dew fell downe upon the campe in the night the Manna fell downe upon it And Moses heard the people weeping throughout their families every man in the doore of his tent and the anger of Iehovah was kindled greatly and in the eyes of Moses it was evill And Moses said unto Iehovah Wherefore hast thou done evill to thy servant and wherefore have I not found grace in thine eyes that thou layest the burden of all these people upon me Have I conceived all this people have I begotten them that thou shouldest say unto me Beare them in thy bosome as a nursing father beareth the sucking child unto the land which thou swarest unto their fathers Whence should I have flesh to give unto all this people for they weepe vnto me saying Give us flesh that wee may eate I am not able my selfe alone to beare all this people for it is too heavie for me And if thou doe thus unto me kill me I pray thee kill me if I have found grace in thine eyes and let mee not see mine evill And Iehovah said unto Moses Gather unto me seventie men of the Elders of Israel whom thou knowest that they are the Elders of the people and the officers of them and take them unto the Tent of the Congregation that they may stand there with thee And I will come downe and will speake with thee there and I will take of the spirit which is upon thee and will put it upon them and they shall beare with thee the burden of the people and thou shalt not beare it thy selfe alone And say thou unto the people sanctifie your selves against to morrow and ye shall eat flesh for you have wept in the eares of Iehovah saying Who shall give us flesh to eat for it was well with us in Egypt therefore Iehovah will give you flesh and ye shall eat Ye shall not eat one day nor two dayes nor five dayes nor ten dayes nor twentie dayes Vntill a moneth of dayes untill it come out at your nostrils and it bee unto you loathsome because that you have despised Iehovah who is among you and have wept before him saying Wherefore now came we forth out of Egypt And Moses said The people amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh and they shall eat it a moneth of dayes Shall the flocks and the herds be slaine for them to suffice them or shall all the fishes of the Sea be gathered together for them to suffice them And Iehovah said unto Moses Is Iehovahs hand waxed short thou shalt see now whether my word shall come to passe unto thee or not And Moses went out and spake unto the people the words of Iehovah and he gathered the seventie men of the Elders of the people and made them stand round about the Tent. And Iehovah came downe in a cloud and spake unto him and tooke of the Spirit that was upon him and gave it unto the seventie men the Elders and it was when the Spirit rested upon them they prophesied did not adde And there remained two of the men in the campe the name of the one was Eldad and the name of the second Medad and the Spirit rested upon them and they were of them that were written but went not out unto the Tent and they prophesied in the campe And there ran a young man and told Moses and said Eldad and Medad doe prophesie in the campe And Ioshua the sonne of Nun the minister of Moses one of his choise young men answered and said My lord Moses forbid thou them And Moses said unto him Enviest thou for me but O who shall give that all the people of Iehovah were prophets that Iehovah would give his spirit upon them And Moses gathered him-selfe into the campe he and the Elders of Israel And there went forth a winde from Iehovah and brought Quailes from the sea and let them fall by the campe as it were a dayes journey on this side and as it were a dayes journey on that side round about the campe and as it were two cubits above the face of the earth And the people stood up all that day and all the night and all the next day and they gathered the Quailes he â—hat gathered least gathered ten homers and spreading they spred them for themselves round about the campe The flesh was yet betweene their teeth it was not yet cut off when the anger of Iehovah was kindled against the people and Iehovah smote the people with a very great plague And hee called the name of that place Kibroth hattaavah because there they buried the people that lusted From Kibroth hattaavah the people journeyed unto Hazeroth and they were in Hazeroth Annotations ANd the people Hitherto in this booke Gods grace to his people hath beene manifested in the ordering directing and governing of them in the Wildernesse towards their promised inheritance now followeth their unthankfulnesse and unworthy carriage among so great blessings by their many murmurings and rebellions whereby both the disobedient nature of man and the impossibilitie of the Law to bring men unto God is declared when they were complainers or as complainers that is even complainers very murmurers grudging and shewing themselves discontented with their estaâ—e and as is likely for their so long travell in that Wildernesse three dayes journey before they came to a resting place 〈…〉 10. 33. and thus Sol. larchi here expou 〈…〉 So whereas they should have rejoyced in the 〈◊〉 now among them they shewed themselves 〈◊〉 mourners sorrowfull and as the Greeke 〈…〉 teth murmuring Of such murmurers and complainers the Apostle also speaketh Iude verse 〈◊〉 evill this seemeth to have reference to the first the people was evill that is wicked and so 〈◊〉 pleasing the Lord the Greeke referreth
not onely the antiquitie of Chebron but by consequence the goodnesse of the land For the Anakims which reigned over all seated themselves in the best places Sol. Iatchi saith It may be that C ham builded Chebron for his younger son Canaan before he builded Zoan for Mizraim his elder son c. Of all countries none excelled Egypt as it is written Like the garden of the Lord like the land of Egypt Gen. 13. 10. And Zoan was the most excellent in the land of Egypt for there the kings dwelt as it is written For his Princes were at Zoan Esai 30. 4. but Chebron was seven time better than it Verse 23. bourne or vallie brooke The Hebrew Nachal signifieth both a valley Gen. 26. 17. 19. and a river or brooke running in a valley our English word bourne answereth to them both Esh 〈…〉 signifieth a cluster and of the Israelites cutting of the cluster this place had the name for a memoriall vers 24. The Greeke translateth it the vallie of the cluster This place is reported to have beene in the tribe of Dan within a little of the vallie Sorck mentioned in Iudg. 16 4. a branch to wit of a vine and one cluster of grapes upon it as the Greeke version saith and so Iarchi explaineth it a branch of a vine and a cluster of grapes hanging upon it on a staffe or on a barre the Greeke translateth on barres or leavers and omitteth the words following by two which seemeth to favour the exposition that Chazkuni giveth here they bare it on a barre of the branch with two other barres But the more simple and plaine meaning is set downe in Targum Ionathan thus on a barre on the shoulders of two of them Vers. 25. at the end of 40. dayes in Greeke after 40. dayes In Targum Ionathan there is added in the moneth of Ab which wee call Iuly at the end of 40. dayes And Chazkuni explaineth it further that they began on the 29. of Sivan which we name May and ended on the eighth of Ab or Iuly So many dayes our Lord Christ after his resurrection viewed his disciples being seene of them 40. dayes Act. 1. 3. And according to this number of daies the Israelites had yeares allotted them to wander and perish in the wildernesse because they beleeved not God but refused to goe into the good land proffered them Numb 14. 33. 34. Of the mysterie in this number 40. see more in the notes on Deut. 25. 3. Verse 26. to Kadesh called also Kadesh 〈◊〉 Deut. 1. 19. There was a citie of the Edomite called Kadesh Num. 20. 16. whereupon the widernesse by it was called also Kadesh Psal. 29. 〈◊〉 and the same was called the wildernesse of Zin Num. 33. 36. Chazkuni here saith The wildernesse of Pharan and the wildernesse of Zin and Hazeroth and Kadesh barnea and Rithmah Num. 33. 18. were one neare to another This Kadesh in Greeke Kades The Chaldee nameth Rekam Verse 27. they told him to wit Moses in the hearing of all the congregation and honey that is with all good things see the notes on Exod. 3. 8. Thus they acknowledged the truth of Gods promises they said It is a good land which the Lord our God doth give unto us Deut. 1. 25. Verse 28. Neverthelesse or But that This latter part of the speech was from the ten spies not from Caleb or Iosua who here take occasion to terrifie the people from going to possesse the land Deut. 1. 28. fenced with strong holds high walls and munition the Greeke expresseth it by two words fenced walled in Deut. 1. 28. and 9. 1. it is said fenced up to heaven and in Deut. 3. 5. fenced with high walls gates and barres children of Anak in Greeke the generation of Enak in Chaldee sonnes of the Giant so in Deut. 1. 28. the Greeke translateth them sonnes of the Giants see before on vers 20. Of these there went a proverbe Who can stand before the sons of Anak Deut. 9. 2. And of this the Greekes borrowed the word Anakes to signifie Kings and by interpretation Anak signifieth a chaine Prov. 1. 9. which is an ornament for kings and great personages and of old upon their beasts necks also Iudg. 8. 26. And many such men were chained with pride as Ps. 73. 6. Vers. 29. Amalek that is the Amalekites the posteritie of Amalek the sonne of Esau of whom see Exod. 17. 8 c. Because they had beene smitten by Amalek Deut. 25. 17 18. the spies doe now make mention of him to make them afraid saith Iarchion Num. 13. This Amalek who was the first of the nations Num. 24. 20. and an enemie to Israel would hinder as they thought their entrance on the South side in the mountaine that is the mountaines or as the Greeke translateth the mountainy part for these nations here reckoned were the most mighty and the Chethites possessed mount Thabor the Iebusites Ierusalem and mountaines about it the Amorites mount Here 's c. Iudg. 1. 21. 34 35 36. and these Amorites were high as Cedars and strong as Oakes Amos 2. 9. so the land seemed in their eyes unpossible to be conquered the coast or side Hebr. the land of Iordan which was towards the East as the Sea was to the west Vers. 30. Caleb and Iosua with him afterward Num. 14. 6. 7. though now at first it may be Iosua purposely held his peace in prudence because hee was Moses minister and let Caleb speake stilled the people before Moses or made the people to keepe silence before or unto Moses that is the people beginning to mumure and speake unto Moses and against him Caleb stilled them The Chaldee expoundeth it he made the people to attend that is to hearken unto Moses and Ionathan in his Targum saith hee stilled the people and caused them to attend unto Moses And it appeareth by Deut. 1. 29 30. that Moses himselfe spake to incourage the people but they would not obey and said that is Caleb said as the 31. vers manifesteth and the Greeke addeth he said unto him we are well able to overcome it or prevailing we shall prevaile over it meaning the land which the Greeke explaineth over them the people And this was a speech of faith beleeving in the power and promise of God for Caleb now spake as it was in his heart Ios. 14. 7. Vers. 31. But the men Hebr. And the men meaning ten of the twelve all the other spies except Iosua Num. 14. 6. Vers. 32. an evill report an infamie or diffamation of which Solomon saith hee that uttereth it is a foole Prov. 10. 18. And for this their sinne these men dyed by a plague before the Lord Num. 14. 37. This infamie the Chaldee calleth an evill name the Greeke here a dread of the land but in Num. 14. 36. the Greeke expoundeth it evill words And whereas the Hebrew Dibbah signifieth but a speech or report though commonly of faults which may be done without
ANNOTATIONS VPON THE FIVE BOOKES OF MOSES THE BOOKE OF THE PSALMES AND THE SONG OF SONGS OR CANTICLES VVHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions and other Records and Monuments of the Hebrewes But chiefly by conference with the holy Scriptures MOSES his words lawes and ordinances the Sacrifices and other Legall ceremonies heretofore commanded by God to the Church of ISRAEL are explained With an Advertisement touching some objections made against the sinceritie of the Hebrew Text and allegation of the Rabbines in these ANNOTATIONS As also Tables directing unto such principall things as are observed in the Annotations upon each severall Booke BY HENRY AINSWORTH LVKE 24. 44. All things must be fulfilled which are written in the Law of MOSES and in the Prophets and in the Psalmes LONDON ¶ Printed for John Bellamie and are to be sold at his shop in Cornehill at the Signe of the three Golden Lions neere the ROYALL EXCHANGE 1627. ANNOTATIONS VPON THE FIRST BOOKE OF MOSES CALLED GENESIS VVHEREIN THE HEBREVV VVORDS and sentences are compared with and explained by the Greeke and Chaldee versions but chiefly by conferring with the holy Scriptures BY HENRY AINSWORTH DEVT. 33. 4. Moses commanded us a Law the inheritance of the Church of Iakob MALACH 4. 4. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A Preface concerning Moses writings and these Annotations upon them MOSES the man of GOD and first writer of holy Scripture was an Hebrew borne in Egypt about 2432. yeeres after the creation of the World and before our Saviour Christs comming into the flesh 1496. yeeres He was the sonne a 1 Chron. 6â— 2. 3. 2. 1. 1. 34. of Amram the sonne of Kohath the sonne of Levi the sonne of Iakob the sonne of Isaak the sonne of Abraham our father in the seventh generation as Enoch was the b Iude v. 14. seventh from Adam When he was borne hee had a c Act. 7. 20. 21. 22. Exod. 2. divine beauty upon him he was marveilously saved from death being drawne out of the water and thereof had his name hee was nourished by K. Pharaohs daughter for her owne sonne learned in all the wisedome of the Egyptians and was mighty in words and in deedes Forty yeeres he lived in Pharaohs court which d Act. 7. 23. Heb. 11. 24. 25. 26. then he left choosing rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Egypt Forty yeeres e Act. 7. 29. 30. Exod. 3. hee was a stranger and sheepheard in the land of Madian from whence God called him to feed Iakob his people and Israel his inheritance Which thing he also did with all f Numb 12. 7. fidelity forty yeeres being g Act. 7. 38. in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers where he received the lively oracles to give unto us and hee h Deut. 33. 4. commanded us a law which is the Inheritance of the Church of Iakob Of all the Prophets that arose in Israel there was none like unto Moses whom the Lord knew i Deut 34. 10. face to face and dying 120. yeeres old but his naturall strength not k Deut. 34. 5. 6. abated he was buried of God no man knowing of his sepulchre unto this day He wrote the law in five books containing a briefe l Gen. 1. c. history of things past a m Exod. 24. 5. 8. c. covenant between God and his Church then present and n Deâ—◠〈◊〉 15. c. Iohn 5. 46. and 1. 17. a prophesie of further grace to come which now is exhibited by Iesus Christ. In his first booke he wrote the o Gen 2. 4. and 5. 1. c. generations of the heavens and the earth and of mankinde which we therefore of the Greeke word call Genesis that is Generation In the second he set downe the Departure of Israel out of Egypt with the Covenant which God plighted with them the same yeere that they went out which booke thereupon is named Exodus In the third hee describeth the sacrifices and service of God under the Leviticall priesthood called accordingly Leviticus In the fourth he reckoned the Numbers of the tribes and of their journeyes from Egypt to Canaan with the order wherein God setled that Common-wealth of Israel whiles they were travelling towards their Rest which booke is therefore called Numbers In the fift he wrote a repetition of the Law and covenant which God had given unto Israel and the confirmation of the same whereof it is named according to the Greeke Deuteronomie In the propounding of all these things Moses hath p Exod. 34. 30. 35. 2 Cor. 〈◊〉 a veile drawne over his bright and glorious face for in the histories are implied q Gal. 4. 24. Allegories and in the lawes are r Heb. 9. 9. and 10. 1. Col. z. 17. types shadowes of good things that were to come the body wherof is of Christ. In Genesis which history endeth with the going down of Israel into Egypt we have the Image of a naturall man fallen from God into the bondage of sinne In Exodus is the type of our regeneration and state renewed by Iesus Christ. In Leviticus the shadow of our mortification whiles we are made sacrifices unto God In Numbers the figure of our spirituall war-fare whereunto we are mustered and armed to fight the good fight of faith In Deuteronomie the doctrine of our sanctification and preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the sonne of God The things which Moses wrote were not his owne but the s 2 Chro. 34. 14. Law of the Lord by his hand to him t Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. the Prophets after bare witnesse Our Saviour also approveth of Moses and of u Luk 24. 25. 44. all that he spake and wrote what x Mark 7. 9. he said was the commandement y Matâ— 15. 3. of God and what God spake z Mark 12. 26. unto him the same is spoken a Mat. 22. 31. unto us him therefore we are willed to heare which who so doth not will not be perswaded though one rose from the dead Luk. 16. 29. 31. But because his writings were the b 2 Cor. 3. 14. Old Testament under which the New was veiled and which many reading even to this day have a c verse 15. veile laid upon their hart so that they cannot fasten their eyes upon the end of that which is abolished therefore
the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
red-mould or earth because of it his body was created Gen. 2. 7. It was the name of the woman also Gen. 5. 2. and so of all mankind usually called Adam and Adams sonnes Gen. 9. 6. Psal. 11. 4. our image the image of the holy Trinity whereby man in nature knowledge righteousness holinesse glory c. resembled God his makers See Gen. 9. 6. I am 3. 9. Colos. 3. 10. Ephes. 4. 24. 1 Cor. 11. 7. 2 Cor. 3. 18. The Hebrew Doctors say The excellent knowledge or reason that is found in the soule of man it is the forme of man and for this forme it is said Let us make man in our image c. R. Mos. Maimony in Misn. treat Iesudei hatorah chap 4. sect 8. Also this Image and likenesse is said to be in man for the understanding minde which is in him such as is not in other living creatures R. Menachem Rakanat on Gen. 1. The Heathens opinion agreed hereunto as Proclus saith The mind that is in us is an image of the first mind that is of God Man is also called of the Hebrewes Olam Hakaton of the Greekes Microcosmos that is A little world for the hath in him the beauty of thing without life even the chiefest as of the Sun Moon and Stars c. Eccles 12. 2. Gen. 37. 8. 9. Ezek. 28. 13. 14. he hath growth as plants Gen. 38. 11. and 49. 22. sense and sensible properties with beasts Gen. 49. 9. 17. 2 Sam. 23. 20. reason and wisedome with Angels 1 Sam. 14. 20. But the image of God in him excelleth all Letthem have that is man and woman with their posterity for if the root bee holy so are the branches Rom. 11. 16. Adam had Gods image and glory for him and his if hee had stood in his integrity but falling hee lost them from him and his Rom. 5. 12. 17. 18. 19. Howbeit in the dominion and glory of man and woman there is inequality 1 Cor. 11. 7. 8. 9. 1 Timoth. 2. 12. 13. Vers. 27. Created By reason of the excellency of man above all earthly things and of Gods image in him the name Creature is appropriated unto him as often in the Hebrew Doctors writings so by Christs and his Apostles every creature that is every man Mar. 16. 15. Coloss. 1. 23. So all living for all men Gen. 3. 20. because the most excellent life is in man male or a male and a female meaning one and not moe females for a male This beginning of mans creation Christ alledgeth against unlawful divorces and taking moe wives then one Mar. 10. 6. See also Malac. 2. 15. And when a thing is set downe thus singularly it is often to be restrained unto one This the Scripture sheweth in repeating matters as a loase of bread and a flagon of wine 1 Chron. 16. 3. which another Prophet writeth thus one cake of bread and one flagon of wine 2 Sam. 6. 19. So the Law him shalt thou serve Deut. 6. 13. Christ restraineth to him onely Mat. 4. 10. Vers. 28. subdue it or keepe it in subjection the Greeke translateth exercise dominion over it Subduing meaneth such a prevailing and possessing as a master hath over servants Ier. 34. 11. 16. 2 Chr. 28. 10. Neh. 5. 5. For this state of man made a little lower then the Angels but crowned with glory and honor and set over the works of Gods hands David laudeth the Lord in Psal. 8. Vers. 31. everything or as the Greeke translateth all things very good or vehemently good and so pleasing and profitable see before in vers 4. This sheweth that sinne and evill was not of God or by the worke of his hands but came in after by the creature it selfe falling from God Eccles. 7. 31. the sixt day According to this number of dayes in the creation of the world the Hebrew Doctors haue guessed at the number of yeares that the world should continue they say it is a tradition of Rabbi Elias Six thousand yeeres shall the world be and then it shall bee destroyed Two thousand empty that is before the promise unto Abraham two thousand the Law the time of Circumcision and two thousand the dayes of Christ and for our iniquities say they which are many they that are past of them are past that is the yeeres are past and the Christ is not come Thalmudin Sanhedrin chapt Chelek This conjecture some doe the more regard both because it is a testimony that the Christ is long since come even by the Iewes owne tradition and because it is written one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 2. Pet. 3. 8. We may compare with these six dayes the six ages of the world as they are manifestly distinguished in Scripture The first from Adam to Noes flood which was often generations this is called the old world 2 Pet. 2. 5. The second from the Flood unto Abraham which was also of ten generations at him the new Testament beginneth the genealogie of Christ Mat. 1. 1. 2. The third from Abraham to David fourteene generations The-fourth from David unto the captivitie of Babylon fourteene generations The fift from the captivitie of Babylon unto Christ fourteene generations all which are so reckned by the Holy Ghost in Mat. 1. 17. The sixt is the age after Christ called the last dayes Heb. 1. 2. the last time 1 Pet. 1. 20. 1. Ioh. 2. 18. after which remaineth the Rest or Sabbatisme for the people of God to begin at our Lords second comming and to continue for ever 1 Thessal 4. 16. 17. CHAPT II. The seventh day is sanctified for a Sabbath 4 The manner of the Creation 8 The planting of the Garden of Eden 10 and the River thereof 17 The tree of knowledge onely forbidden 19 Adam nameth the creatures 21 The making of Woman and institution of mariage ANd the heavens and the earth were finished and all the host of them And in the seventh day God had finished his worke which he had made and he rested in the seventh day from all his worke which he had made And God blessed the seventh day and sanctified it because in it hee had rested from all his worke which God had created and made These are the generations of the heavens and of the earth when they were created in the day that Iehovah God made the earth and the heavens And every plant of the field before it was in the earth and every herbe of the field before it grew-up for Iehovah God had not caused-it-to-raine upon the earth and there was not a man to till the ground And a myst went-up from the earth and watred the whole face of the earth And Iehovah God formed man dust of the earth and inspired his nostrills with the breath of life and man was a living soule And Iehovah God planted a garden in Eden eastward and there hee put the man whom he had formed And Iehovah God made to grow-up
out of the ground every tree desirable for sight and good for meat and the tree of life in the midst of the garden the tree of the knowledge of good and evill And a river went-out of Eden to water the garden and from thence it was parted and was to foure heads The name of the one Pison the same is it that compasseth the whole land of Havilah where there is gold And the gold of that land is good there is Bdelium and the Beryll stone And the name of the second river â—iâ—on the same is it that compasseth the whole land of Cush And the name of the third river Hiddekel the same is it that goeth to the east of Assyria and the fourth river is Euphrates And Iehovah God tooke the man and put him in the garden of Eden to till it and to keepe it And Iehovah God commanded the man saying of every tree of the garden eating thou maist eat But of the tree of the knowledge of good and evill thou maist not eat of it for in the day thou eatest of it dying thou shalt dye And Iehovah God said It is not good the man should bee himselfe alone I will make for him an helpe as before him And Iehovah God had formed out of the ground every beast of the field and every fowle of the heavens and brought them unto Adam to see what hee would call them and whatsoever Adam called each living soule that was the name thereof And Adam called names to all cattell and to the fowle of the heavens and to every beast of the field but for Adam hee found not an helpe as before him And Iehovah God caused a deepe sleep to fall upon Adam and he slept and he tooke one of his ribs and closed-up the flesh in the stead therof And Iehovah God builded the rib which he had taken from Adam to a woman and hee brought her unto Adam And Adam said This now is bone of my bones and flesh of my flesh she shall bee called Woman because she was taken out of Man Therefore shall a man leave his father and his mother and he shall cleave to his wife and they shall be one flesh And they were both of them naked Adam and his wife and they were not ashamed-of-themselves Annotations FInished or al-done perfected host or army called in Hebrew Saba which meaneth an army standing in order or battle ray The Greeke here translateth it garnishing or furniture Hereby is meant all creatures in the earth and heavens which stand as an army servants to the Lord Psal. 119. 91. and by him commanded Esay 45. 12. The Angels are of this army 1 King 22. 19. and are called the multitude of the heavenly host Luke 2. 13. 15. and they were by likelihood created with the heavens in the first day because those morning starres and sonnes of God did sing and shout when God laid and fastned the foundations of the earth Iob 38. 4. 6. 7. The stars and furniture of the visible heavens are also Gods host Esay 34. 4. Deut. 4. 19. and the starres in their courses fought against Sisera Judg. 5. 20. The Israelites comming out of Aegypt are called the Lords hosts Exodus 12. 41. Hereupon he is often named the Lord of hosts or of Sabaoth and the Apostles in Greek sometime keep the Hebrew name Lord of Sabaoth Rom. 9. 29. Iam. 5. 4. sometime they translate it Lord God Almighty Revel 4. 8. from Esa. 6. 3. Vers. 2. seventh day The Hebrew shebang from which the German word sieben and English seven are derived hath the signification of fulnesse and is a perfect and complete number after which we begin again with the first day of the weeke Therefore seven is used for many or a full number Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture set forth by the number of seven as in the feasts and sacrifices of Israel Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation See also Gen. 21. 31. The Greeke interpreters translated the sixt day for the seventh left the heathens should thinke mistaking the phrase that God wrought upon the Sabbath rested or sabbathised that is kept sabbath for of this Hebrew shebath it is called the Sabbath or Rest day God rested or ceased from making moe creatures Exod. 20. 11. Heb. 4. 3. though as touching the preserving ordering governing of the world the Father worketh hitherto and Christ worketh Ioh. 5. 17. Gods Sabbath was also his rejoycing in his workes Psal. 104. 31. and this the Chaldee paraphrast observed here saying and God delighted the seventh day in his worke which hee had made and rested This resting is spoken of God after the manner of men and implieth not any wearinesse in him for the Creator of the ends of the earth fainteth not neither is weary Esa. 40. 28. worke generally put for workes as the Apostle expounds it in Heb. 4. 4. Vers. 3. And God blessed in Exod. 20. 11. it is sayd Therefore God blessed that is because he him-selfe rested in the seventh day therefore he blessed and sanctified it unto man whereupon the Apostle reasoneth hee that is entred into his rest hee also hath ceased from his owne workes as God did from his Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge to bee a day of rest and holinesse of delight and of feasting vnto the world Exod. 20. 10. 11. Nehem. 9. 14. Esai 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning as were the other sixe which consisted of light and darknesse but this is all day or light figuring out our perpetuall joyes Esa. 60. 20. Zach. 14. 6. 7. Revel 21. 25. And so the Hebrew Doctors understand it of the world to come for in Breshith rabbah they say The blessing of the Lord it maketh rich Prov. 10. 22. this is the Sabbath day as it is written And God blessed the seventh day Gen. 2. 3. he calleth the Sabbath the Blessing of the Lord because it is receiued from the Blessing that is on high therefore hee sayth it maketh rich because it is the abundant wealth of the world c And if we expound the seventh day of the seventh thousand of yeares which is the world to come the exposition is and he blessed because in the seventh thousand all soules shall be bound in the bundell of life for there shall be there the augmentation of the Holy Ghost wherein we shall delight our selves and so our Rabbines of blessed memory have sayd in their Commentarie God blessed the seventh day the holy God blessed the world to come which beginneth in the seventh thousand of yeares Compare the last note on Gen. 1. 31. sanctified or hallowed that is separated it from common use and worke unto his owne service alone that it might be a
signe unto men that they should enter into his Rest or Sabbatisme Heb. 4. 9. and that the Lord their God doth sanctifie them Ezek. 20. 12. and thus the Sabbath was made for man Mar. 2. 27. and made Heb. to make that is to exist be and that perfectly and gloriously as by divine power of creation Or rather created and made perfectly and excellently for so the Hebrew phrase may be explained as in 1 Chro. 13. 9. Vzza put forth his hand to hold the Arke for which in 1 Sam. 6. 6. is sayd and held it So in Exod. 17. 10. Making also is often used for perfecting polishing magnifying Exod. 36. 2. Ezek. 41. 18. 19. 1 Sam. 12. 6. Psalme 118. 24. The Greeke translateth which GOD had begun to make V. 4. the generations the Greeke turneth it the booke or storie of the generation that is of the procreation or making of the world and of the accidents that fell out in time after So other scriptures speake of the begetting and gendering of the dew and frost Iob 38. 28. 29. of the bearing and bringing forth of the earth Psal. 90. 2. and of that which a day may bring forth Prov. 27. 1. the day that is the time so day is used for the time wherein any thing is done as the day of salvation 2 Cor. 6. 2. this thy day Luk. 19. 42. and sundry the like Iehovah This is Gods proper name Exod. 15. 3. the force whereof is opened in Rev. 1. 4. 8. 11. 17. 16. 5. by He that is that was and that will be or is to come It commeth of Havah he was and by the first letter I it signifieth he will be and by the second Ho it signifieth hee is This the Hebrew Doctors acknowledge for R. Bechai on Exodus fol. 65 saith that these three times past present and to come are comprehended in this proper name Iehovah as is knowne unto all It implieth also that God hath his being or existence of him-selfe before the world was Esa. 44. 6. that he giveth being unto all things for in him they both are and consist Act. 17. 25. that he giueth being to his word effecting whatsoever he speaketh Exod. 6. 3. Esa. 45. 2. 3. Ezek. 5. 17. And thus it differeth from Adonai Lord which is Gods name of his sustentation and dominion whereas Iehovah is his name of existing or being to which agreeth that name Ehjeh I am or Will be Exod. 3. 14. and Iehovih Gen. 15. 2. and Iah Exod. 15. 2. Howbeit the Greeke version turneth Iehovah Lord as well as Adonai and the New Testament often followeth the same as the Lord sayd to my lord Math. 22. 44. for that which is in Hebrew Iehovah sayd to my lord Psal. 110. 1. and many the like Which is to be observed in the Apostles writings for the understanding of sundry speeches as Ro. 10. 9. if thou shalt confesse that Iesus is the Lord that is Iehovah as he is named in Ier. 23. 6. So in 1 Cor. 12. 3 no man can say that Iesus is the Lord that is Iehovah but by the holy Ghost Many times they use God in stead of this name Iehovah as 2 Sam. 7. 3. Iehovah is with thee for which in 1 Chron. 17. 2. is written God is with thee 2 King 11. 10. the house of Iehovah for which in 2 Chron. 23. 9. is the house of God So the mouth of Iehovah Deut. 8. 3. is interpreted the mouth of God Math. 4 4. and beleefe in Iehovah Gen. 15. 6. is beleefe in God Rom. 4. 3. Iam. 2. 23. Iehovah hath given me Esa 8. 18. is God hath given me Heb. 2. 13. And this is the name not onely of God the Father but also of the Son and of the Holy Ghost as in Ioh. 12. 40. 41. Acts 28. 25. 26. compared with Esai 6. The Iewes at this day hold it unlawfull to be pronounced so as it is written but read Adonai Lord for it But in the sanctuarie they grant it was pronounced when the Priest blessed the people according to the law in Num. 6. 23. 27. Talmud in Sotah ch 7. fol. 37. Verse 5. plant or tree as the Chaldee interprets it A generall word therefore the Greeke translateth it greene thing before it was or which was not yet neyther should have beene had not God made them by his word who still causeth such things to grow Psal. 104. 14. caused it to rayne which rayne is the ordinary meanes to make the earth fruitfull Iob 38. 26. 27. Heb. 6. 7. And this is spoken of God because none but hee can give rayne Ier. 14. 22. Verse 6. And a mist or vapour the Chaldee calleth it a cloud the Greeke a fountaine As being the originall matter of the rayne for by vapours ascending from the earth and sea rayne is ingendred and powred out on the earth Psalme 135. 7. Amos 5. 8. 1 King 18. 44. V. 7. formed man or the earthly man Adam Hereupon it is sayd we are the clay and thou Lord our former or potter Esa. 64. 8. dust or mould that is of the dust as Eccles. 3. 20. but the speech is forcible noting mans base originall whereof he was after put in minde Gen. 3. 19. and we all Eccles. 12. 7. Hereupon Paul sayth the first man was of the earth dustie 1 Cor. 15. 47. and wee are sayd to dwell in houses of clay and to have our foundation in the dust Iob 4. 19. inspired or blew This sheweth mans spirit not to be of the earth as his bodie but of nothing by the insufflation of God and so differing from the spirit of beasts as Solomon observeth Eccles. 3. 21. This word is used also when Christ for to make men new creatures by the preaching of the Gospell inspired his Apostles with the holy Ghost Ioh. 20. 22. The Rabbines say The forme of the soule of man is not compounded of the elements c. but is of the Lord from heaven Therefore when the materiall body which is compounded of the elements is separated and the breath perisheth because it is not found but with the body and is needfull for the body in all the actions thereof this essentiall forme is not destroyed c. but continueth for ever even for ever and ever This is that which Solomon by his wisedome sayd in Eccles. 12. 7. and dust shall returne unto the earth as it was and the spirit shall returne unto God who gave it Maimony in Misn. in Iesudei hatorah ch 4. s. 9. breath of life or spirit of lives whereby is intimated one spirit or soule to be in man which hath sundry faculties and operations The breath here is in Hebrew Neshamah which hath affinitie with Shamajim heavens usually it signifieth eyther the breath of God or of men not of other things and so it is put for mans minde or reasonable soule and the Latine word Mens minde is of the same consonant letters that the Hebrew and of it derived
of a murderer which was guilty of death Num. 35. 31. yea as the Iew Doctors write though he could give all the riches in the world and though the avenger of blood were willing to free him yet hee was to be put to death because the soule or life of the party murdered is not the possession of the avenger of blood but the possession of the most holy God Maimony treat of Murder chap. 1. S. 4. Vers. 11 to destroy Hebr. to corrupt the Greek saith to corrupt all the earth This sheweth that the covenant was against the universall drowning of the world not but that some particular countries may so perish Also by saying a flood he reserveth other meanes to consume the whole world as by fire 2 Pet 3. 7. 10. See the notes on Gen. 8. 21. Vers. 12. is the signe or shall be the token The use of a signe is to confirme mens faith in Gods promises Esay 7. 11. and 38. 7. 22. doe give or am giving that is doe put or set as the holy Ghost translateth giving Esay 42. 1. by putting Mat. 12. 18. So in the Hebrew that is expressed by the word set 1 King 10. 9. which elsewhere is written given 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee for betweene me and you saith betweene my word and you as oftentimes for the Lord he putteth his Word by which name Christ is called Ioh. 1. 1. in whom al Gods promises are yea Amen 2 Cor. 1. 20 Vers. 13. my bow that which we call the Raine-bow because it is in the cloud in the day of raine Ezek. 1. 28. which God calleth his for the wonderfulnesse thereof and for the sacramentall signe by his speciall ordinance The Heathen Poets therefore called it Thaumantias as being the worke of the wonderfull God It is called a bow for the likenesse and hath many colours partly waterish and partly fiery to put us in mind both of the watry flood whereby the old world perished and of the fire wherewith the world that now is shall bee burnt Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war and so used in Scripture for a signe of wars Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds but is made of God a signe that the waters shall no more drowne us and though he seemeth to bend his bow like an enemy Lam. 2. 4. yet in wrath hee remembreth mercy I have given or doe give for which the Greeke saith I doe put As the covenant made with Noe concerning the waters is applied to the spirituall covenant made with us in Christ Esay 54. 9. 10. so the raine-bow the signe of that covenant is also applyed for the signe of grace from God to his Church Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth that is all people in the world See Gen. 11. 1. Vers. 14. when I make cloudy the cloud that is when I bring many thicke and watry clouds which naturally signifie store of raine 1 King 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men as Ezek. 30. 3. 18. 32. 7. 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen the use whereof is on Gods part to remember his covenant as the next verse sheweth and on mens part that they rest in faith upon his promise that hee will no more drowne the world Hereupon it is a custome amongst the Iewes that when any seeth the bow in the cloud hee blesseth God that remembreth his covenent and is faithfull therein and stable in his promise Maimony treat of Blessings ch 10. S. 16. So Ben Syrach saith looke upon the Rain-bow and praise him that made it Ecclus. 43. 11. Vers. 18. C ham or Ham Ch is to be pronounced not as we commonly doe in the word chamber but as in the name Christ as if it were written Cam. And so in other proper names written after this manner as Chaldea or Caldea Chanaan or Canaan and the like father of Canaan called in Hebrew Cenaghnan And though Cham was father of many moe sonnes Gen. 10. 6. yet Canaan onely is named because he was cursed as here followeth in vers 25. Vers. 20. began to be This speech doth not necessarily import as if hee had never beene an husbandman before but that now after the Flood he was one as of Christ it is written he began to say Luke 12. 1. that is he said Mat. 16. 6. he began to cast out Mar. 11. 15. that is he did cast out Mat. 21. 12. and of others they began to disdaine Mark 10. 41. that is they disdained Mat. 20. 24. and sundry the like a husband man or lands man in Hebrew a man of the ground that is giving him-selfe to husbandry or tillage as the Chaldee saith working in the earth so a man of warre is a soldjer Ios. 5. 4. a man of blood is a murtherer 2 Sam. 16. 7. a man of cattell is a shepheard or grasier Gen. 46. 32. a man of words Exod. 4. 10. that is eloquent Vers. 21. hee uncovered himselfe that his shame and nakednesse was to be seene which sheweth that wine is a mocker Prov. 20. 1. and to be drunke therewith is a riotous excesse Ephes. 5. 18. This fell out in likelihood some yeeres after his comming out of the Arke as appeareth by the increase of his childrens children after Canaan was borne Noes sinne may be compared with Adams who transgressed by eating as Noe doth by drinking the fruit of a tree upon that Adam saw himselfe naked and was ashamed upon this Noe is naked and his shame discovered Now by drinking the fruit of the vine wee have a signe and seale of the covering of our shame the forgivenesse of our sins in Christ Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part the Rabbines say that Noe found a vine that was cast out of the garden of Eden R. Menachem on Gen 9. Vers. 22. he told it and this as the sequell sheweth with a mockage of his aged father Vers. 23. Sem in that Sem the younger is named before his elder brother Iapheth and after blessed before and above him vers 26. 27. it is most likely that he was principall in this good counsell and worke Vers. 24. his younger son which the Hebrew calleth lesser meaning in yeeres Vers. 25. Cursea be Canaan or Cursed shall hee be It is thought of some that Canaan told Cham his father of Noes nakednesse and therefore had this curse upon him and his posterity rather then the other sonnes of Cham mentioned in Gen. 10. 6. or then C ham himselfe And although by Canaan may be understood or implyed Canaans father as the Greeke translation hath Cham and as elsewhere in Scripture Goliath is named for Goliaths brother 2 Sam.
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
Psalm 8. 5. that is or the sonne of man as it is alledged in Heb. 2. 6. men brethren that is brethren in faith as Mat. 23. 8. and naturall kinsmen for Abram was Lots uncle Gen. 12. 5. So Christs kinsmen were called his brethren 1 Cor. 9. 5. The word men may be omitted as sometime the text it selfe doth shooters men with bow 1 Sam. 31. 3. that is shooters with bow 1 Chron. 10. 3. So a man a Prince Exod. 2. 14. is in Greeke but a Prince Act. 7. 27. man of his counsel Esay 40. 13. that is his counsellor 1 Cor. 2. 16. Although the Greeke often keepeth this Hebraisme as an enemy man Mat. 13. 28. men sinners Luke 24. 7. Men brethren Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1. Vers. 9. Is not all that is Loe surely it is A question earnestly affirrueth as is it not written Mar. 11. 17. for it is written Mat. 21. 13. doe ye not erre Mark 12. 24. for ye doe erre Mat. 22. 29. and sundry the like See Gen. 4. 7. before thee at thy pleasure to choose by my permission So the Lord set the land before the Israelites Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take or wilt choose These words are to bee understood from the next speech or from the 11. vers And Lot chose c. Oftentimes words wanting are to be supplied as I with Scorpions 2 Chron. 10. 11. for I will chastise you with Scorpions 1 King 12. 11. Against three hundred 2 Sam. 23. 8. for he lift up his speare against three hundred 1 Chron. 11. 11. and many such like See Gen. 11. 4. Thus Abram for peace parted with his right choosing rather to take wrong then to contend as 1 Cor. 6. 7. Vers. 10. lifted up his eyes that is looked round about to view the land as is after manifest by the like speech to Abram vers 14. and where one Evangelist saith lifting up their eyes Mar. 17. 8. another writing of the same saith looking round about Mar. 9. 8. Iordan Hebr. Iarden the name of a goodly river see Ios. 3. 11. c. well watered Heb. â—â—tering that is as the Chaldee saith a place of water or of moisture thereby signifying a fruitfull land as Psal 66. 12. and 107. 33. 35. destroyed or corrupted as Gen. 6. 13. and 19. 24. Sodom is in Hebrew Sedom and Gomorrha Ghnamorah but we follow the plaine writing in the new Testament 2 Pet. 2. 6. garden that is as the Greeke saith Paradise see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitfull as Eden and Aegypt commest Hebr. thou comming to Zoar or to Zogar that is all the plaine of Iordan even to Zoar the little City called before Bela see Gen. 19. 20. 21. 22. and 14. 2. Vers. 11. the plaine or the country about Iordan as the Greeke translateth which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plaine and it is opposed to the mountaine Gen. 19. 17. each man c. that is one from another Vers. 12. pitched tent that is removed his tents from place to place till hee came even to Sodom and as the Greeke saith dwelt in tents in Sodom Vers. 13. sinners to Iehovah that is before the Lord as the Greeke translateth and aganst him as 1 Sam. 2. 25. meaning very grievous and open sinners And here the Sodomites are the first in the world openly called sinners and although by Adams disobedience we all are made sinners Rom. 5. 19. yet usually such as are notorious wicked ones have this title given them as in 1 Sam. 15. 18. Psal. 104. 36. Marke 14. 41. 1 Tim. 1. 9. The Chaldee paraphrast translateth they were unrighteous with their riches and sinners with their bodies before the Lord agreeable to other Scriptures which testifie how they defiled their bodies Gen. 19. 5. and that pride fulnesse of bread and abundance of idlenesse was in Sodom they strengthned not the hand of the poore but were haughty and committed abomination before the Lord Ezek. 16. 49. 50. The Hebrew Doctors from the two words here used of Sodoms sinfull state doe gather their condemnation both in this world and in the world to come Thalmud in Sanhedr chap. Chelek See the notes on Gen. 19. 24 Vers. 14. to the sea that is the west see Gen. 12. 8. Abram vieweth the land but possesseth it not so did Moses Deut. 34. 1. 4. Vers. 15. to thee God gave Abram no inheritance in the land no not the bredth of a foot yet hee promised that he would give it to him for a possession and to his seed after him when as yet hee had no child Acts 7. 5. By faith hee sojourned in the land of promise as in a strange country for he looked for a City which hath foundations whose builder and maker is God Heb. 11. 9. 10. and to thy seed this may be an interpretation of the former to thee that is to thy seed for the word and sometime meaneth that is or even as 1 Chron 21. 12. three dayes the Lords sword and the pestilence for that is to say the pestilence it expoundeth the former therefore in 2 Sam. 24. 13. is written onely three dayes pestilence So in 2 Sam. 17. 12. of him and of all for that is of all the men that are with him thy seed thy posterity But as the earthly country figured an heavenly Heb. 11. 16. so Abrams seed were some after the flesh and some by promise Galat. 4. 22. 23. neither because they are the seed of Abram are they all children Rom. 9. 7. The chiefest intended in this promise is Christ then with him all Christians Iewes and Gentiles Gal. 3. 16. 26. 28. 29. See before Gen. 12. 7. for ever or unto eternity Yet they possessed it but a little while Esay 63. 18. For upon transgression they were threatned to be scattered among the heathens their land to be wast and their Cities desolate Lev. 26. 33. and that the land should spue them out if they defiled it Lev. 18. 28. as came to passe 2 King 17. but the true seed which are Gods elect doe inherit it and his servants dwell there Esay 65. 9. Psal. 69. 36. 37. and 102. 29. These promises are spirituall and to be referred unto the just and meeke put in possession by Christ Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God ye lift up your eyes to your idols and shed blood and shall ye possesse the land ye worke abomination and ye defile every one his neighbours wife and shall ye possesse the land Ezek. 33. 24. 25. 26. Vers. 16. will put that is will make as the Greek translateth it if a man This sheweth the comparison not to be absolute for equality of number but in respect of men to whom Abrams children are infinite as the dust See after in Gen. 15. 5. Vers. 17.
2 Sam. 24. 11. 1 Sam. 9. 9. and a prophesie is named a vision Esay 1. 1. for to his Prophets God spake by visions Num. 12. 6. and Abram is of God himselfe named a Prophet Gen. 20. 7. feare not that is be not dismayed or overcome with feare so feare not Mat. 28. 5. is bee not astonyed Mark 16. 6. The Prophets were sometime terrified with visions as Dan. 10. 7. 8. 11. 12. though this may also imply other discomforts which Abram had as his answer sheweth a shield that is a protection as the name of a shield in the Hebrew signifieth so the Greeke saith I will protect thee the Chaldee paraphraseth my word shall be thy strength A like promise is to all Gods people in Psal. 115. 9. 10. 11. great or as the Greeke translateth shall be very much Abram had sowne righteousnesse and therefore should reape a faithfull reward Prov. 11. 18. though he were not enriched by the King of Sodom Gen. 14. 22. 23. Vers. 2. Lord in Hebr. Adonai which signifieth my stayes or pillars implying in it a mystery of the holy Trinity and fitly spoken here to God the Lord of heaven and earth Mat. 11. 25. who as a base sustained Abram in all infirmities It is written here with long A in the end and so is proper to God having the vowels of Iehovah when it is written with a short a it is applied to creatures In in the forme singular Adón Lord or susteyner it is also ascribed unto God the Lord of all the earth Psal. 97. 5. and in the forme plurall Adonim as Mal. 1. 6. If I be Adonim a Lord where is my feare Iehovih or God in Greeke Lord this name is usually thus written when it is joyned with the former Adonai and it hath the consonant letters of Iehovah and the vowels of Aelohim God and where one Prophet writeth Adonai Iehovih as here 2 Sam. 7. 18. aâ—â—ther writing the same saith Iehovah Aelohim 1 Chron. 17. 16. It is of the same signification that Iehovah whereof see Gen. 2. 4. goe childlesse by going the Ierusalemy paraphrast understandeth going out of the world as fearing he should dye childlesse and so the promise before given should be frustrate Gen. 12. 3. and 13. 15. 16. So also the Greeke translateth I am let depart as Simeon speaketh in Luke 2. 29. childlesse The Hebrew well beareth this sense for thou shalt goe with thy fathers 1 Chron. 17. 11. is expounded thou shalt sleepe or lye downe with thy fathers 2 Sam. 7. 12. the steward or administrator dispenser Hebr. ben meshek the son of administration or of running about or sonne of leaving that is the man that runnes about and administreth or to whom I leave the affaires of mine house such we call a Steward So the Chaldee saith bar parnesaah that is son of feeding governing or procuration meaning the Steward whose duty is to give the family their portion of meat in due season Luke 12. 42. Vnder this name he may also intend one to whom hee should leave his house after his decease But Abram had one principall old servant ruler of all that he had Gen. 24. 2. of whom this seemeth to bee meant Eliezer of Damaskus or the Damaskean Eliezer as the Chaldee hath it Damaskus being put for a man of Damaskus as Israel 1 King 12. 18. is put for the sonnes of Israel 2 Chron. 10. 18. though some take Damaskus in Hebr. Dammesek to bee the name of a man here Of Eliezer or Eliazar as the name is written in Exod. 6. 25. is formed Lazer by leaving out the first letter as in other countries they used in Greek Lazaros whom Christ in the Parable maketh to sit in heaven in Abrahams bosome Luke 16. 23. that is to banquet with him next unto him as Mat. 8. 11. Ioh. 13. 23 Vers. 3. seed that is a child as the Chaldee expoundeth it son of my house that is my houshold servant or bondman borne so in Eccl. 2. 7. I got men-servants and women-servants and I had sonnes of the house that is home-borne-slaves so called to distinguish them from sonnes of the wombe Prov. 31. 2. Iob 19. 17. See before Gen. 14. 14. also Gen. 17. 12. Ier. 2. 14. is mine heyre or inheriteth that is as the Greeke translateth shall inherit mee shall possesse and enjoy all that I have So to inherit Gad Ier. 49. 1. which is there explained to dwell in his cities Vers. 4. And behold the Greeke turneth it And straight way it noteth Gods speedy helpe of Abrams infirmity shall come out that is the sonne of thine owne body opposed to the sonne of the house or servant aforesaid So the Chaldee translateth a sonne whom thou shalt beget A like promise was to David 2 Sam 7. 12. thy seed after thee which shall come out of thy bowels for which in 1 Chron. 17. 11 is written which shall be of thy sonnes Vers. 5. the starres which cannot by man bee numbred Ierem. 33. 22. onely God counteth their number and calleth them all by names Psal. 147. 4. Before in Gen. 13. 16. God promised him seed like the dust of the earth here like the stars of heaven that might signifie his naturall seed this his spirituall and heavenly as the Apostle teacheth us two sorts of Abrams children Rom. 9. 7. 8. Gal. 4. 22. 24 c. Hereupon the Israelites are in Iosephs dreame and in Daniels vision called starres and the host of heaven Gen. 37. 9. 10. Dan. 8. 10. In Gen. 22. 17. Abrams seed are compared with the starres of heaven and sand of the sea so shall thy seed be and so it was fulfilled in Moses time Deut. 1. 10. and 10. 22. and this promise was after renewed to Abram Gen. 22. 17. and to Isaak Gen. 26. 4. and in them to Israel Exod. 32. 13. Vers. 6. he beleeved or had faith This is the first place where faith or beleefe is expresly spoken of in Scripture and is found in Abram called the father of all beleevers Rom. 4. 11. 12. 16. and hath imputation of justice added to it because under this promise Abram saw and beleeved in Christ and it was before either the law was given or circumcision ordained Gal. 3. 16. 17. Rom. 4. 10. Wherefore Abrams faith is highly commended in that against hope he beleeved in hope that he should become the father of many nations according to that which was spoken So shall thy seed be And being not weake in faith he considered not his owne body now dead being about an hundred yeeres old or the deadnesse of Saraes wombe he staggered not at the promise of God through unbeleefe but was strong in faith giving glory to God and being fully perswaded that what hee had promised he was able also to performe and therefore it was imputed unto him for justice Rom. 4. 18. 22. The Hebrew word for beleeved meaneth that hee thought and trusted the words of God as sure certaine
stable and constant so where one Prophet relateth Davids words be it faithfull for ever 1 Chron. 17. 23. another writeth stablish thou for ever 2 Sam. 7. 25. and againe faithfull shall thy house be 2 Sam. 7. 16. for which in 1 Chron. 17. 14. is written I will stablish him in my house And as beleefe is with the hart Rom. 10. 10. so it is said Iaakobs heart fainted for he beleeved them not Gen. 45. 26. whereby it appeareth that beleefe is a lively motion of the heart and spirit firmly resting in the things spoken When Iaakob saw the Waggons which Ioseph had sent whereby he was moved to beleeve it is said that his spirit revived Gen. 45. 27. And Paul saith that faith is the ground or confidence of things hoped for the evidence of things not seene Heb. 11. 1. in Iehovah the Greeke translateth he beleeved God and so the Apostles cite the words Rom. 4. 3. Gal. 3. 6. Iam. 2. 23. be imputed it that is God imputed that beleefe The Greeke which also the Apostle followeth saith it was imputed or thought counted esteemed for justice or righteousnesse the word for is added in Greeke and by the Apostle in Rom. 4. 3. and elsewhere in the Hebrew Psal. 106. 31. which also in repeating things expresseth such words wanting as lebeith in the house Ier. 52. 17. which in 2 King 25. 13. was written onely beith the house Now of this the Apostle inferreth To him that worketh the reward is not imputed or reckned of grace but of debt but to him that worketh not but beleeveth on him that justifieth the ungodly his faith is imputed for justice Roman 4. 4. 5. where he maketh Abram to be in himselfe ungodly or impious as having beene an idolater Ios. 24. 2. and still without glory of workes before God Rom 4. 2. but counted just for his faith in the promises of God vers 21. 22. adding that it is not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we beleeve on him that raised up Iesus our Lord from the dead Rom. 4. 23. 24. Vers. 7. from Vr This sheweth that Abram was particularly called at the first though Moses expressed it nor Gen. 11. 31. and Stephen rightly gathered it from this place and from Ios. 24. 3. as from the words of Abrams second calling Gen. 12. 1. hee gathereth what were the words of his first calling Act. 7. 2. 3. 4. Of this Vr see Gen. 11. 28. Vers. 9. Take unto me that is Take and offer unto me so the Chaldee translateth Offer before me Gen. 48. 9. take them to me is bring them so in Exod. 25. 2. and often and thou hast taken gifts Psal. 68. 19. is expounded by the Apostle thou hast given gifts Eph. 48. a three-yeerling or a trebled heiffer but the Greeke translateth a three yeerling heiffer Howbeit the Chaldee paraphrast saith three heiffers c. the Hebrew signifying trebled or thirded is indifferent to either but the first seemeth fittest here Some take it for dividing into 3 parts but they were parted in the mids vers 10. a young pigeon the Hebrew word is used in Deut. 32. 11. for yong eagles but the Chaldee here hath barjonah a yong dove and the Greeke hath a dove and thus also it accordeth with the law in Lev. 1. 14 where yong doves are expresly mentioned And as there all offrings were either of beeves or sheepe or of goats of turtles or yong doves Lev. 1. 2. 10. 14. so here they all are commanded to Abram And figured out his children that should bee slaine as sacrifices and mortified by afflictions foure hundred yeeres as God after expoundeth it in vers 13. for the sacrifices of beasts signified our more reasonable service of God Rom. 12. 1. Esay 66. 20. Roman 15. 16. Vers. 10. and gave that is layd or put every oneâ— part or halfe Hebr. man his part but Ish man is every one and is so expounded by Paul in Heb. 8. 11. from Ier. 31. 34. and is applied to all other things as well as to men here to beasts and birds and in Esay 36. 18. to the Gods of the Heathens The parts were laid asunder one against another as shoulder against shoulder leg against leg with a space to goe betweene Vers. 17. God hereby signifying that the affliction of Abrams seed should be ordered so by his providence that after the time limited they should be restored one part to another as the bones of that people scattered in Babylon came againe together bone to his bone Ezek. 37. 7. 11. 14. parted not according to the law after given which bade it should bee cleaved with the wings thereof but not divided asunder Lev. 1. 17. Vers. 11. the fowles ravenous birds as Eagles Kites c. which prey upon dead bodies Figuring the Aegyptians and enemies of Abram seed which should seeke to devoure them So the Kings of Babel and Aegypt are likened to Eagles Ezek. 17. 3. 7. 12. and the fowles are called to eat of sacrifices Ezek. 39. 10. Rev. 19. 17. 18. And the Ierusalemy paraphrast expoundeth the fowles to be the monarchies that afflicted Israel buffed them drove them away with a wind or blowing as the Hebrew importeth So Moses and Aaron saved Israel from being devoured by the Aegyptians Exod. 7. c. Vers. 12. going or to goe downe that is about or ready to set Hebr. to goe in a deep-sleepe The Greeke calleth it an extasie or trance so Gen. 2. 21. The Hebrew Doctors observe concerning visions shewed to the Prophets that they saw no propheticall vision but by dream or by night vision Num. 12. 6. and 22. 19. 20. or by day after that a deepe-sleepe was falne upon them Dan. 10. 9. And all that prophesied their joynts trembled there remained no strength in them and their thoughts were troubled and the mind was left changed to understand that which was seene as is said of Abram and loe a terrour a great darknesse fell upon him and of Daniel my vigour was turned in me into corruption and I retained no strength Dan. 10. 8. Maimony in Iesudei hatorah chap. 7. S. 2. But they except Moses as the Scripture also doth Num. 12. 7. 8. a terrour this and the darknesse following shadowed out also the great discomforts that Abrams children should have by the vexation of their enemies as David and others complayne of the like in their afflictions Psal. 55. 4. 5. 6. and 88. 7. 17. So the Ierusalemy paraphrast applyeth this vision to the Kingdomes of Babel Madai Iavan and Edom that is Rome which should bring Abrams children into bondage Vers. 13. knowing know that is know assuredly see Gen. 2. 17. not theirs meaning Aegypt Mesopotamia and Canaan it selfe wherein they were but strangers Gen. 17. 8. Psal. 105. 11. 12. and therein afflicted Gen. 21. 9. and 26. 7. 14. 15. c. but chiefly in Aegypt 400 yeere which beganne when
20. Exod. 15. 23. Beer-lachai roi that is The well of him that liveth that seeth me The Chaldee expounds it The well whereat the Angell of life appeared This name was given it for a memoriall of Gods mercy to all posterity with whom is the well of life and in whose light we see light Psal. 36. 10. Kadesh called also Kadesh-barnea Numb 32. 8. and 13. 27. Bered in Greeke Barad wee find it not elsewhere The Chaldee calleth it Chagra Vers. 15. Abram called by this it appeareth that Hagar beleeved and obeyed the Angels word and returned to Abrams house who in likelihood upon her relation gave his sonne the name appointed by the Angell So Ismael is the first man in the world whose name was given him of God before he was borne Vers. 16. old Hebr. sonne of 86 yeeres see Gen. 5. 32. Thus long Abram had lived altogether childlesse and yet he waited 14 yeeres moe before the child of promise was borne Gen. 21. 5. and for the space of thirteene yeeres after this God keepeth silence and the Scripture mentioneth no speech at all of God unto Abram so exercised hee the faith and patience of his servant and taught him that the fleshly generation commeth in time before the spirituall for that is first which is naturall and afterward that which is spirituall 1 Cor. 15. 46. And this servants sonne was serviceable to Abram and Sarai till the promised seed was come and then Ismael was put away with his mother Gen. 21. 10. 14. even so the service of the Law is needful for the Church till Christ be come and formed in us and we by him doe bring forth fruit unto God Rom. 7. 4. Gal. 4. 1. 5. 19. 31. CHAP. XVII 1 God reneweth his covenant with Abram 5 changeth his name into Abraham in token of a greater blessing 10 and instituted the covenant of Circumcision 15 Sarai her name is changed into Sarah and she blessed 17 Isaak is promised 23 Abraham and Ismael and all the males in Abrahams house are circumcised ANd Abram was ninety yeeres and nine yeeres old and Iehovah appeared unto Abraham and said unto him I am God Almighty walke thou before me and bee thou perfect And I will give my covenant betweene mee and thee and will multiply thee in very much abundance And Abram fell upon his face and God spake with him saying As for me behold my covenant is with thee and thou shalt be a father of a multitude of nations And thy name shall not any more bee called Abram but thy name shall bee Abraham for a father of a multitude of nations have I given thee to be And I will make thee fruitfull in very much abundance and will give thee to become nations and Kings shall come out of thee And I will establish my covenant betweene mee and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee And I will give unto thee and to thy seed after thee the land of thy sojournings all the land of Canaan for an everlasting-firme-possession and I will bee a God unto them And God sayd unto Abraham and thou shalt keepe my Covenant thou and thy seed after thee in their generations This is my covenant which yee shall keepe betweene me and you and thy seed after thee that every male among you be circumcised And ye shall circumcise the flesh of your superfluous-foreskin and it shall be for a signe of the covenant betweene me and you And a sonne of eight dayes shall be circumcised among you every male in your generations the child of the house and hee that is bought with money of any strangers sonne which is not of thy seed The child of thy house and he that is bought with thy mony shall be circumcised with circumcision and my covenant shall bee in your flesh for an everlasting covenant And the uncircumcised male whose flesh of his superfluous fore-skinne shall not bee circumcised that soule shall even be cut-off from his peoples hee hath broken by covenant And God said unto Abraham Sarai thy wife thou shalt not call her name Sarai but Sarah shall her name be And I will blesse her and will give thee a sonne also of her and I will blesse her and she shall be to nations Kings of peoples shall bee of her And Abraham fell upon his face and laughed and he said in his heart shall a child be borne to him that is an hundred yeeres old and shall Sarah that is ninety yeeres old beare And Abraham sayd unto God O that Ismael might live before thee And God said In deed Sarah thy wife shall beare thee a son and thou shalt call his name Isaak and I will establish my covenant with him for an everlasting covenant to his seed after him And for Ismael I have heard thee behold I bless him and will make him fruitfull and will multiply him in very much abundance twelve Princes shall he beget and I will give him to be a great nation But my covenant will I establish with Isaak whom Sarah shal beare unto thee at this set time in the yeere next after And he made an end of speaking with him and God went up from Abraham And Abraham tooke Ismael his sonne and all the children of his house and all that were bought with his money every male among the men of Abrahams house and he circumcised the flesh of their superfluous-foreskin in this selfesame day as God had spoken with him And Abraham was ninety and nine yeeres old when hee was circumcised in the flesh of his superfluous-foreskin And Ismael his sonne was thirteen yeeres old when he was circumcised in the flesh of his superfluous-foreskinne In this selfe same day was Abraham circumcised and Ismael his sonne And all the men of his house children of the house and the bought with money of the strangers son they were circumcised with him Annotations OLd Hebr. sonne of 99 yeeres that is going in his 99 yeere see Gen. 5. 32. and the last note of the former chapter Almighty or Alsufficient in Hebrew Shaddai that is he who is or hath sufficiency or most abundant and able to goe through all things both in mercy and judgement to which the Scripture hath reference when it saith Shod destruction shall come from Shaddai the Almighty Esay 13. 6. Walke thou or walke pleasingly as the Greeke translation implyeth see the notes on Gen. 5. 22. The Chaldee translateth it Serve thou This walking comprehendeth both true faith Heb. 11. 5. 6. and carefull obedience to Gods commandements Wherefore that which is writen 1 King 8. 25. to walke before me as thou hast walked before me is expounded in 2 Chron. 6. 16. to walke in my Law And this in Luke 1. 6. is explained to be all the commandements and ordinances of the Lord. perfect or intyre upright and as the Greek saith unblameable See Gen. 6. 9. Vers.
just with the wicked and that the just should bee as the wicked far-be-it from thee shall the Iudge of all the earth not doe judgement And Iehovah said If I shall find in Sodom fifty just men within the city then will I spare all the place for their sake And Abraham answered and said Behold now I have taken upon me to speake unto the Lord and I am dust and ashes If-so-be there lacke of fifty just men five wilt thou destroy for five all the city And he said I will not destroy if I shall find there fourty and five And he added again to speake unto him and said If-so-be fourty be found there and hee said I will not doe it for fourties sake And he said O let not now the Lord be wroth and I will speake If-so-be thirty be found there and hee said I will not doe it if I shall find thirty there And he said Behold now I have taken-upon me to speake unto the Lord If so be twenty shall be found there And he sayd I will not destroy for twenties sake And hee sayd O let not now the Lord bee wroth and I will speake but this once If-so-be ten shall bee found there And he said I will not destroy for tennes sake And Iehovah went-away when as he had made-an-end of speaking unto Abraham and Abraham returned to his place Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourth section of the Law called of the first word Vajera that is And the Lord appeared See Gen. 6. 9. Vers. 1. appeared or was seene of him meaning Abraham This vision was to renew the promise of Isaaks birth and to acquaint Abraham with Gods purpose of destroying Sodom And for us to see how Abrahams faith wrought with his workes and by workes faith was made perfect as Iam. 2. 22. the akes that is the oke-grove or the plaine see Gen. 13. 18. in the heat that is at â—oone as the Greeke translateth it At such time travellers wexe saint and hungry heat also figureth afflictions Mat. 13. 6. 21. Rev. 7. 16. the due time to shew forth works of grace Mat. 25. 35. Vers. 2. three men so they seemed at first to Abraham but he entertained Angels unawares Heb. 13. 2. for one of these is called Iehovah vers 13. 14. 17. 20. 22. and Abraham after so acknowledged him as the Lord and Iudge of all the earth ver 25. 27. And this was Christ Rom. 10 9. Iohn 5. 22. The other two were created Angels Gen. 19. 1. The Hebrew Doctors here say And behold three Angels were sent to Abraham our father and they three were sent for three things because it cannot be that moe things then one should be sent by the hand of one of the high Angels The first Angell was sent to shew glad-tidings unto Abraham our father that Sarah should beare Isaak The second Angell was sent to deliver Let from the overthrow of Sodom The third Angell was sent to overthrow Sodom and Gomorrha Admah and Seboim Thargum Ierusalemy on Gen. 18. before him or against him thus occasioning Abraham to come unto them who presently ran and so pursued hospitality as the Apostle speaketh Rom. 12. 13. Vers. 3. Lord the Hebrew Adonai is written with long A in the end which is the usuall title of God as is observed on Gen. 15. 2. The Greeke also translateth it absolutely Lord and the Chaldee expresseth it by the letters of Iehovah otherwise then in Gen. 19. 2. And Abraham in vers 27. under this title acknowledgeth him for God opposing himselfe as dust and ashes Vers. 4. leane ye downe that is rest ye or as the Greeke translateth refresh your selves Vers. 5. sustaine ye or uphold that is comfort or strengthen your heart the Greeke translateth it eat Bread is compared to a staffe or stay Esay 3. 1. for that it is the chiefe sustenance that upholds the life of man So in Iudg. 19. 5. Psal. 104. 15. Vers. 6. three peckes or measures each of them was at least a pottle bigger then our English pecke for three of them made an Ephah or Bushel wherof see Exodus 16. 36. The Hebrewes write that this their pecke which they call Seah the Greeke Saton contained as much as 144 common hens egges For their least measure is the quantity of an egge sixe whereof doe make a measure called Log or Pinte whereof see Lev. 14. 10. and foure of them Logs make a Kab wherof see 2 Kin. 6. 25. and sixe Kabs make this Seah or Pecke three whereof Abraham prepareth here for three mens dinner which with other things doe manifest his liberality contrary to Nabals 1 Sam. 25. 11. Our Saviour also hath a Parable of three peckes of meale which a woman leavened Mat. 13. 33. That which in Ruth 2. 17. is an Ephah or Bushell of barly the Chaldee Paraphrase there calleth three Seahs or peckes So also in Exod. 16. 36. flowery meale that is fine meale Hebr. meale of flower This and the tender and good calfe vers 7. sheweth that Abrahams benevolence was of the best things that hee had See the annotations on Gen. 4. 4. Vers. 7. the herd or the beeves as the Greeke and Chaldee turne it a calfe Hebr. son of the herd or beefe so sonnes of the flocke for Lambes Psal. 114. 4. sonne of the asse for a foale Gen. 49. 11. 〈…〉 es of the Vâ—icorne Psal. 29. 6. and sundry the like to make it to weet ready that is to dresse it An usuall phrase for preparing dressing or trimming any thing so to make the Passover Exod. 12. 48. Mat. 26. 18. and other sacrifices Exod. 10. 25. Psal. 66. 15. Vers. 8. set Hebr. gave standing the Chaldee translateth he ministred to them And so the Hebrew word oft signifieth as the Levites that stood Neh. 12. 44. that is served or wayted so hee which stood before the King Ier. 52. 12. is said to bee the servant of the King 2 King 25. 8. And this setteth forth Abrahams humility Vers. 9. in the tent It is a vertue for women to be keepers at home Tit. 2. 5. but the lewd womens feet abide not in her house Prov. 7. 11. Vers. 10. Returning I will returne that is I will certainly returne see Gen. 2. 17. This was a word of promise whereby the children of God and true seed of Abraham were discerned from the other Rom. 9. 8. 9. Neither doe wee find that this returne was by the Angels apparition againe but by the complement of the thing promised when this time reviveth or liveth that is the next yeere at this time as appeareth by the accomplishment Gen. 21. 2. 5. for then Abraham was an hundred yeere old and now he was ninety nine Gen. 17. 24. In the revolution of the yeere things returne to the same life and estate which they had before And in spirituall things when promises are fulfilled it is called the acceptable yeere of the Lord Luke 4. 19. So a City is said
him and let us keepe-alive seed of our father And they made their father drinke wine in that night also and the younger arose and lay with him and he knew not when shee lay downe or when shee arose And the two daughters of Lot were with child by their father And the firstborne bare a sonne and she called his name Moab he is the father of Moab unto this day And the yonger she also bare a sonne and called his name Ben-ammi he is the father of the sonnes of Ammon unto this day Annotations THere came two or the two Angels came called before men Gen. 18. 22. and so they seemed unto Lot who also entertained Angels unawares Heb. 13. 2. Compare this action of Lot with Abrahams Gen. 18. Vers. 2. my Lords so both Greeke and Chaldee also translate it the Hebrew Adonai being written otherwise then when it signifieth the Lord God see Gen. 18. 3. Nay The Angels as men humanely refused being sent also to view the manners of the people Gen. 18. 21. they would have abode in the streets indeed had not Lots importunacy made them doe otherwise So Christ made as if he would have gone further but constrained by the disciples hee stayed with them Luke 24. 28. 29. Vers. 3. pressed upon or was instant constrained so Luke 24. 29. a banquet or a drinking as both the Hebrew and Greeke words signifie for large drinking is used in banquets hereupon it is called the banquet of wine Est. 5. 6. and 7. 7. and the King and Hamon came to drinke with Queene Ester that is to banquet Est. 7. 1. So Est. 3. 15. unleavened-cakes for hast because time suffered them not to be leavened See Exod. 12. 39. where the word cakes is expressed which here wanteth as on the contrary cakes were expressed in Gen. 18. 6. where unleavened is to be understood Vers. 4. from the utmost meaning from every quarter for the Hebrew often omitteth the repeating of the same word at the end for brevities sakes as 1 Chron. 17. 5. from tent to tent and from tabernacle where is againe to be understood unto tabernacle So here from utmost part to utmost part that is from all parts Sometime it is fully expressed as in Matth. 24. 31. from the end of heaven to the end thereof The Greeke here translateth all the people together Vers. 5. called unto Lot They were not ashamed to proclaime their owne filthinesse so God reproveth the Iewes they declare their sinnes as Sodom they hide them not Esay 3. 9. may know them that is may lye with them as Gen. 4. 2. which sense the Greeke version also giveth here Hereupon that horrible and unnaturall sin which the Scripture calleth lying with the male Lev. 18. 22. and 20. 13. is called Sodomy as being first practised in Sodom and the cities about it which God would therfore severely plague in this world and for ever as the Apostle writeth of Sodom and Gomorrah and the cities about them in like manner giving themselves to fornication and going after other flesh they are set forth for an example suffering the vengeance of eternall fire Iude vers 7. The Canaanites having fallen from God to idolatry Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleannesse to dishonour their owne bodies betweene themselves and leaving the natural use of the womā to burn in lust one toward another men w t men doing that which is unseemly as Paul observeth in Rom. 1. 23. 24. 27. An example of like filthinesse fell out after this in Israel Iudg. 19. 22. c. Vers. 6. the doore two words are here used for a doore the first Pethach which is the open-place wherat he went out this latter deleth which is the doore that shutteth up the passage Vers. 7. my brethren thus he lovingly intreateth those wicked men respecting the common brotherhood of nature Act. 17. 26. Esay 58. 7. so David called the evill and wicked his brethren 1 Sam. 30. 23. Vers. 8. not knowne to weet by lying with the male as the phrase is explained in Num. 31. 17. and so by the Ierusalemy Thargum here By this prostituting of his daughters Lot thought to avoid a greater evill but it is not lawfull to doe evill that good may come Rom. 3. 8. of my rafter or beame that is of my roofe or house made with rafters a part being put for the whole so the Greek hath under the roofe of my rafters but the Chaldee saith of my habitation Vers. 9. stand further or get thee a side as if they would consult of the matter But by a much like speech used in Esay 65. 5. it seemeth to bee spoken in disdaine and will hee judging judge or hee will judging judge but the Greeke resolveth it into a question came he also to judge judgement This phrase doubling the word whereof see Gen. 2. 17. may also imply Lots often rebuking of them at other times for he was vexed with the lascivious conversation of those wicked men and dwelling among them in seeing and hearing tormented his just soule day after day with their unlawfull deeds 2 Pet. 7. 8. Vers. 11. with blindnesses or dazeled-blindnesse both of body and mind when the sight beames are confused and nothing can be seene as it is The word is not used but in this place and at another like accident in 2 King 6. 18. the plurall number noteth the greatnesse of the plague as extreameblindnesse Vers. 12. or thy sonnes in the Hebrew and is here for or as the Greeke also translateth it see Gen. 13. 8. Vers. 13. will destroy or are destroying Hebr. corrupting see Gen. 6. 13. that is we are about to destroy so v. 14. Vers. 14. were taking that is being betrothed were ready to take in mariage or had taken as the Greeke explaineth it If wee thus understand it then Lot had some daughters which perished with the Sodomites for onely two which were virgins escaped with him vers 8. 30. This also seemeth closely to be implyed in vers 15. goe-out The Hebrew word hath in it a pricke extraordinary noted also in the Hebrew margine which increaseth the signification as urging an hasty going-out The like is in Exod. 12. 31. Vers. 15. are found that is present The Chaldee addeth which are found faithfull with thee the Greek saith which thou havest But found is often used for present 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity that is the punishment for iniquity Hereupon is that usuall phrase of bearing iniquity for suffering punishment Lev. 20. 17. 19. 20. Num. 14. 34. Even the righteous are in danger to partake of the wickeds punishment if when God calleth they depart not from among them Compare Rev. 18. 4. Vers. 16. lingred or delayed distracted himselfe with much trouble and businesse the Greek translateth they were troubled David contrary wise delayed not to keepe Gods commands Psal. 119. 60. 〈◊〉 in the
gentle-mercy or for the mercifull sparing that is the Lord being mercifull and sparing him as the Greeke translateth The word importeth gentlenesse and loving affection or commiseration as wherby men are spared from punishment So in Esa. 63. 9. in his love in his gentle mercy God redeemed his people Vers. 17. that he or then he said meaning the Lord I 〈…〉 h as appeareth v. 18. 24. who it seemeth was new come from Abraham to Sodom Genesis 18. 22. 33. thy soule that is thy life for so the Scripture usually speaketh as keepe his soule Iob 2. 6. that is spare his life to seeke the soule is to seeke ones life Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not this commandement as the like in Gen. 2. 17. was given not to Lot alone but to his wife and children as the event sheweth vers 26. and forbiddeth all affectation of worldly things which draweth from ready obedience unto God Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount The mountaines are sometime spoken of as places of safety Mat. 24. 16. figuring Gods providence and protection Psalm 121. 1. and 125. 2. Esay 2. 2. Vers. 18. Lord or my Lords for the Hebrew Adonai by reason of the pawse is here doubtfull whether it be the title of God or of men For the Chaldee putteth for it Lords but the Greek Lord and the words following are directed to one though before he spake to them See Gen. 15. 2. and 18. 3. Vers. 19. cleave unto me the Greeke saith take hold on me Herein Lot shewed his weak faith not resting in Gods word wherefore the place which he chose for safety secured him not but for feare he left it ver 30. Vers. 20. to flee that is for me to flee as the Greek translateth See Gen. 6. 19. and 23. 8. Vers. 21. accept thy face or lift up thy face that is doe respect and so will gratifie thee and grant thy request in this thing Thus the Lord doth the desire of them that feare him Psal. 145. 19. This phrase of accepting the face is usuall for shewing of favour to any which sometime is spoken in the ill part and commonly called respect of persons and then it is denyed of God Deut. 10. 17. and forbidden to men Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon which here and in sundry other places meaneth an honourable regard and estimation of ones face or suit in which sense the Apostle useth it Iude v. 16. against such as would respect the face or gratifie men for profits sake The contrary whereto is to turne away the face of any which is to say one nay or deny their request 1 King 2. 16. 20. Vers. 22. any thing or the thing to weet now in hand Heb. a word he called that is every one or it was called See the notes on Gen. 16. 14. Zoar or Zogor in Greeke Sigor and else-where Sogor in the Latine Segor by interpretation Litle before it was called Bela Gen. 14. 2. Vers. 23. came forth ever or arose upon the earth This time of the morning was fittest to shew the light of grace arisen to Lot and how in prosperity affliction shall come upon the wicked and they not know the morning thereof as Esay 47. 11. For the rising of the Sun is a signe of favour from the Lord Mat. 5. 45. but unto Sodom it is the time of vengeance Hence Christ saith as it was in the dayes of Lot they did eate they dranke they bought they sold they plâ—â—â—ed they builded but the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all even thus shall it bee in the day when the son of man is revealed Luke 17. 28. 29. 30. Vers. 24. and upon Gomorra with two other cities not here expressed Admah and Seboim Deut. 29. 23. brimstone this added to fire increaseth it Esay 30. 33. and so is used in Scripture to signifie increase of torment for the wicked and the second death Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said besides their temporall judgement that they suffer the vengeance of eternall fire Iude ver 7. and are made an ensample to those that after should live ungodly 2 Pet. 2. 6. So the Hebrew Doctors say The men of Sodom have no part or inheritance in the world to come as it is written The men of Sodom were wicked and sinners before the Lord exceedingly Gen. 13. 13 wicked in this world and sinners in the world to come Thalmud Bab. in Sanhedrin chapt Chelek This judgment of burning was answerable to Sodoms sin that burned in bruitish lust man towards man so Nadab and Abihu that transgressed with fire are burned with fire Lev. 10. 1. 2. Others sinning by shedding of blood have blood to drink Rev. 16. 6. Exod. 7. 20. 21. Vers. 25. overthrew this word noteth a sudden unevitable and perpetuall destruction whereupon the Prophet saith the Lord overthrew them and repented not Ier. 20. 16. and the Apostle saith he condemned them with an ouerthrow 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment and no hands stayed on her and to the perpetuall desolation of these Cities there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph 2. 9. yet the punishment of them that despise the Gospell shall bee greater then Sodoms Mat. 11. 24. that which grew or the bud of the ground so that in the plaine where these cities stood there grew no good thing after to this day but it became a dead and loathsome lake called the dead sea and sea of salt see Gen. 14. 3. Zoph 2. 9. Deut. 29. 23. So the Rabbines say Of the wickednesse of the five Cities even to this day the wast land that smoaketh is a testimony and plants bearing fruit that never come to ripenesse Wisd. 10. 7. Vers. 26. from behind him the Greeke translateth it unto the things behind which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement vers 17. and with a corrupt affection in her God did severely punish and she is a warning to all as Christ saith hee that is in the field let him not returne to the things behind remember Lots wife Luke 17. 31. 32. was a pillar or became a pillar or statue of salt and so she had part of the plagues of Sodom which was brimstone and salt that it became a sea of salt Deut. 29. 23. Gen. 14. 3. And this her statue or pillar stood for a memoriall to others that they may bee the better seasoned This salt pillar continued long Iosephus a Iewish historian after Christs life on earth writeth that he did see it Antiqu. 1. booke chapt 12. and so others since his time Vers. 27. had stood the Chaldee addeth stood in prayer see Gen. 18. 22.
in Chaldee prepared it See 24. 12. Vers. 22. and the hands or but the hands the Ierusalemy Thargum saith the feeling of the hands of a field the Greeke addeth of a full or plenteous field which with herbs flowers and fruits giveth a fragrant smell Compare Song 2. 13. and 4. 12. 13. 14. and 7. 11. 12. 13. The Ierusalemy Thargum applyeth this to the smell of the perfume of good spicies that should after bee offered in the mount of the house of the sanctuary Vers. 28. And God give or will give it is both a prayer and a prophesie the word And noteth the passion of the mind for so it is often used to signifie vehement affections of desire joy indignation or the like See Gen. 47. 15. Psal. 2. 6. Act. 23. 3. Mark 10. 26. 2 Cor. 2. 2. Sometime it is omitted quite as 2 Sam. 24. 3. and the Lord thy God add for which in 1 Chron. 21. 3. is written the Lord add leaving out and dew which as it is the meanes to make the field fruitfull so â—an it not be given but by God Ier. 14. 22. and the with holding of it is a curse 2 Sam. 1. 21. It spiritually signifieth the doctrine and graces of the gospell and spirit of Christ upon men Deut. 32. 2. Esay 45. 8. and 26. 10. Hos. 14. 6. 7. Psal. 133. 3. A like blessing is in Deut. 33. 13. 28. fatnesses that is sundry sorts and plenty of fat things whereby is meant the best of every thing see Gen. 4. 4. and 49. 20. Esay 30. 23. and spirituall graces Esay 25. 6. The land of Cahaan the figure of all blessednesse is called therefore the fat land Neh. 9. 25. 35. corne and new nine which as they are the stay and comfort of mans life Psal. 104. 15. so they also signifie heavenly blessings that God sendeth upon his people Psal. 65. 10. 14. Zach. 9. 17. A like blessing Moses uttered Deut. 33. 28. Vers. 29. nations the Greeke translateth it Princes the Chaldee Kingdomes The Ierusalemy Thargum applyeth these peoples nations brethren and mothers sonnes to the sons of Esau of Ismael Keturah and of Laban As servitude implyeth a spirituall curse Gen. 9. 25. so this soveraignty is a spirituall blessing Rev. 2. 26. 27. a master or a soveraigne a Lord or governour named of prevailing Herein was implyed a part of the first birth-right 1 Chron. 5. 2. Psal. 89. 28. every one c. Hebrew thy cursers cursed be be that is every one of them for a word singular joyned with a plurall noteth exactly all and every one Compare this with Gen. 12. 3. Numb 24. 9. Vers. 30. and it was or it was I say the doubling of this maketh the matter the more remarkeable touching Gods providence herein going gone that is newly gone or scarce gone out Vers. 33. trembled or was terrified as the Greeke and Chaldee translate was astonished it signifieth an exceeding feare with trembling as Exod. 19. 16. 18. Gen 42 28. who where a trembling passionate speech or who then is he he shall bee So the gifts of God which are without repentance Rom. 11. 29 are stablished to Iakob here and after more advisedly in Gen. 28. 1. 4. Vers. 35. with guile the Chaldee saith with wisdome but the word it usually taken in the evill part and so Isaak seemeth to intend it The Scripture also seemeth hereby to blame the indirect meanes which Iakob used for none should doe evill that good may come no not though through mans lye the truth of God doth more abound unto his glory Rom. 3. 7. 8. Vers. 36. Is it because or understand hath hee done this because meaning surely hee hath Therefore the Greeke translateth it Rightly was his name called Iskob and the Chaldee Fitly was called Hebrew he called meaning every one See Gen. 16. 14. for he hath or that hee hath supplanted where the Hebrew Iaakbeni supplanted me is Esaus interpretation of Iakobs name as signifying a supplanter or overthrower with the foot and so a deceiver So Ier. 9. 4. he tooke thus Esau layeth the fault on his brother for taking that which himselfe prophanely sold Ge. 25. 33. He. 12. 16. my blessing but that followed the first birth-right which being sold the blessing was lost also as the Apostle inferreth upon it that afterward when Esau would have inherited the blessing he was reiected Heb. 12. 16. 17. Vers. 37. appointed or put that is made as the Greeke translateth it sustained the Greeke translateth strengthned See Psal. 104. 15. Vers. 38. and wept yet found hee no place of repentance though he sought it with teares Heb. 12. 17. For because when God calleth men doe refuse when they call upon him hee will not answer Prov. 1. 24. 28. Vers. 39. fatnesses that is fat and fertile places which were upon mount Seir. Gen. 36. 6. 8. and this was unto Esau a gift of God Ios. 24. 4. Therefore this also is a blessing which Isaak by faith uttered concerning things that were to come unto Esau as before unto Iakob Heb. 11. 20. How be it the chiefe spirituall and hereditary blessing was before given to Iakob onely and Esau willing to inherit it was rejected Heb. 12. 17. and the oracles here following confirme the same Vers. 40. And by or But by thy sword that is with warres and troubles shalt thou defend thy state and country and not injoy peace as Iakob Deut. 33. 27. 28. The sword is opposed unto peace Mat. 10. 34. and living by the sword meaneth the continuance of that trouble some state as life is opposed to momentany troubles Psal. 30. 6. Contrariwise in Christs Kingdome the swords are beaten into plow-shares Esay 2. 4. thou serve namely in thy posteritie for Esau in his person served not Iakob but his children in Davids daies 2 Sa. 8. 14. So before that was spoken as to Abraham which was properly accomplished to and in his seed Gen. 12. 3. and 22. 18. and 15. 7. 18. shalt get the dominion or shalt get strength and that shall bee when Iakob shall for his sinnes lose the dominion as came to passe in the dayes of Iehoram son of Iehosaphat who did evill in the eyes of the Lord 2 King 8. 16. 18. 20. So both the Chaldee paraphrases say when his sonnes shall transgresse the words of the law thou shalt remove his yoke the yoke of their servitude from off thy necke Otherwise as the Hebrew word sometime signifieth to mourne or be cast downe with sorrow Psal. 55. 3. it may bee interpreted when thou shalt mourne to weet for that hard servitude his yoke the yoke of servitude as the Ierusalemy Thargum explayneth it So yoke also signifieth in Levit. 26. 13. Esay 9. 4. and 10. 17. Ier. 27. 8. 11. And Esau broke the yoke when Edom rebelled from under the hand of Iudah and made a King over themselves 2 King 8. 20. 22. Vers. 41. hated with an inward spitefull hatred as the word signifieth which sheweth his
the former to shew Ioseph to be of the number he and his children as Gen. 46. 20. 27. Vers. 6. brethren who were caried out of Egypt and buryed in Sychem in the land of Canaan Act. 7. 16. generation that is the men of that generation or age both Israelites and Egyptians see Gen. 6. 9. Vers. 7. increased or bred-swiftly as the fishes or ceeping things of the earth which of this word have their name See Gen. 1. 20. And this was when the time of the promise drew nigh which God had sworne to Abraham Act. 7. 17. wherof see Gen. 12. 2. and 15. 5. c. most exceedingly Hebrew with vehemency vehemencie as Gen. 7. 19. and 30. 43. They became a nation great mighty and populous Deut. 26. 5. Vers. 8. new another King saith the Greek version which Stephen followeth Act. 7. 18. knew not this word is used both for knowledge and understanding with the mind for acknowledging regard with the affections both which might be in this King Eccles. 2. 19. Psa. 31. 8. Hos. 2. 8. T 〈…〉 Chaldee expoundeth it thus which confirmed not the decree of Ioseph Vers. 10. with them or against them as the Gr. word which also Stephen useth in Act. 7. 19. implieth that is wisely keepe them under At this time the sonnes of Israel began to corrupt their religion and to commit whordome with the idols of Egypt for which God was angry with them Ezek. 23. 8. and 20. 5. 7. 8. Ios. 24. 14. And he turned the heart of the Egyptians to hate his people to deale-craftily with his servants Psal. 105. 25. warre or understand occasions of warre the Greeke saith when warre befalleth us goe up to weet into Canaan Thus Satan sought to hinder the fulfilling of Gods promise Gen. 46. 3. 4. Vers. 11. task-masters Hebrew princes of taskes or of tributes that is commissaries to exact of Israel tasks and servile works as the Greeke translateth masters over works the Chaldee calleth them rulers evill doers So because Israel served not the Lord their God with gladnesse of heart hee made them serve their enemies with much affliction put a yoke of yron upon their necke as he threatned againe after this Deut. 28. 47. 48. And thus the oracle was fulfilled Gen. 15. 13. treasure cities or cities of store wherein to lay up both the fruits of the earth as 2 Chron. 32. 28. and other provision of armory and warlike furniture wherfore the Greeke translateth fortified cities Raamses this differeth in writing from Rameses spoken of in Gen. 47. 11. and Exod. 12. 37. the Ierusalemy Thargum calleth it Philusin otherwise named Pelusium and the former Pithom he calleth Tenis or Tanis Vers. 12. as they that is the more they afflicted them the more they multiplied There is no wisdome prudency or counsell against the Lord Prov. 21. 30. encreased or spred abroad Hebrew brake forth with sudden increase see Gen. 30. 30. 43. and 28. 14. The Greek and Chaldee translate it wexed strong This mercy of God David celebrateth saying And hee increased his people mightily and and made them stronger then their distressers Psal. 105. 24. Vers. 13. rigor or fiercenesse which English word commeth of the Hebrew Pherec the Greek translateth it force the Chaldee hardnesse The Israelites were forbidden to rule after this manner one over another Levit. 25. 43. 46. Hereupon Egypt is called the house of servants or bondmen Exod. 20. 2. and for the hardnesse of the servitude an yron fornace Deut. 4. 20. and because King Pharaoh caused this bondage it is called the house of Pharaoh 1 Sam. 2. 27. Vers. 14. bitter in Greeke sorrowfull Ver. 15. Shiphrah in Greeke Sepphora and the other Phoua These seeme to be the chiefe of the midwives The Thargum Ierusalemy maketh them to be Hebrew women of Levi Iochebed and Miriam Vers. 16. stooles a peculiar round seat for women in travel the Hebrew word is not used elsewhere but in Ier. 18. 3. for a wheele or frame which potters worke upon The Greeke translateth not the word but the sense saying and they bee about to bring forth kill him this hath alwayes beene Satans subtiltie to labour the death of the men children the strongest and valiantest of Gods people So the great red Dragon of the Romane Empire stood ready to devoure the manchild which the woman the Church of Church Christ was about to bring forth Rev. 12. 3. 4. 5. as here Pharaoh King of Egypt likened to a great Dragon lying in the midst of his rivers Ezek. 29. 3. would have devoured the males of Israel Vers. 19. Pharaoh this was a name of honour common to all the Kings of Egypt as is noted on Gen. 12. 15. unto them Thargum Ierusalemy expounds it thus ere the midwife comes at them they pray to their Father which is in heaven and he answereth them and they doe bring forth Vers. 21. that he Hebrew and he them the Hebrew lahem is properly them men and so may be understood of the Israelites who being spared by the midwives lived to have families Or it is put for lahen them women the couragious midwives to whom God made houses that is gave them children and families So the Prophets some time vary the gender as in 1 King 22. 17. lahem for which in 2 Chro. 18. 16. is written lahen Also in 1 Chron. 10. 7. bahem which in 1 Sam. 31. 7. is written bahen And so the Gr. here Thargum Ierusalemy referreth it to the women saying because the midwives feared before the Lord therefore they got them a good name in a strange nation and made them houses the house of the Levites and the house of the High priesthood See the like after in Exod. 2. 17. also in Iudg. 21. 22. and before noted on Gen. 4. 7. Vers. 22. all his people so from secret oppression proceeding to open tyranny evill intreating our fathers making their babes to bee cast out that they might not be saved-alive Act. 7. 19. which though Israels sinne did deserve Ezek. 20. 5. 7. 8. yet God after repayed to the Egyptians in turning the waters of their river into blood and slaying all their firstborne Exod. 7. 20. 21. and 12. 29. 30. that is borne namely to the Hebrewes or Iewes as the Greeke and Chaldee doe expresse CHAP. II. 1 Moses is borne and hidden three moneths 3 then in an Arke he is cast into the flags 5 He is found and brought up by Pharaohs daughter as her owne sonne 11 He looketh on his brethrens wrongs and slayeth an Egyptian 13. He reproveth an Hebrew that wronged his neighbour 15 Hee fleeth for feare of his life into Midian 17 rescueth the Priests daughters from the violence of the sheepherds 21 He dwelleth with the Priest and marieth Zipporah his daughter 22 of whom he begetteth Gershom 12 God respecteth Isreels crie AND there went a man of the house of Levi and hee tooke the daughter of Levi. And the woman conceived and bare a sonne
was waterlesse Deut. 8. 15. it was called also mount Sinai Act. 7. 30. Exod. 19. 1. 18. of the Bramble-bushes there growing or of this vision there appearing Vers. 2. Angell This was Christ who in vers 6. calleth himselfe the God of Abraham named an Angell as before in Gen. 48. 16. therefore Moses blessing Israel mentioneth the good will of this dweller in the bush Deut. 33. 16. where the Chaldee paraphrast addeth him whose habitation is in heaven meaning God And other Rabbines acknowledged as much R. Menachem upon Exod. 3. saith his Angell in the opinion of some of our Rabbines was Michael and therefore hee saith the Angell of the Lord and saith not the Angell of God signifying the condition of mercies See also the notes on Gen. 32. 24. where Michael is shewed to bee Christ. Againe R. Menachem there alledgeth this Angell is that Angell the Redeemer which said to Iakob I am the God of Bethel this is he of whom it is said and the Angell of his presence saved them Gen. 48. 16. and 31. 11. 13. Esa. 63. 9. bramble-bush In Hebrew Seneh whereupon the mount and wildernesse is called Sinai of the store of brambles that grew there or of this bush and vision So in Pirkei R. Eliezer c. 41. it is said from the beginning of the world this mount was called Horeb and when God appeared unto Moses out of the midst of the bramble-bush of the name of the bramble Seneh it was called Sinai consumed Hebr. eaten up in Greeke burnt up fire is usually said to eat that is to consume Lev. 6. 10. The flame is said to burne up the mountaines trees c. Psal. 83. 15. Ioel 1. 19. and is therefore used to signifie great afflictions from the hand of God Esa. 30. 30. Lam. 2. 3. But here God who is called a consuming fire Deut. 4. 24. consumeth not the bush a figure of the Church of Israel afflicted in Egypt but dwelleth with good will therein as Moses mentioneth the good will of him that dwelt in the bush Deut 33. 16. And so hath promised to Israel when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Esa. 43. 2. This God himself openeth to Moses in vers 7. 8. and it agreeth with that vision shewed to Abraham in Gen. 15. 13. 17. And the Hebrew Doctors so understood this vision saying God dwelt in the bramble-bush and the bramble-bush was affliction anguish al thorns and briars And why dwelt hee in the midst of affliction and anguish but because he saw Israel in great affliction he also dwelt with them in the midst of affliction to confirme that which is said in Esa. 63. 9. In all their affliction it was afflicted Pirkei R. Eliezer c. 40. Verse 3. great sight or vision whereat Moses wondred and drew neere to consider it Act. 7. 34. not burnt the Ierusalemy Thargum addeth is greene and not burnt Vers. 4. unto him and what God said unto him the same he hath spoken to us as our Lord himselfe explaineth it Have ye not read that which was spoken unto you by God Mat. 22. 31. 32. And although God spake thus to Moses yet hee writing these things for the Church it is said that Moses shewed them and he called the Lord the God of Abraham Luke 20. 37. Vers. 5. thy shooes the putting off of shooes was used for a signe of giving up ones right unto another Deut. 25. 9. Ruth 4. 7. also for a signe of mourning and humiliation Ezek. 24. 17. 23. 2 Sam. 15. 30. Esa. 20. 2â—4 and consequently of sanctification before God putting off uncleannesse as the change and washing of other garments also signified Gen. 35. 2. Ex. 19. 10. Eccles. 4. 17. Psal. 119. 101. Ephes. 6. 15. All which may be implied in this precept that Moses in all humility and holinesse should now resigne up him-selfe unto God and service of him The like was commanded Iosua Ios. 5. 15. By Stephens relation GOD had manifested himselfe by the words following in the next verse before he commanded this thing see Act. 7. 32. 33. From this precept unto Moses the Iewes gathered a generall rule that whosoever standeth in the holy place must put off his shooes Pirkei R. Eliezer c. 40. So from that precept in Lev. 19. 30. yee shall reverence my sanctuary they conclude that this belongeth to the reverence of it that no man come in there with his shooes on his feet Maimony in Beith habchirah or Temple c. 7. S. 1. 2 is holy ground Hebr. it is ground of holinesse sanctified by the presence and apparition of God who maketh the heavens earth and places where his glory is revealed to be holy and reverently to respected of his people Psal. 20. 7. and 48. 2. Ios. 5. 15. Gen. 28. 16. 17. 2 Chron. 8. 11. So the mount whereon Christ was transfigured is called the holy mount 2 Pet. 1. 18. Therefore death was threatned to all that came into the holy place of the tabernacle where God appeared except such and so sanctified as the law did appoint Lev. 16. 2. 3. c. Vers. 6. I am The word am is added by the Holy Ghost in Matth. 22. 32. though for brevity sake it is omitted here in the Hebrew and also in the Greeke Mark 11. 26. and often thorowout the Scriptures thy father the Holy Ghost expoundeth this thy fathers Act. 7. 32. and the words following confirme it See Gen. 3. 2. God of Abraham to whom the land of Canaan was first promised Gen. 12. 1. 7. the affliction of his seed in Egypt prophesied and the deliverance from the same now to be performed Gen. 15. 13. 16. Exod 3. 8. And because God is not the God of the dead but of the living our Saviour from this speech proveth that Abraham and others dead to the world yet lived unto God and their bodies should bee raised againe from the dead Matth. 22. 31. 32. Luk. 20. 37. 38. hid in Greeke turned away this hiding was in conscience of his owne infirmity and of Gods majestie so that Moses trembled and durst not behold Act. 7. 32. Elias covered his face with his mantle 1 King 19. 13. and the Seraphims covered theirs with their wings Esa. 6. 2. See also Iob 13. 20. Luk. 5. 8. Esa. 6. 5. to looke so the Greeke also translateth it referring it to the last word feared It may also be Englished from looking or that he might not looke referring it to the former he hid his face For God the Chaldee translateth the glory of the Lord. Vers. 7. seeing I have seene that is I have surely seene the like phrase is in Gen. 2. 17. Gods seeing and hearing implied a mercifull regard and pittying of their miserie Psal. 106. 44. 45. Gen. 29. 32. therefore the people when they understood this gave thanks to God Exod. 4. 31. Some of the Hebrewes as the Zohar upon this place expounded it thus Seeing for
it that is strike it with the hys sope sprinkle as is explained in verse 22. signifying the applying of Christs blood sprinkled upon all beleevers hearts 1 〈◊〉 1. 2. Heb. 9. 13 14. So the Law was after to be written on their doore posts Deut. 6. 9. intending it chiefly upon their hearts Heb. 8. 10. Compare with this the Law in Eâ—â—k 45. 19. where the blood of the sacrifice was also put upon the posts of the house of the Lord for to clense the same This ordinance was but for that time onely in Egypt for after they might not kill the Passeover within any of their owne gates but in the publique place of Gods worship Deut. 16 5 6 7. which at last was Ierusalem where by the Priests the Passeover was killed and flayed in the court of the temple and the blood sprinkled on the altar 2 Chron. 35. 1. 2 6. 10. 11. Levit. 17. 3. 6. Then the owner of the Lamb took it of the Priests and brought it to his house in Ierusalem and roasted it and ate it in the evening as Maimony sheweth in Korban Pesach chap. 1. S 6. After this manner Christ with his disciples kept the Passeover eating it in a chamber within Ierusalem Luk. 22. 7. 8. 10. 11. c upper doore post but on the threshold under their feet it was not commanded to be sprinkled Hereby a reverent regard of the blood of Christ seemeth to be taught that men should not tread under foot the son of God nor count the blood of the covenaÌ„t wherwith they were saÌ„ctified an unholy thing Heb. 10. 29 Ver. 8. unlevened cakes or loaves but the word cakes is expressed in the 39 verse The signification hereof Paul declareth saying Let us keepe the feast not with old leven neither with the leven of malice and wickednesse but with the unlovened cakes of sincerity and truth 1 Cor. 5. 8. The manner of speaking w ch Moses here useth and unlevened cakes with bitter herbs is changed in Num. 9. 11. thus with unlevened cakes and bitter herbs so the one explaines the other Hereupon the Hebrews say The eating of the flesh of the peschall lamb on the 15 night is commanded to be done it may be eaten alone if unlevened bread and bitter herbs cannot be gotten but bitter herbs without the paschall lamb are not commanded for it is written with unlevened bread bitter berbs shall they eat it Maimony in Korban Pesach c. 8 S. 1. 2. bitter herbs Hebr bitternesses but herbs are meant as cichory wild lettice and the liks which they did eate with the lamb in remembrance of their afflictions in Egypt where their lives had been bitter Ex. 1. 14 And hereunto Ieremy seemes to have reference in his sorrows saying He hath fed me to the full with bitter herbs or bitternesses he hath made me drank with wormwood Lam. 3. 15. They were also to type out the bitter sorrowes of Christ our mortificatioÌ„ afflictions with him 1 Cor. 5. 7. 〈◊〉 11. 26. Phil. 3. 10 〈◊〉 〈◊〉 24. Zach. 12. â—0 Revel 10. â—0 Hereof the Hebrew cannons say The eating of bitter herbs is not commanded by the Law because of themselves but depende 〈…〉 the eating of the paschall Lambe For it is one 〈◊〉 to 〈◊〉 the flesh of the Basseover with 〈◊〉 bread â—â—d bitter herbs The bitter herbs spoken of in the Lâ—â— are Chazereth and 〈◊〉 〈◊〉 and 〈◊〉 and Charchabinah and Menor that it aâ— is thought Wild lettice Cichorie H 〈…〉 and the like for they are not well knowne everyone of these five fort of herbs is called 〈◊〉 〈◊〉 and they may eat of anyone or of all of them Maimony 〈◊〉 of Lâ—vâ—n chap. 7. 〈◊〉 12. 13. Moreover they used a certaine â—ause thicke like mustard they called it Charoseth and say it was a 〈◊〉 of the clay wherein they wrought in Egypt it was made of the palme tree branches or of ray sinâ— or other like berries which they stamped and put vineger thereto and seasoned it and made it like clay and brought it 〈◊〉 the tabl 〈…〉 the night of the Passeovar Maimony ibidem S. 1â— This is thought of some to be that wherein Christ dipped the sop which hee gave unto Iudas Ioh 13. 26 for by the Hebrewes records they used to dip the unlevened bread in that sauce Charoseth and to eat then they dipped the bitter herbs in the Charoseth and did eat them Maimony treat of Leven c. 8. S. 7. Together with the paschall Lambe they used to drinke wine for it was a feast of the Lord and a sacrifice therefore to bee celebrated with joy and with wine by proportion from the Law in Deut. 16. 11. 12. Num. 15. 5. They say every one both of men and women is bound to drink that night foure cups of wine without faile and though 〈◊〉 〈…〉 and live on almes hee must not drinke lesse than those foure cups and every cup contained a quarter of a Log that is so much as an egge and a halfe whereof see the notes on Exod. 30. 24. He blesseth God for every of these cups severally and for the fourth cap â—e accomplisheth the praise and blesseth for it the blessing of the Song Maimony treat of Leven c. 7. S. 10. Vnto these phrases the new Testament seemeth to have reference when it speaketh of the Câ—p of blessing 1 Cor. 10. 16. and of singing an hymne Mark â—4 26. I will hereshew the order which the Iewes 〈◊〉 the ages following kept at the Passeover as themselves have recorded it First a cup of wine is filled for every one and hee blesseth for it him that created the fruit of the vine c. and drinketh it After that hee blesseth for the washing of hands and washeth his hands Then is brought in a table furnished and upon it bitter herbs and unlevened bread and the 〈◊〉 Chaâ—â—sâ—th and the body of the paâ—â—hall Lambe and the flesh of the Chagigah or Feast-offring whereof 〈◊〉 the notes on Deut eronomie 16. which is for the fourteenth day of the moneth Then hee 〈…〉 to blesse God which created the 〈◊〉 of the earth and taketh an herbe and dip 〈…〉 and eateth it hee and all that 〈◊〉 at the table with him every one none eateth 〈…〉 quantity of an 〈◊〉 Afterward 〈◊〉 〈◊〉 is taken aâ—ay â—rom before him onely 〈…〉 the 〈…〉 their deliverance out 〈…〉 as is commanded in 〈◊〉 â—3 8. and 12. 17. Then they fill the second cup and the sonne asketh what is meant by this service according to Exodus 12. 26. and hee that makes the declaration â—aith How different is this night from all other nights For all other nights wee wash but once but this night twise All other nights wee 〈◊〉 levened bread or unlevened but this night unlevened bread onely All other nights wee eat flesh roasted baked or boyled but this night roasted onely All other nights wee eat of any other herbs but this night bitter herbs All other nights wee eat
before is noted doe understand not onely of the streets but not out of the roome nor society where it is to bee eaten a bone to foreshew that not a bone of Christ our Passeover should be broken as was fulfilled Ioh. 19. 33. 36. which signified his victory and deliverance out of affliction and death from which he rose the third day as Psal. 34. 20. 21. the Lord keepeth all his bones not one of them is broken And in hope of resurrection Ioseph gave charge of his bones and they were caried into Canaan Heb. 11. 22. Exo. 13. 19. The bones of the Passe over were burnt with the flesh that remained v. 10. as is testified by the Hebrew Doctors who also say that though it were a little kid whose bones were tender yet might they not eate them for that were the breaking of the bones Maimony in Korban Pesach ch 10. S. 2. 9. Vers. 47. doe it that is prepare offer and eate the pasche as is ordained For neglect and not doing it men were to be cut off Numb 9. 13. Vers. 48. a strangers The Greeke translateth when any proselyte come unto you and so the Chaldee saith when a stranger shall become a proselyte or joyne himselfe with you So this differeth from that which was before in v. 22. and also in ver 45. and is meant of a third sort of strangers that were converts in Greeke called proselytes such as were joyned to the Iewes Church Act. 13. 43. and 2. 10. Matth. 23. 15. Such they were wont to call strangers within the covenant and just strangers to distinguish them from strangers within the gates that did but dwell among them mentioned in Deut. 14. 21. and here in v. 45. doe the Passe-over that is keepe or celebrate it This phrase is used in Matt. 26. 18. Heb. 11. 28. and then so not onely himselfe but his male children must be circumcised ere hee might bee admitted to the Passeover for he was yet in his sinne whiles his children were through his default uncircumcised see Gen. 17. 12. 13. 14. Exod. 4. 24. 26. And thus the Iewes have interpreted this place that as the circumcision of himselfe if it be omitted debarreth him from doing the Passeover so doth the circumcision of his sons and of his servants c. and if hee kill it before hee doe circumcise them it is unlawfull Maimony in Korban Pesach chap. 5. S. 5. uncircumcised the Chaldee turneth it profane person So God saith No stranger uncircumcised in heart nor uncircumcised in flesh shall enter into my Sanctuary Ezek. 44. 9. And the Hebrew Doctors say Whiles the power of uncleannesse and the superfluous foreskin is upon him hee is unfit to be united with the divine Maiesty c. R. Menachem on Exod. 12. Vers. 49. that sojourneth the Greeke here as in ver 48. translateth the proselyte that is come among you So the obedient heathens might by faith in Christ have part in all the holy things with Israel alwaies for in Christ all are one Galat. 3. 28. Act. 15. 9. And unto strangers is promised inheritance with the tribes of Israel in the holy land Ezek 47. 22. 23. The Iew Doctors of old have thus written concerning this Moses our master gave the inheritance of the Law and commandements to Israel onely as it is written Deut. 33. 4. the inheritance of the congregation of Iakob and unto any of the other nations that willingly joyned himselfe a proselyte as it is written Numb 15. 15. as yeeare so shall the stranger be before the Lord. But whosoever is not willing they force him not to receive the law and the commandements But they force all that come into the world to receive the commandements given to the sonnes of Noe whereof see on Gen. 9. 4. and who so receiveth not them is killed and be that receiveth them is called the stranger that sojourneth c. Maimony in Misneh treat of Kings ch 8. S. 10. Likewise in their commentary upon Exodus called Elle shemoth rabbah upon Exod. 12. they say This is that which is written in Esay 56. 3. And let not the sonne of the stranger that hath joyned himselfe to the Lord speake saying The Lord hath utterly separated mee for Iob saith The stranger shal not lodge in the street Iob 31. 32. And why Because the holy blessed God exeludeth no creature but receiveth all For his gates are open every houre and whosoever would be received in he entreth and is received For this it was said by Iob the stranger shall not lodge in the street And againe he saith in the person of God I will open my doores to the traveller Iob. 31. 32. Rabbi Barachias said In whose person speaketh Iob this Doubtlesse because it shall be that the strangers shall be Priests ministring to the holyblessed God as it is written and the stranger shall be joyned them Esay 14. 1. and this joyning is not meant but of the Priests as it is written joyne mee unto one of the Priests offices 1 Sam. 2. 36. For it shall come to passe that proselytes shall eate of the Shew-bread c. CHAP. XIII 1 God commandeth to sanctifie all the Firstborne unto him 3 to remember the day of their going out of Egypt 5 to keepe the feast of Vnlevened bread in Canaan 8 to shew their sonnes the cause thereof 12 to set apart for the Lord the firstlings of beasts 16 Phylacteries for a signe of Gods former mercies 17 The way by which God led Israel in the wildernesse 19 The carying of Iosephs bones with them 20 Israel campeth in Etham 21 God guideth them by a pillar of a cloud and pillar of fire AND Iehovah spake unto Moses saying Sanctifie unto me every first-borne that which openeth every wombe among the sonnes of Israel of man and of beast it is mine And Moses said unto the people Remember this day in which ye came out from Egypt from the house of servants for by strength of hand Iehovah brought you out from hence no levened bread shall bee eaten This day you come out in the moneth of Abib And it shall be when Iehovah shall bring thee into the land of the Canaanite and the Chethite and the Amorite and the Evite and the Iebusite w ch he sware unto thy fathers to give thee a land flowing with milke and honey that thou shalt serve this service in this moneth Seven daies thou shalt eat unlevened cakes in the seventh day shall be a feast to Iehovah Vnlevened cakes shall bee eaten seven daies and no levened bread shall bee seene with thee and no old leven shall bee seene with thee in all thy border And thou shalt shew thy sonne in that day saying because of that which Iehovah did unto mee when I came out from Egypt And it shall bee to thee for a signe upon thy hand for a memoriall betweene thine eyes that Iehovahs Law may be in thy mouth for with a strong hand hath Iehovah brought
fire and the thunders and the lightnings and he went neere into the thicke darknesse and a voice spake unto him and we heard it Moses Moses goe say unto them thus and thus And so it is said face to face the Lord spake with you Deut. 5. 4. c. This standing at mount Sinai it selfe alone was an evident confirmation of his prophesie that it was truth and without all suspicion in it as it is written Lo I come unto thee in the thicke cloud that the people may heare when I speake with thee and may beleeve in thee for ever Exodus 19. 9. So that before this thing they beleeved not in him with such a beleefe as continueth for ever but with a beleefe that had doubtfull conceits and thoughts after it Maimony in Misn. in Iesudei hatorah ch 8. S. 1. Vers. 10. sanctifie them that is bid them and looke that they doe sanctifie and holily prepare themselves that they may be humbled at my feet to receive my words as Deut. 33. 3. This was by cleansing themselves from all filthinesse of the flesh and spirit 2 Cor. 7. 1. inwardly by faith Act. 15. 9. outwardly by washing their garments whereof see Gen. 35. 2. and their bodies as appeareth by other places that shew the sanctifying of the priests and people Levit 8. 6. and 15. 5. 6. 8. 13. 16. 18. 21. 22. c. and abstaining from their wives as after followeth here verse 15. Which things figured our sanctification and cleansing by Christ Iesus with the washing of water by the Word even the washing of regeneration and renewing of the holy Ghost Ephes. 5 26. Tit. 3. 5. From this precept the Hebrew Doctors gather their doctrine and practice for baptizing all whom they admit unto their Church and covenant as Maimony sheweth in Asurei Biah ch 13. and is more fully set downe in the annotations on Gen. 17. 12. V. 11. the third day which is thought to be the day that after was called Pentecost the 50. day after the Passeover then was a yeerly feast Exo. 23. 16. Lev. 23. 15. 16. c. Act. 20. 16. On this day the fiery law was now given on mount Sina on this day the fiery tongues were after given for preaching the Gospell in Ierusalem Acts 2. 1. 2. c. And many mysteries are of the third day in the Scriptures see the notes on Gen. 22. 4. Vers. 13. touch it or touch him that is the man or beast that shall touch the mountaine shall be so execrable unto you as yee shall not touch it with hand but stone it or shoot it through These ordinances were outward concerning the mount that might be touched terrible that the people could unbeare that which was commanded and shewed the nature and use of the law contrary to the Gospell on mount Sion as Paul explaineth it Heb. 12. 18. 20. 22. c. with a shot with arrow or dart as the Apostle in Greek openeth the Hebrew phrase shooting shot through Heb. 12. 20. the sound of the trumpet or the sounding trumpet called in Hebrew Iobel translated in Greeke voices and trumpets but the Apostle seemeth to expresse it by the sound or eccho of the trumpet Hebr. 12. 19. the Chaldee turneth it the trumpet Every 50. yeare was of the sounding of trumpets called Iobel the Iubilee Levit. 25. 10. see the annotations there and Ios. 6. 4. 5. is drawne long or draweth that is continueth the sound and so there be an end of the trumpets sounding shall goe up that is as the Chaldee paraphraseth when the trumpet shall be withdrawne they shall have leave to goe up and as the Gr. translateth when the voyces the trumpets the cloud are departed from the mountaine they shal goe up So that whiles the signes of Gods Majestie were on the mount the people were forbidden to approach but when they were ceased the people might goe up as to any other common mount wheras untill that time the mountaine was sanctified verse 23. Vers. 15. unto a wife or to a woman that is any of you unto his wife to lie with her as the Ierusalemy Thargum expoundeth it the ministerie of the bed A like speech passed betweene Achimelech the priest and David about eating of the holy bread 1 Sam. 21. 4. 5. This was for the more humiliation and preparing of the people as Paul teacheth that man wife may abstaine with consent for a time that they may give themselves to fasting and prayer 1 Cor. 7. 5. It seemeth also by the Law in Levit. 15. 18. that there was a figurative uneleannesse by all such copulation see the annotations on that place Vers. 16. voyces that is thunders see Exod. 9. 23. heavy that is very thicke cloud the Greeke translateth darkesome clouds These were signes of Gods glorious presence and of his judgements against the breakers of his Law the Prophets use the like words to signifie his Majestie Psal. 18. 9. 10. 12. 14. and 97. 2. 4. And these things were now done by the ministery of Angels Act. 7. 53. Gal. 3. 19. for God came with ten thousands of saints Deut. 33. 2. trumpet shewing the nature of the Law to manifest Gods will mens transgressions and to warne them of the wrath deserved Esay 58. 1. Ezek. 33. 3. Rom. 3. 20. and 4. 15. trembled or was afraid The spirit of bondage which was in the people caused them to feare Rom. 〈◊〉 15. for they were not perfect in the love of God 1 Iohn 4. 18. Vers. 17. to meet with God as the Chaldee paraphraseth with the Word of the Lord. Thus Moses as a Mediatour stood betweene the Lord and the people because they were afraid Deut. 5. 5. Gal. 3. 19. at the nether part without the bounds that Moses had limited vers 12. They flood here as the Hebrews write after the order that Moses mentioneth in Deut. 29. 10. 11. when after 40. yeeres he renewed the covenant First there were the firstborne the priests Exod. 19. 22. which came neare unto the Lord after them the Heads of the Tribes the Rulers after them the Elders then the officers after them all the men of Israel then the little ones after them the women and then the strangers Aben Ezra on Exod. 19. Vers. 18. on a smoke With clouds and smoke God often manifested his glorious presence to his people Exod. 40. 34. 35. 2 Chro. 5. 14. and 6. 1. and 7. 1. 2. Esay 6. 4. Rev. 15. 8. there was the hiding of his power Hab. 3. 4. descended God who filleth heaven and earth Ier. 23. 24. is said to descend or come downe to certaine places when hee there manifesteth his glory and it is spoken of him after the manner of men See the notes on Gen. 6. 6. and 11. 5. in fire for Gods Word is like to fire Ier. 23. 29. and his law was firie Deut. 33. 2. as hee himselfe is a consuming fire Deutro 4. 24. Thargum Ierusalemy explaineth it thus because the
not cause to bite that is to lend upon biting usurie by tradition we have beene taught that this is an admonition to the borrower c. Likewise it is unlawfull to have ought to doe betweene the borrower and the lender upon usurie and whosoever is either suretie or scribe or witnesse betweene them he transgresseth against this prohibition Yee shall not lay upon him biting usurie Ex. 22. 25. this is an admonition to the witnesses also and to the surety to the scribe He that lends upon usury transgresseth against six prohibitions Thou shalt not be to him as an exacting creditor Ex. 22. 25. Thou shalt not give him thy money upon usurie Leviticus 25. 37. Thou shalt not give him thy victuals for increase Leviticus 25. 37. Thou shalt not take usurie of him or increase Leviticus 25. 36. Yee shall not lay usurie upon him Exodus 22. 25. and Thou shalt not put a stumbling blocke before the blinde Levit. 19. 14. And the borrower transgresseth against two Thou shalt not cause to lend upon biting usurie Deut. 23. 19. and Thou shalt not lay a stumbling blocke before the blinde Levit. 19. 14. The suretie witnesses and such like transgresse against this Yee shall not lay usurie upon him Whosoever borroweth or lendeth upon usurie are like unto them that deny the name of the God of Israel and deny the comming out of Egypt as it is written Thou shalt not give him thy money upon usurie c. I am the Lord your God which brought you forth out of the land of Egypt c. Levit. 25. 37. 38. It is unlawfull to take usurie before or after As one intending to borrow of a man sends him a gift to the end that he may lend unto him this is usurie afore hand Or he hath borrowed of a man and paid him againe and sends him a gift for his money which he had of him for nought this is after usurie Whose borroweth of his neighbour and was not wont in former time to salute him first it is unlawfull for him to salute him first I need not say to praise him for it is written Vsurie of any Word or Thing Deut. 23. 19. though they be but words they are unlawfull Likewise it is unlawfull for the borrower to learne his lender to reade c. all the while his money is in his hand if he were not wont to doe it before as it is said Vsurie of any thing It is unlawfull to let out money to hire as they doe other things c. Hee that lendeth to his neighbour and conditioneth with him to dwell in his courtyard for nought untill hee pay him what hee hath borrowed or that hireth a thing of him for lesse then it is worth till he pay him c. this is usurie He that lends unto his neighbour may not retaine his servant to doe worke for him although the servant sit still and hath nothing to doe The Iudges are to see the usurie which the lender hath received to be restored backe unto the borrower A bill for usurie the principall may bee required by it but not the interest c. Vers. 26. neighbours raiment if hee be a Poore man as the next verse manifesteth and as is expressed in Deuter. 24. 12. 13. Neither may a pledge thus be taken of poore or rich but by authority of the Magistrate as the Hebrew Doctors teach Maimony in treat of Lender and Borrower chap. 3. Sect. 4. See more for this point in the annotations upon Deuteronomie 24. raiment which he either weareth by day or lieth in by night and so by proportion all other things whereof hee hath present use as tooles instruments to worke with and such like But things necessarie for to feed the life as the mill-stone which grindeth corne or any the like may not be taken to pawne Deuteronomie 24. 6. before the Sunne or untill the Sunne goeth in that is setteth or goeth downe meaning by day In Deuteronomie 24. 13. it is said when the Sunne goeth downe Hereupon the Hebrew canons say When one takes a pledge of his neighbour if he be a poore man and his pledge be a thing that hee hath need of it is commanded that hee restore the pledge at the time when he needeth it hee is to restore him his bedding at night that hee may sleepe on it and his working tooles by day that he may doe his worke with them If he doe not restore the instrument of the day by day and the instrument of the night at night he transgresseth against this prohibition Thou shalt not sleepe with his pledge Deut. 24. 12. this is meant of his night covering And of things which hee doth his worke with by day or cloatheth himselfe with he saith Before the Sunne goeth downe thou shalt returne it him teaching to restore it all the day Maimony in the foresaid place chap. 3. Sect. 5. The Hebrew word ad untill is in Greeke translated before and a like signification it had in Gen 48. 5. Vers. 27. his skinne the Greeke translateth it his shame when he crieth or that hee will cry unto me and I will heare The Greeke translateth if therefore he cry Vers. 28. revile curse banne or blaspheme which word the holy Ghost useth in this case 2 Pet. 2. 10. that is speake evill and dishonourably See Gen. 12. 3. gods that is as the Chaldee translateth Iudges as Exod. 21. 6. the ruler of Heb. ruler in but it meaneth of thy people as it is translated in Acts 23. 5. where it is applied to the high priest but generally it is any prince or ruler Numbers 7. 2. 3. 10. The Iew Doctors explaine it thus Whosoeuer revileth a Iudge among the Iudges of Israel transgresseth this Law Thou shalt not revile the gods And so if he revile the Ruler either the chiefe of the great Synedrion or the King hee transgresseth this Law Thou shalt not curse the ruler of thy people Maimony in Sanhedrin chap. 26. Sect. 1. And Solomon saith Revile or Curse not the King no not in thy thought Eccles. 10. 20. curse that is speake evill as is explained Acts 23. 5. Vers. 29. Thy full-ripe fruit to wit the first-fruits thereof as is explained Exod. 23. 19. so the Chaldee translateth Thy first fruits and the Greeke The first fruits of thy floore The Hebrew signifieth fulnesse or collection meaning fruits when they are full or ripe and gathered So in Numbers 18. 27. and Deuteronomie 22. 9. Of this the Hebrew canons say They bring no first fruits but of seven things viz. of wheat and of barley and of grapes and of figges and of pomgranats and of olives and of dates And if one bring other besides these seven kindes they are not sanctified They bring no first fruits of liquors save of olives and of grapes if a man bring other liquors they are not received of him There is no measure of first-fruits set by the Law but by the Doctors a man must
are partly bond and partly free men Every child that can hold his father by the hand and goe up from Ierusalem gates to the mount of the Temple his father is bound to cause him to goe up and appeare with him that he may catechize or traine him up in the Commandements Maimony in Chagigah Chapt. 2. Section 1. 3. In repeating this Law God annexeth a promise for the safety of the land from enemies Exod. 31. 23. 24. that promise the Greeke version inserteth also here the Lord Iehovah the Hebrew Adon which we English Lord properly signifieth a Base stay or sustainer as is noted on Gen. 15. 2. the Chaldee translateth it Lord or Master of the world The other name Iehovah denoteth Gods Essence or Being whereof see Gen. 2 4. The Greeke here translateth the Lordthy God Vers. 18. sacrifice noâ— slay for sacrifice as in repeating this Law is said Exod. 34. 25. of my sacrifice that is of my Passeover as the Chaldee translateth it and Moses in Exod. 34. 25. sheweth the Passeover to be meanâ— with levened bread that is having any levened bread in thy house or power but shalt purge out the leven before as was commanded Exod. 12. 15 c. see the annotations there Whether it be he that slayeth or he that sprinkleth the blood or he that burneth the fat if any leven be in the power of any of these or in the power of any of the company that eate the Passeover in the houre of the offring of it he transgresseth as Maimony sheweth in 〈◊〉 of the Passeover chap. 1. Sect. 5. the fat of 〈◊〉 which the Chaldee expoundeth of the sacrifice of the feast and for this in Exodus 34. 25. is written the sacrifice of the feast of the Passeover Compare this with the Law foregiven in Exod. 12. 10. The fat of the Passeover as of other sacrifices was the Lords to be burnt upon his Altar see Levit. 3. 14. 15. 16. 2 Chron. 35. 12. 13. 14. this might not be left unburnt till the morning for so it became polluted remaine or be left all night Vers. 19. The first or The first fruit the beginning see the notes on Exod. 22. 29. where seven things paid first-fruits thy land so this concerned onely the land of Israel and such as were owners of land there Whereupon the Hebrew Doctors say He that buyeth a tree in his neighbours field he bringeth not the first-fruits because the ground is not his owne but he that buyeth tree and ground bringeth the first-fruits thereof And so the like M 〈…〉 mony treat of First-fruits Chap. 2. Sect. 13. the house the tabernacle for that was called the house 1 Chron. 9. 23. or the Temple The rites and words to bee used in the bringing of them are shewed in Deuteronomy 26. 1. 2. 11. But from this Law the Iewes have a canon He that separateth his first-fruits for the Lord and they rot or be lost or stollen or polluted hee is bound to separate other in their stead for it is said THOV SHALT BRING them INTO THE HOVSE OF IEHOVAN THY GOD to teach that hee is bound for other after them till he bring them to the mount of the house of God Maimony in First-fruits Chap. 2. Sect. 20. not seeth a kid c. This law is twice after repeated in the same words Exod. 34. 26. Deuteron 14. 21. For a kid the Greeke translateth generally a lamâ— The Chaldee paraphrast omitteth the name of a kid and more generally translateth Thou shalt not eate flesh with milke So the Ierusalemy Thargum on Exod. 34. 26. expoundeth it My people the house of Israel it is not lawfull for you either to seeth or to eat flesh and milke mixed together This sense the Thalmudists follow gathering if it be unlawful to seeth them together much more to eate them And understand it of the flesh and milk of all cleane beasts Flesh with milke it is unlawfull to seeth it and unlâ—â—full to eate it by the Law it is unlawfull also to make profit of it but it is to be buried Whoso boyleth ought of them two together offendeth as it is written THOV SHALT NOT SEETH A KID IN HIS MOTHERS MILKE So hee that eateth ought of these two of flesh and milke sodden together offendeth though he boyle it not c. Masmony treat of Forbiddâ—â— meats Chap. 9. Sect. 1. Others understand it of seething it while it is very young as in the mothers milke that is untill it bee seven dayes old according to the law before in Exodus 22. 30. and after Levit. 22. 27. But the phrase may also imply during the time that it sucketh the mothers milke as a milke lambe 1 Sam. 7. 9. is a sucking lambe The intendment of this law seemeth to bee either against cruelty according to another prohibition of taking the damme with the young Deut. 22. 6. 7. or against mixtures of meats as elsewhere God forbiddeth mixtures in garments in sowing of fields and the like Levit. 19. 19. Vers. 20. an Angell this is Christ whom the Israelites are said to have tempted in the wildernesse 1 Cor. 10. 9. See the notes on Exod. 14. 19. R. Meâ—â—chem upon this place teacheth from ancient Râ—bbins that the word I send signifieth the propertie of mercies and this Angell is the Angell the Redeemer Gen 48. 16. Also The holy blessed God said unto Moses He that did keepe the Father viz. Abraham Isaac and Iakob shall keepe the children before thee or before thy face as the Greeke translateth the place the land saith the Greek which I have prepared for thee A figure of that whither Christ is gone to prepare a place for us Iohn 14. 2. Vers. 21. because of him or of his face or presence The Greeke translateth take heed unto him provoke or rebell not against him the Greeke translateth disobey him not The Hebrew Doctors make the reason of the charge to bee this Because his voice is the voice of the living God R Menachem on Exod. 23. in him or in the middest of him Christ is the brightnesse of the glorie and the expresse Image of Gods Person Heb. 1. 3. and God was in him 2 Cor. 5. 19. and he in the Father Iohn 10. 38. and his name is Iehovah our Iustice Ier. 23. 6. The Chaldee translateth his word is that is hee speaketh in my name And Gods Name may imply his Law or doctrine to bee in him for so the Law of Christ Esa. 42. 4. is expounded his Name Matt. 12-21 Ver. 23. before thee as a leader of thee saith the Greeke version And here the Hebrew Malachi My Angell some of the Rabbines say is Michael by transposition of letters the Amorite that is the land of the Amorites c. See Gen. 15. 18. 21. Ver. 24. gods called in the Chaldee idols their workes that is the workes of the Heathen peoples This Law is explained in Levit. 18. 3. pillars or standing images statues Vnder these all other
Plinie in his â—at hist. b. 19. ch 1. sheweth to grow in Egypt on a shrub called Xylon or Gossipian whereof soft and white l 〈…〉 en stuffe was made whereof the Priests of Egypt delighted to weare And this linnen Xyl 〈…〉 n they thinke to be the stuffe that was died blew purple and scarlet Byss is also a silken linnen white pure and bright and hath the name originally of whitenesse and signified the graces and justifications of the Saints Rev. 19. 8. 14. Ezek. 16. 10. haire whereof a covering was made for the Tabernacle Exod. 26. 7. 13. The word haire is added also in Greeke necessarily understood in the Hebrew see Gen. 42. 33. Vers. 5. Tachash skinnes This the Greeke interpreters translate blew or violet colour skinnes The Tachash was a beast of whose skin fine shooes were made Ezek. 16. 10. and save there no mention is made in Scripture of this beast but in this historie of the Tabernacle whose upper covering was made of the skins of the Tachash Exod. 26. 14. Of the Hebrew name seeme to bee derived the Germane Tachs and Latine Taxo which wee English the badger but the Iewes hold it to be a clean beast which our badger by Moses Law is not neither are badgers skins used for shooes as the Tachas Shittim or wood of the Shittah tree mentioned in Esa. 41. 19. which is thought to be a kind of Cedar tree It is nor found in scripture save in this historie of the Tabernacle and that prophesie of Esay where it is shewed to be of speciall use account The Greeke usually translateth it Aspeta that is wood which never rotteth The wood in Solomons Temple was of Cedar 1 King 6. 9. 10. Of it the Heb. Doctors write thus Solomon the Prophet said How fair is the house of the sanctuarie of the Lord w ch is builde by my hands of Cedar wood but fairer shal be the house of the sanctuary which shall be builded in the dayes of the King Christ the beames whereof shall be of the Cedars that are in the garden of Eden in Paradise Thargum in Can. 1. 17. Ver. 6. light or lig 〈…〉 that is the Candle stocke 〈◊〉 27. 20 incense of sweet spices that is 〈◊〉 or sweet spices for incense The Greek translateth for the composition of incense Vers. 7. 〈◊〉 so also the Chaldee translates it see the notes on Ex. 28. 9. 20. filling stones Heb. 〈◊〉 of 〈◊〉 th 〈…〉 stones to be â—ei in and wherewith the 〈◊〉 places in the gold upon the Bphod were filled up â—ee Exod 28. 27. 20. Vers. 8. 〈◊〉 them make The Greeke changeth the person And thoâ— shalt make me a sanctuary and I well be 〈◊〉 〈◊〉 yâ—â— This was the maine end of all and to this all 〈◊〉 particulars are to be re 〈…〉 ed and by it opened For this sanctuary as Solomons Temple afterward was a place of prayer and pub 〈…〉 〈…〉 ice of God Mâ—t. 〈◊〉 〈◊〉 Lev. 17. 3. 6. and 〈◊〉 〈…〉 ed the Church 〈◊〉 habitation of 〈◊〉 the Spirit 2 Cor. 6. 〈◊〉 Ep 〈…〉 s. 〈◊〉 〈◊〉 〈◊〉 Re 〈…〉 〈◊〉 〈◊〉 and was a visible signe of Gods presence with and protection of his people Lev. 26. 11. 12. Ezek. 37. 26. 27. 1 King 6. 12. 13. and of leading them into heavenly glory for as the high Priest entred into the Tabernacle and through the veile into the most holy place where God dwelt so Christ we by him entred through the veile of his flesh into very heaven as the Apostle openeth it in Heb. 9. and 10. cha And so this sanctuary is to be applyed as a type first unto Christs person Heb. 8. 2. and 9. 11. 12. Ioh. 2. 19. 21. then to every Christian man 1 Cor. 6. 19. and Church both particular Heb. 3. 6. 1 Tim. 3. 15. and universall Heb. 10. 21. And by reason of this divers large signification so many sundry things about this sanctuary are set downe by Moses and sundry wayes applied by the Prophets and Apostles This sanctuary though made of the most glorious things on earth is yet called but a worldly sanctuary was a similitude of the true not made with haÌ„ds Heb. 9. 1. 24. dwell This was the greatest signe of Gods grace to wards his people whiles Christ having reconciled them to his father dwelleth in their hearts by faith Ephes. 3. 17. and they are the habitation of God by the spirit Ephes. 1. 22. Therfore this favour is often mentioned Exod. 29. 45. 46. Lev. 26. 12. Numb 35. 34. Zach. 2. 10. and 8. 3. 2 Cor. 6. 16. Rev. 21. 2. 3. Vers. 9. Tabernacle or Habitacle Dwelling place for of Gods dwelling aforesaid it hath the name Therefore the patterne hereof fignifieth properly the frame or disposition of a building like which an edifice is made And as the patterne of this house and of all the implements was given by God to Moses even so had Solomon a patterne of the house which he builded and of all things belonging thereunto 1 Chron. 28. 11. 12. 18. 19. See more in v. 40. Verse 10. they shall the Greeke translateth 〈◊〉 shalt make even as in the verse following and after God saith to him thou shalt because the over-sight of all the worke lay upon Moses In Verse 39. it is said he shall make where the Greeke againe saith thou shalt an Arke or Coffer in Hebrew Aron which differeth in name as in use from the Arke that Noe made Gen. 6. 14. The Apostles in Greeke call them both by one name Hebrewes 9. 4. and 11. 7. and here the Greeke version addeth the Arke of the Testimony This was made to lay up the Tables of the Covenant of God therein verse 16. and for God to 〈◊〉 betweene the Cherubims upon the covering mercy feat that was thereon vers 22. So it was visible signe of Gods gracious presence with his people in Christ therefore is it the first and châ—â—fest of all the holy things and for it principally was the Tabernacle made Exod. 26. 33. and 40. 18. 21. and it sanctified the Tent and house wherein it rested as Solomon said the places 〈◊〉 holy where into the Arke of the Lord hath come 2 Chron. 8. 11. Yet was it but the furniture of a worldly Sanctuary Hebrewes 9. 1. are under the Gospell to be done away and forgetten that men shall say to m 〈…〉 the Arke of the Covenant of the Lord Ier. 3. 16. albert mystically it is mentioned in the Church of the new Testament as is also the Tabernacle Rev. 11. 19. and 21. 3. Among the Gentiles there was an imitation of these things when they caried the mysteries of their gods in coffers L. Apul. de Asin. our l. 11. Alb. Tibull Et levis occultis conscia Cista sacris Shittins or Cedar wood in the Greek wood incorruptible a cubit that is a foot and an halfe or six handbredths see Gen. 6. 15. Vers. 11. a crowne or border which was both for ornament and
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
the Apostle followeth Rom. 9. 15. bee mercifull or have compassion commiseration As this teacheth that Gods grace mercy and compassion is the cause of our happines so in that he doth this to whom he will it sheweth Gods freedome in communicating his grace where he pleaseth without wrong to any So that which Moses asked for all the people v. 16. God restraineth to his owne will according to his election of grace excluding all others and mans owne will and works Wherefore Paul citing this text concludeth So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9. 15. 16. The ancient Hebrews saw this grace of God though now they be ignorant of it For R. Menachem on this place writeth how God shewed Moses at that time his treasures and he said O Lord of the world whose is that great treasure Hee answered who so hath good workes to him will I give his wages and who so hath none I will doe and give unto him freely as it is written I will be gracious to whom I will be gracious This exposition accordeth with Pauls in Rom. 4. 4. 5. and 3. 24. Ver. 20. my face that is see and know my glorie as it is perfectly by reason of sinne Rom. 3. 23. and of the weaknesse of the flesh which alwaies feareth death when God appeareth as Deut. 5. 24. 25. Iudg. 13. 22. Esay 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality we shall see God as he is even face to face 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe whiles men live they are not counted-worthy when they die they shall be counted worthy to see the face of God R. Elias in Reshith chocâ—â—aâ— fol. 41. 4. And R. Menachem here saith after his death he should attaine unto it for it is treasured up for the just against the time to come Vers. 22. clift or hole cave which is a place of hiding for feare as in Esay 2. 21. Song 2. 14. The Rocke on which Gods people are set is spiritually God himselfe in Christ and faith in him Psal. 18. 3. 32. Matth. 16. 18. cover this sometime signifieth safe protection Psal. 91. 4. sometime a covering with feare and affliction Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense my hand or my palme the hollow of my hand which also is sometime the instrument of helpe Psal. 91. 4. 12. and 119. 173. sometime of affliction Iob 13. 21. and 33. 7. It may also meane my cloud for as a cloud arose in the sight of Elias servant like a mans hand 1 King 18. 44. so Elihu calleth the clouds Cappajim that is hands Iob 36. 32. The Chaldee here translateth it my Word which is the title of Christ Ioh. 1. 1. So in the verse following the Chaldee saith And I will take away the word of my glory Vers. 23. backe parts or after parts the things behinde me This may be understood of an imperfect image of the glory of God such as man is able to behold in this life where wee see through a glasse darkely opposed to the state which is to come when we shall see face to face or eye to eye as 1 Cor. 13. â—2 Esay 52. 8. And it is spoken of God after the manner of men for properly he being a Spirit infinite and incomprehensible hath neither face nor back-parts nor any such thing as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount Matth. 17. 2. 3. where also a cloud over-shadowed the disciples v. 4. If we apply it unto Christ his back-parts may be understood of his afflictions and sufferings which in this life his people doe see and are partakers of as in the life to come they shall behold his face and partake of his glory Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say God made knowne unto Moses that which no man knew before him nor shall know after him that he apprehended in his knowledge the truth of the Essence of God distinctly from the essence of other things as a man whose backeparts are seene and his whole body and rayment is attained unto in ones knowledge from other bodies of men Maimony in Iesudei hatorah chap. 1. Sect. 10. It is a tradition of the Iewes that God now appeared like Sheliach tsibbur the Messenger or Minister of the congregation clad with a robe R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah chap. 1. Sect. 9. saith Moses saw him on the Sea like a mighty warriour and on Sinai cladlike a Minister of the congregation be seene the Greeke addeth seene of thee but it is more generall of no man as in verse 20. And by seeing is not meant onely with the outward eye but with the heart or understanding according to that phrase in Eccles. 1. 16. mine heart hath seene because the mind of man cannot apprehend God who is incoÌ„prehensible Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith Observe how he saith not My face thou shalt not see but SHALL NOT BE SEENE as if he should say there is no power in any creature to comprehend it CHAP. XXXIV 1 God willeth Moses to hew two tables of stone on which he would write againe the words of the covenant 4 Moses having done so went up into the mount 5 The Lord descendeth in a cloud and proclaimeth his Name 8 Moses worshippeth and intâ—â—ateth God to goe with them 10 God maketh a covenant with them warning them 12 of the Idolatry of the Canaanites 16 and mariages with them 18 He reneweth the commandement of the feast of unleavened bread and of sanctifying their first-borne 21 Of the Sabbath 22 Of other feasts and rites about sacrificing 28 Moses after forty dayes in the mount commeth downe with the Tables 29 His face shineth and he covereth it with a veile ANd Iehovah said unto Moses Hew thee two Tables of stone like the first and I will write upon the Tables the words which were on the first Tables which thou brakest And bee thou ready in the morning and come up in the morning unto mount Sinai and present thy selfe unto me there upon the top of the mount And let no man come up with thee neither let any man bee seene throughout all the mount neither let the flockes nor herds feed before that mount And he hewed two tables of stone like the first and Moses rose up early in the morning and went up unto mount Sinai as Iehovah had commanded him and tooke in his hand the two tables of stone And Iehovah descended in the cloud and he stood with him there and he proclaimed the name of Iehovah And Iehovah passed by before him and he proclaimed Iehovah Iehovah God pittifull and gracious long suffering and much in mercy and truth Keeping mercy
and all the vessels thereof the Laver and the foot thereof The tapestrie-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile for the gate of the court the cords thereof and the pins thereof and all the vessels of the service of the Tabernacle for the Tent of the Congregation The garments of ministery to minister in the Holy place the garments of holinesse for Aaron the Priest and the garments of his sons to minister-in-the-priests-office According to all that Iehovah commanded Moses so the sonnes of Israel made all the worke And Moses saw all the worke and behold they had done it as Iehovah had commanded so had they done and Moses blessed them Annotations OF ministery whereof see Exod. 31. 10. of holinesse that is the holy garments specified in Exodus 28. V. 2. Ephod described in Exod. 28. 6. c. V. 3. beat-thinne or spread abroad wiers or threds of those plates in the blew or in the midst of w ch the Gr. translateth with the blew c. For the gold thred was twisted with the blew with every of the other colors as is noted on Exodus 28. 6. Vers. 6. Beryl see Exod. 28. 9. Ver. 8. Brestplate whereof see Exod. 28. 15. c. V. 10. Smaragd or Emeraud see Exod. 28. 17. Vers. 22. woven worke Hebrew worke of the weaver see Exod. 28. 31. c. Ver. 24. twisted or twined the Greeke addeth and bysse that is fine linnen twined See the notes on Exod. 28. 33. Vers. 27. coats whereof see Exod. 28. 40. Ver. 28. goodly ornaments this words is sometime used for the Bonnets themselves as in Ezek. 44. 18. Vers. 30. crowne of holiness that is holy crowne or separation as both the Hebrew and Greeke signifieth see Exod 29. 6. and 28. 36. Vers. 32. so did they this hath respect unto the charge before given Ex. 25. 40. and for this cause the particulars have been repeated by Moses that all might see the care which he and the workmen had to make all things both for matter and forme according to the patterne and commandement given of God Such faithfulnesse also was in Christ Heb. 3. 2. and ought to be in all Christians concerning Gods heavenly ordinances in his Church whereof these things were a patterne and shadow Heb. 8. 5. 1 Tim. 6. 13. 14. and 5. 21. Vers. 33. bars or barre an in Exod. â—5 11. Vers. 37. to be set in order Hebr. lamps of ordering or of disposition which the Priest were to trim every day see the notes on Exod. 27. 21. the Greeke translateth lamps of burning Vers. 38. of sweet spices in Greeke of composition that is the compounded incense Ver. 42. all the worke or all the service which the Gr. calleth Preparation or Furniture V. 43 saw or viewed as he that was charged with the oversight of this whole work Exodus 25. 40. the worke in Gr. works blessed them that is as Gods publike minister pronounced a blessing from the Lord upon these workmen see Gen. 14. 19. Herein Moses was a figure of Christ who will blesse them that faithfully observe the Commandements of God 2 Tim. 4. 7. 8. for who so is a doer of the worke this man shall be blessed in his deed Iam. 1. 25. Hereupon the Hebr. say Worke is a great thing for Shecinah that is the Divine presence or Majestie of God in Christ dwelled not in Israel untill they had done the worke as it is written in Exod. 39. 43. AND MOSES SAVV ALL THE VVORKE c. AND MOSES BLESSED THEM And how did heè blesse them Hee said unto them The Lord vouchsafe that the Divine-presence Shecinah may dwell in the worke of your hands And so it came to passe as it is said in Exod. 40. 34. And the cloud covered the Tent. c. and the glory of the Lord filled the Tabernacle R. Elias in Reshith chocmah fol 420. a. CHAP. XL. 1 The Lord commandeth the Tabernacle to be reared 4 and things to be set in order therein 8 and the Court to be set about it 9 The Tabernacle and all the vessells thereof the Altar and Laver to bee anointed with oile 12 Aaron and his sons to be washed cloathed anointed sanctified 16 Moses obeyeth and reareth up the Tabernacle 21 carieth in the Arke 22 placeth the Table 24 and the Candlesticke 26 and the golden Altar 29 and the brazen Altar 30 and the Laver 33 and reare 〈…〉 up the Court 34. A cloud covereth the Tabernacle and Gods glory filleth it 38. The cloud was on the Tabernacle by day and fire by night continually ANd Iehovah spake unto Moses saying In the day of the first moneth in the first of the moneth thou shalt reare-up the Tabernacle the Tent of the Congregation And thou shalt put there the Arke of the Testimony and cover the Arke with the veile And thou shalt bring in the Table and set-in-order the order therof and thou shalt bring-in the Candlesticke cause to ascend the lamps therof And thou shalt set the Altar of gold for the incense before the Arke of the testimony and put the hanging-veile of the doore to the Tabernacle And thou shalt set the altar of the burnt-offring before the doore of the Tabernacle of the Tent of the Congregation And thou shalt set the Laver between the Tent of the Congregation and the altar and shalt put water there And thou shalt set the Court round-about and put the hanging-veile at the gate of the Court. And thou shalt take the oile of anointing and anoint the Tabernacle and all that is therein and shalt sanctifie it and all the vessels therof and it shall be holy And thou shalt anoynt the Altar of the burnt-offring and all the vessels thereof and shalt sanctifie the Altar and the Altar shall bee Holy of holies And thou shalt anoynt the Laver and the foot thereof and sanctifie it And thou shalt bring-neere Aaron his sons unto the doore of the Tent of the congregation wash them with water And thou shalt cloth AaroÌ„ with the garmeÌ„ts of holinesse and shalt anoint him and sanctifie him he shall minister-in-the-priests-office unto me And thou shalt bring-neere his sons and clothe them with coats And thou shalt anoint them as thou didst anoint their father and they shall minister-in-the-priests-office unto me and their anoynting shall bee to bee unto them for an eternall priesthood throughout their generations And Moses did according to all that Iehovah commanded him so did he And it was in the first moneth in the second yeere in the first day of the moneth the Tabernacle was reared up And Moses reared-up the Tabernacle and set the sockets thereof and set-up the boards thereof and put-in the bars thereof and reared-up the pillars thereof And hee spread abroad the Tent over the Tabernacle and put the covering of the Tent upon it above as Iehovah commanded Moses And he tooke and put the Testimony into the Arke and set
the veil c. that he died not because God would appeare in the cloud upon the Mercie-seat Lev. 16. 2. Vers. 36. journeyed in all their journeyes and in the place where the cloud abode there the sons of Israel pitched their tents Al the daies that the cloud dwelled upon the Tabernacle whether it were a day or daies or a Moneth or a yeere they rested in the tents and journeyed not when the cloud was taken up whether it were by day or by night then they journeyed At the mouth of the Lord they pitched their tents and at the mouth of the Lord they journeyed they kept the charge or watch of the Lord Num. 9. 17. 23. This token of Gods guidance and protection of his people continued with Israel whiles they travelled in the wildernesse which grace the generations following remembred to the praise of God Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah the Divine presence of the Lord. and fire At evening there was upon the Tabernacle as it were the appearance of fire untill the morning so it was alway the cloud covered it by day and the appearance of fire by night Numb 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel whereof it is written The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and smoake by day and the shining of a flaming fire by night for upon all the glorie shall be a defence Esay 4. 5. The number of the Sections or Lectures in Exodus are eleven the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements Malach. 4. 4. By the Law is the knowledge of Sinne Rom. 3. 20. The Law worketh wrath for where no Law is there is no transgression Rom. 4. 15. By the works of the Law shall no flesh be justified Gal. 2. 16. The Law was our Schoolemaster to bring us unto Christ Gal. 3. 24. Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. ANNOTATIONS VPON THE THIRD BOOKE OF MOSES CALLED LEVITICVS VVHEREIN BY CONFERRING THE HOly Scriptures by comparing the Greeke and Chaldee versions and mouments of the Hebrewes the Sacrifices and other legall Ordinances heretofore commanded of God to the Church of Israel are explained BY HENRY AINSWORTH HEB. 7. 19. The Law made nothing perfect but the bringing in of a better hope by the which wee draw nigh unto God HEB. 10. 14. By one offring Christ hath perfected for ever the m that are sanctified HEB. 13. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his name LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of LEVITICVS THis third Booke of Moses containeth the Law of Sacrifices and rites concerning them of Sacrificers and their holy ministration in the Sanctuary of the peoples sanctification from all outward and inward pollutions of religious actions to be done by the body of the Church and all the members thereof publikely and privately of the place where and times when Gods worship was chiefly to be performed with a confirmation of the whole Law by promises and threatnings All which God speaking out of the Tabernacle in the wildernesse declared unto Israel by the hand of Moses in the first moneth of the second yeere after their deliverance out of the land of Egypt which was in the yeere from the creation of the World 2514 More particularly GOD teacheth Israel how to sacrifice their Burnt offrings Chap. 1 The Meat-offring of flowre cakes wafers and first fruits 2 The Sacrifice of Peace-offrings of the herd or flocke 3 Sin-offrings for the Priest Congregation Ruler and private man 4 Trespass-offrings of sundry sorts for sundrie sinnes 5 Lawes more particularly touching the former sacrifices 6 Lawes touching the Trespass-offring and Peace-offrings Fat and Blood 7 The consecration of Aaron and his sons to the Priesthood 8 Aarons first offrings for himselfe and the people consumed by fire 9 Aarons sonnes transgress and are slaine of God Lawes for the Priests 10 The Law for cleane and uncleane beasts fowles fishes c. 11 Of a womans purification after child-birth 12 Of discerning Leprosie and judging it in men and in garments 13 Of clensing Lepers that are healed Of Leprosie in houses 14 Of the uncleane by runningyssues and their purification 15 Of the high Priests service on Atonement day to cleanse the Sanctuarie and reconcile the Church unto God once in the yeere 16 The place of sacrificing Against eating blood torne things c. 17 Against unlawfull copulations idolatrie and heathenish customes 18 Sundry lawes for holiness and righteousnes and against sins 19 Punishments for idolaters fornicators and other the like 20 Special holiness and perfection required in the Priests 21 Vncleane priests may not minister Sacrifices must be unblemished 22 The solemne feasts at certaine times of the yeere 23 Provision for Lamp oile and Shew-bread A blasphemer is stoned 24 Of the seventh or Sabbath yeere and Iubile with their rites 25 Promises and threatnings to confirme the Law of God 26 A law concerning Vowes devoted things and tithes 27 Ye shall be holy for I Iehovah your God am holy Lev. 19. 1. THE THIRD BOOKE OF MOSES CALLED LEVITICVS CHAPTER I. 1 God giveth by Moses a Law unto Israel touching the Burnt-offerings 3 of the herd 10 of the flock 13 of the fowles AND hee called unto Moses and Iehovah spake unto him out of the Tent of the Congregation saying Speake unto the sons of Israel say unto thē when any man of you shal offer an oblation to Iehovah of the cattell of the herd of the flock ye shall offer your oblation If his oblation be a Burnt-offring of the herd let him offer it a male perfect at the doore of the Tent of the congregation shall he offer it for his favourable acceptation before Iehovah And he shall lay his hand upon the head of the Burnt-offring and it shall be favourably accepted for him to make-atonement for him And hee shall kill the yongling of the herd before Iehovah and the sons of Aaron the Priests shall bring neere the blood and shall sprinkle the blood upon the Altar round about which is by the doore of the Tent of the congregation And he shall flay the Burnt-offring and shall cut it into the peices therof And the sons of Aaron the priest shall put fire upon the Altar and shall lay the wood in-order upon the fire And the sonnes of Aaron the priests shall lay in order the pieces the head the fat upon the wood w ch is on the
which should not be done as it is written Levit. 4. 13. 27. any one of all the commandements which should not bee done Maimony treat Shegagoth or of Ignorance c 1. s. 2. These which are counted the greater sinnes the Lord appointed for them the greater sacrifices according also to the estate of the persons that did them differing one from another For some sinnes also which the poorer sort should commit there were lesser sacrifices prescribed Lev. 5. 7. 11. Other sins in omitting things to be done were expiated by Burnt-offrings which were offered daily for the whole Church or by particulars persons as they would bring them as is shewed on Levit. 1. Also by the sacrifices offered on Atonement day whereof see Lev. 16. The Hebr. account some sins more heavy and some more light The heavy transgressions they say are those for which men deserve death by the Magistrate or cutting off by the hand of God also vaine and false oathes Other for which cutting off is not threatned they hold the lighter Maimony tom 1. treat of repentance ch 1. s. 2. shall doe this also they restraine unto deeds or facts saying Every transgression for the presumptuous doing whereof men deserve cutting off as Numb 15. 30. they are bound for the ignorant doing thereof to bring a sinne-offring except for three transgressions 1. bâ—â—sphemie 2 neglect of circumcision 3 and of the Passeover The passeover and circumcision because they are commandements to be done and they bring no Sin offring but for ignorant doing of that which should not be done Lev. 4. 2. And the blasphemer because in him there is no deed and it is sayd FOR HIM THAT DOTH THROVGH IGNORANCE Numbers 15. 29. Therefore hee that receiveth an idolatrous opinion of God although he deserve to be cut off if hee doe it presumptuously hee is to be stoned and if he receive it in ignorance hee is not bound to bring the sacrifice because hee hath not done any deed and it is written when hee doth any one c. Maimony in Shegagoth c. 1. s. 2. Neither if a man were accused to have done any sinne and hee denyed it was he bound to bring a sacrifice If witnesses say we saw thee that thou didst worke on the Sabbath or eate fat and he say I know certainly that I did not this thing he is not bound to bring a Sinne-offring Maimony ibidem c. 3. s. 1. V. 3. anointed that is the High Priest as both Greeke and Chaldee doe expound it for the high Priest onely in the ages following was anointed Lev. 21. 10. and 16. 32. Exod. 29. 29. And this law concerneth his sin committed after his anointing onely that which he doth before is counted but as of a private man The anointed Priest or the King which sin before they be put into office although it be not knowne unto them till after they are in office doe they are as a private man Maimony in Shegagoth c. 15. s. 10. Thus the Law as the Apostle observeth made men High Priests which had infirmitie who needed daily to offer up sacrifices first for their owne sinnes and then for the peoples but our High Priest Christ Iesus was holy harmlesse un defiled separate from sinners and made higher then the heavens Heb. 5. 2. 3. and 7. 26. 27. 28. Therefore the legall priesthood could not be perpetuall but was a figure for the time till the comming of our Lord Iesus to the guiltie-sin here may bee understood according to the sin of the people that is he sinning like them It may also bee meant that by his teaching or practice the people were caused to sinne as David was a guilty sin that is a cause of sin to Israel 1 Chron. 21. 3. And this latter the Greeke version followeth saying so that the people sinne and the old Latine expoundeth it making the people to offend and the Hebrewes as Chazkuni here openeth it to make the people guiltie in that hee hath taught and permitted them to doe a thing forbidden Of this the Hebrew canons say If hee that ignorantly-erreth in one of these c. be a private man he must bring a she goat or an ewe lambe and if it be the anointed Priest he must bring a bullocke for a Sinne-offring Whereby is meant hee is to bring a bullocke for his unadvisednesse when â—e erreth by teaching himself and doth a deed through unadvisednesse of his teaching onely and is withall a very wise man as is written If the anointed Priest sin to the guilty sinne of the people Loe the Priest is as the Congregation As the Congregation that is the Iudges are not bound to bring a sacrifice unlesse they be wise men meet to teach and do erre in teaching and the doers doe it at their mouth c. so is the Priest in all these things If hee erre in fact onely without teaching whether it be in idolatry or other sinnes hee bringeth not the oblation If the anointed Priest teach with the Synedrion and both he and they erre in teaching although they doe according to this teaching wherein they goe astray for as much as he relyed not in the time of the fact upon his teaching onely but upon the Synedrions also hee is discharged and needs not bring a bullocke for himselfe but when the Synedrion bringeth an oblation atonement is made for him with the congregation in generall If hee teach with the Synedrion in errour and they sinne of ignorance they in eating blood and he in eating fat then atonement is not made for him with the congregation but he must bring a Bullocke for himselfe Maimony treat of Ignorance ch 1. s. 4. and ch 15. s. 1. 3. 4. 5. See after in the notes upon vers 13. 14. a bullock a greater sacrifice then the common persons vers 28. or then the Rulers v. 22. and equall to the Congregations v. 14. yongling Hebr. son of the herd see Lev. 1. 5. so after in v. 14. perfect without blemish as Lev. 1. 3. therein figuring the perfection of Christ. a Sinne-offring Hebrew a Sinne so called because the sinne was confessed and laid on the head of this sacrifice offred for the sinner Figuring Christ whom God made sin for 〈◊〉 though he knew no sin 2 Cor. 5 21. The Apostle in Greeke translateth it For sin Heb. 10. 6. from Psal. 40. that is an offring for sinne So after in this chapter and other where Exodus 29. 14. Vers. 4. lay his hand and confesse his sin which he hath sinned as is noted on Levit. 1. 4. so putting it upon the head of the beast Lev 16. 21. and this should also be with repentance and forsaking of the sinne Prov. 28. 13. and drawing neer with a true heart in assurance of faith in Christ whom that sacrifice figured Heb. 10. 4. 10. 22. Neither Reconciliation day Levit. 16. nor Sinne-offring nor Trespasse-offring doe make atonement saving for them repent and beleeve in their atonement saith Maimony treat
c. No thought or purpòse goeth save after him that serveth but the purpose of the owner of the sacrifice â—vayleth nothing if the purpose of him that serveth be right the sacrifice is good Neither doth the purpose availe save of him that is fit to serve and in the thing that is fit for service and in the place that is sit for service Maimon in Pesulei 〈…〉 amukdashin c. 13. s. 1. c. and c. 14. s. 1. 2. To the like effect they write in Thalm. Bab. in Zebachim chap. 2. but this exposition hath no firme ground for though such thoughts or purposes were unlawfull yet it is not manifest that they made the sacrifice a pollâ—ted thing besides that the law saith If it bee eaten at all in the third day it is a polluted thing Lev. 19. 7. a polluted thing or abominable a thing to be refused for the corruption of it in Hebrew it is called Pigul and properly it is meant of a thing polluted by passing the time of eating offring or the like as 〈◊〉 the annotations before going is shewed The word is used here and againe in Leviticus 19. 7. Esay 65. 4. and Ezek. 4. 14. and not elsewhere The Greeke translateth it sundry wayes a thing polluted unsacrificeable and profane The Apostle â—â—th a word Apobletoâ— that is a thing to be refused or rejected speaking of meats in 1 Tim. 4. 4. which may bee the interpretation of this word and so Aquila one of the â—â—actest translators of the Bible into Greeke turneth this Pigâ—â— Apobletâ—n Lev 19. 7. the soule in Chaldee the man so in vers 20. his 〈…〉 tie that is the punishment of his iniquitie see the notes on Gen. 19. 15. Any â—blation that is become polluted through purpose of the time as is before declared whosoever eateth so much as an olive thereof presumptuously is guiltie of cutting off as is written the soule that eateth therof shall bear his iniquitie And if he eate thereof ignorantly hee is to bring the Sinne-offring appointed Maimony in Pesulei hamukdashin ch 18. sect 6. The Lord himselfe expoundeth it thus because hee hath profaned the hallowed thing of Iehovah even that soule shall bee cut-off from among his peoples Lev. 19. 8. In the Babylonian Talm. in Zebachim ch 2. they have these canons He that killeth a sacrifice to sprinkle the blood thereof without the courtyard or some of the blood thereof without to burne the fat thereof or some of the fat thereof without to eat the flesh thereof or so much as an olive of the flesh thereof without it is an unlawfull thing but there is no cutting off for it If with purpose to sprinkle the blood or some of the blood thereof on the morrow to eate the flesh or so much as an olive of the flesh thereof on the morrow it is Pigul a polluted thing and they are guiltie of cutting off for it V. 19. the flesh that is as the Chaldee explaineth it the holy flesh which Sol. Iarchi expoundeth the holy flesh of the Peace-offrings burnt with fire The like law was for the remainders of things the second or third day v 15. 17. And generally that which remained and was polluted all the holy things that became unallowable were all burned An oblation that became polluted or unallowable was burnt in the sanctuary out of hand Flesh of the most holy things if it were made uncleane within the sanctuary they burned it within and if it were made uncleane without they burned it without If any of the leight holy things remained the owners therof burnt it in their houses Wâ—â— so went out of Ierusalem and remembred that there was holy flesh in his hand if he were past the spies such as used to watch upon the wals 2 Kin. 9. 17. he burned it in his place and if not if hee had a morsell with him or more he went backe and burned it in Ierusalem All the bones of the holy things which had no maâ—â—â—â— in them they were not bound to burne them except the bones of the Passeover These are the things that were burned Holy flesh that was made unclean or that remained or was made disallowable Likewise the Mâ—â—toffring that was made such And the doubtfull irespasseoffring when it was knowne to a man before the blood of it was sprinkled that he had not sinned and the siâ—â—â—offrings of fowls that were brought upon doubt And the haire of the cleane Nazirite Num. 6 18. And the superfluity mixtures of the vineyard Lev. 19. 13. Deut. 22. 9. And the thing which was not accustomed to be burnt was buried Such were the holy things that dyed and that had untimely birthes the oxe that was stoned Exod. 21. 28. the heifer that was beheaded Deut. 21. 4. the sparrow of the Leper Lev. 14. the haire of the uncleane Nazirite Num. 6. 9. the first-borne asse Exod. 13. 13. flesh in milke and prâ—â—â—â—â— things killed in the court of the sanctuarie All thâ—â— were buried the dust of them was unlawfull and all thâ—â— were burnt of the holy things the dust of them was lawfull except the ashes of the outward and inward Alâ—â—â— and of the Candlesticke Whatsoever was to be burâ—â—â—d might not be buried and what soever was to be burâ—â—â—d might not be burned M 〈…〉 in Pesulei 〈…〉 ch 19. sect 1. 2. 6. 7. 14. and the flesh that which 〈…〉 cleane and fit to be eaten the holy flesh as 〈◊〉 〈…〉 aldee expoundeth it the flesh of the Peace 〈…〉 ngs verse 21. that is cleane shall eate the 〈◊〉 in Chaldee shall eate the holy flesh Here Sol. 〈◊〉 noteth that whereas it is said in Deut. 12. 〈◊〉 and thou shalt eate the flesh lest any should say 〈◊〉 â—one may eate of the Peace-offrings but the 〈◊〉 diat bring it therefore it is said every one that is 〈◊〉 shall eate or may eat the flesh Vers. 20. uâ—cleannes upon him The Hebrews expound this of an uncleane person that eateth of an holy thing before he is washed He that eateth of it after he is washed before his Sunne bee set or before hee hath brought his atonement is to bee beaten But hee is not guilty of cutting off because it is said AND HIS VNCLEANNES VPON HIM whiles all his uncleannes is upon him Maimony in Pesule hamukdashin ch 18. s. 14. that soule shall bee cut off the Chaldee expoundeth it that man shall be destroyed in Greeke shall perish meaning by the hand of God See Levit. 22. 3. 9. Vers. 21 of man that is of an uncleane man such as had leprosie running yssue or the like Lev. 13. and 15. See also Levit. 22. 2. 3. 4. c. Vncleannes of man is put for man of uncleannes see the like in Lev. 5. 1â— In the Hebrew canons it is thus explained Any man that is made uncleane with such â—â—cleannesse as if he come into the sanctuarie he is guâ—l 〈◊〉 of cutting off if hee eat so much as an olive of the holy things whether
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
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
when they are sowne and have taken root they are cleane Vers. 38. water is put Hebrew is given meaning willingly the Greeke saith is poured Hereby is meant the fitting of it for man to eat as by the Hebrew canons is before shewed Where also it is said By word of mouth we have beene taught that this which is said But if water be put upon the seed Lev. 〈◊〉 38 is meant either of water or of any other of the seven liquors so that it be put thereon by the owners wil and after that it is pulled from the ground for it is not spoken of putting water on save after the meats are plâ—cked up and the liquors pulled off from where they grow whatsoever liquor falleth on meats without the owners will it maketh theÌ„ not apt to receive uncleannes As if it be mixed with his fruits for fear or daÌ„ger or for necessity he was not otherwise willing that they shold be mixed it makes them not apt for uncleannes as he that hideth his fruits in water because of theeves c. M 〈…〉 in Tumath Oclin c. 12. s. 1. 2. of their carkasse Châ—zkuni explaineth it thus of their carkasse and not of the bâ—â—â—s or of the teeth or of the nailes or of the hâ—ire of thâ—â—â— for these things made it not uncleane larchi teacheth that this is not onely whiles the seed is wet with the water but also after it is dry from the water Vers. 39. any beast dye to weet of it selfe and is not orderly slaine for meat that is any cleane beast such as the Law permitteth to be eaten And unclean beasts much more toucheth the carkasse Sol. Iarchi expoundeth this the carkasse and not the bones or sinewes nor the hornes or hoofes neither the skin for that these defiled not him that touched them Ver. 40. that â—eareth the â—arkasse see the notes on vers 25. The Hebrewes say A carkasse is one of the chiefest uncleane things so much as an olive of the flesh thereof defileth men and vessells by touching and earthen vessels by the aeir and defileth men by bearing it Whether it be cattell or beast lawfull to be eaten or unlawfull if they dye the flesh of them all so much as an olive maketh one uncleane The killing of a clean beast maketh it cleane every where an uncleane beast the killing thereof availeth it not and whether it be killed or strangled or dye of it selfe it is a carkasse and all carkasses are alike in the case of uncleannes The marrow is as the flesh but the blood of the carkass defileth not as the carkasse but is like uncleane liquors which defile not men or vessels by the Law The fat of a clean beast that dieth is cleane as it is written And the fat of a carkasse and the fat of that which is torne in peeces shâ—l be used for any worke but eating ye shall eate of it Lev. 7. 24. Maimony in Aboth hatumoth c. 1. s. 15. wash his clothes the Greek addeth and wash himselfe in water Vers. 41. every creeping thing besides those eight forementioned in v. 29. 30. which defiled men by touching them dead all other defile men by eating them but not by touching their carkasses See the notes on v. 31. Who so eateth so much as an olive of any creeping-thing on the earth is to bee beaten saith Maimon in treat of Forbidden meats c. 2. s. 6. Touching this quantity observe another rule which they give This which we have said of eating so much as an olive is when he eateth that qua 〈…〉 of any great creature or if he joyne together a little of one creature and a little of another of that kinde till he eate so much as an olive But he that eatâ—th an unclean creature by it selfe all of it he is to be beaten by the Law although it be lesse then a graine of mustard seed whether he eate it dead or eate it alive Maimony 〈◊〉 c. 2. s. 21. Vers. 42. upon the belly as serpents and the like GeÌ„ 3. 14. upon all foure or upon foure feet Tâ—â— is the Scorpion saith Sol. Iarchi or whatso 〈…〉 Hebr. unto whatsoever hath many feet Iarchi saith this is the Nadal the many-foot a creeping thing which hath feet from the head there of to the taile that of on each side â—nd they call it in Latine C 〈…〉 Vers. 43. any thing that creepeth This implyeth all other besides the things spoken of as â—eping things in the waters and the like He that 〈…〉 much as an olive of the creeping things in the waters 〈◊〉 to be beaten by the Law Levit. 11. 43. Lee in 〈◊〉 prohibition are comprehended creeping things of the earth and creeping things that fly and creeping 〈◊〉 of the waters Maimony in Forbidden meats 〈◊〉 s. 12. What the creeping things of the waters as is shewed on v. 10. Vers. 44. make holy or sanctify your selves 〈◊〉 is the spirituall use of all these carnall rites 〈◊〉 Meat commendeth us nâ—t to God 1 Cor 8. 8. 〈◊〉 is any thing uncleane of it â—eâ—fe Rom. 14. 14. 〈◊〉 there is nothing from without a man that entring into him can defile him Mark 7. 15. and these ordinances of meats and drinks and divers washings were carnall ordinances imposed on the Iewes untill the time of reformation or bettering Heb. 9. 10. all which are by Christ now done away Collos. 2. 14. 16. 17. 20. 21. who calleth us from our former lusts in our ignorance to be holy in all manner of conversation because it is written bee ye holy for I am holy 1 Pet. 1. 14. 15. 16. and to clense our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Cor. 7. 1. The Iewes also themselves saw that these outward things were figures of heavenly and to bee abolished by Christ as their owne words noted on Gen. 9. 3. manifest and R. Menachem on Lev. 11. sheweth how things beneath are all answerable to things above and those above have their figures here beneath and that by uncleane beasts the heathens of the world were meant according to that vision in Act 10. 12. 18. and that the eating of uncleane beasts here forbidden signified the going in unto or unlawfull mariages with such infidels according to the phrase in Pro. 30. 20. she eateth and wipeth her mouth and the saying in Gen. 2. 24. they shall be one flesh Also that the clensing with water signified the water that is above which is the water of mercy c. And Maim concludeth his treatise of the Vncleannesse of meats thus the cleannes of the body bringeth one unto the holines of the soule from evill thoughts and the holinesse of the soule is a meanes to make us like unto the Majesty of God as it is written and yee shall make your selves holy and shall be holy for I the Lord that make you holy am holy your soules that is your selves the soule is often put for ones selfe for
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
expoundeth it from that side of the outeraltar which is before the doore and that is the west side of incense the making and signification hereof is shewed on Exodus 30. 34 c. It figured the prayers and mediation of Christ Psal. 141. 2. beaten-small it was beaten the evening before this day see the notes on Exodus 30. 34. 36. This beating of the incense figured the agonie of Christ in his prayers before his death which hee offred up with strong crying and teares Luke 22. 44. Heb. 5. 7. within the veile meaning the second veile as the Apostle calleth it Heb. 9. 3. and so into the most holy place a figure of heaven it selfe into which the incense of Christs prayer and mediation should come before God for his Church Heb. 9. 24. Rev. 8. 3. 4. Maim in Iom hakippur c. 1. s. 7. telleth how the Sadducees which were in the dayes of the second Temple sayd that the incense for atonement day was to be put upon the fire in the Temple without the veile and when the smoake thereof ascended it went into the Holy of holies and their reason was this because it is written in Lev. 16. 2. I will appeare in the cloud upon the Mercie-seat they said that was the cloud of the incenso but our wise men faith he have taught that the incense was not burnt but in the holy of holies before the Arke as it is written Levit. 16. 13. upon the fire before the Lord. And forasmuch as they were carefull in the second Temple lest the high Priest should incline to the Sadducees side they did sweare him in the evening of Atonement day the Messengers of the Synedrion saying unto him Wee adjure thee by him that hath caused his name to dwell in this house that thou shalt not change or alter any thing of all that wee doe say unto thee Vers. 13. the cloud of the incense that is as the Greeke translateth it the vapour of the incense This cloud covering the Mercie-seat figured the mediation of Christ by which Gods wrath is turned from his church as is after said that he dye not Compare Revel 8. 3. 4. The manner of doing this service they say was thus the High Priest tooke the Censer with fire in his right hand and the Cup with incense in his left c. and went within the veile till hee came at the Arke there â—ee put the Censer betweene the two barres And in the second Temple where there was no Arke he put it upon a stone there set c. And he filled the palme of his hand with incense and put it upon the coles in the censer and stayed there till the house was full of smoake and went out And he went out backward by little and little with his face to the holy place and his backe to the Temple untill he came without the veile Then prayed he there in the Temple after hee was come out but a short prayer that the people might not be afraid and test they should say hee is dead in the Temple Maimony in Iom hakippurim chap. 4. sect 1. Chazkuni here saith It is said before in verse 2. In the cloud I will appeare c. and to the end that the might not behold the Majestie of God as it is written No man shall see me and live Exod. 33. 20. it was necessary that he should first darken the house with incense and after that he brought the blood in thâ—ther upon or over the Testimonie that is over the Tables of the Law which were in the Ark see Exod. 25. 16. and 31. 18. Vers. 14. blood of the bullocke which was killed for his owne sinnes verse 6. 11. and which had beene given as the Hebrew doctors write unto one to stirre the same Hence the Apostle observeth how the high Priest went in not without blood which he offred for himselfe c. wherein he figured Christ who should enter heaven not by the blood of Goats and Buls but by his owne blood Heb. 9. 7. 11. 12. though his blood was shed not for himselfe in whom was no sinne but for our iniquities sprinkle with his finger this was one sprinkling as Sol. Iarchi and others doe note and besides this he after sprinkled seven times upon Hebr. on the face that is the upper part which the Greek translateth but upon and so the Hebrew it selfe as in verse 15. and before Hebrew and to the face so in verse 15. seven times a number oft used in the legall services it signified a full and perfect applying and purging by the blood of Christ see Levit. 46. and compare Heb. 9. 14. 23. 1 Pet. 1 2. The Hebrewes understand these seven times to be besides the former and so to be eight in all they relate the order of it thus He killed the bullocke of the sin-offring which was for himselfe and the goat on the which the Lot fell for the Lord. And he caried their blood into the Temple and he sprinkled of the blood of them both in this day three and fortie sprinklings First he sprinkled of the blood of the bullocke eight sprinklings in the most holy place betweene the barres of the Arke neere the Mercie-seat within an hand-bredth as it is said AND BEFORE THE MERCY-SEAT HE SHALL SPRINKLE c. verse 14. And he sprinkled there one above and seven beneath By word of mouth wee have beene taught that this which is said SEVEN TIMES is more then the first sprinkling And he counted them one two three c left hee should forget And afterward he sprinkled of the goats blood betweene the bars of the Arke eight times one above and seven beneath and counted them as the former And he turned and sprinkled in the Temple upon the veile of the bullocks blood eight times one above and seven beneath for soit is said OF THE BLOOD OF THE BVLLOCK VPON THE MERCY-SEAT AND BEFORE THE MERCIE-SEAT And he turned and sprinkled of the goats blood likewise upon the veile eight times one above and seven beneath verse 15. and counted them as the former And afterwards hee mixed together the two bloods the bullockes blood and the goats blood And sprinkled of them both foure times upon the foure horses of the golden altar which was in the Temple verse 18. and seven times on the midst if the same altar verse 19. And at all these three and fortie sprinklings he dipped his finger in the blood one dipping for every sprinkling and sprinkled not twise with one dipping And the rest of the blood he poured at the westerne bottome of the brazen altar that was without Maimony in Iom hakippurim c. 3. s. 4. 5. V. 15. he shall kill the goat after he had sprinkled of the bullocks blood for himselfe hee left it in the Temple upon a base of gold that was there and afterward went out of the Temple and killed the goat saith Maimony ibidem chap 4. sect 2. for the people that as
and how after their purification from all their sinnes they should be carefull to serve the Lord in newnesse of life in that place and after that manner which he prescribed the thing Hebr. the word Every man or Any man who-soever Hebrew man man of the house of Israel whereunto the Greeke addeth or of the Proselytes that are adjoyned unto you and so Moses addeth in verse 8. Targum Ionathan explaineth it yong man or old and so in verse 10. and 13. killeth an Oxe or a Bull meaning for sacrifice to God verse 4. 5. for this law concerneth holy things sanctified and meet for the Altar which might not bee killed nor offred as v. 8. but in the Lords Court This is often and instantly commanded Deut. 12. 5. 6. 13. 14. 26. 27. 14. 23. 26. 15. 19. 20. The Hebrew canons say He that killeth holy things out of the court of the Sanctuarie although he offer them not if he doe it presumptuously is guilty of cutting-off Lev. 17. 3. 4. If he kill in ignorance hee is to bring the Sin-offring appointed Maim in Magnaseh hakorbanoth or treat of offring sacrif c. 18. s. 3. Hereby Israel was taught to serve God in Christ only for he is the true Tabernacle Heb. 9. 11. in whom God dwelleth amoÌ„g men by whom al our service and sacrifices are sanctified and made acceptable unto God in his church â—o that none can come unto the Father but by him Ioh. 14. 6. and he is the doore of the sheepe Ioh. 10. 7. 9. The Tabernacle also figured the Church where God requireth his worship to be performed by all his people 1 Tim. 3. 15. Rev. 21. 3. Eph. 2. 20. 21. 22. Act. 2. 47. And so it is written For in mine holy mountaine in the mountaine of the height of Israel saith the Lord God there shall all the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things Ezek. 20. 40. in the Camp which is described in Numb 2. answerable wherto the city Ierusalem was in the ages following as is noted on Exod. 40. 33. Vers. 4. blood that is murder for such corruption of Gods worship is hatefull unto him as blood-shed So in Esa. 66. 3. he saith He that killeth an oxe is as if he slew a man So the Hebrewes as Sol. Iarchi here saith As if hee shed the blood of man for which he is guilty of his life he hath shed blood Targum Ionathan explaineth it thus And it shall be to him as if he had shed innocent blood â—ut-off in Chaldee destroyed so the Greeke that soule shall be destroyed Vers. 5. the face of the field that is the open field see the notes on Levit. 14. 7. As the heathens so the Israelites before the making of the Sanctuary sacrificed every where in the fields high places and mountaines The Hebrewes say Before the Tabernacle was set up the high places were lawfull and the service was by the Firstborne after the Tabernacle was erected high places were unlawfull and the service was performed by the Priests Thalmud Bab. in Zebachim chap. 14. Here Israel is restrained to the Tabernacle but the other nations were not so but might sacrifice other where as did Iob and his friends Iob 1. 5. and 42. 8. 9. And in the Hebrew canons it is said He that killeth the holy things of the heathens without the Sanctuarie is guilty likewise â—e that offreth them without But it is lawfull for the heathens to offer burnt offrings unto God in every place and he himselfe may offer in an high place which hee hath builded But it is unlawfull for a Iew to helpe him c. for loe we are forbidden to offer without the Court. And it is lawfull to teach them and to learne them how they may offer unto the name of the Blessed God Maim in Maaseh hakorbanoth chap. 19. sect 16. The same liberty which the nations had before the Law wee have now againe spiritually under the Gospell Iohn 4. 21. 24. which God foretold saying My name shall be great among the nations and in every place incense shall be offred unto my name and a pure offring Mal. 1. 11. unto the doore that is into the courtyard see the notes on Levit. 8. 3. of the congregation or of assemblie in Greeke of the testimonie so in verse 9. Verse 6. a savour of rest in Greeke a savour of sweet smel which the Chaldee expoundeth to be accepted with favour before the Lord. Of these words and rites see Levit. 1. 9. Verâ— 7. unto divels as all Iewes and Gentiles did which sacrificed not by faith in Christ and in such sort and place as God approved of Deut. 32. 17. 1 Cor. 10. 20. and as they had done when they made the golden calfe Exod. 32. at which time they sacrificed unto the idol Act. 7. 41. and so unto the divell as Ieroboams idols are also called Divels 2 Chron. 11. 15. and Antichrists likewise Revel 9. 20. Divels are in Hebrew named here Seghnirim that is rough and rugged as hairy goats because in such shape they sometime appeared like Saâ—yres Esa. 34. 14. or of their hortour and terroâ—â— which they cause unto men for so the word originally signifieth The Chaldee calleth them Shedin of their wasting and destroying the creatures which name Moses after giveth them in Deut. 32. 17. The Greeke translateth unto Vaine things gone a-whoring the Chaldee expoundeth it erred or committed idolatrie which sinne is often called whoredome or fornication see the notes on Exodus 20. 5. and 34. 15. Levit. 20. 5. 6. Deut. 31. 16. because it violateth the covenant betweene God and his people which is called mariage Hosea 2. 2. 19 20. and 3. 1. Vers. 8. stranger or sojourner in Greeke a proselyte meaning a heathen joyned to the Iewes religion and church so after in vers 10. and 13. shall offer as the sacrifice might not be killed vers 3. so neither might it be offred out of the Sanctâ—ary though it were killed therein Whereupon the Hebrewes say He that killeth the holy things and offreth them out of the Sanctuarie is twise guiltie once for killing and once for offring If he kill within and offer without he is guilty for offring likewise if hee kill without and offer within he is guilty for killing Mâ—â—mony in Maaseh hakorbanoth chap. 18. sect 5. And Sol. Iarchi on Levit. 17. saith the Law speaketh of offring a Burnt-offring to shew that a man is guiltie for burning the pieces of the Sacrifice without the campe as is hee that killeth it without that if one kill and another offer both of them are guilty 〈◊〉 sacrifice to weet of Peace-offrings as the Chaldee explaineth it As by the doctrine of our Saviour in Matth. 23. 19. the Altar sanctified the gift so the Hebrewes understand this Law for sacrifices offred by fire and
Thou shalt not avenge nor keep grudge against the sons of thy people but thou shalt love thy neighbor as thy self I am Iehovah Ye shall keepe my statutes Thou shalt not let thy cattell gender with divers-kindes Thou shalt not sow thy field with divers-kindes and a garment of divers-kindes of linsie-woolsie shall not come upon thee And a man when he shall lye with a woman to copulation of seed and shee a bond-woman betrothed to a man and redeeming she is not redeemed or freedome is not given her a scourging shall bee they shall not be put-to death because shee was not free And he shall bring his Trespass offring unto Iehovah unto the doore of the Tent of the congregation a ram for a Trespass offring And the Priest shall make-atonement for him with the ram of the Trespass offring before Iehovah for his sinne which he hath sinned and the sinne which hee hath sinned shall be forgiven him And when ye shall come into the land shall have planted any tree for food then ye shall count-as-uncircumcised the uncircumcision thereof the fruit thereof three yeers shall it be unto you as uncircumcised it shall not be eaten And in the fourth yeere all the fruit thereof shall be holinesse of praises unto Iehovah And in the fift yeere yee shall eat the fruit thereof to adde unto you the revenue thereof I am Iehovah your God Ye shall not eat with the blood ye shall not observe-fortunes not observe-times Ye shall not round the corner of your head neither shalt thou marre a corner of thy beard And ye shall not make in your flesh any cutting for a soule neither shall yee make upon you the print of any marke I am Iehovah Profane not thy daughter to cause her to be-an-whore that the land fall not to whordome and the land become full of wickednesse Yee shall keepe my Sabbaths and reverence my Sanctuarie I am Iehovah Turne not unto them that have familiar-spirits and unto wizards seek not to be defiled by them I am Iehovah your God Thou shalt rise-up before the hoary-head and honour the face of the old-man and feare thy God I am Iehovah And when a stranger shall sojourne with thee in your land yee shall not vexe him The stranger that sojourneth with you shall bee unto you as one homeborne amongst you and thou shalt love him as thy selfe for ye were strangers in the land of Egypt I am Iehovah your God Yee shall not doe unrighteousnesse in judgement in meteyard in weight or in measure Iust ballances just stones a just Ephah and a just Hin shall ye have I am Iehovah your God which brought you out from the land of Egypt And yee shall keepe all my statutes and all my judgments and shall doe them I am Iehovah Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the thirtieth section or lecture of the Law See Gen. 6. 9. BE holy that is separated from sin dedicated unto God and his obedience which is the sum of the first Table yea of all the Law The Apostle openeth it thus As obedient children not fashioning your selves according to the former lusts in your ignorance but as hee which hath called you is holy so bee yee holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44. Ver. 3. feare or reverence This openeth the fift commandement Honour c. Exod. 20. 12. shewing that it implyeth inward reverence as all the Law is spirituall Rom. 7. 14. And here the mother is named before the father which is not usuall See the notes on Exod. 20. 12. The Hebrewes say It is written Honour thy father and thy mother Exod. 20. 12. it is also written Honour the Lord with thy substance Prov. 3. 9. Againe it is written Yee shall feare every man his mother and his father Lev. 19. 3. it is also written Thou shalt feare the Lord thy God Deut. 6. 13. as he commandeth the honour of Gods great name and his feare so he commandeth the honour and feare of parents He that curseth his father or mother is stoned and he that blasphemeth God is stoned loe he maketh them equall in punishment For honor the father is set before the mother and for feare the mother before the father to teach that they are both alike for honour or for feare What is this Feare It is not to stand in his place nor sit in his place nor to oppose his words nor to carpe at his words nor to call him by his name either living or dead but to say Sir or my Lord my Father Maimony in Misneh tom 4. treat of Rebells chap. 6. sect 1. c. Sabbaths in Chaldee Sabbath dayes both the seventh day and all other dayes of rest which were likewise called Sabbaths Lev. 23. 32. See the annotations on Exod. 20. 8. 11. I am Iehovah This is a ground and reason of these and almost all the other precepts following as it was prefixed before the ten Commandements see Exod. 20. 2. Vers. 4. Turne ye not to weet your faces or Looke not Regard not in Greeke Follow not It implyeth also the turning-away of the heart Deut. 30. 17. and 29. 18. But from this word the Hebrewes say that it is forbidden even to looke-attentively on the similitude of an image Maimony treat of Idolatrie ch 2. sect 2 Idols called in Hebrew Elilim which properly signifieth things of nought nothing vaine and nought worth according to the nature of which name Paul saith we know that an Idoll is nothing in the world and that there is none other God but one 1 Cor. 8. 4. Elim signifieth Gods Elilim 〈◊〉 Gods which the Greeke here nameth Eidda whereof our English Idols is derived in the Chaldee they are called Errours or Aberrations And Elilim is applied to other things also which are of no value as in Iob 13. 4. Physitians Elil that is vaine or of no value in Ier. 14. 14. false prophets prophesied Elil a thing of nought And as Images are the same that Idols in signification so Images of silver and gold are called Elilim Idols Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandements And the Hebrew doctors say It is not Idolatrie onely which a man is forbidden to turne after it in his thought but every thought which occasioneth a man to deny any of the fundamentall points of the Law wee are warned that it come not into our heart c. Maimony treat of Idolatry ch 2. s. 3. molten Gods Hebrew gods of melting meaning Images Gods of silver and of gold as Exodus 20. 23. such as was the mo 〈…〉 calfe Exod. 32. 8. 31. The Prophet calleth them teachers of lyes Habak 2. 18. yet unto such Idolaters said ye are our Gods Esay 42. 17. Vers. 5. of Peace-offrings or of payments whereof see Lev. 3. 1. for your favourable-acceptation that it may
grapes which remain afterward are 〈◊〉 for any man c. Maim in Mattanoth gnan chap. 1. sect 9. 10. 11. I am Iehovah by whose commandement this law was stablished in Israel to the end that they might remember their owne poverty and bondage which they indured in Egypt and that by doing these works of mercy the Lord might blesse them in all the work of their hands Which reasons M ses rendteth of this precept in Dent. 24. 19. 22. Vers 11. not steale see the notes on Exod. 20. 15. In that he speaketh as to many ye shall not Chazkuni here gathereth that he that seeth one steale 〈◊〉 holdeth his peace he also stealeth as doth the principal in the theft falsly-deny in Greeke not lye it is a generall word for lying or denying of things in respect either of God as Prov. 30. 9. or of men as Lev. 6. 2. And unto this latter of denying other mens goods that are in their hand doe the Hebrewes referre this prohibition Maimony rom 3. treat of Oathes ch 1. s. 8. deale falsly or lye in violating covenants as Gen. 21. 23. Psal. 44. 18. or swearing falsly or any other way Ver. 12. to falshood or falsly in Greek to an unjust thing The contrary is required Thou shalt sweare the Lord liveth in Truth in Iudgement and in Instice Ierem. 4. 2. And Gods Name is of large signification as is noted on Exod. 20. 7. so that whether one use any of Gods proper names or describe him by other words as hee that liveth for ever bee that created heaven and earth c. as Rev. 10. 6. or any the like it is a full oath And by swea 〈…〉 is understood cursing also which is of the same nature as in Gen. 24. 8. 41. the same thing is called an 〈◊〉 and a curse or exsecration So the He 〈…〉 canons say Whether one sweare by Gods proper name or by any of his surnames as by him whose 〈◊〉 is Gracious or whose name is Mercisull or any the like an any language loe it is a full oath And so an 〈◊〉 and a curse is an oath As when a man saith Cursed 〈◊〉 be of the Lord or of him whose name is Gra 〈…〉 Mercifull who soever hath eaten this thing and himselfe hath eaten it loe he hath sworne falsly Likewise 〈◊〉 that saith nay nay twise by way of oath or yea yea and mentioneth Gods name or surname loe it is as if he 〈◊〉 sworne And so hee that promiseth I will not doe this or that and mentioneth Gods name or surname it is an oath Maimony in Misneh tom 3. treat of O 〈…〉 es ch 2. sect 2. c. not Profane or pollute but contrariwise shalt sanctifie it as Levit. 22. 32. The wordnet in the former branch is here againe necessarily understood as often in the scripture and so the Greeke version addeth it ye shall not profane By this not onely false but rash vaine unadvised needlesse oathes and all other abuses of Gods name are forbidden as is noted on Exodus 20. 7. The Hebrews say Although he that sweareth vainly or falsly bebeaten by the Magistrate and being a sacrifice to the Priest yet is there not a 〈…〉 made thereby for all the iniquity of his oath for it is written in Exodus 20. 7. the Lord will not hold him innocent he is not freed from the judgement of the God of heaven untill bee have his payment from him for the great Name which he hath profaned as it 〈◊〉 written Thou shalt not profane the name of the Lord thy God I am the Lord. Therefore a man must beware of this iniquity more then of all transgressions This is me of the heavy iniquities although for it there bee as eutting off nor death by the Magistrates yet is 〈◊〉 in it a profanation of the holy Name which is greater then all iniquities It is necessary to warne children much and to teach their tongues the words of truth without swearing that they fall not into a custome to sweare continually as doe the heathens And this thing 〈…〉 eth as a dury upon their parents and upon school 〈…〉 sters And it is a great good thing for a man 〈◊〉 to sweare at all Maimony treat of Oathes ch 12. sect 1. 2. 8. 12. Accordingly are wee to understand the doctrine of our Saviour when hee saith S 〈…〉 not at all Mart. 5. 34. Whereby he forbiddeth not the lawfull use of oathes commanded of God Deut. 6. 13. but all abuse in common speech which was and is accustomed most sinfully to the high dishonor of God Vers. 13. fraudulently-oppresse in Greeke doe 〈…〉 or injurie This word signifieth to oppresse by 〈◊〉 the next to oppresse-by-violence see the 〈◊〉 Lev. 6. 2. Both these did Iohn the Baptist 〈…〉 bid unto the souldiers Luk. 3. 14. rob or violently-oppresse and plucke-by-force as it is said of Benâ—jah he plucked the speare out of the Egyptians 〈◊〉 2 Sam. 23. 21. For these sinnes fraudulent 〈…〉 and robbery the Prophets doe often blame Israel Ezek. 22. 29. Ier. 22. 3. Esay 3. 14. Eccles. 4. 1. Psal. 62. 11. It commeth from covetousnesse as is said they covet fields and take them by rapine Mich. 2. 2. and proceedeth unto murder as he that is greedy-of-gaine taketh away the life of the owners thereof Prov. 1. 19. The Hebrewes say Who so desireth his neighbours house wife goods or any other thing which it is possible for him to get of him when he hath thought in his heart how he might get that thing and his heart is allured with the thing he transgresseth this Law Thou shalt not desire Deut. 5. 21. and Desire is not but in the bea rt onely Desire bringeth a man to Coveting and Covetize bringeth him to Robbery For if the owners will not sell the thing though he would give a great price then falleth he to rapine Mic. 2. 2. And if the owners stand up against him to rescue their goods or to forbid him to rob then he falleth to shedding of blood Goe and learne by the fact of Achab and Naboth Loe thou maist learne that he which Desireth transgresseth one prohibition and he that getteth the thing which he desireth by importuning the owners or requesting it of them transgresseth two prohibitions therefore it is written Thon shalt not Covet and Thou shalt not Desire And if he take it by robbery he transgresseth three prohibitions And who so robbeth his neighbour of the worth of a farthing is as if he tooke his life from him Prov. 1. 19. Maimony in treat of Robbery ch 1. s. 10. c. If a man finde and keepe backe a thing which his neighbor hath lost he transgresseth also this Law as is noted on Deut. 22. 1. the worke that is the wages for the worke as the Greeke translateth it wages So in Iob. 7. 2. an hireling looketh for his worke that is for the reward of his worke and in Ier. 22. 13. Woe unto him c. that
hee seeketh not to save a soule from death as Iam. 5. 20. therefore God will require his blood at his hand as Ezekiel 3. 18. It may also be Englished suffer not sinne upon him that is leave him not in his sinne unreproved And as a man may â—eare sinne for his brother by leaving him unrebuked so for not reproving him in good sort and in love but in bitternesse and to his reproach And thus the Hebrewes apply it saying He that rebuketh his neighbour first let him not speake unto him hard words to make him ashamed for it is written AND BEARE NOT SINNE FOR HIM c. Hereby a man is forbidden to shame an Israelite how much more if it be in publike Our wise men have said he that maketh his neighbours face ashamed publikely shall have no inheritance in the world to come Therefore a man must be warned that he put not his neighbour to shame publikely bee he small or great nor call him by a name whereof hee is ashamed c. whereby is meant in matters that are betweene a man and his neighbour But in matters of the God of heaven if he convert not in secret they are to make him ashamed publikely and divulge his sin put him to reproach openly despise set him at â—ought untill he returne unto well doing as all the Prophets in Israel did unto such Maim in Degnoth ch 6. s. 8. Vers. 18. not avenge The Greek translaceth Let not thy hand revenge The Apostle openeth it thus Beloved avenge not your selves but give place unto wrath for it is written Uengeance is mine I will repay saith the Lord Rom. 12. 19. Hereupon David said to Saul The Lord avenge me of thee but mine hand shall not be upon thee 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith Say not thou I will recompence evill wait on the Lord and he will save thee Prov. 20. 22. What vengeance is is shewed in Ier. 50. 15. Take vengeance or her as she hath done doe unto her The Hebrewes say He that avengeth himself on his neighbour transgresseth the Law Levit. 19. 18. and although he is not to be beaten by the Magistrate for it yet it is a very great evill Avenging is thus as when a man would borrow an axe of his neighbour or the like and he refuseth to lend it him on the morrow his neighbour hath need to borrow an axe of him and he saith I will not lend it thee because thou wouldest not lend mee when I would have borrowed of thee this is vengeance But when he commeth to borrow he should give it him with a perfect heart and not reward him as hee hath done to him and so in all like cases And so David with a goodminde said in Psal. 7. 5 If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Maim in Degnoth c. 7. s. 7. nor keep to weet injurie in minde that is not beare grudge or not observe the sonnes of thy people which is spoken of such as would seeme to forgive but will not forget wrong or unkindnesse The Greeke translateth thou shalt not be angry or beare inveterate displeasure the Chaldee thou shalt not keep enmity So God is said to take vengeance on his adversaries to keepe wrath for his enemies Nahum 1. 2. but to his people not so Ier. 3. 12. Psal. 103. 9. whose example herein we are to follow Matth. 5. 48. The Hebrewes explaine it by a similitude thus As if Reuben say to Simeon hire mee this house or lend mee this oxe and Simeon will not After a time Simeon commeth to Reuben to borrow or hire of him and Reuben saith Lâ—e I lend it thee and I will not doe as thou didst I will not repay thee according to thy deedes Hee that doth thus transgresseth this Law THOV SHALT NOT KEEPE but he should blot the thing out of his heart and not keepe it For all the while that be keepeth the thing and remembreth it he is in danger to fall unto revenging Therefore the Law cutteth off this keeping in minde untill he put the injurie out of his heart and remember it not at all Maimony in Degnoth c. 7. s. 8. Chazkuni also explaineth it thus Thou shalt not avenge in worke thou shalt not keepe in thought as thy selfe This is the Second of the two great commandements which our Saviour saith is like unto the first Thou shalt love the Lord thy God with all thine heart c. and on these two commandements hang all the Law and the Prophets Matth. 22. 37. 40. For this thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this word namely Thou shalt love thy neighbour as thy selfe Rom. 13. 9. To this we may adde the Hebrewes testimony LOVE THY NEIGHBOVR AS THY SELFE this is the great universall precept in the Law R. Azai said unto him IN THE IMAGE OF GOD MADE HE HIM this is an universall rule greater then it that a man should not say forasmuch as I am despised my neighbour shall be despised with me R. Thancuma answered if thou dost so know whom thou despisest for loe hee that loveth his neighbour who is made in the Image of God loveth the blessed God himselfe and honoureth him R. Menachem on Levit. 19. Another writeth thus Every man is commanded to love every one of Israel as his owne body Levit. 19. 18. Therefore he must speake in his commendation and spare his goods as he would spare his owne goods and as be would his owne honour And hee that honoureth himselfe by the dishonour of his neighbour he hath no inheritance in the world to come Maimony in Degnoth chap. 6. sect 3. Vers. 19. my statutes in Greeke my law This is here repeated lest the ordinances following which may seeme to be small should bee neglected Or as this word Statute or Decree is sometime used for Gods ordinances in nature bounding and limiting things Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same that his naturall ordinances for the distinct kindes of things should not be violated let thy catted or cause thy beast of any sort The Hebrewes say He that causeth the male to ingender with the female which is not of the same kinde whether it be of cattell or wilde-beast or fowle yea though it bee of the kindes of wilde-beasts that are in the sea he is to be beaten of the Magistrates by the Law in every place whether it be within the land of Israel or without the same Levit. 19. 19. and whether it be a beast or fowle of his owne or of his neighbours Who so transgresseth and causeth heâ— beast to ingender with another kinde that which is bred of them is lawfull for use And
an other place it is bound to the uncircumcision and they are to reckon from the houre of the planting thereof Whether he plant it or slip it or graffe it it is bound hereunto Maimony in Magnaser sheni or treat of the second Tithe chap. 10. sect 2. 3. 7. 9. 11. 13. And elsewhere they say Our fathers came into the land whatsoever they found planted was free from this law of uncircumcision what they themselves planted though before the land was conquered was bound hereunto Thalmud in Gnorlah chap. 1. sect 2. count as uncircumcised or cut-off the uncircumcision thereof to weet the fruit thereof The Greek translateth ye shall purifie the impuritie thereof three yeeres By the Hebrew canons The first day of Tisri that is the moneth which we call September was the beginning of the yeere for uncircumcised fruits and for the fourth yeere Maim in Magnaser sheni chap. 9. sect 8. as uncircumcised in Gr. unpurified or uncleane the Chaldee expounds it abhorred or put-away unto destruction not be eaten nor sold to infidels nor any use or profit made of them but eaten off and destroyed The fruits that the tree yeeldeth for three yeeres after the planting are unlawfull to be eaten or put to any profitable-use and who so eateth of them so much as an olive is to be beaten by the Law Maimony treat of Forbidden meats chap. 10. sect 9. Vers. 24. holinesse of praises that is fruit of holinesse or an holy thing to be consecrated unto the Lord for his praise and eaten with miâ—th before him as in Iudg. 9. 27. they made praises that is songs and mirth and as the Greeke there translateth dances This was done either by giving them to the Priests as Num. 18. 12. 13. c. and so Aben Ezra on Levit. 19. saith the Priests did eat it Or the owners did eat them before the Lord as they did their second tithes Deuter. 12. 17. 17. This latter is the Hebrewes common opinion who say The fruits of the fourth yeere after the plantation are holy Levit. 19. 24. and their right is to 〈…〉 in Ierusalem by the owners of them as the se 〈…〉 â—ithâ— He that would redeeme these fruits may re 〈…〉 〈◊〉 as the second tithe and if he redeeme them for himselfe he must adde the fift part as Levit. 27. 30. 3â— A vineyard of the fourth yeere is not 〈◊〉 to that law forementioned in Levit. 19. 9. 10. to leave a corner or the single-grapes or the grapes broken off c. neither doe they separate out of it first fruits or tithes or second tithes but all the fruits are c 〈…〉 d up to Ierusalem or redeemed and their price caried up and eaten in Ierusalem as the tithes The grapes of vineyards of the fourth yeere the Iudges ordained that they should be brought up to Ierusalem a daies journey on every side to decke the streetes of Ierusalem with the fruits all other fruits might be redeemed though they grew neere to the walles of Ierusalem Who so had trees planted of the fourth yeere in the yeere of release which was every seventh yeere Levit. 25. 4. 6. when every mans hand was alike free to gâ—ther them hee must set up a signe of clods of earth whereby they might be knowne that they might not bee eaten of untill they were redeemed And if it was within the yeeres of the uncircumcised-fruits he made signes of potters clay that they might be kept from eating of them for the prohibition of uncircumcised fruits was weighty for all use of them was forbidden Maimony in Magnaser sheni chap. 9. sect 1. 2. 4. 7. and Thal 〈◊〉 â—ab in Magnaser sheni chap. 1. Vers. 25. ye shall eat to weet as other common â—eates freely without redeeming them And hereupon is that phrase of making a vineyard com 〈…〉 in Deuter. 20. 6. which was in the fift yeere from the plantation when they were free to bee eaten to adde that is that the tree may adde or abundantly yeeld unto you the revenue or increase thereof whiles you obey these my commandements for upon obedience such blessings are promised Levit. 26. 3. 4. So Targum Ionathan explaineth it that they may adde unto you from heaven i. by the blessing of God By this Law of uncircumcised or uncleane fruits God taught his people the 〈…〉 gion of their sinnes since first man did eat of the forbidden tree for which the earth was cursed Gen. 3. 17. and men have no right to eat of the increase thereof for to them that are defiled and vnbeleeving nothing is pure Tit. 1. 15. untill it be sanctified by the word of God and prayer 1 Tim. 4. 5. So by the fourth yeeres fruits which were holy to the Lord he taught them sanctimonie and thankfulnesse as by their first fruits tithes c. which they gave unto the Lord every yeere hee taught them to honour him with their substance and with the first of all their increase that so their 〈◊〉 â—â—ght be filled with plentie and their presses burst-out with new wine Prov. 3. 9. 10. Vers. 26. with the blood that is any flesh that is not fully dead or whose blood is not orderly let out and the flesh purged of the blood as in 1 Sam. 14. 33. where this phrase is used they said Behold the people sin against the Lord in that they eat with the blood c. See the annotations on Levit. 17. The Hebrewes understand hereby two things Not to eat the flesh of holy things before the blood be sprinkled on the altar nor to eat of common beasts untill their soule their life be gone out Sol. Iarchi on Levit. 19. In Targum Ionathan it is thus explained ye shall not eat of the flesh of any sacrifice whiles the blood is in the basin unsprinkled But Maimony â—om 2. in Shechitah chap. 1. sect 2. saith It is unlawfull to eat of a slaine beast so long as it trembleth and hee that eateth thereof before the soule of it be gone out transgresseth against a prohibition And it is comprised in this generall rule YE SHALL NOT EAT WITH THE BLOOD Chazkuni also saith With the blood i. without slaying it and so it is written in 1 Sam. 14. 34. and slay them here and eat and sin not against the Lord in eating with the blood The Greeke translateth ye shall not eat upon the mountaines reading Harim mountaines for Hadam the blood mistaking * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. as they doe sundry other times meaning it against Idolatrie which though the thing be true as Ezekiel 18. 6. yet is it not the intendment of this place and the Chaldee translateth it aright with the blood Some of the Hebrewes as Baal hatturim on this place because in the next words is forbidden observing of fortunes and of times c. which were heathenish customes thinke this also to be the like and understand it of not eating upon or over blood
himselfe for it is written AND THOV SHALT LOVE THE LORD THY GOD Deut. 6. 5. And the holy blessed God himselfe loveth strangers Deut. 10. 18. Maimony in Degnoth c. 6. s. 4. Vers. 35. unrighteousnesse or injurious-evill see vers 15. in mete yard the Greeke translateth it in measures The Hebrew Middah is properly such measure or dimension as concerneth the greatnesse of things or length of them by the yard elle inch rod or the like the next two concerne the multitude of things by weight as in skoles or by measure as in vessels Hereof the Hebrewes say Hee that weigheth to his neighbour by lesser weights then the people of that countrie are wont to doe or meteth by a lesser mete-yard then they are wont transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse is a theefe yet he payeth not the double as in Exod. 22. 4. but payeth him his measure or his weight Neither is he beaten for this trespasse because he is bound to make restitution Who so hath in his house or in his shop a lesser meteyard or weight transgresseth the Law in Deut. 25. 13. 14. For though he himselfe doe not sell thereby yet an other may coâ—e who knoweth it not and may measure by it Whether he buy and sell with an Israelite or with an Infidell if hee mete or weigh by too little a weight hee transgresseth and is bound to restore And so it is unlawfull to let an infidell erre in accompts but he must exactly reckon with him yea though hee be one that is subdued under thy hand how much more then with others that are not subdued Maimony treat of Theft chap. 7. Vers. 36. just stones Hebr. stones of justice which the Chaldee well explaineth true weights and the Greeke just weights So stones are often used for weights Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights are shewed to bee an abhomination to the Lord. The reason of this name is for that they used weights of stone rather then of other things They make no weights either of yron or of lead or of other like metall because they will canker and waxe too light but they make them of the cleare stony-rocke or of glasse or the like Maimony treat of Theft chap. 8. sect 4. Ephah put for all measures as the Greek and Chaldee here translate though the Ephah was one certaine measure like our Bushel containing ten Omers see the annotations on Exod. 16. 36. just Hin Hebr. Hin of justice the Hin was a measure of liquid things as the Ephah was for drie and it contained as much as seventie two hennes egges see the notes on Exod. 30. 24. And under these two names all other measures are comprehended which God requireth to be just and true condemning all falshood and deceit as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel the Magistrates looked unto these as in the Hebrew canons it is said The Iudges are bound to appoint Officers in every citie and in every shire that they may goe about into shops and look that their ballances and measures be just and determine the stinted measure of them And with whomsoever they finde any weight or measure too light or short or ballances that goe awry they have authoritie to smite him and to mulct him as the Iudges shall 〈◊〉 meet c. Maimony treat of Thft chap. 8. sect 20. These ordinances as they taught men justice in all their civill affaires so especially in spirituall that all things pertaining to religion be faithfully and equally weighed in the ballance of the heart by the measures and weights of the Lords sanctuarie that is by his lawes and words of truth contained in the holy Scriptures Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16 17. compared with Hos. 12. 7. As also that all persons be tried and judged according to their workes by the word of God Mat. 7. 1 2 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3. CHAP. XX. 1. Lawes for the punishment of him that giveth of his 〈◊〉 to Molech 6 of him that goeth to Wizards 9 of him that curseth his parents 10. of adulterers 11 14 17 19. of 〈◊〉 〈◊〉 persons 13. of them that lye with mankinde 15 or with beasts 18 or with a woman in her 〈◊〉 7 12 26 Holinesse and obedience 〈◊〉 required 23 the manners of the heathens to be avoided 25 difference to be put betweene beasts clean and uncleane 〈◊〉 Wizards must be stoned to death ANd Iehovah spake unto Moses saying And thou shalt say unto the sons of Israel Every man of the sonnes of Israel or of the stranger that sojourneth in Israel that giveth of his feed unto Molech he shall surely be put to death the people of the land shall stone him with stones And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech that hee might defile my sanctuary and to prophane the name of my holinesse And if the people of the land hiding shall hide their eyes from that man when hee giveth of his seed unto Molech that they put him not to death Then I will set my face against that man and against his familie and will cut off him and all that goe-a-whoring after him to goe-a-whoring after Molech from among their people And the soule that turneth unto them that have familiar spirits and unto wizards to goe-a-whoring after them I will also set my face against that soule and will cut him off from among his people And yee shall sanctifie your selves and be holy for I am Iehovah your God And yee shall keepe my statutes and doe them I am Iehovah that sanctifieth you For every man that curseth his father or his mother shall be surely put to death hee hath cursed his father or his mother his bloods shall be upon him And the man that committeth-adulterie with a mans wife that committeth-adulterie with his neighbours wife the adulterer and the adulteresse shall surely bee put to death And the man that lyeth with his fathers wife hath uncovered his fathers nakednesse both of them shall be surely put to death their bloods shall be upon them And the man that lyeth with his daughter-in-law both of them shal be surely put to death they have wrought confusion their bloods shall be upon them And the man that lyeth with a male like copulation with a woman they have done abhomination both of them they shall be surely put to death their bloods shall be upon them And the man that taketh a wife and her mother it is wickednes they shall burne him and them with fire that there be no wickednes among you And the man that giveth his copulation with a beast hee shall surely bee put to death and yee shall kill the beast And the woman that approcheth unto
Nazirite walke together in the way light upon a dead the Nazirite must goe about to bury him for his holinesse is not perpetuall and the Priest may not defile himselfe though he be but a common priest If there be the high Priest and a common priest then the common priest is to defile himselfe and whosoever is before his fellow in dignity is to bee after him in pollution And if the second chiefe priest with the priest that is anointed for the war Deut. 20. 2. doe light upon a dead hee that was anointed for the warre must be defiled and not the Sagan or second chiefe priest Maimony ibidem ch 3. sect 8. 9. Vnto this Law that the high Priest might not defile him-selfe for his parents or children the words in Moses blessing of tribe of Levi seeme to have refâ—rence Who saith of his father and of him mother I respect him not and his brethren hee acknowledgeth not and his sonnes he knoweth not c. Deut. 33. 9. Compare also Lev. 10. 2. 7. Ver. 12. goe out of the Sanctuary to weet in the time when he should serve there And this Law was not for the high Priest only but for all priests who if any of their friends there died or tidings of the death of any came unto their eares might not therefore depart and leave off their ministration upon paine of death Lev. 10. 7. So the Hebrewes explaine it A priest that goeth out of the Sanctuary in the time of service onely is guilty of death whether he be the high priest or a common priest Levit. 10. 7. So that which is said of the high Priest in Lev. 21. 12. AND HE SHALL NOT GOE OVT c. is not but for the time of service onely that hee shall not leave his service and goe out If it be so why is this warning repeated for the high Priest Because a common priest which is in the Sanctuarie in his service and he heareth of death of one for whom he is bound to mourne though he may not goe out of the Sanctuary yet he serveth not because he is sorowfull and if he serve when he is sorowfull by the law he prophaneth his service whether it be about the sacrifice of a particular person or the sacrifice of the congregation But the high Priest serveth when he is sorrowfull for it is said Neither shall hee goe-out of the Sanctuary nor prophane the Sanctuary as if he should say hee shall continue and serve the service that he is imployed in and it is not prophaned But though the high Priest serveth when hee is sorrowfull yet is it unlawfull for him to eate of the holy things as it is written in Lev. 10. 19. Had I eaten the Syn-offring to day should it have beene good in the eyes of the LORD So neither hath he a portion to eat at evening Maimony in Biath hamikdash ch 2. sect 5. 6. 8. nor prophane the Sanctuarie the Greeke expoundeth it nor prophane the sanctified name of his God the crowne the anointing oile This may be understood of two things of the golden plate which is called Nezer 2 Crowne Exod us 29. 6. and of the Anointing oile both which were upon him Or the later explaineth the former and the Oile is called Nezer a Crowne or Separation because by it he was separated from other men and other Priests Thus the Greeke translateth it the holy oile the anointing of his God is upon him V. 13. a wife in her virginities that is a wife that is a virgin as the Greeke translateth it Three women are unlawfull for all Priests the divorced the whore and the prophane and the high Priest is forbidden foure the three forenamed and the widow Whether it be the high Priest which is anointed with the anointing oile or ordained in the priestly garments and whether it be the priest that serveth or the great Priest that serveth in his place in stead of the high Priest when hee is pollured called the second Priest 1 King 2. 28. and likewise the Priest anointed for the warre Deut. 20. 2. they all are commanded to mary virgins and forbidden to mary widowes Maimony in Issurei biah chap. 17. sect 1. The high Priest was a figure of Christ Heb. 3. 1. his wife which was to bee a virgin was a figure of the Church which is to be chast pure holy as the Apostle writeth to the Church of Corinth I have espoused you to one husband that I may present you a chast virgin to Christ 2 Cor. 11. 2. See also Rev. 14. 4. V. 14. a widow whether she be a widow after betrothing or after mariage she is forbidden him Maimony in Issure Biah chap. 17. sect 11. a virgin of his peoples that is either of the tribe of Levi or of any other tribe of Israel as Iehojada the Priest maried Iehoshabeath the daughter of King Iehoram of the tribe of Iudah 2 Chron. 22. 11. So in Ezekiel 44. 22. it is said of the Priests they shall take maidens of the seed of the house of Israel And in the Hebrew canons Priests and Levites and Israelites may lawfully goe in that is marry one with another and that which is borne goeth after the male that is if the father bee a Priest or Levite the childe is a Priest or Levitc if the father be a common Israelite the childe is a common Israelite though born of a Priests daughter Maimony in Issure biah ch 19. sect 15. Vers. 15. not prophane his seed which he should doe by marying with any of those forbidden him that his sonnes after him might not execute the priests office because they were borne of an unlawfull mother A priest that goeth in to a divorced woman or an whore and an high priest that goeth in to them or unto a widow those are made profane women for ever and if hee beget a sonne of her that which is borne is prophane Maimony in Issureibiah ch 19. sect 3. Therefore the magistrates punished the priests that maryed and lay with any unlawful woman Every priest that marieth any of the three women in vers 7. and lyeth with her is to be beaten An high priest that goeth in to awidow is to be beaten If an high priest marry a widow and lye with her hee is to bee beaten twise once for transgressing this HE SHALL NOT TAKE A WIDOW and once for this HE SHALL NOT PROPHANE And whether he be an high priest or a common priest that marâ—eth any of those for bidden women if hee lye not with her he is not beaten And in every place where he is to be beaten she is to be beaten Every priest that goeth in to an heathen woman is to bee beaten as for an whore A woman that hath beene a widow and hath beene divorced and hath beene made prophane and hath beene an whore and an high priest goeth in afterward unto her he is to be beaten foure times for lying with her once Like judgement
are often called Matt. 5. 23. 24. and 8. 4. and 23. 18. 19. Heb. 8. 4. and 11. 4. according to all their vowes in Greeke according to all their profession or promise So in Ierem. 44. 25. Vowes are in Greek called a profession or confession and vowes were made with promises and payed with confessions as David sayd Thy vowes are upon me ô God I will pay confessions unto thee Psalme 56. 13. and to all in Greeke or according to all their choise so voluntarie gifts are called because they come from the choise and will of the giver What they differ fro vowes is shewed on Lev 7. 16. Vers. 19. For your favourable-acceptation to weet you shall offer it so that it may be acceptable and pleasing unto God for you as vers 20. Levit. 23. 11. The Greeke translateth it Acceptable see the notes on Levit. 1. 3. Sol. Iarchi here explaineth it Bring the thing that is meet to make you acceptable before me that it may be unto you for favourable-acceptation a perfect male in Greeke unblemished males such were all the burnt-offrings to be see Levit. 1. 3. 10. or of the goats but the fowles he mentioneth not because the Law made no difference in them of male or female and as Iarchi here saith the fowle was not rejected for a blemish but for want of a lim See the annotations on Lev. 1. 14. Ver. 20. to favourable acceptation that is favourablie-accepted as Moses speaketh after in vers 25. and so the Greeke translateth acceptable for you This is opened by the prophet thus If yee offer the blind for sacrifice is it not evill and if yee offer the laâ—e and sicke is it not evill Offer it now unto thy governour will he be pleased with thee or accept thy person saith the LORD of hosts And ye brought that which was torne and the lame and the sicke thus yee brought an offring should I accept of your hand saith the LORD But cursed be the deceiver which hath in his flocke a perfect male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the LORD of hosts and my name is dreadfull among the heathen Mal. 1. 8. 15. 14. These perfect and unblemished sacrifices which were to bee offred unto God figured the perfection of Christ who gave himselfe a sacrifice for us and whom we apply to our selves and make ours by faith 1 Pet. 1 19. 20. 21. Gal. 2. 16. 20. Also the sacrifices of our humble and contrite hearts and of our bodies and of our praises and thanks givings which through Christ and his Spirit are made holy and acceptable unto God Psal. 51. 18. 19. Rom. 12. 1. Heb 13. 15. Ver. 21. of peace offrings or of payments in Greek of salvation in Chaldee of sanctification See the notes on Lev. 3. 1. to separate or in separating in Greeke distinguishing a vow which may bee understood both of making a singular vow and of accomplishing it for both must bee unblemished So in Numb 15. 3. 8. See also Lev. 27. 2. The Hebrewes say It is commanded that all oblations bee perfect and choise Lev. 22. 21. and whosever sanctifieth a beast which hath a blemish for the top of the altar transgresseth against a prohibition and is to be beaten for his sanctifying of it as it is written Lev. 22. 20. ANIE WHICH hath A BLEMISH IN IT YE SHALL NOT OFFER Wee have beene taught that this is a warning for him that sanctifi 〈…〉 blemished things Who so thinketh that it is lawfull to sanctifie a blemished thing for the altar and sanctifieth it it is holy and hee is not beaten Hee that killeth blemished thing by the name of an offring is to be beaten for it is written Levit. 22. 22. YE SHALL NOT OFFER THESE VNTO THE LORD wee have beene taught that this is a warning against killing it Maim tom 3. in Issure mizbeach c. 1. 〈◊〉 1. c of the herd or in the herd so after in the flâ—ck that is of sheepe or goats For in such chiefly blemishes were to bee looked unto rather then in fowles See the notes on Lev. 1. 14. perfect after it is said without blemish blemishes respected the outward parts perfection the inward also Iâ— when the sacrifice was killed it were found torne 〈◊〉 was to be caried out to the place of burning And so if it were fouÌ„d to want any of the members within though is were not torne as if it had but one kidney or of the splene were wasted away loe it was unlawfull for the altar and was to be burnt not for that it was blemished for the want of things within was no blemish but because they might not offer that which wanted 〈◊〉 thing as it is written in Num. 28. 31. PERFECT SHALL THEY BE VNTO YOV And all oâ—â—plus was as a want therefore if it had three kidneyes or two spleenes it was unlawfull Maimony in Issure mizbeach chap. 2. sect 11. any blemish any deformity in any lim whereof the Hebrews number fifty besides other things which did disablemeâ—â— for sacrifice whereof see the notes on Exod. 12. 5. Hence also they gather Hee that maketh a ble 〈…〉 upon the holy things as to make an eye blinde 〈◊〉 〈◊〉 off a foot is to be beaten as Levit. 22. 21. THEâ—â— SHALL NOT BE IN IT ANY BLEMISH wee have beene taught that this is a warning 〈◊〉 〈◊〉 make any blemish in it Maimony in Issure M 〈…〉 chap. 1. sect 7. Vers. 22. Blinde either wholly or in part of it see not with both eyes or with one of them and that with a cleare sight c. Maimony Biath 〈◊〉 ch 5. sect 7. a wenn or a wart as the Greekes poundeth it scurfe or scab of these see Levit. 21. 20. not offer these or any other like blemished By offring the Hebrewes here understand killing and sprinkling of the blood on the altar and by the words following nor give of them a fire-offring they understand a prohibition against b 〈…〉 ning the fat of such for every of which action presumptuously done a man was to be beaten So that is one first sanctified a blemished beast and 〈◊〉 killed it and sprinkled the blood thereof and burned 〈◊〉 the altar the fat thereof he was to be beaten with f 〈…〉 beatings Maim in Issure mizb c. 1. 1. 4. 〈◊〉 of them not of them but of others bought with the price of them they might The Hebrew caâ—â—â—siay He that sanctifieth for the altar a blemished thing though he is to be beaten yet the thing is sanctifi 〈…〉 and he shall redeeme it according to the valuation of 〈◊〉 priest and it shall goe out among the unholy things 〈◊〉 the price therof he shall bring an oblation And the like Law is for the sanctified beast where unto a blemish be falleth after it is sanctified And it is commended to redeeme the holy things on which a blemish falleth and they are to goe out among the common
other was divided to all the custodies the Priests in their charges and both of them were eaten the same day and halfe the night as the 〈◊〉 of the most holy things Maimony in Tamidin chap. 8 sect 11. holinesse that is most holy The Peace-offrings of particular persons were light holy things but the peace-offrings of the Congregation were holy of holies that is most holy as 〈◊〉 Iarchi here observeth for the Priest 〈◊〉 〈◊〉 may eat them as before is shewed The 〈◊〉 〈◊〉 deth for the Priest that offreth them The 〈◊〉 the Priests to eat these and other â—oly things 〈◊〉 in Numb 18. 8. 9. 10. c. Vers. 21. shall proclaime or shall convocate 〈◊〉 is call-together the people in Greeke ye shall 〈◊〉 this day this selfe same day Hebr. the strength or bodie of this body so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holi 〈…〉 an holy convocation and meeting together of all the people partly in remembrance of their comming out of Egypt Deut. 16. 12. who came thence to-keepe a feast to the Lord in the wildernesse Exâ—â— 5. 1. 3. which they keepe at mount Sinai Exod. 24. where also the Law was given at this time of the yeere Exod. 19. 1. 11. the memoriall where 〈◊〉 celebrated by this yeerely feast and pardy to 〈…〉 ctifie the first fruits of their wheat harvest and to celebrate Gods mercies for the fruitfulnesse 〈◊〉 their land as this place sheweth The chiefe thâ—â—g figured hereby was the solomne giving of the 〈◊〉 of Christ which after was performed in Ierusalem at this feast of Pentecost when he sent his Apostles the gifts of his spirit in fierie tongues Act. 2. 1. 2. 3. whereupon they went forth to reape that which the Prophets had sowne gathcring fruit unto 〈◊〉 eternall and bringing the wheat of God into his garner unto the everlasting praise of the glory of his grace Ioh. 4. 35. 38. Luke 3. 17. Eph. 1. 3. 〈◊〉 And this Feast we now celebrate whiles with joy and thankfulnesse unto God we receive the 〈◊〉 the spirit of life in Christ Iesus which hath macâ—â— free from the law of sinne and death Rom. 8. 2. 15. Galath 3. 2. Vers. 22. not wholly-rid not â—ut downe all 〈◊〉 leave some in the corner of thy field for the 〈◊〉 This law was given before in Levit. 19. 9. in the very words see the annotations there God speaking here of the Feasts which were in harveth which they celebrated to the honour of 〈◊〉 repeateth that law concerning the poore whose reliefe he joyneth with his owne service as in repeating these feasts hee maketh expresse mention of such also to bee made partakers of their joy Deut. 16. 11. 14. See also Deut. 24. 19. 22. where this law is inlarged Vers. 24. the seventh moneth called of the Hebrewes â—isri of us now September in scripture it is named Ethanim 1 King 8. 2. which the Chaldee there expoundeth the moneth of the Ancients which they called the first moneth c. and now it is the seventh moneth So Targum Ionathan here explaineth it In Tisri which is the seventh moneth In this moneth Solomons Temple was dedicated the first day which was at the new moone for all their moneths in Israel were counted by the Moone asabbatisme that is a rest or cessation from your labours Targum Ionathan calleth it a good day blowing-of-trompets or of cornets the Greeke translateth a memoriall of trompets the Chaldee a memoriall of showting The Hebrew Tragnah here used is generally a lowd showing noise commonly for joy as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow as Ier. 20. 16. Mich. 4. 9. and is either with mans voice or with sound of trompet and then it is that broken sound called an alarme Numb 10. 5. 7. Againe Trompets were of two sorts some of metall as the silver trompets in the Sanctuarie Numb 10. 2. some of horne called cornets 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trompets and cornets appeareth by Numb 10 10. in your solemne dayes and in the beginnings of your moneths yee shall blow with the trompets over your burnt offrings c. and in Psal. 81. 3. Blow up the cornet or trompet in the new-moone c. At every new-moone they had a solemnitie in Israel and offred besides the daily sacrifices two bullockes one ram seven lambs for burnt-offrings with their meat and drinke-offrings and a goat for a sin-offring Numb 28. 11. 15. and at this new moone which was the beginning of the yeere they offered all the foresaid sacrifices and over and besides them one bullocke one ram and seven lambs for burnt-offrings and a goat for a sin-offring Num. 29. 1. 6. The trompet which they proclaimed the new yeere with was the same that they proclaimed the Iubilee with which was a cornet called in Hebrew Shophar Levit. 25. 9. The Hebrew doctors write here of thus It is commanded by the Law to heare the sound of the trompet or cornet in the beginning of the yeere Numb 29. 1. and the trâ—mpet which they blew with either in the beginning of the yeere or at the Iubilee was of arams horne crooked and all cornets save of rammes horne were unlawfull And although it bee not expressed in the law that the blowing at the new yeere should be with the cornet Levit 23. 24. yet of the Iubilee it is said SHOPHAR TRVGNAH the cornet of loud sound Levit. 25. 9. whereupon we have beene taught the sound or blowing at the Iubilee was with the cornet Shophar also the sound at the beginning of the yeere was with the cor 〈◊〉 In the Sanctuarie they did blow in the beginning of the yeere with one cornet and two trompets because it is written in Psal. 98. 6. with trompets and sound of cornet shout triumphantly before the LORD the King but in other places they did not blow in the beginning of the yeere save with the cornet onely All are bound to heare the sound of the cornet Priests and Levites and Israelites and Proselytes and servants that are made free but women and servants and children are not bound The sound Trugnah or alarme spoken of in the law is not certainely knowue of us by reason of the length of yeeres and our many captivities so that we know not how it was Maimony in Shophar c. chap. 1. sect 1. 2. and chap. 2. sect 1. and chap. 3. sect 2. Howbeit by the same author and by Thalm. Bab in Rosh hasshanah chap. 3. and 4. it appeareth that they used to blow with these cornets both in Ierusalem and in all other cities in the Synagogues for the feasts were proclaimed in all their cities and not onely in Ierusalem Nehem. 8. 15. and with it they used prayers and blessings and reading of some scriptures â—itting the matter in hand This blowing of trompets by the Priests in the Sanctuarie and Ministers in the Synagogues which all the
right hand and the Pome-citron in his left and carieth them as they grow with their rootes downeward to the earth and their tops upward into the ayre If hee wanted any one of these branches he caried them not till he had all The Palme branch might not bee lesse then foure hand-bredths long the myrtle and the willow branch not lesse then three though they were longer it was allowable The Pome-citron might not bee lesser in bignesse then an egge greater it might be as much as they would As they caried they waved or moved the branches three times towards every winde or quarter of the world They caried them at the time of reading the hundred and eighteene Psalme They might cary them any time of the day but not by night The commandement to cary these branches is but for the first day of the feast onely as it is said in Levit. 23. 40. And ye shall take unto you in the first day And in the Sanctuarie onely they caried them every of the seven daies of the feast upon this ground Ye shall rejoyce before the Lord your God seven dayes Levit. 23. 40. Whosoever is bound to the Law of the Trompet and of Boothes is bound to cary the Palme-branch others are free The childe that knoweth how to wave it is bound by the doctrine of the Scribes to cary the branch that he may be trayned up in the commandements Every day they went about the Altar once with the palme-branches in their hands and said O LORD SAVE NOW or Hosanna and O LORD PROSPER NOW Psal. 118. 25. and in the seventh day they went about the Altar seven times c. Maimony in Shophar chap. 7. s. 5. c. Hereby wee may see the reason why at Christs comming into Ierusalem though at another time of the yeere the people and children strowed the way with branches of trees and tooke branches of Palme trees and went forth to meet him and cryed Hosanna Matth. 21. 8. 9. c. Ioh. 12. 12. 13. For all the legall Feasts had their accomplishment in him and to him the honour and solemnity of every feast did by right appertaine yee shall rejoyce with spirituall joy in remembrance of former deliverances v. 43. and â—of the present blessings of God Deut. 16. 15. and in exspectation of future good things to be accomplished in Christ Zach. 14. 16. c. The Hebrewes say Although wee are to rejoyce in all the solemne feasts yet at the feast of Boothes there was in the Sanctuary a day of more exceeding joy and thus they did In the evening of the first good day they prepared in the Sanctuarie a place for the women above and for the men beneath that they might not be together and they began to rejoyce at the end of the first good day and so in every other day of the common dayes of the solemnity they began after they had offred the daily evening sacrifice to rejoyce the rest of the day and all the night They strooke up the pipe and played on Harpes and Psalteries and Cymbals and every one with instruments of musicke which had skill to play with his hand and he that could sing sung with his mouth And they skipped and clapped hands and leaped and danced every man as hee could and sung songs and hymnes But this mirth was not on the Sabbath or on the good day And it was not the common people that did this or who so would but the great wise men of Israel the â—eads of the Sessions and Synedrions and Elders c. these were they that leaped and danced and played and rejoyced in the Sanctuarie in the dayes of the feast of Boothes and all the people men and women came to see and heare The joy which a man rejoyceth in doing a commandement and in the love of God which commanded it is a great service c. But who so hath a proud minde and gloriâ—ieth him-selfe and is honourable in his owne eyes in these places he is a sinner and a foole and of this Solomon warneth saying Set not out thy glory in the presence of the King Prov. 25. 6. But who so humbleth himselfe and maketh himselfe vile in these places hee is great and honourable and serveth of love and so David the King of Israel said And I will yet bee more vile then thus and will be base in mine owne eyes 2 Sam 6. 22. And there is no greatnesse or honour save to rejoyce before the Lord as it is written And David the King leaping and dancing before the Lord 2 Sam. 6. 16. Maimony in Shaphar chap. 8. sect 12. 15. The â—ewes had also other traditions at this fe 〈…〉 which they say came from Moses recorded in Thalmud Bab. in Succah chap. 4. and by Maimony tom 3. in Tamidin chap. 10. sect 6. c. how all the seven dayes of this feast they powred water upon the altar There was a golden vessell containing three Logs that was filled at Shiloah a well whose waters â—an softly into the brooke Kedron Esa. 8. 6. Nehem. 3. 15. they brought it to the Water gate and there they sounded and showted Then they caried it to the Altar where it was powred out with the wine of the daily sacrifice c. Vpon this occasion it is thought that our Saviour in the last day of this feast the great day of the feast stood up and cried saying If any man thirst let him come unto mee and drinke he that beleeveth in mee as the scripture 〈◊〉 said out of his belly shall flow rivers of living 〈◊〉 Ioh. 7. 37. 38. so calling the people from their carnall pompous observations to the true spirituall refreshing of their soules Vers. 42. dwell in Boothes or sit in taberna 〈…〉 which after in Ierusalem they made on the tops of their houses and in their courtyards and in the streetes c. Neh. 8. 16. They were made of the branches of trees as there appeareth verse 15. And by the Hebrew canons the Boothes might not be covered with any cloth or other thing which had not growne out of the earth or was not cut 〈◊〉 from thence or with any thing that might receive uncleannesse or that had an evill savour or that was faded or fallen-off alone if they cov 〈…〉 with any of these it was unlawfull Thalmud Bâ—â— in Succah chap. 1. and Maimony in Shophar chap. 5. sect 1. 2. Moreover they set the measure of a boothe to be not lesse in height then tenn 〈…〉 bredthes nor more then twentie cubits but it might be as wide as they would If it had not three sides or walles or if it had not a â—â—atroofe it was unlawfull Maimony ibidem chap. 4. The dwelling or sitting in these boothes was that they should eat and drinke and dwell in them all the seven dayes both day and night as they used to dwell in their houses other dayes of the yeerâ— And all those seven dayes they made their hou 〈…〉
life preserved his service is not perfect as Satan said in Iob. 1. 9. 10. doth Iob feare God for nooght Hast thou not made an hedge about him c. He that serveth God because of bodily things on which his service dependeth it shall not be confirmed unto light in the light of the living For when those things cease for which he serveth his love will cease And there is no eating and drinking in the state of death whether thou goest But hee that serveth God out of intire love his love shall be in life everlasting and shall not depart for ever and his reward that loveth God shall be eternall R. Elias in Reshith chochmah treat of Love chap. 2. fol. 77. See also the annotations on Exod. 20. 6. Vers. 11. set my tabernacle Hebr. give that is set and stablish it for both these wayes is giving expounded by the holy Ghost as 1 King 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them Revel 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ who should dwell in the Tabernacle of our flesh by whom God built againe the Tabernacle of David which was fallen downe Act. 15. 16. and in him God was reconciling the world unto himselfe 2 Cor. 5. 18. and under this figure eternal life in heaven was implied For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens 2 Cor. 5. 1. And that the Israelites had of old the true understanding of these promises that they belonged to the dayes of Christ and the end of them was eternall life in heaven it appeareth by the footsteps which yet remaine in their later doctors though they have quenched the light of grace in labouring to have it by the workes of the Law For they say For this cause have all Israel their Prophets and their Wise men desired the dayes of Christ that they might have rest from the kingdomes which will not suffer them to study in the Law c. that they might be worthy of the life of the world to come For in those dayes knowledge and wisedome and truth shall be multiplied as it is written for the earth shall be full of the knowledge of the LORD Esa. 11. 9. it is also written And they shall teach no more every man his neighbour c. Ier. 31. 34. againe it is said And I will take away the stony heart out of your flesh Ezek. 36. 26. For that King which shall stand up of the seed of David shall be more wise then Solomon c. and therefore he shall learne all the people and teach them the way of the Lord and all the heathens shall come to heare him Mich. 4. 1. 2. And the end of all the reward and later goodnesse which is without ceasing and diminishing that is the life of the world to come But the dayes of Christ are of this world and the world goeth after the wonted manner save that the kingdome shall be restored to Israel Maimony treat of Repentance chap. 9. sect 2. Thus they speake missing the right way by going about to establish their owne righteousnesse Rom. 10. 3. and mistaking Christs kingdome which though it be in this world yet is it not of the same Ioh. 18. 36. my soule shall not lothe you or not abhorre not cast you away as vile and lothesome Man is by nature lothsome through sinne as it is said Thou wast cast-out into the open field to the loathing of thy soule or person in the day that thou wast borne Ezek. 16. 5. But through the grace of God in Christ our bloods are washed away and we are adorned with the gifts of his spirit Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God that they shall not lothesomly be rejected For my soule the Chaldee translateth my word shall not loath you So in verse 30. Aben Ezra explaineth it thus And I will set my Tabernacle amongst you and ye shall not feare that ever ye shall come into want for my glory resideth with you and it is not as the sonne of man whose soule loatheth to dwell in one place Vers. 12. I will walke among you the Chaldee paraphraseth I will cause my divine majestie to dwell among you that Majestie is Christ who by his spirit is with his church al dayes unto the worlds end Math. 28. 20. who walketh in the midst of the seven golden Candlestickes Revel 2. 1. For his people are his Temple wherein he dwelleth as it is written yee are the Temple of the living God as God hath said I will dwell in them and walke in them 2 Cor. 6. 16. For Gods walking was in his Tabernacle 2 Sam. 7. 6. See also Revel 7. 15. and 21. 3. Vnder this eternall life was also promised in heaven whither Christ went to prepare a place for us and will come againe to receive us unto him selfe that where hee is there we may be also Ioh. 14. 2. 3. a God or for a God that is as the Greeke translateth your God of which blessing see the annotations on Gen. 17. 7. V. 13. from being servants to them under whom all sinfull servitudâ— was also signified from which the church is redeemed by Christ as from Sinne Ioh. 8. 34. 36. from Satan Heb. 2. 14 15. and from bondage to men in things concerning God as it is said Ye are bought with a price be not yee the servants of men 1 Cor. 7. 23. slaves of your yoke or barres of your yoke meaning the bondage of Egypt and of sin which they were intangled with there Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin Prov. 5. 22. And of this the church complaineth The yoke of my trespasses is bound by his hand they are wreathed they are come-up upon my necke Lam. 1. 14. And from this Christ hath freed us as it was promised his yoke shall be removed from off thy necke and the yoke shall be destroyed because of the Oile that is for Christs sake Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise for their sins God threatneth them with a yoke of yâ—on Deut. 28. 48. The Hebrew Mâ—t is properly 〈◊〉 staffe Numb 13. 23. and so is used for the staves or barres of yokes and for yokes themselves as in Ier. 27. 2. where it is joyned with bonds where with the staves of the yâ—â—e are tyed made you goe upright or with upright-stature not stouping as under the yoke to the Chaldee saith I led you forth into freedome and the Greeke I led you with boldnesse This also figured our redemption by Christ whereby the
your land V. 34. injoy accept as v. 41. or pay accomplish her Sabbathes meaning her seventh yeeres which the Chaldee calleth releases or remissions whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing as in Ioh 14. 6. till hee accomplish as an hireling his day though there also it may meane a contented-acceptation and injoying of that which was desired V. 35. it shall rest or it shall keep-sabbath both from the people the unworthy inhabitants and from their tillage thereof as the law required Lev. 25. 4. Which being a precept figuring the sanctimonie of the church was not kept whiles they defiled the land by their iniquities as Lev. 18. 27. Wherefore whiles the land lay desolate it should as it were be well pleased and contentedly injoy the rest which God would give it from their sinning upon ii This was fulfilled when they were 70. yeeres captives in Babylon as appeareth by 2 Chron. 36. 21. where it is said Vntill the land had injoyed her Sabbathes as long as she lay desolate she kept Sabbath to fulfill seventie yeeres rested not in your sabbathes This sheweth that it was not the outward rest and intermission of the land which God chiefly intended by that law Lev. 25. for those Rests the land injoyed but the resting from sinne by the people that dwelt thereon even as the Sabbath day was also a signe of their sanctification See the notes on Levit. 25. 4. Vers. 36. a softnesse or tendernesse that is a faintnes or fearefulnesse and as the Chaldee translateth it a breaking or discouragement So softnesse is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe or a tossed leafe which the Greeke translateth caried meaning with the winde and as in Thargum Ionathan it is explained a leafe that is plucked from the tree This judgement in Iob 15. 21. 22. is opened thus A sound of feares is in his eares in peace the destroyer will come upon him he beleeveth not to returne out of darkenesse and he is waited for of the sword c. as fleeing from a sword Hebr. the flight of a sword which the Greeke explaineth as they that flee from batteil and the Chaldee as a flight from before them that kill with the sword So Solomon saith The wicked fleeth where no man pursueth Prov. 28. 1. Vers. 37. shall fall or stumble-downe through weakenesse or through hast as they flee they shall fall one on another before a sword Chaldee before them that kill with sword power-to-stand Heb. standing or uprightnesse contrary to the blessing in verse 13. The Greeke translateth ye shall not be able to withstand your enemies Vers. 38. shall perish c. or shall be lost The fulfilling hereof is shewed in Ier. 50. 6. My people hath beene perishing or lost sheepe their sheepheards have caused them to goe astray c. Vnto this curse of the Law the promise of grace under the Gospell is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria and the Outcasts in the land of Egypt and shall worship Iehovah in the 〈◊〉 at Ierusalem eat you up in Chalden conâ—ume you that it ye shall dye in the land of your captivine Vers. 39. pine away in Chaldee melt away to pine in iniquite is to consume and perish in the punishment for iniquitie whereupon this people complained If our transgressions and our sinnes be upon us and we pine away in them how should wee then live Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left the remnant-according to the election of grace Romans 11. 5. who by their chastisements are brought to a sight and sorrow for their sins as in Ezek. 36. 31. ye shall lothe your selves in your own sight for your iniquities of their fathers the Chaldee expoundeth it in the sins of their evill fathers which they retain in their hands they shal melt-away with theÌ„ Vers. 40. And they shall that is And if they shall confesse as the word If is understood in Exod. 4. 23. Mat. 1. 2. and 3. 8. Such a confession Daniel made in Dan. 9. 3. 4. 5. c. and Nehemiah Neh. 1. 4. 5. 6. 7. c. and 9. 1. 2. 29. 30. c. when with fasting and prayer they confessed their owne and their forefathers sinnes And from hence the Hebrewes doe gather that they should humble themselves and fast certain daies in the yeere for the calamities that have befallen their forefathers such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like wherein they stir up their hearts unto repentan by memoriall of their owne evill deeds and the deedes of their fathers which caused those diffesses to come upon them Moreover they say W 〈…〉 o seeth the cities of Iudah in their desolation saith Thy holy cities are à wildernesse as in Esa. 64. 10 and re 〈…〉 his clothes If he see Ierusalem in her desolation be faith Ierusalem is a wildernesse c. If hee see the Sanctuarie desolate he saith Our holy and our beautifull house c. as in Esa. 64. 11. and rendeth his clothes Hee rendeth them with his hand all the clothes that are upon him untill he be naked down to the heart And he never soweth up those rent plico 〈…〉 But all their fasts they say shall cease in the â—â—yes of Christ and not so onely but they shall be 〈◊〉 a good day or festivitie and to dayes of joy and 〈…〉 as it is written in Zach. 8. 19. Thus saith the Lord hosts the fast of the fourth moneth and the fast of the fift and the fast of the seventh and the fast of the tenth shall be to the house of Iudah joy and gladnesse and chear full solemne-feasts therefore love the truth and â—â—nce Maim tom 1. in Taanioth chap. 5. sect 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities and they fast not 〈◊〉 to the Lord but as he cried and they would 〈…〉 eate so they cry and he will not heare because they have refused Christ who is our Peace and whose glory dwelt amongst us full of grace and truth Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me in Chaldee against my word contrary Hebr. in conntrarietie Chaldee in hardnesse stubbornely as vers 21. 27. Vers. 41. uncircumcised heart which the Chaldee expoundeth grosse or foolish heart and Targum Ionathan their proud heart It meaneth also an unbleeving and disobedient heart which resisted the Spirit of God according to that saying Yee stiffe necked and uncircumcised in heart and earesâ— yee doeâ— alwaies resist the holy Ghost Act. 7. 51. This hee speaketh because the true circumcision is in the liners and in the spirit Romans 2. 29. whereupon the Prophet complaineth all the house of Israel are uncircumcised in heart Ierom.
not then sell it but of the Treasurer which in the Sanctuary hath the disposing of such sanctified things V. 21. when it goeth out out of the hand of him that bought it of the Treasurer as other fields that goe out of the hands of those that bought them at the Iubile saith Sol. Iarchi holy Hebrew holinesse that is an holy field so in v. 23. a field devoted Hebrew a field of devotion or of separation as the Greek translateth it a separated land see after on v. 28. the Priests but as the Hebrewes write not without paying for it to the Lord to whom it was vowed He that sanctifieth a field of his possession and thâ— Iubilee come and he hath not redeemed it but it still remaineth sanctified the Priests doe give the price of it and it is a possession unto them because no holy thing goeth out without redemption And that price falleth to be holy for the maintenance of the Sanctuarie Maimony in Erachin ch 4. s. 19. But if it had beene redeemed before by another they had it free as is noted on v. 20. Now what Priests should have the field is shewed thus When a field goeth out to the Priests in the Iubilee it shall bee given to the Priests that are in the Ward or course of ministration wherein the Iubilee falleth And if the beginning of the yeere of Iubilee be on a Sabbath when one ward goeth out another commeth in it shall bee given to the ward that goeth out Ibidem in Erachin ch 4. sect 24. Of these wards or courses see 1 Chron. 24. Vers. 22. of his owne buying not left him by inheritance from his ancestors and therefore was not his but farmed by him for terme of yeeres till the Iubile of the field that is of the fields or land for the word field is used for an whole country Gen. 14. 7. V. 23. the tribute or the summe called by the Gr. and Chaldee the tribute of the value therof so much as he was to give as a tribute to the Lord according as the priest valued it And hee valued not the land but the fruits or revenue according to the number of yeers for he that bought it had no power to sanctifie save the fruits which he had in it untill the Iubilee saith Chazkuni This redemption of purchased or farmed land differed from the redemption of inheritances aforesaid thus They set it at a price looking how much it was worth untill the Iubile and who so would redeemed it And if hee that sanctified it did redeeme it hee added not the fift part thereof unto it for the maintenance of the Sanctuary as in other estimations and prices he did v. 19. And when the Iubile commeth it returneth to the first owner that sold it c. And it goeth not out to the Priests because no man can sanctifie a thing which is not his owne Maim in Erachin ch 4. s. 26. And wee have beene taught in Lev. 25. that Israelites lands could not be sold properly but let out till the Iubilee their sales were but leases for 〈◊〉 me of yeeres thine estimation the Greeke and Chaldee expound it the estimation or value thereof in that day and in that place when and where the thing is estimated Hereupon thâ—y say that if any man pleaded this thing would be worâ—h more after such a time or in such a place whereas now or here it is worth little they harkned not unto him but sold every thing in the place thereof and in the time thereof whensoever it was Excepting lands for they cryed the sale of them sixtie dayes together morning and evening and afterward sold them Maim 〈◊〉 Erachin ch 3. sect 19. 20. an holy thing â—r estimation of holinesse Ver. 24. the possession or the inheritance of the land that is the first owner according to the law in Lev. 25. And this though it had gone through many hands If a man sold is field to the first and the first sold it to the second and the second to the third though it were to a huÌ„dred one after another â—n the yeer of Iubilee it shall returne to the first owner Lev. 27. 24 Maim in Iobel c. 11. s. 15. So the Priests had not this land at the Iubilee as they had the former in vers 21. V. 25. all 〈◊〉 estimation Greeke every valuation of the Sanctuary Hebrew of sanctity or holiness which the Greeke translateth holy weights as the Hebrew Shekel properly signifieth a weight and in Israel they used to pay their money by weight as I weighed him the money seventeen shekels of silver c. and I weighed him the money in the ballances Ier. 32 9. 10. twentie Gerahs The holy shekel was the weight of 32â— barley cornes of pure silver The Gerah called of the Hebrew Doctors Megnah weighed sixteene barley cornes Vnder the second Temple they added to the Shekel and made it the weight of a Selangh which weighed 384. barley graines as witnesseth Maim tom 1. in shekels ch 1. l. 2. 3. See the annotations on Gen. 20. 16. and Exodus 30. 13. But Ezekiel in the captivity prophesied to those that returned and that should see the City and Temple of Christ The shekel shall be twentie Gerahs Ezek. 45. 12. that all corruption in the holy weights should be done away and spiritually the ancient truth in religion restored Ver. 26. But the firstling the Greeke â—ranslateth And every firstborne or firstling which shall be born among thy beasts shall be the Lords and 〈…〉 ne shall sanctify it Because the firstborne were already sanctified by the Law Exod. 13. 2. 12. and wâ—re 〈◊〉 Lords therefore they could not by any man bee sanctified or consecrated by vow because a mâ—n cannot sanctifie that which is not his own Wherupon the Hebrewes have these rules No man may sanctify a thing which is not his owne If he devote his sonne or his daughter or his servant or a field that he hath bought for no field was a mans owne but by inheritance loe they are not devoted for a man cannot sanctify a thing the body whereof is not his owne Neither can a man sanctify a thing which is not in his owne power as if he have left in another mans hand a thing to keepe and he which had it to keepe denyeth it the owner cannot sanctify it But if he deny it not it is in the owners power c. Maim in Erachin chap. 6. sect 21. 22. So because the Law in Levit. 25. 39. c. forbiddeth the Hebrewes to bee sold for servants or slaves a man could no otherwise devote or sanctifie himselfe then to pay his valuation or price And this the Hebrew canons also do averre He that sanctifieth himselfe sanctifieth nothing but his price and he is bound to give the price of himselfe and it is lawfull for him to doe his businesse and to eate for loe he hath not sanctified his body as a servant Maim ibidem sect
of Dan shal be Ahiezer the son of Ammishaddai And his armie and those that were mustered of them sixty and two thousand and seven hundred And they that encampe next unto him shal be the tribe of Aser and the captaine of the sonnes of Aser shal be Pâ—giel the sonne of Ocran And his armie and those that were mustered of them were one and fortie thousand and five hundred And the tribe of Naphtali and the captaine of the sonnes of Naphtali Ahira the sonne of Enan And his armie and those that were mustered of them were three and fiftie thousand and foure hundred All that were mustered of the campe of Dan were an hundred thousand and seven and fifty thousand and six hundred they shall set forth hindmost according to their standards These are those that were mustered of the sonnes of Israel according to the house of their fathers all that were mustered of the camps according to their armies were six hundred thousand and three thousand and five hundred and fifty But the Levites were not mustered among the sonnes of Israel as Iehovah commanded Moses And the sonnes of Israel did according to all that Iehovah commanded Moses so they encamped according to their standards and so they set forward every man according to his families according to the house of his fathers Annotations SHall encampe or as the Greeke translateth let them encampe that is pitch their tents as an army about the Sanctuary of the Lord of hosts Here God having in the former chapter given charge to muster his warriers commandeth now to set them in order and under government as in the church all things ought to be done decently and in order 1 Cor. 14. 40. his standard or his banner which the Greeke translateth his order and so the Chaldee calleth it Tekes a word borrowed of the Greeke Taxis Order And this phrase the Apostle useth from this place in 1 Cor. 15. 23. every man in his owne order Here it is properly a standard banner or flag such as is used in the warres which fitly denoteth the state of the Church in her spirituall warfare said therefore to be terrible as an armie with banners Song 6. 4. 10. and it signifieth her victory whereupon David saith we will shout in thy salvation and in the name of our God we will set up the banner Psal. 20. 6. See also Ier. 50. 2. and 51. 27. where the setting up of a standard is a signe of preparation unto warre against Babylon as here against the Canaanites with the ensignes or with the signes which were in the standards for discerning of one from an other What these were the Scripture sheweth not it is not unlikely that they were such colours as the precious stones had on Aarons brestplate Exod. 28. on which the tribes names were engraved In the Thargum called Ionathans upon this place it is said The standard of the campe of Iudah was of linnen of three colours according to the three precious stones in the Brestplate of the Chalcedonie Saphir and Sardonyx and in it were engraved and expressed the names of the three tribes Iudah Issachar and Zabulon and in the midst thereof was written from Num. 10. 35. Rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee in it also was pourtrayed the forme of a Lion The standard of the campe of Reuben was of linnen of three colours answerable to the three precious stones in the Brestplate of the Sardine Topaz and Amethyst and therein were engraved and expressed the names of the three tribes Reuben Simeon God and in the midst thereof was written Heare ò Israel the Lord our God the Lord is one Deut. 6. 4. Therein also was pourtrayed the forme of an Hart c. So he proceedeth for the rest Howbeit that proportion will not hold in all seeing Levi who is not here among the other tribes was there one of the twelve and Ioseph there graved on the Beryl hath here two tribes Ephraim and Manasses unto whom two colours cannot be allowed from the brestplate as the Thargum here would Others therefore explaine it otherwise having herein no certainty Chazkuni on Num. 3. bringeth this exposition The pourtraiture of a man was on Roubens standard died after the colour of the Sardine set in the brest-plate for his name in signe of the Mandrakes which he found Gen. 30. 14. which are after the fashion of a man The pourtraiture of a Lion was on Iudahs standard who is called a Lion Gen. 49. 9. and it was dyed into the colour of a Chalcedoni The figure of a Bullocke or Oxe was on Ephraims standard whose father is likened to a bullocke Deut. 33. 17. It was dyed in colour like a Beryl The figure of an Eagle was on Dans standard dyed like an Hyacinth c. To this Aben Esra on Num. 2. agreeth saying There were signes in every stand 〈…〉 Ancestors have said that in Re 〈…〉 was the figure of a Man c. in Iu 〈…〉 figure of a Lion c. in Ephraims th 〈…〉 locke c. and in the standard of Dan the 〈…〉 Eagle so they were like the Ch 〈…〉 Prophet Ezekiel saw Ezek. 1. 10. Whaâ—â—â—ever the signes were which the holy Ghost 〈◊〉 concealeth this ordering of the people under their standards with ensignes taught all to abide in that state wherein God placed them and not to 〈◊〉 from tribe to tribe or from ensigne to ensigne but to continue every one under his governour for to stand for an ensigne of the people as is prophesied of Iesus the root of lesse Esai 11. 10. is 〈…〉 pounded by the Apostle to rule over the G 〈…〉 Rom. 15. 12. house in Greeke houses ouer against or from before it whereby is meant alooâ—e or a farre off as this word is explained in Psal. 38. 12. they stand from b 〈…〉 stroke and my neighbours stand a farre off ye 〈…〉 as they should view it and have their faces tow 〈…〉 it as the like phrase sheweth in 2 King 2. 7. Deâ—â— 32. 52. Gen. 21. 16. So that the doores of all 〈◊〉 tents were to be inward towards the T 〈…〉 cle to shew due respect thereto and y 〈…〉 in reverence of the holy place as in Exod. 3. 5. And the distance may be guessed to be two 〈…〉 sand cubites that is an English mile a 〈◊〉 dayes iourney whereof see the notes on 〈◊〉 16. 29. for such a space was betweene the A 〈…〉 and the people in Ios. 3. 4. So R. Solomon 〈◊〉 expoundeth it Over against that is a 〈…〉 a mile distance as it is said in Iosua yet ther 〈…〉 a space betweene you and it about two th 〈…〉 bits by measure round about so 〈…〉 Lord dwelt in the midst of his people and 〈◊〉 tents of the Saints were as a wall round about G 〈…〉 sanctuarie to guard it For as in Ier. 50. 2◠〈◊〉 camping against Babylon round about wâ—◠〈◊〉 none thereof might
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
no intercalation in that day as I have shewed in the treatise of sanctifying the New Moone And for these things which he did not according to he custome it is said they did eat the passeover othrwise than it is written And he besought mercy forhimselfe and for the wise men that consented to his dâ—ags as it is said in 2 Chron. 30. 18 19. The god LORD pardon every one that prepareth his heâ—rt c. and it is said invers 20. and the LORD hearkned to Ezekias and healed the people that their offering was acceptable Maim in Biath hammikdash 〈◊〉 4. sect 10. c. The same man in Korban Pesâ—â—h ch 7. writeth thus Many that are uncleane by the dead at the first Passeover if they be the lesser part of the Church they are put off to the second Paseever as other uncleane persons but if the most of the Church be uncleane by the dead or if the Priesâ—s or the ministring vessels be uncleane by pollution of the dead they are not put off but doe all of them ofer the Passeoâ—er in uncleannesse the uncleane with the cleane As 〈◊〉 is said And there were men that were uncleane c. â—um 9. 6. particular persons are â—ut off and not the coâ—gregation and this thing is for uncleannesse by a deâ—d man onely If the Church be halfe of them cleaâ— and halfe uncleane by the dead they all keepe it 〈◊〉 â—he first moneth and the cleane keepe it by themselv 〈…〉 in cleannesse and the uncleane keepe it by themselves 〈◊〉 uncleannesse and dâ—e eat it in uncleannesse And if â—â—ey that be uncleane by the dead be moe than the cleaâ—â— though but one they all keepe it in uncleannesse c. If the most part of the Church have running issues 〈◊〉 lepers c. and the lesser part be defiled by the dead those that are uncleane by the dead keepe it not in thâ— first moneth because they are the lesser part neith 〈…〉 keepe they the second Passeover for no Particâ—lar persons â—eepe the second save in the time when he most of the Church have kept the first If the mo 〈…〉 part of the Church be uncleane by the dead and 〈◊〉 lesser part have running issues or the like the uncleane 〈◊〉 the dead keepe the first Passeover and those 〈◊〉 have running issues or the like keepe neither the 〈◊〉 nor the second for there is no keeping of the 〈◊〉 Passeover save when the first is brought in cleanne 〈…〉 if the first be kept in uncleannesse there is no 〈◊〉 Passeover If a third part of the Church be clea 〈…〉 and a third part have running issues or the like and a third part be uncleane by the dead those that are uncleane by the dead keepe neither the first Passeover nor the second not the first because they are 〈◊〉 lesser part in respect of the cleane with those that have issues nor the second because the lesser part 〈◊〉 the first Passeover How doe they estimate the Passeover to know whether the most of the Church be uncleane or cleane They estimate it not by all that 〈◊〉 for it may be that twenty are reckoned for one Paschalambe and they send it by the hand of one to kill it 〈◊〉 theÌ„ But they estimate it by all that come to the 〈◊〉 of the Sanctuary and whiles they are yet without before the first company coÌ„meth in they estimate theÌ„ Verse 13. not in a journey the Greeke explaineth it in a far journey as v. 10. Here other 〈◊〉 necessarie and inevitable hindrances are likew 〈…〉 implied by reason whereof they could not keâ—pâ— the first Passeover but might the second or were discharged of both without sinne or danger 〈◊〉 the Hebrew Doctors note if a man be for 〈…〉 〈…〉 ted or if he have ignorantly erred and not oâ—â—râ—d in the first moneth then he is to bring the Pa 〈…〉 er in the 14. day of the second moneth Who sâ— hath ignorantly erred or hath beene violently hindâ—ed so that he offred not in the first moneth if he p 〈…〉 tuously neglect to offer in the second he is gu 〈…〉 oâ— cutting off but if he ignorantly erred or was 〈◊〉 hindred in the second also he is free If he 〈◊〉 〈…〉 tuously neglected to offer in the first then 〈◊〉 〈◊〉 in the second and if he offer not in the second 〈◊〉 he faileth of ignorance he is guilty of c 〈…〉 ng 〈◊〉 because he offred not the Lords offering in the app 〈…〉 ted time and neglected presumptuously Ma 〈…〉 Korban Pesach ch 5. sect 1 2. Now for in 〈…〉 nces they give these If a man in a journey betravelling towards the Sanctuarie and reacheth not 〈…〉 ther because he is hindred by the beasts wâ—ich 〈◊〉 driveth or being come to Ierusalem is 〈◊〉 feet that he cannot come to the court of the Sanctuary till the time of the offring be past this is 〈◊〉 or a constrained let Ibidem ch 5. sect 9. F 〈…〉 e men that have the skins of their Paschall lamb mixed together and there is found a warâ— wâ—ich is a signe of uncleannesse in the skin of one 〈◊〉 them all those lambs are to be caried out to th place oâ— burning and if they were mixed befâ—re their bloud was sprinkled on the Altar themen 〈◊〉 bound to keepe the second Passeover b 〈…〉 〈◊〉 〈◊〉 were mixed after the sprinkling they arâ— dâ—â—chargeâ— from keeping thâ— second Passeover Ibidem 〈◊〉 3. 〈◊〉 9. If the owners of a Paschall lambe be defild 〈◊〉 that the lambe is killed for them the blo 〈…〉 thereof may not be Sp 〈…〉 nkled on the Altar anâ— if it be sprinkled it is â—ot acceptable therefore they are bound to keepe the second Passeover Ibidem 〈◊〉 4. sect 2. A proselye that joyneth 〈◊〉 to 〈◊〉 Church betweene the first Passeover and the second likewise a child that is come to full age betweene the two Passeovers that is to the age of 13. yeeres at what time he is Bar mitsvaâ— a son of the commandement that is bound to keepe all the Law as his father was and so bound to eat the Passeover they are bound to keepe the second Passeover Ibidem ch 5. sect 7. and sundry the like and forbeareth or ceaseth in Greeke faileth meaning wittingly and presumptuously as appeareth by Num. 15. 30. that soule which the Chaldee explaineth that man and so Moses speaketh in Lev. 17. 4. 9. cut off in Greeke destroyed The Hebrewes understand it of death by the hand of God when the sin is secret and unpunishable by man see the notes on Gen. 17. 14. And it may be meant of soule or body or both Cutting off is sometimes of the soule and sometimes of the body Of the body when he dieth in the middest of his daies as if hee die at fiftie yeeres of age that is death by cutting off c. R. Menachem on Gen. 17. The same man there further sheweth that the state of a man may be such that though he be cut
off in his body from this life yet he goeth not downe to Gehenna or Hell but hath his portion in the garden of Eden or kingdome of Heaven but there is some man guilty of cutting off whose iniquities are so many that he is cut off from the lite of the garden of Eden of whom it is written that soule shall he cut off from my presence Levit. 22. 3. and I will even destroy that soule Levit. 23 30 and these wicked ones are not cut off in their body but wax old in this world as it is said There is a wicked man that prolongeth his life in his wickednesse Eccles 7. 15. from his peoples in Greeke from his people by peoples meaning the tribes of Israel called the peoples of Israel in Act. 4. 27. So Moses elsewhere explaineth it saying hee shall be cut off from Israel Exod. 12. 15. Num. 19. 13. and from the congregatiâ—n Num. 19. 20. and from the congregation of Israel Exod. 12. 19. and from among his people Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne that is the punishment due for his sin so in Lev. 22. 9. Num. 18. 32. Verse 14. sojourne with you this the Greeke explaineth if a proselyte come unto yâ—u in your laâ—d Of strangers to be admitted to the Passeover see in the annotations on Exod. 12. 48 49. Vers. 15. was reared up or that he Moses reared up the Tabernacle which was the first day of the first moneth in the second yeere after they were come out of Egypt Exod. 40. 1. 17. the cloud a signe of Gods favour and presence possessing and protecting the Tabernacle and dwelling amongst hâ—s people in Christ see Exod. 33. 10 11. and 40. 34. and the annotations there Also Num. 14. 14. Ezâ—k 10. 3 4. even the Tent of the Testimonie or 〈◊〉 the Tent which the Greeke translateth and the house of the Testimonie meaning the most holy place in which was the Arke with the Tables of the Testimonie or Law in it over which place the cloud speciaily was to cover the same The Hebrew word which usually signifieth to or fâ—r is by the Greeke translated and as here so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered as in Esai 11. 9. and so in this place Sol. Iarchi expoundeth it thus the Tabernacle which was made to be a Tent for the Tables of the Testimonie as the appearance or the very appearance of fire in Exod. 40. 38. it is said and fire was on it by night The same cloud was darknesse by day and fire by night as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle as it is said The LORD will create upon every dwelling place of mount Sion and upon her assemblies a cloud and smoake by day and the shining of a flaming fire by night for upon all the glory shall be a defence Esai 4. 5. And in Psal. 105. 39. He spred a cloud for a covering and fire to give light in thâ— night So Christ by the Scriptures of the holy Prophets and Apostles which are a cloud of witnesses Heb. 12. 1. and by his Spirit is a shadow in the day time from the heat and for a place of refuge Esai 4. 6. as it is written Thou Lord hast beene a refuge from the storme a shadow from the heat Esai 5. 4. and the Propheticall word is a light that shineth in a darke place 2 Pet. 1. 19. See the annotations on Exod. 13. 21. Vers. 16. cloud covered it to wit by day as is expressed in Exod. 40. â—8 and to be understood here therefore the Greeke version also addeth by day and so doth the Chaldee called Ionathans The continuance of this signe notwithstanding the peoples unworthinesse is remembred by Nehemiah thus Yet thou in thy manifold mercies forsookâ—st them not in the wildernesse the pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should 〈◊〉 Nâ—hem 9. 19. Vers. 17. was taken up from off the Teâ—t or from upon or over the Tent which the Greeke translateth went up from the Tent. journeyed or removed set forward encamped or pitched rested Thus God in Christ was the cause and beginning of all rest and motion and the director of his Church in the way that they should goe Therefore Moses sanctified both their journeyings and their restings by prayer unto God Num. 10. 35 36. According to this ancient signe Christ is said to come with clouds Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud and his feet as pillars of fire Rev. 10. 1. for the salvation of his people and destruction of their enemies The same grace is set forth by the similitude of a sheepâ—erd leading his flocke in and out whom they follow Psâ—l 8â— 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the 〈◊〉 and their pastures are in all high 〈◊〉 they 〈◊〉 not nor 〈◊〉 neither doth the he 〈…〉 〈◊〉 s 〈…〉 them for he that hath mercy on 〈◊〉 〈◊〉 them c. Esai 40. 9 10. Rev. 7. 16. Wherefore the Church desireth to be told where he sâ—â—dâ—th his flocke and where he maketh them to rest at noone Song 1. 7. And that which the Church saith of Christ His lâ—ft hand 〈◊〉 under minâ— head and his right hand doth embracâ— me â—ong 〈◊〉 〈◊〉 the Chaldee paraphrast on that place applieth to this cloud and the effects thereof Verse 18. At the mouth that is as the Greeke translateth it By the commandement or as the Chaldee saith At the word of the Lord for this signe from heaven the removing and resting of the cloud was to them as the mouth or word of God For God speaketh by his signes which are therefore called the words of his signes Psal. 105. 27. And it signified that whatsoever we doe in word or deed we should doe all in the name of the Lord Iesus Coloss. 3. 17. Vers. 19. taried long or prolonged the time here the spaces of time shorter or longer betweene the journyings of the people are also shewed to be by the Lords cloud that so not onely the works but the times and seasons might appeare to be in Gods hand power Act. 1. 7. kept the charge or the watch Hebr. observed the observation of which phrase see Levit. 8. 35. The Chaldee here translateth the charge or observation of the word of the LORD They kept watch and ward night and day to see when the cloud should arise or they kept the charge in the meane while of serving the Lord whiles the Sanctuarie was erected So after in v. 23. Vers. 20. a few daies Hebr. daies of number that is daies easily numbred meaning a few see this phrase in Gen. 34. 30. Vers. 22. a yeere of daies that is a whole yeere see the notes on Lev. 25. 29.
Esai 58. 1. and 27. 13. Ezek. 33. 3. Rev. 4. 1. 1 Cor. 14. 8. So the Hebrewes say the trumpets were to be made of silver if of any other kinde of metall they were unlawfull Maim in Cle hammikdash ch 3. sect 5. The tongue of the just is as choise silver Prov. 10. 20. and the words of the LORD are pure words as silver tried c. Psalm 12. 7. beaten worke wrought with the hammer beaten into a plate of one whole peece so the golden Candlesticke was Exod. 25. 31. It signified the labour of the ministers of God giving themselves continually to praier and to the ministerie of the word Act. 6. 4. that the trumpets may give a cleare and certaine sound for and unto the people for the calling for to call together the congregation This was the first of the foure speciall uses of these trumpets when the people rested to assemble them unto the Lord in his Sanctuarie for to heare his word to pray and to doehim worship As Blow the trumpet in Sion sanctifie a fast call a solemne assembly Gather the people sanctifie the congregation c. Ioel 2. 15 16. and Blow the trumpet in the new moone c. Psalm 81. 4. It signified that all the meetings of the Church should be sanctified by the word of God and prayer for the journeying to cause the camps that is the people in their camps or tents to take their journeyes This was the second use of the trumpets to sanctifie by their sound the journeyes and travels of Gods people that as their rest so all their motions might be in God by the conduct of his word and spirit Thus were there three things to be observed at their removings the Lords taking up of the cloud Num. 9. 18. 22. the sound of the trumpets Num. 10. 2. 5. 6. and the prayer of Moses Num. 10. 35. Verse 3. And they that is the Priests shall blow as is expressed in vers 8. The Greeke translateth thou shalt blow meaning Moses by the Priests whom he appointed thereto with them with both of them for when but one was blowne the Princes onely assembled vers 4. Verse 4. with one the Latine translateth it once but the Greeke better with one trumpetâ— heads that is captaines governours of thousands in Greeke Chiliarchs see Exod. 18. 21. Thus was there one trumpet for the rulers and one for the people that all their assemblies might be in the name and by the signe of the Lord and the Governours might have their meeting apart but not the people without the Governours presence for whaâ—soever concerned the people it belonged also to the Princes with them in resting or journeying peace or warre And all assembled unto Moses the chiefe and figure of Christ Heb. 3. 1 2. Verse 5. And if ye blow or And ye shall blow an alarme and the camps c. So after and thus the Greeke translateth it an alarme or a broken sound in Hebrew Trugnah which is generally any loud broken ringing noise either with trumpets as here or with mens voices and shoutings as in 1 Sam. 4. 5. and this either a ioyfull shout and triumphant noise as Num. 23. 21. Psal. 47. 6. Ezr. 3. 11 12. or a mournfull cry as Ier. 20. 16. See the notes on Levit. 23. 24. This broken sound or alarme was fittest to stir vp and incourage the mindes of the people to rise and march forward to battell against the Canaanites as the former continued equall sound was for their quiet assembling vnto the seruice of God and hearing of his Law And unto this difference the Apostle hath respect when he saith If the trumpet give an uncertaine sound who shall prepare himselfe to the battell 1 Cor. 14. 8. And therfore also the Greeke here and often otherwhere translateth it signe or signification because by it the people distinctly perceived what they were to doe Andir signified how God by his trumpeters the Prophets and Apostles hath distinctly signified his will unto his Church for all things needfull to furnish them unto all good works 2 Tim. 3. 16 17. and such should be the teaching of all his Ministers The Hebrew Doctors have understood the former blowing with an equall continued sound to be a signe of mercy to Israel and this alarme or broken sound to be a signe of judgment against their enemies R. Menachem on Num. 10. saith The blowing of trumpets signified mercies therefore in the time of assembling the people he saith And they shall blow with them and all the assembly shall assemble themselves unto thee Num. 10. 3. for the gathering of them is in mercy as it is written Returne ô LORD unto the ten thousand thousands of Israel Numb 10. 36. Likewise And he was King in Iesurun when the beads of the people the tribes of Israel were gathered together Deut. 33. 5. But their journeying was with an alarme Num. 10. 5. because the divine Majestie went before them and it is written Rise up LORD and let thine enemies be scattred Num. 10. 35. So the walls of Iericho fell with an alarme or shout Iof. 6. 20. because Gods Majestie went before them to consume their enemies c. on the East side which were Iudah Issachar and Zabulon Num. 2. 3-7 Verse 6. on the South side Reuben Simeon and Gad Num. 2. 10. c. for their journeyes or according to their journeyings that is not for these two quarters onely but for the other also as Chazkuni observeth for all the foure camps Here therefore the Greeke version addeth by way of explanation And ye shall sound the third alarme and the camps that encampe towards the West shall 〈◊〉 their journey and ye shall sound the fourth alarmâ— and the camps that encampe towards the North 〈◊〉 take their journey The like is signified also by Fâ— Iosephus in Antiq. Iudaic. lib. 3. c. 11. Where the Latine version misseth interpreting Noton the backe part of the Tabernacle which was westward when it meaneth the South and the third 〈◊〉 Liba westward he turneth Southward when Li 〈…〉 is one of the westerne winds as sheweth Aul. Gellius in Noct. Attic. l. 2. c. 22. Vers. 8. a statute for ever an everlasting ordinance the outward rite continuing till Christs comming the spirituall use abiding still for ever that by the preaching of the word and prayer the Ministers of God should guide his people in all their affaires Vers. 9 yee goe to warre Hebr. yee come to warre which the Greeke translateth come forth But comming is often used for going as in Ion. 1. 3. comming that is going to Tharshish the distre 〈…〉 in Greeke the adversaries that resist you This was the third use of the trumpets to be sounded in time of warre and tribulation whereof there be examples in Israels warre against the Midianites Num. 31. 6. in the Iewes war against the Apostaâ—e Israelites when they said Behold God is with us for a captaine and his Priests with sounding trumpets to
cry alarme against you 2 Chron. 13. 12. and sundry the like This one distresse of war is of some thought to be named for all other calâ—mities as the Hebrew canons declare saying It is commanded by the Law to cry out and to sound an alarme with trumpets for every distresse that shall come upoâ— the congregation as it is written Against the distresser that distresseth you Num. 10. 9. as 〈◊〉 〈◊〉 should say every thing that shall distresse you 〈◊〉 〈…〉 mine and pestilence and locusts and the like ye 〈◊〉 cry out for them and sound an alarme And 〈◊〉 thing belongeth unto repentance for when distr 〈…〉 commeth and they cry out because of it and make an alarme all doe know that for their evill deeds they are afflicted as it is written Your iniquities have turned away these things and your sinnes have with-bolden good things from you Ier. 5. 25. c. And by the exposition of our Scribes we are to humble our selves for every distresse that 〈◊〉 come upon the Congregation till mercy be shewed from heaven Maimony in Misn. tom 1. in Taanioth or treat of Fasts or Humiliation chap. 1. sect 1. c. with the trumpets with which sound they were also to lift up their voice in supplication to the Lord to fast and pray as in Ioel 2. 15. 17. 〈◊〉 the trumpet or Cornet in Zion sanctifie a 〈◊〉 call a solemne assembly c. Let the Priests the ministers of the LORD weepe betweene the Pâ—â—â—â— and the Altar and let them say Spare thy people ô LORD c. So in the warre of Abijah 〈◊〉 cried unto the LORD and the Priests sounded with the trumpets and the men of Iudah gave a shout c. 2 Chron. 13. 14 15. And Iehosaphat in his warre proclaimed a fast and prayed 2 Chron. 20. 3. 6. c. The order and manner of such fasts the Hebrewes describe thus In these daies of Humiliation men are to cry out with prayers and supplications and to sound an alarme with trumpets onely But if they be in the Sanctuarie they sound an alarme with trumpets and with cornet and not with both of them together save in the Sanctuarie as it is written With trumpets and voice of the cornet sound an alarme before the King the LORD Psal. 98. 6. These Fasts or Humiliations which they have decreed for the Congregation because of distresses are not day after day for the multitude of the congregation cannot continue in so doing Neither doe they decree the fast to begin save on the second day of the weeke and then on the fift day after that and in the second day of the weeke after that againe and so after this order on the second day and the fift and the second till mercy be shewed them They decree no fasts for the congregation on the Sabbaths or Feast-daies neither blow they in them with cornet or trumpets nor cry out and make supplications in them unlesse it be in a Citie that is besieged by heathens or invaded by a slood or in a ship ready to be cast away in the sea c. Neither decree they that a fast shall begin at the new Moones or at the Feast of the Dedication of the Temple or feast of Purim or in the working day of any solemne feast But if they have begun the Fast though but one day and any of these daies fall out they fast and accomplish the day in humiliation These Fasts which are for distresse women with child and that give sucke and little children fast not And it is lawfull to eat in the night when the fast is on the morrow As the congregation is to fast for their distresse so is a private man to doe for his as if he be sicke or wander in the wildernesse or be imprisoned he is to humble himselfe and seeke mercy by prayer to God Every fasting day decreed for the congregation the Iudges and Elders sit in the Synagogue and make inquirie of the deeds of the men of that Citie from after morning prayer till mid-day and remove the stumbling blocks of transgressions and doe admonish and inquire and search concerning injurious persons and transgressors and separate them and concerning violent persons and humble them c. These are the distresses for which the congregation are to fast and 〈◊〉 an alarme For the enemies of Israel that come against Israel and for the sword that passeth by the land as of heathens warring with heathens and for the pestilence and for evill beasts and for Locusts and for Caterpillers and for blasting of fruits and for meldew and for ruine or downfall of buildings by earthquake winds or the like and for sicknesses that spread among the people and for meanes of livelihood failing to the decay of trading and for raine if it be too excessive or too scarse Every Citie that is distressed with any of these is to fast and sound an alarme untill the distresse be taken away and all that are round about that Citie are to fast but not to sound an alarme but to request mercy for them Maimony in Taanioth ch 1. 2. That humiliations in times of distâ—esse were appointed of God the Prophet Ioel sheweth us in whose time Palmer-worms Locusts Canker-worms Caterpillars wasted the fruits of the earth and drought as fire and flame burnt up the pastures and trees of the field for which the people were exhorted to fast and pray which was performed with blowing of trumpets and sounding alarme c. Ioel. 1. 4 5. 13. 14. 19. 20. and 2. 1. 12. 13. 15. 16. c. yee shall â—e remembred the Chaldee explaineth it the remembrance of you shall come up for good before the Lord. This is a promise of grace annexed to the signes the trumpets for remembrance is sometime for evill to punish iniquitie Nehem. 6. 14. Ier. 14. 10. sometime for good as Neh. 5. 19. and 13. 22. See the notes on Gen. 8. 1. Thus the silver trumpets signified the Ministers dutie by preaching of the Law to call men unto repentance for then sinnes Esa. 58. 1. Ezek. 33. 3. 7. 8. Hâ—s 8. 1. â—el 2. 1. 15 16. and to stirre them up to fight the Lords battels against Satan sinne Antichrist c 2 Chron. 13. 12. 15. Ier. 51. 27. Ios. 6. 8. Rev. 8. 6 7 c. In which battels the Lord himselfe will be with his people and blow the trumpet before them Zach. 9. 14. Verse 10. day of your gladnesse in Greeke daies one named for all This is the fourth use of the trumpets for joy and triumph before the Lord. And by the day of gladnesse distinguished from the solemne feasts Baal 〈◊〉 understandeth the Sabbath day or it may be meant of any extraordinary day of rejoycing for any speciall mercy received or deliverance from evill As a◠〈◊〉 first dedication of Solomons Temple 2 Chrâ—â— 5. 12 13. also at the returne out of 〈◊〉 pâ—iviâ—ie and at the foundation of the second Temple they set thâ—
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
brest and shoulder of the Peace-offrings Levit. 7. 31. 34. 2 The Heave-offring of the sacrifice of confession Levit. 7. 12. 14. 3 The Heave-offring of the Nazirites Ramme Numb 6. 17. 20. 4 The First long of the cleane beast Num. 18. 15. Deut. 15. 19 20. 5 The First-fruits Num. 18. 13. These were not eaten but in Ierusalem The five things due from the land of Israel onely were 1 The Heave-offring or First-fruits Numb 18. 12. 2 The Heave-offring of the Tithe Numb 18. 28. 3 The Cake Numb 15. 20. And these three were holy 4 The First of the Fleece Deut. 18. 4. 5 The field of possession Numb 35. and both of these were common These were not due unto them by the Law save in the Land of Israel The five things due to the Priests in every place were 1 The gifts of the beasts slaine Deut. 18. 3. 2 The redemption of the First-borne son Numb 18. 15. 3 The Firstling of the Asse Exod. 34. 20. Num. 18. 4 The restitution of that which is taken by rapine from a stranger Num. 5. 8. 5 The devoted things Num. 18. 14 These five are common things in all respects Thâ— gift due unto them from the Sanctuary was 1 The skinnes of the Burnt-offrings Levit. 7. 8. And the same Law was for the skinnes of the other most holy things they all were the Priests The gifts which the females had part in as well as the male Priests were five 1 The Heave-offring or first fruits 2 The Heave-offring of the tithe 3. The cake 4 The gifts of the beast Deut. 18. 3. 5. And the first of the fleece Maimony in Biccurim ch 1. sect 1. c. a covenant of salt that is a stable firme and incorruptible covenant So the kingdome over Israel was given to David and to his sonnes by a covenant of salt 2. Chron. 13. 5. and there the Greeke explaineth it an everlasting covena 〈…〉 Vers. 20. Thou shalt have This concerneth not so much Aaron himselfe who died before he came into the Land Numb 20. 28. as his posterity and not them only but all the Levites as alter Moses sheweth in Deut. 18. 1. The Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel inheritance in their land which was divided by lot to the other tribes according as God numbred them when the tribe of Levi was numbred apart Numb 26. 53 55 57 62. Notwithstanding they had cities to dwell in and suburb given from the other tribes Num. 35. and in Ezek. 48. 10. c. an holy oblation out of the spiritual land is given to the Priests and Levites a part or a portion a share among them This word though often it be spoken of a part or portion of land as in Ios. 15. 13. and 19. 9. and 18. 5. c. yet also it is meant of a part in the spoiles or prey as in Numb 31. 36. 1 Sam. 30. 24. And so it seemeth to be intended here of the spoiles gotten by warre of the Canaanites which were of great worth as appeareth by Deut. 2. 35. and 3. 7. and 6. 11. so that Iosua said to some of the people Returne with much riches unto your tents and with very much cattell and with silver and with gold and with brasse and with iron and with very much-raiment c. Ios. 22. 8. yet Levi might have none because the Lord had given him his portion in the holy things and hee was to war another warfare in the Lords Sanctuarie Numb 4. 23. and according to the Apostles doctrine No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2. 4. Oâ— this matter the Hebrews say All the tribe of 〈◊〉 are warned that they have no inheritance in the land of Canaan likewise they are warned that they take no part of the spoile at the time when they conquer the cities Deut. 18. 1. And a sonne of Levi that taketh a part of the spoile is to be beaten and if he have received an inheritance in the land they are to taken away from him It seemeth unto me that these things are not spoken but of the land which was promised by covenant to Abraham Isaak and Iakob c. But all other lands which any of the Kings of Israel should subdue the Priests and Levites were for those lands and the spoiles of them like all other Israelites And why had Levi no right of inheritance in the land of Israel and spoiles thereof with his brethren Because he was separated to serve the LORD and to 〈◊〉 ster unto him and to teach his right wayes and his just judgements unto many as Deut. 33. 10. Therefore were they separated from the wayes of the world they wage not war like other Israelites neither have they inheritance c. but they are the Lords power 〈…〉 written Blesse Lord his power Deut. 33. 11. and the blessed God himselfe is their reward as he saith I am thy part and thine inheritance Maimonytom 3. Treat of the Release and Iubilee ch 13. sect 10 11 12. So in Ezek. 44. 28. God saith of the Priests yee shall give them no possession in Israel I am their possession 1 I am thy part both by the gâ—ts fore-appointed as is said in Deut. 18. 1. the Fire-offrings of Iehovah and his inheritance shall they eat and by other blessings wherewith he would abundantly recompence their worldly want administring unto them his heavenly graces Hereupon the godly testified their faith and hope in God by these and such like speeches God is my part for 〈…〉 Psal. 73. 26. Thou art my part in the land of the living Psal. 1. 42. 6. Iehovah is my part saith my 〈…〉 therefore will I hope in him Lament 3. 24. 〈…〉 at thy word 〈◊〉 that findeth great spoile Psalm 119. 162. Vers. 21. And to the sonnes of Levi Now followeth the Law concerning the Levites who were joyned to the Priests in service and so in provision for their maintenance And this word And Châ—zkuni her 〈…〉 teth as an addition to that which went before saying that the covenant of salt for ever was to the Levites also all the tenth or all the tithes This is the first tithe which the Israelites payed to the Levites after which they separated a second tithe which they themselves did eat before the Lord the first yeare and the second and every third yeare gave it to the Levites and poore whereof see Deut. 14. 22 23. c. Touching this the Hebrewes say that the Israelites After they had separated the great Heave-offring or First-fruits spoken of in Numb 18. 12. they separated one of ten out of that which remained and this is called the first tithe and it is that which is spoken of in Numb 18. 24. and this tithe was for the males and females of the Levites They pay no tithe but of the choice or best
Rekam was either another wildernesse or another place in the wildernesse than that from which the spies were sent Num. 13. 26. called Kadesh barnea Deu. 1. 19. Chazkuni here saith This is not the Kadesh whereof it is said and ye abode in Kadesh many dayes Deut. 1. 46. for that Kadesh is El-Pharan Gen. 14. 6. and is called Kadesh-barnea and from thence the spies were sent but this Kadesh in Num. 20. is in the wildernesse of Zin in the border of the land of Edom. After the rebellion of the Spies God sent the people backe againe thorow the wildernesse towards the red Sea Num. 14. 25. where they might renew the memoriall of their baptisme 1 Cor. 10. 2. and from Ezion gaber w ch is a port on the shore of theÌ„ red sea 1 Kin. 9. 26. they removed next to this Kadesh Num. 33. 36. So Iephthah saith Israel walked thorow the wildernes unto the red sea came to Kadesh Iudg. 11. 16 Marie Hebr. Mirjam in Greeke Mariam she was sister to Moses and Aaron and a Prophetesse by whom God guided the Israelites in their travels as it is written I sent before thee Moses Aaron and Marie Mic. 6. 4. Of her see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell God tooke from them by death Marie their Prophetesse in the first moneth Aaron their Priest in the fift moneth Num. 33. 38. and Moses their King in the end of the yeare Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased Iesus the sonne of Nun a figure of Iesus the Ionne of God bringeth them into the promised land Ios. 1. 1. 2. c. so after the abrogating of the Law our Lord Iesus Christ bringeth us into the kingdome of God Mar. 1. 15. Rom. 7. 4 5. 6. Dan. 9. 24. Vers. 2. there was no water In the first yeare when they were come out of Egypt to Rephidim in the wildernesse they wanted water Exod. 17. 1. and in this last the fortieth yeare they wanted water againe here God tried the children as he had done the Fathers and they also rebelled against him And many things were alike in both places That Rephidim was the tenth encamping place or station from Egypt this in Kades was the tenth encamping place before they entred Canaan as by their rehearsall of their journeyes in Num. 33. is to be seene There the people in their thirst in stead of praying unto God contended with Moses and murmured for that hee had brought them out of Egypt Exod. 17. 2 3. here they doe the same vers 3 4. There Moses cried unto the Lord for the outrage of the people Exod. 17. 4. here Moses and Aaron fall downe before the Lord v. 6. There God promised and gave them water out of the Rocke Exod. 17. 6. here he doth likewise v. 8. There God willed Moses to take his rod here also he commandeth him Take the rod. There the Lord promised to stand before Moses Exod. 17. 6. here his glory appeareth unto him and Aaron v. 6. There Moses by commandement smiting the Rocke with his rod waters came out of it here hee smiting the Rocke without commandement waters came out There the place was named Meribah or Contention Exod. 17. 7. here the place is named Meribah v. 13. That was the peoples sixt rebellion after they were come out of Egypt as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai if wee except the private murmuring of Mary and Aaron against Moses Num. 12. For the first was at Taberab Num. 11. 1 3. the next at Kibroth haitaavah Num. 11. 24. then in the wildernesse of Pharan Num. 14. 1 2. after that followed the rebellion of Korah and his company Num. 16. and after it of all the congregation for the death of those rebels Num. 16. 41. now the sixt is in Kadesh Vers. 3. contended chode with bitter and reproachfull words which the Greeke translateth reviled see Exod. 17. 2. And oh or And would God The word And sheweth the passion of minde out of which they spake abruptly see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost in Chaldee wee had and in Greeke we had perished in the perdition of our brethren before the Lord whereby they seeme specially to meane the pestilence the last plague wherewith their brethren died Num. 16. 49. which pest above other judgements commeth most immediatly from the hand of God as David acknowledgeth 2 Sam. 24. 14 15. And this evill they wished as being easier than to perish with hunger or thirst as the Prophet also complaineth They that be slain with the sword are better than they that be slaine with hunger for these pine away stricken thorow for the fruits of the field Lam. 4. 9. Wherefore they here use the word giving up or breathing out the ghost which seemeth to meane a more easie kinde of death than that which is by force of sword or by hunger or thirst or other like violent meanes So the Hebrewes explaine giving up the ghost to be a death without paine or long sicknesse Vers. 4. to die there understand that we should die there with thirst the Greeke translateth to bill us and our children which words they spake in Exod. 17. 3. Vers. 5. of seed to sow seed in or to plant fig-trees vines c. for the wildernesse was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. Otherwise had there beene commodiousnesse of place the Israelites might have sowen and reaped planted and gathered fruits in those 38 yeares which they abode therein Deu. 2. 14. Vers. 6. from the presence or from the face for feare of them and because of their outrage so in Rev. 12. 14. Psal. 3. 1. fell on their faces in prayer unto God whose glory dwelled in that Sanctuarie so in Exod. 17. 4. Moses crâ—ed unto the LORD See Num. 16. 4. 45. appeared in the cloud as Num. 12. 5. a signe that he heard their prayer and would save them see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod in Greeke Take thy rod so God spake before in Exod. 17. 5. but here some gather from verse 9. that it was the rod of Aaron which had budded and was laid up before the Testimony Num. 17. 10. Chazkuni saith This was Aarons rod for loe it is here written in verse 9. And Moses tooke the rod from before the LORD and this was the rod of Aaron as it is written in Num. 17. 10. Bring Aarons rod againâ— before the Testimonie to be kept for a signe against the sonnes of rebellion and forasmuch as Aarons rod was a signe against the sonnes of rebellion hereupon Moses said in verse 10. Heare now ye rebels Howbeit Moses rod which is also called the rod of
one of those fiery serpents a figure of Christ as himselfe hath opened it saying As Moses lifted up the serpent in the wildernesse even so must the Son of Man be lifted up Ioh. 3. 14. For as this had the similitude of a serpent but had no venome so Christ had the similitude of a sinfull man yet without sin Heb. 4. 15. upon a pole or for a signe the originall Nes signifieth an ensigne or banner lifted up on high and is here by the Grecke and Chaldee translated a signe meaning a pole or pertch which is usually set up for a signe or signification of some thing And hereupon our Saviour useth the word of lifting up or setting on high in Joh. 3. 14. meaning of his crosse upon which he was lifted up at his death or of the the preaching of him crucified as elsewhere he likewise saith When ye have lifted up the Son of Man Ioh. 8. 28. and againe when he signified What death he should die he said And I if I be lifted up from the earth will draw all men unto me Ioh. 12. 32. So the setting of this Serpent on a pole or signe was a figure unto them of Christ to be crucified and preached unto the world for salvation when hee looketh upon it shall live or then he shall see or looke upon it and he shall live so implying both a commandement and a promise And this was the reason of the putting it upon a pole that the people which were farre off might presently see it every man from his place As the Serpent lifted up was a figure of Christ so the looking upon it signified faith in Christ as it is written At that day shall a man looke to his Maker and his eyes shall have respect to the holy one of Israel Esay 17. 7. And thus our Lord himselfe expoundeth it As Moses lifted up the Serpent in the wildernesse even so must the Sonne of Man be lifted up that whosoever BELEEVETH in him should not perish but have eternall life Iohn 3. 14 15. Likewise among the Hebrewes Targum Ionathan explaineth it thus Hee shall looke upon it and live if his heart be attent unto the name of the Word of the Lord. And Sol. Iarchi saith when they submitted their heart unto their Father which is in heaven they were healed otherwise they perished shall live that is shall bee healed and have his life and health continued as in Esay 38. 21. he shall live that is shall recover or be cured And by this recovery and continuance of naturall life was figured life eternall to all that beleeved in Christ Iohn 8. 15. who is the root of Iesse standing up for an ensigne of the people whereunto then at 〈◊〉 should seeke Esay 11. 10. And the worke of 〈◊〉 was hereby lively signified As they that were bitteâ— with these sâ—rpents if they looked upon their sores and not to the signe 〈…〉 cted of God they died so they that are bitten with sinne if they six their eyes therâ—â— though with repeâ—â—ance and looke not unto Christ doe despaire and die Matth. 27. 3. 〈◊〉 As they if they sought to Surgeons or Physitians or used salves or medicines of their owne or others perished so whosoever seeketh to any but Christ or endevoureth by his owne workes or sufferings to have life with God dieth in his sinnes Ioh. 8. 24. Gal. 5. 4. As the brasen serpent was an unlikely thing in humane reason to heale such deadly wounds so Christ crucified is unto the Iewer a stumbling-blocke and unto the Greekes foolishnesse but unto them which are called both I wes and Greekes Christ is the power of God and the wisdome of God 1 Cor. 1. 23 24. Vers. 9. a serpent of Brasse which metall besides that is of a fiery colour Ezek. 1. 7. Rev. 1. 15. and so might resemble the colour of the serpent◠〈◊〉 is also strong and durable and in that respect might figure out the strength of Christ who was inabled by the power of the God-head to endure aâ—d overcome all 〈…〉 is tribulations otherwise than any man could whereupon Iob faith in his sorrows Is my strength the strength of stones or is my flesh of brasse Ioh. 6. â—2 But unto the Prophet Christ shewed himselfe à man whose appearance was like the appearance of brasse Ezek. 40. 3. 〈…〉 for a signâ— as in vers 8. This was the worke of Moseâ— whereupon it is said As Moses lifted 〈◊〉 the Serpentiâ—g the wildernesse Iohn 3. 14. and it signified how Moses Law was our Schoolmaster unto Christ that we might be justified by faith Gal. 3. 24. by his writings Christ is lifted up as an ensigne unto all peoples for he wrote of Christ Ioh. 5 46 and by the rigour of his Law which urgeth satisfaction for sinne â—nd curseth all transgressours Gl 〈…〉 was lifted up upon the crosse God sending his owne Sonne in the likenesse of sinfull flesh who by his sacrifice for sinne condemned sinne in the flesh Gal. 3. 10. 13. Rom. 8. 3. if a serpent or as the Greeke translateth When a serpent biâ— a man so that the serpents were not taken away from the people as they desired in 〈…〉 s. 7. but continued still as a 〈◊〉 to n 〈…〉 re the disobedient people only God provideth a remedy to heale the repentant and beleeving sinners Wherefore also the brazen serpent was not lâ—â—â— standing in that place but they carried it along thorow the wildernesse even into the land of Canaan where it continued many yeares 2 King 18. 4. Such is the worke of grace towards us 〈◊〉 this life for neither are our sinnes utterly taken from us in this life but wee have forgivenesse of them by the bloud of Christ 1 Iohn 1. 7 8 9 10. 〈◊〉 3. 2. neither are our tentations and afflictions wholly removed though wee beâ—â—â—ch the Lord therefore but we receive grace from him which is suffi 〈…〉 for us and his strength is 〈◊〉 perfect in weaknesse 〈◊〉 Cor. 12. 7 8 9. when hee beheld or and if he beheld or looked unto the serpent of brasse then he lived where Taâ—gum Ionathan addeth againe ad directed his heart to the name of the word of the Lord then he lived And the Author of the booke of Wisdome speaking of this serpent which hee calleth a signe of salvation saith Hee that turned himselfe towards it was not saved by the thing that he saw but by thee O God that art the Saviour of all Wisd. 16. 6 7. This sheweth the truth of Gods promises and signes that they give life to them that obey and beleeve in Christ and when God promiseth to powre out the Spirit of grace upon his people it is with these words They shall looke upon 〈◊〉 whom they have pierced Zach. 12. 10. Thus the iust shall live by his faith Habak 2. 4. and hee that heareth the word of Christ and beleeveth on him that sent him hath everlasting life and shall not come into condemnation but
water was given them for a gift and so the Chaldee interpreteth it from the wildernesse it was given unto them and Targum Ionathan from the wildernesse it was given them for a gift Vers. 19. to Nahaliel by interpretation the valley or bourne of God the Greeke calleth it Naadiel Chazkuni saith this is that which in Numb 33. 48. is called the plaines of Moab to Bamoth by interpretation High-places that is called Beth Iesimoth saith Chazkuni in Numb 33. 49. Vers. 20. in the field that is in the countrey of Moab This valley as Chazkuni saith is called in Numb 33. 49. Abel Shittim in the plaines of Moab the head of Pisgah by head may be understood the top of the mount Pisgah or the beginning of the same the Greeke translateth it from the top Chazkuni expoundeth it thus That Samab or High place which is in the field of Moab is the head of Pisgah or of the Hill that looketh toward Iesbimon which is a great wildernesse and it looketh that is the Hill Pisgah looketh and so the Greeke version referreth it thereto And Sol. Iarchi saith That Pisagh looketh toward the place named Ieshimon which signifieth a wildernesse because it is desolate Ieshimon in Greeke the Wildernesse and so the word is used for a wildernesse in Deut. 32. 10. Psal. 68. 8. and 78. 40. and otherwhere All these places are by the Chaldee paraphrast referred to the Well aforesaid thus And from the place where it was given unto them it descended with them to the valleyes and from the valleyes it ascended with them to the High places and from the High places to the valley that is in the field of Moab c. So Targum Ionathan to the like effect and others Vers. 21. Israel sent Messengers in Greeke Moses sent Messengers which seemeth to be taken from D 〈…〉 2. 26. where Moses saith I sent messengers F 〈…〉 ie is very frequent when things are done by a multitude where one is chiefe that the action is ascribed either to the multitude or to him that is 〈◊〉 indifferently as They made peace with 〈◊〉 and served him 1 Chron. 19. 19. or They 〈◊〉 peace with Israel and served them as another Prophet recordeth it 2 Sam. 10. 19. So Ie 〈…〉 he brought forth the Kings sonne and he put the 〈◊〉 upon him 2 King 11. 12. or They brought forth the Kings sonne and they put upon him the crowne 2 Chron. 23. 11. and they offered burnt-offerings 1 Chron. 16. 1. or David offered burnt-offerings 2 Sam. 6. 17. and many the like The occasion of this message now sent by Israel was the commandement of God who willed them to goe 〈◊〉 against Sihon and to possesse his land Deut. 2. 24 25. Sâ—hon or Sichon in Greeke Seon King of the Amorites his chiefe citie was Hesbon Deut. 2. 26. saying the Greeke version addeth from Deut. 2. 26. with peaceable words saying Vers. 22. Let me passe in Greeke Let us passe which phrases are often used indifferently when they are spoken of a multitude and so the Scripture serreth this downe both wayes Let me passe as here and in Deut. 2. 27. and Let us passe Iudg. 11. 19. thorow thy land that so I may come into the land of Canaan unto my place Iudg. 11. 19. Deut. 2. 29. we will not turne in Deut. 2. 27. I will not turne speaking of the multitude as of one man into field or into vineyard to the right hand or to the left Deut. 2. 27. See Num. 20. 17. of the well in Greeke of thy well meaning of any of his wells for nought but they would buy their water of him for money Deut. 2. 28. the Kings way the high way common for all which in Deut. 2. 27. is set downe thus by the way by the way See also Num. 20. 17. Vers. 23. would not grant Hebr. granted or gave not that is would not give or suffer as where it is said David removed not the Arke 1 Chro. 13. 13. another Prophet openeth it thus David would not 〈◊〉 the Arke 2 Sum. 6. 10. And so Moses explaines this in Deut. 2. 30. But Sihon king of Hesbon 〈◊〉 let us passe thorow him The cause why he would â—ot was feare distrust as it is written But Si 〈…〉 〈◊〉 not Israel to passe thorow his coast Iudg. 11. 〈◊〉 â—ut chiefly it was of the Lord who purposed to destroy the Amorites as Moses saith For fehovah thy God hardned his spirit and made his heart strong that he might give him into thine hand Deut. 〈◊〉 Iahaz or Iahats in Greeke Fassa in La 〈…〉 Iasa the name of a city mentioned also in Deut. 2. 12. Iudg. 11. 20. Esay 15. 4. Ier. 48. 21 34. Vers. 24. Israel smote him for Iehovah the God of Isâ—ael delivered Sihon and all his people into Israels had Iudg. 11. 21. Deut. 2. 33. Therefore the glory of this victory is ascribed unto God in Ps. 135. 10 11. and 136. 17 18 19. And in Amos 2. 9. God saith I destroyed the Amorite before theÌ„ whose height was like the height of the Cedars and he was strong as the O 〈…〉 yet I destroyed his fruit from above his roots from beneath was strong by reason that it was â—enced with Iabbok which was a river by mountines and cities on them Deut. 2. 37. therefore the Ammonites held their territories beyond Iabbok so that Sihon tooke them not from them and as for Israel they might not warre â—gainst the Ammonites Deut. 2. 19. Vers. 25. tooke all these cities utterly destroying men women and children of every citie but the cattell and spoile of the cities they tooke also Deut. 2. 34 35. the daughters that is as the Chaldee explaineth it the townes or villages thereof for the chiefe-cities are counted as mothers the villages about them as daughters thorowout the Scriptures Ezek. 16. 44 45 46 48 53. Therefore as here it is said Hesbon and her daughters so elsewhere wee reade Hesbon and all her cities Ios. 13. 17. And that which is called a citie and a mother in Israel 2 Sam. 20. 19. is in the Greeke interpreted a citie and a mother citie Metropolis in Israel These daughters Moses calleth unwalled cities Deut. 3. 5. Vers. 27. that speake in proverbs or that speake parables in Greeke Aenigmatists they that speake riddles such in Israel were the prophets that used to speake by parables as Ezek. 17. 2. and 20. 49. But it is also used for prouerbs and by-words to the reproach of persons that are brought downe from high estate to misery as Deut. 28. 37. 2 Chron. 7. 20. Ierem. 24. 9. Habak 2. 6. and so it is meant in this place The Hebrewes Tanchuma and Sol. Iarchi expound these that spake in proverbs to be Balaam and Beor his father as wee reade that Balaam tooke up his parable against Amalek and others when he prophesied their destruction Numb 24. 20. 23. Iarchi saith that Sihon was not able to subdue them and
in the Annotations on Gen. 18. 10. and 25. 31. what hath God wrought that is how wonderfull things God hath wrought for them The Greeke translateth it What God shall performe He teacheth that all the valiant acts of Israel should not be done by themselves but by God for them as it is shewed in Psal. 44. 1 2 c. Wherefore it is written Lord thou wilt ordaine peace for us for thou also hast wrought all our workes in us Esay 26. 12. And so the Apostle saith It is God which worketh in you both to will and to doe of his good pleasure Philip. 2. 13. and he which hath begun a good worke in you will performe it untill the day of Iesus Christ Phil. 1. 6. Vers. 24. as a couragious Lion Of these names of Lions see the Annotations on Gen. 49. 9. Of the Lions nature Solomon saith it is strongest among beasts and turneth not away for any Prov. 30. 30. Here the blessing which was specially given to the tribe of Iudah Gen. 49. is applied to all Israel which were in Christ the Lion of the tribe of Iudah Rev. 5. 5. for just men are bold as a Lion Prov. 28. 1. lift up himselfe a signe of stoutnesse courage and Majestie By this and the former rising up is meant the valiant onset which they should make upon their enemies the Canaanites whereof the booke of Iosua is a testimony and under them were figured the spirituall enemies of the salvation of Israel Satan sinne the world c. which the Church of Christ should resist and overcome by faith 1 Pet. 5. 9. and 2. 11. 1 Ioh. 5. 4. untill he cat the prey that is as the Chaldee and Targum Ionathan expound it untill he have killed his enemies Signifying hereby Israels constant fighting of the Lords battels not lying downe or giving themselves rest till they had gotten a full victory This was in part fulfilled in the conquest of Canaan at the end whereof the two tribes and an halfe returned with much riches cattell silver gold c. to divide the spoile of their enemies with their brethren Ios. 22. 3 4 8. And when David having fought the battels of the Lord sang unto his praise I have pursued mine enemies and destroyed them and turned not againe untill I had consumed them 2 Sam. 22. 38. But chiefly it is performed by the grace of God in Christ against the enemies of our soules whereof it is thus prophesâ—ed And the remnant of Iakob shall be among the nations in the middest of many peoples as a renting Lion among the beasts of the forrest as a young Lion among the flockes of sheepe who if he goe thorow both treadeth downe and teareth in pecces and none can deliver Thine hand shall be lifted up upon thine adversaries and all thine enemies shall be cut off Mic. 5. 8 9. And this spirituall warfare is not like the battels of the world with confused noise and garments rolled in bloud Esay 9. 5. but with the sword of the Spirit which is the word of God Ephes. 6. 17. in much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings by purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left c. 2 Cor. 6. 4. 7. For even Christ himselfe wheÌ„ he was called the Lion of the tribe of Iuda appeared like a Lamb as it had been slaine Revel 5. 5 6. and his people for his sake are killed all the day long are counted as sâ—â—epe for 〈◊〉 〈…〉 ghter and yet in all these things are more than 〈…〉 qutrours through him that loved them Rom. 8. 36 37. Vers. 25. Neither cursing curse him in Greeke Neither curse mee him with curses neither blessing blesse him that is neither curse Israel at all nor blesse him at all Here Balaks indignation against Balaam and sinne against God is increased rejecting his owne Prophet resisting the word of the Lord now the second time and when hee could doe no evill to Israel he would hinder them from good Vers. 27. per adventure it will be right in the eyes of God that is it will please God as the Chaldee expoundeth it and so the Greeke saith if it may please God This is Balaks third and last attempt against the Church of Christ in another place as Satan tempted Christ himselfe thrice in three severall places which not succeeding he then left him Matth. 4. 1 11. And whereas before the King supposed that Balaams seeing of the whole multitude was the let why hee did not curse them hee now perceiveth God to be the cause and therefore by sacrifices in a place idolatrous he seeketh to obtaine his favour Vers. 28. the top of Peâ—r the name of a mountaine called in Greeke Phogor and in Chaldee the top of the high-place of Peor where the Moabites used to sacrifice unto their idoll called Baal peor Num. 25. 2. 3. 18. and there they had a temple called Beth-peor or the house of Peor Deut. 3. 29. and neare it was a citie called Beth-peor which the Israelites had taken from King Sihon and it was after given for a possession to the Reubenites Ios. 13. 15 20. In this idolatrous mountaine the King hoping to be heard of God maketh supplication with new altars and sacrifices so continuing the abuse of his religion bent against the wil of God and to the destruction of his people CHAP. XXIV 1 Balaam leaving inchantments prophesieth by the Spirit of God the happinesse of Israel 10 Balak in anger dismisseth him 14 but before his departure he prophesieth of the Starre of Iakob and the distruction of some nations ANd Balaam saw that it was good in the eyes of Iehovah to blesse Israel and he went not as at other times to meet with inchantments but he set his face toward the wildernesse And Balaam lifted up his eies and he saw Israel abiding in tents according to their tribes and the Spirit of God was upon him And he tooke up his parable and said Balaam the sonne of Beor assuredly saith and the man whose eye is open assuredly saith Hee assuredly saith which heard the oracles of God which saw the vision of the Almightie falling and having his eyes uncovered How goodly are thy tents O Iakob thy tabernacles O Israel As the valleyes are they spread forth as gardens by the river side as Lign-aloes-trees which Iehovah hath planted as Cedar trees beside the waters He shall poure waters out of his buckets and his seed shall be in many waters and his King shall be higher than Agag and his kingdom shal be exalted God brought him forth out of Aegypt hee hath as the strengths of an Vnicorne he shall â—at up the nations his distressers and shall breake their bones and pierce them thorow with
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
in Christ in every place as he did at Ierusalem Malac. 1. 11. and at all times as he did at the solemne Feasts of Israel The renewing of the Moone which borroweth her light of the Sunne might figure the renewing of the Church said to be faire as the Moon Song 6. 10. by Christ the Sunne of righteousnesse Mal. 4. 2. whiles her light and joy is by him increased and continued as it is written Thy Sunne shall no more goe downe neither shall thy Moone withdraw it selfe for the LORD shall bee thine everlasting light and the daies of thy mourning shall be ended Esay 60. 20. And Ezekiel prophesying of the daies of Christ saith of the gate of the inner Court of the Sanctuary that looketh toward the East which should be shut the six working daies that in the Sabbath and in the day of the New-moone it should be opened Ezek. 46. 1. The Hebrewes say As the beginnings of the moneths are sanctified and renued in this world so shall Israel be sanctified and renued in time to come Pirke R. Eliezer per. 51. two bullockes The service at the New-moone was much more than in the Sabbath for that was but two lambes vers 9. but this at the New-moone is two bullockes one-ramme and seven lambes all Burnt-offerings and one goat-bucke for a Sin-offering vers 11. 15. These sacrifices were offered beside the daily Burnt-offering and after the sâ—me but Ezekiel foretelleth a lessening of this service speaking but of one bullocke six lambes and a ramme which the Prince should offer Ezek. 46. 6. Vers. 12. three tenth parts of an Ephah or Bushell as in vers 5. that is three Omers The like quantitie was prescribed in Numb 15. 9. and so two Omers for a ramme Num. 15. 6. But in Ezek. 46. 7. the Meat-offering is increased an Ephah for a bullocke and an Ephah for a ramme and for the lambs according as his hand shall attaine unto See before on vers 9. Vers. 13. a severall tenth part Hebr. a tenth part a tenth part that is for every one a tenth part or as Moses explaineth it in Numb 29. 4. one tenth part for one lambe So after in vers 21. and 29. and chap. 29. vers 10. 15. with oyle with the fourth part of an Hin of beaten oyle as was declared in vers 5. But when there was an Ephah of flower for a Meat-offering there was an Hin of oyle to an Ephah Ezek. 46. 5. 7. 11. Vers. 15. for a Sin-offering in Greeke for sin this was to make atonement for them vers 22. the law for sin-offerings was given in Levit. 4. And whereas some Sinne-offerings were eaten by the Priests and othersome whose bloud was carried into the Holy place were not eaten but burnt without the campe Levit. 6. 26. 30. of this the Hebrewes say The offering or doing of the Sin-offerings at the beginnings of the moneths and at the solemne feasts is like the offering of the Sin-offering that is eaten Maimony in Tamidin chap. 7. sect 2. Vers. 16. the first moneth called of the Hebrewes Abib and Nisan it answereth in part to that which we call March see the notes on Exod. 12. 2. and Levit. 23. 5. Vers. 17. the feast of unleavened cakes as is expressed in Levit. 23. 6. The Passeover was a figure of Christ our Passeover to be sacrificed for us the unleavened cakes signified sincerity and truth with which we should keepe the feast 1 Cor. 5. 7 8. See the Annotations on Exod. 12. 15. Vers. 18. any servile worke Hebr. any worke of service it meaneth any worke save about that which men should eat that only was to be done of them Exod. 12. 16. See the notes there and on Levit. 23. 7. Vers. 19. two bullockes c. the same sacrifices and so many as were offered at the New-moones vers 11. The Meat and Drinke-offerings also were the same vers 12 13. 20 21. But Ezekiel prophesieth of a change how at the Passeover on the fourteenth day the Prince should prepare for himselfe and for all the people of the land a bullocke for a Sin-offering And the seven daies of the feast of unleavened cakes he should prepare a Burnt-offering to the LORD seven bullockes and seven rammes perfect daily the seven daies and for a Sin-offering a goat-bucke of the goats daily The Meat-offerings also should be increased an Ephah for a bullocke and an Ephah for a ramme and an Hin of oyle for an Ephah Ezek. 45. 22 23 24. Vers. 22. a Sin-offering of it the Hebrewes say it was eaten in the second day of the Passeover which was the sixteenth day of the first moneth Nisan Maim in Tamidin chap. 7. sect 3. See before on vers 15. Vers. 23. Beside the Burnt-offering the daily sacrifice appointed in vers 3. unto which these sacrifices forementioned were added And beside all these there was the Lambe for a Burnt-offering which was sacrificed with the wave Sheafe or Omer as was commanded in Levit. 23. 10. 13. Vers. 25. the seventh day which was the last day of the feast of unleavened cakes and in this day it is said there should be a feast to Iehovah Exod. 13. 6. called here a convocation of holinesse or holy assembly So in Exod. 12. 16. and Lev. 23. 8. Vers. 26. day of the First-fruits called Pentecost Act. 2. 1. the feast of harvest Exod. 23. 16. the feast of Weekes of the first-fruits of wheat-harvest Exod. 34. 22. a new Meat-offering called so in respect of the former offered at the Passeover the law for this was given in Levit. 23 16. after your weekes after the seven weekes or fifty daies which the Israelites were commanded to number unto them from the Passeover Levit. 23. 15 16. The Hebrew which usually signifieth in your weeks is here to be interpreted after See the Annotations on Exod. 2. 23. Vers. 27. two bullockes these and the rest following are here added to the Feast over and beside those seven lambes one bullocke and two rammes which were offered with the first-fruits Levit. 23. 18. as is shewed in the Annotations there and beside the continuall Burnt-offering or daily sacrifice as after followeth in vers 31. Vers. 31. and their drinke-offerings This seemeth to be referred not only to the former yee shall make them ready but also to the latter they shall be perfect that as the beasts flower and oyle were to be perfect unblemished sound and sweet so the wine for drinke-offerings should likewise be perfect as hee called it strong wine in vers 7. not dead soure mixed with dregs or lees or otherwise corrupted See the Annotations on Gen. 4. 4. CHAP. XXIX 1 The offerings at the feast of Trumpets on the first day of the seventh moneth 7 at the day of afflicting their soules which was the tenth day of the seventh moneth 12 and on the eight daies of the feast of Tabernacles which began on the fifteenth day of the seventh moneth ANd in the seventh moneth in
Meribah Num. 20. Moses also him-selfe at the same place for which he could not come into the land of Canaan The punishments laid on them by the Lord for their disobedience were many They died by the sword of the enemie as of the Amalekites Exod. 17. and of the Canaanites Num. 14. 45. and some by the sword of their brethren Exod. 32. Some were burnt with fire Num. 11. and 16. some died with surfe◠Num. 11. some were swallowed up alive into the earth Num. 16. some were killed with serpents Num. 21. many died of the pestilence Num. 16. 46. and c. 5. 25. and generally all that generatiō w ch were first mustered after their comming out of Egypt perished Num. 26. 64 65. God consumed their dayes in vanitie and their yeares in terrour Psal. 78. 33. Neverthelesse for his names sake he magnified his mercies unto them and their posteritie He had divided the sea and led them thorow on dry land drowning their enemies Exod. 14. He led them with a cloud by day and a pillar of fire by night continually Hee gave them Manna from heaven daily Hee clave the rocks and gave them water for their thirst Hee sed them with Quailes when they longed for flesh He sweetned the bitter waters He saved them from the sword of their enemies He delivered them from the fiery serpents and scorpions Their raiment waxed not old upon them neither did their foot swell those 40 yeares Deut. 8. 4. He delivered them from the curse of Balaam and turned it into a blessing because he loved them Num. 22. Deut. 23. 5. He came downe upon mount Sinai and spake with them from heaven and gave them right judgements and true lawes good statutes and commandements and gave also his good spirit to instruct them Nehem. 9. 13. 20. In the times of his wrath he remembred mercie his eye spared them from destroying them neither did he make an end of them in the wildernesse Ezek. 20. 17. 22. He gave them Kingdomes and Nations and they possessed the lands of their enemies and hee multiplied their children as the starres of heaven and brought them into the land promised unto their fathers Nehem. 9. 22. 23. Now whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. Vers. 52. Ye shall drive out or ye shall dispossess◠as in vers 53. in Greeke ye shall destroy So Moses explaineth this law to be meant of their destruction in Deut. 7. 1 2. And they might not be suffered to dwell in the land Exod. 23. 33. their pictures or their imagerie workes which the Chaldee expoundeth the house or place of their worship see the Annotations on Lev. 26. 1. their molten image Hebr. the images of their meltings that is which they have molten under which name graven images and all other idols are implied as is shewed on Ex. 20. 4. This law is also repeated in Deut. 7. 5. and Deut. 12. quite plucke downe or destroy abolish letting nothing remaine in Greeke take away their pillars see Lev. 26. 30. Vers. 53. dispossesse the land or disinherit drive out as in v. 52. the land that is as the Greek translateth destroy the inhabitants of the land and so Moses explaineth it in v. 55. A like phrase is in Ios. 17. 17. they could not dispossesse or drive out the cities meaning the inhabitants of those cities so house is for the houshold or men of the house Gen. 45. 11. 18. It may also be translated yee shall inherit the land and so it agreeth with the words following Vers. 54. by lot as was commanded before in Num. 26. 55. ye shall give them the more inheritance Hebr. yee shall multiply his inheritance see this phrase in Num. 26. 54. for him that is for any one or for every one Vers. 55. shall be pricks or shall be for pricks in your eyes and for thornes in your sides which Ioshua repeating saith scourges in your sides and thornes in your eies Ios. 23. 13. And the Prophet speaking of the enemies of Gods people calleth them a pricking bryar unto the house of Israel and a grieving thorne Ezek. 28. 24. By these similitudes the hurt and mischiefe is signified which such wicked people would doe unto the Church in soule and body being a meane to draw them into sin and to afflict them as it is written They destroyed not the Nations concerning whom the LORD commanded them but were mingled among the heathen and learned their works and served their idols which were a snare unto them Psal. 106. 34 35 36. And the troubles which they brought upon Israel are set forth in the booke of Iudges in the historie of Iabin Sisera and other So the Chaldee expoundeth these pricks and thornes thus They shall be companies taking up armes against you and troupes causing you to fall shall vex you in the land and Iosua addeth untill ye perish from off this good land which Iehovah your God hath given you Ios. 23. 13. CHAP. XXXIV 1 The Lord by Moses declareth unto Israel the borders of the land of Canaan which they should inherit 16 The names of the Princes that should divide the land ANd Iehovah spake unto Moses saying Command the sonnes of Israel and say unto them When yee come into the land of Canaan that is the land that shall fall unto you for an inheritance the land of Canaan with the borders thereof And your South quarter shall be from the wildernesse of Zin by the sides of Edom and your South border shall be the outmost coast of the salt sea Eastward And your border shall turne about from the South to the ascent of Akrabbim and passe on to Zin and the goings out thereof shall be from the South to Kadesh-barnea and it shall goe out to Hazar Addar and passe on to Azmon And the border shall turne about from Azmon unto the river of Egypt and the goings out of it shall be at the sea And the sea border you shall even have the great sea and the border thereof this shall be your sea border And this shall be your North border from the great sea you shall point out for you mount Hor. From mount Hor ye shall point out unto the entrance of Hamath and the goings out of the border shall be to Zedad And the border shall goe out to Ziphron and the goings out of it shall be at Hazar Enan this shall be your North border And yee shall point out for you for the East border from Hazar Enan to Shepham And the border shall goe downe from Shepham to Riblah on the East side of Ain and the border shall goe downe and shall reach unto the side of the sea of Chinnereth Eastward And the border shall goe downe to Iordan and the goings out of it shall be at the salt sea this shall be your land with the borders thereof round about And Moses commanded the sonnes
which two phrases expound one another as is noted on Gen. 12. 16. So after in vers 7. and 12. the great sea so called in respect of the lesser inland seas as the salt sea vers 3. and the sea of Chinnereth vers 11. This great sea is commonly called the Mediterrane sea and the border thereof so the Chaldee here translateth it supplying the word thereof and so it is Englished in Ios. 15. 12. 47. The Greeke interpreteth it the great sea shall bound or shall limit Vers. 7. you shall point out or shall marke out shall designe in Greeke yee shall measure out so in vers 8. and 10. mount Hor This is not that mount Hor where Aaron died which was South-ward in the edge of Edoms land Num. 33. 37 38. but another mountaine on the North side of Canaan which in Ios. 13. 5. is called mount Hermon and neere the entring into Hamath as mount Hor is here And Hermon had many names as Moses sheweth in Deut. 3. 9. and 4. 48. Vers. 8. the entrance of Hamath or the entring into Chamath this Hamath in Greeke Emath is in Amos 6. 2. called Hemath the great See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northerne borders of the land in Ezek. 47. 16 17. Zedad in Greeke Sedada so in Ezek. 47. 15. Vers. 9. Hazar-â—nan in Ezek. 47. 17. Hazarenon in Greeke Arsenain This was the North-East part of the land Vers. 10. Shepham called in 1 Sam. 30. 28. Siphmoth in Greeke Sepphama by Targum Ionathan and some other it is called Apamiah Vers. 11. Riblah a citie in the land of Hamath where God executed his judgements on the Kings of Iudah for their sinnes by the Kings of Egypt and of Babylon 2 King 23. 33. and 25. 6. 20 21. Ier. 39. 5 6. east of Ain Ain by interpretation is aneie or a fountaine and so is translated here in Greeke Fountaines and by the old Latine interpreter the fountaine Daphnis the side or the shoulder that is the shore of the sea the sea of Chinnereth called in Greeke Chenereth in Chaldee Ginnosar and in the New Testament the lake of Gennesaret Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar And the countrey adjoyning was called the land of Gennesaret Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee the sea of Tibertas Ioh. 6. 1. a lake and sea are the same as they ran into the lake Luk. 8. 33. that is into the sea Mat. 8. 32. Of the sea Chinnereth there is mention also in Ios. 12. 3. 13. 27. of a citie so named Ios. 19. 35. and of the countrey Ios. 11. 2. 1 King 15. 20. It is thought to be called in Chaldee Ginnosar and Genesar of Princely gardens which were in those parts This sea had store of fishes and from hence our Lord tooke his foure first Apostles fishers of Galilce and made them fishers of men by the preaching of his Gospell Mat. 4. 18 19 20 21. On this sea Christ walked and allayed the waves thereof Mark 6. 45. 48. 51. 53. Iohn 6. 16 21. and here he appeared to his Disciples after his resurrection at what time they tooke at one draught an hundred fiftie and three great fishes Iohn 21. 1 11. Vers. 12. Iordan in Hebrew Iarden in Greeke and in the New Testament Iordanes It was the goodliest river of all Canaan famous thorowout the Scriptures The waters of this river God did cut off and made them stand upon an heape at that time when Iordan over-flowed all his bankes untill his people Israel passed over it on dry grouÌ„d into the land of Canaan Ios. 3. 13 17. Elijah and Elisha the Prophets divided also the waters thereof and went over on drie ground 2 King 2. 8. 14. Naaman the Syrian washing seven times in it by the word of the Prophet was cleansed of his leprosie 2 King 5. 10. 14. In this river our Lord Iesus him-selfe and the nation of the Iewes were baptized Marke 1. 5. 9. salt sea or sea of salt See vers 3. The river Iordan ranne all along by the land of Canaan on the East side from the North end of the countrey to the South beginning at the foot of mount Lebanon where it is said to spring out of two fountaines the one called Ior and the other Dan and passed on to the lake of Merom by the waters whereof Ioshua vanquished the Canaanites Ios. 11. 4 5 7 8. and from thence it ran and emptied it selfe into the sea of Chinnereth forementioned and from that sea it passed along till it ended at the salt sea here spoken of where also the limits of the land began in vers 3. The promised land being thus inclosed and guarded with the maine sea Westward the inland seas and the river Iordan Eastward and at each end North and South with mountaines fore-shewed Gods providence towards his peple for their safe defence on every side And so it is written As the mountaines are round about Ierusalem so the LORD is round about his people from henceforth even for ever Psal. 125. 2. Vers. 14. sonnes of the Reubenites Hebr. of the Reubenite and after of the Gadite which the Greeke and Chaldee translate sonnes of Reuben and of Gad. Of these two tribes receiving their inheritance see Numb 32. Vers. 17. shall divide the land by inheritance unto you or shall inherit the land for you that is shall take possession of the land for you and in your names and after divide it unto you as in vers 29. See vers 18. Eleazar the Priest and Ioshua in Greeke Iesus These were the two chiefe Princes and both of them figures of Christ who divideth to his people the inheritance of the kingdom of heaven the one figuring him in his Priesthood the other in his kingdome for if Iesus that is Ioshua had given them rest then would he not afterward have spoken of another day Hebr. 4. 8. The Priest had an hand in parting the inheritance to signifie that it was an holy worke and a shadow of heavenly things Also that if difficultie did arise he might aske counsell for Ioshua after the judgement of Vrim before Iehovah Numb 27. 21. And likewise for that the Priests and Levites though they had no inheritance as the other tribes yet had they cities and suburbs from among their brethren Numb 35. which also the Levites claimed of Eleazar the Priest and of Ioshua and the other Princes and had the cities and suburbs given them by lot before the Lord Ios. 21. Thus also the truth of Gods promise to Abraham was manifested for hee had said that in the fourth generation they should returne from their affliction and servitude into the land of Canaan Gen. 15. 14 15 16. And so it came to passe for Kohath the sonne of Levi was one of them that went with Iakob into Egypt Gen. 46. 11. 26. of Koath proceeded Amram
in Ps. 94. â—2 Though chastening bee often with workes as Levit. 26. 18 28. Deut. 8. 5. yet is it also with words is here where the Chaldee translateth it teach and Prov. 9. 7. and 31. 1. Ezek. 23. 48. Iob 4. 3. the fire before he said out of heaven and now out of the middest of the fire for though the voice came out of heaven Israel perceived it not but onely out of the fire saith R. Menachem on Deut. 4. Vers. 37. therefore he chose or and chose that is loved his seed after him therefore he brought thee out Gods love and election out of love is the cause of mans redemption and salvation his seed that is the seed of thy fathers every one particularly as the promise was made to Abraham then to Isaac and after that to Iacob severally The Greeke and Chaldee translate it plurally their seed or sonnes after them in his sight or with his face or presence The Greeke saith he brought thee out himselfe the Chaldee he brought thee out by his word Thus the face or presence of God may imply Christ the Word the Angell of Gods face Esa. 63. 9. He it was that brought Israel out as 1 Cor. 10. 1 9. and the signe of his presence was in the pillar of the cloud and fire Exod. 13. 21. and 14. 19 20. Vers. 38. to drive out to wit out of possession as the originall word implyeth or to disinherit the Greeke saith to destroy or root out as it is the Greek addeth as thou hast this day Meaning of the land of Sihon and Og which they had now in possession a signe of further victorie Deut. 3. 21. Vers. 39. And thou shalt know or know and acknowledge therefore see vers 35. The knowledge of and obedience unto God is continually urged upon the remembrance of his former mercies So 1 Chron. 28. 9. cause it to returne or bring againe reduce that is call to minde and consider that not onely for the present but alwaies after Gods true feare might continue in them So in Deut. 30. 1. where this phrase is used see the annotations there Vers. 40. all daies this may be referred both to the latter the possessing of the land and to the former the welfare and length of life In Mat. 28. 20. all daies is explained unto the end of the world Vers. 42. unwittingly or without knowledge therof unawares See the law for this in Num. 35. 9 10 c. and after in Deut. 19. 2. in times past or in former daies Hebr. from yesterday and the third day See Gen. 31. 2. Vers. 43. Bezer in Greeke Bofâ—r see Ios. 20. 8. and 21. 36. 38. 27. 1 Chron. 6. 78 80. Golan in Greeke Gaulon Vers. 44. this is He meaneth that which hereafter followeth so this belongeth to the next chapter where the repetition of the lawes beginneth Vers. 45. after they came forth Hebr. in their comming forth but In is often used for After as is noted on Exod. 2. 23. so againe in vers 46. Vers. 46. Beth-peor in Greeke the house of Phogor an Idoll Temple see Deut. 3. 29. Amorites Hebr. Amorite in Greeke Amorreans smote that is killed as is noted on Gen. 14. 17. This victorie is here again touched the more to stir up the hearts of the people to obey Gods law who had begun to shew them his power and goodnesse Vers. 48. banke Hebr. lip Sion in Greeke Seon. This is not that which usually the Scripture calleth mount Zion in Ierusalem but otherwise written and called Hermon see Deut. 3. 9. Vers. 49. sea of the plaine the sea of salt Deut. 3. 17. the lake of Sodome or dead sea Ashdoth Pisgah or the springs of Pisgah see the notes on Deut. 3. 17. CHAP. V. 1 Mosesrehear seth the covenant that God made with Israel at Horeb. 6 The ten Commandements 22 the manner of the speaking and writing of them 24 The people being afraid did request Moses to receive the Law from God and to speake it unto them 28 The Lord liked their motion 30 and sent them into their tents 31 but willed Moses to stay and heare the Law which hee was to teach Israel to observe and doe for their good AND Moses called unto all Israel and said unto them Heare O Israel the statutes and the judgments which I speake in your eares this day and yee shall learne them and keepe to doe them Iehovah our God stroke a covenant with vs in Horeb. Not with our fathers stroke Iehovah this covenant but with us even us who are all of us here alive this day Iehovah spake unto you face to face in the mount out of the middest of the fire I standing betweene Iehovah and you at that time to shew unto you the word of Iehovah for yee were afraid by reason of the fire and went not up into the mount saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other Gods before my face Thou shalt not make unto thee a graven thing any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes and upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe his commandements Thou shalt not take up the name of Ieho 〈…〉 〈…〉 y God in vaine for Iehovah will not hold him guiltles that shall take up his name in vaine Keepe thou the Sabbath day to sanctifie it as Iehovah thy God hath commanded thee Six daies shalt thou labour and shalt 〈◊〉 all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy sonne or thy daughter or thy man-servant or thy woman-servant or thine oxe or thine asse or any of thy cattell or thy stranger which is within thy gates that thy man-servant and thy woman-servant may rest as well as thou And thou shalt remember that thou wast a servant in the land of Egypt and Iehovah thy God brought thee out thence by a strong hand and by a streched-out arme Therefore Iehovah thy God hath commanded thee to doe the Sabbath day Honour thy father and thy mother as Iehovah thy God hath commanded thee that thy daies may be prolonged and that it may be well with thee upon the land which Iehovah thy God giveth thee Thou shalt not kill Neither shalt thou commit adulterie Neither shalt thou steale Neither shalt thou answer a false witnesse against thy neighbour Neither shalt thou covet thy neighbours wife neither shalt thou desire thy neighbours house his field or his man-servant or his woman-servant his oxe or his asse or any thing
which is thy neighbours These words Iehovah spake unto all your assembly in the mount out of the middest of the fire of the cloud and of the thicke darknesse with a great voyce and he added no more and he wrote them on two tables of stones and gave them unto mee And it was when yee heard the voice out of the middest of the darknesse and the mountain burning with fire that yee came neere unto mee all the heads of your tribes and your Elders And yee said Behold Iehovah our God hath shewed us his glory and his greatnesse and wee have heard his voyce out of the middest of the fire this day wee have seene that God doth speake with man and hee liveth And now why should wee dye for this great fire will consume us if we adde to heare the voice of Iehovah our God any more then we shall dye For who is there of all flesh that hath heard the voice of the living God speaking out of the middest of the fire as wee have and lived Goe neere thou and heare all that Iehovah our God shall say and do thou speake unto us all that Iehovah our God shall speake unto thee and we will heare and do it And Iehovah heard the voyce of your words when yee spake unto me and Iehovah said unto me I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken Who will give that their heart may bee such in them to feare me and to keepe all my commandements all daies that it may bee well with them and with their sonnes for ever Goe say to them Get you againe into your rents But thou stand thou here with me and I will speake unto thee all the commandement and the statutes and the judgements which thou shalt teach them that they may doe them in the land which I give to them to possesse it And yee shall observe to doe as Iehovah your God hath commanded you yee shall not turne aside to the right hand or to the left You shall walke in all the way which Iehovah your God hath commanded you that yee may live and that it may bee well with you and yee may prolong your dayes in the land which yee shall possesse Annotations IN your eares that is in your hearing and to your understanding the Chaldee translateth it before you Here Moses purposing to repeat the ten commandements prepareth the eares and hearts of the people unto obedience to do or and doe see the notes on Gen. 2. 3. Vers. 2. stroke Heb. cut a covenant the reason of which phrase is shewed on Gen. 15. 18. in Horeb or at Choreb called also Sinai see Exod. 19. 20. and 24. 8. God though he might absolutely command yet vouchsafed to enter into covenant with his people that by mutuall stipulation and promises he might have not constrained but free and voluntarie obedience performed by them to his glory and their further good Vers. 3. fathers which are dead hereby all the Patriarchs unto Adam may be meant who had the promise of the covenant of Christ but the covenant of the Law came after as the Apostle observeth Gal. 3. 17. Or it may meane our fathers onely as Iarchi here expoundeth it such as died in the wildernesse after the Law was given See also Deut. 11. 2. even us or we are they which are here this day the Greeke translateth you are here all alive this day So the covenāt was yet fresh in memorie Also they had a greater benefit than their fathers for though the Law could not give the life yet was it a Schoolemaster unto Christ Gal. 3. 21. 24. Vers. 4. face to face that is openly clearely plainly as Exod. 33. 11. Gen. 32. 30. Deut. 34. 10. 1 Cor. 13. 12. opposed to the darke visions by which God before time revealed his will Vers. 5. I standing or stood as the Greeke translateth And I stood between the Lord which the Chaldee calleth the Word of the Lord. Thus the Law was given in the hand of a mediator Gal. 3. 19. for God and the people were not one by reason of their sinnes therefore they were afraid Vers. 6. servants in Greeke and Chaldee servitude God redeemed Israel not onely from outward slaverie but from the idolatrie of Egypt Ezak 20. 5. 9 and 〈◊〉 their gods 2 Sam. 7. 23. therefore he commanded them to have no other gods before his face See the annotations upon Exod. 20. where these commandements are more largely opened Vers. 7. any other gods or another god see the notes on Deut. 4. 7. Vers. 8. graven thing the Chaldee translateth it Image any the Greeke saith nor the likenesse of any thing The word or is in Exod. 20. 4. Vers. 10. his commandements or his commandement meaning all and every one of them or the whole Law in generall see the notes on vers 31. The like is in Deut. 8. 2. and 27. 10. The Greeke and Chaldee translate my commandements and so Moses wrote in Exod. 20. 6. but here he changeth the person as Daniel also in his prayer faith O Lord c. keeping covenant and mercie to them that love him to them that keepe his commandements Dan. 9. 4. We may also observe such changes in the other Prophets as to make him a name 2 Sam. 7. 23. for which in 1 Chron. 17. 21. is written to make thee a name so in 2 Sam. 14. 22. Vers. 12. Keepe or Observe for this in Exod. 20. 8. he said Remember as Iehovah c. this sentence is added more than in Exod. 20. 8. So againe in the fift commandement vers 16. And these two charges onely are affirmative all the other are prohibitions Vers. 14. Oxe c. these particulars are also here added for explanation as well as thou or even as thou This reason was not expressed in Exod. 20. 10. And it sheweth that the Sabbath was commanded in part for the ease of servants which were of the heathens that were round about them Lev. 25. 44. Vers. 15. to doe that is to celebrate the Greeke translateth to keepe the Sabbath day and to sanctifie it In Exod. 20. 11. the creation of the world is there rendred as a reason which is here omitted and the comming out of Egypt which seemeth to be on the Sabbath day is here made a reason of observing this day For it was a figure of deliverance out of spirituall bondage by Christ as is shewed upon Exodus and lo fit to bee meditated on upon the Sabbath Vers. 16. be well with thee or good may be done unto thee This branch of the promise is more than was expressed in Exod. 20. 12. and this addition the Apostle also citeth in Ephes. 6. 3. but putteth it there in the first place changing the order of the words which the Scripture often doth as may be seene in 2 King 11. 8. compared with 2 Chron. 23. 7. Ioel
up in the nurture and admonition of the Lord Prov. 22. 6. Ephes. 6. 4. Vers. 8. phylacteries or frâ—ntlets ornaments fastened unto the liead the Greek therefore calleth them unmoâ—â—able Of these see the notes on Ex. 13. 9. 16. By these outward rites God would teach them to apply all their study and all their practise unto the keeping of his law Vers. 9. doore posts by this signe to professe unto all their love unto the Law and to have it alwaieâ— in remembrance So the blood of the Paschal Lambe was stricken on their doore posts Exod. 12. 7. Of this riâ—â— the Iewes are to this day very carefull and even superstitious The manner of observing it they have recorded this They wrote two severall places of the Law namely Heare O Israel c. Deut. 6. 4. 9. And it shall be if you shall bearken c. Deut. 〈◊〉 13. 21. upon one peece of parchment which they rolled â—p beginning at the beâ—â—me and so to the top that when any should open to read it he might read from the beginning to the end After it was rolled up they put it within a pipe of reed or of wood or of any other matter and fastned it to the doore post with a naile but blessed God before they so fastened it who had commanded them that thing If it were hung up on a sticke it was unlawfull for that was no fastening or if it were laid behind the doore it was as good as nothing The writing was fastened a good height upon the doore post within and it must be on the right hand as a man went into the house if it were on the left hand it was unlawfull These things Maimony sheweth at large in Misneh treat Tephilin or of Phylacteries c. chap. 5. and 6. adding this in the end A man must be warned of the post writings because it is every ones duty continually And every time that he goeth in and goeth out hee meeteth with the name of the holy blessed God and shall remember the love of him and awake out of his sleepe and his erroars among the vanities of the time and know that there is nothing which abideth for ever and for ever and ever but the knowledge of God the everlasting Rocke and forthwith he returneth to his knowledge and walketh in the strait even waies Our ancient wise men have said Whosoever hath his phylacteries on his head and on his arme and fringes on his garment and postwriting on his doore he is fortified that he shall not sin for behold hee hath many remembrancers and they are the Angels which deliver him from sinning as it is written The Angell of the Lord encampeth round about them that feare him and delivereth them Psal. 34. 8. Thus have they magnified their outward observances and were taxed by our Saviour for making their phylacteries broad and the fringes of their garments large Matth. 23. 5. See the annotations on Exod. 13. 9. Vers. 10. to give unto thee understand he sware that he would give unto thee so in vers 19. Vers. 11. digged or hewed to wit out of the Rocke Vnder these particulars all other good things are implyed for which men ought to serve the Lord with joyfulnesse and with a good heart Deut. 28. 47. Prov. 3. 9 10. And by earthly riches the spirituall graces of God in Christ are also understood as 1 Cor. 1. 4 5 7. Ephes. 1. 18. and 2. 5 6 7. full or satisfied which also is a blessing of God Levit. 26. 5. But by mens corruption may easily be abused unto lasciviousnesse Deut. 32. 13 14 15. Vers. 12. forget Iehovah the Chaldeesaith forget the feare of the LORD that is his true Religion The Greeke addeth lest thy heart be deceived and thou forget the Lord. When men doe corrupt their religion they are said to forget God Psal. 106. 20 21. and 44. 21. Iudg. 3. 7. Ier. 3. 21. and 18. 15. And this we are prone unto in prosperity therefore the Prophet prayeth Give me not riches lest I be full and belye thee and say who is the Lord ' Prov. 30. 8 9. This doctrine Moses repeateth in Deut. 8. 10 11. servants the Greeke and Chaldee â—â—â—â—slate serviâ—dâ—â— or bondage Of this he Iewes made yeerely mention when the brought their first-fruits unto God Deut. 26 5 6. c. Vers. 13. feare this is for the inward worship of God as the two next are for his outward service and profession of the same Feare is expounded worship Matth. 15. 9. from Esay 29. 13. and so Christ speaketh having reference to this Scripture Matth. 4. 10. See after on Deut. 10. 12. serve him the Greeke addeth serve him â—â—ly and so Christ all eageth it against Satan Matt. 4. 10. The like is to be understood of the other two things here mentioned Vnder service prayer is comprehended which Christ hath taught us that it must be to our Father which is in heaven Luk. 11. 2. So of the Hebrewes it is said Wee are commanded to pray every day as it is written And yee shall serve the Lord your God Exod. 23. 25. Wee have beene taught that this service is praier as it is written And to serve him with all your heart Our wise men have said Wâ—at service is this with the heart It is praier And there is no number of praiers by the Law neither is there any set forme of this praier by the Law nor any appointed time for praier by the Law And therefore women and servants are bound to pray because it is a commandement the time wherof is not determined But the dutie of this commandement is thus That a man make supplication and praier every day and shew forth the praise of the holy blessed God and afterward aske such things as are needfull for him by request and by supplication and afterward give praise and thankes unto the Lord for his goodnesse which hee abundantly ministreth unto him every one according to his might If hee be accustâ—â—ed unto it let him use such supplication and praâ—â—â— and if hee be of uncircumcised lips let him speake according as hee is able at any time when hee will and so they make praiers every one according to his ability Maimony in Misnâ—h treat of praier chap. 1. sect 1 2 3. sweare before this the Greeke addeth and shalt cleave unto him which words are used by Moses in Deut. 10. 20. and from thence here taken Swearing is used for all other profession of Gods name and truth as when the Prophet saith Every 〈◊〉 shall sweare Esay 45. 23. the Apostle exp 〈…〉 s it Every tongue shall confesse unto God Râ—â— 14. 11. Vers 14. other gods which the Chaldee inter 〈…〉 Idols of the peoples By going or walking after such is meant worshipping or serving them as afterward is shewed Deut. 8. 19. and 13. 2. 4. Vers. 15. in the middest the Chaldee expounds 〈◊〉 his Majestie dwelleth is the middest of thee Gods presence and diligent
hee is God of Gods and Lord of Lords the great God the mightie and the fearefull which will not regard persons nor take reward Hee doth the judgement of the father lesse and widow and loweth the stranger in giving unto him bread and raiment Love ye therefore the stranger for ye were strangers in the land of Egypt Thou shalt feare Iehovah thy God him thou shalt serve and to him shalt thou cleave by his name shalt thou sweare He is thy praise and he is thy God which hath done for thee these great and fearefull things which thine eies have seene With seventie sonles did thy fathers goe downe into Egypt and now Iehovah thy God hath made thee as the starres of the heavens for multitude Annotations AT that time Moses rehearsing the mercies of God unto Israel for which they should love and obey him sheweth how upon his request God presently shewed the tokens of his grace by renuing the covenant the history whereof is in Exod. 34. hew thee herein they differed from the first Tables which were the worke of God Exod. 32. 16. These being of Moses hewing shewed the worke of Moses Law upon the heart of man which is to hew and polish it but not to change it from stone to flesh for that is the worke of Christ see the notes on Exod. 31. 18. 34. 1. come up Moses onely and no man with him was commanded to goe up to the top of the mount and it was to be in the morning the time of mercie see Exod. 34. 2 3. Of the mount Sinai and how it differed from mount Sion see the annotations on Exod. 19. and 20. an Arke of this there was no mention in Exod. 34. but in Exod. 25. there the Arke and Mercy-feat that covered it is commanded which was a figure of Christ. That seemeth to be the Arke here spoken of for any other temporary Arke we reade not of Vers. 2. on the first Gods law was the same and unchanged though the tables figuring mens hearts are changeable Vers. 3. Shittim wood which was a kinde of Cedar uncorruptible as the Greeke translateth it see the notes on Exod. 25. 5. in my hand the Greeke saith in my two hands as was in Deut. 9. 15. The Tables which God made and gave before were written on these which Moses made were hewed but empty till God wrote upon them so the Law is written in mens hearts and they doe by nature the things of the Law Rom. 2. 14 15. but corrupting themselves in the things that they know their hearts are hewed onely by Moses ministery and how ever they boast of the Law yet through breaking the Law they dishonour God Rom. 2. 23. till that be fulfilled which God hath promised I will put my lawes into their minde and write them in their hearts Heb. 8. 10. Vers. 4. the ten words that is ten commandements or Decalogue these were written by God himselfe but other lawes then rehearsed were written by Moses Exod. 34. 27 28. For there the Lord came downe in a cloud proclaimed his name renued the covenant and repeated the principall lawes Exod. 34. 5. c. day of the assembly or of the Church that is when the Church or people were assembled to heare the Law or to meet with God as Exod. 19. 17. Deut. 5. 22. So in Deut. 18. 16. And in Acts 7. 38. it is said This Moses is he that was in the Church or Assembl◠in the wildernesse with the Angell which spake to him in the mount Sina and with our fathers who received the lively oracles to give unto us Vers. 5. in the Arke so the covenant remained in the midst of Israel and the Tables were not broken as at the first howbeit Moses face now shined at his second comming downe which terrified the people and caused him to veile his face an other signe of the weaknesse of his legall ministery see the notes on Exod. 34. 29. there they be for an evidence of Gods grace and testimony of his covenant renued with Israel Wherefore those Tables were called the Testimonie and the Arke wherein they were put the Arke of the Testimony see Exod. 25. 10. 16. 22. Vers. 6. journeyed the Arke of Gods covenant going before them to search out a resting place for them Numb 10. 33. So this was another testimony of their reconciliation with God and of his graces to bee communicated unto them in Christ. Beeroth by interpretation Wells or Pits which word is not mentioned in Num. 33. 31. but understood there Neither was it a place by mount Sinai from whence they first journeyed Numb 10. 33. but many stations from it as appeareth by Numb 33. 16. 31. Moses therefore keepeth not here the order of their travels but signifieth how they had gone many journeyes forward the Lord conducting thē Some of the Hebrewes as Aben Ezra doe thinke this was another place than that of the sonnes of Iaakan mentioned in Numb 33. and that hereby is meant Kadesh sonnes of Iaakan who was one of the posterity of Seir whom the Edomites drove out of their land 1 Chron. 1. 38. 42. Moses before named him Akan Gen. 36. 27. From the Pits or We 〈…〉 of these infidels God removed them towards the land of Canaan the promised holy land where by faith in Christ they might with joy draw waters out of the fountaines of salvation Esay 12. 3. Moserah called before in the plurall number Moseroth Numb 33. 30. and it was their station before they came to the wells of the sonnes of Iaakan though here Moses nameth it after Wherefore we 〈◊〉 here to understand againe from Moserah or Moserah The Greeke calleth it Misadai changing 〈◊〉 D. which is usuall as is noted on Gen. 4. 18. But Aben Ezra as before thinketh this Moserah 〈◊〉 the name of the wildernesse of mount Hor 〈◊〉 Aaron died and not the Moseroth spoken of 〈◊〉 Num. 33. there Aaron died not at Moserah unlesse it were the wildernesse of Hor as 〈◊〉 Ezra supposeth not at Beeroth but many jo 〈…〉 ey from it at mount Hor Num. 33. 37 38. We are therefore to understand these words thus 〈◊〉 or thither where Aaron died Or supplying the former word frō thence where Aaron died 〈◊〉 there out of the land of Canaan whereinto 〈◊〉 〈…〉 ght not enter because of his sin see the an 〈…〉 on s on Num. 20. 24. c. in his stead As 〈◊〉 〈…〉 at h of Moses and Aaron with their sister M 〈…〉 the King Priest and Prophetesse of Israel 〈◊〉 〈◊〉 testification of the weaknesse and impossibility of the legall kingdome and priesthood to being them into the kingdome of God so the 〈…〉 nce of the Priesthood in Aarons poste 〈…〉 y was another signe of Gods grace towards Israel for reconciliation of them to himselfe and blessing them till Christ who hath a Priesthood that passeth not from him to another should come who is able perfectly to save them that come
1 2 c. when thou walkest c. answerable to these are those sayings of Solomon When thou goest it shall lead thee when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee for the Commandement is a Lampe and the Law is a light Prov. 6. 22 23. Vers. 20. doore-posts of this rite see the notes on Deut. 6. 9. Vers. 21. dayes may be multiplied Long life is a blessing often promised to them that keepe Gods Law Heare O my sonne and receceive my sayings and the yeeres of thy life shall be many Prov. 4. 10. dayes of the heavens that is whiles the world endureth for so long by the decree of God in Gen. 8. 22. shall the dayes of heaven be and so long shall the heavens be over the earth And under this eternall life was also figured A like promise was for the kingdome of David or of Christ that his throne should be as the dayes of the heavens Psal. 89. 30. Vers. 22. this commandement the Greek explaineth it these commandements see the notes on Deut. 5. 31. to cleave that is to continue fast united unto him and his Law as is noted on Deut. 10. 20. Vers. 23. drive out according to his former promise in Exod. 23. 23. 27. 31. But because Israel kept not Gods commandement this promise was not fully performed Iudg. 2. 1 2 3. Vers. 24. shall tread The like promise is made after Moses death to Israel under Iesus their Captaine Ios. 1. 3. who was a figure of our Lord Iesus Christ by whom this promise was fulfilled the wildernesse of Paran which was the southerne border of the land of Canaan and Lebanon a mountaine which was the northerne bound By and Lebanon we may understand and unto Lebanon as the next words manifest Euphrates in Hebrew Pherath this is called the river for excellency sake meaning the great river as Deut. 1. 7. Gen. 15. 18. and so the Greeke translateth it here It was the easterne border of their territories hindmost sea or after sea which the Greeke and Chaldee calleth the Westerne sea meaning the maine or great sea toward the going downe of the Sunne as is explained in Ios. 1. 4. which sea is said to be after or behinde them because it was to the West and so their westerne bound For the East is counted the fore-part of the world the West behinde the South on the right hand Psal. 89. 13. and the North on the left all which foure parts are called by these names in Iob 23. 8 9. See this promise fulfilled in 2 Chron. 9. 26. Vers. 25. stand or set himselfe that is resist or withstand you as the Greeke translateth So in Ios. 1. 5. feare in Greeke trembling this was fulfilled before Deut. 2. 25. Psal. 105. 38. and after Ios. 2. 11. and 10. 10. Here beginneth the 47. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lecture of the Law see Genes 6. 9. Vers. 26. I set Hebr. I give this was that they might take their choise of either of these for so the phrase elsewhere meaneth Deut. 30. 19. and so to manifest that if the curse or evill came upon them they caused it themselves Vers. 27. if yee shall hearken or that yee may hearken but the Hebrew Asher That is sometimes used for If as the Greeke here translateth it and in Levit. 4. 22. So Asher in 1. King 8. 31. is Im that is If in 2 Chron. 6. 22. Vers. 28. after other gods in Greeke to serve other gods following other religions or divine services which the Chaldee calleth the idols of the peoples Sol. Iarchi observeth from this place that whosoever committeth idolatry he turneth aside from all the way which was commanded to Israel here upon they say He that professeth idolatry is as if he denied the whole Law Vers. 29. put the blessing Heb. give the blessing that is cause it to be pronounced upon mount Gerizim The manner is shewed in Deut. 27. where this Law is repeated and enlarged A thing is said to be given sometime when it is spoken or pronounced with the mouth as in Iob 36. 3. Deut. 13. 1 2. upon mount Gerizim or towards mount Gerizim which the Greeke calleth Garizim so after towards mount Ebal called in Greeke Gaibal For the people stood halfe of them over against mount Gerizim and halfe of them over against mount Ebal as is recorded in Ios. 8. 33. And the Hebrew gnal sometimes signifieth towards a place as in Exod. 9. 22. towards heaven Vers. 30. Are they not that is Loe they are speaking as of a thing well knowne See the notes on Gen. 4. 7. by the way or after behinde the way of the going downe of the Sunne that is the way towards the West or Sunne-setting Gilgal the place where Israel was circumcised afterward in Iosuahs time Ios. 5. 9. Okes of Moreh or plaines of Moreh as the Chaldee expoundeth it which was a place by Sechem where God first appeared to Abraham after he came into the land of Canaan and there Abraham built an Altar to the Lord Gen. 12. 6 7. And that mount Gerizim was by Sechem in that part of the country which after was called Samaria appeareth in Iudg. 9. 6 7. And the Hebrewes say in Thalmud Bab. in Sotah chap. 7. that Gerizim and Ebal were in Samaria There on mount Gerizim was the Samaritans Temple 2 Maccab. 6. 2. where they worshipped they knew not what Ioh. 4. 20. 22. See also Iosephus Antiq. l. 11. c. 8. It seemeth they tooke occasion of that superstition from this Law thinking Gerizim to be a holy place because the blessings were pronounced on it and they called themselves those that belong to the blessed mount And there have been of them in that place of late yeeres as Benjamin in his Itinerario relateth how he saw the citie in a valley betweene the mountaines Garizim and Ebal wherein the Samaritans dwelled and did sacrifice there on mount Garizim alleaging that which is written in the Law And thou shalt put the blessing upon mount Gerizim CHAP. XII 1 Places and monuments of idolatrie are to be destroyed 4 they may not doe so unto the Lord but must seeke and keepe the place of his service which be himselfe should chuse 5 11 14 Thither all their sacrifices holy things must be brought 12 18 There they and their families and the Levite must eat and reioyce 15 21 For civill use they might kill and eat within their gates 16. 23 Bloud is forbidden to be eaten 29 The manner of service which the Canaanites used may not be inquired after nor the like things done unto the Lord but his commandements only THese are the statutes and the judgements which ye shall observe to doe in the land which Iehovah the God of thy fathers giveth unto thee to possesse it all the dayes that ye live upon the earth Destroying ye shall destroy all the places wherein the nations which ye shall possesse served
this day c. And hee must alwaies use exceeding meekenesse wee have had none greater than our master Moses yet he said And what are wee your murmurings are not against us Exod. 16. 8. And he bare their cumbrance and their burden and their murmurings and their indignation as a nursing father beareth the snoking child Num. 11. 12. The Scripture calleth him a Shepherd to feed Iacob his servant and the manner of a shepherd is expressed in Esay 40. 11. Hee shall feed his flocke like a shepherd bee shall gather the lambs with his arme and carrie them in his bosome c. Maim treat of Kings chap. 2. sect 6. CHAP. XVIII 1 The Priests and Levites have no inheritance but the Lord. 3. The Priests due from the people 6 The Levites portion 9 The abominations the unlawfull arts of the nations are to bee avoided â—15 A Prophet is promised whom Israel must heare 20 The presumptuous Prophet is to die THe Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel the fire offerings of Iehovah and his inheritance shall they eat And hee shall have no inheritance among his brethren Iehovah he is his inheritance as hee hath spoken unto him And this shall be the Priests due from the people from them that slay a slaughter of any beasts whether Oxe or Sheepe that hee shall give unto the Priest the shoulder and the two cheekes and the maw The first fruits of thy corne of thy new wine and of thy new oile and the first of the fleece of thy sheepe shalt thou give unto him For Iehovah thy God hath chosen him out of all thy tribes to stand to minister in the name of Iehovah him and his sonnes all daies And if a Levite shall come from any one of thy gates out of all Israel where hee sojourned and shall come with all the desire of his soule unto the place which Iehovah shall chuse Then he shall minister in the name of Iehovah his God as all his brethren the Levites that stand there before Iehovah They shall eat portion like portion beside his sales by his fathers When thou art come into the land which Iehovah thy God giveth unto thee thou shalt not learne to doe after the abominations of those nations There shall not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire a diviner of divinations an observer of times or an observer of fortunes or a witch Or one that charmeth a charme or that asketh of a familiar spirit or a wizard or that seeketh unto the dead For every one that doth these things is an abomination unto Iehovah and because of these abominations Iehovah thy God doth drive them out from before thee Thou shalt be perfect with Iehovah thy God For these nations which thou shalt possesse hearkened unto observers of times and unto diviners but as for thee Iehovah thy God hath not suffered thee so Iehovah thy God will raise up unto thee a Prophet from the middest of thee of thy brethren like unto mee unto him yee shall hearken According to all that thou askedst of Iehovah thy God in Horeb in the day of the assembly saying Let me not heare again the voice of Iehovah my God and this great fire let me not see any more that I die not And Iehovah said unto mee They have well spoken that which they have spoken A Prophet will I raise up unto them from among their brethren like unto thee and I will give my words in his mouth and hee shall speake unto them all that I shall command him And it shall bee that the man which will not hearken unto my words which hee shall speake in my name I will require it of him But the Prophet which shall presume to speake a word in my name which I have not commanded him to speake and hee that shall speak in the name of other gods that Prophet shall even die And if thou shalt say in thine heart How shall wee know the word which Iehovah hath not spoken That which a Prophet shall speake in the name of Iehovah and the thing be not neither come to passe that is the word which Iehovah hath not spoken the Prophet hath spoken it in presumption thou shalt not bee afraid of him Annotations NO part or no portion namely in the spoiles taken from the enemies which would have beene a great portion as appeareth by Ios. 22. 8. So the Hebrewes expound it No part in the spoile nor inheritance in the land Maimony tom 3. treat of the Release and Iubilee ch 13. sect 10. See the notes on Num. 18. 20. nor inheritance in the land of Canaan which was divided among the other tribes Num. 26. 2. 53. 57. But because the Levites were adjoyned to the Priests for the service of the Lord and his Church Numb 18. 1 2. c. therefore God would not have them cumbred with the affaires of this life lest by them they should be hindred from doing their dutie as it is written No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 3. 4. See also Deut. 10. 8 9. So the Hebrewes say Wherefore was not Levi counted meet to have inheritance in the land of Israel or spoiles with his brethren Because hee was separated to serve the Lord and to inherit him and to teach his strait waies and his just judgments unto many Deut. 33. 10. Therefore was he separated from the waies of the world they wage not warre as doe the rest of Israel neither doe they inâ—erite nor earne for themselves with strength of their bodies but they are the Lords power or substance as it is written in Deut. 33. 11. BLESSE LORD HIS POWER and the blessed God himselfe earneth for them as it is written in Num. 18. 20 I am thy part and thine inheritance Maim treat of the Release and Iubilee c. 13. s. 12. fire-offerings which were to be offered on the Altar by fire as the Meat-offering Sinne-offering and Trespasse-offering of every man Numb 18. 9. and his inheritance that is all other things which being the Lords right by his Law he hath given to the Priests and Levites Of these see the notes on Numb 18. where foure and twenty gifts were bestowed on the Priests all expressed in the Law The Greeke referteth it to the former saying the burnt offerings of the Lord shall be their inheritance Vers. 2. and he that is Levi put for all the Levites and Priests of that tribe so in Mâ—la 2. 4 5. spoken unto him in Num. 18 20. and other places Herein God promiseth to those that feare him his ministers 1 Cor. 9. 13 14. and all his people to be their inheritance that is to releeve them and supply all their wants out of the riches of his grace 2 Cor. 9. 8. So the Hebrewes here say Not the
13. all that I shall command This Christ did in his owne person as he said I speake not of my selfe but the Father which sent me he gave me a commandement what I should say and what I should speake and I know that his commandement is life everlasting whatsoever I speake therefore even as the Father said unto mee so I speake Ioh. 12. 49 50. and All things that I have heard of my Father I have made knowne unto you Iob. 15. 15. He did and doth it also by his Ministers for as he gave his Apostles the words which the Father had given him Ioh. 17. 8. so the things which they spake and wrote were the commandements of the Lord 1 Cor. 14. 37. and he requireth of all that If any man speake it should be as the oracles of God 1 Pet. 4. 11. V. 19. my words God here acknowledgeth the words to be his own which Christ should speake as himselfe also said My doctrine is not mine but his that sent me Ioh. 7. 16. And whereas Prophets used to shew signes wonders Deut. 13. 1 2. though Christ did many such Act. 2. 22. yet are they not here mentioned because the word gospell of Christ is the power of God unto salvation Ro. 1. 16. and his commandement is life everlasting Ioh. 12. 50. and Christs name is called the word of God Rev. 19. 13. Io. 1. 1. the word rather than wonders was that w ch the ancient Iewes expected by Christ as their later writers doe witnesse saying Let it not come up into thy mind that the king Christ needeth to do signes woÌ„ders the thing is not so for behold Rabbi Akibah was a great wise man of the wise men of the Thalmud and he was armour-bearer to Ben Coziba the King who was thought to be the king Christ. And both he and all the wise men of his age supposed that he had beene Christ the King untill he was killed for his iniquities when he was killed they knew he was not so And the wise men asked not of him any signe or wonder Maim in treat of Kings ch 11. s. 3. Howbeit when the true Christ was indeed come that wicked and adulterous generation sought after a signe Mat. 16. 14. and 12. 38 39. and except they saw signes and wonders they would not beleeve Ioh. 4. 48. and though he did many miracles before them yet they beleeved not in him Ioh. 12. 37. He came in his Fathers name and they received him not another as Beu Coziba came in his own name and him they received Ioh. 5. 43. I will require it to wit by punishmeÌ„t for so requiring often signifieth Gen. 9. 5. and 42. 22. and so the Greeke here translateth I will take vengeance on him and the Apostle expoundeth it thus every soule which will not he are that Prophet shall be destroyed from among the people Act. 3. 23. The Chaldee translateth My Word shall require it of him And the Hebrew Doctors so explaine these words He that transgresseth against his words is guiltie of death by the hand of God as it is written in Deut. 18. I will require it of him Maim in Iesude hatorah c. 9. s. 2. This was fulfilled upon the Iewes who would not hearken to the words of Christ therefore he destroyed the Citie and the Sanctuarie as was prophesied Dan. 9. 26. The enemies laid it even with the ground and the children therof within it they left not therein one stone upon another because she knew not the time of her visitation Luk. 19. 44. So they died in their sins Ioh. 8. 24. and wrath came upon them to the uttermost 1 Thess. 2. 16. Vers. 20. shall presume The Greeke and Chaldee expound it shall doe ungodlily and wickedly not commanded of this sin the false Prophets in Israel were commonly guiltie for it reproved as They have seene vanitie and lying divination saying The Lord saith and the Lord hath not sent them Ezek. 13. 6. and I have not sent them saith the Lord yet they prophesie a lie in my name Ier. 27. 15. And of this the Hebrewes say The false Prophet is to bee strangled to death although he prophesie in the name of the Lord and neither addeth nor diminisheth Deut. 18. 20. Whether he prophesieth that which he hath not heard by propheticall vision or who so hath heard the words of his fellow Prophet and saith that this word was said unto him and be prophesieth therby 〈…〉 is a false Prophet and is to be strangled to death Maiâ— treat of Idolatrie chap. 5. sect 7 8. of other gods as they that prophesied by Baal Ier. 2. 8. and 23. 13. The Hebrewes declare it thus The Prophet that prophesieth in the name of an Idol as he that saith such an Idol or such a starre said unto me that we are commanded to doe this or that or not to doe it though it be to pronounce that uncleane which is uncleane or that cleane which is cleane c. he is to be strangled to death c. And it is unlawfull to aske of him a signe or a wonder and if he doe any of him-selfe they may not regard him who so supposeth of his signes that per adventure they may be true transgresseth this prohibition Deut. 13. 3. Thou shalt not bearken unto the words of that prophet Maim treat of Idolatrie chap. 5. sect 6 7. shall â—ven die that is shall be put to death by the Magistrate and his judgement is to be strangled as before is noted For which strangling they afterward as under the Romans used Crucifying And the Hebrewes say They judged not either a whole tribe or a false Prophet or the high Priest but by the mouth of the Synedrion of 71. Iudges Thalmud Bab. in Sanhedrin chap. 1. This high Synedrion was after in Ierusalem hereupon our Saviour said It cannot be that a Prophet perish out of Ierusalem and ô Ierusalem Ierusalem which killest the Prophets c. Luk. 13. 33 34. Vers. 22. That which in Greeke Whatsoever things meaning of predictions foretelling things to come For touching matters of faith and of the worship of God the people were to hold unto the written Law against which if any Prophet did teach and give a signe or wonder which came to passe yet they were not to beleeve or hearken unto him See Deut. 13. 1 5. the thing or the word be not But Ionas prophesied the destruction of Niniveh within fortie dayes and it came not to passe yet the Lord had spoken that word Ion. 1. and 3. Here then conditions are implied as if men breake not off their sinnes by repentance the evils foretold shall come upon them c. Ezek. 33. 13 14 15. Ier. 26. 12 13 18 19. Especially this is meant concerning prophesies of good things which if they come not to passe the Prophet is found false as Ieremie said to Ananias The Prophets that have beene before mee and before thee of old prophesied
both against many countries and against great kingdomes of warre and of evill and of pestilence The Prophet which prophesieth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truly sent him Ier. 28. 8 9. Of this matter the Hebrewes say Every Prophet that riseth up among us and saith that the Lord hath sent him it is not necessarie that he doe a signe like one of the signes of Moses our master or like the signes of Elias and Elisaeus that there should be in them a change of the custome of the world But his signe shall be that he foretell things that are to come in the world and so confirme his words Deut. 18. 21 22. Therefore when there commeth a man fit for prophesie with the ambassage of the Lord and he commeth not to adde unto or to diminish from the Law but to serve the Lord by the commandement of the Law they must not say to him divide the sea for us or raise up the dead or the like and afterward we will beleeve in thee but they must say unto him If thou be a Prophet foretell us of things that are to come and when â—e telleth wee must wait to see whether the things come to passe or no and if there faile but even a little thing it is evident that he is a false Prophet But if all his words doe come to passe he is to be esteemed of us faithfull And they trie him many times if his words be all of them found faithfull loe this is a true Prophet as it is said of Samuel And all Israel from Dan even to Beersheba knew that Samuel was faithfull to be a Prophet of the Lord 1 Sam. 3. 20. But doe not the observers of times and the diviners foretell â—â—ings that doe come to passe What difference then is there betweene the Prophet and them Diviners and such like persons some of their words are confirmed and some are not according to that which is writteÌ„ in Esay 47. 13. Let them stand up now and save thee which view the heavens which gaze on the starres which make knowne by the moneths of the things which shall come upon thee Hee saith of the things and not all the things And it may be that nothing at all of that which they speake is confirmed but they erre in all as it is written in Esay 44. 25. That frustrateth the signes of the Liers and maketh Diviners fooles But the Prophet all his words are confirmed as it is written in 2 King 10. 10. There shall fall unto the earth nothing of the word of the Lord. Also he saith in Ier. 23. 28. The Prophet that hath a dreame let him tell the dreame and he that hath my word let him speake my word faithfully what is the chaffe to the wheat saith the Lord As if he should say the words of the diviners and their dreames are as chaffe wherewith a little wheat is mixed but the word of the Lord is as wheat wherewith there is no chaffe at all And of this thing the Scripture assureth us and saith that the words which diviners make knowne to the heathens they doe lye the Prophet maketh knowne unto you the words of truth that you have no need of soothsayers diviners and such like Deut. 18. 10. 15. Loe thou art taught that a Prophet riseth not up unto us but to make knowne unto us things which shall come to passe in the world as plentie or famine warres or peace and such like Tea even the needs of a particular person doth he make knowne unto him as Saul when he had lost a losse went to the Prophet to tell him where it was 1 Sam. 9. Such things as these doth the Prophet tell but maketh no other Law neither addeth to the commandement or taketh ought from it Threatnings of vengeance which a Prophet denounceth as when he saith such a man shall die or such a yeare there shall be famine or warres or the like if his words stand not we may not for this deny his prophesie nor say behold hee spake and it came not to passe for the holy blessed God is long suffering and much in mercie and reponteth of the evill and it may be that they have repented and be spareth them like the men of Niniveh or tha thee defeâ—reth it as hee did Ezekiahs death 2 King 20. But if he promise them good and say it shall be 〈◊〉 or thus and the good thing come not which hee â—â—ath spoken it is certaine that he is a false prophet for every good thing which God decreeth though upon condition he changeth not c. Loe thou art taught that in words of good things onely is a Prophet tried As Ieremie said in his answer to Ananias when Ieremie prophesied of evill and Ananias of good 〈◊〉 said unto Ananias if my words stand not it shall not appeare by this that I am a false prophet but if thy words stand not it shall be knowne that thou art a falseâ—rophet as it is written The Prophet which speaketh peace when the word of the Prophet shall come to passe the Prophet shall bee knowne that the Lord hath sent him in truth Ier. 28. 9. A Prophet unto whom another Prophet beareth witnesse that hee is a Prophet loe he is a Prophet out of doubt and needeth no further triall For behold Moses bare witnesse unto Ioshua and all Israel beleeved in him before he shewed any signe And so throughout all generations the Prophet whose prophesie is knowne and they have found his words faithfull time after time or that a Prophet hath testified of him and he hath walked in the wayes of prophesie it is unlawfull to make question afterward and to suspect his prophesie lest it be untrue It is unlawfull also to tempt him more than is meet c. for it is written Yee shall not tempt the Lord your God as yee tempted him in Massah where they said Is the Lord amongst us or not Deut. 6. 16. Exod. 17. 7. But after it be knowne that he is a Prophet they must beleeve and know that the Lord is among them and not suspect or make further question as it is written And they shall know that there hath beene a Prophet amongst them Ezek. 2. 5. Maimony in Iesude hatorah chap. 10. By this testimony of the Iewes wee have enough to answer them concerning our Lord Iesus that he was a true Prophet sent of God though they did put him death For as he came not to destroy the Law or the Prophets but to fulfil Mat. 5. 17. so had he the witnesse of Moses and of all the Prophets Act. 3. 22. 24. Ioh. 1. 45. and Moses and Elias appeared talking with him Mat. 17. 2 3. so that if they had beleeved Moses they would have beleeved him Ioh. 5. 46. And Iohn Baptist whom all men held to be a Prophet Mat. 21. 26. hee bare witnesse unto the
from every thing unto the battell And whosoever beginneth to thinke and cast doubts in the battell and maketh himselfe afraid transgresseth against this prohibition LET NOT YOVR HEART BE SOFT c. And not onely so but that all the bloud of Israel hangeth on his necke and if he prevaile not and make not warre with all his heart and with all his soule loe he is as he that sheddeth the bloud of all as it is written That his brethrens heart melt not as well as his heart And behold it is plainly said in Ier. 48. 10. Cursed be he that doth the worke of the Lord deceitfully and cursed be he that keepeth backe his sword from bloud But who so sighteth with all his heart without dread and his intent is to sanctifie the name of God only trusteth in him that hee shall finde no hurt and no evill shall come unto him And he will build him a sure house in Israel and honour him and his children for ever and count him worthy of life in the world that is to come as it is written in 1 Sam. 25. 28. For the LORD will certainly make my lord a sure house because my lord fighteth the battels of the LORD and evill hath not beene found in thee from thy dayes and the soule of my Lord shall be bound in the bundle of life with the LORD thy God Maimony treat of Kings chap. 7. sect 15. Vers. 9. Captaines or Princes Rulers That as their trust should first be in God alone so secondly they should use the lawfull outward meanes for safetie and victorie and not tempt the Lord. for an head or in the forefront of the people Heb. in the head which may be understood both these wayes as here so in 2 Chron. 13. 12. and 20. 27. The Greeke translateth foreleaders of the people Vers. 10. shalt proclaime peace unto it Hebr. shalt call unto it for peace whereby may be meant thou shalt invite or perswade it unto peace The Greeke translateth shalt call them out with peace the Chaldee shalt proclaime thereto words of peace The Hebrewes say They must make no warre with any man in the world untill they proclaime peace unto him whether it be warre permitted or warre commanded Deut. 20. 10. If they make peace and receive upon them the seven commandements which were given to the sonnes of Noe whereof see the notes on Gen. 9. 4. they must kill none of them but they shall be tributaries Deut. 20. 11. Maimony treat of Kings chap. 6. sect 1. Vers. 11. if it answer that is accept of the conditions of peace by thee proposed The Greeke translateth And if they answer thee peaceable words tributaries unto thee Hebr. shall be unto thee to tribute which the Chaldee expoundeth for offerers of tributes that is tributaries as the Greeke also explaineth it And tribute is not onely of mens goods but of their persons to be paid with the labour of their bodies as the Egyptians set over Israel taske or tribute Masters to afflict them with their burdens Ex. 1. 11. And Solomon raised a tribute or levie of 30. thousand men 1 King 5. 13. Accordingly it is here meant of both and the Hebrewes explaine it thus The tribute which they must take upon them is that they shall be ready for the Kings service with their bodies and with their goods as to build the walls to fortifie the munitions to build the Kings Palace the like as it is written in 1 Kings 9. 15 c. And this is the reason of the tribute the levie which King Solomon raised for to build the house of the LORD and his owne house and Millo and the wall of Ierusalent c. and all the cities of store that Solomon had c. And the King may condition with them to take halfe their goods or their lands and leave them the moveables or the moveables and leave them the lands as he shall make the conditions Maimony treat of Kings chap. 6. sect 1 2. shall serve to wit as bond-servants which it was not lawfull to put any Israelite unto Levit. 25. 42 44. And so Solomon laid upon the heathens a tribute of bond-service but of the sonnes of Israel Solomon made no servants or bondmen but they were men of warre and his servants and his Princes c. 1 King 9. 21 22. The Hebrewes say If they would take upon them the tribute and not the servitude or the servitude but not the tribute they may not hearken unto them untill they take upon them both And the servitude which they must take upon them is to be contemptible and very base that they lift not up the head in Israel but be sub dued under their hand and be not reckoned with Israel for any matter in the world Maimony in Kings chap. 6. sect 1. Vers. 12. not make peace upon the former conditions as the Greeke saith if they will not obey thee Vers. 13. shall give it This may be taken as a promise or when hee shall give it c. then thou shalt smiâ—e Vers. 14. eat the spoile that is enjoy that which thou hast spoiled And this is a blessing and comfort after victory which God gave unto Israel upon their warres in Canaan Ios. 22. 8. and figured the fruit of the labours which Christ and his people should enjoy from their enemies Esay 53. 12. Luke 11. 22. Vers. 16. these peoples the seven nations in the land of Canaan Deut. 7. 1 2. unto which the Hebrewes adde from Deut. 25. 19. the Amalekites saying The seven nations Amalek which make not peace they leave not of them any soule Deut. 20. 16. and 25. 19. And it is holden that he speaketh not but of such as make not peace as it is written in Ios. 11. 19 20. There was not a citie that made peace with the sonnes of Israel save the Evites the inhabitants of Gibeon all other they tooke 〈◊〉 battell for it was of the Lord to harden their hearts that they should come against Israel in battell that hee might destroy them utterly even because they sent unto them for peace but they received it not Iosua sent three writings before he came into the land First he sent unto them thus He that will flee let him flee Againe be sent Who so will make peace let him make peace And againe he sent Who so will make war let him make it If it be so wherefore did the Gibeonites deale by craft Ios. 9. Because hee had sent unto them in the generall and they received it not neither knew they the judgement or manner of Israel c. Maimony treat of Kings c. 6. s. 4 5. any breath or any soule man woman or childe Vers. 17. utterly destroy or destroy as cursed See Numb 21. 2. hath commanded thee in Exod 34. 11 12. Deut. 7. 1 2 3. Vers. 19. not destroy the trees Hebr. not corrupt or marre a tree meaning any tree that bare mans meat The Greeke translateth
the land because the divers kindes in the vineyard are weightie for if they be sowen within the land of Israel they are unlawfull to be used and seeing they are unlawfull for any use within the land they are unlawfull to be sowen without the land It is unlawfull to sow herbes or corne by a vines side or to plant a vine-tree by herbes or by corne and if a man doe so though he is not to be beaten yet both of them are defiled and not to be put to any use either the herbes or the corne or the vine but they burne them both as it is written LEST THE FVLL-RIPE FRVIT c. BE DEFILED though it be the straw of the corne or the wood of the vine-tree they are unlawfull for any use but they burne them neither may they heat an oven or a cauldron or boile any thing with them when they burne them These and sundry like observations they have hereabouts not altogether without probabilitie and herein the mixtures of the vineyard exceed the mixtures of the field which they thinke might be used and eaten though it was sinne to sow them as is noted on Levit. 19. 19. This Law with other such like was typicall and pertained to the rudiments of Moses Law whereby it seemeth unto mee God taught them the simple and sincere estate of his Church For in mysterie the vineyard of the Lord of hosts was the house of Israel and the men of Iudah the plant of his pleasures Esay 5. 7. and he planted them a noble vine wholly a right or true seed though they turned into degenerate branches of a strange vine unto him Ier. 2. 21. Now also the Church is a vineyard Christ himselfe the vine and we the branches Ioh. 15. 1. 5. and this vineyard God would not have sowen with divers kinds or mixed with the prophane and unbeleevers lest all be defiled 2 Cor. 6. 14 18. Matt. 3. 7 10. Rev. 21. 24 27. Vers. 10. with an oxe and an asse the oxe was a cleane beast the asse an uncleane the Hebrewes understand this law generally plowing for all worke and the oxe and the asse for all cleane and uncleane beasts together Whosoever doth worke with two kindes of cattell or beasts together and the one of them is of a cleane kinde and the other of an uncleane loe he is to be beaten in every place Deut 22. 10. Whether he plow or sow or draw a wagon or a stone with them together c. he is to be beaten And whether it be oxe and asse or any two kindes whereof one is uncleane and the other cleane either of cattell as a swire and a sheepe or of wilde beasts as a wilde oxe and an elephant or beasts with cattell as a dogge with a goat or the like for any of these he is by the Law to be beaten If a wagon be drawne with beasts of divers kindes he that sitteth on the wagon is to be beaten and if one sit on the wagon and another guide it they are both beaten yea though they be an hundred that guide it they are all beaten It is lawfull to doe worke with a man and a beast together for the Law saith WITH AN OXE AND AN ASSE it saith not with a man and an asse or with a man and an oxe A cleane beast that is become polluted or unfit for sacrifice though it bee but one body yet the Scripture maketh it as two bodies for that it was holy and was made as holy and as profane mixt together and this beast is fonnd as a cleane beast with an uncleane beast mixed in one as it is said in Lev. 27. 11. IF IT BE AN VNCLEANE BEAST OF WHICH THEY DOE NOT OFFER A SACRIFICE TO THE LORD wee have beene taught that this is not spoken but of beasts disabled for sacrifice Therefore he that ploweth with an oxe disabled for sacrifice is to be beaten as for mixed kindes but this prohibition is come by tradition Maimony in Kilajim chap. 9. sect 7. 11. This Law was also typicall and bindeth not us now according to the letter but figured out the Ministers in the Church as did the oxe that treadeth out the corne which might not be muzzeled Deut. 25. compared with 1 Cor. 9. 8. 9. 11. 1 Tim. 5. 17 4. 18. These in the Lords plow that is in the ministerie of his word Luk. 9. 62. must not be mixed of cleane and uncleane of the servants of Christ and of Antichrist 2 Cor. 6. 14 15. Vers. 11. linsie-wolfie in Hebrew Shagnatnez expounded in Greeke Kibdela which signifieth things adulterate or impurely mixed Moses explaineth it after saying wooll and flax together unto which onely the Hebrewes restraine it as is more largely noted on Lev. 19. 19. This Law was also figurative the garments of the Saints are principally Christ himselfe as it is written Put yee on the Lord Iesus Christ Rom. 13. 14. he hath given unto his church that she should be arayed in fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. that we may bee found in him not having our owne justice or righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse of God by faith Phil. 3. 9. There are also other vertues and graces of the spirit wherewith the faithfull are adorned which are good workes 1 Tim. 2. 9 10. 1 Pet. 3. 3 4. but in the case of our justification before God these may not be mixed together for a man is justified by faith without the deeds of the Law Rom. 3. 28. Gal. 2. 16. And as by the letter of this Law in the Hebrewes account one threed of wooll in a linnen garment or one linnen threed in a woollen garment made it unlawfull as is noted on Lev. 19. 19. though linnen or woollen garments were worne severally so justification by faith in Christ and by our owne good workes are so opposite as that they cannot agree together in one man by any manner of mixture in the case oâ— justification before God but if it be by grace theâ— is it no more of workes otherwise grace is no more grace and if it be of workes then is it no more grace otherwise worke is no more worke Rom. 11. 6. Gal. 3. 10. wooll and flax that is woollen and linnen together which the Greeke translateth in the same the Chaldee wooll and flax joyned or mixt together Vers. 12. Fringes in Hebrew Gedilim which elsewhere is translated wreathes in 1 King 7. 17. and the wreathes spoken of in Exod. 28. 24. and the ropes or cords in Iudg. 16. 11 12. are by the Chaldee translated Gedilan and the Greeke here expoundeth it Strepta that is wreathes or cords for they were twisted threeds or thrumbs which hung upon their garments Moses called them before Tsitsith Num. 15. 38. of the lookes of haire like which they did hang. These are the same though called here by another name and
the blessings hee nameth the people vers 12. but now for the curse hee mentioneth not the people but implieth them onely as if hee were Ioth to name them for such misery Ebal in Greeke Gaibal this is reported to be neare to mount Gerizzim but northward and Gerizzim towards the South which is the right side of the world Psal. 89. 13. if so they were it foreshewed the blessings which should be pronounced to those which at the last day shall stand on the right hand and the curses upon those on the left Mat. 25. 33 34. 41. The manner of performing this Law is recorded by the Hebrewes thus Six tribes went up towards the top of mount Gerizzim and six tribes went up towards the top of mount Ebal and the Priests and Levites and the Arke stood beneath in the middest The Priests were round about the Arke and the Levites about the Priests and all Israel on this side and on that as it is written And all Israel and their Elders and Officers and their Iudges stood on this side the Arke and on that side before the Priests the Levites which bare the Arke of the Covenant of the Lord as well the stranger as hee that was borne among them halfe of them over against mount Gerizzim and halfe of them over against mount Ebal Ios. 8. 33. They turned their faces towards mount Gerizzim and pronounced the blessing Blessed be the man that maketh no graven or molten image and those on the one side and those on the other answered Amen They turned their faces towards mount Ebal and pronounced the curse Cursed bee the man that maketh a graven or a molten Image c. and those on the one side those on the other answered Amen till they had finished the blessings and the curses And afterwards they brought stones and built an Altar c. Thalmud Bab. in Sotah chap. 7. Reuben he was the eldest of all Iakobs sonnes by Lea the free woman Gen. 29. 32. yet as for defiling his fathers bed hee lost his dignitie Gen. 49. 3 4. so here hee is taken from his brethren to be among the handmaids sonnes and set on the mount for the curses one of which was this CVRSED BE HE THAT LIETH WITH HIS FATHERS WIFE c. vers 20. so the memory of his sinne remained to his posteritie in speciall manner Gad and Aser the sonnes of Zilpah Leahs handmaid Gen. 30. 10 11 12 13. Zabulon the sixt and youngest of all Leahs sonnes Gen. 30. 20. and because there were to be six tribes on this mount two must bee taken of the free womans sonnes and God tooke none of Rachels but the eldest and youngest of Leahs Dan and Naphtali the two sons of Bilhah Rachels handmaid Gen. 30. 4 5 6 7 8. Vers. 14. the Levites that is some of the Priests the Levites Ios. 8. 33. their office was to teach Iakob Gods judgements and Israel his Law Deut. 33. 10. and as the solemne blessing was by the Levites usually Deut. 10. 8. so here the curses were by them pronounced to the people shall answer that is speake or pronounce Answering is often used for the beginning of a speech as in Iob 3. 2. to all the men or to every man the Greeke saith to all Israel Vers. 15. Cursed It was commanded that the blessing should be put upon mount Gerizzim Deâ—â— 11. 29. and so in the fulfilling of this precept Iosua read as well the blessings as the curses Ios. 8. 34. But the chiefe end of this ordinance was to teach that so many as are of the works of the Law are under the curse as is opened in Gal. 3. 10. The manner is rehearsed before out of the Thalmud and the like is in the Ierusalemy Thargum upon this place saying They turned their faces towards mount Gerizzim and opened their mouth with blessing Blessed be the man that maketh not any image or figure or any similitude which is hatefull and abominable before the Lord the worke of the hands of the sonne of man and putteth it not in a secret place They turned their faces towards mount Ebal and said Cursed be the man which maketh an image or a figure or any similitude which is hatefull and abominable before the Lord the worke of the hands of the sonne of man and putteth it in a secret place and all the people these on the one side and these on the other side answered and said Amen Cursing is both in words and deeds and implieth both the withholding of all good things and the inflicting of all evill especially of eternall damnation and torment Mat. 25. 41. See the Annotations on Gen. 3. 14. and 4. 11. the man that is every one as Paul expoundeth the last of these curses Gal. 3. 10. teaching us to understand the like of all graven the Chaldee and Thargum Ierusalemie interpret it Tselem an image under gravon and molten images all other like humane inventions are implied as is noted on Exod. 20. 4. And the like is to bee understood for the transgression of any other commandement of the first table an abomination to or the abomination of Iehovah that is which he greatly abhorreth Hereupon Images and Idols are often called Abominations 2 King 23. 13. Esai 44. 19. Ezek. 7. 20. the craftsman or artificer implying all devices of the most wise and prudent which make Idolls according to their owne understanding Hos. 13. 2. For Artificers were imployed in the worke of Gods sanctuarie 1 Chron. 29. 5. but when they leave the word of God and follow their owne inventions their worke is cursed and condemned Ier. 10. 3. 9. Esai 40. 18. 20. Hos. 8. 6. a secret place so that not open idolatrie onely but the most secret is execrable though it be even in the heart see Ezek. 8. 12. Psal. 44. 20 21. Amen or So bee it as the Greeke translateth it A confirmation of the curse with their owne mouths desiring that it might be and beleeving that it should bee see Num. 5. 22. The Hebrewes say of Blessing Whosoever answereth Amen after him that blesseth he is as he that blesseth Maim in Misneh treat of Blessings chap. 1. sect 11. The same is to be thought of saying Amen after all these curses Vers. 16. setteth light by or as the Greeke hath dishonoureth see the Annotations on Exod. 20. 12. Vers. 17. limit or land marke border against which the Law was before given in Deut. 19. 14. Vers. 18. blinde to erre or to goe astray They that see ought to be eyes to the blinde Iob 29. 15. and are forbidden to put a stumbling blocke before them Lev. 19. 14. much more to seduce them from the right way for they that are proud and erre from Gods commandements are cursed Psal. 119. 21. how much more if they cause others to errâ—â— He that causeth the righteous to go astray in an evill way shall fall himselfe into his owne pit Prov. 28. 10. Vers. 19. wresteth or perverteth
godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4. 8. Vers. 9. make thee plenteous or make thee excellent unto which Thargum Ionathan addeth for good that yee may prosper in all the workes of your hands rejoyce over thee This Christ taught in parables of rejoycing for the lost sheepe that was found Luk. 15. 6 7. and of the Prodigall sonne he saith It was meet that wee should make merry and be glad for this thy brother was dead and is alive againe and was lost and is found Luk. 15. 32. So in the other Prophets I will rejoyce in Ierusalem and joy in my people Esay 65. 19. and I will rejoyce over them to doe them good Ier. 32. 41. See also Deut. 28. 63. Vers. 10. that which is written meaning all and every thing written so teaching us exact obedience unto Iehovah in Chaldee unto the feare of the Lord. Vers. 11. this commandement which after in v. 14. he calleth the Word and the Apostle expoundeth it the Word of faith Rom. 10. 8. So this speech is not of the Law onely neither sheweth it what man can doe by the Law much lesse by nature but is the speech of the righteousnesse of faith Rom. 10. 6. Though Moses teacheth them also not to blame the Law of hardnesse to bee learned seeing God had now caused it to be written expounded unto them not hidden from thee or not too marvellous and hard for thee to know and so not impossible through faith in Christ as is the Law without faith in that it is weake through the flesh Rom. 8. 3. The Chaldee translateth it is not separated from thee and Thargum Ionathan expoundeth it is not covered or hid from you The holy Ghost in Greeke translateth this word marvellous Matt. 21. 42. from Psal. 118. and unpossible Luk. 1. 37. See the Annotations on Gen. 18. 14. and Deut. 17. 8. By Esaias also God saith I have not spoken in secret in a darke place of the earth Esay 45. 19. Vers. 12. to say that is that thou shouldest say so in v. 13. see the Annotations on Gen. 6. 19. where sundry like speeches are shewed This saying is meant of the heart also wherefore the Apostle citeth it thus Say not in thine heart who shall goe up into heaven Rom. 10. 6. Who shall goe up for us the Ierusalemy Thargum explaineth it O that wee had one like Moses the Prophet that might goe up into the heavens c. but the Apostle applieth it more heavenly to Christs incarnation Who shall goe up into heaven that is to bring Christ downe from above Rom. 10. 6. Vnto which doubt hee opposeth the confession with the mouth that Iesus is the LORD vers 9. that is that God was manifested in the flesh 1 Tim. 3. 16. for no man hath ascended up to heaven of whoÌ„ we may learne the true understanding of the Law but hee that came downe from heaven even the Son of man which is in heaven Iohn 3. 13. and cause us to heare it that is preach it unto us that wee may doe it or and we would doe it Vers. 13. beyond the sea Thargum Ionathan explaineth it beyond the great sea and Thargum Ierusalemy addeth Neither is the Law beyond the great sea that thou shouldest say O that we had one like Ionas the Prophet that might goe downe to the bottome of the great sea and bring it to us c. All things hidden from men which they cannot attaine are either in heaven above or beyond sea in the farre places of the earth but the Law of God is in neither of these but neere unto every one to learne and to doe who shall goe over to beyond sea Paul alleageth this place thus Who shall goe downe into the deepe that is to bring up Christ from the dead Rom. 10. 7. unto which he opposeth in vers 9. beleefe in the heart that God hath raised him from the dead Now Ionas the Prophet to whose example the Ierusalemy Thargum applieth this was a figure of Christ as himselfe hath said As Ionas was three daies and three nights in the Whales belly so shall the Sonne of man be three daies three nights in the heart of the earth Matt. 12. 40. And as the Sea in Ionas case is called the Deepe Psal. 104. 6. and 107. 24 26. Exod. 15. 5. so David prophesying of Christ saith that God had brought him up from the deepes of the earth Psal. 71. 20. So the Apostle speaking of Christs rising out of the grave useth the word Abysse or Deepe which is spoken both of earth and sea Vers. 14. But the word This the Apostle expoundeth thus But what saith the righteousnes which is of faith The Word is nigh thee c. that is the word of faith which we preach Rom. 10. 8. By this it appeareth that Moses wrote of Christ Iohn 5. 46. and that he was closely taught in the Law Eâ—r Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. And the Iewes which cleaving to the Law refused the Gospell or word of faith had a zeale of God but not according 〈◊〉 knowledge Rom. 10. 2. in thy mouth or for thy mouth that is for thee to confesse with thy mouth that Iesus is the LORD as Rom. 10. 9. So in is used for for in Deut. 9. 4. and 24. 16. in thine heart or for thine heart that thou maist beleeve in thine heart that God hath raised him Christ froÌ„ the dead so maist be saved Rom. 10. 9. to do it the Law which is fulfilled by beleeving in Christ as it is said This is the worke of God that â—ee beleeve in him whom he hath sent Iohn 6. 29. upon which beleefe true obedience followeth Hâ—â— 8. 10. Vers. 15. I have set Hebr. I have given that is proposed and confirmed by my doctrine So in vers 19. life and good life as the end and good as the meanes leading to life or life that is God himselfe of whom hee saith iâ— vers 20. hee is thy life and good that is felicity following The Greeke version changeth the order thus life and death good and evill Thargum Ierusalemy explaineth it the Law of life which is a good Law and the Law of death which is an evill Law And Thargum Ionathan thus The way of life for which a good reward shall be recompenced to the just and the way of death for which an evill reward shall be recompenced to the wicked Vers. 16. to love this is a declaration of the life and good fore-mentioned which they whose hearts God would circumcise vers 6. should come unto by the faith that is in Christ. in his waiâ—s the Chaldee saith in the wayes that are right before him keepe his commandements which is an effect of love as If ye love me keepe my commandements Iohn 14. 15. and This is the love of God that we keepe
their rebellions and to punish their enemies for abusing them Therefore the Apostle maketh this a generall doctrine and teacheth us to commit our injuries unto God Beloved avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith the Lord Rom. 12. 19. And by this hee would deterre us from sinne Heb. 10. 29 30. in the time or at the time to wit which I have appointed that is in due time or as the Greeke translateth in the time when their foot shall slide meaning then his vengeance should be seene their foot shall slide or shall bee removed which the Chaldee expoundeth they shall bee caried captive out of their land But it is more generall and signifieth their fall into manifold afflictions against which David praieth and comforteth him-selfe in the mercy of God Psal. 17. 5. and 38. 16 17. and 121. 3. and 94. 18. calamity The originall word properly signifieth a fogge or thicke cloud and is fitly applied to the time of affliction and dismall day which the Greeke translateth day of perdition and the Apostle calleth the day of judgment the day of perdition of ungodly men 2 Pet. 3. 7. that shall come upon them or that are ready for them and for him that is for every of them make haste Hebr. maketh haste a word singular and masculine joyned with the former word plurall and feminine to intimate a particular hastening of every judgment in sore measure This sentence the Apostle hath reference unto when prophesying of false teachers he saith their judgment now of a long time lingneth not and their perdition slumberath not 2 Pet. 2. 1 3. Vers. 36. judge his people that is punish the evill and defend the good against the oppressors So against such as forsake Christ Paul alleageth this sentence The Lord will judge his people and addeth It is a fearefull thing to fall into the hands of the living God Heb. 10. 30 31. And for defence the Psalmist saith Iudge mee O God and plead my cause against an unmercifull nation Psal. 43. 1. repent himselfe change the course of his administration towards his people as a man when hee repenteth changeth his way This is spoken of God not properly for he cannot repent 〈◊〉 Sam. 15. 29. but after the manner of men as is noted on Gen. 6. 6. For this repentance of God concerning his servants Moses praieth in Psal. 90. 13. and God promiseth if a nation turne from their evill hee will repent him of the evill that he thought to doe unto them Ier. 18. 8. and performed it towards the Ninevites Ion. 3. 10. and towards the Israelites Amos 7. 2 3 6. And hereupon men are exhorted to turne unto the Lord For hee is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Ioel 2. 13. the hand of his people that is their strength which the Greeke explaineth thus for he seeth them feeble So hand is for strength or power as the hand or power of the sword Iob 5. 20. the hand of the dog Psal. 22. 21. and there is none shut up or and nothing is shut up or left or and come to nothing consumed is hee that is shut up and that is left And so it may be understood both of persons and of goods that there is none shut up in the enemies hand as captive or prisoner none left untaken by the enemy or none shut up in houses cities towers to escape the enemy none left escaped from destruction It meaneth an utter overthrow of their state and kingdome as the overthrow of Ieroboams house is threatned in these termes I will cut off from Ieroboam him that pisseth against the wall him that is shut up and left in Israel 1 King 14. 10. The like is threatned to Ahab 1 King 21. 21. And this compassion here promised was in some sort shewed to Israel in the daies of Ieroboam sonne of Ioash as it is written For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel 2 King 14. 26. Vers. 37. And he shall say that is the Lord shall say as the Greeke version explaineth it God here upbraideth the idols which Israel followed as being vaine and unable to helpe them whereby Israel also receiveth a sharpe rebuke and checke of conscience for leaving the Lord to follow such It may also bee referred to the gods of the heathens over whom God thus triumpheth after he hath redeemed his people But Ieremy useth the like speech against Israel Where are thy gods that thou hast made thee Let them arise if they can helpe thee in the time of thy trouble c. Ier. 2. 28. Vers. 38. did eat the fat that is to whom they burned the fat of their sacrifices which therefore are said to be eaten by those gods as the sacrifices to the Lord was called his bread Lev. 21. 6. let him be in Greeke let them be but this hath reference to the Rocke the mighty God forementioned vers 37. in whom they hoped for safety So God said to Israel Goe and cry unto the Gods which yee have chosen let them save you in the time of your tribulation Iudg. 10. 14. It is a sharpe reproofe with an upbraiding of their folly Vers. 39. See now in Greeke See see God having manifested the vanity of false gods provoketh all to come unto him who is himselfe alone eternall powerfull and gracious Ionathan in his Thargum paraphraseth here thus When the word of the Lord shall be revealed for to redeeme his people hee well say to all peoples See now c. I I am he in Greeke I am it is the more vehement by doubling the word I as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also I am the same that is eternall and unchangeable so in Psal. 102. 28. Thou art hee which the Apostle expoundeth thou art the same Heb. 1. 12. Ionathan aforesaid openeth it thus I hee that am and have beene and I hee that shall bee This accordeth with Gods describing of himselfe in Revel 1. 4. and 16. 5. And here the mystery of the Trinity is implied as in Deut. 6. with mee in Greeke besides mee and so in Esay hee saith besides mee there is no God Esay 45. 5. I doe kill none but I have power of death and life so Anna in her Song saith Iehovah killeth and maketh alive hee bringeth downe to the grave and bringeth up 1 Sam. 2. 6. Hereby Christ is knowne to be very God For as the Father raiseth up the dead and maketh them alive even so the sonne maketh alive whom he will Ioh. 5. 21. Hee hath the keies of hell and of death Rev. 1. 18 Gods killing and wounding implieth the hatred which he hath in justice against sinne and sinners his reviving and healing sheweth his love out of grace to his
signifieth From is sometime put for unto by the interpretation of the Holy Ghost himselfe as from Baale of Iudah 2 Sam. 6. 2. is by another Prophet explained to Baalah 1 Chron. 13. 6. So the Deliverer shall come from or out of Sion Rom. 11. 26. is the same that hee shall come unto Sion Esay 59. 20. Min hashamajim from heaven 2 Chron. 6. 21. is El hashamajim unto or in heaven 1 King 8. 30. Thus Mikkedem is to the East or Eastward Gen. 13. 11. Mitstsâ—phon is Northward 1 Sam. 14. 5. and sundrie the like Sinai is a mountaine in Arabia Gal. 4. 25. where God gave his Law Exod. 19. from or out of that mountaine God came unto Israel and as the Chaldee interpreteth was revealed there unto them and from thence came with his people to conduct them towards Canaan Or came unto Sinai and to his people there And this is the first chiefe blessing unto Israel Gods Law Tabernacle Statutes and Iudgments given them at Sinai after which hee called them to journey towards the Land of promise Deut. 2. 6 7. rose up as the Sunne ariseth for of that rising the Hebrew word is properly used The Chaldee translateth it the brightnesse of his glory from Seir appeared unto us So Esaias prophesying grace to the Church saith The glory of Iehovah is risen as the Sunne upon thee And of the heavenly Ierusalem which Christ hath built it is said The Citie hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Rev. 21. 23. from Seir the mountaine of the Edomites Deut. 2. 4. 5. As Israel compassed Edoms land they were stung with fiery serpents for their murmuring then God appointed the Brazen serpent a figure of Christ to be set up to heale them Num. 21 4. 9. And here was a second degree of grace whereby God shined unto them as he doth unto us by his Gospell after wee have beene under the Schoolemaster of his Law Rom. 7. 4 25. Gal. 3. 23 24 26. unto them or unto him meaning Israel therefore the Chaldee expoundeth it unto us shined forth or shined bright and cleare as the Sunne shineth in his strength This word is used for the cleare manifestation of Gods power in saving his people or punishing their enemies Psal. 82. and 94. 1. and 50. 2. The Greeke here translateth hee hastened from mount Pharan the Chaldee hee was revealed in his might upon mount Paran Pharan or Paran the name of a mount and of the wildernesse of the Ismaelites Gen. 21. 21. thorow which Israel travelled Num. 10. 12. Neere it Moses by the Spirit of God explained the law more cleerly repeated this booke of Deuteron Deut. 1. 1 c. So the Prophet after speaketh the Holy one came from mount Pharan Selah Habak 3. 3. Some of the Hebrewes understand these things otherwise thus Hee rose up from Seir unto them that is to the sonnes of Esan that they might receive the Law but they would not From thence hee went to the sonnes of Ismael that they might receive it but they would not And then he came unto Israel R. Sol. Iarchi on Deut. 33. So Ionathan in his Thargum on this place and R. Eliezer in Pirkei chap. 41. But unto us it sheweth the third degree of Gods grace who after wee are come unto Christ by faith doth sanctifie us by his Spirit informing us in his truth and waies and so prepareth us to enter into his heavenly rest as by Moses he prepared Israel to enter into the Land of Canaan Rom. 8. 2 3 11. Gal. 3. 2 14. and 4. 6. and 5. 16 18 of Saints Hebr. of sanctitie meaning spirits of sanctity which Ionathan in his Thargum expoundeth holy Angels So Stephen saith that Israel received the Law by thy disposition of Angels Act. 7. 53. and Paul calleth the Law the word spoken by Angels Heb. 2. 2. So wee by grace in Christ are come to ten thousands of Angels Heb. 12. 22. which are all ministring spirits sent forth to minister for them who shall bee heires of salvation Heb. 1. 14. Compare Psal. 68. 18. Or by Saints wee may understand the Israelites as in v. 3. with whom or for whom God came from Sinai from his right hand to wit went or at his right hand was the fire of the Law or of the ordinance Hebr. Esh dath of which word Dath the Greekes borrowed their word Tatto to order or ordaine the Legall fire or the fiery Law and it is so called because the Lord spake those words out of the midst of the fine Deut. 5. 22. and to shew the nature and effect of the Law which is like fire Ier. 23. 29. The Greeke translateth it Angels Angels with him the Chaldee thus his right hand wrote out of the midst of fire the Law he gave unto us Answerable to this Legall fire is that fire of the Law of the Spirit which was given with cloven tongues like fire Act. 2. 3 4. The Hebrewes say by tradition that the Law appeared written with blacke fire upon white fire before the Lord. R. Moses Gerundens and Sol. Iarchi on Deut. 33. which seemeth to be either mysticall or fabulous Vnto us the fire of the Law is the Spirit of God whiles wee being baptized with the holy Spirit and with fire Matth. 3. 11. are by the Law of the Spirit of life in Christ Iesus made free from the Law of sinne and death Rom. 8. 2. Vers. 3. Yea the lover of the peoples that is yea or certainly hee loveth or thou O God lovest the peoples or protectest them The Hebrew Chobeb signifieth a loving embracing or hiding as in the bosome and so implyeth Love and Protection And the peoples are meant of the tribes of Israel as in Iudg. 5. 14. after thee Benjamin among thy peoples and in Act. 4. 27. the peoples of Israel The Greeke translateth And he spared his people the Chaldee yea he loved them for tribes that is of his love chose and disposed them to be tribes It may imply also the strangers converted unto God And now in Christ there is neither Iew nor Greeke neither bond nor free for we are all one in him Gal. 3. 28. all his Saints that is the Saints of Israel as the Chaldee expoundeth all the Saints of the house of Israel Or the Saints of God as in Psal. 34. 10. Feare Iehovah yee his Saints So his Saints may be used for thy Saints as his commandements Dan. 9. 4. for thy commandements see the notes on Deut. 5. 10. in thine hand in thy power and custody under thy guidance care and protection Hand is often for power so the Chaldee here translateth with power hee brought them out of Egypt and in the hand is under the guidance and direction Num. 4. 28 33. so the Greeke here translateth and all the sanctified ones are under thine hand It noteth the safety of Gods
his mother he shall not bee defiled neither shall hee goe out of the Sanctuary c. Levit. 21. 11 12. Neither might Aaron mourne for his sonnes or Eâ—â—azar and Ithamar for their brethren Nadab and Abihu that were slaine neither might they goe out from the doore of the Tabernacle on paine of death Lev. 10. 2 7. For God would have them more to regard their function and duty in his service than any naturall affection whatsoever And herein Christ was figured unto whom this blessing chiefly belongeth who when hee was told that his mother and his brethren stood without to speake with him hee answered Who is my mother and who are my brethren c. whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 46 50. This may also have reference to the Levites fact who being commanded or Moses killed every man his brother friend neighbour and sonne that had sinned in making and worshipping the golden Calfe so filled their hand or consecrated themselves unto the LORD that hee might give upon them a blessing Exod. 32. 26 29. acknowledgeth not or acknowledged not the first respecteth the Law Lev. 21. the other their fact Exod. 32. To this latter the Chaldee referreth it translating thus Who had no compassion on his father or on his mother when they were guilty of judgement and accepted not the faces or persons of his brother or of his sonne his sonnes or his sonne that is any of his sonnes or children see the notes on Deut. 2. 33. knoweth not or knew not Here knowledge is used for care or regard as in Iob 9. 21. knowing is opposed to disposing and in 1 Thess. 5. 12. know them which labour among you that is regard them and in Prov. 12. 10. a righteous man knoweth that is regardeth or hath care of the life of his beast for they observe that is by Law are bound to observe Levit. 21. or they have observed in their practise Exod. 32. The Greeke translateth it singularly He hath observed thine oracles and kept thy covenant Vers. 10. They shall teach or Let them teach As in v. 8. hee mentioned their gifts and calling in v. 9. their sanctification so here he teacheth their administration in the Word Praier and other ministeriall duties For it is said They shall teach my people the difference between the holy and prophane and cause them to discerne betweene the uncleane and the cleane and in controversie they shall stand in judgment and they shall judge it according to my judgments c. Ezek. 44. 23 24. Compare also Levit. 10. 11. Deut. 17. 9 10 11. and 24. 8. and the commendation which God giveth of Levi in Mal. 2. 6 7. The Law of truth was in his mouth and iniquity was not found in his lips hee walked with mee in peace and equity and did turne many away from iniquity For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for hee is the Angell of the LORD of Hosts unto Iakob by Iakob and Israel are meant all the posterity of Iakob and the weake with the strong for the Church in respect of her infirmity is called Iakob Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe Ioh. 21. 15 16. incense the sweet perfume which the Priests burnt daily upon the golden Altar a figure of Christs mediation with the praiers of the Saints Revel 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests wherefore it is written It pertaineth not unto the Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron that are consecrated to burn incense 2 Chron. 26. 18. in thy nostrill or nose that is before theâ— or as the Greeke translateth in thine anger for the Hebrew Aph signifieth both Nose and Anger and both agree well with the Priests worke for when God in anger sent a plague among the people Aaron put incense in his censor and made attonement for the people so the plague was staied Num. 16. 46 47 48. the whole burnt-offering Hebr. the Calil wheâ—eof see Lev. 6. 22 23. the Greeke here translateth it the continuall oblation Hereby all other sacrifices are meant which the Priests offered on the Lords Altar Levit. 1. and 2. and 3. wherein the worke of Christ offering himselfe for his Church was figured Vers. 11. his power so the Greeke translateth his strength By power is meant sometime an army of men as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred that they might bee increased and strengthened in number and in knowledge Wherefore the company of Levites is called an host or armie Num. 4. 3. c. In this sense Maimony in treat of the Release and Iubile chap. 13. sect 12. expoundeth it saying The Levites are separated from the waies of the world they wage not warre like the other Israelites neither have they inheritance c. but they are the power or armie of God as it is written Blesse Lord his power Sometime by power riches and substance is meant as in Deut. 8. 18. and so the Chaldee expoundeth it here For whereas Levi had no inheritance among the tribes but had the Lord and his first-fruits tithes and offerings for their inheritance and livelihood Num. 18. 20. 21. c. Moses praieth for a blessing on this meanes of theirs worke of his hands all his administration in doctrine burning incense sacrificing c. Compare Ezek. 43. 27. that rise against him as Korah Dathan and Abiram that rose up against Moses and Aaron were all destroyed with their assistants Num. 16. Vers. 12. Of Benjamin or Vnto Benjamin who is blessed here before the other Tribes and before his elder brother Ioseph because the lot of his inheritance was betweene the sonnes of Iudah and the sonnes of Ioseph and Ierusalem where the Levites after administred in the Temple belonged to Benjamin Ios. 18. 11. 28. And in the heavenly Ierusalem the Church of Christ the first foundation is a Iasper which was Benjamins stone Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iudah and Priesthood of Levi Benjamin continued with them in the truth 2 Chron. 11. 1. 3. 12 13. Beloved meaning the tribe of Benjamin who as their father was beloved of Iakob Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell or praier-wise let him dwell inconfident safety that is boldly securely safely by him by the Lord who would tender this little tribe as Iakob tendered Benjamin whom he kept at home with him Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts thereabout by the Temple of God hee shall cover him or
the holy Ierusalem Rev. 21. 10. and Ezekiel likewise before him Ezek. 40. 2. Nebo was the name of a mountaine and of a Citie by it which was given for a possession to the Reubenites Numb 32. 37 38. 1 Chron. 5. 3 8. Pisgah in Greeke Phasga in Chaldee Ramatha so named of the highnesse of it See Deut. 3. 27. Ierecho in Greeke Iericho a Citie within the land of Canaan which the Israelites first conquered by faith causing the wall to fall downe Ios 6. Heb. 11. 30. See after on vers 3. caused him to see as in vers 4. or shewed him as the Greeke translateth from Gilead in Greeke the land of Galaad But Galead was on the outside of Iordan and given to Reuben Gad and halfe Manasseh Deut. 3. 12. 13. being conquered by Moses himselfe so that there was no need to view that but from that Countrey forward hee viewed all the rest Therefore the Hebrewes expound the word Eth by Min From saying From Gilead which was on the outside of Iordan towards the Sunne rising where in Moses was standing unto Dan which is the border of the land of Israel as it is written from Dan even to Beersheba 1 Sam. 3. 20. Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey as Ionathan in his Thargum paraphraseth The Word of the Lord shewed him all the Mighties of the land the valiant acts which should be done by Iephthe of Gilead and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it He shewed him the sonnes of Dan committing idolatry as it is written in Iudg. 18. 30. and the sons of Dan set up the graven image and he shewod him Samson that should come out of him for a Saviour By Dan here we are to understand Leshem or Laish a Citie in the furthest part of the land Northward called also Dan Ios. 19. 47. Iudg. 18. 27 29. Vers. 2. all Naphthali in Greeke all the land of Nephthali which lay also Northward in Galilee Matth. 4. 15. of Ephraim and Manasseh meaning the halfe tribe of Manasseh that dwelt within lordan this was in the middest of the land in Samaria see Ios. 16. and 17. 7 11. of Iudah which was the Southerne part of the Countrey Ios. 15. 1. c. for the land was farre more long than broad and by naming these few chiefe countries he implieth all the rest with them These also in Thargum Ionathan and Sol. Iarchi are applied to the captaines of the house of Naphtali that were joyned with Barak and the Kings which Iosua the sonne of Nun of the tribe of Ephraim should kill and the valiant acts of Gedeon sonne of Ioash of the tribe of Manasseh and all the Kings of Israel and kingdome of the house of Iudah that should rule in the land untill the Sanctuary should be destroyed at the last the hindmost or utmost sea that is the maine sea which was the Westerne coast see the notes on Deut. 11. 24. Vers. 3. the south in Greeke the wildernesse the utmost Cities of the tribe of the sonnes of Iudah towards the coast of Edom described in Ios. 15. 21. c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin along by the coast of Edom c. Thus Moses viewed the land after the order that Abraham did at the first see Genes 12. 6 7 8 9. with the Annotations there God here sheweth Moses all the kingdomes and glory of Canaan from an high mountaine for his comfort and strengthening of his faith who saw the promises a farre off saluted them and died as did his godly forefathers Heb. 11. 9. 13. On the contrary the Deviil taketh Christ up into an excceding high mountaine sheweth him all the kingdomes of the world and the glory of them to draw him if he had beene able from the faith and service of God unto the worship of Satan Matth. 4. 8 9. the plaine of the valley of Iericho in Greeke the regions about Iericho this last part which Moses viewed was the first which the Israeliees possessed Ios. 2. 1. and 3. 16. and 4. 13 19. Sol. Iarchi here saith God shewed to Moses Solomon casting the vessels of the sanctuary as it is said In the plaine of Iordan did the King cast them 2 Chron. 4. 17. Citie of palme-trees so Iericho is called here and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing as Balsam and the like the Citie had the name Ierecho by interpretation Odoriferous or Fragrant unto Zoar in Greeke Segor Thus the last part which Moses viewed was both neerest unto him and the pleasantest of all the land of Canaan for all the plaine of Iordan was well watered it was as the garden of the Lord Gen. 13. 10. Vers. 4. I sware that is I promised by oath see Gen. 12. 7. and 22. 16 17. Psal. 105. 9 10 11. thy seed in Greeke your seed in Chaldee thy sonnes caused thee to see in Greeke I have shewed it to thine eyes This view was by the marvellous worke and grace of God towards his servant that in one place and time hee should behold so large a Countrey and in it by the eye of his spirit so many mysteries as in that holy-land so called in Zuch 2. 12. were comprehended and it being the land of Immanuel or of Christ Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus unto whō Moses and his Law is a Schoolemaster Gal. 3. 24. not goe over to wit over the river Iordan because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel Numb 20. 12. And as hee and others could not enter into the good land because of their unbeleefe Heb. 3. 19. so all that are of the workes of the Law and not of the saith of Christ though they may behold the blessing a farre off yet shall they not enter in to enjoy the same Gal. 3. 9 12. Rom. 9. 31. 32. Vers. 5. servant so he is often called even of God himselfe Ios. 1. 2. and in the new Testament as Rev. 15. 3. the song of Moses the servant of God This title he had in respect of his office being governour of Israel as David also had in Psal. 18. 1. and 36. 1. See Numb 12. died there in the mountaine Deut. 32. 50. as Aaron died on the top of mount Hor Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land it foreshewed the end and abrogation of Moses Law when men are come to the Gospell of Christ for after that Faith is come we are no longer under the Schoolemaster Gal. 3. 25. The Law hath dominion over a man as long as he liveth for the woman which hath an husband is bound by the Law to
and protection As when God said I will be with thee Gen. 31. 3. Iakob understood it thus I will doe thee good Gen. 32. 9. for Gods presence is a singular favour and our preeminence Exod. 33. 15 16. The Chaldee expoundeth it thy Word shall be for my helpe thy rod with such shepherds use to guide and rule their flockes Levit. 27. 32. and with such the Lord is said to rule his people Ezek. 20. 37. Wherefore the Prophet prayeth feed thy people with thy rod Mic. 7. 14. The rod is also for chastening and punishment Psal. 89. 33. And for the rebellious God hath a rod of iron and indignation Psal. 2. 9. Lam. 3. 1. Of Christs rods or staves wherewith he feeds his flocke see Zach. 11. 7. c. The Chaldee translateth thy rod and thy law Vers. 5. Thou furnishest or wilt furnish and make ready a table This and the things following note the abundant supply of all good things for necessitie and for delight as at a sumptuous banquet Prov. 9. 2 c. So by Christ the good shepherd his sheepe finde pasture have life and have it in abundance Ioh. 10. 9 10. in presence or before them which causeth the enemies that see to grieve as Psal. 112. 10. makest fat that is plenteously mâ—istenest and supplest with oile or balsam In those countries they used to welcome and cheare their guests with powring out precious sweet oyles or balsam upon their heads Luke 7. 46. Ioh. 12. 3. It signifieth joy Eccles. 9. 8. Esay 61. 3. The Chaldee applieth it to the Priests of Israel thou hast made the Priests heads fat with the anointing oile is abundant to wit with liquour as the word importeth for to drinke my fill Vers. 6. converse or quietly repose my selfe and dwell as the Greeke translateth it Likewise the Chaldee saying I shall dwell in the house of the Lords Sanctuary to length of daies that is a long life-time or for ever See Psal. 21. 5. and 93. 5. PSAL. XXIV Gods Lordship in the world 3 The citizens of his spirituall kingdome 7 An exhortation to receive him A Psalme of David THe earth is Iehovahs and the plentie thereof the world and they that sit therein For he hath founded it upon the seas and established it upon the rivers Who shall ascend into the mountaine of Iehovah and who shall stand in the place of his holinesse The cleane in hands and pure in heart which lifteth not up his soule to false vanitie neither sweareth to deceit He shall receive a blessing from Iehovah and justice from the God of his salvation This is the generation of them that enquire for him of them that seeke thy face of Iakob Selah Lift up yee gates your heads and be lifted up yee doores of eternitie that the King of glory may come in Who is this King of glory Iehovah strong and valiant Iehovah valiant in battell Lift up yee gates your heads and lift up yee doores of eternitie that the King of glory may come in Who is he this King of glory Iehovah of hosts hee is the King of glory Selah Annotations APsalme of David unto this title the Greeke addeth of the first day of the weeke meaning that this Psalme was wont to be sung in the Temple every first day of the weeke which now with us is the Lords day the Christians Sabbath and of Christ his Church and kingdome and the entertaining of his Gospell doth this Psalme treat In Solomons Temple God ordained Levites with Cymbals Psalteries and Harpes and Priests with Trumpets and other Levites that were singers and in the time that the burnt-offering began the song of the Lord began with trumpets and instruments and they sang praises with the words of David and of Asaph 2 Chron. 29. 25 30. The Hebrew Doctors recording their daily service in the Sanctuary write thus They said not the Song but over the burnt-offerings of the Congregation and the sacrifices of their peace-offerings that are spoken of in the Law c. The Song which the Levites said in the first day was Psalm 24. The earth is the LORDS and the plentie thereof In the second day they said the 48. Psal. Great is the LORD and praised vehemently in the citie of our God c. In the third they said the 82. Psalme God standeth in the assembly of God hee judgeth in the middest of the gods In the fourth they said the 94. Psalme O God of vengeances c. In the fifth they said the 81. Psalme Shout joyfully unto God our strength c. In the sixth they said the 93. Psalme The Lord reigneth is cloathed with high Majestie c. In the Sabbath they said the 92. Psalme A Psalme a Song for the Sabbath day Maimony in Misneh tom 3. in Tamidin or Treat of the Daily sacrifices chap. 6. sect 7 8 9. The earth is Iehovahs or To Jehovah the earth belongeth Of him and by him and for him are all things yet in speciall he hath chosen Iakobs posteritie for to be his people vers 6. Thus David maketh use of Moses doctrine who said Loe to Iehovah thy God pertaine the heavens and the heavens of heavens the earth and all that therein is notwithstanding Iehovah set his delight in thy fathers to love them and did chuse their seed after them even you above all peoples as appeareth this day Deut. 10. 14 15. See also another use of this doctrine in 1 Cor. 10. 26 28. where the Apostle proveth that every creature in the earth may be used of Christians for food or otherwise because all is the Lords and in Christ ours plentie or fulnesse that is all contained therein as the Chaldee expoundeth it the creatures thereof So the plenty of the sea Esay 42. 10. the plenty of the citie Amos. 6. 8. and sundry the like that sit that is dwell or inhabit as it is noted on Psal. 1. 1. The like manner of speaking the holy Ghost useth also in Greeke Luke 21. 35. on all them that sit on the face of the whole earth So Psa. 69. 36. and often otherwhere Vers. 2. upon the seas or above them The earth is said to be founded or fast setled upon the seas the heapes of waters were called seas Gen. 1. 10. because the waters which naturally would stand above the high mountaines Psal. 104. 6. are by the word of God gathered together and thrust under the earth that the drie land might appeare and be inhabited Exod. 20. 4. Gen. 1. 9. And these which may seeme a most weake and flitting foundation yet are firme bases and mighty foundations Psal. 104. 5. Mic. 6. 2. to magnifie Gods power who as he brought light out of darknesse so setleth he the solide earth on the liquid waters yea hangeth the earth upon nothing Iob 26. 7. Vers. 3. Who shall ascend The Chaldee paraphraseth Who shal be worthy to ascend unto the mountaine of the house of the Sanctuary of the Lord Vers. 4. The cleane
Iah God meaning it of the captives Or that thou O Iah God maist dwell to wit in mens hearts by faith Ephes. 3. 17. or in the Church which by those thy gifts the Ministers is builded as a spirituall house for God to dwell in 1 Cor. 3. 9 10 16. 1 Pet. 2 5. So God dwelt among the Israelites Num. 5. 3. and 35. 34. Vers. 20. day by day or daily see Psal. 61. 9. â—odeth us to wit with his blessings or gifts verse 19. or with afflictions wherewith the Saints are burdened and yet blesse him for his comforts in them 2 Cor. 5. 4. and 1. 3 4 8. and 6. 4 6. The Chaldee understandeth it of such lâ—ding as is by adding precepts upon precepts Vers. 21. Our God c. or God to us is a God for salvations that is all manner health helpe and deliverance that fully saveth Iehovih so the name of God is written usually when Adonai Lord next followeth it as here and Psal. 109. 21. or goeth before it as Gen. 15. 2. having the vowels of Aelohim God and so is by the Iewes pronounced as other times having the vowels of Adonai it is so pronounced Lord. So for Adonai Iehovaih 2 Sam. 7. 18. is written Iehovah Aelohim 1 Chron. 17. 16. See Psal. 83. 19. issues or passages that is waies and meanes of death or to death meaning that he hath many waies to bring his enemies to death and to deliver his people out of it For he hath the keyes of death Rev. 1. 18. â—e killeth and giveth life woundeth and healeth and none can deliver out of his hand Deut. 32. 39. So issues of life Prov. 4 23. Vers. 22. hairie scalpe Hebr. the crowne or scalpe of haire meaning open and inevitable judgement on the chiefest and most fierce enemies guiltinesses guilty sinnes impieties So Psal. 69. 6. Vers. 23. I will bring againe or will returne reduce to wit thee my people as I brought thee from the perill of Ogh in Bashan Numb 21. 23 35. and of Pharaoh at the red sea Exod. 14. 22 23 28 29. Former deliverances are often by the Prophets applied to the times and workes of Christ See Isa. 11. 1 11 15 16. and 51. 10 11. gulfs or deeps bottoms See Psal. 69. 3. Vers. 24. That thy foot may embrew that is â—e embrewed or That thou maist embrew thy foot It is the same word which before in verse 22. is Englished wound and signifieth to make gorâ— bloudy and is here by consequence put for embrewing or dipping in gorâ— bloud as the Greeke turneth it That thy foot may bee dipped And this noteth a great slaughter of the enemies as the dipping of the foot in oile Deut. 33. 24. meaneth abundance thereof in bloud of thine enemies or which floweth from thine enemies from him that is from each of them or from the greatest of them Antichrist or of the same bloud Compare herewith the slaughter of Christs enemies Rev. 19. 17 18 21. Vers. 25. They have seene that is Men have seene not naming any speciall persons thy goings or waies and administration The Chaldee saith The house of Israel have seene the going of thy Majestie upon the Sea O God in the that is which art in the Sanctuarie or into the Sanctuarie referring it to Davids carrying of the Aâ—ke into the holy Tent 1 Chron 13. 6. 8. and 15. 28. Vers. 26. beating on timbrels or on Tabers to wit with the hand so in the triumph at the red sea Mary the sister of Aaron and all the women after her with timbrels and pipâ—s sung praise to God Exod. 15. 20 21. unto that the Chaldee here referreth it So at the slaughter of the Philistims 1 Sam. 18. 6 7. and at the slaughter of the Ammonites Iudg. 11. 34. A timbrel or taber is in Hebrew named Toph of the like sound that it maketh when it is stricken Vers. 27. In the Churches or congregations see Psal. 26. 12. ye of the fountaine that come out of Israel as out of a well or fountaine a phrase taken from Deut. 33. 28. Esaias hath also one much like it Isa. 48. 1. It seemeth to be meant of the people though it may also be referred to Christ blesse the Lord who is of the fountaine of Israel For of the Israelites concerning the flesh Christ came who is God over all blessed for ever Amen Rom. 9. 5. Vers. 28. There in the Churches be little Benjamin the tribe or posteritie of Benjamin who was himselfe little that is youngest of all Israels children and his tribe little that is few in number being almost all destroied for the sinne of Gibea Iudg. 20. 1 c. their ruler the Prince of that Tribe The Greeke version saith in a trance taking the Hebrew Rodem to be of radam though it be not found elsewhere in this forme yet rare words but once used are sundry times found in this and other Psalmes These things applied to Christs times and after are very mysticall Benjamin the least is here put first so in the heavenly Ierusalem the first foundation is a Iasper Rev. 21. 19. which was the last precious stone in Aarons Brest plate on which Benjamins name was graven Exod 28. 20. 10. 21. In this Tribe Paul excelled as a Prince of God though one of the last Apostles 1 Cor. 15. 8 9 10. who was converted in a trance or extasie Act. 9. 3 4 c. and in exâ—asies he and other Apostles saw the mysteries of Christs Kingdome Act. 10. 10 11 c. 2 Cor. 12. 1 2 3 4. their assembly in Greeke their governours the Hebrew word Regamah but once used causeth this ambiguitie for comming of Ragam to throw an heape of stones Lev. 24. 14. may either be taken for an heape or assembly or for a stone that is a ruler as elsewhere a stone signifieth Gen. 49. 24. Of this Tribe of Iudah were the Apostle Iames and other our Lords brethren Gal. 1. 19. Act. 1. 14. Zebuluâ— Naphtalâ— these Tribes were situate in the â—arthest parts of Canaan as Iuda and Benjamin were in the first and chiefest parts meaning by these few all other Tribes gathered to praise God In these coasts Christ called to Apostleship Simon Peter Andâ—ew c. fishers of Galilee Vers. 29. commanded thy strength that is powerfully appointed it speaking to the Church See the like phrase Psal. 133. 3. and 44. 5. By strength also Kingdome is often meant strengthen the Chaldee paraphraseth dwell in this house of the Sanctuarie which thou hast made for us Vers. 30. For thy Palace or temple which was after Davids daies to be builâ—â— in the heavenly Ierusalem the Lord and the Lambe are the Temple of it Rev. 21. 22. bring a present or lead along a gift that is gifts or presents So Psal. 76. 12. which presâ—nts are sometimes of the persons of men See Isa. 18. 7. 66. 20. Rom. 〈◊〉 16. 12. 1. Vers. 31. Rebuke that is Destroy See Psal. 9. 6. â—ompany of speare-men
against the Iewes and prophesies of their rejection as the Apostle sheweth and by their table we are to understand all meanes of comfort and refreshing both of body and soule which turne to the ruine of the wicked even an odour of death unto death 2 Cor. 2. 15 16. Vers. 24. that they see not so the Apostle explaineth the Hebrew phrase from seeing Rom. 11. 10. The like is in Esa. 44. 28. And hereby is meant the eyes of their understanding that seeing they see and perceive not because a veile is over their hearts Ioh. 12. 39 40. Act. 28. 26 27. 2 Cor. 3. 14 15. make their loines to shaâ—e bow downe their backs saith the Apostle Rom. 11. 10. and this meaneth bondage and miserie as appeareth by the contrary blessing of going upright which God once vouched safe unto that people Lev. 26. 13. Vers. 26. their castle or their tower palace habitation faire and orderly builded Gen. 2â— 16. Numb 31. 10. Song 8. 9. This which David speaketh of all Christs enemies Peter applieth to Iudas that betraied him Let his habitation be desart Act. 1. 20. but Christ threatneth the like to them all Mat. 23. 38. Castle here is for Castles or Palaces as Chariot for Chariots Psal. 68. 18. Vers. 27. whom thou hast smitten Christ the shepherd who was smitten of God and wounded for our sinnes Esa. 53. 4 5. Mat. 26. 31. they tell of the sorrow that is tell one another vauntingly of the sorrow smart or paine of thy wounded thy servants who are wounded for thy sake or they preach hereof see the like phrase Psal. 2. 7. or they tell to the sorrow that is adde unto and increase it as the Greeke turneth it Vers. 28. Give thou iniquity c. that is Adde sinne unto their sinne give them over to a reprobate minde which was Gods heavie judgement first on the Gentiles Rom. 1. 24 28. afterward on the Iewes who fulfilled their sins when wrath came on them to the utmost 1 Thes. 2. 16. Rom. 11. 8. Mat. 23. 32. Or by iniquitie may be understood punishment for it as Psal. 31. 11. not come into thy justice that is not beleeve thy Gospell and so come to the justice of God which is by faith as the Scriptures shew Rom. 10. 3 c. Phil. 3. 9. Ioh. 12. 39 40. The Chaldee expounds it let them not enter into the Church of thy just ones Vers. 29. booke of the living or Booke of life wherein the just that live by saith are written that is let them be cut off from being any longer counted thy people or registred in the writing of the house of Israel as Ezek. 13. 9. Rom. 11. 20. Phil. 3. 2 3. Psal. 87. 6. Vers. 30. lift me up or set me on a high place that is safely defend me Vers. 32. better to that is more pleasing and acceptable a young bull so the Greeke explaineth the Hebrew phrase a bull a bullocke that is a bull which is but young or a bullock So Iudg. 6. 25. where the order is changed take the bullock of the bull that is the young bull or bullock Some understand it here of two better than bull or bullock that hath hornes Hebr. horneth that is brings forth or beareth hornes and parteth the hoofe for such were fittest for sacrifice but confession and thankes are more pleasing to God specially Christs obedience see Psal. 50. 13 14 15. and 40. 7. Vers. 33. the seekers or ye seekers of God to wit shall see it and your heart shall live yee shall have inward life joy and consolation See Psalme 22. 27. Vers. 34. his prisoners such as are persecuted and bound in prisons for his truth Thus Paul calleth himselfe the prisoner of Christ Ephes. 3. 1. Vers. 35. heavens the Chaldee saith Angels of Heaven and the inhabitants of the earth Vers. 36. save Sion that is his Church figured out by Sion and Iudah see Psal. 2. 6. and this building of Iudahs cities is by preaching of the Gospell 1 Cor. 3. 9 10. a figure of this worke was done by Iehoshaphat 2 Chron. 17. 9. 12 13. and Isaiah prophesieth the like Isa. 44. 26. PSAL. LXX David prayeth for speedy helpe to the shame of the wicked and joy of the godly To the Master of the Musicke a Psalme of David for to record O God for to deliver me Iehovah to mine helpe make haste Let them be abashed and ashamed that seeke my soule let them be turned backward and blush that delight mine evill Let them turne backe for a reward of their shame that say aha aha Let all that seeke thee be joyfull and rejoyce in thee and let them say continually magnified bee God they that love thy salvation And I poore afflicted and needy O God make haste to me thou art mine helpe and my deliverer Iehovah delay not Annotations TO record or to cause remembrance see Psal. 38. 1. Vers. 2. to deliver or to rid me free understand make haste or vouchsafe as is expressed in Psal. 40. 14. for this Psalme is the same in substance and almost in words with the end of that Psalme see the annotations there Vers. 3. that seeke my soule to make an end of it as Psal. 40. 15. Vers. 4. turne backe desolate or wasted as Psal. 40. 16. Vers. 5. be God in Psal. 40. 17. it is written be Iehovah Vers. 6. O God make haste to me for this in Psalm 40. 18. is the Lord thinketh on me Iehovah in Psal. 40. 18. my God PSAL. LXXI The Psalmist in confidence of faith and experience of Gods favour prayeth both for himselfe and against the enemies of his soule 14 He promiseth constancie 17 Prayeth for perseverance 19 Praiseth God and promiseth to doe it cheerefully IN thee Iehovah doe I hope for safety let me not be abashed for ever In thy justice rid thou me and deliver me incline thine eare unto me and save me Be thou to me for a rocke of habitation to enter continually thou hast commanded to save me for thou art my rocke and my munition My God deliver me out of the hand of the wicked out of the palme of the evill doer and the levened For thou art mine expectation Lord Iehovih my confidence from my child-hood By thee have I beene holden up from the wombe from my mothers bowels thou tookest me of thee is my praise continually As a wonder I am unto many but thou art my strong hope Let my mouth bee filled with thy praise all the day with thy glory Cast me not away at the time of old age when mine able strength faileth forsake not thou me For mine enemies speake of mee and they that observe my soule consult together Saying God hath forsaken him pursue and take him for there is none to reskue O God be not thou farre away from me my God make haste to mine helpe Let them bee abashed and consumed that are adversaries of my soule let them be covered with reproach and dishonour that
13. 35. the Hebrew word signifying sharpe or obscure speeches or riddles see Psal. 49. 5. of antiquitie understand which are of antiquitie that is ancient things since the foundation of the world Mat. 13. 35. Vers. 5. stablished or reared up testimonie or witnesse meaning the Covenant see Psalm 19. 8. in Iakob among the Israelites the children of Iakob to their sonnes all their posteritie as Deut. 4. 9. teach them thy sons and thy sons sons So Deut. 6. 6 7 21. Vers. 8. perverse or froward stubborne So Israel is noted to be Exod. 32. 9. Deut. 31. 27. Vers. 9. Aephraim The ten tribes of Israel of which Ephraim was chiefe though they were valiant warriours yet for their sinnes fell before their enemies 1 King 17. Hos. 10. 11 14. Some understand it of that slaughter of Ephraims sonnes mentioned 1 Chron. 7. 21 22 23. which was while their father lived in Aegypt Vers. 10. refused to walke as 2 King 17. 14 15. they would not obey but hardned their neckes c. and refused his statutes and his covenant which he made with their fathers c. Vers. 12. a miracle that is miracles marvels as in vers 2. parable is for parables of Tsoan or of Tanis as the Greeke and Chaldee calleth it It was a chiefe citie in Aegypt and the Kings Court or palace and a place of great antiquitie Isa. 30. 3 4. Num. 13. 23. And the field of Tsoan is the countrie or territories of that citie as the field of Edom Gen. 32. 3. the field of Moab Gen. 36. 35. Num. 21. 20. So after vers 43. Vers. 13. clâ—â—t the sea the red sea where the Israelites were baptised Exod. 14. 1 Cor. 10. 2. Vers. 14. a cloud to shadow them from the Sunne and to guide them in their journeyes a figure of Gods protection over his Church and guidance of the same Exod. 13. 21. and 40. 38. Num. 9. 17 22. Nehem. 9. 19. Isa 4. 5. Vers. 15. the Rockes once at Horeb Exod. 17. 6. and againe at Cadesh Num. 20. 1. 11. The Rocke was spiritually Christ 1 Cor. 10. 4. great deep 's that is the great deepe as the Greeke turneth it the phrase is taken from Gen. 7. 11. though here deepes is put for deepe for the more vehemencie or for every of the great deepes Or we may turne it as in deepes very much to wit drinke Vers. 17. to provoke bitterly by rebellion exasperating and causing wrath and bitternesse as both the Hebrew and Greeke words signifie Psal. 5. 11. Hebr. 3. 16. Vers. 18. for their soule that is their lust their appetite See Psal. 27. 12. Vers. 20. bread that is generally food Psalm 136. 25. and in speciall flesh as after is explained and the Hebrew lechem sometime signifieth Eev 3. 11. Numb 28. 2. Of this their lufting see Num. 11. 4 c. can he prepare The word can is againe to be repeated from the former sentence See also the note on Psal. 77. 5. Vers. 21. ascended that is burned for fire mounteth upward so vers 31. Vers. 24. Manna or as in Hebrew Man a small round thing like Coriander seed coloured like Bdelium that is like wax clear but white hard to be ground in milles or pounded of it cakes were made whose taste was like the best fresh oile and like wafers made with honey When the dew fell on the host by night the Manna fell with it when the dew was ascended the Manna appeared like the hoare frost on the earth then the people gathered it for when the heat of the Sun came it was melted It was a meat which they knew not nor their fathers when they saw it they said It is Manna that is a ready meat or What is this for they wist not what it was and Moses said This is the bread which the Lord hath given you to eat Numb 11. 7 8 9. Exod. 16. 14 15. 31. Deut. 8. 3. Of this they had to eat forty yeeres in the wildernesse till they came into Canaan Exod. 16. 35. Ios. 5. 12 It was a figure of Christ and his spirituall graces Joh. 6. 31 32 33. Revel 2. 17. Vers. 25. man did eat or Every one did eat bread of the Mighties that is of the Angels as the Chaldee and Greeke explaineth it which are mightie in strength Psal. 103. 20. and Manna is called their bread either because by their ministery God sent it or because it came from heaven the habitation of Angels as the Chaldee paraphraseth or because it was excellent so as the Angels if they needed any food might eat it So the tongue of Angels 1 Cor. 13. 1. is the most sweet and excellent tongue Or by mighties we may understand the mightie heavens meat The Hebrew tsedah properly signifieth venison that is meat caught with hunting but generally is used for all food So Psal. 132. 15. to satietie or enough for every man had an Omer full that is the tenth part of an Ephah or Bushell of Manna for a day Exod. 16. 16 36. and of flesh they had store till it came out at their nosthrills and was loath some unto them Numb 11. 19 20. Vers. 26. brought on led or drove forward as Numb 11. 31. Then there went forth a wind from the Lord and brought quailes from the sea c. Vers. 27. flesh as dust that is quailes in great abundance so that he that gathered least gathered ten Homers full that is an hundred Ephahs or Bishels for one Homer contained ten Ephahs Numb 11. 32. Ezek. 45. 11. Vers. 28. made it fall the flesh the quailes being fat and heavie fowle and by the moist south-east wind made more heavie fell upon the campe a daies journey on each side round about the host and they were about two cubits above the earth Numb 11. 31. his campe the Lords because he dwelt among them Num. 5. 3. called elsewhere the hosts of the Lord Exod. 12. 41. or his that is Israels so vers 63 64. Vers. 30. They were not estranged that is as the Greeke explaineth it they were not deprived their desired meat was not taken away from them as it is written the flesh was yet betweene their teeth it was not yet cut off that is taken from them as Ioel 1. 5. and the wrath of the Lord was kindled against the people Numb 11. 33. Or it may be understood of their affections and lust not yet changed Vers. 31. ascended that is burned as vers 21. This is meant of the plague wherewith God smote the people Numb 11. 33 34. fat that is the chiefe and strongest as Iudg. 3. 29. So weake poore or base men are called leane or thin Psal. 41. 2. Fat or fatnesses is here figuratively put for fat persons See the notes on Psal. 36. 12. and 106. 15. choise young men young men are called chosen because they are selected for warres and other serviceable affaires when ancient men are let rest Numb 1. 3. and 8. 24 25 26. Exod. 24. 5.
Chaldee saith or teares in stead of bread as Psal. 42. 4. meaning great afflictions agreat measure The Hebrew Shalish is the name of a measure so called of three as containing a third part of the greatest measure foure times as big as the usuall cup to drinke in Vers. 7. a strise contention or contradiction that our neighbours contend and speake against us or strive who shall vanquish and possesse us among themselves for their pleasure or mocke at them as Psal. 2. 4. that is at thy people as vers 6. that is at us as the Greeke translateh it This may be the meaning though us went before for the Hebrew sometime changeth person though it meane the same as Deut. 5. 10. that love me and keepe his that is my commandements See also Psal. 59. 10. and 65. 7. and 115. 9. Vers. 8. and we shall or that we may be saved This verse is the same with the fourth save that there was onely God here is added God of hosts and in vers 20 where it is the third time repeated is added Iehovah God of hosts thus increasing saith and earnestnesse in their prayers Vers. 9. removedst a Uiâ—â— that is a Church the Common-wealth of Israel as it is written the Vine-yard of the Lord of hosts is the house of Israel and the men of Iudah are his pleasant plant Isa. 5. 7. Ier. 2. 21. So the Chaldee paraphraseth the house of Israel which is likened to to a Vine And removing or translating is the word so often used in Num. 33. where all the journies of Israel are rehearsed the heathens the seven Nations of Canaan See Psal. 78. 55. Vers. 10. preparedst or madest ready so this word is translated in Greeke Mat. 3. 3. from Isa. 40. 3. and Mat. 11. 10. from Mal. 3. 1. where the word way is expressed and here also the Greeke saith thou madest way properly it signifieth to take away all impediments that the plaine way may appeare The Chaldee explaineth it thou removedst the Canaanites from before it rootedst in that is madest to take deepe root Vers. 11. Cedars of God that is the great and goodly Cedars as Psal. 36. 7. or Cedars planted of God as Psal. 104. 16. These the Chaldee expoundeth to be Teachers of the Law likened to strong Cedars Vers. 12. the river Euphrates see the notes on Psal. 72. 8. Vers. 13. the hedges the fences whereupon the spoile of it followeth as Isa. 5. 5. So after Psal. 89. 41 42. Vers. 14. boare beastly tyrants like swine as the Assyrians Babylonians c. which wasted the land of Canaan 2 King 17. 6. and 25. 1 2 c. store of beasts as Psal. 50. 11. So the law threatned I will send wilde beasts upon you which shall spoile you c. Levit. 26. 22. But here beasts are wicked people Vers. 16. the stocke or vine yard the base or place which beareth up the vine-branches and the sonne or branch understand againe visit him or looke upon him By the sonne may be meant Christ as the Chaldee Paraphrast plainly saith the King Messias called in verse 18. the sonne of man and so here also in the Greeke version who is the true Uine his Father the husbandman his disciples the branches Ioh. 15. 1 5. who taketh part with the afflictions of his people was himselfe called out of Egypt Mat. 2. 15. and when his servants are vexed it is done unto him Act. 9. 4. Otherwise by the sonne may be understood a young Vine or branch as elsewhere boughes are called daughters Gen. 49. 22. And so by the sonne be meant Israel as Exod. 4. 22. the Lords plant Isa. 5. 7. Vers. 18. man of thy right hand whom thou lovest honourest and powerfully helpest So Iakob called the sonne whom he loved Benjamin that is the Sonne of the right hand Gen. 35. 18. Hereby also is meant Christ called the sonne of Gods love Colos. 1. 13. and the Church his body translated into his Kingdome The Chaldee expoundeth it the man to whom thou hast sworne by thy right hand PSAL. LXXXI An Exhortation to a solemne praising of God 5 God challengeth that duty by reason of his benefits 9 Exhorting to obedience he complaineth of theâ— disobedience which turneth to their owne hurt To the master of the musicke upon Gittith A Psalme of Asaph SHout joyfully unto God our strength shout triumphantly unto the God of Iakob Take up a Psalme and give the timbrell the pleasant harpe with the psalterie Blow up the trumpet in the new moone in the appointed time at the day of our feast For it is a statute to Israel a judgement due to the God of Iakob Hee put it in Ioseph for a testimony when hee went forth from the land of Egypt where I heard a language that I knew not I removed his shoulder from the burden his hands passed from the basket Thou calledst in distresse and I released thee I answered thee in the secret place of thunder I proved thee at the waters of Meribah Selah Heare O my people and I will testifie unto thee O Israel if thou wilt hearken to me If there shall not be in thee a forraine God neither thou bow downe thy selfe to a strange God I am Iehovah thy God which brought thee up out of the land of Egypt open wide thy mouth and I will fill it But my people hearkned not to my voyce and Israel was not well affected to me And I sent him away in the perverse intendment of their owne heart let them walke in their owne counsels O that my people had been obedient to me that Israel had walked in my wayes Even soone would I have humbled their enemies and turned my hand upon their distressers The haters of Iehovah should have falsly denied to him and their time should have beene for ever And hee would have fed him with the fat of wheat and out of the rocke with honey would I have sufficed thee Annotations GIttith see the Note on Psal. 8. 1. Vers. 3. Take up to wit in your mouthes or lift up your voice with Psalme or song So in Esa. 42. 2. to lift up is meant the voice give that is bring the timbrel c. of these instruments see Psal. 68. 26. and 33. 2. Vers. 4. Blow the trumpet or the Cornet whereof see Psal. 98. 6. this was done both to proclaime the solemnitie unto men and to be a memoriall for them before God Levit. 23. 4. Num. 10. 10. for in their publike worship the Israelites used trumpets with other musicall instruments 2 Chron. 5. 12 13. and 29. 27. the new moone when a solemne feast with speciall worship was appointed of God Num. 28. 11 14. and at these times as on the Sabbaths they used to assemble to worship and heare Gods word 2 King 4. 23. Ezek. 46. 3. Esa. 66. 23. these feasts were a shadow of things to come but the body is in Christ Col. 2. 16 17. the appointed time or the solemnitie solemne
1. 32. who being turned I do laters drew Israel to sin in the wildernesse for which Moses revenged the Israelites of them by the slaughter of all their males and their five Kings and a wonderfull great spoile Nū 31. 1 7 8 16. 32 c. but after that recovering and oppressing Israel in their own land were by Gedeon and 300 men vanquished when they lay in the valley like grashoppers in multitude Iudg. 6. 1. and 7. 7. 12. 22. c. and to this victory hath the Psalmist here reference as to Sisera the Captaine in the host of Iabin King of the Canaanites he had nine hundred chariots of Iron and vexed Israel sore but by Deborah a Prophetesse and Barak a Captaine of Naphtali the Lord destroyed Sisera with all his host and chariots there was not a man left and Sisera flying was killed by Iael Hebers wife who drove a naile into the temples of his head Iudg. 4 2 3 21. Iabin the King of Canaan who upon the death of his Captaine Sisera forementioned was subdued and destroyed before the Israelites Iudg. 4. 23 24. at the brooke or in the bourn that is the valley of Kishon the Hebrew Nachal as our English bourn signifieth both a valley and a river running in it Kishon was a river at the foot of mount Carmel by it Sisera the Kings of Canaan fought were vanquished and the bourn Kishon swept them away Iudg. 4. 13. and 5. 19. 21. Endor a citie by Kishon neere unto Taanach and Megiddo where the Canaanites perished Iosh. 17. 11. Iudg. 5. 19. dung for the earth that is lay rotting above ground unburied as is explained Ier. 8. 2. and 16. 4. Vers. 12. Put them or him that is every one of their nobles and all jointly See the Notes on Psal. 2. 3. Oreb and Zeeb two Princes of the Madianites whom Gedeon slew Iudg. 7. 25. Zebach and Salmunach two kings of the Madianites whom Gedeon also pursued and killed Iudg. 8. 12 21. authorised or anointed that is Princes as the Greeke expresseth and the Chaldee translateth them Kings See the Notes on Psal. 2. 6. Vers. 14. as a rolling thing or wheele but here is meant a light thing as chaffe or straw that rolleth or turneth round before the whirlewind as the next words shew and a like speech in Isa. 17. 13. plainly manifest Elsewhere the word signifieth also a wheele Isa. 28. 28 and the sphere or round orbe of the aire Psal. 77. 19. Vers. 15. seare or burne up See the like similitudes Deut. 32. 22. Vers. 17. with shame or dishonour contempt the Hebrew word properly signifieth lightnesse as the contrary honour is so called of weightinesse Psa. 3. 4. that they may seeke or and let them seeke it may be meant of the enemies forementioned forced to seeke and call on God as Psal. 18. 42. or indefinitly that men may seeke So after in verse 19. Vers. 19. Iehovah This is the chiefest name of the eternall and most blessed God so called of his essence being or existence which is simply one Deut. 6. 4. The force of this name the holy Ghost openeth by He that is that was that will be or is to come Rev. 1. 4. 8. and 4. 8. 11. 17. and 16. 5. and the forme of the Hebrew name implieth so much Ie being a signe of the time to come Iehevah he will be 〈◊〉 of the time present Hoveh he that is and vah of the time past Havah he was It importeth that God Is hath his being of himself frō before all worlds Isa. 44. 6. that he giveth being or existēce unto all things and in him all are and consist Act. 17. 25. that he giveth being unto his word effecting whatsoever he hath spoken whether promises Exod. 6. 3. Isa. 45. 2 3. or threanings Ezek. 5. 17. and 7. 27. It is in effect the same that Ehjeh I will be or I am as God calleth himselfe Exod. 3. 14. Of this the Gentiles named the greatest God love and Iu-piter that is Iah father of the shorter name Iah mentioned Psal. 68. 5. and Varro the learnedest of the Romanes thought love to be the god of the Iewes August l. 1. de consens evan c. 22. Hereof also in Greeke writers he is called Iao Diodor Sicul. l. 2. c. 5. Clem. Alex. strom l. 5. Macrob. l. 1. Saturnal c. 18. But in the Greeke tongue the name Iehovah cannot righly be pronounced and for it the Greeke Bibles haue Lord which the new Testament followeth as Mark. 12. 29. from Deut. 6. 4. and elsewhere usually and the Hebrew Text sometime putteth Adonai Lord or Aelohim God for Iehovah as Psal. 57. 10. compared with Psal. 108. 4. 2 Chron. 25. 24. with 2 King 14. 14. When Adonai Lord is joyned with it it is written Iehovih as Psal. 68. 21. then the Iewes read it Aelohim God as at other times they read it Adonai Lord and pronounce not Iehovah at all at this day though in ancient dayes it appeareth to be otherwise The Greeke history of Baruch seemeth to use in stead of it Aionios that is the eternall or everlasting Bar. 4. 10 14 20 32 24 35. and 5. 2. See the Annotations on Gen. 2. 4. onely thou or onely thine that is which onely hast Iehovah for thy name for the true God hath onely being and Idols are nothing in the world 1 Cor. 8. 4. and Angels and Magistrates are called Elohim Gods Psal. 8. and 82. but Iehovah is peculiar to very God alone And this is that name I suppose which the authour of the booke of Wisedome calleth incommunicable Wisd. 14. 21. Yet this is the name of Christ called Iehovah our justice Ier. 23. 6. for Gods name is in him Exod. 23. 21. and he is very God and eternall life 1 Ioh. 5. 20. PSAL. LXXXIV The Prophet longing for the communion of the Sanctuary sheweth how blessed they are that dwell therein 9 He prayeth to be restored unto it To the master of the musicke upon Gittith a Psalme to the sonnes of Korach HOw amiable are thy dwelling places O Iehovah of hosts My soule longeth and also fainteth for the courts of Iehovah my heart and my flesh doe shout unto the living God Yea the sparrow findeth a house and the swallow a nest for her where she laieth heryoung thine altars Iehovah of hosts my King and my God O blessed are they that abide in thine house still they shall praise thee Selah O blessed is the man whose strength is in thee they in whose heart are the high-wayes They that passing thorow the vale of Baca put him for a well-spring also with blessings the raine covereth They shall goe from power to power he shall appeare unto God in Sion Iehovah God of hosts heare thou my prayer give yeare O God of Iakob Selah See thou O God our shield and looke upon the face of the Anointed For better is a day in thy courts than a thousand I have chosen to
magnified his doings as the Greeke translateth this phrase in Ioel 2. 20. the Hebraisme being he hath magnified to doe like that in 2 Chron. 33. 6. Manasseh multiplied to doe that is did much evill with them or with these men Vers. 4. our captivitie that is the rest of the captives which remaine yet behind bring them also So captivitie i◠for captives Ezek. 11. 24 25. in the South that is in the dry ground for so the Hebrew word signifieth and so South lands were waterlesse Iudg. 1. 15. Here we may understand this shall be to us as rivers in the South The Chaldee paraphraseth as the land is turned when water-springs breake forth into it in time of drought Vers. 5. shall reape or let them reape as continuing the former prayer so after Vers. 6. He going goeth that is every sower fore-mentioned therefore the Greeke saith they did going goe which phrase meaneth a continuall and diligent going the sowing seed the seed to bee sowne Hebr. the drawing of the seed that is the seed of drawing or of sowing as this phrase meaneth Amos 9. 13. or the dray of seed that is the seed-basket Sometime drawing is purchasing as Iob 28. 18. which may also be minded here the purchased that is precious seed PSAL. CXXVII The vertue of Gods blessings in all estates 3 Good children are his gift A Song of degrees for Solomon IF Iehovah build not the house in vaine doe the builders thereof labour therein if Iehovah keepe not the citie in vaine doth the keeper wake It is vaine for you to rise up early to sit up late to eat the bread of sorrowes so he will give his beloved sleepe Loe sonnes are an heritage of Iehovah the fruit of the wombe his wages As arrowes in the hand of a mightie man so are sonnes of the youth O blessed is the man that hath filled his quiver with them they shall not be abashed when they shall speake with the enemies in the gate Annotations FOr Solomon as Psal. 72. 1. or of Solomon the citie in Chaldee the citie Ierusalem Vers. 2. to rise early or to be early in rising to be late in sitting eating c. of sorrowes that is gotten with much sorrow or paines as bread of wickednesse Prov. 4. 17. is that which is wickedly gotten or bread of sorrowes may meane course meat as bread of pleasures Dan. 10. 3. is dainty fine meat so by building keeping and blessing their labours without sorrow or surely he will give his beloved or dearling the Hebrew Iedid hath reference to Solomons name Iedid-jah 2 Sam. 12. 25. that is Beloved of Iah but the Greek turneth it plurally his beloved ones sleepe quiet rest without carke and sorrow Therefore also the Hebrew word Shena is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet dumbe letter otherwise than usuall to denote the more quietnesse Vers. 3. an heritage that is a reward or blessing given of the Lord so Iob 20. 29. Isa. 54. 17. Psal. 61. 6. wages or reward which sometime is of debt for service Num. 18. 31. Gen. 30. 28. sometime of favour Rom. 4. 4. as Gods rewards to his servants Gen. 15. 1. Isa. 62. 11. Vers. 4. sonnes of youth that is young men who area helpe to their parents against the enemie as arrowes in the battell Compare 1 Ioh. 2. 14. Prov. 20. 29. Vers. 5. his quiver with them that is his house full of children when they shall speake that is plead in judgement which was at the citie gates see the contrary Iob 5. 4. It may also be read but they shall subdue the enemies in the gate The Greek giveth the first interpretation The Chaldee saith when they contend with their adversaries in the gate of the judgement hall PSAL. CXXVIII The sundry blessings which follow them that feare God A Song of degrees O Happy is every one that feareth Iehovah that walketh in his wayes When thou shalt eat the labour of thy hands O happy thou and good shall it be unto thee Thy wife shall be as a fruitfull Vine by the sides of thine house thy sonnes as Olive plants round about thy Table Lo◠surely thus shall the man be blessed that feareth Iehovah Blesse thee will Iehovah out of Sion and see thou the good of Ierusalem all the dayes of thy life And see thou thy sonnes sonnes peace upon Israel Annotations O Happy or Blessed as Psal. 1. 1. Vers. 2. When thou or For surely thou shalt eat the labour that is things got with labour according to the Law Gen. 3. 19. and this is of Gods hand Eccle. 2. 24. the contrary whereof is a curse Deut. 28. 30 31 33. good profitable and pleasing as Deut. 23. 16. The Chaldee explaineth it Happy thou in this world and good shall it be unto thee in the world to come Vers. 3. fruitfull or fructifying see also this similitude Ezek. 19. 10. Gen. 49. 22. Olive plants alwayes greene Psal. 52. 10. and legitimate as the Olive admitteth no other graffe Vers. 5. will Iehovah or prayer-wise as the Greeke hath it Iehovah blesse thee see thou or thou shalt see that is enjoy looke the Notes on Psal. 27. 4. and 37. 3. the good that is the good things as the Greeke hath it see Psal. 65. 5. Vers. 6. thy sonnes sonnes or sonnes to or of thy sonnes See this fulfilled in Iob 42. 16. where Iob saw his sonnes and his sonnes sonnes even foure generations PSAL. CXXIX Many are the afflictions of Israel but God delivereth them 5 Their haters are cursed A Song of degrees OFten have they afflicted me from my youth may Israel now say Often have they afflicted me from my youth yet have they not prevailed against me The plowers plowed upon my backe they made long their furrow Iehovah just he hath cut asunder the cord of the wicked Let them be abashed and turned backe all that hate Sion Let them be as the grasse of the house tops which afore one pulleth it off is withered Wherewith he that moweth filleth not his hand or he that bindeth sheaves his bosome Neither doe they that passe by say The blessing of Iehovah be upon you we blesse you in the Name of Iehovah Annotations OFten or Much vehemently from my youth my first constitution in Aegypt Ezek. 23. 3. not prevailed in Chaldee they could not doe me evill Vers. 3. plowers that plow iniquitie Iob 4 8. the Greeke saith sinners furrow and furrowes that is every of them for the Hebrew hath both readings meaning their injuries or iniquitie as the Greeke turneth it Vers. 4. cord for cords or ropes one put for many see Psal. 8. 9. by cords meaning counsels and enterprises wherewith they drew the plough of their iniquitie Esai 5. 18. Vers. 5. Let them or They shall be abashed Vers. 6. pulleth it off or pulleth out namely the hooke to cut it The Chaldee explaines it which before it flourisheth an East wind commeth and bloweth on it and it withereth Vers. 7.
Praise ye Iah see Psalm 135. 1. Vers. 2. in my life so long as I live so Psalm 104. 33. Vers. 4. his spirit mans ghost so the soule is said to goe forth Gen. 35. 18. to his earth whereof he was made earth is in Hebrew Adamah hereof man was called Adam Earthly compare Gen. 2. 7. and 3. 19. Ps. 104. 29. his thoughts or purposes the most excellent effects of the minde or spirit of man Vers. 7. the bound or prisoners but here it may be meant more largely for sicknesses also are Satans bonds which our Lord Christ loosed Luke 13. 16. See also Isa. 61. 1. Vers. 8. openeth the eyes or giveth sight to compare Mat. 9. 29 30. Ioh. 9. 6 7 32. uprightneth or maketh strait as Psal. 145. 14. see this fulfilled Luke 13. 13. Vers. 9. setteh upright maketh to continue sure so Psal. 20. 9. and 147. 6. Compare Deut. 10. 18. and 27. 19. Ezod 22. 22 23 24. Psal. 68. 6. overthroweth or turneth up-side downe so Iob 19. 6. see also Psal. 1. 6. PSAL. CXLVII The Prophet exhorteth to praise God for his care of the Church wisedome power mercy and providence unto all 12 To praise him for his blessings upon the kingdome 15 for his works in nature 19 and for his gracious word and ordinances given to his people PRaise yee Iah for it is good to sing Psalmes to our God for it is pleasant praise is comely Iehovah buildeth Ierusalem gathereth together the outcasts of Israel He healeth the broken in heart and bindeth up their griefes Counteth the number of the starres calleth them all by names Great is our Lord and much in able might of his understanding there is no number Iehovah setteth upright the meeke debaseth the wicked unto the earth Sing yee to Iehovah with confession sing Psalmes to our God with the harpe That covereth the heavens with clouds that prepareth raine for the earth that maketh the mountaines to bud forth grasse That giveth to the beast his food to the young ravens which crie Hee delighteth not in the strength of the horse he taketh not pleasure in the legs of man Iehovah taketh pleasure in them that feare him that patiently hope for his mercie Laud Iehovah O Ierusalem praise thy God O Sion For he strengtheneth the barres of thy gates he blesseth thy sonnes within thee He putteth in thy border peace he satisfieth thee with the fat of wheat He sendeth his edict upon earth his word runneth very swiftly He giveth snow like wooll the hoare frost he scattereth abroad like ashes He casteth forth his ice like morsels who can stand before his cold He sendeth his word and melteth them he causeth his wind to blow the waters flow He sheweth his words unto Iakob his statutes and his judgements unto Israel Hee hath not dealt so with any Nation and judgements they have not knowne them Halelu-jah Annotations OVtcasts or driven out in Greeke the dispersions that is the diâ—â—ersed which word the Apostle useth 1 Pet. 1. 1. Iam. 1. 1. Compare Deut. 30. 4. Isa. 11. 12. and 56. 8. Ioh. 11. 52. Vers. 3. bindeth up their griefes that is healeth their wounds as Luke 4. 18. with Isa. 61. 1. Compare also Ezek 34. 16. Vers. 4. Counteth or Telleth numbreth which to man is impossible see Gen. 15. 5. Ier. 33. 22. Isa. 40. 26. Vers. 5. no number nor searching out Isa. 40. 28. Vers. 6. setteth upright conserveth to continue yet see Psal. 146. 9. Vers. 7. Sing or Answer that is Sing by turnes one after another as Exod. 15. 21. Vers. 8. with clouds as in Elias time 1 King 18. 45. the mountaines and desarts where no man is as Iob 38. 26 27. Psal. 104. 14. Vers. 9. food Hebr. bread that is the beasts their food as the Greeke hath it young ravens Hebr. sons that is younglings of the ravens So in Iob 39. 3. who prepareth for the raven his meat when his young ones call unto God wandring for lacke of meat Vers. 13. strengtheneth or hath made strong a signe of Gods favour and Sions safetie see the contrary Lam. 2 9. Ier. 51. 30. Amos 1. 5. Psal. 107. 16. Isa. 45. 2. These graces are to be referred unto the Church under the Gospel called the heavenly Ierusalem Rev. 21. 2. and which is above Gal. 4. 26. So the Hebrew Doctors say It is written Land the Lord O Ierusalem and the Scripture speaketh of the Ierusalem that is above R. Menache on Gen. 3. Vers. 14. putteth in or putteth thy border c. that is maketh peace in thy borders Compare Isa. 60. 17 18. Ier. 12. 12. and 15. 13. and 17. 3. fat that is fine flower so Psal. 81. 17. Vers. 15. his edict or saying that is commandement Vers. 17. ice or frost the frozen haile stones can stand that is endure it so Pro. 27. 4. Nah. 1. 6. V. 19. his words the ten commandements or morall law Exo. 20. 1 called the ten words Deut. 10. 4. statutes decrees constitutions of Gods worship see the note on Psal. 2. 7. judgements the judiciall lawes for punishing offenders Exod. 21. 1. Psal. 19. 10. Vers. 20. any or every but in Hebrew all is often used for any see Psal. 103. 2. and 143. 2. judgements the Greeke saith his judgements he hath not manifested to them which sense the Hebrew also may beare he hath not made knowne to them as the Chaldee also interpreteth it PSAL. CXLVIII The Psalmist exhorteth all the heavenly 7. the earthly 11. and the reasonable creatures to praise God Halelu-jah PRaise yee Iehovah from the heavens praise yee him in the high places Praise ye him all his Angels praise yee him all his hosts Praise yee him Sunne and Moone praise ye him all starres of light Praise yee him heavens of heavens and the waters that be above the heavens Let them praise the name of Iehovah for he commanded and they were created And hee stablished them for aye for ever a statute hee gave and it shall not passe Praise ye Iehovah from the earth Dragons and all deepes Fire and haile snow and vapour stormie wind doing his word Mountaines and all hils fruitfull tree and all cedars The wilde beast and all cattell creeping thing and fethered fowle Kings of the earth and all peoples Princes and all Iudges of the earth Young men and also maidens old men with children Let them praise the name of Iehovah for high advanced is his Name even his alone his glorious Majestie is above earth and heavens And hee hath exalted the horne of his people the praise of all his gracious Saints the sonnes of Israel a people neare him Halelu-jah Annotations FRom the heavens ye heavenly creatures as the Chaldee yee holy creatures of heaven so after from the earth vers 7. is earthly creatures Compare Rev. 5. 13. in the high places which the Chaldee expoundeth high Angels Vers. 3. starres of light bright shining starres which praised God together Iob 38. 7. Vers. 4. above the
low and base estate made sweet and amiable like the rose and lilie as the Prophet saith The wildernesse and the dry-place shall be glad for them and the desert shall reioyce and blossome as the Rose Esay 35. 1. And the Lord saith I will be as the dew vnto Israel he shall blossome as the Lilie and strike forth his roots as Lebanon Hos. 14. 5. But as here is mentioned the plaine of Sharon and the vallies which were open places where cattell fed and not inclosed gardens so by it may bee signified how the Church is exposed to persecution to be plucked of all that passe by the way and troden down and eaten of beasts And this the words following doe more confirme The Chaldee openeth these words thus The congregation of Israel said When the ruler of the world causeth his Diuine majesty to dwell in the midst of me I am like to a moist or greene lilie out of the garden of Eden and my workes are faire as the Rose which is in the plaine of the garden of Eden Vers. 2. among the thornes These are the words of Christ concerning his Love the Church where he confirmeth and amplifieth the former speech preferring her aboue other peoples as the lilie is aboue thomes and thistles and withall signifying how shee is afflicted and pricked with them as with thornes This similitude the Scripture often vseth as If ye will not driue out the Inhabitants c. those which ye let remaine of them shall be prickes in your eyes and thornes in your sides and shall vexe you in the land wherein ye dwell Numb 33. 55. And againe There shall be no more a pricking bryer unto the house of Israel nor any grieving thorne of all that are round about them that despised them Ezek. 28. 24 This similitude sheweth also what the Church ought to be harmlesse as Lilies among thornes innocent as sheepe among wolues as doves among ravenous birds Matth. 10. 16. The Lily among thornes may also in speciall be vnderstood of that which we call the Wood-bind which groweth and flourisheth in hedges and thornes my love or my fellow friend my companion as in chap. 1. 9. the daughters the congregations of peoples as the Scriptures mention the daughter of Babylon Psal. 137. the daughter of Tyrus Psal. 45. and many the like Ves. 3. the apple-tree The Church setteth forth the excellency of Christ by the similitude of an apple-tree which the Scripture commendeth for three things comfortable shadow pleasant fruit both noted in this place and sweet smell Song 7. 8. And as the apple-tree hath more variety of fruits then any other tree that groweth that 〈◊〉 is not easie to reckon up the â—â—ny sorts of apples of different taste so Christ excelleth in variety of graces which he bestoweth on his Church The Chaldee Paraphrast expoundeth this of the Pome-citron tree but for the cause aforesaid I would not restraine it to any one kind that the fulnesse of grace and truth which was in Christ might here be observed of whose fulnesse all we have received and grace for grace Ioh. 1. 14. 16. of the wood or of the forest or grove which are wilde trees and without culture bearing either none or sowre bitter and unsavoury fruits Such is the state of all the sons of men by nature Rom. 11. 24. whom Christ farre excelleth in beauty fruit and comfort Psalme 45. 3. Ioh. 15. 1. c. my beloved that is Christ in Hebrew Dod the same in signification with David see the notes on chap. 1. 13. the sonnes of Adam all whom Christ farre excelleth Psal. 45. 3. The Chaldee expoundeth it of Angels which are the sonnes of God Ioh. 1. 6. But though it be true that Christ excelleth them also Heb 1. yet the former similitude of the trees of the wood leadeth us rather to understand it here of earthly creatures as the Kings and Potentates and wise men of the world called sonnes in comparison with their peoples before called daughters in vers 2. So in Rev. 1. 5 Christ is the Prince of the Kings of the earth in Ezek. 31. 3. 6. the King of Assyria is likened to a Cedar in Lebanon under whose shadow dwelt all great nations in Dan. 4. 20. 21. 22. Nebuchadnezar is likened to a tree strong and high under which the beasts of the field dwelt c. and Iosias King of Iudah under whose shadow the Iewes hoped to liue Lam. 4. 20. and others in his shadow that is in his protection and defence The tree shadoweth from the heat of the Sunne and Christ from the heat of the wrath of God and from the persecutions of the world as it is written There shall be a Tabernacle for a shadow in the day time from the heat c. Esa. 4. 6 and Thou Lord hast beene a strength to the poore a strength to the needy in his distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall Esay 25. 4. So the shadow of Aegypt Esay 30. 2. the shadow of Heshbon Ierem. 48. 45. signifie the defence wherein men trusted which the faithfull repose in God and Christ alone as in Psalme 36. 8. 57. 2. and 17. 8. 63. 8. and 90. 1. And they that trust in him shall be safe from evill as Iehovah is thy shadow upon thy right hand the Sunne shall not smite thee by day nor the Moone by night Iehovah will keepe thee from all evill Psal. 121. 5. 6. 7. I desired and sate or I much desired that I might sit The forme of the Hebrew word increaseth the signification as noting a continuall and fervent desire of that which is pleasing delightfull or profitable and by sitting is meant abiding and resting as in Psalm 91. 1. The Church therefore being by sinne under wrath reveiled by the Law and being maligned by the world as a lilie among thornes acknowledgeth her faith hope love and delight 〈◊〉 bee in Christ Iesus who hath delivered as from the wrath to come 1 Th 〈…〉 through whom we have peace with God Rom. 5. 1. and peace in him though in the world we have tribulation 1 Iohn 16. 33. his fruit another benefit which the Church reapeth by Christ that shee is not onely delivered from evill but made partaker of his goodnesse in that the workes of his Prophesie Priesthood and Kingdome his death resurrection and all fruits of them are communicated unto her by the Gospell which shee feedeth upon by faith to the refreshing and life of her soule Fruits signifie graces and good workes which are to the benefit of our selves and others Matt. 3 8. 10. Gal. 5. 22. c. and is also applyed to the doctrine of the Gospel Iohn 15. 16. and signifieth a comfortable reward Psal 58. 12. Prov. 27. 18. The Hebrewes referre these things to the Law which should better bee applied to the Gospell for the Chaldee paraphrast here saith As the Pome-citrontree
made fruitfull by the blessing and Gospell of Christ Heb. 6. 7. 8. 9. So God promising to heale the backsliding of his people and to love them freely after his anger is turned away saith I will bee as the deaw unto Israel he shall grow as the Lilie and cast forth his roots as Lebanon his branches shall spread and his beauty shall bee as the Olive tree c. Hos. 14. 4. 5. 6. The Chaldee Paraphrast applieth these flowers to Moses and Aaron which were like unto Palme tree branches and appeared to doe miracles in the land of Aegypt singing to weet of birds as after in speciall hee nameth the Turtle dove This is both a signe and an effect of the Spring time which cheareth all creatures and causeth them in their kind to sing praises unto God and these birds and turtles signifie the Saints who feeling the comforts of Gods word and spirit doe sing his prayse and with Psalmes and Hymnes and spirituall songs doe sing and make melody in their heart to the Lord Ephes. 5. 19. As it is written They shall lift up their voice they shall sing for the majesty of the Lord c. From the utmost part of the earth have wee heard songs Glory to the righteous Esay 24. 14. 16. of the turtle The Church it selfe is sometime meant by the Turtle Psal. 74. 19. and the Dove Song 2. 14. and 5. 2. sometime the holy Ghost with his graces is resembled by a dove as at our Lords baptisme Mat. 3. 16. and thus the Chaldee expoundeth it here the voice of the holy Ghost So it signifieth the voice of the Spirit in the people of Christ mutually comforting one another and jointly praising â—od with and for his graces The Turtle dove casting her feathers is said to hide her selfe in winter in holes of trees her voice therefore being now heard signifieth that Summer was come Vers. 13. her greene figs or her unripe figs such as the figtree thrusteth out in stead of flowers which appeare on other trees A signe not onely of the Spring but of a fruitfull yeere Our Saviour saith Learne a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that Summer is nigh Matth. 24. 32. And the blessing of God upon his Church is hereby signified as on the contrary when hee threatneth to consume the same he saith there shall be no grapes on the vine nor figs on the figtree c. Ier. 8. 13. tender grape or young small grape called in Hebr. Smadar a word used onely in this Song here and in vers 15. and c. 7. v. 12. By this variety of fruits is figured the variety of graces the good workes and sweet odour of them which appeare in the Saints after they are reconciled to God by Iesus Christ who is the true vine the faithfull are the branches who when they beare much fruit the Father is glorified Iohn 15. 1. 5. 8. The people of God themselves are also likened to grapes and figges as I found Israel like grapes in the wildernesse I saw your fathers as the first ripe in the figtree c. Hos. 9. 10. rise up thou or rise up for thy selfe as in vers 10. which exhortation is here againe repeated Vers. 14. My dove so Christ calleth here his Church The dove is mournfull sociable harmlesse chaste fearfull c. as I did mourne as a dove Esay 38. 14. and wee mourne sore like doves Esay 59. 11. Againe who are these that flie as the doves to their windowes or lockers Esay 60. 8. and in Ezek. 7. 16. they that escape of them shall escape and shall be on the mountaines like doves of the vallies all of them mourning every one for his iniquity And in Hos. 11. 11. they shall tremble as a dove out of the land of Assyria in Mat. 10. 16. be harmlesse as doves All which properties agree with the Church in this her estate especially fearfulnesse and mourning for her iniquities whereby she became sicke of love vers 5. the clefts of the Rocke hidden there for feare of enemies as it is written O yee that dwell in Moab leave the cities and dwell in the Rocke and be like the dove that maketh her nest in the sides of the holes mouth Ier. 48. 28. The Rocke whither this dove the Church was now fled seemeth most properly to meane faith in Christ as Mat. 16. 18. wherein she hid her selfe for feare of Gods wrath for her sin and yet durst not shew her selfe or the election of God which as a sure and rocky foundation abideth for ever Herewith compare Exod. 32. 22. where Moses was put in a clift of the Rocke and covered with Gods hand while hee passed by secret place or hiding place thus David often calleth God his secret or hiding place as 〈◊〉 Psalme 32. 7. Thou art a secret place to me from distresse thou wilt preserve me c. See also Psal. 61. 5. and 91. 1. stayres Heb. stayre or steepe place This as the Rocke aforesaid may signifie Christ by 〈…〉 th in him we ascend unto God by degrees as by stayres he being the Ladder which Iakob saw in vision upon whom the Angels of God ascended and descended Gen. 28 12. Ioh. 1. 51. let me see thy countenance or cause me to see thy personage thy visage thy forme fashion shape sight or appearance see chap. 5. 15. that is stirre up thy faith and hold up thy face with comfort come unto me walke before me and be upright as Gen. 17. 1. Present thy body as a living sacrifice holy c. Rom. 12. 1. So the Chaldee expoundeth it Shew me thy countenance and thy righteous workes heare thy voice that is thy prayers prayses songs thanksgivings c. Psalm 5. 3. and 26. 7. and 28. 2. and 42 5. call upon me in all thy feares and troubles as in Psal. 50. 15. Call on mee in the day of distresse c. By these words Christ both sheweth her the cause of her soules sicknesse to be her owne infirmities and negligence in prayer and other holy duties as also comforteth her against her feares and the conscience of her infirmities Thus the Chaldee also explaineth it Let me heart thy voice for thy voice is sweet in prayer in the house of the little sanctrary and thy countenance fayre in good workes 〈…〉 is sweet that is pleasing and acceptable being uttered in faith and according to the will of God as it is written Then shall the offrings of Iudah and Ierusalem be sweet that is pleasing unto the Lord Malac. 3. 4. but unto the transgressors he saith your burnt offrings are not acceptable nor your sacrifices sweet unto me Ier. 6. 20. comely or to be desired beautifull as in Song 1. 4. These praises of the Church are spirituall and according to the esteeme of God not of men for even Christ himselfe in respect of wordly reputation had his visage and forme so marred that many were astonied at
him he had no forme nor comelinesse Esay 52. 14. and 53. 2. Vers. 15. Take ye for us the foxes It is uncertaine whether these words be spoken by Christ or by the Church or both but they seeme rather to be Christs words directed chiefly to the watch-men and ministers of the Church By Foxes are meant false prophets and heretickes as in Ezek. 13. 4. O Israel thy prophets are like the Foxes in the deserts Such are by Christ likened to wolves Mat. 7. 12. And the Apostle to the Elders of Ephesus giveth warning of such Acts 20. 28. 29. c. and all Christians are to marke and espye such Rom. 16. 17. The taking or apprehending and holding fast of these foxes is the discovering and refuting of their errours the judging censuring and casting them out of the Church 1 Tim. 1. 3. 18. 19. 20. or avoiding them if they bee none of the Church 2 Iohn 10. And because the vine keepers knowing the malignity of Foxes would destroy them but by reason of their subtilty they often escape and are not taken therefore he saith Take meaning by consequence the rooting of them out And as the Foxe is famous for his craft and subtilty so are false Teachers called therefore deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11. 13. And not they onely but crafty tyrants and other like enemies may be meant by foxes as Christ called Herod a Foxe Luke 13. 32. also sinnes of all sorts may by reason of their deceitfulness Heb. 3. 13 be here implyed under the name of Foxes whose property is to have holes in the earth Matth. 8. 20. as sinnes are hidden in the fraudulent hearts of men the little Foxes the lesser sort of sinnes errours false teachers c. even in their beginning and first bud when they may seeme to be lesse hurtfull as is said of Babylon Happy shall he be that taketh and dasheth thy little ones against the rocke Psal. 137. 9. corrupt the vineyards by devouring the grapes the foxes corrupt mar and destroy vines and vine-yards so sinnes sinners and heretikes destroy the faith doctrine and Churches making shipwracke of faith 1 Tim. 1 19. their word eateth as doth a canker 2 Tim. 2. 17. they are vaine talkers and deceivers of mindes who subvert whole houses Tit. 1. 10. 11. they privily bring in heresies of perdition being as naturall bruit beasts made to be taken and destroyed 2 Pet. 2. 1. 12. Of such the Lord complaineth Many Pastors have corrupted my Uineyard Ier. 12. 10. for Heb. and which word is often used in stead of for as in Psalm 60. 13. Esay 64. 7. Gen. 12. 19. have tender grapes or bring forth the tender grape This reason sheweth the love and care of God towards his Churches and people that are fruitfull If they beare wild grapes in stead of wholesome fruit he will take away the hedge of his vineyard and it shall be eaten up Esay 5. 4. 5. Every branch in Christ that beareth not fruit his Father the Husbandman taketh it away and every branch that beareth fruit hee purgeth it that it may bring forth more fruit Iohn 15. 1. 2. and when the fruit is young and tender hee hath care to preserve and cherish the same Vers. 16. is mine Here the Spouse professeth the joyfull communion betweene Christ and her which shee now feeleth renewed after her soule sicknesse Christ is ours when by faith wee apply him and all his graces his death resurrection ascension intercession c. unto our selves as our owne Because we thus judge that if one died for all then are all dead 2 Cor. 5. 14. I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me c. Gal. 2. 20. And we have knowne and beleeved the love that God hath to us 1 Ioh. 4. 16. and I his by the covenant of his grace as it is written I entred into covenant with thee saith the Lord God and thou becamest mine Ezek. 168. Or as the former branch signified her faith to justification so this latter her sanctification whiles by holinesse of life she giveth her selfe to Christ in all obedience to doe his will Rom. 6. And hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Ioh. 4. 13. feedeth among the Lilies this signifieth the continuance and increase of grace for that faith and holinesse might be increased daily Christ by his Spirt and by the ministery of his word feedeth his flocke among the faire sweet and comfortable Lilies of the scriptures and in the communion of the Saints which are like Lilies among thornes v. 2. V. 17. Untill the day dawne or untill the day blow or breath forth to wit light as appeareth by that which followeth the fleeing of shadowes Although it may have reference to the blowing of the wind at the breake of the day The like speech is used again in Son 4. 6. the shadows flie that is the darknesses of the night flee as on the cōtrary when the day goeth away the shadowes of the evening are said to be stretched out Ier. 6. 4. turn-about to wit unto me have respect unto and care of me it is a request of comfort from Christ as David saith Thou didst much increase my greatnesse and didst turne about and comfort me Psalme 71. 21. The Spouse here in the night and darknesse of her tribulation and tentation desireth Christ to bee ready at hand for her helpe by the comfort of his Word and Spirit The night and shadowes thereof doe signifie either the darknesse of ignorance and sinne when the truth and way of God is not knowne Ephes. 5. 8. 1 Iohn 1. 6. Mich. 3. 6. or the time of trouble and persecution Lament 3. 1. 2. the day is the time of knowledge holinesse comfort peace and joy 1 Thessalonians 5. 5. Rom. 13. 12. 13. Esther 8. 16. The dawning or breake of this day is the sense and feeling of inward joy and comfort by the Word and Spirit as the Apostle willeth us to take heed unto the sure word of prophesie as unto a light that shineth in a darke place untill the day dawne and the day starre arise in our hearts 2 Peter 1. 19. the fleeing of the shadowes is the removing away of blindenesse ignorance sinfulnesse misery trouble which God beginneth to his people in this life and continuing till the end when the day of the Lord and the day of Christ shall appeare 1 Thessalonians 5. 2. 2. 2 Thessalonians 2. 2. when there shall be eternity of light and joy to the faithfull to a Roe for swiftnes to help me and pleasantnesse to delight me see the notes on vers 9. fawne of the Hindes or of the Harts that is a yong Hart see vers 9. of Bether or by interpretation of division of partition This seemeth to be the place called also Bithron which was on the outside of Iordan 2 Samuel 2.
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to
first moneth which should follow after in the second heads that is governours as the Greeke translateth the twelve rulers or princes 〈…〉 houses see Numb 〈◊〉 16. stood over them that were mustered or that were numbred the Greeke â—aith over the visitation or muster of whom it 〈◊〉 said to Moses in Numb 1. 5. these are the 〈◊〉 〈◊〉 the men which shall stand with you So at the making of the Tabernacle the Rulers brought prâ—â—â—ous Beryll stones and filling stones for the Epâ—â—â— c. Exod. 35. 27. And for the building of the Temple the Princes offered willingly and gave for the 〈…〉 of the house of God gold silver brasse c. 1 Chron. 29. 6 7 8. Verse 3. their oblation Hebr. their Korban in Greeke their gifts This oblation was for the publike service of the Tabernacle to carry it when 〈◊〉 removed verse 5. Chazkuni here saith it was to make atonement for that they had numbred Israel as in Numb 31. 49 50. Thy servants have taken the summe of the men of warre c. and there lacketh not one man of us we have therefore brought an oblation for the LORD c. to make an atonement for our soules before the LORD covered wagons or coach wagons according to the Greeke version and so the Hebrew Tsabbim is used for coaches in Esai 66. 20. The Chaldee and other Hebrewes expound them covered wagons In Levit. 11. 29. Tsab is a Tortois so called of the shell that covereth it accordingly here they may bee called wagons Tsab of the Tortoys or of covering because they were like to a Tortois covered above Chazkuni expoundeth Tsab for Tsaba an hoast or armie by cutting off the last letter and so they were named wagons that went in the armie for the service of the Tabernacle to which one Greeke version agreeth translating it Dunameos a wagâ—n that is one wagon for two Princes for one that is as the Greeke translateth for every one Thus in their gifts they were partly severall partly joyned in communion two and two for a wagon The Hebrewes compare the number of six with the six severall blessings in Numb 6. 24 25 26. and the twelve oxen according to the number of the twelve tribes R. Menachem on Numb 7. before the Tabernacle to present them there unto God Ionathan in his Chaldee paraphrase addeth Moses would not receive theÌ„ of them they brought them neere or offered them before the Tabernacle And Sol. Iarchi so explaineth it because Moses received them not from their hand till hee was commanded by the mouth of God Verse 5. that they may be to serve or and let them be to serve the service that is to doe the work as the Greek translateth and they shall be for the ministeriall workes of the Tabernacle of Testimonie Verse 8. foure wagons c. Because the service of the Merarites was heavier than the Gersonites as having the charge of the boards barres pillars and sockets of the Tabernacle whereas the Gersonites carried but the curtaines coverings and hangiâ—gs Numb 4. 31. 25. therefore the Merarites had as many moe wagons and oxen as the Gersonites in the hand that is under the guidance and government of Ithamar see Num. 4. 28 33. Verse 9. of the Sanctuary or of the holy things Hebr. of the holinesse meaning the Arke Table Candlesticke Altars c. see Num 4 5 15. was upon them the Greeke translateth they have the ministeriall things of the holy with shoulder that is as the Greeke explaineth it they shall be are them on their shoulders and no otherwise therefore when the Arke was carried on a wagon God was angry and killed Vzzah 2 Sam. 6. 3 7. then David acknowledged that the Lord had made a breach among them because they sought him not in dâ—e order 1 Chron. 15. 1â— Verse 10. the 〈◊〉 or the 〈◊〉 consecration called in Hebrew Chanuc 〈…〉 which when it is spoken of men meaneth the C 〈…〉 sing initiation information and trayning up to any new thing which they were not accustomed to before when of other things as of Temples Altars Houses or the like it meaneth the first using of them or dedication consecration to their first use w ch was done with solemnitie as Solomon 〈…〉 ted the house of God 2 Chron. 7. 5. and kept the dedication of the Altar seven dayes 2 Chroâ— 7. 9. and at the returne out of Babylon they kept the dedication of the house of God with ioy and offered at the dedication thereof 100 bullâ—â—cks 200 rammes 400 lambs c. Ezr. 6. 16 17. So they kept the dedication of the wall of Ierusalem with gladnesse thanksgiving singing cymbals psalteries harpes c. and with offering of sacrifices and great ioy Nâ—hem 12. 27 43. And David made the 30 Psalme for the dedication of his house And all the Israelites used to dedicate their dwelling houses Deut. 20. 5. Likewise in the Maccabeâ—s time they kept the dediction of the Altar eight dayes with sacrifices and gladnesse and ordained it to be so kept yeerely 1 Mac. 4 54 56 59. which ordinance was kept in Christs time Ioh. 10. 22. The like observation is found also among the Heathens who dedicated their idols with musicke and solemnitie Dan. 3. 2 〈◊〉 This Dedication is named in Greeke 〈◊〉 and the feast is called 〈◊〉 â—oâ— 10. 22. of new making or using or in memorie of the new making of any thing So the soleâ—nitie of the Law at Mount Sinai in Exod. 24. was a dedication as the Apostle saith it was not dedicated without blood Heb. 9. 18. and Christ is said to have dedicated for us a new and living way into the holy heavens Heb. 10. 20. And now that the altar might be consecâ—ated for the oblations of all Israel at all times the Princes of the twelve tribes dedicate the same with gifts and sacrifices of all sorts and great solemnitie twelve dayes so testifying their faith and joy in Christ whom the Altar figured by whom they should offer the sacrifice of praise to God continually Heb. 13. 10 15. And this was a distinct thing from the former oblation as Sâ—l â—arcâ—i here observeth After they had voluntarily given the wagons and oxen to carry the Tabernacle their heart stirred them up to offer voluntary offerings for the Altar to dedicate it before the Altar to present them there unto the Lord whereupon Iarchi againe saith that Moses received it not from their hana untill he was commanded by the mouth of the Power that is of God And here we may observe the Hebrewes phrase which call God the Powâ—r as doe the Evangelists saying Yee shall see the Soâ—â—e of man sitting on the right hand of the Power Mat. 26. 64. and Marke 14. 62. which is explained in Luk. 22. 69. the power of God So the Sonne of the Blesssed Marke 14. 61. that is the Sonne of God Matth. 26. 63. Verse 11. One Prince for a day this sentence twice written is for more
plainnesse exactnesse and solemniey of the action as also to shew an equall right that all the Princes and Tribes had in the Altar now to be dedicated and how the Lord esteemed of the religious dutie now to be performed which he would have done in distinct dayes Wherefore he also writeth their particular offerings at large repeating the same things twelve times together Verse 12. Naasson Hebr. Nachshon so in Num. 1. 7. of the tribe or for the tribe in which sense the oblation was not for his owne person but for the whole tribe whereof he was governour but the Greeke translateth Prince of the tribe of Indas Here the Captaines of the tribes offer every one in his day not according to their births or as they are named in Num. 1. but according to the order wherein God had set them round about his Sanctuary in Num. 2. beginning at the East quarter proceeding to the South then to the West and ending at the North according to the course of the Sunne as may be viewed thus of East 1. Iudah Naasson verse 12. 2. Issachar Nethaneel verse 18. 3. Zabulon Eliab verse 24. South 4. Reuben Elizur verse 30. 5. Simeon She lumiel verse 36. 6. Gad Eliasaph verse 42. West 7. Ephraim Elishama verse 48. 8. Manasses Gamaliel verse 54. 9. Benjamin Abidan verse 60. North. 10 Dan Ahiczer verse 66. 11. Aser Pagiel verse 7â— 12. Naphtali Ahira verse 78. Thus God would have that order kept in their oblations w ch he had appointed for their situations Num. 2. and so likewise for their journeyings Num. 10. 14 27. to shew that he is not the author of confused tumult but of peace 1 Cor. 14. 33. And Iudah in Naasson his sonne was first in these oblations as in many other things for to type out the honour of Christ who was to be his sonne according to the flesh Heb. 7. 14. Verse 13. dish or charger platter in Hebrew Kagâ—naraâ— in Greeke Trublion which word is used for a dish in Mat. 26. 23. Such dishes were used to set the Shewbread in on the golden Table Exod. 25. 29. and thirtie shekels the word shekels is expressed in the Chaldee version and rightly as the next words manifest the shekell spoken of in the Law weighed three hundred and twenty barley cornes saith Maimony in treat of shekels ch 1. sect 2. See the notes on Gen. 20. 16. bason or viall called in Hebrew Mizâ—ak of powring out in Greeke Phialee a viall w ch word is used in Rev. l. 16. where the vials of Gods wrath are powred out Such basons or vials were used to carry the blood of the sacrifices to the Altar where it was powred out of them mention is made in Zach. 14. 20. the pâ—ts in the LORDS house shall be like the basons before the Altar shekell of the Sanctuarie or of Sanctitie that is the holy shekell as the Greeke translateth it which weighed 〈…〉 rahs Num. 3. 47. and Exod. 30. 13. 〈…〉 offering or Minchah of this see Levitâ— 2. Verse 14. of gold touching this C 〈…〉 noteth the cup it selfe was of gold and the weight oâ— it was by silver shekels So Ionathan in his Tâ—â—rgum saith One cup weighing ten shekels of silver 〈◊〉 the cup was of gold This is plaine by the 〈◊〉 verse following there Sol. Iarchs saith that 〈◊〉 shekels of gold weighed not so much as the silver 〈…〉 kels of incense or perfume in Hebr. K 〈…〉 every meat-offering of floure as it was 〈◊〉 with oyle so it had frankincense Lebonah 〈◊〉 Levit. 2. 1. but the incense Keâ—oreth was â—or the golden Altar the making whereof is descrâ—bed 〈◊〉 Exod. 30. 34. c. Sol. Iarchi here noteth 〈◊〉 incense for any particular person nor for the 〈◊〉 brasen Altar but this onely So it was an exâ—raordinary oblation for this present action Verse 15. bullocke in Chaldee a 〈◊〉 in Hebrew Par which is a yong bull of the second or third yeere see the notes on Exod. 29. 1. 〈◊〉 ling Hebrew sonne of the herd or 〈◊〉 Exod. 29. 1. ramme which also was of the second yeere as lambes were of the first see the notes on Levit. 1. 10. his first yeere Hebr. sonne of his yeere of which phrase see the notes on Gen. 5. 32. Exod. 12. 5. Burnt-offering the Law and signification hereof see in Levit. 1. Verse 16. goat-bucke a goat of the second yeere such was the ordinary Sin-offering for a ruler see Levit. 4. 22 23. But this is brought for s 〈…〉 e 〈◊〉 generall not for any speciall sinne which L 〈…〉 4. treateth of and so it was also extraordinary 〈◊〉 Chazkuni here observeth This man 〈◊〉 voluntary incense whereas no particular p 〈…〉 eth voluntary incense this bringeth a 〈…〉 which is not for sinne whereas no particular 〈◊〉 bringeth a sin-offering but for sinne Verse 17. of Peace-offerings in Greake of 〈…〉 tion in Chaldee of sanctifications see Levit. 〈◊〉 where the Law of this sacrifice is opened T 〈…〉 sacrifices of all sorts figuring the death of C 〈…〉 and benefits to be reaped thereby they recon 〈…〉 and made themselves theirs acceptable to God and were made partakers of his grace to rem 〈…〉 of sinnes justification and sanctification through faith and by the worke of the Holy Ghost in the communion and feeling whereof they râ—joyced before God Verse 18. Nethaneel the sonne of Zuar called in Greeke Nathanael the sonne of Sogar see Num. 1. 〈◊〉 Prince this title is given to all 〈◊〉 〈…〉 cept Naasson of Iudah who offered first 〈◊〉 Chazkuni giveth this reason He is not 〈…〉 that he might not be puft up because he 〈…〉 and all the other are called Princes â—â—r that 〈◊〉 〈…〉 mitted themselves and offered after 〈◊〉 Verse 19. He offered In the Chaldee of 〈◊〉 than there is added He offered hi◠〈…〉 dah by the mouth of the Holy 〈◊〉 S 〈…〉 writeth thus Why speaketh the 〈…〉 Prince of the tribe of Issachar HEO 〈…〉 when the like is not said of all the 〈…〉 cause Reuben came and made a stirre and said It is enough that my brother Iudah offred before me I will offer after him Moses answered It was said unto me by the mouth of the Almighty that they should offer according to the order of their journying by their standards Therefore is it said He offered his offering and the word Hikrib offered wanteth the letter jod that after the plaine writing by the consonant letters it is Imperative Hakreb offer thou for that by the mouth of God he was commanded to offer Verse 42. Deguel in Num. 2. 14. he is called Reguel and so the Greeke here hath Elisaph the sonne of Rigovel see Num. 1. 14. Verse 48. the seventh day the Hebrewes note this to be extraordinarie that on the Sabbath day the same course of offring was kept as on the other dayes without intermission Ammihud in Greeke Semioud see the notes on Numb 1. 10. Verse 54. Gamaliel in Hebrew Gamliel Pedahzur in Greeke