for the close fastning of the cover of the Arke which was as large as the arke it selfe vers 17. The Greeke interpreteth golden writhen waves round about So in ver 24. Vers. 12. shalt put Hebr. shalt give Vers. 13. barres or staves to cary it with verse 14. the Greeke calleth them bearers Vers. 14. to beare the Arke this none might doe but the Levites and upon their shoulders Numb 7. 9. 2 Chron. 35. 3. When David faulted herein and set the Arke upon a wagon the Lord shewed his wrath in killing Vzza see 1 Chr. 13. 7. 10. 11. and 15. 12. 15. Vers. 15. not be removed this caution was left the Levites should thinke themselves discharged at any time from bearing Gods Ark therfore even in Solomons Temple the barres were left in their places but with their ends out to bee seene 1 Kings 8. 8. The Hebrew cannons say when they beare the Arke upon their shoulders they beare it with their faces one towards another and their after parts outward and their faces inward And they are warned that they pull not the barres out of the ringâ— c. Maimony treat of the Instruments of the Sanctuary ch 2. Sect. 13. Vers. 16. the Testimonie in Greeke the Testimonies that is the two tables of stone whereon the Law or ten commandements were written which were a testimony of the Covenant betweene God and the people and should testifie against them if they kept it not as Moses sheweth for the booke of the Law Deut. 31. 26. Hereupon those tables are called the tables of the Testimony Exod. 31. 18. and the arke into which they were put the Arke of the Testimony Exod. 25. 22. neither was there any thing in the Ark but they 1 Kin. 8. 9. and the Tabemacle wherein the Arke was placed is called the Tabernacle of the Testimony Exod. 38. 21. Act. 7. 14. So elsewhere the booke of the Law is called the Testimony 2 King 11. 12. and the Gospell of Christ hath the same name 1 Cor. 2. 1. 2 Tim. 1. 8. Likewise because on those Tables the words of the Covenant were written Exod. 34. 28. therefore they were called the tables of the Covenant Deut. 9. 9. 11. 1â— and the Arke that they were put into the Ark 〈…〉 〈◊〉 Covenant Num. 10. 33. Heb. 9. 4. Ver◠〈◊〉 a covering mercie-seat named in Hebrew 〈◊〉 which hath the signification of covering 〈◊〉 〈…〉 stering over Gen. 6. 14. and is commonly 〈◊〉 the mercifull covering and propitiation of 〈…〉 nes Psal. 65. â—4 Whereupon this is translated in Greeke and with the allowance of the holy Ghost hilusterion Hebr. 9. 5. that is a 〈◊〉 or mercy 〈◊〉 And the Greeke version 〈◊〉 addeth hilasterion â—pithema that is a propitiatorie covering and it is by the Apostle applyed to Christ called Gods hilasterion or propitiatorie through faith in his blood to declare Gods justice for the remession of sinnes that are past Rom. 3. 25. he is the propitiation for our sinns 1 Iohn 2 2. So this mercie-seat on which God did sit betweene the wings of the Cherubims was a figure of Christ by whom our transgressions of the Law are forgiven and covered Vers. 18. Cherubims or Cherubs See Gen. 3. 24. We keepe the Hebr. name following the Apostle who also keepeth the same name in Gr. Heb. 9. 5. where he calleth them Cherubims of glorie The name Cherub is neer unto Rechub a charet used to ride upon and God is said to ride upon the Cherub Psal. 18. 11. and to sit upon the Cherubims Psa. 80. 2. and the Cherubims in Solomons Temple are called a charet 1 Chron. 28. 18. The use of these was to cover or overshadow the mercy-seat w th their wings Ex. 25. 20. as they were made of it v. 19. and from this seat God used to speak unto Moses v. 22. Num. 7. 89. These being of the similitudes of heavenly things Heb. 9. 23. may diversly be applied unto Christ whose mediation was signified by this mercy-seat and to the Ministers of God both the Angels in heaven Gods fiery charets 2 Kin. 6. 17. Psal. 68. 18. whose service he useth for his honor to attend upon Christ and upon his Church into whose mysteries they desire to looke Heb. 1. 6. 14. 1 Pet. 1. 12. and his Ministers also on earth For Kings are called by the names of Cherubs Ezek. 28. 14. and the foure living creatures with eyes wings Rev. 4. 6. 8. w ch by comparison with Eze 〈…〉 1. 5. 6. 10. and 10. 1. 14. 20. were Cherubims are of them that are redeemed unto God by the blood of Christ Rev. 5. 8. 9. 10. so distinguished from heavenly Angels Rev. 5. 11. These with heavenly affections looking into the law and Christ the mercy-seat are such as on whom he also rideth by the preaching of the Gospel Ps. 45. 5. Act. 9. 15. But the chiefe significatioÌ„ of the Cherubs here respecteth Christ himselfe the Mercy-seat of which they were made on the two ends thereof v. 19. And to this glorious seat where Gods presence with his Church was manifested the throne of God is answerable in the Christian Church in the presence of which throne his people are and serve him day and night in his Temple Rev. 7. 15. 17. and 4. 2. 4. 5. 6. and 8. 3. and 16. 17. and 21. 3. 5. and 22. 1. compared with Ier. 3. 17. Psal. 80. 2. of beaten worke that is of whole peeces beaten out with the hammer The like is said of the Candlesticke vers 31. 36. and of the Trumpets Numb 10. 2. The Gr. translateth it turned worke Vers. 20. shall stretch Hebrew shall be stretching or spreading covering or shadowing as the Greeke which the Apostlefolloweth doth translate Hebrewes 9. 5. This word is used for protection and defence from evilâ— Psal. 91. 4. 140. 8. Exod. 33. 22. and the King of Tyrusis is called an anointed Cherub that covered or protected Ezek. 28. 14. This here being as is foreshewed a figure of Christ the protecting Cherubs may signifie his kingdome ps 99. 1. the mercy seat which they covered his priesthood Rom. 3. 25. and the voice which spake from the fame his prophesie Numb 7. 89. Heb. 1. 1. 2. Iudg. 20. â—7 one to another Hebr. man to his brother Ver. 22. will meet or will convene at set times and to appoint and order things for the Church as the words following do explaine Hereupon the Tabernacle wherein this Arke was had the name the Tabernacle of Meeting or of the Congregation where I will meet with thee Exod. 30. 36. The Chaldee translateth I will appoint my word to thee there the Greeke I will be knowne to thee from thence So this was the sign of Gods presence with and direction of his Church as before is noted on ver 18. The Hebrew Doctors say that the heart of man is answerable to the Most holy place of the Sanctuarie wherein was the Arke and the Covering-mercy-seat and the Cherubims whereby
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
unto thee For hee is an abomination to Iehovah thy God whosoever doth these things whosoever doth unrighteousnesse Remember that which Amalek did unto thee by the way when ye were come forth out of Egypt How hee met thee by the way and smote the hind most of thee all that were feeble behind thee and thou wast faint and weary and hee feared not God Therefore it shall be when Iehovah thy God hath given rest unto thee from all thine enemies round about in the land which Iehovah thy God giveth unto thee for an inheritance to possesse it thou shalt blot out the remembrance of Amalek from under the heavens thou shalt not forget it Annotations A â—oâ—tâ—oversie a plea or strife in Greeke a contradiction and they or that they the Iudges may judge them And this Law concerneth all Courts the highest of 71 Iudges the Court of twenty three and the Court of three the lowest of which judged inferiour causes and money matters and had authority to beat malefactors but not to put to death justifie that is pronounce just so absolve or acquit in judgment condemne for wicked or pronounce wicked and so tendemne in judgment as the Greeke translateth it condemne This is contrary to the former and so the Apostle opposeth them saying It is God that justifieth who is hee that condemneth Rom. 8. 33. 34. This law is perpetuall the transgression whereof is a great sinne for Hee that justifieth the wicked and he that condemneth the just even they both are an abomination to the LORD Prov. 17. 15. Vers. 2. worthy to be beaten Hebr. a son of beating which the Greeke translateth worthy of stripes and the Chaldee a sonne guilty of or worthy to bee beaten So the sonne or childe of hell Matt. 23. 15. is one worthy of hell fire the son of death in 1 Sam. 20. 31. is one that was worthy of death and therefore should be killed and in the Gospell If the sonne of peace bee there in the house Luk. 10. 6. which another Evangelist explaineth thus If the house be worthy Matt. 10. 13. Now who they were that deserved beating are by the Hebrewes shewed thus Hee that transgresseth against a prohibition whereby the contrary commandement to be done is broken off and they warned him of it and said unto him Doe not this thing for if thou doest it and keepest not that which is commanded concerning it thou shalt be beaten and he transgresseth and keepeth not the commandement loe he is to be beaten Maimony in Sanhedrin chap. 16. sect 4. More particularly Thâ—se are to be beaten whosoever transgresseth against a prohibition for which he deserveth to be cut off but is not to bee put to death by the Synedrion as he that eateth fat or bloud or leven at the Passeover Likewise whosoever transgresseth against a prohibition for which they are guilty of death by the band of God as hee that eateth of fruits before the first-fruits tithes c. be paid and a Priest that is uncleane and eateth of the heave-offering which is cleane Likewise who so transgresseth against a prohibition wherein there is an act or worke as hee that boyleth a Kid in his mothers milke which the Hebrewes understand of eating flesh with milke or that weareth Linsey-woolsey But a prohibition wherein is no act as to walke as a tale-bearer to revenge or beare grudge or receive a false report c. for such he is not beaten nor for any other wherein there is an act some few excepted Every prohibition for which they are to be put to death by the Magistrate as adulterie working on the Sabbath c. they are not beaten therefore So every prohibition for which they are to make satisfaction as robbery theft c. they are not beaten for it And every prohibition whereby the contrary commandement is broken off as Thou shalt not take the dam with the young Deut. 22. 6. Thou shalt not wholly rid the corner of thy field Levit. 19. 9. c. they are not beaten for it unlesse they keepe not the commanded thing concerning them that is unlesse they omit the letting of the dam goe Deut. 22. 7. and the leaving of the corner for the poore Levit. 19. 10. And for a prohibition implied in the generals they are not beaten but all other prohibitions which are in the Law they are to bee beaten for doing them What is that prohibition comprised in the generals It is one prohibition which generally compriseth many things as yee shall not eat with the bloud Levit. 19. 26. And so when it is said Doe not such a thing and such a thing forasmuch as there is not a particular prohibition set before every one of them he is not to be beaten for every one of them unlesse they bee divided in other prohibitions or said by word of mouth that they are divided As where it is said Eat not of it raw or sodden Exodus 12. 9. hee is not beaten for eating of it raw and sodden twice but once Of the first-fruits hee saith Yee shall not eat bread and parched corne and greene eares Levit. 23. 14. a man for eating these three is to bee beaten thrice by word of mouth wee have beene taught that these are divided or severall It is said in Deut. 18. 10. Let there 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 although all these things be comprehended generally in one prohibition yet are they divided in other prohibitions as in Levit. 19. 26. ye shall not observe fortunes and yee shall not observe times to teach that every one of these is a prohibition by it selfe severall and so all other of like sort Maimony in Sanhedrin ch 18. sect 1 2 3. Finally they say All prohibitions for which cutting off is due but not death by the Magistrate for which men are to be beaten are one and twenty All for which death is due by the hand of God which are prohibitions wherein an act is for which men are to be beaten are eighteene All prohibitions in the Law for which there is neither cutting off due nor death by the Magistrate for which men are to be beaten are an hundred sixtie and eight So there are found in all which are to be beaten 207. Maimony ibidem chap. 19. All which are there particularly related but would be too long here to repeat the Iudge that is the Iudges as the Greeke translateth for one Iudge sate not alone to judge controversies Neither was any man to be beaten without witnesses of his crime No man is to bee beaten but by witnesses and evidence and they are to examine the witnesses by inquiry and diligent search even as they do in judgments of life and death Maimony in Sanhedrin chap. 16. sect 4. cause him to lie downe or to be laid downe and bound fast the manner is said to bee thus both his hands
4. marvellously separated or selected in wondrous sort exempted as with some signe of excellencie culled out So God marvellously severed the Israelites from the Aegyptians Exod. 8. 22. and 9. 4. and 11. 7. See also Psal. 17. 7 Exod. 33. 16. a gracious Saint or pious holy mercifull one meaning himselfe The Hebrew Chasid w ch the New Testament in Greeke calleth hosios that is pious or holy Act. 13. 35. signifieth one that hath obtained mercie goodnesse pietie grace and benignitie from the Lord and is againe after Gods example pious kind gracious and mercifull to others Neh. 13. 14. See Psal. 13. 6. 1. to him that is his gracious Saint as the Greeke explaineth it or referring it to the former he hath separated to himselfe a gracious man Vers. 5. Be stirred or Be commoved which may be understood Be angry be grieved or tremble and the Chaldee addeth for him meaning God The original word Ragaz noteth and stirring or moving Iob 9. 6. as to be moved or tremble with feare Psal. 18. 8. Deut. 2. 25. Isa. 14. 9. to be moved with griefe 2 Sam. 18. 33. to be stirred with anger Prov. 29. 9. 2 Kings 19. 27 28. Ezek. 16. 43. This latter the Greek here followeth saying Be angry and sin not and the Apostle hath the same words Eph. 4. 26. sin not or misdoe not This word signifieth to misse of the way or marke as in Iud. 20. 16. men could sling stones at an haires bredth and not sin that is not misse and Pro. 19. 2. he that is hastie with his foot sinneth that is misseth or swarveth In religion Gods law is our way and mark from which when we swarve we sin Therfore sin is defined to be transgression of law or unlawfulnesse 1 Iob. 3. 4. say in your heart that is mind seriously what you do and what the end will be Consider with your selves The like phrase is in Psa. 14. 1. and 35. 25. Mat. 24. 48. Rom. 10. 6. Rev. 18. 7. be still or silent stay pawse as 1 Sam. 14. 9. Ios. 10. 12 13. By this word is often meant in Scripture a modest quietnes of the mind the troubled affections being allayed See Psal. 131 2 and 37. 7. and 62. 2. Lam. 3. 26. The Chaldee paraphraseth thus Say your request with your mouth and your petition with your heart and pray upon your bed and remember the day of death for ever Vers. 6. Sacrifice The word signifieth killing or slaughtering as beasts were killed for offerings to God figuring mans mortification or dying to sin Ps. 51. 19. sacrifices of justice such Moses speaketh of Deut. 33. 19. and David afterward Psal. 51. 21. meaning sacrifices just and right and in faith according to the intendment of Gods law contrary to those which the Prophet reproveth Mal. 1. 14. So sacrifices of triumph or joy Psal. 27. 6. are joyfull sacrifices offered with gladnesse And the way of justice Mat. 21 32. for a just or right way The Chaldee giveth this sense Subdue your lusts and it shall be counted unto you as a sacrifice of justice trust or be confident have stedfast hope secure and firme confidence and it is opposed to feeblenesse of mind feare and doubt Isa. 12. 2. Prov. 28. 1. Vers. 7. Many doe say Hebr. are saying which may be turned doe say as in Mat. 22. 23. hot legontes saying is in Mark 12. 18. heitines legousi which say who will cause us to see that is to enjoy or have the fruitton of good Psal. 50. 23. And this is the forme of a wish as David desired and said Who will give me drinke of the water c. 1 Chro. 11. 17. and who will give me wings as a dove Psal. 55. 7. and many the like the light of thy face that is thy light some chearefull face or lookes meaning Gods favour grace and the blessings of knowledge comfort joy c. that flow therefrom This is in Christ who is both the Light and the Face or Presence of God Luke 2. 32. Exod. 33. 14. and the Angell of his face Isa. 63. 9. According to this phrase Solomon saith In the light of the Kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. See also Psal. 44. 4. and 31. 17. 21. and 67. 2. Iob 29. 3. Vers. 8. hast given joy or shalt give or put joy so giving is used for putting often times Psal. 8. 2. and 40. 4. and 33. 7. and 69. 12. and 89. 20. and 39. 6. and 119. 110. more than of the time or from of the time An Hebrew phrase where the signe of comparison is wanting as Gen. 38. 26. Psal. 19. 11. and 130. 6. The like is also in the Greek tongue as Luk. 15. 7. and 18. 4. And of joy in harvest when corne is increased see Isa. 9. 3. Ioel 1. 11 12. Vers. 9. together that is I will lie downe and sleepe both together not being disquieted with feare or care see Ps. 3. 6. or together I and others with me or I my selfe wholly alone See the note on Ps. 33. 15. alone The Hebrew phrase is in lonedom or in solitarinesse and may be referred by the distinction to the Lord who alone seateth his in safety as Deut. 32. 12. or to that which followeth Thou wilt seat me alone in safety Herein looking to Moses blessing Deut. 33. 28. where Israel dwelleth safely alone and so in Num. 23. 9. Ier. 49. 41. Thus it is a blessing to be alone from enemies otherwise to be alone from friends is a note of affliction as Psal. 102. 8. Lam. 1. 1. wilt seat me that is cause me to sit dwell or remain in confidence or trustfulnes with hope that is confidently or trustfully w ch by cōsequence meaneth securely safely And this was a blessing promised in the law Lev. 26. 5. Deu. 12. 10. PSAL. V. David prayeth and professeth his studie in prayer 5 God favoureth not the wicked 8 David professing his faith prayeth God to guide him 11 To destroy his enemies and to preserve the godly To the master of the musicke on Nechiloth a Psalme of David HEare thou my words Iehovah understand my meditation Attend to the voyce of my crie my King and my God for unto thee will I pray Iehovah at morning thou shalt heare my voice at morning will I orderly addresse unto thee and will looke out For thou art not a God delighting wickednesse the evill shall not sojourne with thee Vain-glorious fools shal not set themselves before thine eyes thou hatest all that work painfull iniquitie Thou wilt bring to perdition them that speake a lie the man of blouds and of deceit Iehovah doth abhorre But I in the multitude of thy mercy will come into thy house will do worship toward the palace of thy holinesse in the feare of thee Iehovah lead me in thy justice because of my enviers make straight thy way before me For in his mouth is no certaintie their inward part
Sam. 1. 9. and 3. 3. the temple 1 Kings 6. 17. and heaven it selfe Psal. 11. 4. Mic. 1. 2. Vers. 9. in thy justice that is in the religion and conversation set forth in thy law called the paths of justice Ps. 23. 3. or for thy justice sake enviers or spials observers that pry for evill So Psal. 27. 11. Vers. 10. no certainty no certaine stable thing no firme truth which one may trust unto or no true word his mouth that is the mouth of any of them which the Chaldee explaineth thus the mouth of the wicked men inward part properly that which is neerest unto them this the Greeke translateth heart And these in parts are put for the thoughts affections purposes in them as Psal. 49. 12. wofull evils havvoth the originall signifieth woes sorrowes heavy annoyances mischiefes and wofull events so named of hoi or hovah w ch signifieth woe Ezek. 7. 26. they make smooth or make flattering and consequently deceitfull as the Greeke translateth w ch the Apostle followeth Rom. 3. 13. Vers. 11. Condemne them as guilty Asham is a guilt sin or trespasse Lev. 5. 19. whereof the word here used is to make guiltie or damne of trespasse and so the Greeke here hath it Iudge or damne and the Chaldee make guiltie or condemne And because destruction and desolation abideth such as are damned for crime therefore is this word used also for desolating abolishing destroying Ezek. 6. 6. Ioel 1. 18. And so may it be here meant punish or make them desolate O God So Psal. 34. 22 23. and 69. 6. with the multitude or for the multitude the many trespasses or seditious iniquities defections done purposely and disloyally and are therefore hainous and criminall The Greeke often translateth it unlawfulnesse or transgression of law which the Apostle following Rom. 4. 7. from Psal. 32. 1. It is more than sin as may be gathered by Gen. 31. 36. Exod. 34. 7. and Iob 34. 37. hee addeth trespasse to his sin drive them away or drive him that is each of them A like phrase as was before Psal. 2. 3. So after in vers 12. upon them and him turned rebellious or turned bitter and so are very distastfull unto thee by reason of their disobedience and stubbornnesse and consequently doe provoke to bitternesse and wrath doe exasperate The Hebrew word Marah hath properly the signification of changing and of bitternesse applied to apostasie rebellion and disobedience Deut. 1. 26. and 21. 7. 20. Ios. 1. 18. against thee which the Chaldee expoundeth against thy word Vers. 12. for ever or to eternitie showt or shrill out sing joyfully for so commonly the Hebrew Ranan signifieth and is therfore by the holy Ghost interpreted to be merry or joyfull Rom. 15. 10. from Deut. 32. 43. Gal. 4. 27. from Isa. 54. 1. yet sometime this word is to showt shrill or cry aloud for sorrow as Psal. 142. 7. A loud shrill noise or showting was used in thanksgivings and prayers Levit. 9. 24. 1 King 8. 28. Psal. 17. 1. and 118. 15. and 126. 2. and 33. 1. and thou shalt cover or for thou wilt cover protect or cast a covering over them and this is answerable to their hope or seeking covert in God before mentioned and signifieth a safe protection from all hurt or evill as Exod. 33. 22. Psal. 140. 8. be glad or leape for joy exult The word signifieth outward gladnesse in gesture and countenance So also doth the Greeke answerable hereto that where one Evangelist writeth Rejoyce and be glad Mat. 5. 12. another saith Rejoyce and leape Luke 6. 23. The Chaldee here againe translateth they shall be glad in thy word Vers. 13. buckler a picked shield called tsinnah of the sharpe pickednesse as another kind of Scutchion is called Magen Psal. 3. 4. of fencing or protecting favourable acceptation or goodwill gracious liking or acceptance So the Hebrew Ratson meaneth derived of a word which by the Apostle signifieth to accept Heb. 12. 6. from Prov. 3. 12. and to be wel pleased or delighted Mat. 12. 18. from Isa. 42 1. So the yeare of acceptation is the acceptable yeare Luke 4. 19. from Isa. 61. 2. and the time of acceptation is the acceptable time 2 Cor. 6. 2. from Isa. 49. 8 It is also interpreted will or pleasure Heb. 10. 7. from Psal. 40. 9. PSAL. VI. Davids complaint in his sicknesse with prayer for release 9 By faith he triumpheth over his enemies To the master of the musicke on Neginoth upon the eight a Psalme of David IEhovah rebuke me not in thine anger neither chastise me in thy wrathfull heat Be gracious to me Iehovah for I am weake heale me Iehovah for my bones are troubled And my soule is troubled vehemently and thou Iehovah how long Returne Iehovah release my soule save me for thy mercies sake For in the death is no memorie of thee in hell who shall confesse to thee I faint with my sighing I make my bed to swim in every night I water my bedstead with my teares Mine eye is gnawne with indignation it is waxen old because of all my distressers Away from me all yee that worke painfull iniquitie for Iehovah hath heard the voice of my weeping Iehovah hath heard my supplication for grace Iehovah hath accepted my prayer All my enemies let be abasht and troubled vehemently let them returne be abasht in a moment Annotations VPon the eight or after the eight meaning the eight tunc which was grave as that which we call the base So David fetching home Gods Arke appointed some Levites with harps upon the eighth for the honour and service of God 1 Chron. 15. 21. And so the Chaldee here translateth To sing with playing upon the harpe of eight strings Vers. 2. wrathfull heat or choler This word noteth the inward affection as the former doth the outward appearance David prayeth not simply against correction for as many as God loveth hee doth rebuke and chastise Rev. 3. 19. but would have his nurture with moderation lest it broke him in peeces as Ieremy likewise prayeth Ier. 10. 24. So after in Psal. 38. 2. Vers. 3. heale me recure me Though this may have reference here to bodily sicknesse Psal. 107. 18. 20. yet is it also applied to soule-sicknesse and curing of it as Psal. 41. 5. heale thou my soule for I have sinned against thee Vers. 4. how long or till when An imperfect speech through trouble of mind which may thus be supplied how long wilt thou cease or deferre to helpe or how long wilt thou afflict me So Psal. 90. 13. The Chaldee supplieth the want thus Let me have a refreshing Vers. 5. release loosen or deliver my soule or me meaning from death as is expressed Psal. 116. 8. Vers. 6. for in the death This doctrine King Hezekiah explaineth thus For hell shall not confesse thee death shall not praise thee they that goe downe the pit shall not hope for thy truth the living the living he shall confesse
one end of sacrificing was the forgivenesse of sinne Lev. 6. 2. 6. 7. So the Chaldee here explaineth it If thou doe thy works well shalt thou not haue forgivenesse Otherwise it may be expounded is there not a lifting up to weet of thy countenance which now is fallen that is an acceptation of thy face and petition and consequently of thy offring in Gen. 19. 21. lifting up or accepting the face signifieth favourable acceptation with God and in Iob 11. 15. it signifieth comfortable bold cariage Or is there not a bearing or carying away of blessing and reward as Psal. 24. 5. A question thus asked is an earnest affirmation that so it shall be as are they not written 2 King 20. 20. is expounded Loe they are written 2 Chro. 32. 32. and is not the life more then meate Mat. 6. 25. that is the life is more Luke 12. 23. Also the holy Ghost turneth into a question hath not my hand made all these Act. 7. 49. that which the Prophet affirmeth plainely all these my hand hath made Esay 66. 1. So Gen. 13. 9. and many the like sin or the misdeed errour By sinne and iniquity the punishment for it is often meant as in Gen. 19. 15. Lev. 20. 20. 2 King 7. 9. Zach. 14. 19. And sinne is the erring or missing as of the marke aimed at Iudg. 20. 16. Gods law is our marke and way to walke in therefore sinne is defined to be swerving from or transgression of the Law anomie or enormitie 1 Ioh. 3. 4. In Hebrew it is called Chattaah whereupon the Greekes framed the name Atee that is Hurt or Dammage and their Poets faigned that it was a woman cast out of heaven pernicious Atee that aatai hurteth all men Homer Iliad 19. lyeth or coucheth is couching a word usually spoken of beasts applyed here to Sinne as a hurtfull beast ready to devoure For to lye at the doore is to be neere at hand Mark 13. â—9 and in Deut. 29. 20. the curses are said to couch or lye upon the sinner whom the Lord will not be mercifull unto The Chaldee referreth it to the last judgement saying thy sinne is kept to the day of judgment in which vengeance shall be taken on thee if thou convert not And other Rabbines thus Sin couching at the doore meaneth at the gates of justice for from thence judgement commeth for ever upon them that are in transgression for from thence the Angell of death hath his power R. Menachem on Gen. 4. his desire that is Abels who being the younger brother is subiect unto thee For Kain being the first-borne had great priviledges by nature over his brethren as is shewed on Gen. 25. 31. and 27. 19. Or the desire of it that is of Sinne is unto thee but thou shalt rule over it that is as Paul speaketh let not sin raigne in thy mortall body that thou shouldest obey it in the lusts thereof Rom. 6. 12. The Thargum Ierusalemy thus referreth it to the subduing of sinne although the Hebrew differeth in gender from Sinne as the word lyeth doth likewise But such differences may often bee observed and sometime in the very Hebrew text as jabo and jehi 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo and tehi 2 Sam. 8. 2. 5. 6. and 24. 9. lahem and bahem 1 King 22. 17. and 1 Chro. 10. 7 which also is written lahen and bahen 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21. Vers. 8. spake or sayd unto Abel his brother but what he said is not set downe The Hebrew text hath here a pawse extraordinary implying further matter The Greeke version addeth let us goe out into the field and Thargum Ierusalemy addeth the same and much more how Kain when they were in the field should say there was no judgement nor judge nor other world to come nor good reward for justice nor vengeance for wickednesse c. all which Abel gayne-sayed and then his brother slew him It seemeth to imply a dissimulation of Kains hatred in that he conversed friendly with his brother till he found opportunity to kill him as others in their hatred are observed to speake of the matter of their griefe neither good nor bad 2 Sam. 13 22. killed him And wherefore killed he him Because his owne workes were evill and his brothers good 1 Ioh. 3. 12. Hereupon the Scripture giueth them these titles Abel the just Mat. 23. 35. and Kain of that wicked done 1 Ioh. 3. 12. that is of the Devill for he was a murtherer from the beginning Ioh. 8. 44. Verse 9. Where is Abel Here God sheweth himselfe to bee the seeker-out of bloods Psal. 9. 13. So Zacharie when hee was murthered said The Lord looke upon it and require it 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour whose bloods with all the rest should come upon the Iewes Mat. 23. 35. 36. Vers. 10. bloods This word in the plurall number usually signifieth murther and the guilt following it and such as gave themselves to this sinne are called men of bloods Psal. 5. 7. Sometime bloods meaneth mans naturall generation Ioh. 1. 13. To this latter the Chaldee Paraphrases have reference translating it The voice of the bloods of the generations the multitudes of just men which should have proceeded from thy brother cry or are crying This word hath reference in number to the bloods fore-mentioned as if many were spilt and cryed From hence the Apostle noteth the effect of Abels faith how by it being dead he yet speaketh Heb. 11. 4. This crying was unto God for vengeance wherefore Christs blood is preferred before this as speaking better things then Abel Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world God manifested the immortality of mans soule the forgivenesse of sins to the faithfull with the contrary concerning hypocrites and the resurrection of the body as Christ gathereth from another like Scripture Math. 22. 31. 32. Vers. 11. Cursed As Gods blessing implyeth among other good things the light of his face and favour towards men Psal. 67. 2. so his curse bringeth with other evils the hiding of his face and withdrawing of his favour as Kain after complaineth v. 14. By this sentence Kain is cast out from Gods presence and Church and is the first cursed man in the world Vers. 12. not henceforth Hebr. not adde to yeeld that is not yeeld any more her strength meaning the naturall fruit which otherwise through Gods blessing it could Ioel 2. 22. For as the cursed fig-tree lost the vigour and withered Mark 11. 21. so the fruitfull land is made barren when it is cursed for the sinne of the inhabitants Lev. 26 20. Psal. 107. 34. Here the former curse laid upon the earth Gen. 3. 17. is increased for Kains sake and the destruction of the world hastened see Gen. 5. 29. A contrary blessing is promised to them that
terrours of the Law as did the shining face of Moses afterward Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away being afraid as the Gr. translateth Shewing the effect of the law in their consciences to worke feare by the spirit of bondage which all that are borne of the bondwoman Agar or mount Sina are possessed with Rom. 8. 15. Gal. 4. 24. 25. For they had before come neere and stood under the mount Deut. 4. 11. V. 19. they said by the chiefe of their Tribes and their Elders Deut. 5. 23. will heare do it This speech of theirs God well approved of Deut. 5. 27. 28. For as they desired Moses to bee a mediatour between God and them so the Law is a Schoolemaster to bring us to Christ the mediator of the new Testament Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs God promised Christ unto them Deut. 18. 15. 16. 17. 18. lest we die for this great fire will consume us if we heare the voice of the Lord our God any more we shall dye Deut. 5. 25. Hereby was manifested that there was not a Law given which could give life but that the just should live by faith Gal. 3. 11. 12. 21. For the Law of God and the will of man are adversaries which cannot bee reconciled but by grace in Christ onely through feare man faineth to love the Law but by faith it is fulfilled Rom. 5. 1. 2. and 8. 1. 4. Vers. 20. Feare not but as the Gr. translateth be of good comfort He encourageth them against the exceeding feare which dismaied them for otherwise it was the purpose of God that by this they might learne to feare him Deu. 4. 10. So when the Angell said Feare not Matt. 28. 5. he meant bee not affrighted or dismayed Mar. 16. 6. is come as the Chaldee paraphraseth his glorie is revealed to tempt or to prove see Exod. 15. 25. not sinne thus the Law was added because of trangressions Gal. 3. 19. to manifest sin and to restraine men from it Rom. 3. 20. Psal. 119. 11. Iam. 2. 9. for without the Law sinne is dead Rom. 7. 8. But sin which dwelleth in us that it might appeare sin and might become exceeding sinfull reviveth by the Law taketh occasion by the Commandement deceiveth us and slayeth us so that which was ordained unto life we find to be unto death Rom. 7. 13. 9. 10. 11. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne sonne in the likenesse of sinfull flesh and for sin condemned sinne in the flesh Rom. 8. 3. Ver. 21. thicke darknesse or tempestuous darknesse The Hebrew gnaraphel which signifieth thicke or obscure darknesse is by the Holy Ghost translated in Greeke thuella Heb. 12. 18. which signifieth a tempest and so the Lxx. translate it in Deut. 4. 11. and 5. 22. Ver. 22. the heavens This was when God came downe upon mount Sina Neh. 9. 13. upon earth also he shewed them his great fire and they heard his voice out of the midst of the fire which did ever people heare and live Deut. 4. 36 33. Ver. 22. with me to wit any gods with me which the Chaldee translateth before me as in verse 3. So with me in Esth. 7. 8. is used for before me and with the arke of God 2 Sam 6. 7. is expounded before God 1 Chron. 13. 10. gods that is idols of gold or silver representing God unto you Thus Israel when they made the calfe in the wildernesse which was an idoll Act. 7. 41. are said to have made them Gods of gold Exod 32. 8. 31. and the idols or images of the Philistines are called their gods 2 Sam. 5. 21. 1 Chron. 14. 12. Vers. 24. of earth this seemeth to differ from the brazen altar which was after made in the Sanctuarie Exodus 27. 1. 2. though some thinke it was the same and being hollow was filled with earth But earthen altars were used before as is noted on Genesis 8. 20. And an altar was made by Israel Exodus 24. 4. before that altar of brasse Exodus 38. Here an altar of earth is opposed to the gods of silver and gold before prohibited For God is to be worshipped in spirit and truth not with outward carnall pompe Iohn 4. 24. And as the altar figured Christ Hebrewes 13. 10. so his earthly or humane nature was hereby signified for he was made of the seed of David according to the flesh Romanes 1. 3. peace-offrings or thanke-offrings of these see Levit. 1. and 3. make the memoriall or cause the remembrance of my name to be or make you to remember my name that is all places of publike worship and service of God and monuments of him such as were the many encamping places in the wildernesse and sundry afterward in the land of Canaan altars arke tabernacle temple c. For as Absalom erected a pillar to keepe his name in remembrance 2 Samuel 18. 18. so God chose out places to put his name there Deuter. 12. 5. as in Ierusalem 1 King 14. 21. and in his temple there 1 King 8. 29. and before that in his Tabernacle and Arke where David set Levites to make mention or memoriall and to confesse and praise the Lord God of Israel 1 Chron. 16. 4. So in the heavenly Ierusalem builded by Christ Esay 62. 6. The Chaldee paraphraseth in every place where I shall make my Divinity or my glory to dwell the Greek where I shall name my name which phrase Paul useth 2 Tim. 2. 19. blesse thee Hereupon are those speeches he blesseth thy sonnes within thee Ierusalem Psal. 147. 13. and Iehovah blesse thee out of Sion Psalm 134. 3. and Obed-Edoms house was blessed because of the Arke of the Lord 2. Sam. 6. 12. and sundry the like Vers. 25. of hewen stones so the Greek and Chaldee expresse the Hebrew phrase of hewing whereby is meant stones of hewing as is expressed in 1 King 5. 17 that is stones hewed of such the altar might not be built but of whole stones over which no man had lift up any iron as Iesus did on mount Ebal Ios. 8. 30. 31. thy toole or thy axe thy sword any iron or edge toole therefore in Deut. 27. 5. Moses useth the word iron And the Hebrew Chereb an axe or sword here used hath the name of wasting or destroying being instruments of warre for destruction of men and of towers as in Ezek. 26. 6. 9. and is here forbidden in making the altar and in the building of Salomons Temple no iron toole was heard 1 King 6. 7. polluted Thus that which in mans judgement and art should polish it Gods Law maketh to be pollution So humane wisdome of speech in preaching the Gospell maketh the crosse of Christ vaine and of none effect 1 Cor. 1. 17. and 2. 4. 5. Vers. 26. by steps or by stayres greeces albeit the altar was higher then other places and the
reached but to the Iubilee so sometime it is but during life as 1 Sam. 1. 22. Thus by all meanes God provided to keepe men out of bondage as he had brought them out of Egyptian servitude to be his servants Levit. 25. 42. Nehem. 5. 8. And the Apostle saith If thou canst be made free use it rather 1 Cor. 7. 21. Especially God taught them hereby to labour for the Libertie which Christ at his Iubilee should bring unto them Ioh. 8. 32. 34. 36. and not to be the servants of men 1 Cor. 7. 23. And by this outward state of servants led them from the bondage of the Law at mount Sina to the freedome of the Gospell at mount Sion Galat. 4. 24. 25. 26. c. For the aule through the eare signified the sharpe iron precepts which men were bound to obey in their going out and comming in their whole administration till either the death of the master or the Iubilee did release them So the Apostle saith The Law hath dominion over a man as long as he liveth c. When wee were in the flesh the passions of sinnes which were by the Law wrought effectually in our members to bring forth fruit unto death but now we are delivered from the Law that being dead wherein we were held that we should serve in ne 〈…〉 of the spirit and not in oldnesse of the letter Romans 7. 1. 5. 6. Vers. 7. sell his daughter which the Hebrew canons say hee might not doe but while shee was a girle under the age and state of mariage not after neither might he sell her but for extreme povertie when he had nothing left of goods moveable or unmoveable unto the cloathes on his backe Maimony treat of Servants chap. 4. Sect. 1. 2. An example hereof was among the poore Iewes returned our of Babylon Nehem. 5. 1. 5. 8. maid-servant or hand maid see Gen. 16. 1. This servitude by the Law must bee but till the seventh yeere as was before for men-servants whom the Magistrates sold or till the Iubilee if it fell out before Deut 15. 12. Levit. 25. 40. or by the Hebrew canons till the death of her master as the servants that is as slaves basely and with dishonour for the Hebrew men and women might not be made to serve as servants but as hired persons and sojourners Levit. 25. 39. 40. Although therefore this by some is referred to the former law of men-servants in verse 2. 3. c. yet the Greeke translation changeth the gender and so understandeth it of bond-women or slaves And the Iew Doctors referre it to that which followeth in verse 26. 27. that an Hebrew handmaid goeth not out for losse of limme as of eye tooth c. but must receive satisfaction for such hurts as any other of Israel according to the Law in verse 24. Maimony treat of Servants chap. 4. Sect. 6. Vers. 8. evill that is displeasing as the Greeke also translateth it that he doe not betroth her unto himselfe oâ—to his sonne verse 9. Or who hath betrothed her to himselfe for the Hebrew hath both readings the first in the line the latter in the margine And the writing differeth in the eye * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not and to to himselfe but hath no difference in the eare so Moses hearing it of God did by his spirit write both and the margine is that which in the Hebrew is noted to be read The Hebrew Doctors in Thalmud Bab. in Nedarim chap. 4. fol. 37. b. say The words read and not written and written and not read were the tradition of Moses from mount Sinai that is as the Hebrew scholion on that place noteth so Moses received in Sinai and delivered to Israel The Chaldee version in this and other the like places translateth according to the margin an evident proofe that these divers readings were not added by the Masorites as some thinke seeing the Masorites were not so ancient The Greeke copies here varie some having hath betrothed her to him othersome hath not betrothed and so Theâ—lotio and Symmachus also translated hath not betrothed The meaning seemeth to bee if he take dislike of her either before or after shee is betrothed By the Iewes canons An Hebrew maid might not be sold but unto one who either himselfe or his sonne might betroth her when she was mariageable As a man might not sell his daughter to his sonne because she was not meet for her master who was her brother nor for her masters sonns because shee was his fathers sister Maimony treat of Servants chap. 4. Sect. 11. shall he let her or cause her to be redeemed the Greeke translateth he shall redeeme her The Hebrewes say If her master have bethrothed her to him-selfe or to his sonne she is as other betrothed women and goeth not out but by the death of her husband or by bill and the commandement to betroth is before the commandement to redeeme If her master dye his sonne cannot betroth her to himselfe because she goeth out free by her masters death Maimony treat of Servants chap. 4. Sect. 7. 8. to a strange people that is to any stranger the Chaldee interprets it to another man And Maimony in the foresaid place Sect. 10. saith he may not sell her nor give her to another man whether he be one farre off or neere and if he either sell or give her it is nothing that he doth unfaithfully transgressed or dealt deceitfully and treacherously failing of that which was expected at his hands The Chaldee translateth he hath ruled over her Vers. 9. of daughters which the Chaldee explaineth of the daughters of Israel as is right and custome to be done with all other maids which are not servants This may be understood of giving a a dowrie as Exod. 22. 16. 17. and all other priviledges of a free woman Vers. 10. take him this the Greeke interpreteth take to himselfe though it may imply both the father and the sonne forespoken of her mariage dutie the due benevolence betweene man and wife such as the Apostle speaketh of 1 Cor. 7. 3. and so the Greek translateth it conversation or companying together the Hebrew Doctors also explain it from the phrase in Gen. 19. 31. to goe in unto her after the way of all the earth Vnto these three the Hebrewes adde seven moe their words are When a man marieth a wife whether she be a virein or otherwise be she great or small a daughter of Israel or a proselyte he oweth unto her ten things and she oweth foure Of the ten three are in the Law her food her rayment and her mariage duty that is to goe in unto her after the manner of all the earth And seven are by the doctrine of the Scribes The first is the principall of the dowrie which for a maid was fiftie shekels as is noted on Exod. 22. 17 and the other are called conditions of the dowrie and they are these to heale her
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
law of the Burnt-offring 14 and of the Meat-offring 19 The offring at the consecration of a Priest 24 The law of the Sin-offring AND Iehovah spake unto Moses saying A soule when it shall sin transgresse a transgression against Iehovah and falsly deny unto his neighbour in a thing-delivered-him to-keepe or in the putting of the hand or in a thing-taken-awayby-violence or hath deceitfully-oppressed his neighbour Or have found a thing lost and falsly-denieth concerning it sweareth with falsehood for any-one of all that a man shall doe sinning in these Then it shall be when he hath sinned and is guiltie that hee shall restore the thing-taken by-violence which he violently took away or the thingdeceitfully-gotten which hee hath got-deceitfully or the thing-delivered him-to keep which was delivered unto him to keep or the lost thing which he found Or all that about which he hath sworne with falshood and he shall pay it in the principall thereof and shall adde thereto the fift parts thereof unto him to whom it appertaineth shall hee give it in the day of his Trespasse And hee shall bring his Trespasse offring unto Iehovah a ram perfect out of the â—â—ock with thy estimation for a Trespasse offring unto the Priest And the Priest shall make-atonement for him before Iehovah and it shall be mercifully-forgiven-him for any-one of all that he hath done in trespassing therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying CoÌ„mand Aaron and his sons saying This is the law of the burnt-offring it is the burnt-offring because of the burning upon the altar al night unto the morning the fire of the altar shal beburning in it And the Priest shal put-on his linnen rayment and linnen breeches shall he put upon his flesh and he shall take-up the ashes which the fire hath consumed with the Burnt-offring on the altar and he shall put them besides the altar And he shall put-off his garments and put on other garments and shall carie forth the ashes to without the camp unto a cleane place And the fire upon the altar shall be burning in it it shall not be put-out and the Priest shall burne wood upon it every morning and shall lay-in-order upon it the Burnt-offring and shall burne upon it the fats of the Peace-offrings Fire continually shall be burning upon the altar it shall not be put-out And this is the law of the Meat-offring the sonnes of Aaron shall offer it before Iehovah before the altar And he shall take-up of it his handfull of the flowre of the Meat-offring and of the oile thereof and all the frankincense which is upon the Meat-offring and he shall burne upon the altar for a savour of rest the memoriall of it unto Iehovah And the remainder thereof shall Aaron and his sonnes eat in unlevened cakes shall it bee eaten in the holy place in the court of the Tent of the congregation they shall eat it It shall not be baken with leven I have given it for their portion of my Fire-offrings it is holy of holies as the Sin offring and as the Trespasse offring Every male among the sonnes of Aaron shall eat of it it shall be a statute for ever in your generations concerning Iehovahs Fire offrings all that toucheth them shall be holy And Iehovah spake unto Moses saying This is the oblation of Aaron and of his sonnes which they shall offer unto Iehovah in the day that he is anoynted the tenth part of an Ephah of fine-flowre for a continuall Meat-offring halfe of it in the morning and halfe of it in the evening On a pan it shall be made with oile hastily-fryed shalt thou bring it the baken pieces of the Meat-offring thou shalt offer for a savour of rest unto Iehovah And the Priest that is anoynted in his stead of his sonnes shall doe it it is a statute for ever unto Iehovah it shall be burnt for a Whole-burnt-offring And every Meat-offring of the Priest shall be Whole-burnt-offring it shall not be eaten And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes saying This is the law of the Sin offring in the place where the Burnt-offring is killed shall the Sin offring be killed before Iehovah it is holy of holies The Priest that offreth-it-for-sin shall eat it in the holy place shall it be eaten in the court of the Tent of the congregation All that shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon a garment that whereon it is sprinkled thou shalt wash in the holy place And the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brazen vessell it shall be both scowred and rinsed in water Every male among the Priests shall eat thereof it is holy of holies And no Sin offring whereof any of the blood thereof is brought into the Tent of the congregation to make-atonement with in the holy place shall be eaten it shall be burnt in the fire Annotations ASoule that is man or woman as God explaineth it in Num. 5. 6. so the Chaldee expoundeth it a man transgresse it is the word before used in Levit. 5. 15. The Greeke here translateth despising despise the commendements of the Lord or neglect them falsly deny or lye as the Greeke translateth but the word meaneth lying by denyall of a thing as Gen. 18. 15. This sinne God generally forbiddeth Levit. 19. 11. And this law here concerneth sinnes both against God by swearing and against our neighbour by injuring him a thing-delivered him-to-keepe a thingcommitted-to one which shall againe be required called in Hebrew Pikkadon of encommending thing and requiring it in Greeke Parathekee or committing it to ones fidelitie which word Paul useth in 2 Tim. 1. 12. of God I am perswaded that he is able to keepe that which I have committed unto him in Latine a Depositum So in 1 Tim. 6. 20. and 2 Tim. 1. 14. In Gen. 41. 36. the word is used for store or provision laid up See the judiciall lawer for these cases in Exod. 22. 7. 10. c. the putting of the hand This phrase here onely used seemeth to meane fellowship or partnership when men deale and put their hands as it were together in a matter so the Greeke translateth it communion or societie and the Chaldee the communion or fellowship of the hand that is commerce Or we may take it for putting into the hand that is committing of a thing to ones care and fidelity to use or imploy for him It may also imply the lending of a thing or borrowing Thus Sol. Iarchi expoundeth it that he hath put money into his hand to occupie or hath lent it him a thing-taken-by-violence or arobberie rapine It implieth force as the next doth fraud 2 Sam. 23. 21. Iudg. 9. 25. This God hateth though it be for Burnt-offring Esa. 61. 8. deceitfully oppressed or defrauded by cavilation calumniation false accusation or
20. or sheepe or goat for that also is implyed in the originall word Exod. 12. 3. 5. V. 27. of an uncleane beast the Greeke translateth plurally of uncleane beasts Iarchi expoundeth this of such uncleane beasts as were spoken of in v. 11. which a man sanctified unto the reparation of the sanctuary to thine estimation the Greeke and Chaldee translate the estimation or value thereof So after and usually in this chapter Vers. 28. devoted thing in Hebrew Cherem in Greeke Anathema which word Luke useth in Greeke for the gifts wherewith the Temple was adorned Luk. 21. 5. It meaneth things devoted dedicated and separated from common use to God And often this Cherem is used for destroying a thing utterly as accursed Exod. 22. 20. Deut. 7. 2. and 20. 17. and for forfeiting or confiscation of goods Ezra 10 8. Here and in Num. 18. and other where it is put for devoted things wholly given unto God There is also a difference betweene the estimations forementioned and the devoted things as the Hebrewes observe that the estimations are determined or set by the Law but the devoted things are not Maim in Erachin c. 1. s. 23. Likewise of devoted things they say some were the Lords some the Priests Num. 18. 14. He that saith This be a devoted thing to the maintenance of the sanctuary or devoted unto God c. it falleth to the maintenance of the Sanctuary but if he saith Devoted absolutely then it is the Priests for absolute devoted things are for the Priests Numb 18. 14. What differ the devoted things of the priests from the devoted things of God Gods devoted things are holy and may be redeemed by the worth of them and the price falleth to the maintenance of the Sanctuary and the goods themselves goe out for common or prophane things But the things devoted for the priests may never be redeemed but are given to the Priest as an heave-offring And of the thing devoted for the Priests hee saith in Levit. 27. 28. IT SHALL NOT BE SOLD NOR REDEEMED not sold to another nor redeemed by the owners Maim in Erachin ch 6. sect 1. 4. Howbeit this difference appeareth not by the Law of God which speaketh of all devote things in generall of all that he hath Hereupon they say A man may devote of his herd and of his flocke and of his servants that are Canaanites and of the field of his possession but not devote all his beasts or all his servants or all his fields or all the moveable goods that he hath for it is written OF ALL THAT HE HATH But if hee doe devote all his goods loe they are devoted whether hee have devoted them for the priests or for the maintenance of the Sanctuary And who so devoteth or sanctifieth all his goods they take all that he hath even to the Phylacteries that are on his head c. Maim in Erachia c. 6. sect 2. 3. And againe Let a man never sanctifie or devote all his goods for he that so doth transgresseth against the meaning of this Scripture which saith OF ALL THAT HE HATH and not All that hee hath Neither is this pietie but folly for loe hee wasteth all his substance when he hath need of the creatures c. Of the sacrifices which a man is bound to bring loe the Law spâ—reth his goods and saith that he shall bring according to the tribute of his hand Deut. 16. 10. how much more in things which a man is not bound unto but in respect of his vow that he should not vow but as is meet for him as it is written in Deuâ— 16. 17. Every man according to the gift of his hand according to the blessing of the LORD thy God which hee hath given thee Maim in Erachin ch 8. s. 13. of a man as of his slaves which were his to â—el or give or devote as his beasts because they were his owne And thus Sol. larchi here expoundeth it as if he devote his menservants or woman-servants that are Canaanites holy of holies Hebrew holinesse of holinesses that is most holy meaning in respect of him that devoted them but the Priests which injoyed them used them as their common goods as the Hebrewes say At the time when he 〈◊〉 〈…〉 voted things for the Priests so long as they are in 〈◊〉 owners house loe they are holy in all respects Lev. 27. 28. when he hath given them to the Priest then they are as common things in all respects as it is said Num. 18. 14. Every thing devoted in Israel shalâ— be thine Maim in Erachin ch 6. sect 5. V. 29. None devoted shall or Any devoted thing shall not Some understand this of beasts devoted by men but it seemeth rather to be spoken of men as in the former verse which were devoted unto death Which was not only done by God as when he devoted Iericho Ios. 6. 17. the Amalekites Deut. 25. 19. 1 Sam. 15. 3. and other the like but by men as in speciall vowes Num. 21. 2. 3. oâ— when they were adjudged to death for sin Exod. 22. 20. And to this latter the Hebrewes do apply this law saying Who so hath his judgement decreed by the Magistrates of Israel that he is to be k 〈…〉 ed for his transgression committed if another doe estimate him or that he estimateth himselfe or saith My price be upon me or another saith the price of this man bee upon me he is not bound to give any thing for this is as a dead man and there is no valuation or price of the dead And of this it is said in Lev. 27. 29 None devoted which shall be devoted of man shall â—e re 〈…〉 med as if he should say there is no redemption 〈◊〉 him but as a dead man Maim in Erachin ch 1. s. 13. The like exposition is given by Sol. Iarchi Chazkuni and others shall be redeemed A devotement was more then a simple vow whereof there might be redemption but things devoted had no redemption And as all vowes were to tend unâ—o the honour of God and strengthning of mens faith with manifestation of their thankfulnesse so the not redeeming of any thing devoted by vow nor of other single vowes without a 〈◊〉 on him that vowed and afterward would redeeme it was to teach men constancy in all good purposes and words For if a man had but sworne to hâ—s neighbour though it were to his owne hinderance he might not change Psal. 15 4. how much lesse might hee change his solemne promise un 〈…〉 the Lord who recompenseth abundantly 〈◊〉 worldly losses with heavenly blessings and 〈◊〉 addeth earthly to them also Mar. 10. 29. 30. P 〈…〉 verbes 3. 9. 10. V. 30. All the tithe There are two sâ—â—ts of 〈◊〉 in the Law the first which after the payment of the first fruits was given to the Levites Num. 18. 21. the second which after the payment of the former tithe was separated and caried up to I 〈…〉 salem and
or bare headed or 〈◊〉 their clothes rent may come thither The Tem 〈…〉 r than betweene the Porch and the Altar 〈◊〉 〈◊〉 may come thereinto but he that hath his 〈◊〉 and feet washed The Holie of holies is ho 〈…〉 it for none may come in there but the high 〈◊〉 in Atonement day at the time of service 〈◊〉 6. For the better understanding of these things we may further observe touching the Temple iâ— Ierusalem how they say The mountaine of the house of God which was mount Morijah 〈◊〉 〈◊〉 3. 1. was five hundred cubits long and five hundred broad and was inclosed with a 〈◊〉 And it had â—ive gates one on the West and one on the East and one on the North and two on the South and the breadth of a gate was ten cubits and the height twenty and they had doores Within that was a woodden fence compassing round about the height whereof was ten hands bredths and within that fence was the Chel or Rampart ten cubits high and of that it is said in Lam. 2. 8. He made the Rampart and the wall to lament this was the wall of the court Within the Rampart was the court and all the court was in length 187. and in bredth 135. cubits and had seven gates c. The Sanctuarie was not all of it in a plaine but in a cliffe or ascent of the Mount When a man went in at the East gate of the Mountaine hee went to the end of the Chel or Rampart in a levell ground And hee went vp from the Chel to the womens court by twelve steps the height of every step was halfe a cubit and the bredth halfe a cubit And all the womens court he went on a levell and from it to the court of Israel the mens court by 15. steps and all the court of Israel he went on a levell Thence he went vp to the Priests court which was two cubits an halfe higher than Israels And he went all the Priests court and betweene the porch and the altar in a levell Thence hee went vp to the porch by twelve steps And the porch and the Temple was all on a levell So the height of the floore of the Temple was aboue the floore of the East gate of the mount of the house 22. cubits Maimony in Beth habchirah chap. 5. 6. that they defile not or and let them not defile or make uncleane their camps for the least of these three namely the uncleane by the dead whatsoeuer he touched was uncleane Num. 19. 22. Hag. 2. 12. This taught them sanctification in abstaining from communion with sinne and sinners as the Apostle sheweth in 2 Cor. 6. 17. Come out from among them and be yee separate saith the Lord and touch not the vncleane thing and I will receiue you c. And in Heb. 12. 15. Looking diligently c. lest any root of bitternesse springing vp trouble you and thereby many be defiled I dwell in Chaldee my divine presence Shâ—â—inah dwelleth This reason respecteth not onely the former uncleanesses but the sinnes also that follow of transgression v. 6. and secret adultery vers 12. 13. So the Hebrewes also acknowledge as Chazkuni on this place saith Forasmuch as the Diuine presence of God is among them they encampe round about the Tabernacle it is necessary that they purifie their camps from uncleanenes cleare themselves from robbery from doubtfull wickednes as of the woman that goeth aside and to observe the things decreed for purification Vers. 6 the sinnes of men in Greeke humane sinnes that is any such sinne as men use to fall into through their frailty to transgresse a transgression that is to commit or by committing a transgression so in Lev. 6. 2. where this law is more explained The Chaldee expoundeth it to falsifie a falshood that is to speake or deale falsly the Greeke despising despised in Hebrew Magâ—nal whereof see the notes on Lev. 5. 15. This is the second Law of Israels puritie and it is against morall sin pollution therby which the sinner was to purge by confession of sin restitution of dammage and sacrifice against Iehovah in the Chaldee before the Lord. This is meant in regard of his deniall or oath before the Lord as Lev. 6. 2 3. that soule in Chaldee that man it meaneth man or woman as before is expressed be guilty or be in trespasse Vers. 7. shall confesse This though it be here adjoyned to this particular belongeth to all sinne which he that confesseth and for saketh shall have merâ—ie Prov. 28. 13. for God looketh upon men if any say I have sinned perverted that which was right and it profited me not he will deliver his soule from going into the pit and his life shall see the light Ioâ— 33. 27 28. The Hebrewes set downe this duty thus All the precepts in the Law whether they command or forbid a thing if a man transgresse against any one of them either presumptuously or ignorantly when he maketh repentance and turneth from his sin he is bound to confesse before the blessed God as in Num. 5. 7. This confession is with words and it is commanded to be done How doe they confesse Hee saith Oh God I have sinned I have done perversly I have trespassed before thee and have done thus and thus and â—oe I repent and am ashamed of my doings and I will never doe this thing againe and this is the foundation of confession And who so maketh a large confession and is long in this thing hee is to be commended and so the owners of sin and trespasse offrings when they bring their oblations for their ignorant or for their presumptuous sinnes atonement is not made for them by their oblation until they have made repentance confessioÌ„ by ward of mouth Likewise all condemned to death by the Magistrates or condemned to stripes no atonement is made for them by their death or by their stripes untill they have repented and confessed And so hee that hurteth his neighbour or doth him dammage though he pay him whatsoever he oweth him atonement is not made for him till he confesse and turne away from doing so againe for ever as it is writen in Num. 5. 6. any OF ALL THE SINNES OF MEN. Maimony in Misn. treat of Repentance chap. 1. s. 1. his trespasse or his guiltinesse Hebr. Asham meaning the thing for which he is guilty as is explained in Lev. 6. 4. noted on Lev. 5. 16. The Asham Guiltinesse here spoken of is the thing taken by rap 〈…〉 or the price thereof saith Maimon in treat of Robbery lâ—st things c. 8. s. 6. in the principall or 〈◊〉 the summe the head thereof that is every whit of it so in Lev. 6. 5. the fift see the notes on Levit. 5. 16. and 6. 5. Of this point the Hebrewes say He that sweareth upon deniall of goods payeth not the fift part untill hee confesse it of himselfe but if there come
before Iehovah R. Menachem â—rom former authours speaketh of these phrases here used unto the LORD and before the LORD that it is meant of him and his Iudgment hall wherby iâ— appeareth that the mysterie of the Trinitie in thâ— Godhead was of old beleeved by the Iewes though how they oppugne the same For there was no Court or Iudgement hall in Israel lesse than of three Iudges and being by them here and in other places applied unto God and in case of sacrifice and expiation of sinne which they did hold peculiar unto God alone it sheweth that they once acknowledged a Trinity of persons in the God-head to whom sacrifices for the sinnes of men were offered Verse 26. and the stranger the beleeving gentile as the Greeke translateth and the proselyte that commeth unto you Thus the Lord sheweth himselfe to be the God of the Gentiles also Rom. 3. 29. Vers. 27. if one soule or any soule that is any person the Chaldee expoundeth it one man So in Lev. 4. 27. through ignorance in Greeke unwillingly This also by the Hebrewes as Sol. Iarchi here is expounded of the sinne of idolatrie of her first yeare Hebr. daughter of her yeare in Greeke a yeareling see the notes on Exod. 12. 5. In Levit. 4. 32. he might also bring an ewe-lamb for his sinne which may likewise be understood here But Sol. Iarchi saith For other transgressions a particular man bringeth an ewe-lamb or a she-goat but for this of idolatrie a she-goat is appointed Verse 29. one law shall be to you that is yee shall have one law the Greeke translateth one law shall be among them or for them that doth or that committeth to wit the sinne through ignorance in Greeke whosoever doth unwillingly Thus the Law promiseth grace in Christ in that it appointeth sacrifices and priests that can have compassion on the ignorant and on them that erre Heb. 5. 2. In this faith David prayeth unto God Ignorances or Unadvised errours who doth understand cleanse thou me from secret sins Ps. 19. 13. Vers. 30. the soule in Chaldee the man with an high hand that is boldly proudly and presumptuously as the Greeke translateth with the hand of pride and Targum Ionathan with pr 〈…〉 or presumption This phrase when it is spoken of good workes meaneth boldnesse courage and magnanimitie in heart and cariage as Israel went out of Egypt with an high hand Num. 33. 3. Exod. 14. 8. but here of evill it meaneth pride and presumption shewing it selfe openly and boldly which Onkelos in Chaldee expoundeth with an uncovered head as being not ashamed of the deed for when men were ashamed they used to cover their heads Ier 14. 4. Of like sort is the high arme in Iob 38. 15. where the Greeke also expoundeth it the arme of the proud and the high or lofty eyes Psal. 18. 28. and 131. 1. reproacheth or blasphemeth which the Greeke and Chaldee translate provoketh to anger It meaneth a reproaching with words as in 2 King 19. 6. 22. and is applied here unto deeds as also in Ezek. 20. 27. yet in this your fathers have reproached or blasphemed me in that they have trespassed a trespasse against me So a presumptuous sinner is counted as a blasphemer of God and hath no sacrifice for his sin but is to be cut off And this word Christ hath respect unto in Luke 12. 10. unto him that blasphemeth against the holy Ghost it shall not bee forgiven that soule in Chaldee that man cut 〈◊〉 in Greeke and Chaldee destroyed which phrase the Apostle useth in Act. 3. 23. shal be destroyed from among the people That word meaneth destruction by the hand of God as in 1 Cor. 10. 10. Heb. 11. 28. So the Hebrew Doctors understand the cutting off mentioned in the Law of Moses which sometime is so explained as in Lev. 17. 10. God saith I will cut him off from among his people But if there were witnesses of the fact the Magistrates punished them either by death or beating see the notes on Deut. 25. 2. Vers. 31. despised the word or contemned 〈◊〉 it at nought as vile dishonoured it Hereupon is that proverbe He that despiseth the word shall be destroyed but he that feareth the commandement shall be rewarded Prov. 13. 13. broken or disanulled frustrated made void it is opposed unto stablishing or confirming This word Christ useth in Mark 7. 9. Full well yee frustrate the commandement of God Vsually it is applied to the breaking of the covenant of God as in Ger. 17. 14. Levit. 15. 44. and often in the Prophets sometime of the Law and commandements Psal. 119. 126. Ezr. 9. 14. Heb. 10. 28. shall utterly be cut off or shall be cut off with cutting off the doubling of the word is for more certainty and speed and as the Hebrew Doctors gather from it in this world and in the world to come See the annotations on Gen. 17. 14. So R. Menachem here saith Although we finde Apostates from God to live more than 50. yeares and that they are not cut off from the 〈◊〉 of this world yet know that their deserts hang upâ—â— them in this world and vengeance shall be taken 〈◊〉 them abundantly in the world to come 〈◊〉 quitie or the iniquitie of it of the soule that is of the person shall be upon it or in it or with 〈◊〉 By iniquitie understanding punishment for iniquitie as in Gen. 19. 15. and as Sinne is for the punishment of sin Lev. 22. 9. Or we may take iniquitie properly as Sol. Iarchi expoundeth it when iniquitie is in him that he repenteth not R. MenacheÌ„ here alleageth an exposition of the ancients that soule shall be cut off and the iniquitie thereof with it as if he should say the iniquity shall cleave unto it after it is cut off to be punished for ever according to that in Esai 66. 24. Their worme shall not die which Ionathan the Chaldee paraphrast expoundeth Their soule shall not die And our Doctors have said It shall be cut off in this world it shal be cut off from the world to come So the Chaldee on Moses which goeth under the name of Ionathan paraphraseth that man shall be destroyed in the world that is to come and shall give account of his sinne at the great day of judgement Verse 32. were in the wildernesse For so saith Chazkuni it was decreed concerning them that they should not come into the land of Canaan In the former commandements of the drinke-offerings and Cake it was written When ye be come into the land c. to teach that they were not to practise them save in the land but the Sabbath was to be kept both within the land and without though it were in the wildernesse and therefore it is written concerning it IN THE WILDERNESSE Verse 34. in ward that is in prison So they dealt with the blasphemer in Lev. 24. 12. it was not declared in Greeke they had not judged or determined Wherefore was it
and grow out of him by the blessing of God who maketh the crie tree to bud or flourish Ezek. 17. 24. as also it is prophesied of the church He shall cause them that come of Iakob to take root Israel shall blessome and bud and fill the face of the world with fruit Esat 27. 6. And the originall word for buds is also useâ— for younglings or youth as in Iob 30. 12. The bles soming or flourishing of this rod figured also the comfortable and glorious effect of the 〈◊〉 〈…〉 tion of the Priests office as Christ is 〈◊〉 to 〈◊〉 forth â—t the window flourishing thereâ— the 〈◊〉 Serg 2. 9. that we all with open face may 〈◊〉 as in a glasse the glorie of the Lord 2 Cor. 3. 18 and this to the shame of his enemies Psal. 1 32. 18. The Almonds figured the fruits of his administration which hastily should shew forth themselves to the comfort of the Saints and punâ—shment of alâ— that should resist him as unto Ieremie one of Aarons sonnes God shewed in a vision the râ—â— of an Almond tree which hath the name of 〈…〉 ning and opened the same unto him thus Then hast well seene for I will hasten my word to performe it Ier. 1. 11 12. Therefore as soone as Vzziâ—h the King rose up to usurpe the Priests office the leprousie even rose up in his forehead 2 Chron. 26. 18. 19. Vers. 10. Bring againe or Returne Aarons red before the Testimonie in Greeke the Testimonies meaning the Tables of the covenant in the Arke as is noted on vers 4. before which it was laid up and not in it for nothing was in the Arke save the two tables of stone 1 King 8. 9. The Hebrewes record how in Solomons Temple there was a stone in the most holy place in the west part therof on which they set the Arke and before it was the golden pot of Manna and the rod of Aaron Maim tom 3. in Beth habchirah chap. 4. sect 1. to be kept Hebr. for a keeping or reservation As the Manna was kept in the golden pot within the most holy place of the sanctuarie for a reservation and monument to the Israclites that the generations after might see the bread which God had given their fathers to eat in the wildernesse Exod. 16. 32. 34. so this rod was kept in the same place for a reservation and for a signe that all generations might know the confirmation of their Priest 〈◊〉 in Aarons line Both did lead them unto Christ the Manna figuring the flesh of Christ the 〈◊〉 bread from heaven wherewith the faithfull should be nourished unto life eternall Iohâ— 6. 31 32 33. 51. and the rod the Priesthood of Christ whereby they should be reconciled unto God Heb 9. 11 12. Therefore the Apostle mentioneth this budding rod with the pot of Manna among the most memorable things that were kept in the Holy oâ— holies Heb. 9. 3 4. the sonnes of rebellion which the Greeke translateth the disobedient sons meaning the Israelites called sonnes or children of rebellion because they were so much addicted thereunto as if rebellion it selfe had beene their mother so that Moses testified Yee have beene rebellions against the LORD from the day that I knâ—w you Deut. 9. 24. This phrase is common in the Scriptures as a sonne of injurious evilâ— or 〈◊〉 wickednesse Psal. 8. 23. for an injurious or wicked person and sonnes of affliction Prov. 31. 5. for afflicted persons so sonnes of Belial Deut. 13. 〈◊〉 1 Sam. 2. 12. sonnes of disobedience Ephes. 2. 2. and 5. 6. sonnes of the light and of the day 1 Thes. 5. 〈◊〉 children of wisdome Mat. 11. 19. children of obedience 1 Pet. 1. 14. and sundry the like 〈◊〉 shalt quite take away or shalt consume shalt wh 〈…〉 end their murmurings the Greeke translateth it and let their murmuring cease from me and they shall not die Vers. 12. we give up the ghost or have given up the ghost that is died or as the Greeke translateth are consumed This may be taken as an unjust complaint of theirs for the punishments that they had felt and should still feele for their sinnes Or rather as a serious complaint of their owne miserie being under sin and so by the Law under punishment and wrath like that which the Apostle saith I was alive without the Law once but when the commandement came sinne revived and I died and the commandement which was ordained unto life I found to be unto death Rom. 7. 9 10. The Chaldee paraphraseth upon their words thus Behold the sword hath killed some of us and behold the earth hath swallowed some of us and behold some of us are dead with the pestilence And Targum Ionathan thus Behold some of us are consumed with flaming fire and some of us are swallowed up into the earth and perished behold we thinke that as they so we all shall perish Vers. 13. that commeth neere in Greeke that toucheth the Tabernacle Shall we be consumed in giving up the ghost that is shall wee die every one This seemeth to be a deprecation whereby acknowledging their sinnes to be worthy of death they pray for mercy for so questions are often used in earnest deprecations as Wilt thou be angry with us for ever c. Psal. 85. 6. Wilt thou utterly reject us Lam. 5. 22. Wilt thou hold thy peace and afflict us very fore Esay 64. 12. and many the like CHAP. XVIII 1 The different charges of the Priests and of the Levites adjoyned unto them 9 The Priests portion of the peoples offrings and hallowed things and the use of them 21 The Levites portion is the tithes of the Israelites but no inheritance in the land 26. The Levites must give unto the Priests the tenth of their tithes as the Lords heave-offring and the rest themselves should enjoy for a reward of their service ANd Iehovah said unto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priest-hood And thy brethren also the tribe of Levi the tribe of thy father bring thou neere with thee that they may be joyned unto thee and minister unto thee but thou and thy sonnes with thee shall minister before the Tent of the Testimony And they shall keepe thy charge and the charge of all the Tent but they shall not come nigh unto the vessels of holinesse and unto the Altar that they die not both they and you And they shall be joyned unto thee and shall keep the charge of the Tent of the Congregation for all the service of the Tent and a stranger shall not come nigh unto you And ye shall keep the charge of the Holy place and the charge of the Altar that there be no servent wrath any more upon the sonnes of Israel And I behold I have taken your brethren the Levites from among the sonnes of Israel to you they are
so after in vers 13. see Psal. 35. 18. above telling that is moe than I or any can tell or moe than can be told Vers. 7. thou wouldest not or delightedst not Christ was to cause the sacrifice and oblation to cease Dâ—â— 9. 27. because it was unpossible that they should purge sinnes Hebr. 10. 4. therefore speaketh hee thus to God his Father Heb. 10. 5. mine eares or eares to me see Psal. 3. 1. digged open or pierced that is thou hast made mee obedient to thy voice contrary to which is the stopping of the eare Psal. 58. 5. so the Chaldee explaineth it thou hast digged open mine eares to hearken unto thy commandements Or mine eares thou hast boared as thy servant for ever according to the law Exod. 21. 6. The Greeke Interpreters to make the sense plainer say but a body hast thou fitted to me meaning that his body was ordained and fitted to be a sacrifice for the sinnes of the world when the other legall sacrifices were refused as unprofitable And thus the Apostle alleageth the words following the Greeke Hebr. 10. 5 10. burnt-offering sacrifice that goeth all up in fire See Psal. 20. 4. sin-offering or expiation oblation for sinne as the Apostle calleth it Hebr. 10. The word Sinne is often in the Law put for the sin-offering Levit. 4. 24 c. Exod. 29. 14 So the Apostle saith Him that knew no sin he made sin that is a sin-offering for us 2 Cor. 5. 21. Vers. 8. Loe I come or am come to wit into the world Hebr. 10. 5. and particularly to Ierusalem to give my selfe a sacrifice for sinne See Mark 10. 32 33 34. The Chaldee not understanding this mystery paraphraseth Loe I enter into life eternall when I have studied or exercised my selfe in the roll of the booke of the law which is written for me alluding as it seemeth to Deut. 17. vers 18 19 20. the roll or volume of the booke that is a booke or scroll of paper or parchment rolled up The like phrase is used Ier. 36. 2 c. Ezek. 2. 9. c. The Hebrew Sepher book is used generally for any writings evidences bils court-rolls c. Deut. 24. 1. 2 King 5. 5 6. Ier. 32. 11. and the bookes in Israel were written in long scrolles and folden or wrapped up Hence is that phrase the heavens shall be folden up like a booke Isa. 34. 4. Rev. 6. 14. it is written So Chist saith The son of man goeth as it is written of him Mat. 26. 24. and Moses wrote of me Ioh. 5. 46. See also Luk. 24. 44. 46. Act. 13. 29. Vers. 9. thy acceptable will by the which will we are sanctified even by the offering of the body of Iesus Christ once Heb. 10. 10. See also Ioh. 6. 38. Luk. 22. 42. Vers. 10. I have preached the glad tidings of or I have evangelized justice of this word the Evangelie or Gospell hath the name the Greeke signifying Good tidings and the English also to like effect made of the Saxon godspell that is a good speech And the justice here meant is thus set forth by the Apostle Now is the justice of God made manifest without the law having witnesse of the law and of the Prophets namely the justice of God by the faith of Iesus Christ unto all and upon all that beleeve c. Rom. 3. 21 22. the great church or assembly congregation So Psal. 22. 23. close not up restraine not as in a prison that words should not be uttered Ier. 32. 2 3. Vers. 11. I said that is mentioned and spoke of as 2 Sam. 6. 22. to the great church the word to is referred to Gods mercy and truth extended to the church The Greeke referreth it to concealed and translateth from the great church And the Hebrew elsewhere usually speaketh Psal. 69. 6. and 78. 4. and 139. 15. Vers. 13. iniquities this word as the former evils is sometime used for sinne sometime for the punishment of sinne See Psal. 31. 11. Vers. 14. Vouchsafe or Let it please thee Vers. 15. to make an end of it to consume or destroy it Compare this conclusion with the 70. Psalme Vers. 16. made desolate or wondrously wasted unto amazednesse and astonishment So after in Psal. 46. 9. and 69. 26. and 73. 19. and 79. 7. for a reward or an end of their shame that they would bring upon me End is used for reward as Psal. 19. 12. or For because of their shame The Hebrew word sometime signifieth because Isa. 5. 23. Genes 22. 18. Deut. 7. 12. aha the Chaldee openeth it with this paraphrase wee are glad at his destruction Vers. 18. thinketh on me in Greeke hath care of me in Chaldee thinketh good for me delay not prolong not the time till the last and consequently faile not The word is so to tarry or linger as to disappoint one of his expectation as Habak 2. 3. Though it tarry wait thou for it shall surely come and shall not delay that is not faile And thus may we understand other like Scriptures as Deut. 7. 10. God will not delay that is not faile to reward him that hateth him Deut. 23. 21. when thou vowest a vow to the Lord thou shalt not delay that is not faile to pay it So Exod. 22. 29. and sundry the like PSAL. XLI David prophesieth of Christs poverty and afflictions 5 His prayer and complaint of his enemies 10 Iudas his treachery 11 Christs resurrection and glorie for which he blesseth God To the Master of the Musicke a Psalme of David O Blessed is hee that prudently attendeth unto the poore weakling in the day of evill Iehovah will deliver him Iehovah will keepe him and preserve him alive he shall be made blessed in the earth and give thou him not to the soule of his enemies Iehovah will uphold him on the bed-sted of languishing sorrow all his bed thou hast turned in his sicknesse I did say Iehovah be gracious to me heale my soule for I have sinned against thee My enemies said evill of me when shall he die and his name perish And if he come to see he speaketh false vanitie in his heart he heapeth up painfull iniquitie to him selfe he goeth forth abroad he speaketh it Together against me whisper doe all that hate me against me they thinke evill to me A mischievous thing is fastened in him and he that lieth downe shall no more rise up Also the man of my peace he whom I trusted in that eateth my bread he hath greatly lifted up the heele against me And thou Iehovah be gracious to me and raise me up and I shall repay them By this I know that thou delightest in me because my enemie shall not shout triumphantly over me And me thou hast sustained me in mine integritie and hast setled me before thy face for ever Blessed is Iehovah the God of Israel from eternitie and unto eternity Amen and Amen Annotations THat prudently attendeth or skilfully carieth himselfe it
with thankes for his blessings having gathered in their fruits so the law of Moses did command Exod. 23. 16. which order as by this appeareth the Fathers observed from the beginning and it was so accustomed among the Gentiles for the ancient sacrifices and assemblies unto that end were after the gathering in of the fruits for an oblation of the first fruits sayth Aristotle in Ethicks booke 8. brought in Greeke offred It is likely that the sonnes brought their offrings unto God by Adam their Father who was high Priest as after all the first borne in families were Priests Exod. 19. 22. and upon an Altar he offred their gifts The Hebrew Doctors say It is a tradition by the hand of all that the place wherein David and Solomon built an Altar in the floore of Araunah 1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1. was the place where Abraham builded an Altar and bound Isaak upon it Gen. 22. 9 and that was the place where Noe builded after he came out of the Arke Gen. 8. 20. and that was the Altar upon which Kain and Abel offred and on it Adam the first man offred an offring after he was created and out of that place hee was created Our wise men have sayd Adam was created out of the place of his Atonement Maimony in Misn. book 8. treat of the Temple chap. 2. S. 2. an offring or oblation called in Hebrew a Minchah by which name the Meat offring is called in the Law Lev. 2. which commonly was of wheat flower Although the word is sometime used generally for any gift or present Gen. 32. 13. But Kain brought of the fruit of the ground which custome continued so that in Israel men might eate neither bread nor corne till they had brought an offring unto God Lev. 23. 14. Among the Greekes also they used to sacrifice the fruits of the earth Homer Iliad 1. and Numa ordeyned the like among the Romans who tasted not new corne or wine before the Priests had sacrificed the first fruits saith Plinie in book 18. chap. 2. and in the Roman lawes of the twelve Tables the same oblation of corne is commanded Derelig tit 1. lex 4. The like was for sacrificing of beasts as Abel did which was used of Israel and of all Nations till the comming of Christ see Lev. 1. Vers. 4. the fat of them As the first fruits of the earth of beasts of men were given in thankefulnesse to the Lord that all the rest might be sanctified and blessed Exod. 22. 29. 30. and 23. 19. so God challenged the fat of all sacrifices peculiarly to himselfe Lev. 3. 16. 17. and 7. 25. which fat sometime figured mans unbeleefe hardnesse of hearâ— and want of sense Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of Gods spirit sometime it signified the best of all things Numb 18. 12. in which sense it seemeth to bee spoken here of Abel From whose example the Hebrew Doctors teach that a man should inlarge his hand and bring his offring of the fairest and most laudable amongst those kinde of things whereof he bringeth Behold it is written in the law And Abel hee also brought of the firstlings of his flocke and of the fat of them And this is a common law in every thing which is for the name of the good God that it be of the goodliest and best If one build a house of prayer let it bee fayrer then his owne dwelling house if he feed the hungry let him feed him with the best and sweetest that is on his Table If he cloathe the naked let it be with the fayrest of his cloathes if he sanctifie any thing let him sanctifie of the fayrest of his goods and so hee sayth Lev. 3. 16. All the fat is the Lords Maimony in Misn. rom 3. in Asurei mizbeach chap. 7. S. 11. By the sacrifices of old there was besides a thankefulnesse to God a yearely remembrance also of their sinnes Heb. 10. 3. and hope of the forgivenesse of them by Christ to come Heb. 10. 1. 10. 14. And seeing the godly offred in faith Heb. 11. 14. and faith is by hearing the word of God Rom. 10. 17. Abel and the rest were taught of God thus for to worship him for all wil-worship devised by men is vaine Mat. 15. 9. Col. 2. 22. 23. had respect to weet with delight as the Hebrew word implyeth and so one Greeke version translateth it was delighted and with favourable acceptation as the Chaldee paraphrase explaineth it So GOD commanded every man to offer sacrifice for his favourable acceptation Lev. 1. 3. that hee and it might bee accepted of the Lord. This gracious respect unto Abel was seene of Kain for which hee was gtieved and the Apostle noteth it to be a testification of Abels justice by faith Heb. 11. 4. It is likely therfore that God shewed it by some visible signe as by fire from heaven consuming the sacrifice for so he used to doe in such cases after as Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King 18. 38. and the burning of the sacrifices to ashes was a signe of his favourable acceptance Psal. 20. 4. and Theodotio a Greeke interpreter translateth it here he set onfire By this Gods acceptance Abels faith was confirmed touching life salvation in Christ otherwise God would not have received an offring at his hands as Iudg. 13. 23 unto Abel for his faith in Christ whereby he was just and by which he offred a greater sacrifice then Kain Heb. 11. 4. And so the sacrifice was respected for the man not the man for the sacrifice Prov. 12. 2. and 15. 8. Vers. 5. grieved or displeased very wroth The Hebrew word signifieth to burne or be inflamed either with anger or griefe the Greek here translateth he was grieved and in sundry other places as Ion. 4. 1. 9. where both the Greeke version and all the circumstances shew it to meane griefe So in 1 Sam. 15. 11. Samuel was grieved and Dauid 1 Chron. 13. 11. and Nehemiah Neh. 5. 6. and many the like countenance or his face fell that is he shewed himselfe ashamed grieved and discontented This is else-where expressed by the falling of the light of the countenance Iob 29. 24. contrary to which is the lifting vp of the face for a signe of comfort and joy Iob 11. 15. See also Gen. 19. 21. Vers. 7. doe well or doe good Hereby God teacheth that wel-doing consisted not in the outward offrings which Kain brought but in faith which hee wanted Heb. 11. 4. Ioh. 6. 29. And the Apostle hence concludeth that Kains workes were evill 1 Ioh. 3. 12. forgivenesse or acceptation The Hebrew word which properly signifieth elevation or lifting up when it is spoken of sinne as the words following shew here it is meaneth forgivenesse at Gods hand who lifteth up and so easeth us of the burden of it as Rom. 4. 7. from Psal. 32. 1. And
mortification and regeneration of nature The same word is applyed figuratively to other parts as to the lips of a stammerer which use superfluity in speaking Exod. 6. 30. and to the heart covered with a fat skinne Lev. 26. 41. Esay 6. 10. to the â—are stopped that it cannot heare Ier. 6. 10. And spiritually all sinne is signified by this superfluous foreskin as the Apostle mentioneth the superfluity of maliciousnesse to bee put away Iam. 1. 21. and the uncircumcision of our flesh is joyned with our estate dead in sinnes Col. 2. 13. The Hebrew Doctors also did thus understand it for the foreskinne of the heart in Ier. 4. 4. the Chaldee paraphrast there expoundeth the wickednesse of the heart and in Deut. 10. 16. the Greek interpreters translate it hardnesse of heart The uncircumcised eare in Ier. 6. 10. and heart in Lev. 26. 41. the Chaldee calleth foolish and uncircumcised persons in Ezekiel 28. 10. and 31. 18. are in the Chaldee wicked and sinners the superfluous foreskin signifieth the strength of uncleannesse saith R. Menachem on Gen. 17. And in speech of Adams sinne the Iewes have a proverb that the first man Adam drew over or gathered his superfluous-foreskin that is broke the covenant of his God and became a sinner R. Menachem on Gen. 3. Also when the word is applyed unto trees it signifieth the impuritie of the fruits which might not be eaten of Lev. 19. 23. and the Hebrew Doctors write that as Epicures and they that deny the Law of God the Resurrection of the dead the comming of the Redeemer and other such like so he that draweth over or gathereth his superfluous foreskin that is maketh him-selfe againe uncircumcised hath no part in the world to come that is in eternall life but shall bee cut-off and perish and be damned for their great wickednesse and sinne for ever and ever Maimony in Misn. treat of Repentance ch 3. S. 6. asigne or token which sheweth one thing to the eye another thing to the mind The Apostle calleth it also a seale Rom. 4. 11. which serveth for assurance of the thing signified And so the Hebrew Doctors use the phrase of sealing their off-spring with the signe of the holy covenant Maimony in Misn. treat of Circumcision ch 3. S. 3. And that they tooke not this for a carnall signe appeareth by their words in the booke called Zohar where treating upon this Section of the Law they say At what time a man is sealed with this holy seale of this signe of Circumcision thenceforth he seeth the holy blessed God properly and the holy soule is united with him If he be not worthy that he keepeth not this signe what is written By the breath of God they perish Iob 4. 9. for that this seale of the holy blessed God was not kept But if he be worthy and keepe it the holy Ghost is not separated from him Our Apostle openeth the mystery more heavenly whiles hee calleth the signe of circumcision a seale of the righteousnesse of faith Rom. 4. 11. and if thou be a transgressor of the Law thy circumcision is made uncircumcision Circumcision is that of the heart in the spirit not in the letter Rom. 2. 25. 29. Vers. 12. a son of eight dayes that is a man child of eight dayes old meaning in the 8 day Which time was so strict that if the eight day fell to bee the Sabbath yet they circumcised the child therein Ioh. 7. 22. And so it is in the Hebrew Canons Circumcision in the time thereof driveth away the Sabbath that is a man must omit the keeping of the Sabbath for to circumcise in due time Maimony treat of Circumcision ch 1. S. 9. God appointed the eighth day as the first convenient time For creatures new borne were counted as in their blood and unclean for seven dayes and in the eighthday they might be offered unto the Lord Levit. 22. 27. and so in mankind Levit. 12. 2. 3. The same number of dayes was observed in many other things as for the consecration of the Priests Levit. 8. 33. 35. and 9. 1. the clensing of Lepers Levit. 14. 8. 9. 10. and of persons with uncleane issues Lev. 15. 13. 14. the clensing of polluted Nazirites Num. 6. 9. 10. and for purifying the altar Ezek. 43. 26. 27. and sundry the like In all which as the Sabbath day ever came over their heads within that space which day was a signe of sanctification from the Lord Exod. 31. 13. so Christ ending all figures and resting the Sabbath day in the grave rose up from death the eighth day which was the first of the weeke following whose death was a full clensing of all our sinnes and his rising againe our justification Mark 16. 1. 2. 6. Rom. 4. 25. And in him are wee circumcised with the circumcision done without hands in putting off the body of the sins of the flesh by the circumcision of Christ being buried with him in Baptisme Col. 2. 11. 12. R. Menachem on Gen. 17. saith Circumcision was therefore done on the eighth day that the Sabbath might pass over it for there is no eighth day without a Sabbath shall be circumcised by the parents masters or Magistrates The Hebrew Doctors say the charge lyeth upon the father to circumcise his sonne and upon the master to circumcise his servants borne in the house or bought with money If the father or master transgresse and circumcise them not c. then the Iudges are commanded to circumcise him whether it be son or servant in due time that there be no uncircumcised left in Israel nor among their servants If the thing bee hidden from the Iudges and they circumcise him not when he is wexen great he is bound to circumcise him-selfe And every day that passeth over him after he is wexen great and he circumciseth not himselfe loe hee breaketh the commandement Maimony treat of Circumcis ch 1. S. 1. 2. male who had by nature that foreskin of the flesh to be cut off the females wanting it were not to keep this rite though they were as well as men within the covenant of grace in Christ Gal. 3. 28. and therefore baptisme the signe of the covenant now under the Gospell which is come in place of Circumcision Col. 2. 11. 12. is given both to men and women Act. 8. 12. Moreover the woman is comprehended under the man as her head 1 Cor. 11. 3. who onely had this signe in his flesh with effusion of blood which alwaies had respect unto and accomplishment in the blood of Christ figured by the male Heb. 9. 22. 23. 24. Here also the Hebrewes write that a child who is borne as if he were circumcised without a foreskin the blood of the covenant must bee made to drop from him in the eighth day A child that is both male and female must also be circumcised the eighth day Likewise if any be cut out of the side of his mothers body And who so hath two
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
words said unto them whence come ye And they said from the land of Canaan to buy food And Ioseph knew his brethren but they knew not him And Ioseph remembred the dreams which hee had dreamed of them and hee said unto them ye are spies to see the nakednes of the land you are come And they said unto him Nay my lord but thy servants are come to buy food We all of us are sons of one man we are true men thy servants are not spies And he said unto them Nay but yee are come to see the nakednesse of the land And they said We thy servants were twelve brethren the sons of one man in the land of Canaan and behold the yongest is with our father this day and one is not And Ioseph said unto them That is it that I spake unto you saying ye are spies By this ye shall be proved as Pharaoh liveth if ye go-forth from hence except when your yongest brother come hither Send one of you and let him â—etch your brother and you be ye in bonds that your words may be proved whether truth be in you and if not as Pharaoh liveth surely ye are spies And he put them all together into ward three dayes And Ioseph said unto them in the third day This do and live I feare God If yee be true men let one of your brethren be bound in the house of your ward and goe you bring ye corne for the famine of your houses And bring your yongest brother unto mee and your words shall be verified and ye shall not dye and they did so And they said each-man unto his brother Verily we are guilty concerning our brother in that we saw the distresse of his soule when he besought us-forgrace we heard him not therfore this distresse is come upon us And Reuben answered them saying did not I say vnto you saying do not sin against the child and ye heard not his blood also behold it is required And they knew not that Ioseph heard for an interpreter was betweene them And he turned about from them and wept and hee returned unto them and spake unto them tooke from them Sime on and bound him before their eies And Ioseph commanded that they should fill their vessels with corne and to restore every mans money into his sack to give them provision for the way and thus did he unto them And they tooke up their corne upon their asses and went from thence And one opened his sacke to give provender to his asse in the Inne and he saw his money and behold it was in his bags mouth And he said unto his brethren my money is restored and also behold it is in my bag and their heart went-forth and they treÌ„bled ech-man to his brother saying what is this that God hath done unto us And they came unto Iakob their father unto the land of Canaan and told him all that befell them saying The man the lord of the land spake with us hard words took us as spies of the land And we said unto him we are true men we are not spies We were 12. brethren sons of our father one is not the yongest is this day with our father in the land of Canaan And the man the lord of the land said unto us By this shall I know that ye are true men leave one of your brethreÌ„ w th me and take for the famine of your houses go And bring your yongest brother unto me and I shall know that yee are not spies but that yee are true men I wil give you your brother and yee shall trafficke in the land And it was they emptying their sacks that behold every mans bundle of money was in his sacke and they saw the bundles of their money they and their father and they feared And Iakob their father sayd unto them Me have ye bereaved-of children 〈◊〉 Ioseph is not and Simeon is not and Benjamin ye will take away all these things are against me And Reuben sayd unto his father saying Slay my two sonnes if I bring him not unto thee give him into my hand I will bring him againe unto thee And he sayd my son shall not goe down with you for his brother is dead and he is left himselfe alone and mischiefe shall befall him by the way in the which ye goe and ye shall bring-downe my gray-hayres with sorrow unto hell Annotations COrne-to-sell or sale of corne so the Hebrew Sheber which is breaking is here translated in Greeke the selling of wheat the Chaldee also so expresseth it See Gen. 41 56. Iakob saw that is understood this by the report of others he heard it vers 2. So the people saw the voyces Exod. 18. 20. one on another or on your selves as negligent or as men helplesse none knowing what to doe The Greeke translateth why are ye slothfull By the famine that came over all Egypt and Canaan there was great affliction that our fathers found no sustenance Act. 7. 11. In Abrams dayes Canaan was vexed with famine Gen. 12. 10. againe in Isaaks time Gen. 26. 1. and now in Iakobs So God exercised the faith and patience of the Saints in the common calamities of the world The like was in Act. 11. 28. Vers. 4. lest mischiefe understand I must take heed lest c. see Gen. 3. 22. For mischiefe the Chaldee putteth death the word implyeth it and lesser evill also as appeareth by Exod. 21. 22. 23. 24. The Greeke calleth it sicknesse Vers. 6. the ruler he that had authority and power in his hand as the originall word signifieth Eccles. 8. 8. 4. and David confirmeth Psal. 105. 22. Of the Hebrew Shallet and Shilton is made in Arabike the name Sultan a title whereby the chiefe rulers of Egypt and Babylon are still called bowed downe so fulfilling the Oracle in Gen. 37. 7. 8. Vers. 7. made himselfe strange in Greeke he was allenated from them The Chaldee expounds it hee bethought him what hee should speake with them with them or unto them for the scripture useth these phrases indifferently as speake not with us in the Iewes language 2 Kings 18. 26. or speake not unto us Esay 36. 11. and spake with him 2 Chron. 10. 10. or spake unto him 1 King 12. 10. and in Greeke as he spake with them Mark 6. 50. or he spake unto them Mat. 14. 27. Vers. 9. spies The Hebrew hath the signification of footing or going from place to place The Apostle in Greeke translateth it spies Heb. 11. 31. nakedues that is the naked weake or ruined places as the Chaldee explaineth it The Greeke translateth it footsteps Ioseph dealeth with his brethren in sinne as God doth with his children who often estrangeth himselfe from them dealeth roughly and counteth them unto him as his enemies Iob. 19. 11. and 13. 24. Vers. 11. true or upright honest men The Greeke saith peaceable Vers. 13. is not that is he is dead as the
brother Benjamin that it is my mouth that speaketh unto you And you shall tell my father of all my glory in Egypt and of all that ye have seene and ye shall haste and bring-downe my father hither And he fell upon his brother Benjamins necke wept and Benjamin wept upon his necke And hee kissed all his brethren and wept upon them and afterward his brethren spake with him And the voyce was heard in Pharaohs house saying Iosephs brethren are come and it was good in the eyes of Pharaoh and in the eyes of his servants And Pharaoh said unto Ioseph say unto thy brethren this doe ye lade your beasts and goe get ye to the land of Canaan And take our father your houses and come unto me and I will give you the good of the land of Egypt and yee shall eate the fat of the land And thou art commanded this doe ye take unto you out of the land of Egypt wagons for your little ones and for your wives and take-up your father and come And your eye let it not spare your stuffe so the good of all the land of Egypt is yours And the sonnes of Israel did so and Ioseph gave them wagons according to the mouth of Pharaoh and gave them provision for the way To all of them hee gave to ech man changes of garments and to Benjamin he gave three hundred shekels of silver and five changes of garments And to his father he sent after this manner tenne hee-asses carying of the good things of Egypt and tenne shee-asses carying corn and bread and victuals for his father by the way And hee sent away his brethren and they departed and hee said unto them bee not stirred one against another by the way And they went-up out of Egypt and came to the land of Canaan unto Iakob their father And they told him saying Ioseph is yet alive and that he is ruler over all the land of Egypt and his heart fainted for he beleeved them not And they spake unto him all the words of Ioseph which hee had spoken unto them and hee saw the wagons which Ioseph had sent to cary him and the spirit of Iakob their father revived And Israel said it is enough Ioseph my sonne is yet alive I will goe and see him before I dye Annotations REfraine or containe himselfe by force from crying out and manifesting himselfe as hitherto he had done Gen. 43. 31. This word the Prophet applyeth also unto God who having long refrained himselfe in the afflictions of his people will in the end for their deliverance crie out like a travelling woman c. Esa. 42. 14. Vers. 2. gave forth his voyce that is cried-aloud An Hebrew manner of speaking often used as Numb 14. 1. 2 Chron. 24. 9. Psal. 46. 7. and 68. 34. and 77. 18. So the Greeke Hee sent forth his voyce with weeping Vers. 3. suddenly troubled or appalled with feare and hasty troubled thoughts Occasioned by the conscience of their former wickednesse and the beholding of Iosephs present glory So when the spirit of grace shall be powred upon the Israelites they shall see Iesus whom they have pierced and shall mourne for him c. Zach. 12. 10. Rev. 1. 7. Vers. 4. he whom Hebr. me which word either may be omitted as that observed on Gen. 5. 29. or expressed in English he added for vehemencie sake and to assure his brethren that he was Ioseph Vers. 5. anger or displeasure griefe as Gen. 4. 5. that is be not angry or displeased with your selves Hee would have them-moderate the sorrow for their sin with consideration of Gods providence that turned it unto good The Greeke translateth let it not seeme bad unto you Here Ioseph is farre from revenge or insulting against his troubled brethren so Christ prayed for his crucifiers Luke 23. 34. and by his Apostles comforted them with hope of the blotting out of their sinnes when the times of refreshing should come from the presence of the Lord Acts 3. 14. 15. 17 18. 19. Vers. 6. earing that is ploughing or tillage of the land the Chaldee saith sowing This seemeth to be for lacke of corne which therefore in the last yeere Ioseph supplied Gen. 47. 23. Vers. 7. to put for you a remnant that is to preserve for or unto you a remainder that you and yours might remaine alive The contrary whereof is in 2 Sam. 14. 7. The Greeke translateth that there might be left unto you a reminant to preserve-life unto you that is to keepe you and yours alive Or to preserve alive unto you as the Greeke turneth it to nourish up of you a great remnant by a great escaping or evasion that is by a great deliverance or according to the Greeke interpretation by a great multitude-that-escape having respect to the great multiplication of them in Egypt according to Gods promise Gen. 15. 13. 14. The Hebrew escaping or Evasion is used for a company or remnant that escape danger 2 Chron. 30. 6. Esa. 10. 20. as captivitie is a company of captives Numb 21. 1. Deut. 21. 10. and so the Greeke here translateth it a remnant Vers. 8. but God whose wisedome and providence ruleth all and his goodnesse turneth the evill actions of men oftentimes to good events therefore is this ascribed to GOD rather then to them Gen. 50. 20. Psal. 105. 17. So Herod and Pontius Pilate with the Gentiles the people of Israel did against Iesus whatsoever Gods hand and his counsell determined before to be done Act. 4. 27. 28. put mee for or as the Greeke explaineth it made me as a father so acknowledging God to bee his exalter as he had beene his afflicter A father is used for any teacher guide counceller c. Iudg. 17. 10. 11. Vers. 10. Goshen in Greeke Gesem a province in the land of Egypt fat and fertile good for to feed cattell lying next to the land of Canaan see Gen. 46. 28. 29. and 47. 1. 6. 27. Vers. 11. impoverished Greeke worne-out that is perish with povertie thy house that is houshold in Greeke thy sonnes Vers. 12. my mouth and not an interpreter as did before Gen. 42. 23. for an interpreter is an other mans mouth Exod. 4. 16. The Chaldee saith in your tongue I speake with you Vers. 14. wept through joyfull passion of mind See Gen. 29. 11. Vers. 15. spake being refreshed by his words from their-amazed feare which keepeth men from speaking Psal. 77. 5. By speaking may also be implied the confession of their sinne and feare for the same So Moses spake Exod. 19. 19. that is acknowledged his feare and infirmity Heb. 12. 21. Vers. 16. the voice that is the fame or rumour of this thing good in the eyes that is pleasing they liked well of it See Gen. 16. 6. The Greeke here translateth Pharaoh was glad Vers. 18. Your houses that is your housholds as v. 11. The Chaldee saith the men of your houses the Greeke your goods the good that is
he hath done evill to his people and delivering thou hast not delivered thy people Annotations SEnd away let goe out of thy servitude see the notes on Exod. 4. 23. keepe a feast The first signification of the Hebrew word chagag is to dance 1 Sam 30. 16. or to turne round Psal. 107. 27. and secondly it is applied to keeping a feast religiously which was with eating drinking dancing and mirth Iudg. 21. 19. 21. Deut. 16. 15. figuring out our spirituall joyes for redemption by Christ 1 Cor. 5. 8. Nah. 1. 15. This should Israel have celebrated to the Lord but they performed it to an idoll the worke of their owne hands Exod. 32. 6. 19. Act. 7. 41. Among the heathens they observed also such rites sacrificing to their Gods with dances c. Sophocles in Electra Plutarch in Theseo Vers. 2. Who is Iehovah The Chaldee paraphraseth The name of the Lord is not revealed unto mee that I should obey his word c. Such an answer God foretold that he would give Exod. 3. 19. I know not againe the Chaldee turneth it the name of the Lord is not revealed unto me Vers. 3. hath met See Exod. 3. 18. The Greeke translateth hath called us journey or way see Exod. 3. 18. fall upon or meet us as verse 20. and Gen. 32. 1. but when there is added the sword or the like it signifieth falling upon as Iudg. 8. 20. 21. pestilence or mortalitie The Greeke and Chaldee translate it here and oftentimes death So the Holy Ghost putteth death for the pestilence in Rev. 6. 8. from Ezek. 14. 21. The Hebrewes who had orders for fasting and prayer in time of pestilence seeme also not to restraine it to that contagious sicknesse which wee commonly call the pest or plague but count all extraordinary and continued mortalitie the pestilence if it be among five hundred strong men that three die in three daies one after another and so in all number above that Their words are What is the Pestilence Deber A citie wherein are five hundred footmen that is strong and lusty men as Exod. 12. 37. if there goe out of it that is be buried three dead men in three daies one after another â—oe this is Deber the pestilence If they goe out in one day or in foure daies it is not the pestilence If there be in it a thousand and there goe out of it sixe dead men in three daies one after another this is the pestilence if they goe out in one day or in foure it is not the pestilence And so in others according to this computation But no women or children or old men that have left off working are at all reckoned for men in this case Maimony in Misâ—eh in Tagnanioth or treat of fasting chapter 2. S. 5. sword this signifieth warres Mich. 4. 3. and as the Greeke and Chaldee translate it slaughter the Apostle joyneth both in one mentioning the slaughter of the sword Hebrewes 11. 37. it was one of Gods foure sore judgements wherewith hee used to chastise his people for their sins Ezek. 14. 17. 21. And not the Egyptians onely but Israel might also feare these plagues for their Idolatry in Egypt Ezek. 20. 7. 8. Which therefore they sought to turne away by humiliation and sacrifice to GOD in the wildernesse And it is a rule among the Iewes to fast and pray in the time of warre yea though it be as they say the sword of peace as when heathens make war with heathens and they passe by the place of Israel although there bee no warre betwixt them and Israel yet this is a distresse and they humble themselves for it for it is said and the sword shall not passe through your land Leviticus 26. 6. It is a generall rule that the sight of warre is a distresse Maimony in Tagnanioth chap. 2. S. 4. Vers. 4. cease as free and at liberty the Greeke translateth doe yee turne away the people The Ministers of God are charged by Pharaoh as authors of sedition among his subjects So were Christ and his Apostles Luke 23. 2. 5. Acts 24. 5. your burdens The Chaldee saith your service the Greeke every one of you to his workes Vers. 5. of the land meaning the Israelites in the land therefore the Greeke explaineth it thus behold now this people is multiplied on the land Verse 6 taskemasters of the people or exactors among the people but both Greeke and Chaldee translate it of and so Moses speaketh in verse 10. officers the Greeke translateth them Scribes so in vers 10. 14. and usually Verse 7 any more give Hebrew adde to give Here the word of GOD caused afflictions to increase And in Israel wee may see a figure of our calling for all these things hapned unto them for types 1 Corinth 10. 11. they first had the word or promise which caused them to beleeve Exodus 4. 30. 31. then followeth affliction greater then ever before which almost discourageth them Exodus 5. 21. 23. after that came their deliverance with great glory for which they sang the praises of GOD Exodus 13. and 14. and 15. So by the word preached the Church of Christ was gathered Acts 2. 41. c. Then followed great persecution Acts 8. 1. and 9. 〈◊〉 and 12. 1. c. Against which they were confirmed in grace by expectation of glory in the Kingdome of God Acts 14. 2â— And this is the continuall course of the Gospell 1 Thes. 1. 6. 10. and 2. 14. and 3. 2. 3. 4. 2 Thessal 1. 4. 5. 6. 7. 1 Peter 1. 3. 9. and 4. 12. 13. c. heretofore Hebr. yesterday and the third day before see Gen. 31. 2. so after vers 8. 14. c. Vers. 8. idle or lazie slicke so vers 17. and sacrifice or let us sacrifice which manner of speech noteth their importunity but the Greeke supplieth the word and. So after vers 17. Vers. 9. labour or doe that is be doing or busie themselves and so the Chaldee saith let them busie themselves therein and not busie themselves in idle words So in Matthew 20. 12. these last have done that is have laboured but one houre Likewise in Exod. 31. 4. 5. where doing is used for working The Greeke here translateth it care vaine lying words Hebr. words of lying which the Greeke translateth vaine words Vanity and falshood are used one for another as is noted on Exod. 20. 7. Vers. 13. taske Hebr. word or thing which in this case was their appointed taske So verse 19. Vers. 14. of the sonnes of Israel that is which were Israelites and the Greeke explaineth it thus the scribes of the linage of the sonnes of Israel The taske-masters therefore were Egyptians the officers were Israelites appointed to oversee and hold the people to worke as the 15. and 16. verses also manifest these were oppressed and beaten so the bondage was great and universall saying that is and said unto by Pharaohs taske masters An Hebrew phrase whereof see the annotations on
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
speciall Mount Sion where the Temple was after builded This land sanctuary did also figure heaven as is noted on Gen. 12. 5. Exod. 25. 8. So the Heb. Doctors say here the Sanctuarie signifieth the Ierusalem which is above R. Menachem on Ex. 15. Vers. 18. and aye or and yet in this world and that which is to come as the Chaldee explaineth it for ever and for ever and ever God is said to reigne or be King when he manifesteth his power and goodnesse in subduing his enemies and saving his people So after Antichrists overthrow voices in heaven doe say The kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Wee give thee thanks O Lord God almighty c. because thou hast taken to thee thy great power and reignest Rev. 11. 15. 17. Vers. 20. Marie in Hebrew Mirjam in Greek Mariam which was also the name of the mother of Christ Matth. 1. 16. This Marie the Prophetesse was one of the three principall guides which God sent before his people which mercy is remembred in Mich. 6. 4. I sent before thee Moses Aaron and Marie timbrell see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth but in spirituall joy and thanksgiving unto God as here so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels c. dances or flutes as the word sometime signifieth Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here dances which were wont to be used religiously as Iudg. 21. 21. Ier. 31. 4. 14. Vers. 21. them that is the men to whom the word in the originall plainely hath reference Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song as the 136 Psalme repeateth in every verse for his mercy endureth for ever So also in a Chron. 5. 13. Vers. 22. of Shur called also the wildernesse of Etham Numb 33. 8. Exod. 13. 20. Of Shur see Gen. 16. 7. three daies so long a journey they requested of Pharaoh Exod. 3. 18. and now found it full of wants and tentations So after in Numbers 10. 33. Vers. 23. Marah that is by interpretation Bitternesse so called of the bitter waters Which the Israelites not being able to drinke leade us to consider the nature of afflictions both spirituall by the terrors of the Law upon the consciences of sinners and other tentations wants and earthly miseries all which are bitter as worme wood and sorrowfull to the flesh Lament 3. 15. Psalme 80. 6. Mark 10. 38. and 14. 36. Hebr. 12. 11. was called so the Greeke also translateth the Hebrew phrase he called which may intend chiefly Moses who called it so or he that is every one called it So where it is said in 2 Sam. 5. 9. he called in 1 Chron. 11. 7. it is said they called See the notes on Gen. 16. 14. Vers. 25. a tree the Ierusalemy Thargum saith And Moses prayed before the Lord and the Word of the Lord shewed him the tree Ardiphne This is said to be a tree that hath flowers like lilies but very bitter Elias in Lexico Chald. It seemeth to figure out the Tree of Christ the Crosse whereby the bitternesse of our afflictions likened to waters Psalme 69. 2. is turned into sweetnesse and joy Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt 2 King 2. 21. The Hebrew Doctors in Thancuma upon this say It is the manner of the blessed God to make that which is bitter sweet by that which is bitter Some thought the wood it selfe had this vertue to sweeten the waters of whose minde was Iesus the sonne of Syrach saying Was not the water made sweet with wood that the vertue thereof might bee knowne Ecclus. 38. 5. Others expound it mystically of the tree of life which removed Satan away as R. Menaches on this place sheweth he appointed to him or he meaning God imposed upon him that is upon Israel the people spoken of as one man tempted him meaning Israel whom God tempted or proved by this affliction as by other the like afterward to know what was in their heart and to doe them good at their latter end as Deut. 8. 2. 15. 16. Vers. 26. right or pleasing for so the phrase also signifieth 2 Sam. 19. 6. and so the Greeke translateth it here and the Holy Ghost useth the like in 1 Ioh. 3. 22. Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight This is often mentioned in the scriptures see Deut. 6. 18. diseases or sicknesses the plagues of Egypt threatned to the transgressors in Deut. 28. 27. 60. So Gods blessings under the name of health and welfare are promised to the keepers of his Law Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth this word is applied to the soule as well as to the body and implieth the forgivenesse of sins as heale my soule for I have sinned against thee Psalme 41. 9. And Christ when he healed diseases for gave sinnes also Matth. 9. 2. 6. and healing of men Matth. 13. 15. is expounded to be forgiving of their sinnes Mark 4. 12. Vers. 27. palme trees or date trees which are upright and tall of stature beare sweet fruits the leaves alwaies greene and flourishing good for shadow Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree is a signe of victory over afflictions Revel 7. 9. The number of 12. wels and 70. palme trees the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel and the 70. Elders of the Synedrion mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. soules of Israel that came into Egypt Gen. 46. 27. Likewise to the 12. Apostles and 70. Disciples of Christ Luk 9. 1. 10. 1. Rev. 21. 12. 14. CHAP. XVI 1 The Israelites come to the wildernesse of Sin 2 They murmur for want of bread 4 God promiseth them bread from heaven 11 Quailes are sent 14 and Manna 16 The ordering of the Manna 25 It was not to be found on the Sabbath 32 An Omer of it is kept for the generations following AND they journeyed from Elim and all the congregation of the sonnes of Israel came unto the wildernesse of Sin which is betweene Elim and Sinai in the fifteenth day of the second moneth after their departing out of the land of Egypt And all the congregation of the sonnes of Israel murmured against Moses and against Aaron in the wildernesse And the sonnes of Israel said unto them O wee wish wee had died by the
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
reformation As for the outward sacrifices God testifieth I desired mercie and not sacrifice and the knowledge of God more then Burnt offrings Hos. 6. 6. and David saying that the Lord delighted not in sacrifice nor would accept of a Burnt-offring addeth The sacrifices of God are abroken spirit c. Psal 51. 18. 19. And the wisest of the Scribes of old could say that to love God with all the heart and with all the understanding and with all the soule and with all the strength and to love his neighbour as himselfe is more then all Burnt-offrings and Sacrifices Mark 12. 33. CHAP. II. 1 The meat-offring of flowre with oile and incense 4 The Meat-offring baked in the oven Cakes or Wafers 5 The Meat-offring baked on a plate 7 or in a frying-pan 11. all without Leaven 12. 14. The Meat-offring of the first fruits in the eare 13 The salt of the offrings AND a soule when it will offer an oblation of Meat-offring unto Iehovah his oblation shall be of fine-flowre and he shall powre oile upon it and put frankincense upon it And hee shall bring it unto the sonnes of Aaron the Priests and hee shall take thereout his handfull of the flowre thereof and of the oile thereof with all the frankincense thereof and the Priest shall burne the memoriall thereof on the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings And when thou shalt offer an oblation of a Meat-offring baked in the oven it shall be of fine-flowre unlevened cakes mingled with oile or unlevened wafers anoynted with oile And if thy oblation be a Meat-offring on a pan it shall be of fine-flowre mingled with oile unlevened Thou shalt part it in pieces and powre oile thereon it is a Meat-offring And if thy oblation be a Meat-offring of the frying-pan it shall bee made of fine-flowre with oile And thou shalt bring the Meat-offring which shall be made of these things unto Iehovah and he shall offer it unto the Priest and hee shall bring it unto the Altar And the Priest shall take-up from the Meat-offring a memoriall thereof and shall burne it upon the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings No Meat-offring which yee shall offer unto Iehovah shall be made with leven for ye shall not burne any old-leven nor any honey in a Fyre offring unto Iehovah In the oblation of the first-fruits ye shall offer them unto Iehovah but they shall not ascend on the Altar for a savour of rest And every oblation of thy Meat-offring thou shalt salt with salt and thou shalt not let cease the salt of the covenant of thy God from on thy meat-offring with every oblation of thine thou shalt offer salt And if thou shalt offer a Meat-offring of first fruits to Iehovah thou shalt offer for the Meat-offring of thy first fruits greene-ears-of-corne parched in the fire ground-corne out of the full-eare And thou shalt put oile upon it and lay frankincense upon it it is a Meat-offring And the Priest shall burne the memoriall of it of the ground-corne thereof and of the oile thereof with all the frankincense thereof a Fyre offring unto Iehovah Annotations ASoule that is a person or man as the Chaldee translateth it Therefore in the next words he saith his oblation and he shall poure as shewing a man to be meant See the notes on Gen. 12. 5. and 14. 21. when it or if he will offer to weet voluntarily A particular person might bring a voluntary meat-offring though he were the anoynted Priest but the Congregation brought no voluntary Meat-offring saith Chazkuni on this place an oblation of Meat-offring Hebr. korban Minchah that is the offring or gift called Minchah which was of things without life as flowre cakes wafers c. Minchah was generally any solemne gift or Present unto God or man 1 Sam. 10. 27. in speciall a present or sacrifice unto God Gen. 4. 3. 4. more specially an offring of the fruits of the earth of us now called a Meat-offring we might call it a Wheatoffring for it was for the most part of the flowre of wheat Ezek. 45. 13. 15. 1 Chron. 21. 23. Exod. 29. 2. The Greeke sometime keepeth the Hebrew name Manaa Ezek. 46. 5. 7. 11. c. in this place and often elsewhere Thusia a sacrifice and in Psal. 40. 7. prosphora an offring and this the Apostle followeth Heb. 10. 5. 8. 10. and the former Thusia is approved in Mark 9. 49. from Levit. 2. 13. and in Act. 7. 42. from Amos 5. 25. Of these some were Meat-offrings of the Congregation some of particular persons The congregations offrings were three the waved sheafe Levit. 23. 10. 11. the two wave-loaves Levit. 23. 17. and the shew bread made every weeke Levit. 24. 〈…〉 This Shew bread came not on the Altar but was all eaten by the Priests The particular persons Meat offrings were nine and all of them came to the Alta◠1. The poore mans Meat offring for sinne Levit. 5. 11. 2. the jealousy offring Num. 5. 15. 3. The Meat-offring of Initiation which every Priest offred when he first entred into his service Levit. 8. 26. 28. 4. The Meat-offring which the high Priest offred every day Levit. 6. 20. 5. The Meat offring of fine 〈…〉 re 6. The Meat offring baked on a plate 7. in a 〈…〉 ing-pan 8. in an oven 9. or wafers all mentioned in Levit. 2. and all these five kindes came for vowe◠or for voluntary offrings Maimony treat of offring the sacrifices chap. 12. Sect. 1. 3. 4. The Minchah or Meat-offring was primarily a figure of Christ his oblation who gave himselfe for us an Oblation and a sacrifice to God for a sweet-smelling savour Eph. 5. 2. So the Apostle openeth it in Heb. 10. from the 40. Psalme Sacrifice and Oblation Minchah thou wouldest not but a bodie hast thou prepared mee c. Above when he said Sacrifice and Oblation and Burnt offrings and offrings for sin thou wouldest not c. then said he Loe I come to doe thy will O God c. By the which will we are sanctified through the offring of the body of Iesus Christ once Heb. 10. 5. 8. 9. 10. So that in the Oblation of Christs body this legall service was accomplished and ended for it served also to expiate sinnes as the Lord sware that the iniquitie o 〈…〉 Elies house should not be purged with sacrifice or Minchah Meat-offring for ever 1 Sam. 3. 14. and as David sheweth saying If the Lord have styrred thee up against mee let him smell that is favourably accept a Minchah or Meat-offring 1 Sam. 26. 19. Therefore when Christ himself was come this Meat offring ceased as was foretold in Dan. 9. 27. he shal cause
the sacrifice the Minchah to cease Secondly it figured the persons of Christians who through him are cleansed and sanctified to be pure oblations unto God as it was prophesied They shall bring all your brethren for a Minchah a Meat offring unto the Lord out of all the Gentiles c. as the sonnes of Israel bring a Meat-offring Minchah in a cleane vessell into the house of the LORD Esay 66. 20. The accomplishment whereof the Apostle sheweth to have beene by his ministration of the Gospell of God unto the Gentiles that the Oblation Prosphora of the Gentiles might be acceptable being sanctified by the Holy Ghost Rom. 15. 16. Thirdly it figured the fruits of grace and good workes that Christians are to performe both towards God and men Towards God by prayer and thanksgiving as David saith Let my prayer be directed as incense before thee the lifting up of my hands as the evening Minchah or Oblation Psal. 141. 2. So when the Lord told the Iewes I will not accept a Minchah or Meat-offring at your hand he addeth For from the rising of the Sunne even unto the going downe of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure Meat offring Mal. 1. 10. 11. which is fulfilled when men pray every where lifting up holy hands as the Apostle teacheth 1 Tim. 2. 8. Towards men also good workes are as sacrifices unto God as it is written To doe good and to communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. so the benevolence sent from the Church of Philippi to the Apostle was an odour of a sweet smell a sacrifice acceptable wel-pleasing unto God Phil. 4. 18. Now because the Meat-offrings here prescribed had oile and frankincense with them whereas the Meat-offring which the poore man brought for his Sinne was to have neither of both Levit. 5. 11. it seemeth the chiefe thing here figured was the new creature and holy estate which wee have in Christ that as our reconciliation unto God in Christ was signified by the Burnt-offring Levit. 1. so the sanctification of our persons and actions and the acceptation of them before God through his grace in Christ was signified by this Meat-offring fine-flowre of wheat Exod. 29. 2. Ezr. 6. 9. 1 Chro. 21. 23. all the Meat-offrings were of wheaten flowre except the jealousy offring and the waved sheaf Num. 5. Levit. 23. which were of barley And for the quantity All Meat-offrings that were brought upon the Altar not any of them was lesse then the tenth part of an Ephah as Lev. 5. 11. and 6. 20. that is an Omer as Exod. 16. 36. The five Meat-offrings mentioned in this chapter that are brought for vow and voluntary sacrifice be may bring of them so much as he please though 1000. tenth parts but the Meat offrings of the sheaf and of the sinner and of jealousie and of initiation and the high priests meat-offring every one of them is but one tenth part neither lesse nor more saith Maimony in treat of offring the sacrifice chap. 12. Sect. 2. 5. Also for the quality as all things offred to God were to be of the best and without corruption so the Meat-offrings The flowre might not be such as wherein wormes bred or made or wormeaten wheat nor mixt with oile that had a ranke smell or ill taste c. Maimony in Issure mizbeach chap. 6. S. 1. pure oile Sol. Iarchi noteth that the oile was poured vpon all of it the frankincense was put upon part of it on the one side Other of the Hebrewes also say every Meat-offring that is offred upon the altar must have oile and frankincense a Log of oile that is halfe a pinte of oile whereof see Lev. 14. 10. for every tenth deale and a handfull of frankincense for euery Meat-offring whether it be of one tenth deale or of sixtie for they bring not moe then 60. tenth deales in one vessell Except the jealousy offring and the sin offring Num. 5. 15. Levit. 5. 11. for they have no oile nor incense Maimony treat oâ— offring the sacrifice chap. 12. S. 7. The flowre of wheat signified the perfect and pure estate of Christ and of all Christians with their service in him purged from the branne of naturall corruption Heb. 10. 5. Esa. 66. 20. The oile signified the graces and comforts of the holy Ghost whereby wee serve God with gladnesse Psal. 45. 7. Luk. 4. 18. 1 Ioh. 2. 20. 27. The frankincense figured the sweet odour whereby they are acceptable to the Lord Song 3. 6. Ier. 6. 20. Ephes. 5. 2. Rom. 12. 1. The manner of making the Meat-offring of flowre is recorded to be thus He brought a tenth-deale of flowre or many tenth deales or according as he had vowed and oile meet for the same the flowre was measured by the Tenth-deale measure of the Sanctuarie and oile was put into a vessell and afterwards the flowre was put upon it After that againe other oile was put upon the flowre and the flowre was mingled with it After this they put it into a ministring vessell and then poured oile into it And the oile which first they put and the oile which they mingled it with and the oile which they poured on it all was a Log or halfe-pinte for a tenth deale of flowre And then they put the frankincense upon it Maimony treat of Offring the sacrif chapter 13. Sect. 5. Vers. 2. the sonnes that is one of the sonnes as the words following doe manifest when it is said and he shall take meaning the Priest shall take or shall gather-up-with-the hand as the word properly signifieth The flowre was put into a ministring vessell and sanctified therein Esa. 66. 20. The Priest caried it to the altar and brought it to the south-west horne thereof and removing all the frankincense unto the one side he tooke up a handfull of the flowre and oile mixed and put that handfull into a ministring vessell and sanctified it therein Then gathering up all the frankincense he put it upon the handfull in the vessell and set it upon the altar and salted it and put it out of the ministring vessell upon the fire Maimony treat of offring the sacrif chap. 13. Sect. 12. burne resolve into fume or vapour as the word signifieth so Levit. 1. 9. and after often the memoriall therof that is that handfull with the incense named a memoriall because it called unto Gods remembrance this is spoken after the manner of men his covenant to accept the service of faith which his people offer to him by Christ. Hereupon it is said He remember all thy Meat-offrings Psal. 20. 4. and Thy prayers and thine almes are come-up for a Memoriall before God Acts 10. 4. So Nehemiah prayed Remember me O my God concerning this and wipe not out my kindnesses that I have done for the house of my God c. and spare mee
it is a Sin offring And the Priest shall take of the blood of the Sin offring with his finger and put it upon the hornes of the altar of Burnt-offring and shall poure his blood at the bottome of the altar of Burnt-offring And all his fat he shall burne vpon the altar as the fat of the sacrifice of Peace-offrings and the Priest shall make-an-atonement for him concerning his sinne and it shall bee mercifully-forgiven him And if one soule sinne through ignorance of the people of the land while it doth any one of the commandements of Iehovah which should not bee done and bee guilty Or if his sinne bee made knowne unto him which he hath sinned then hee shall bring his oblation a she-goat of the goats perfect a female for his sinne which he hath sinned And he shall lay his hand upon the head of the Sin offring and he shall kill the Sin offring in the place of the Burnt-offring And the Priest shall take of the blood thereof with his finger and put it upon the hornes of the altar of Burnt-offring and all the blood thereof he shal poure at the bottome of the altar And he shall take away all the fat thereof as the fat is taken away from off the sacrifice of Peace-offrings and the Priest shall burne it upon the altar for a favour of rest unto Iehovah and the Priest shall make an atonement for him and it shall be mercifully forgiven him And if he bring a Lambe for his oblation for a Sinne offring hee shall bring it a female perfect And he shall lay his hand up-the head of the Sinne offring and hee shall kill it for a Sinne offring in the place where he killeth the Burnt-offering And the priest shall take the blood of the Sin offring with his finger and put it upon the hornes of the altar of Burnt-offring and shall poure all the blood thereof at the bottome of the altar And he shall take away all the faâ— therof as the fat of the lamb is taken away from the sacrifice of the Peace-offrings and the Priest shall burne them upon the altar according to Iehovahs Fire offrings and the priest shall make-an-atonement for him for his sin which he hath finned and it shall be mercifully-forgiven him Annotations A Soule that is a person or man as the Chaldee translateth it when it shall sin or if it sin Whereas he had taught the justification and sanntification of the Church by the former sacrifices and how men ought to walke in newnesse of life now because there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. but in many things we offend all Iam. 3. 2. the Lord appointed meanes for the cleansing of his Church and all the members thereof from the infirmities errors and ignorant sins which they fall into But if wee sinne wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sinnes but a certaine fearfull looking for of judgment and fiery indignation which shall devoure the adversaries or enemies of the Lord Heb 10. 26. 27. Esay 26. 10. 11. through ignorance or in errour unawares by unadvisednesse Shegagah the word here used signifieth errour or going astray out of the right way through ignorance or forgetfulnes or unadvisednesse or by being deceived or the like The Greek somtime turneth it Agnoia Ignorance but here and often translateth it Acousios unwillingly which is contrary to that which the Apostle calleth Heconsios willingly or wilfully Heb. 10. 16. contrary also to that which the law calleth sinning with an high hand or presumptuously Num. 15. 27. 30. We may see the meaning openly by Moses in Numb 35. 11. where he speaketh of killing a person by errour or unawares which in Deut. 19. 4. is said to be ignorantly or without knowledge and both are joyned together in Ios. 20. 3. unawares or by errour and without knowledge or unweetingly whereto is opposed a lying in wait that is a purpose and willingnesse to kill him Deut. 19. 11. Exodus 21. 13. The Apostle likewise calleth such sinnes Agnoemata Errors-done-of-ignorance in Heb. 9. 7. and more fully openeth it by two words in Heb. 5. 3. shewing the Priests dutie to have compassion on the ignorant and on them that erre So that these ignorances or errours were misdeeds arising from errour of the mind or of the affections when men did either not know or understand the Law aright or not remember or take heed thereto as they ought when they knew not the nature of sinne or considered not how loathsome it was unto God but were overtaken and miscaried by their errours or lusts such are to be restored in the spirit of meeknesse Gal. 6. 1. for such God appointed sacrifices but for presumptuous wilful malicious sinnes men were to be cut off Numb 15. 27. 30. These Errours or Ignorances are such and so many as no man can understand Psal. 19. 13. and God both cleanseth us of them by the sacrifice of Christ Hebr. 10. 10. 12. and restraineth us from them by afflictions Psal. 119. 67. and warneth us to take heed of them lest he be angry and destroy the worke of our hands Eccles. 5. 6. And whereas there followeth a law in Lev. 5. 17. for sinnes not knowne the Hebrewes put this difference Shegagah an errour or sinne through ignorance is when hee knoweth certainly that hee hath done the thing but he did it in errour or unadvisedly but he that knoweth not is hee that is uncertaine whether hee did the thing or no. Talmud Bab. in Cherethoth and Maimonie in his explanations on the same ch 1. of all understand by doing any one of all the commandements So Moses himselfe explaineth it in the words here following and in ver 13. 22. 27 commandements or charges meaning prohibitions or forbodes For God commandeth both to eschew evill and to doe good and most of the ten commandements Exod. 20. are forbiddings of sinne And thus the holy Ghost useth the word both wayes as Take heed c. lest ye make you the likenes of any thing which Iehovah thy God hath commanded that is forbidden thee Deut. 4. 23. And contrariwise in Deut. 17. 3. hath served other Gods c. which I have not commanded to wit to be done Hereupon the Hebrew Doctors Maimony and others divide the lawes into Commandements to be done and Commandements which should not bee done The Commandements given by Moses they have summed up in all to be six hundred and thirteene of them they make affirmative precepts of things to be done two hundred fourty and eight so many as they say there are bones in a mans body of negative precepts or prohibitions three hundred sixty and five so many as there are dayes in the yeere should not the Greeke translateth it ought not To these prohibitions the Hebrew doctors doe restraine this law saying They bring no Sinne-offring but for ignorance in doing that
Iarohi expoundeth that the killing be by the name of a sinne-offring All these perfect unblemished sacrifices for the sinnes of the people figured Christ the lambe without blemish and without spot 1 Pet. 1. 19. the lambe of God which taketh away the sinne of the world Iohn 1. 29. who once suffred for sinnes the just for the unjust that he might bring us to God 1 Peter 3. 18. For he made him who knew no sinne to be sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. Vers. 35. according to or upon or with Iehovahs Fire-offrings which the Greeke translateth upon the Lords Burnt-offring For the daily Burnt-offring was first offred to the Lord and other sacrifices after and as it were upon the same But it may bee referred to the fat of the Peace-offrings Levit. 3. according to which the fat of the sinne-offring was to be burnt As for the flesh or bodies of this and the former Sinne-offring of the Prince they were not burnt without the host as the High Priests and Churches were but eaten by the Priests as is commanded in Lev. 6. 26. 30. CHAP. V. 1. He that sinneth in concealing his knowledge when he heareth an adjuration 2 When hee hath touched an uncleane thing or person 4 or in making an oath 6 His Trespasse-offring of the flocke 7 or of fowles 11 or of flowre 14. The Trespasse-offring in sacriliges 17 and in sinnes of ignorance not knowne ANd a soule when it shall sinne and heare the voice of an adjuration and he is a witnesse whether hee hath seene or knowne of it if he doe not utter it then hee shall beare his iniquity Or a soule that shall touch any uncleane thing either the karkase of an uncleane wild-beast or the karkase of uncleane cattell or the karkase of an uncleane creeping-thing and it be hidden from him and hee is uncleane and is guilty Or when he shall touch the uncleannesse of man according to all his uncleannesse that he shall be uncleane withall and it be hidden from him and he knoweth of it and is guilty Or a soule when it shall sweare pronouncing with the lips to doe evill or to doe good according to all that a man shall pronounce with an oath and it be hidden from him and he knoweth of it and is guilty in one of these Then it shall be when he is guilty in one of these that he shall confesse that he hath sinned concerning it And he shall bring his Trespasse-offring unto Iehovah for his sinne which he hath sinned a female from the flocke a lambe or a shee-goat of the goates for a sinne offring and the Priest shall make-an-atonement for him concerning his sin And if his hand reach not to the sufficiencie of a lambe then hee shall bring for his trespasse which he hath sinned two turtle-doves or two yong pigeons unto Iehovah one for a Sinne offring and one for a Burnt-offring And he shall bring them unto the priest and hee shall offer that which is for the sinne offring first and he shall cut-with-his-nayle the head thereof over-against the necke thereof and shall not divide it-asunder And he shall sprinkle of the blood of the Sinne offring upon the side of the Altar and the rest of the blood shall bee wrung-out at the bottome of the Altar it is a Sinne offring And the second he shall make a burnt-offring according to the manner and the Priest shall make-an-atonement for him for his sinne which he hath sinned and it shall be mercifully-forgiven him And if his hand attaine not to two turtle-doves or to two yong pigeons then he that sinned shall bring for his oblation the tenth-part of an Ephah of fine-flowre for a sin offring he shall not put upon it oile neither shall he give upon it frankincense for it is a Sinne offring And he shall bring it unto the Priest and the Priest shall take his handfull of it a memoriall thereof and shall burn it on the altar according to Iehovahs Fire offrings it is a Sinne offring And the Priest shall make-an-atonement for him for his sin which he hath sinned in one of these and it shall be mercifully-forgiven him and it shall be the Priests as the Meat-offring And Iehovah spake unto Moses saying A soule when it shall transgresse a transgression and sinne through ignorance in the holy things of Iehovah then he shall bring his trespasse unto Iehovah a Ram perfect out of the flocke with thy estimation of silver shekels after the shekell of the Sanctuary for a Trespasse offring And that which he hath sinned concerning the holy-thing he shall pay and the fift part thereof he shall adde thereunto and give it unto the Priest and the Priest shall make-atonement for him with the Ram of the Trespasse offring and it shall be mercifully-forgiven him And a soule when it shall sinne and doe any one of all the commandements of Iehovah which should not be done though he know it not yet is he guilty and shall beare his iniquity And he shall bring a ram perfect out of the flocke with thy estimation for a Trespasse offring unto the Priest and the Priest shall make-an-atonement for him for his ignorance which he ignorantly committed and he knew it not and it shall bee mercifully-forgiven him It is a Trespasse-offring trespassing he hath trespassed against Iehovah Annotations A Soule that is any person or a man as the Chaldee translateth it And Moses in ver 15. and 17. saying when a soule sinneth he shall bring c. sheweth a man to be meant hereby Though under the man the woman also is comprehended as in Num. 5. 6. touching which the Hebrew Canons say All sacrifices that a woman is bound to offer her husband bringeth them by her hand if he bee poore he brings the poore mans oblation and if he bee rich he brings by her hand the rich mans oblation Maimony treat of Ignorances ch 10. sect 6. These Trespasse-offrings here following were for sinnes of lesse importance as omission of some duties and not observing the legall washings and purifications c. whereas the sinne-offrings in chapter 4. were for greater offences in doing things forbidden of God Therefore the oblations for these trespasses were made lesse if the sinner were poore Lev. 5. 7. 11. which in the former Sinne-offrings were never lessened Levit. 4. an adjuration or exsecration oath or curse of which word see the notes of Gen. 24. 41. The Greeke here also translateth it adjuration or exaction of an oath when one by oath or curse is charged to speake if hee know as Iudg. 17. 2. Prov. 29. 24. 1 King 8. 31. An example of such adjuration we have in Matth. 26. 63. where the high Priest said unto Iesus I adjure thee by the living God that thou tell us whether thou be the Christ the sonne of God Vnto that adjuration Iesus gave an answer and confessed it whereas before he held
is hidden from him and he forgets that he is unclean and eateth of the holy thing and knowes that it is a holy thing or he erreth and forgetteth that the thing is holy but knowes himselfe to be unclean and eateth Or if hee erre or forget both that he is uncleane and that the things is holy and so eateth afterwards the things are knowne to him which were hidden from him loe now he must bring the sacrifice here appointed which is lessened if the man be poore The reason of this exposition is for that concerning other ignorances it is said in Lev. 4. 27. 28. while he doth some one of the commandements of the Lord which should not be done and be guilty or if his sin be made knowne unto him which hee hath sinned When he knoweth it in the end although he knew it not in the beginning But concerning the uncleannesse of the sanctuarie and holy things it is said and it be hidden from him he knoweth of it is guilty Lev. 5. 3. c. Maim treat of Ignorances c. 11. S. 1. c. So in the Chaldee paraphrase called Ionathans this scripture is thus interpreted and it be hid from him and he touch any holy thing and afterwards it be revealed unto him and he knoweth it c. is guilty or is a trespasser sinneth as Sol. Iarchi againe faith by eating of the holy things or comming into the Sanctuarie V. 4. a soule in Chaldee a man when he shall sweare pronouncing distinctly-uttering This is that which the Iewes call the oath of pronunciation as is noted before on v. 1. and of it they make foure particulars two of things to come and two of things past as when one sweares of a thing past that it was done or it was not done and of a thing to come that he will doe it or he will not doe it And no oath of pronunciation it to be used but for things possible for him to doe whether to come or past He that sweareth any of these foure oathes and the thing be otherwise as â—e that sweareth that he will not eat and he eateth or that he will eat and he eateth not or that he hath eaten when he eateth not or hath not eaten when he hath loe this is a false oath and of this and such like it is said ye shall not sweare by my name falsly Lev. 19. 12. And if he sweare falsly of presumption he is to be beaten if of ignorance then bee brings the sacrifice here appointed Maimony treat of Oathes chap. 1. Sect. 1. 2. 3. to doe evill c. This the Hebrew Doctors understand of things in a mans power to doe if he will or to leave undone if hee will Therefore he that sweareth to doe evill to others as to smite his neighbour c. this is not an oath of pronunciation because he is coÌ„manded not to doe it but it seemeth to be a vain or rash oath If he swear to his own evill and hurt though he should not so doe his oath remaines upon him and if he doe it not hee is guilty of the oath of pronunciation If he sweare to doe good to others the good which is in his power to doe the oath remaines upon him if he doe it not he is guilty of this oath And whosoever sweareth to break a commandemeÌ„t breaks it not he is not guilty of this oath of pronunciation but is to be beateÌ„ as for a vain or rash oath is to observe the coÌ„maÌ„dement which he sware to break If one swear that he wil not sleep or eat for 7. daies or the like vaine oath they must not bid him watch or fast so long as he is able to indure and afterward to sleepe or eat but he is to be beaten out of hand for his rash oath and so may sleepe or eat when he pleaseth Maimony treat of oathes chap. 5. Sect. 14. c. Compare herewith Psal. 15. 4. he that sweareth to doe evill that is to his owne hurt and changeth not c. it be hidden from him that he hath transgressed against his oath saith Sol. Iarchi on Levit. 5. And Thargum Ionathan explaineth it and he hath falsified his oath and it be hidden from him and after that he hath transgressed it be revealed unto him and he know that he hath falsifiedit c. is guilty or trespasseth in Greeke sinneth to weet in breaking or falsifying ignorantly that oath which he hath pronounced or in any of the other three cases fore-propounded Vers. 5. in one of these in one of these foure saith Thargum Ionathan meaning the foure sinnes mentioned in the 1. 2. 3. 4. verses before shall confesse laying his hands on the head of the sacrifice and confessing the iniquity of his trespasse as is noted on Levit. 1. 4. And so other rites were performed according to the manner of the sin-offring in chap. 4. The trespasse-offrings c. were killed and their blood sprinkled as is before declared Then they were flayed the fat and inwards taken out and salted and strowed on the fire upon the altar And the residue of their flesh was eaten by the males of the Priests in the court like the sin-offrings Maimony treat of offring the sacrifices chap. 9. Sect. 1. And touching this confession they say The owners of the Sinne or trespasse-offrings when they bring their sacrifices c. atonement is not made for them thereby untill they repent and confesse with word of mouth c. And so hee that is in his neighbours danger and hath done him dammage in his goods although he payeth him all that he oweth him atonement there is none untill he confesse and turne away from doing the like again for ever Maimony tom 1. treat of Repentance chap. 1. Sect. 1. See the notes on Num. 5. 7. Vers. 6. Trespasse-offring or Guilt-offring in Hebrew Asham that is Guiltinesse or Trespasse as the Sin-offring in chap. 4. was for sin as the words here following manifest and is likewise called a Sin-offring And as the former so this figured out the sacrifice of Christ for our sinnes of whom it is prophesied that his soule should be made an Asham an offring for trespasse or for sin as the Greeke translateth itâ— Esa 53. 10. which he hath sinned and respect must be had in the sacrificing unto that particular sinne which was committed that atonement might be made for it He that killeth a Sin offring or a Trespasse-offring it is necessary that his cogitation be on that sinne by name which the sacrifice is brought for Maâ—m treat of offring the sacrifices chap. 4. Sect. 11. These things taught a speciall care that men should have of their waiâ—s an examination of their owne sinnes a particular repentance sorrow and sacrifice of a contrire heart with faith in Christ whom the Trespass-offring figured even for their least transgressions that so judging themselves they may not be judged of the Lord 1 Cor. 11. 31. Ezek.
garments the other his golden garments because some were made with gold threed woven in them These foure were made of fixe double twisted threed and they were of flaxe onely saith Maim in the Implements of the Sanctury c. 〈◊〉 s. 3. It figured the base estate of Christ here on earth and how he shold without worldly glory performe the worke of our redemption Esay 53. 2. 3. c. but with purity innocency and holinesse Putting on justice and it clothed him his judgment was as a robe and a Miter Iob 29. 14. his flesh in Greeke his skinne the secret parts are hereby meant see Exodus 28. 42. Compare herewith Ezekiel 44. 17. 18. there these foure linnen garments are mentioned and no other and that is a mysticall prophesie of the state of the Church under the gospell where the Priests have no other attire then for atonement or expiation day which mystery is opened in 2 Corinth 5. 19. garments of holinesse in Greeke holy garments wash his flesh that is as the Greeke translateth wash all his bodie Sol. Iarchi here noteth that hee was charged to wash him-selfe every time that hee changed his garments and he changed them five times c. This washing signified his cleansing or sanctification by repentance and faith in Christ Hebewes 10. 22. the garments figured the justice and salvation wherewith by faith in Christ he should be clothed Psal. 132. 9. 16. which they onely that are sanctified doe put on When the Priest put off these garments and put on other hee washed againe vers 24. It figured also the holinesse and purity that should be in Christ himselfe in whom was no sinne 1 Ioh. 3. 5. and put them on This was after the performance of his other morning services which were due every day and to be done in other garments The order whereof is said to be this About midnight for the high Priest might not sleepe all that night lest any accident of uncleannesse such as is spoken of in Deut. 23. 10. should befall him they went about the taking away of the ashes from the altar and ordered the wood c. untill at breake of the day they began to kill the daily sacrifice then they hanged a fine-linnen cloth betweene the high Priest and the people And he put off his common clothes and washed himselfe and put on the golden clothes those eight mentioned in Exod. 28. and sanctified that is washed his hands and his feet and killed the daily sacrifice and tooke the blood sprinkled it on the altar After that he went into the holy place and burned the incense of the morning and trimmed the Lampes and burned the flesh of the dayly sacrifice and the meat offring and drinke offring of the same as was done every day After the daily sacrifice hee offred the bullocke and the seven lambes which were appointed more for that day Num. 29. 8. Afterwards he sanctified his hands his feet and put off his golden garments and washed himselfe and put on his white garments and sanctified his hands and his feet and came to his bullocke spoken of in v. 6. c. Maim in Iom hakippurim ch 1. s. 6. ch 4. s. 1. and Talmud Bab. in Ioma ch 3. Ver. 5. a Sin-offring figuring Christ who shold be a Sin-offring for his Church 2 Cor. 5. 19. 21. and these goats the one was killed v. 15. the other sent away alive v. 21. to signifie how Christ suffering for our sinns should be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 18. The Hebrews write that these two goats were to bee alike to see to of equall stature and price and to be taken both at one time Maimony in Iom hakipp. chap. 5. sect 14. Burnt-offring which was offered after the former Sinne-offring and in other garments ver 24. and signifyed besides reconciliation a new and holy life through the grace of Christ after the purging us from our sins Rom. 12. 1. See the notes on Lev. 1. Vers. 6. for himselfe or which shall be his owne and so Sol. Iarchi hence teacheth that it was to be of his owne and not of the congregations and Targum sonathan expoundeth it of his own goods This was the first sacrifice which was peculiar for this day and for the worke of Reconciliation which beginning with the Priest himselfe sheweth the impersection of that legall priesthood and the impossibility thereof to bring men to God So the Apostle teacheth that every high Priest was himselfe also compassed with infirmitie by reason whereof he ought as for the people so for himselfe to offer for sinnes Thus the Law made men high Priests which had infirmitie but the word of the oath which was since the Law maketh the Son of God who is perfected for ever Hebr. 5. 1. 2. 3. and 7. 28. and for his house in Chaldee for the men of his house And hereby the Hebrewes understand all the Priests see after on vers 11. As in all sinne-offrings they laid their hands on the head of the sacrifice confessed their sinnes and then killed it Lev. 4. so was the order of this which the Hebrewes have declared thus After that the Priest had washed his body put on his white garments and sanctified his hands and his feet he came to his bullocke which afterward in Solomons Temple stood betweene the porâ—ch and the Altar with the head therof to the south and the face to the west and the Priest stood eastward with his face to the west and laid both his hands on the head of the bullocke and confessed saying O God I have sinned done iniquitie and trespassed before thee I and my house I beseech thee O Lord make atonement now for my sinnes iniquities and trespasses which I have commited before thee I and my house as it is written in the law of Moses thy servant For in this day be shall make atonement for you c. Lev. 16. 30 Maâ— in Iom hakipp. c. 4. s. 1. and Talmud in Ioma c. 3. Ver. 7. present them Hebrew make them to stand After the slaying of his own sin-offring the Priest came to the North-side of the Altar and two with him the one called Sagan who was the second chiefe priest next in order to the high Priest on his right hand and the other called Rosh beth ab that is the chiese of the house of the father or principall houshold as 1 Chron. 24. 6. on his left hand and there the two goats were presented with their faces to the West and their back parts to the East Talmud in Ioma ch 3. Mai. in Iom hakip c. 3. s. 2. at the doore that is within the court-yard see the notes on Lev. 8. 3 Vers. 8. give lots that is cast lots the Greeke translateth impose or put lots The manner is said to bee thus The two lots the one had written upon it FOR IEHOVAH and on the other was written FOR A SCAPE-GOAT and they
upon an altar without saying Hee that offreth without is not guilty till he offer upon 〈…〉 tar which he hath made without but if hee offer 〈…〉 Rocke or on a stone he is free to weet from the judgment of death for it is not called Korban an offring except it be on an Altar yea though it be without as it is written in Gen. 8. 20. And Noe built an 〈◊〉 Maim in Maas hakorbanoth chap. 19. sect 1. Vers. 9. doore of Tent and so in ages following to the doore of the House or Temple that is in the courtyard And if the Tabernacleor Temple should haply bee burnt as it was by the Babylonians 2 King 25. 9. yet was it lawfull to offer in the courtyard upon the altar as Ezra did after their returne Ezr. 3. 3. 4. 5. 6. So the Hebrewes say Who so killeth holy things at this time and offreth thâ—â— out of the Court is guilty because it is meet he 〈◊〉 offer within For loe it is lawfull to offer although that be no house Because the first holinesse sanctâ—fieth fâ— that time present and for the time to come Mai 〈…〉 iâ— Mâ—â—s â—akorb chap. 19. sect 15. It figured that our service unto God must bee by faith in Christ and in the communion of his Church as before is shewed on verse 2. to doe it that is to offer it see the notes on Exod. 10. 25. cut-off in Greeke that soule shall be destroyed as in v. 4. Vers. 10. every man Hebr. man man which Ionathan expoundeth yong man or old man as in vers 3. and 13. the stranger in Greeke or of the proselytes adjoyned unto you This Law therefore seemeth not to binde the heathens any more then the sonner of sacrificing vers 5. so in v. 12. 13. any blood to weet of fowle or beast as is explained in Leviticus 7. 26. and this at his common table for as the former lawes were for sanctifying the people in their holy things so these which follow are for their civill conversation Whereas it is said it maketh atonement for the soule verse 11. left any should thinke he is not guilty save for the blood of holy things the scripture saith any blood Chazkuni on Leviticus 17. will set Hebr. will give my face which the Chaldee expoundeth my anger and so face is often used for anger which appeareth in the countenance as I will appease his face Gen. 32. 20. and the face of the Lord hath divided them Lam. 4. 16 and I will not cause my face to fall upon you Ier. 3. 12. and the face of the Lord is upon them that doe evill 1 Pet. 3. 12. and many the like the soule which the Chaldee expoundeth the man See the notes on Gen. 12. 5. cut it off that is destroy him as the Chaldee and Greeke translateth The Hebrewes say He that eateth so much as an olive of blood presumptuously is guilty of cutting-off if ignorantly he is to bring the Sin-offring appointed And the thing is plaine by the law that hee is not guilty but for all blood of cattell beasts and birds onely whether they be uncleane or cleane Leviticus 7. 26. But the blood of fishes and of Locusts and of creeping things and the blood of man they are not guilty for them by the name of blood The blood therefore of cleane fishes and locusts is lawfull to be eaten or drunke And the blood of uncleane locusts and fishes is unlawfull because it is the jâ—yce of their bodies Mans blood is unlawfull by the doctrine of the scribes if it be separated from the body but one may swallow downe the blood of his teeth without prohibition Maimony in treat of Forbidden 〈◊〉 chap. 6. sect 1. 2. Verse 11. the soule that is the life see Gen. 9. 4. So in Targum Ionathan it is expounded here and in verse 13. the life of the soule of the flesh the Gr. addeth of all flesh so Moses speaketh in v. 14. is in the blood the Greeke saith is the blood thereof as in verse 14. which blood is figuratively called the life because the seat thereof is in the blood as Moses here sheweth so that if the blood be gone the life is gone with it as daily experience confirmeth Hereupon David saith What profit is in my blood Psal. 30. 10. that is in my life and the shedding of blood is the taking away of ones life Gen. 9. 6. Chazkuni explaineth it thus For the soule of the flesh 1. of every creature it hangeth in the blood and therefore I have given it to make a 〈…〉 nt for the soule of man the soule commeth and maketh 〈…〉 ment for the soule have given it to weet the blood and so the life or soule of the beast to make atonement for your soules that is to be the expiation and ransome for your life or soule in figure of Christ whose blood was to be shed for the remission of sinnes Matth. 26. 28. through which he should make peace Colos. 1. 20. and men have redemption Ephes. 1. 7. who was to give his soule or life for a ransome for many Matth. 20. 28. And this is the cause why God forbiddeth all blood that men might be kept in faith and reverend exspectation of the blood of Christ which being once shed should spiritually be given unto his people for to drinke by faith unto the life and salvation of their soules Ioh. 6. 53. 54. 55. And to teach the people not to ascribe the worke of their salvation unto themselves or their owne workes but unto Christ onely was this prohibition of blood and the like was for the fat of all such beasts as had the fat burned on the Altar which therefore might not be eaten of men See the notes on Levitiâ—us 3. 17. and 7. 25. 26. it is the blood not of buls and goats save onely in shadow for it is unpossible that such blood should take away sinnes Heb. 10. 4. but the blood of Christ is it that maketh atonement and cleanseth from all sinne Hebrewes 9. 12. and 10. 19. 1 Iohn 1. 7. And as the Apostle saith without shedding of blood is no remission Hebrewes 9. 22. so the Hebrew doctors from these words of Moses say There is no remission of sins but by blood as it is written For it is blood that maketh-atonement for the soule Talmud in Ioma c. 1. Vers. 12. Therefore in Greeke For this cause Although other reasons may be rendred of the forbidding of blood as to restraine men from crueltie or from communion with idolaters for the Magi or wise men of Chaldea used to eat blood when they conveâ—sed with Divels and by them foretold things to come whereas otherwise the Chaldaeans eschewed blood as an uncleane thing as Maimony sheweth in Moreh nebuchim yet the maine if not the onely cause is here given of God to be the use of blood upon the Altar for their atonement which was meerely figurative and which had the end and accomplishment
9. 26. what uncircumcision is see Genes 27. be humbled or be bowed downe which the Greeke translateth be a shamed the Chaldee be broken It is opposed unto pride 2 Chronicles 32. 26. Iob 40. 12. and implieth their repentance and turning to the Lord as in 2 Chronicles 30. 11. Whereupon God saith If my people upon whom my name is called shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will for give their sinne c. 2 Chronicles 7. 14. accept of their iniquitie that is of the punishment of their iniquitie as iniquity and sinne is often used for punishment Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that is willingly to beare it and contentedly to injoy it the word before used in verse 34. where the land should injoy her sabbathes or pay for the same This phrase is used in Esa. 40. 2. where Ierusalem is comforted because her iniquitie is accepted of or payed when she hath received of the Lords hand double for all her sinnes Vers. 42. Then will I Hebr. And I will remember This remembrance of God signifieth his performance of the thing promised as hee saith I have remembred my convenant c. and I will bring you out from under the burdens of the Egyptians c. Exod. 6. 5. 6. So our remembring of Gods precepts is expounded for to doe them Psal. 103. 18. And under this promise Gods mercie towards them is implied as Moses elsewhere saith For Iehovah thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the covenant of thy fathers which he sware unto them Deut. 4. 31. And David And he remembred for them his covenant and repented according to the multitude of his mercies Psal. 106. 45. my covenant with Iacob the Greeke translateth the covenant of Iakob c. the Chaldee my covenant that was with Iakob c. The remembring of this covenant with their ancestors meaneth the accomplishment of the gracious promises made in respect of Christ unto forgivenesse of sinnes and Sanctification of the Spirit Therefore when Christ the horne of salvation was raised up in the house of David God is said to doe mercie with our fathers and to remember his holy covenant the oath which hee sware to our father Abraham c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. c. So whiles Daniel was confessing his sinne and the sinne of his people Israel the Angel Gabriel came and told him of the comming of Christ to finish the transgression and to seale up sinnes and to make atonement for iniquitie and to bring in everlasting righteousnesse Daniel 9. 20. 24. For the Lord will not cast-off for ever but though hee cause griefe yet will he have compassion according to the multitude of his mercias Lamentation 3. 31. 32. This Thai 〈…〉 called Ionathans expoundeth e 〈…〉 is verse thus Then will I remember in mercie the covenant which I covenanted with Iakob at Bethâ—l Gen. 35. and also the covenant which I covenantâ—d with Isaak in mount Morijah Gen. 22. and also the covenant which I covena 〈…〉 d with Abraham but 〈◊〉 the peeces of the sacrifices Gen. 15. Whereas other-where the covenant is usually mentioned once and from Abraham doâ—neward to Isaak and so to Iakob as is to be seene in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice for more confirmation and beginning with Iakob goeth upward to Abraham the father of the faithfull so leading them by degrees to his first and most ancient promises and in them to Christ whose Gospell was preached to Abraham and such as be Christs are Abrahams seed and heyres according to the promise Gal. 3. 8. 29. the land which shall againe be inhabited and tilled as it is written In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities and the wastes shall be builded and the desolate land shall bee tilled whereas it lay desolate in the sight of all that passed by c. Ezek. 36. 33. 34. So another Prophet saith O Lord thou hast beene favourable to thy land thou hast returned the captivity of Iakob and our land shall give her fruit c. Psal. 85. 2. 13. And these promises have also their accomplishment in Christ who pronounced this blessing to the meeke that they shall inherit the laud Matth. 5. 5. But that earthly land wherein they and their fathers so journed was à figure of a better countrie that is an heavenly Heb. 11. 9. 16. Vers. 43. and shall injoy as in verse 34. The Greek translateth then shall the land accept her sabbathes 〈◊〉 because even for because the reason is doubled for the more vehemencie and to imply their often and manifold sinnes in the breaking of his covenant The like phraseis in Ezek. 13. 10. Vers. 44. in the land of their enemies cast out thither for their sinnes and so unworthy of grace being to bee reputed as enemies themselves This commendeth the mercie and free grace of God in Christ for when we were enemies wee were reconciled to God by the death of his Sonne Rom. 5. 10. to consume them This promise was partly fulfilled at their returne out of Babylon as is remembred in Nehem. 9. 31. Neverthelesse for thy great mercies sake thou didst not utterly consume them nor forsake them But chiefly the complement hereof is by the Gospell as the Apostle sheweth in Rom. 11. 26. 28 29. Like promises are made in Dâ—uter 4. 29. 31. Ezek. 24. 22. 23. I am Iehovah or I Iehovah 〈◊〉 their God which on â—his part signifieth his power goodnesse and readinesse to save them and for them it is a signe of blessing for blessed is that people whose God is Iehovah Psal. 144. 15. and 33. 12. Vers. 45. of their 〈…〉 rs or of the first which Targum Ionathan expoundeth the covenant which I 〈◊〉 with their ancient fathers The Greeke translateth it their first covenant when I brought them for 〈…〉 the land of Egypt Which deliverance being a figure of a better by Christ God when hee would assure them of his grace if they turne unâ—o him by faith mentioneth that covenant and redemption For though the covenant of the Gospel be another then that which hee made with them when he brought them out of Egypt as the Apostle sheweth by testimonie of the Prophets Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10. 4. And thus Moses endeth the curses of the Law due to transgressors with promise of grace to the remnant of the Iewes according to the election of grace Rom. 11. 5. which in the latter dayes shall come againe unto him whom he is able to
c. if I 〈◊〉 done this thing And as for a curse so for an 〈◊〉 as in Esai 65. 15. ye shall leave your name for 〈◊〉 〈◊〉 unto my chosen meaning for an oath of execration as in this place thy thigh to fall Hebr. thy thigh falling in Greeke thy thigh fallen in Chaldee thy thigh dissolved The thigh is used for the place or instrument of generation as in Gen. 46. 26. the soules that came out of Iakobs thigh Falling is often used for dying as in 1 Chron. 21. 14. there fell of Israel which is expounded in 2 Sam. 24. 15. there dyed So the falling of the thigh may be understood of the dying and rotting of the thigh or wombe or properly of the falling downe of the wombe out of the place whereby it became unfit for generation belly to swell in Greeke thy belly burst so in vers 27. It is a tradition of the Iewes that the water which Moses made the Israelites to drinke with the powder of their golden calfe Exod. 32. 20. had like effect in such as were guilty of that sinne and could no be convicted by witnesses that their bellies swelled Sol. Iarchi on Exod. 32. and R. Monachem Vers. 22. shall enter or let it enter and the thigh that is thy thigh as the Greeke explaineth it Amen Amen in Greeke So be it So be it Amen is an Hebrew word but retained by the Apostles in Greeke 1 Cor. 14. 16. and so is now used in all languages By interpretation it signifieth Truth Verily or faithfulnesse as in Esai 65. 16. the God Amen is the God of Trueth and so Christ is called Amen which is expounded the faithfull and true witnesse Rev. 3. 14. And in speech unto men it is an earnest asseueration as Amen I say unto you Mat. 24. 47. which another Evangelist interpreteth in Greeke Alethoos that is Uerily or Of a truth Luke 12. 44. It is also interpreted in Greeke Nai that is Yea as in Mat. 23. 36. Amen I say unto you for which in Luk. 11. 51. is written Yea or Verily I say unto you wherefore both Hebrew and Greeke are ioyned together in Rev. 1. 7. yea Amen so in 2 Cor. 1. 20. And when it is added to the end of prayers or of curses as here in Devt 27. 15. it is an approbatioÌ„ confirmation with desire that the thing may so be which is explained by adding the word Lord unto it as in Ier. 11. 5. I answered and said Amen ô LORD and more fully in Ier. 28. 6. Amen the LORD doe so the LORD performe the words c. Wherefore in the prayers of the Church they used of old and so at this day to answer and say Amen 1 Cor. 14. 16. and sometime twice Amen Amen Neh. 8. 6. and in other constant affirmations it is also used as in 2 Cor. 1. 20. all the promises of God are in Christ yea and are in him Amen Thus the woman by her answer confirmed the oath and curse and tooke it upon her selfe if she were defiled or testified her faith in God that he would cleare her being not defield and therefore the word is doubled Vers. 23. write these curses all these words wherewith he adjured the woman in a booke or in a scroll The Hebrewes use to call all writings bookes whether they be large or briefe all bills bands letters or epistles and the like as in Deut. 24. 1. a booke that is a hill of diuorcement and in 2 Sam. 11. 14. David wrote a booke that is a letter an epistle to Ioah in Esai 39. 1. Merodach sent bookes that is letters as the Greeke translateth it epistles to Ezekias The manner of writing this is by the Hebrewes thus described He the Priest brought a roll of parchment vellan as the booke of the Law and wrote thereon in the holy tongue that is in Hebrew the womans name as in the bill of divorce and all the words wherewith he adjured her letter by letter word by word but he writeth not Amen Amen Maimony in Sotah chap. 3. sect 8. They have moreover divers observations without which they say the writing was vnlawfull as that it must not be written by night but by day as her drinking and oblation was in the day time nor written backward or confusedly but in order nor written before she had taken the oath upon her for it is said in vers 21. he shall adjure her and then in vers 23. the Priest shall write Nor written on paper or any thing saue parchment nor written by a common Israelite or a young Priest but by a Priest that ministreth nor written with such inke or any such thing as leaueth a marke or impression upon the parchment but with such as may be all wiped or scraped off into the water and other like rites Ibidem chap. 4. sect 7 8 9. blot them out or wipe out scrape them into the water that no word letter or marke of the writing should remaine on the booke if there remaine on the scroll any markâ— of the writing which may bee knowen it is unlawfull untill hee haue wiped it out well and thorowly Maim in Sotah chap. 4. sect 10. It signified that all the words of the curse should enter into her that if shee were guiltie her name might be blotted out of Israel with infamie by the iudgement of God the swift witnesse against adulterers Mal. 3. 5. if she were guiltlesse the curses written against her were blotted out and should not appeare to her reproch So this word is used in the defacing of sinne through the mercie of God as in Esai 43. 25. I I am he that blâ—tteth out thy transgressions for mine owne sake and will not remember thy sinnes Vers. 24. to bitternesses in Chaldee to cursing meaning that they shall bee evill and bitter in their effect unto her Vers. 25. wave the Meat-offering that is move it to and fro see the notes on Exod. 19. 24. The Hebrewes write that the Priest tooke the ministring vessell wherein the Meat-offering was and put it upon her hands and the priest put his hand under hers and waved it Maim in Sâ—tah chap. 3. sect 15. upon the â—ltar he brought the Meat-offering to the south-west â—orne of the altar like the other Meat-offerings of particular persons and tooke an handfull thereof and burned it on the altar and the residue was eaten by the priests Maim in Sotah chap. 3. sect 15. Of this they further say If the Meat-offering be polluted before it bee put into a ministring vessell it is to bee redeemed as all other Meat-offrings that are polluted before they be sanctified by a ministring vessell and he is to bring another Meat-offring If it be polluted after it is sanctified in a ministring vessell then it is bâ—â—nt And so if shee say I am defiled before the handfull be taken of it or if she say I will not drinke or if her husband will not have her drinke or if
cups and two knops and two flowers in the branch of the Candlesticke Exod. 25. 34. and moreover a third flower was next to the shaft of the Candlesticke Num. 8. 4. And it had three feet And three other knops were on the branch of the Candlestick from which knops there proceedeth six branches three on the one side three on the other and in every of them branches were three bowles and a knop and a flower and all made like Almonds So there were in all two and twenty bowles and nine flowers and eleven knops And they all were requisite so that if there wanted one of these two and fortie it hindred all the rest The bowles were like the cups of Alexandria wide at the mouth and narrow at the bottome The knops were like the apples or heads of leeks somewhat long like an egge The flowers were like the flowers of Ammudinis which are like a dish whose lip is doubled on the outside The height of the Candlestick was eighteene handbredths that is three cubits The feet and the flower were three hand-bredths then two handbredths smooth then a hand-bredth wherein was a bowle a knop and a flower Then two handbredths smooth then a handbredth knop and out of it issued two branches one on this side and another on that which went up as high as the Candlesticke Then an handbredth smooth and an hand-bredth knop with two branches issuing out of it as high also as the Candlesticke Then an handbredth smooth an handbredth knop with two branches issuing from it as high as the Candlesticke Then two handbredths smooth so there remained three handbredths wherein were three bowles a knop and a flower And there was a stone before the Candlesticke wherein were three steps on which the Priest stood and trimmed the Lampes and upon it he set downe the vessell of oyle and the tongs and the snuffe-dishes when he trimmed the Lamps Other things touching the manner of trimming them and the measure of oyle in every one are noted on Exod. 27. 21. This Candlesticke figured the Law of God shining in the Tabernacle of his Church with the oyle of grace in the seven lampes which are the seven spirits of God Rev. 4. 5. The Commandement is a Lampe and the Law a light Prov. 6. 23. so is the propheticall word as a light shining in a darke place 2 Pet. 1. 19. And as the Candlesticke was of solid beaten worke and the oyle of beaten olive Levit. 24. 2. so is the preaching and practise of the Law laborious and with much affliction 2 Tim. 1. 8. and 2. 3. And the worke of Christ and of his Ministers was signified by the Priests continuall ordering and trimming of these Lamps the lighting of one Lamp from another shewed the opening and inlightning of one place of Scripture by another and the middle Lampe lighted from the fire of the Altar signified that the fountaine of all light and knowledge commeth from Christ who hath the seven spirits of God Revel 3. 1. figured by the seven lamps of fire Rev. 4. 5. The varietie of cups knops and flowers taught the sundry things that are in the scriptures histories precepts prophesies parables c. And as seven is the number of perfection so by the seven branches and lamps the full perfection of the Scriptures is shewed which are able to make us wise unto salvation through the faith which is in Christ Iesus and perfect throughly furnished unto every good worke 2 Tim. 3. 15 16 17. This Candlestick might also be a figure of the Church shining as lights in the world and holding forth the word of life Phil. 2. 15 16. as the seven golden Candl-sticks in Revel 1. 20. were the seven Churches in Asia in the middest of which Christ our great high Priest walked to order their light and to powre the oyle of his grace into their lamps which Church is in nature one in Christ though it hath many particular Churches as branches out of one stocke the chiefe branch whereof was the Church of Israel from whose light we all receive light they having first received the Oracles of God See Rom. 3. 2. and 11. 16 17 18 c. 2 Pet. 1. 19. So the state of the Church by the word and Spirit of God is set forth by a vision of the Candlestick whose lamps are filled with oyle from two olive trees Zach. 4. Rev. 11. and Iohn the Baptist a preacher of the word of grace is called a burning and shining lamp Ioh. 5 3 5. the patterne Hebr. the shew or vision appearance that is the patterne shewed as Exod. 25. 40. This teacheth that no other ground or forme of doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. Eccl. 12. 11 12. Vers. 6. Levites the residue of the tribe of Levi besides the Priests whose consecration is described in Levit. 8. unto whom the other Levites were adjoyned to assist them in the service of Gods Sanctuarie as was signified before in Num. 3. 6. c. but their consecration is shewed in this chapter from among the sonnes hereupon the Levites as in office so in name are distinguished from the other Israelites as are also the Priests from the Levites 1 Chron. 9. 2. the Israelites the Priests the Levites and the Nethinims cleanse them or purifie them after the manner following This though it were the dutie of all the people to be cleane and pure when they came to the Sanctuary 2 Chron. 23. 19. 2 Cor. 7. 1. yet in speciall manner it belonged to the ministers which did beare the vessels of the Lord Esai 52. 11. Ezr. 6. 20. so the Apostles among other graces wherby they approved themselves as the ministers of God nameth one to be by purenesse 2 Cor. 6. 4. 6. Verse 7. Sin-water that is the water of purification from sin which was made with the ashes of an heiffer whereof the Law is after given in Nuâ— 19. As the sacrifice that maketh expiation for 〈◊〉 is called the sin offring so this purifying water is called the water of sinne which the Greeke expoundeth the water of purification And this water sprinkled on the uncleane sanctified to the purifying of the flesh but figured the bloud of Christ which purgeth the conscience from dead workâ— to serve the living God Heb. 9. 13 14. all their 〈◊〉 in Greeke all their body that is shave off all theâ—r haire which was another signe of purification as in the cleansing of the Leper he shaved off all his haire Lev. 14. 8 9. and in the cleansing of the polluted Nazirite Num. 6. 9. So the Levites which were in themselves as lepers that is sinners are cleansed through faith in Christ. their clothes their garments an other rite used in purifying the uncleane Exod. 19. 10. Levit. 14. 9. and 15. 5. By these three rites were signified the purifying from
as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and â—idden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies Lâ—t them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners
a garment it was to be washed Levit. 6. 27. so here he that gathered up ashes was to wash his cloathes for it could not be but some of the ashes would light upon them See the notes on vers 7. the stranger that sojourneth in Greeke the proselytes that are adioyned Vers. 11. of any soule of man that is of any dead man or any corpse of man the soule is here used for the dead bodie as is noted on Levit. 19. 26. and Numb 6. 6. and this is an explanation of the former dead that it is meant of man onely for hee that touched a dead beast was not uncleane seven daies but one day only Lev. 11. 24 27 39. neither was he to be sprinkled with these ashes Sol. Iarchi here saith it is spoken to except the soule of a beast for the uncleannesse thereby needeth no sprinkling uncleane seven dayes during which time of his uncleannesse he might not come into the Sanctuary nor touch any holy thing Levit. 7. 19 21. nor be in the Lords Campe Numb 6. 2. unto which the citie Ierusalem was answerable in the ages following called therefore the Holy Citie Nehem. 11. 1 18. Matth. 4. 5. And hereby was figured such as were dead in trespasses and sinnes Ephes. 2. 1. and such as have their consciences defiled by dead workes Heb. 9. 13 14. which may not enter during their uncleannesse into the city of God Râ—vel 2â— 27. Of this legall pollution the Hebrewes have these sayings A dead person defileth by touching by bearing and by the Tent with seven daies uncleannesse The uncleannesse by touching and by the Tent are expressed in the Law Num. 19. 11 14. Vncleannesse by bearing is by tradition gathered by consequence For if a dead beast which maketh one uncleane but till evening and defileth not by the Teâ—t doth defile by bearing as is written in Levit. 11. 25. how much more doth a dead man And as a dead beast which by touching defileth till evening defileth 〈…〉 evening by bearing so a dead man which by touching deâ—ileth seven daies defileth also seveÌ„ daies by bearing Vncleannesse by touching spoken of in every place whether of a dead man or other uncleane things is when a man with his flesh toucheth the uncleane thing it 〈◊〉 whether it be with his hand or with his foot or with any other part of his flesh c. Vncleannesse by bearing spoken of in any place either of a dead man or of other uncleane things is when a man beareth the uncleane thing although hee touch it not although a store be betwixt him and it Forasmuch as he beareth it he is uncleane whether he beare it on his head â—r 〈◊〉 his hand or with any other part of his body 〈◊〉 though the uncleane thing hang by a threed or by 〈◊〉 haire if he hand the threed on his hand and lâ—â—t up 〈◊〉 uncleane thing by it loe he beareth it and is uncleaâ—â— Nothing is defiled by bearing save man onely 〈◊〉 vessels As if a man hold in his hand ten vessels one above another a dead carkasse or any the like thing be in the uppermost vessell the man is unclean by bearing the carkasse and the vessels upon his hand are all cleane save the uppermost vessell which the uncleane thing toucheth and so in all like cases c. There is no kind of living thing which is defiled whiles it is alive or that doth defile whiles it is alive save man only and he that is of Israel c. A dead man defileth not till his soule be departed from him as it is written The soule of a man that is dead Num. 19. 13. A dead untimely birth c. defileth by touching by bearing and by tent as a great man which is dead as it is written He that toucheth the dead of any soule of maÌ„ NuÌ„ 19. 11. Likewise so much as an olive of a dead mans flesh either moist or dry as a potsherd defileth as doth a whole dead man A lim cut off from a living man is as an whole dead man defileth by touching by bearing and by tent though it be but a little lim of a child of a day old c. A lim separated from a dead man defileth also by touching by bearing by tent as doth the dead man c. Maim tom 3. in Tumath meth ch 1. 2. These other the like legall pollutions teach Gods people how carefull they should be that they defile not themselves with sin or communion with dead and sinfull works as the Apostle saith Touch not the uncleane thing 2 Cor. 6. 17. Be not partaker of other mens sins keepe thy selfe pure 1 Tim. 5. 22. Vers. 12. He shall purifie himselfe by sprinkling the foresaid water as the Chaldee expoundeth it He shall sprinkle the Greek He shall be purified The originall word signifieth to purifie from sin which sheweth that this outward uncleannes figured the pollution of the soule by sin and the purification here commanded signified repentance from dead works and faith towards God w ch purifieth the heart Heb. 6. 1. Act. 15. 9. with it with the water fore-spoken of v. 9. and the ashes as Targum lonathan here expresseth the manner whereof followeth he shall be cleane that is as the Greeke translateth and he shall be cleane and in the seventh Chazkuni here observeth Lest any should thinke if he forget and be not sprinkled in the third day he may be sprinkled twise on the seventh day and it will serve the turne as if he were sprinkled on the third day and on the seventh therefore the Scripture saith If hee purifie not himselfe in the third day and in the seventh c. for it is necessary that there be three dayes betweene sprinkling and sprinkling Vers. 13. the soule that is the corps as before is shewed that is dead in Greeke if he be dead From these words the Hebrewes gather that the diad defileth not till his soule be departed Maim in Tumath meth c. 1. s. 15. For death is the departing of the soule from the body Gen. 35. 18. Psa. 146. 4. he defileth the Tabernacle if hee come in that estate into the court of the Tabernacle yea though he have washed himselfe yet if he have not bin sprinkled the third day and the seventh day he defileth it as Iâ—â—chi here noteth and Moses after sheweth that soule shall be cut off in Chaldee that man shall be destroyed This is meanâ— if he come in presumptuously but if he doe it ignorantly he is to bring a sacrifice Lev. 5. 3. 6. So the Hebrewes explaine this Law Maim in Biath hamikdash ch 3. sect 12. See the notes on Num. 6. the water of separation in Greek and Chaldee the water of sprinkling This signified that when any have sinned he cannot be cleansed from it before God by any of his owne workes nor satisfie by his owne sufferings but only by having his conscience sprinkled with the bloud of Christ
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â—1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before â—ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â—3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
against so many and mightie enemies leaving their weake families behind them unto the Lords protection And that they would thus doe freely without any further benefit to themselves resting contented with their portion now allotted them Wherefore Moses changing his minde yeelded to their request upon the performance of these conditions vers 20. c. Vers. 20. this thing Hebr. this word in Greeke according to this word before Iehovah the Chaldee explaineth it here and in ver 21. and in Ios. 4. 13. before the people of the LORD So the helpe of the LORD in Iudg. 5. 23. is in Chaldee the helpe of the people of the LORD See the notes on Num. 31. 3. Vers. 21. all of you armed or every armed man of you Thus things are carried betweene Moses and them as if the land should be conquered by force of armes but it was lest they should tempt God by neglect of the meanes and that under this war-fare the good fight of faith might be fought of Israel For though they were all bound by their promise to aid their brethren yet Iosua tooke not all but a competent number of them namely about fortie thousand Ios. 4. 12 13. which were much fewer than all the men of war in the two tribes of Reuben and Gad and the halfe tribe of Manasses as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind to keepe their countrey and families or God would not have all to goe to warre that the victory might appeare to be his as the Church after acknowledgeth to his praise in Psal. 44. 2 3 4. c. and lest Israel should vaunt themselves against him saying Mine owne hand hath saved mee as in Iudg. 7. 2. Vers. 22. before Iehovah in Chaldee before the people of the LORD as in vers 20. So againe in vers 27. and 29. and 32. guiltlesse before Iehovah or from Iehovah and from Israel that is innocent and free from being punished by the Lord and his people So in 2 Sam. 3. 28. a possession before Iehovah Hereby is signified the Lords approbation and so their just possession of the countrey as being given them not by Moses only as in vers 33. but by the Lord as he after saith Iehovah your God hath given you this land to possesse it Deut 3. 18. Vers. 23. sinned against Iehovah or unto Iehovah which the Greek and Chaldee translate before the Lord. your sinne hereby may be meant both the guiltinesse and the punishment see the notes on Levit. 22. 9. which will find you or that it will find you out that is will come upon you being referred to punishment see Gen. 44. 34. The Greeke translateth and yee shall know your sin when evills shall overtake or come upon you So the people acknowledge in their afflictions Our sinnes testifie against us for our transgressions are with us and our iniquities we know them Esay 59. 12. Vers. 25. said Hebr. he said signifying their joint consent to speake as one man in this repetition of their promise Vers. 29. then ye shall give Moses giveth them not the inheritance but upon condition if they with their brethren should subdue the land which was not done under his ministery but under Eleazar and Iosua the types of Christ. A figure that the Law should make nothing perfect but the bringing in of a better hope Heb. 7. 19. Vers. 32. shall be ours or that it may be ours Heb. with us that is remaine with us as our owne So in Plsal 12. 5. our lips are with us that is are ours Vers. 33. halfe the tribe of Manasses There is no mention of these before among them that sued for in heritance but because the sonnes of Manasses shewed their faith and valour in conquering Gilead vers 39. therefore the Lord by Moses giveth them a possession there And of Machir the sonne of Manasses it is said Because he was a man of warre therefore he had Gilead and Bashan Ios. 17. 1. This halfe tribe had also their inheritance given them upon like condition as the former two tribes Ios. 4. 12. with the cities thereof in the coasts or as the Greeke translateth and the cities with the coasts thereof The Hebrew preposition Lamed is often in Greeke translated and with good sense as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levit. 8. 12. and 16. 21. Num. 9. 15. and 33. 2. Vers. 34. built Dibon that is repaired and fortified these cities which had beene partly ruined before in the conquest or fallen into decay So in ver 37. Vers. 38. the names being changed or being turned in name which seemeth to be in respect of the former idolatry whereto by name they were dedicate for Nebo and Baal were the names of false gods Esay 46. 1. Iudg. 6. 31. which the Lord would not have to be mentioned Exod. 23. 13. And thus the Hebrewes as Sol. Iarchi here explaine it saying They were idolatrous names and the Amorites had called their cities by the names of their idols but the sonnes of Reuben turned their name to other names they called by names that is by other names for the cause fore-mentioned the Greeke translateth they named by their names so it accordeth with vers 42. where Nobah having taken Kenath called it Nobah by his owne name Vers. 40. gave Gilead to wit halfe of mount Gilead for the other halfe was given to the sonnes of Reuben and Gad Deut. 3. 12 13. unto Ma 〈…〉 Seeing Machir was the first-borne of Manasses Ios. 17. 1. and Machirs sonnes were borne upon Iosephs knees Gen. 50. 23. it is not likely that Machir himselfe was now alive but that his posteritie are called here by their fathers name and this is usuall thorowout the Scriptures to give the fathers name unto the children Vers. 41. Iair the sonne of Manasses Iair was the sonne of Hezron the sonne of Iudah by the fathers side and the sonne of Machir the sonne of Manasses by his mother 1 Chron. 2. 21 22. and taking these villages with the other Manassites he is here reckoned of that tribe So elsewhere some of the Priests are called the sonnes of Barzillai which tooke a wife of the daughters of Barzillai the Gileadite and was called after their name Ezr. 2. 61. the villages of Iair in Hebrew Havoth Iair There was also one Iair sonne of Segub who had three and twenty cities in the land of Gilead 1 Chro. 2. 22. and another Iair of the tribe of Manasses who was Iudge of Israel twentie yeares he had thirty sonnes and they had thirtie cities in the land of Gilead which were also called Havoth Iair Iudg. 10. 3 4. Vers. 42. the daughters that is the townes or villages as is noted on Num. 21. 25. So againe in 1 Chron. 2. 23. These two tribes and an halfe as they were the first of all Israel that had their inheritance assigned them so were they of the first that for
of God which is the maine argument to strengthen faith Numb 14. 9. Psal. 56. 4 5. and 60. 13 14. 〈◊〉 consuming Hebr. eating so Deut. 4. 24. The Chaldee translateth his word is a consuming fire suddenly or quickly hostily see the notes on Deut. 7. 22. Vers. 4. For my justice The Hebrew In is by the Greeke also here translated For and it often noteth the cause of a thing as Hos. 12. 13. in that is for 〈◊〉 So in Psal. 1. 2. Deut. 2â— 16. Here he opposeth the second evill pride of heart against which he dealeth in all the rest of this Chapter Vers. 5. righteousnesse or uprightnes straitnesse equitie the Greeke translateth it here piety the Chaldee truth By naming iustice hee excludeth all merit of workes Deut. 6. 25. and by righteousnesse of heart all inward affections and purposes which men might plead notwithstanding that they faile in action Yet these two are the chiefe things which God respecteth in men Psal. 15. 1 2. 1 Chron. 29. 17. for the wickednesse Two causes are here shewed of this worke of God justice against the wicked inhabitants which should perish for their sinnes and mercie towards Israel whom he would doe good unto of grace Thus also hee dealeth concerning the heavenly inheritance the wicked are shut out for their evill works Iude v. 14. 15. But the Saints are saved by grace through faith not of workes lest any man should boast Ephes. 2. 8 9. the word the Greeke translateth stablish the covenant or testament hereby he calleth them wholly to Gods word and promise as Paul doth us in Gal. 3. 18. Rom. 15. 8. shewing that Iesus Christ was a minister of the circumcision for the truth of God to constrant the fathers promises and that the Gentiles might glorifie God for mercie Vers. 6. this good land a figure of heavenly blessings as is shewed on Gen. 12. 5. stiffe-necked or of a hard necke that is stubborne and rebellious see the notes on Exod. 32. 9. to which place Moses hath reference and from Gods testimonie there and their sinnes then and at other times convinceth them as being altogether unworthy that as another Prophet saith they might remember their wayes and all their doings wherein they had beene defiled and might loath themselves in their own eyes for all their evils that they had committed and might know that he was Iehovah when he had wroug 〈…〉 it with them for his names sake not according to their wicked wayes nor according to their corrupt doings Ezek. 20. 43 44. and 36. 31 32. Vers. 7. Remember forget not an earnest and effectuall manner of speaking to move unto carefull remembrance see the notes on Deut. 33. 6. against Hebr. with Iehovah which the Chaldee translateth before the Lord the Greeke yee have rebelliously performed things pertaining to the Lord. This generall charge he proveth by many particular instances following Vers. 8. Hâ—reb or 〈◊〉 the mountaine where the Law was given their rebellion there is described in Exod. 32. destroyed you for there God said to Moses let me alone c. and I will consume them Exod. 32. 10. Vers. 9. 〈◊〉 the mount called up thither of God to receive the tables of the covenant and other ordinances Exod. 24. 12. 18. The time place occasion end and all circumstances greatly aggravated the peoples sinne Vers. 10. of stone the signification whereof is noted on Exod. 31. 18. finger signifying the Spirit as I with the finger of God cast out devils Luke 11. 20. that is with the Spirit of God Matt. 12. 28. So it figured the worke of God in our hearts writing there his Law as Yee are manifestly declared to be the Epistle of Christ ministred by us written not with inke but with the spirit of the living God not in tables of stone but in fleshie tables of the heart 2 Cor. 3. 3. Vers. 12. corrupted This word meaneth the corruption of Gods service and religion see the notes on Exod. 32. 7. and Gen. 6. 11 12 13. molten calfe the word calfe is expressed in v. 16. This molten calfe they worshipped and Moses said Oh this people have sinned a great sinne and have made them gods of gold Exod. 32. 8. 31. Vers. 13. saying Here the Greeke version addeth I have spoken unto thee once and twise saying I have seene c. I have seene by the Lords seeing and hearing of sinners is often meant a due regard of their sinnes to punish them in his anger Deut. 32. 19. Psal. 78. 21. and 90. 8. But when he pardoneth sinners he is said to hide his face from their sinnes and not to see them Psal. 51. 11. Num. 23. 21. Vers. 14. Let me alone which the Chaldee expounds Leave off thy prayer before me So in Exod 32. 10. Vers. 15. burned Hebr. burning the terrour of which sight onely might have kept them from this sinne in that the signes of Gods presence were not yet departed from their eyes See Exod. 19. 18. and 20. 18. two hands both hands full with blessings of the Lord for them if their unworthinesse had not turned them away Vers. 17. I took a the originall word signifieth a purposed taking hold and â—â—ndling of a thing as they that goe to warre are said to take or handle the shield Ier. 46. 9. and they that expound the Law are said to handle it Ier. 2. 8. So Moses did this advisedly guided by Gods Spirit signifying that the covenant betweene God and them was now disaâ—ulled and broken and that the Law pertained not to them except to their condemnation for breaking the same See Exod. 32. 19. Vers. 18. I fell downe the Greeke expoundeth it I prayed before the Lord the second time as at the first Here Moses repeateth how by his humble intercession they escaped destruction and were reconciled againe unto God See the historie at large in Exod. 32. 31. c. fortie dayes the number of dayes and of yeeres sundry times mentioned in the Scripture 〈…〉 tion 〈◊〉 judgement See the 〈◊〉 7. 4. sinne the Greeke transleteth sinne respecting the manifold evill in this and their other â—â—ansgressions Vers. 19. For I was the Greeke applying this to the time present also saith And I am afraid For the Lord though he pardoned it then reserved vengeance till another opportunity Exod. 32. 34. hearkened unto me that is as the Chaldee explaineth it accepted my prayer Vers. 20. with Aaron who made the calfe for them and would have excused himselfe but was guilty of death see Exod. 32. 21 24. Vers. 21. your sinne the Calfe is so called as being the thing wherein they sinned So Idols are called a sinne in Esa. 31. 7. the brooke that came out of the Rock Horeb which Rocke in figure was Christ 1 Cor. 10. 4. of which they drunke to signifie the abolishing of their sinne by Christ upon their repentance and faith see the notes on Exod. 32. 20. Vers. 22. at Taberah or in Taberah that is as both Greeke and
a day is naught such a day is fit for to doe such a worke such a yeere or moneth is evill for such a thing It is unlawfull to observe times though one doe no worke but make it knowne they are lyes which fooles imagine to bee true and to bee words of wise men c. Maim in treat of Idolatry chap. 11. sect 8. an observer of fortunes one that curiously searcheth observeth and telleth signes of good or evill luck which are learned by experience The Hebrew Nachash is to search and finde out by experience Gen. 30. 27. and 44. 5. whereupon Menachesh the word here used is one that too curiously observeth and abuseth things that doe fall out as luckie or unluckie signes as did the Augures and Soothsaiers among the heathens The Hebrewes describe it thus as if one should say Because the morsell of bread is fallen out of my mouth or my staffe out of mine hand I will not goe to such a place this day for if I goe I shall not speed of my businesse Because a Fox passed by on my right hand I will not goe out of my house this day for if I goe some deceitfull man will meet with mee And so if men heare the chattering of a bird and say it shall be so or not so it is good to doe such a thing or naught to doe such a thing c. And so hee that maketh signes for himselfe if it fall out so or so I will doe such a thing if it fall not out I will not doe it and all things of like sort these all are unlawfull and who-soever doth any act bacause of any of these things is to be beaten Maimony treat of Idolatry chap. 11. sect 4. This sinne was common among the heathens practised of the wisest Numb 24. 1. 1 King 20. 33. and it spread into Israel 2 King 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians though Gods law plainly forbiddeth it here and in Levit. 19. 26. a witch or a sorcerer a magician in Hebrew Mecashsheph in Greeke Pharmakos of this kinde were Iannes and Iambres the sorcerers of Egypt see the notes on Exod. 7. 11. Such were esteemed among the wise and called to tell and interpret dreames Dan. 2. 2. By Gods Law a winch might not bee suffered to live Exod. 22. 18. yet did this evill prevaile in Israel 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers some that did hurt others that did hold the eies that is by jugling and sleights beguiled mens senses Mecashsheph the witch is to be stoned to death if be doe the act oft witchcraft but he that heldeth the dies and seemeth to doe that which he doth not is to be beaten Maimony treat of Idolatry ch 11. s. 15. Vers. 11. charmeth a charme or inchanteth an inchantment or conjureth conjuration The Hebrew Chober signifieth conjoyning or consociating the Chaldee name Ratim is of murmuring or mumbling the Greeke Epaidon of charming or inchanting This Charmer is said to be hee that speaketh words of a strange language and without sense and hee in his foolishnesse thinketh that these words are profitable That if one say so or so unto a Serpent or a Scorpion it cannot hurt a man and hee that saith so and so to a mâ—an be cannot be hurt c. He that whispereth over a wound or readeth a verse out of the Bible likewise he that readeth over an Infant that it may not be frighted or that layeth the booke of the Law the Bible or the Phylacteries upon a childe that it may sleepe such are not onely among inchanters or charmers but of those that generally denie the Law of God because they make the words of the Scripture medicine for the body whereas they are not but medicine for the soule as it is written in Prov. 3. 22. They shall be life unto thy soule Maimony 〈◊〉 of Idolatry chap. 11. sect 10. 12. of a familiar spirit called in Hebrew Ob which signifieth a bottle Ioh 32. 19. applied here and often to Magicians who possessed with an evill spirit speak with hollow voice as out of a bottell and as some say with swollen bellies whereupon the Greeke version usually calleth them Eggastrimuthoi as speaking out of the belly But the holy Ghost in Act. 16. 16. expoundeth it more fully the spirit of Pithon or of divination meaning of the Devill whose answers were given to the heathens by these meanes the chiefe whereof was called Pythius Apollo and his Temple Pythion and his feast Pythia kept to his honour who was faigned to kill the serpent Python The manner of this Oracle the Prophet sheweth to be with an hollow low voice as Thy speech shall bee low out of the dust and thy voice shall be as of one that hath a familiar spirit Esay 29. 4. The Hebrewes explaine it thus that hee which had a familiar spirit stood and burned incense and held a rod of mirtle tree in his hand and waved it And he spake certaine words in secret untill hee that inquired did heare one speake unto him and answer him touching that which hee inquired with words from under the earth with a very low voice c. Likewise one tooke a dead mans skull and burnt incense thereto and inchanted thereby till hee heard a very low voice c. Hee that did any of these acts was to be stoned to death Maim in treat of Idolatry c. 6. s. 1. This was Sauls sinne that he sought to a woman which had a familiar spirit the voice whereof he heard 1. Sam. 28. 7. 15. for which transgression the Lord killed him 1 Chron. 10. 13. and hath threatned to cut off all from among his people that doe inquire of such Levit. 20. 6 wizard or cunning man in Hebrew Iidgnoni so named of his knowledge or cunning and so the Greeke version in other places calleth him Gnostes of knowledge a Prognosticator but here the Greeke is Teratoskopos he that observeth wonders The Chaldee giveth him a name of remembrance Zecuru He is usually joyned with the former that hath a familiar spirit as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die Levit. 20. 27. Such were among the Egyptians and other heathens Esay 19. 3. it is likely therefore that their practise was alike abominable The Hebrewes describe him thus that hee put in his meuth a bone of a bird called Iaduangh burned incense did other workes untill he fell downe as with shame or modestie and spake with his mouth things that were to come to passe Maim treat of Idolatry ch 6. sect 2. that seeketh unto the dead or as the Chaldee and Greeke expound it that inquireth of the dead such wee call of the Greeke name a Necromancer Of him they say that he made himselfe hungry and went and lodged
are comprehended under these heads hearken unto or obey his voice if any speciall thing be commanded unto any as when God sent Saul to root out Amalek 1 Sam. 15. 1 2 19 20. 22. Vers. 18. hath avouched thee or made thee to say that is to promise or give thy word in Greeke hath chosen thee peculiar treasure in the Greek a peculiar people in Chaldee a beloved people see the notes on Exod. 19. 5. to keepe that is that thou shouldest keepe which as it is a part of the covenant on Gods behalfe so is it the worke of his grace in all his people as he hath said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. Vers. 19. give thee to be high or make thee set thee high of which see the notes on Deut. 28. 1. And this is the third argument to perswade obedience in respect of the high excellency which Gods people begin to obtaine by him in this life and shall fully possesse in the end See Colos. 3. 1 2 3 4. Iam. 1. 9. in praise or for praise to be praised even of the enemie for my mercies upon thee as Zeph. 3. 19. 20. So he is said to make Ierusalem his Church a praise in the earth Esay 62. 7. for he exalteth the borne of his people the praise of all his Saints Psal. 148. 14. in name or for name that is fame or renowne this is a continuance and increase of the former praise called therefore an everlasting name that shall not be cut off Esay 56. 5. and a name that shall remaine Esay 66. 22. And it was by a setled continuance of the state of his Church as on the contrary by scattering them he is said to blot out the name of Israel from under heaven 2 Kings 14. 27. beautifull glory which consisteth in outward blessings wherwith God adorneth his Church as with garments of beautifull glory Esay 52. 1. opposed unto ashes Esay 61. 3. and is the continuance of his heavenly ordinances and Kingdome among them Esay 64. 11. Ezek. 16. 12. And all these three degrees of grace the Church enjoyeth by being united unto God as it is written As the girdle cleaveth to the loines of a man so have I caused to cleave unto 〈…〉 e the whole house of Israel and the whole house of Iudah saith Iehovah that they might be unto me for a people and for a name and for a praise and for a beautifull glorie Ier. 13. 11. See also Ier. 33. 9. an holy people This is the chiefest end of all our obedience the glory of God and our owne salvation which is accomplished by our sanctification as the Apostle saith Being now made free from sinne and become servants to God yee have your fruit unto holinesse and the end everlasting life Rom. 6. 22. CHAP. XXVII 1 The people are commanded to write the Law upon the stones when they are come into the land of Canaan 5 and to build an altar of whole stones 11 The T 〈…〉 s divided on Gerizzim and Ebal 14 The curses pronounced on mount Ebal ANd Moses and the Elders of Israel commanded the people saying Keep all the Commandement which I command you this day And it shall be in the day when you shall have passed over Iordan unto the land which Iehovah thy God giveth unto thee that thou shalt set thee up great stones and plaister them with plaister And thou shalt write upon them all the words of this Law when thou art passed over that thou maist goe in unto the land which Iehovah thy God giveth unto thee a land that floweth with milke and honey as Iehovah the God of thy fathers hath spoken And it shall be when yee are passed over Iordan yee shall set up these stones which I command you this day in mount Ebal and thou shalt plaister them with plaister And thou shalt build there an Altar unto Iehovah thy God an Altar of stones thou shalt not lift up any iron upon them Of whole stones shalt thou build the Altar of Iehovah thy God and thou shalt offer thereon Burnt-offerings unto Iehovah thy God And thou shalt sacrifice Peace-offerings and shalt eat there and rejoyce before Iehovah thy God And thou shalt write upon the stones all the words of this Law very plainly And Moses and the Priests the Levites spake unto all Israel saying Take heed and heare O Israel this day thou art become the people of Iehovah thy God Therefore thou shalt obey the voice of Iehovah thy God and doe his Commandements and his Statutes which I command thee this day And Moses commanded the people in that day saying These shall stand to blesse the people upon mount Gerizzim when yee are passed over Iordan Simeon and Levi and Iudah and Issachar and Ioseph and Benjamin And these shall stand for the curse on mount Ebal Reuben Gad and Aser Zabulon Dan and Naphtali And the Levites shall answer and say unto all the men of Israel with an high voyce Cursed be the man that maketh a graven or a molten image an abomination unto Iehovah the worke of the hand of the craftsman and putteth it in a secret place and all the people shall answer and say Amen Cursed be hee that setteth light by his father or his mother and all the people shall say Amen Cursed be hee that removeth his neighbours limit and all the people shall say Amen Cursed be hee that maketh the blinde to erre in way and all the people shall say Amen Cursed be hee that wresteth the judgement of the stranger fatherlesse and widow and all the people shall say Amen Cursed be he that lieth with his fathers wife because hee uncovereth his fathers skirt and all the people shall say Amen Cursed be he that lieth with any beast and all the people shall say Amen Cursed be hee that lieth with his sister the daughter of his father or the daughter of his mother and all the people shall say Amen Cursed be hee that lieth with his mother in law and all the people shall say Amen Cursed be hee that smiteth his neighbour in secret and all the people shall say Amen Cursed be he that taketh a reward to smite a soule the bloud of an innocent and all the people shall say Amen Cursed be he that confirmeth not the words of this Law to doe them and all the people shall say Amen Annotations THe Elders of Israel in Greeke the Senate of the sonnes of Israel compare vers 9. Here Moses giveth order for the confirmation of all the Lawes before repeated by outward signes once to be performed by Israel when they should be come into Canaan The end whereof was to teach them salvation by Christ that they should not expect it by the workes of the Law for that leaveth them under the curse vers 26. Gal. 3. 10. all the commandement that is commandements as the Greeke translateth it or every commandement See
turneth aside See the Law concerning this in Deut. 24. 17. Vers. 20. fathers wife of this and the rest that follow see Lev. 18. Because men give themselves over to divers noysome lusts of the flesh God causeth divers curses to be pronounced against this sin the more to deterre men from following the same in any sort Vers. 24. smiteth this word is used sometime for slaying or killing as Deut. 1. 4. and 13. 15. sometime for wounding only Zach. 13. 6. or chastising Deut 28. 27 28. sometime for smiting with the fist of wickednesse Esai 58. 4. or with the tongue Ier. 18. 18. in secret the Greeke expoundeth it by guile Vers. 25. a reward a bribe or gift as the Greeke translateth it gifts and this is the Magistrates sin Deut. 16. 19. and was found in Israel as Mic. 3. 11. The heads thereof judge for bribes to smite in Chaldee to kill a soule that is a person the bloud of an innocent or as the Greeke expoundeth it of innocent bloud which is an effect of briberie as in Ezek. 22. 12. In thee have they taken bribes to shed bloud Vers. 26. Cursed be he the Greeke translateth Cursed be every man and so the Apostle alleageth it Gal. 3. 10. where he giveth this doctrine So many as are of the works of the Law are under the curse that whiles men doe the Law outwardly yet are they cursed by the Law as being privie transgressors for the Law is spirituall but men are carnall sold under sinne Rom. 7. 9 14. confirmeth not or stablisheth not which the Greeke and our Apostle in Gal. 3. 10. expound continueth not For when the just man turneth away from his justices and committeth iniquitie c. all his justice that he hath done shal not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words in Greeke all the words see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the booke of the Law to doe them this is an exposition of the former word confirmeth and sometime the one is put for the other as to confirme the words of this covenant 2 King 23. 3. for which another Prophet saith to doe the words 2 Chron. 34. 31. For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2. 13. And for asmuch as there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight Rom. 3. 20. that the Apostle rightly gathereth as many as are of the works of the Law are under the curse Gal. 3. 10. Therefore the use of the Law was to be a Schoolemaster unto Christ who hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 24. 13. CHAP. XXVIII 1 Vpon condition of observing and doing all Gods commandements hee promiseth many blessings earthly and heavenly 15 But for disobedience he threatneth manifold curses plagues and miseries ANd it shall be if hearkening thou shalt hearken unto the voice of Iehovah thy God to observe to doe all his commandements which I command thee this day that Iehovah thy God will give thee to bee high above all the nations of the earth And all these blessings shall come upon thee and overtake thee if thou shalt hearken unto the voice of Iehovah thy God Blessed shalt thou be in the city and blessed shalt thou be in the field Blessed shall be the fruit of thy wombe and the fruit of thy ground and the fruit of thy cattell the increase of thy kine and the flockes of thy sheepe Blessed shall be thy basket and thy dough trough Blessed shalt thou be when thou commest in and blessed shalt thou be when thou goest out Iehovah will give thine enemies that rise up against thee to be smitten before thy face they shall come out against thee one way and flie before thee seven waies Iehovah will command the blessing to be with thee in thy store-houses and in all that thou settest thine hand unto and he will blesse thee in the Land which Iehovah thy God giveth unto thee Iehovah will stablish thee unto him selfe for an holy people as hee hath sworne unto thee if thou shalt keepe the commandements of Iehovah thy God and walke in his waies And all peoples of the earth shall see that the name of Iehovah is called upon thee and they shall bee afraid of thee And Iehovah will make thee plenteous in good things in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy ground in the land which Iehovah sware unto thy fathers to give unto thee Iehovah will open unto thee his good treasure the heavens to give the raine of thy land in his season and to blesse all the worke of thine hand and thou shalt lend unto many nations and thou shalt not borrow And Iehovah will give thee to be the head and not the taile and thou shalt bee above only and shalt not be beneath if thou hearken unto the commandements of Iehovah thy God which I command thee this day to observe and to doe And thou shalt not goe aside from any of the words which I command you this day to the right hand or to the left to goe after other gods to serve them And it shall bee if thou wilt not hearken unto the voice of Iehovah thy God to observe to doe all his commandements and his statutes which I command thee this day that all these curses shal come upon thee and overtake thee Cursed shalt thou be in the citie and cursed shalt thou be in the field Cursed shall be thy basket and thy dough-trough Cursed shall be the fruit of thy wombe and the fruit of thy ground the increase of thy kine and the flockes of thy sheepe Cursed shalt thou bee when thou commest in and cursed shalt thou be when thou goest out Iehovah will send upon thee a curse vexation and rebuke in all that thou settest thine hand unto which thou wouldest doe untill thou bee destroyed and untill thou perish quickly because of the evill of thy doings for that thou hast forsaken mee Iehovah will make the pestilence cleave unto thee untill he have consumed thee from off the land whither thou goest to possesse it Iehovah will smite thee with the consumption and with the burning-ague and with an inflammation and with an extreme burning and with the sword and with blasting and with meldew and they shall pursue thee untill thou perish And thy heavens which are over thine head shall be brasse and the earth which is under thee shall be iron Iehovah will give the raine of thy land to be
and all other like things Particularly it may be applied to Gods counsell concerning the Israelites in punishing and casting them off for their sinnes and afterward calling a remnant of them which the Apostle treating of in Rom. 11. saith O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments and his waies past finding out Rom. 11. 33. The Hebrew Nistaroth here used sometime meaneth secret sinnes as Psal. 19. 13. Vnto which some of the Hebrewes referre this speech that secret sinnes God will punish but open sinnes are for men to punish Chazkuni on Deut. 29. so Ionathan in Thargum explaineth it Hidden sinnes are manifest before the Lord our God and hee will take vengeance on them c. and the things revealed or but open or manifest things belong to us and to our sonnes upon which last words the Hebrew text hath extraordinary pricks to stir up attention to the matter here spoken as it is indeed worthy of all observation for it teacheth the continuall duty of Gods people in all ages to learne his law to doe the same and to have care that true religion may bee continued among their posterity The Hebrewes say Every man of Israel is bound to learne the Law be he poore or rich be he in health of body or under chastisements be he young or old and decrepit though he be so poore that he lives on almes yea though he have wife and children he is bound to set himselfe a time to leanne the Law by day and by night as it is said and thou shalt meditate therein day and night The great wise men of Israel some of them were hewers of wood and some drawers of water and some blinde notwithstanding they imployeth themselves in learning the Law day night How is a man bound to learne the law Vntill the day of his death as it is said and lest they depart from thine heart all the daies of thy life Deut. 4. 9. and all the while that he imployeth not himselfe in learning he forgetteth Maimony in Thalmud Torah chap. 1. sect 8 9 10. CHAP. XXX 1 Great mercies promised to the repentant sinners 11 The commandement is manifest and wordneere 15 Life and death are set before them with an exhortation to chuse life ANd it shall be when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt cause them to returne unto thine heart in all the nations whither Iehovah thy God hath driven thee And thou returne unto Iehovah thy God and shalt hearken to his voice according to all that I command thee this day thou and thy sonnes with all thine heart and with all thy soule Then Iehovah thy God will returne thy Captivity and have compassion upon thee and will returne gather thee from all the peoples whither Iehovah thy God hath scattered thee If any of thine bee driven out unto the outmost part of the heavens from thence will Iehovah thy God gather thee from thence will he take thee And Iehovah thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and hee will doe thee good and multiply thee above thy fathers And Iehovah thy God will circumcise thine heart and the heart of thy seed to love Iehovah thy God with all thine heart and with all thy soule that thou maiest live And Iehovah thy God will put all these curses upon thine enemies and upon thy haters which persecuted thee And thou shalt returne and hearken to the voice of Iehovah and do all his commandemēts which I command thee this day And Iehovah thy God will make thee plenteous in every worke of thine hand in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy land for good for Iehovah will returne to rejoyce over thee for good as hee rejoyced over thy fathers If thou shalt hearken unto the voice of Iehovah thy God to keepe his commandements his statutes that which is written in this booke of the law if thou shalt returne unto Iehovah thy God with all thine heart and with all thy soule For this commandement which I command thee this day it is not hidden from thee neither is it far off It is not in the heavens to say Who shall goe up for us to the heavens and take it for us and cause us to heare it that wee may doe it Neither is it beyond the sea to say Who shall goe over to beyond sea for us and take it for us and cause us to heare it that wee may doe it But the word is very nigh unto thee in thy mouth and in thy heart to doe it See I have set before thee this day life and good death and evill In that I command thee this day to love Iehovah thy God to walke in his waies and to keepe his commandements and his statutes and his judgments that thou maist live multiply and Iehovah thy God may blesse thee in the Land whither thou goest in to possesse it But if thine heart turne away and thou wilt not heare but shalt be drawne away and bow downe thy selfe to other gods and serve them I denounce unto you this day that perishing yee shall perish yee shall not prolong your daies upon the land which thou art passing over Iordan to goe in thither to possesse it I take the heavens and the earth to witnesse against you this day life and death I have set before thee the blessing and the curse therefore chuse thou life that thou maist live thou and thy seed To love Iehovah thy God to hearken to his voice and to cleave unto him for hee is thy life and the length of thy daies to dwell upon the land which Iehovah sware unto thy fathers to Abraham to Isaac and to Iakob to give unto them Annotations THese things Hebr. these words that is things before spoken of Here follow promises of grace in Christ to repentant and beleeving sinners the blessing that is as the Chaldee explaineth it the blessings and the curses After the experiment of the Law and weakenesse thereof that it cannot keepe men in the state of blessednesse nor deliver them from the curse they are as by a Schoolemaster brought unto Christ Gal. 3. 24. Rom. 8. 3 4. have set Hebr. have given So in v. 15. and 19. cause them to returne or reduce bring againe to thine heart that is call to minde consider seriously So in Deut. 4. 39. This is the beginning of repentance and turning to the Lord by calling to minde their sinnes and Gods words and workes as in 1 King 8. 46 47. If they sinne against thee c. and thou bee angry with them and deliver them to the enemy c. If they shall make it returne to their heart in the land whither they were caried captives and returne and make supplication unto
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
creatures and mercy in respect of their misery I heale so in Iob 5. 18. Hee maketh sore and bindeth up he woundeth and his hands doe heale And in Hos. 6. 1. He hath torne and hee will heale us he hath smitten and hee will bind us up Ionathan in his paraphrase saith I have smitten the people of the house of Israel and I will heale them in the latter daies that delivereth or can deliver so in Esay 43. 13. even before the day was I am hee and there is none that delivereth out of mine hand I will worke and who shall let it It teacheth us the omnipotency which God onely hath Vers. 40. For I lift or when I lift up my hand which is a signe of swearing as in Gen. 14. 22. Exod. 6. 8. Num. 14. 30. So the Greeke here explaineth it I will lift up my hand unto heaven and sweare by my right hand and say c. Though the lifting up or stretching forth of the hand is also for a signe to make the hearers attentive Esay 49. 22. Act. 26. 1. I live understand as I live these are the words of an oath as in Ier. 4. 2. thou shalt sweare Iehovah liveth And because God can sweare by no greater he sweareth by himselfe Heb. 6. 13. So the Angell lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 5 6. And as an oath is for confirmation and to shew the immutability of his counsell Heb. 6. 16 17. so here God confirmeth the former threatnings and promises by an oath which Ionathan in his Thargum explaineth thus As I live so will I not breake mine oath for ever Vers. 41. my glittering sword Hebr. the lightning of my sword that is the bright glittering blade of my sword which the Greeke translateth If I whet my sword like lightning So in Gen. 3. 24. the flame of a sword that is a bright flaming sword and in Hab. 3. 11. at the shining of the lightning of thy speare that is of thy glittering speare This similitude sheweth Gods judgments to be swift violent powerfull terrible as in Zach. 9. 14. his arrow shall goe forth as the lightning So in Ezek. 21. 10. his sword is fourbished that it may glitter on judgment that is on weapons of judgment the arrowes after mentioned v. 42. or take hold of it the sword in judgment Here judgment seemeth to be meant of rigour and severity opposed unto mercy Iam. 2. 13. Esay 34. 5. Vers. 42. drunke with bloud this signifieth a great slaughter of the enemies and a full satisfying of Gods justice upon them Like this is the dipping or embruing of the foot in the bloud of the enemies Psal. 68. 23. shall devoure or shall eat flesh which the Chaldee expoundeth shall kill among the peoples So the Lords sword is said to devoure in Ier. 12. 12. with the bloud or from the bloud the slaine or the wounded speaking singularly of one but meaning every one as the Greeke translateth wounded ones the captives Hebr. the captivity which word is often used for a multitude of captives or prisoners taken in war as in Num. 21. 1. Deut. 21. 10. Iudg. 5. 12. So the Chaldee translateth of them that ar◠〈…〉 led and of captives from the beginning or from the head which word is sometime used for the first beginning Iudg. 7. 19. but commonly for the head chiefe and principall and so the Greeke here translateth it from the head whereby the heads captaines and chiefe of the enemies are meant on whom God would take vengeance Or from the beginning that is from the first time that the enemies have oppressed Gods people God will leave none of them unpunished revenges of the enemy that is revenges shall be executed upon the enemy for all their wrongs that ever they did to Israel since the beginning Vers. 43. Shout joyfully or sing in Greeke rejoyce nations or Gentiles with his people the Greeke addeth this word with which the Apostle alloweth in Rom. 15. 10. So he followeth not us Mar. 9. 38. is explained he followeth not with us Lu. 9. 49. The Chaldee expoundeth it Land yee peoples the judgment of his people It is an exhortatiō to the Gentiles to sing praises unto God for his mercie to thē to the Iewes as the Apostle saith That the Gentiles might glorifie God for mercie as it is written For this cause I will confesse thee among the Gentiles and sing unto thy name And againe he saith Rejoyce yee Gentiles with his people Rom. 15. 9 10. the bloud of his servants in Greeke of his sonnes So in Rev. 19. 1 2. much people in heaven say All 〈…〉 and glorifie God for judging the great Whore and avenging the bloud of his servants at her hand meaning the bloud that was shed as in Psal. 79. 10. make atonement and so be reconciled unto in Greeke will purge the land to wit from the sinne and uncleannesse thereof as the high Priest on Atonement day did make atonement for the holy place because of the uncleannesse of the sonnes of Israel and because of their transgressions in all their sins Lev. 16. 16. So it is a prophesie of grace in Christ who should make expiation for his Church and people for him God fore-ordained to be a propitiation through faith in his bloud Rom. 3. 25. for his people the Greeke translateth it the land of his people the Chaldee better for his land and for his people speaking according to the types of old where the Land of Canaan was the inheritance the people of Israel the heires that was called the Lords land Hos. 9. 3. and they the Lords people Vers. 44. Moses came the Greeke addeth unto the people and Ionathan in his Thargum addeth from the tabernacle the house of doctrine this song in Greeke this Law as in v. 46. So Asaph called his song a Law Psal. 78. 1. Hosheah in Greeke Iesus elsewhere called after the Hebrew Ioshua see Num. 13. 17. and Deut. 31. 14 19. Vers. 46. set your heart that is your hearts as harden not your heart Ps. 95. 8. is interpreted your hearts Heb. 3. 8. in Greeke attend with your heart It meaneth a diligent consideration application which elsewhere God explaineth thus Behold with thine eies and heare with thine eares and set thine heart upon all that I shall shew thee Ezek. 40. 4. and 44. 5. Vers. 47. a vaine word or a vaine thing that in doing thereof you should lose your labour but in keeping it there is great reward Psal. 19. 12. your life so Paul saith Moses describeth the righteousnesse which is of the Law that the man which doth those things shall live by them Rom. 10. 5 6. where he opposeth it to the righteousnesse of faith And by life is meant eternall life as our Saviour answered the Lawyer asking what hee should doe to inherit eternall life c. Doe this and thou shalt live Luk. 10. 25 28. Vers.
and Maimony the chiefest of esteeme among them I am for this blamed those Writers generally condemned and to make them the more odious their heresies fables falshoods are displaied by him that from two or three late Rabbines and one Papist disputed against the sincerity of the Hebrew Text as before is to be seene I will not speake of the things by me noted but leave them to the judgement of the indifferent Reader nor justifie my selfe for all their allegations because they being taken from that confused heape of the Iewes traditions some of them may haply savour too much of their leven They that have laboured in this kinde before me have had their second thoughts altered both their own Annotations and translations in sundry points as their publike writings manifest But that such a generall censure should passe upon them all for my sake and the Wheat should bee plucked up because of the Tares seemeth not to proceed from love nor from a sound judgement And first the esteeme which all Christian Churches have had and yet have of such books of the Iewish Rabbines as were written in Greek and so came to be knowne more easily than other Chaldee and Hebrew workes might somewhat allay the rigour of this sentence For the storie of the Maccabees Ecclesiasticus Wisdome and the other Apocryphall writings of the Iewes notwithstanding the evils in them have beene and are translated commented upon and commended to be read for instruction 2 Other of the Rabbines as the Thalmud Maimony and the like have beene also by Expositors of the Scriptures and those of the best esteeme occasionally alleaged as Tremellius in his notes upon his version of the New Testament out of Syriak sundry times produceth them Beza in his large Annotations on Matth. 26. noteth from Iosephus Paulus Burgensis Tremellius and Scaliger sundry rituals of the Iewes about the Passeover and some such as I am taxed for because I name them on Exod. 12. Vatablus often recordeth the expositions of the Chaldee and learned Hebrewes And how many other have done the like in their Notes and Commentaries all men of learning and reading doe well know 3 To object the Iewes heresies fables and false expositions of many Scriptures is no sound reason to condemne the good things which are found in them For even among Christian writers and those of the ancients sundry such things are to be seen yet many profitable things are found in them for the opening of the Scriptures In the Apostles daies the Iewes were guilty of these sinnes Matth. 15. and 23. chap. Rom. 10. 3. Tit. 1. 14. 2 Pet. 1. 16. Yet Christ commanded to heare the Scribes Pharisees sitting in Moses chaire Mat. 23. 1 2. Now the eare trieth words as the mouth tasteth meat Iob 34. 3. and as by hearing their speeches the godly wise might discerne when they taught according to Moses and when they spake of themselves so by reading their writings men of understanding may doe the like at this day 4 The Apostles also in alleaging sometimes the testimonies of the Rabbines doe teach us that their writings are not wholly to be despised Paul nameth Iannes and Iambres the chiefe sorcerers of Egypt 2 Tim. 3. 8. out of the private Records of the Iewes as may yet be read in their Thalmud He rehearseth the persecutions of the godly under Antiochus recorded in the booke of the Maccabees Heb. 11. 35 c. Others speake of the contention between Michael and the devill about the body of Moses and of the prophesie of Enoch Iude v. 9. 14 15. of the marriage betweene Salmon and Rachab Matth. 1. 5. and the like Acts 5. 36. 37. 5. The Gentiles were fallen from God and turned his truth into a lie and corrupted religion with their fables and vanities Rom. 1. yet the Holy Ghost citeth and maketh use of 〈◊〉 sayings in the Scriptures Acts 1. 7. 28. 29. 1 Cor. 15. 33. Tit. 1. 12. And who hath ever interpreted the visions of Daniel and of the Apostle Iohn in the Revelation without the help of the stories of the Maccabees Iosephus Polybiu◠Eusebius other humane Writers Wherefore as I my selfe have reaped light and profit by the things which I have read in such so have I noted sundry of them for the good of others As for the Exceptions taken against the Greeke version of the Bible so much approved by the holy Ghost in the new Testament and the Chaldee paraphrases they are such as before men of knowledge and understanding need no further reply Of the interpretation of the stone Iahalom in Exod. 28. 18. I Will onely annex a few words about a place of Scripture for the interpretation whereof I am specially blamed It is for expressing the Hebrew Iahalom in Exod. 28. 18. by the Greeke name Sardonix as I understand the Holy Ghost to expound it in Revel 21. 20. I am asked for proofe or shew of proofe that Iohn did translate all the 12. stones from Aarons breast 〈◊〉 the heavenly Ierusalem in Rev. 21. and am charged with presumption in obtruding my conceits upon the Holy Ghost and taking the name of God in vaine it is affirmed that Iahalom should be translated the Adamant or Diamond according to the example of the best Translators both new and old All men of any reading doe know how diversly those 12. stones in Exod. 28. are expressed by Interpreters that scarcely any two agree together if then among many I have somewhere missed in interpreting them it might be imputed to humane infirmity rather than to presumption especially seeing I ground my exposition upon that other Scripture Revel 21. My proofe or shew of proofe that the holy Ghost there translateth the 12. stones from Exod 28. is this 1. The continuall course of the Spirit of God throughout that booke of the Revelation which is to take matters words and phrases from Moses and the Prophets and apply them to the things there prophesied As in Revel 4. the Church is described from the ancient figure the Tabernacle of Moses and from the visions of other Prophets Esai 6. Ezek. 1. The number of 24. Elders according to the lots and divisions of the Priests and Levites by David in 1 Chron. 24. 3 19. and 25. 7 31. The foure living creatures answerable in number to the foure standards in the campe of Israel Numb 2. in shape to the living creatures in Ezek. 1. In Rev. 5. Christ is shewed like a Lambe slaine according to the sacrifice under the old Testament In Revel 6. Gods administration is set forth by the similitude of horses and riders as in Zach. 1. and 6. and with such judgement as the Prophets threatned of old Esai 34. 4. In Revel 7. Gods people are sealed on their foreheads according to Eze. 9. 4. and the twelve tribes of Israel are expressed by their names And so in other things throughout that booke as the studious Reader may observe which for brevitie I will now omit
fell Ios. 10. 11. are called arrowes Hab. 3. 11. The Chaldee saith he sent his word as arrowes he hurled or he shot as the word signifieth Gen. 49. 23. it may also be turned he multiplied This is omitted in 2 Sam. 22. 15. terribly strucke them downe discomfited troubled and felled them downe with dread noise and tumu 〈…〉 This word is used in the examples of his wrath Exod. 14. 24. Iosh. 10. 10. Iudg. 4. 15. 1 Sam. 7. 10. Deut. 7. 23. Vers. 16. channels of water that is of the sea 2 Sam. 22. 16. channels signifie violent currents or forcible streames running rivers So Psal. 42. 2. and 126. 4. The Greeke here translateth them fountains of waters foundations of the world that is the deepe waters and maine 〈◊〉 whereon the world is founded Psal. 24. 2. 〈◊〉 wind of thine anger or of thy nose as before vers 9. meaning a blast storme or whirle winde which God in anger sent forth This manner of speech is taken from Iob 4. 9. Vers. 17. drew me out c. this hath reference to Moses case who was drawne out of the water and thereupon called Mosheh Exod. 2. 10. that word Mashah is used here by David and no where else in Scripture Waters signifie troubles as is noted vers 5. and sometime multitudes of peoples Rev. 17. 15. so the Chaldee turneth it here he delivered me from many peoples Vers. 19. cloudy calamitie The Hebrew Aeid is a fog vapour or mistie cloud Gen. 2. 6. Iob. 36. 27. by figure it is put for calamitie or misery of man Deut. 32. 35. As elsewhere the cloudy and darke day Ezek. 34. 12. Vers. 22. frommy God meaning by swarving or turning away from him which the Chaldee expresseth thus I walked not in wickednesse before my God Vers. 23. not turne away from me in 2 Sam. 22 23. it is turned not away from it that is from any of his statutes The Greeke translateth they departed not fro 〈…〉 Vers. 24. from mine iniquitie that is from the iniquitie that I am prone to fall into The Hebrew word signifieth that which is unright unequall crooked or perverse opposed to that which is right and is fitly applied to sinne and so translated by the Apostle Rom. 4. 8. from Psal. 32. 2. In this estate we all are borne Psal. 51. 7. so it noteth the viciositie or crookednesse of nature and originall sinne which the Apostle called the sinne dwelling in him Rom. 7. 17. and he that was first borne first applied this word to himselfe Gen. 4. 13. It is figuratively used oft times for punishment due to sinne whereof see Psal. 31. 11. The Chaldee openeth this verse thus And I was perfect in his feare and he was the the saver of my soule from sinnes Vers. 25. purenesse of my hands in 2 Sam. 22. 25. my purenesse Vers. 26. gracious or mercifull pious godly See Psal. 4. 4. man or mighty one called Geber of his strength valour and superioritie for which in 2 Sam. 22. 26. is put Gibbor that is Strong or a champion a mighty man Psal. 19. 6. and 45. 4. with the froward thou wilt shew thy selfe wry A like speech is used in Moses Levit. 26. 27 28. if yee walke stubbornly against me I will walke stubbornly in anger against you But here David useth two words whereof the first froward or crooked is alwaies spoken of doing evill and wrong the latter word wry not so but is a similitude taken from â—rastlers and noteth a writhing of ones selfe against an adversary The Chaldee Paraphrast applieth this gracious saint to Abraham the perfect man to Isaak the pure unto Iakob and the froward unto Pharaoh and the Egyptians Vers. 28. the lofty eyes In 2 Sam. 22. 28. it is thus set downe and thine eyes are upon the lofty that thou maist bring them low Vers. 29. hast lighted my candle or doest lighten my lamp that is givest me comfort joy prosperitie after troubles as on the contrarie the wickeds candle shall be put out Iob 18. 6. and 21. 17. Prov. 13. 9. and 24. 20. and 20. 20. In 2 Sam. 22. 29. this word lighted is left out to be understood as before in the 7. verse Sometime the eye is called the candle of the body Mat. 6. 22. and Solomon saith that a mans minde or soule is the candle of the Lord Prov. 20. 27. sometime ones childe succeeding him in government is his candle Psal. 132. 17. 1 King 11. 36. and 15. 4. Num. 21. 30. All these in David were lighted and Christ his son according to the flesh is the candle of the new Ierusalem Rev. 21. 23. the true light which lighteth every man that commeth into the world Ioh. 1. 9. brightned my darknesse that is turned my griefe and affliction into joy and comfort Iob 29. 3. Esth. 8. 16. Luk. 1. 79. Vers. 30. broken thorow an host Hebr. shal breake or run thorow an host or troup This and the leaping over a wall which followeth may be understood both of escaping danger himselfe and of quelling his foes and winning their walled cities and both these speedily The Chaldee explaineth it thus For by thy word I shall multiply armies and by the word of my God subdue fenced towers Vers. 31. in him the Chaldee saith in his word Vers. 32. who is a rocke that is a mighty saviour and defender The Greeke here for Rocke hath a God and in 2 Sam. 22. 32. a Greater And this hath reference to the words of Anna there is no rocke like our God 1 Sam. 2. 2. Vers. 33. that girdeth me that is prepareth and strengtheneth me therefore in 2 Sam. 22. 33. it is written my strength elsewhere he speaketh of being girded with joy Psal. 30. 12. valour or power force prowesse And this word is used both for valour activitie and courage of body ruinde also for a power or army of men Ps. 33. 16. and 136. 15. and also for wealth gotten by industrie whereby men are able to doe much Psal. 49. 7. 11. and 62. 11. and giveth that is maketh or disposeth my way to be perfect that is without impediment or as the Greeke translateth without blemish For giveth in 2 Sam. 22. is looseneth which also freeth from let Vers. 34. He matcheth my feet as hinds that is maketh me swift to runne like the Hindes and so to escape danger and stand safe upon my high places which usually denoteth securitie honour and prosperitie Deut. 32. 13. and 33. 29. Isa. 58. 14. The like speech Habakuk hath in the end of his song Hab. 3. 19. Vers. 35. bow of brasse or of steele and this is observed to be stronger than iron Iob 20. 24. Vers. 36. thy right hand hath upheld me or â—irmely stayed and strengthened me This sentence is added here more than in 2 Sam. 22. 36. thy meeknesse or modestie lenitie humilitie whereby thou abasest thy selfe to regard me and deale meekly with me even gently chastising and unâ—â—uring me Wherefore the
wilt compasse me Selah I will make thee prudent and will teach thee in the way that thou shalt goe I will give counsell mine eye shall be upon thee Be not ye as the horse as the mule without understanding whose mouth must be stopped with bit and bridle which come not neere unto thee Many pains are for the wicked but he that trusteth in Iehovah mercy shall compasse him Rejoyce ye in Iehovah and be glad ye just and shout joyfully all ye upright of heart Annotations AN instructing Psalme or A Psalme that maketh prudent that causeth understanding As in the 8. verse of this psalm he saith I wil make thee prudent or instruct thee This title is set before sundry other Psalmes whose sinne is covered meaning by the Lord Psal. 85. 3. not by a man himselfe who must not cover but acknowledge sinne Psal. 32. 5. otherwise he shall not prosper Prov. 28. 13. Now God covereth sinne when hee imputeth it not as the verse following sheweth and as this is mans happinesse so for God not to cover it is woe and misery Nehem. 4. 5. Vers. 2. not impute not thinke count or reckon And this is an effect of his grace in Christ as it is written God was in Christ and reconciled the world to himselfe not imputing their sinnes unto them 2 Cor. 5. 19. And hereunto the Apostle applieth this Psalme thus David saith blessednesse is the mans unto whom God imputeth justnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord shall not impute sinne Rom. 4. 6 7 8. Vers. 3. because I ceased speaking or when I kept silence forbearing to confesse my sinnes as after vers 5. Like doctrine Elihâ— teacheth Iob 33. 19 22. Vers. 4. thy haud in Chaldee thy plague moisture the chiefe sap or radicall moisture which is an airy and oily substance dispred through the body whereby the life is fostered and which being spent death ensueth This word is used onely here and in Num. 11. 8. where it is applied to the best moisture or creame of oile Vers. 5. confesse Confessing of sinnes is when one freely manifesteth them accusing himselfe and praising Gods mercie which he expecteth in faith see Ios. 7. 19. against me my trespasses or concerning my trespasses but both the Greeke version plainly hath against me and elsewhere the Hebrew ghnalei here vsed seemeth to bee put for ghnalai as Psal. 108. 10. compared with Psal. 60. 10. the iniquitie of my sinne that is the guilt and punishment of it as Psal. 31. 11. And thus he that confesseth and forsaketh sinne shall have mercie Prov. 28. 13. for if wee acknowledge our sinnes God is faithfull and just to forgive us them 1 Ioh. 1. 9 See also Iob 33. 27 28. Vers. 6. the time of finding or time to finde which may be meant of the time when afflictions shall finde that is shall come vpon him as Psal. 116. 3 4. or the time when God may be found as Isa. 55. 6. and that time is when he is sought with the whole heart Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. To this latter the Chaldee applieth it saying of favour floud or inundation As waters signifie afflictions Psal. 69. 2. so a floud of waters denoteth great troubles and persecutions Dan. 9. 26. and 11. 22. Nahum 1. 8. Isa. 59. 19. Rev. 12. 15 16. The Chaldee paraphraseth in the time when many people 's come as waters they shall not come neare him to doe him evill Vers. 7. shouting songs of deliverance or of evasion that is thou wilt give me occasion by deliverance of me to sing many songs of praise unto thee Vers. 8. mine eie shall be upon thee or mine eie I will set upon thee that is I will have care of and looke well unto thee as Ier. 40. 4. Ezra 5. 5. Deut. 11. 12. Psal. 34. 16. So the Chaldee explaineth it I will counsell thee and set mine eie upon thee for good Or thus I will give counsel unto thee with mine eie that is with my care and providence Thus Christ counselled Peter with his eie Luk. 22. 61. So the eie is said to mocke Prov. 30. 17. Vers. 9. as the horse c. that is be not fooles and brutish so as ye must be ruled by force and rigour not by reason For unto the horse belongs a whip unto the asse a bridle and a rod to the fooles backe Prov. 26. 3. mouth must be stopped or jaw is to be tied Hebr. to stop for to be stopped active for passive as after Ps. 36. 3. which come not neare that is which will not obey or doe thee service unlesse they be forced and ruled by the bridle according to the saying of the Apostle Behold wee put bits into the horses mouthes that they should obey us Iam. 3. 3. Vers. 10. Many paines or Great smarts or sores are for the wicked So Solomon saith Affliction followeth sinners c. Prov. 13. 21. and 19. 29. and 24. 20. PSAL. XXXIII God is to be praised for his goodnesse 6 for his powerfull workes 12 and for his providence 20 Confidence is to be placed in God SHout joyfully ye just in Iehovah praise becommeth the righteous Confesse ye to Iehovah with harpe with Psaltery with ten stringed instrument sing Psalme unto him Sing ye to him a new Song doe well playing on the instrument with triumphant noise For righteous is the word of Iehovah and all his worke in faith He loveth justice and judgement the earth is full of the mercie of Iehovah By the word of Iehovah the heavens were made and all the host of them by the spirit of his mouth He gathereth together as an heape the waters of the Sea he giveth the deepes into treasuries Let all the earth be in feare of Iehovan let all the Inhabitants of the world shrinke with feare for him For he said and it was he commanded and it stood Iehovah dissipateth the counsell of the Nations he bringeth to nought the cogitations of the peoples The counsell of Iehovah shall stand for ever the cogitations of his heart to generation and generation O blessed is the Nation whereof Iehovah is God the people that he hath chosen for a possession to himselfe From the heavens Iehovah doth behold doth see all the sonnes of Adam From the firme place of his dwelling he looketh forth unto all the inhabitants of the earth He formeth altogether their heart he discreetly attendeth unto all their works There is no King saved by multitude of a power a mightie man shall not be delivered by multitude of able strength A horse is falshood for salvation and shall not deliver by multitude of his power Loe the eie of Iehovah is unto them that feare him to them that hopefully wait for his mercie To rid free their soule from death and to keep them alive in famine Our soule earnestly waiteth for Iehovah he is our helpe and
of thy salvation and firmly sustain me with a free spirit I wil teach trespassers thy wayes and sinners shall convert unto thee Deliver me from blouds O God the God of my salvation my tongue shall shout thy justice Lord thou shalt open my lips and my mouth shall shew forth thy praise For thou delightest not sacrifice else would I give it burnt offering thou wilt not contentedly accept The sacrifices of God are a broken spirit a heart broken and contrite O God thou wilt not despise Doe well in thy good pleasure unto Sion build thou the wals of Ierusalem Then shalt thou delightfully accept the sacrifices of justice the burnt offering and the whole oblation then shall they offer up bullocks upon thine Altar Annotations HE had gone in to wit into the chamber as Iudg. 15. 1. that is had lien with as the phrase importeth Gen. 6. 4. and is expressed 2 Sam. 11. 4. Bathsheba the daughter of Eliam 2 Sam. 11. 3. called also Bathshua daughter of Ammiel 1 Chron. 3. 5. She was wife to Captaine Urijah the Hittite and whiles her husband was at the leager of Rabbah David lay with her and she being with child he first sought to cover his fault by sending for Vrijah home that he might be esteemed the father which not succeeding he sent him backe with privie letters to Ioab the Generall for to procure his death Which being done David married his wife Bathshebah so thinking to cloake his sinne But God was displeased and sent Nathan to reprove David whereupon he repented and made this Psalme for an example unto and comfort of sinners See the historie at large 2 Sam. 11. and 12. Vers. 4. much wash mee or multiply wash mee that is thorowly wash me againe and againe He applieth the washings used in the Law Lev. 11. 25. 32. Exod. 19. 10. Num. 19. 19. to the spirituall washing from sinne in the bloud of Christ Rev. 7. 14. 1 Ioh. 1. 7. So after in verse 9. and Ier. 4. 14. The Hebrew Hereb or Harbeh multiply is used for much as 2 King 10. 18. where it is opposed to little And that which in one place is written harboh multiply in another is la-rob and rabbah much as 1 King 10. 10. with 2 Chron. 9. 9. 2 Sam. 8. 8. with 1 Chron. 18. 8. Vers. 5. I know or acknowledge So Isa. 59. 12. Ier. 3. 13. Vers. 6. Against thee or Vnto thee onely This is either because he concealed his sinne from men but could not from God 2 Sam. 12. 12. or that onely God could remit the punishment of his sin Isa. 43. 25. So Psal. 41. 5. I have sinned and so am deprived of the glory of God as Rom. 3. 23. that which is evill c. which displeaseth thee This hath reference to 2 Sam. 11. 9. and 11. 27. that thou maiest be just that is thou hast suffered me to fall into sinne that thou maiest be just or justified in whatsoever thou hast spoken for the salvation of thy servant or punishment of my sinne 2 Sam. 12. 10. For the injustice of man commendeth the justice of God Rom. 3. 4 5. or it may have reference to the former words I know and acknowledge my sinne that thou maist be just when thou speakest or in thy speaking that is in thy words as Rom. 3. 4. so after in thy judging maist be pure or cleare sincere unreproveable and consequently maist win the victorin in judgement whereupon the Apostle according to the Greeke version saith maist overcome Rom. 3. 4. The Hebrew Zacah also in the Syriak tongue is used for overcomming Vers. 7. in iniquitie the perversenesse or vitiosity of nature commonly called originall by the Apostle inhabiting sinne Rom. 7. 17. whereby all men are carnall sold under sinne Ioh. 3. 6. Rom. 7. 14. The Chaldee calleth it the sinne of evill concupiscence This David maketh the fountaine of all his actuall sinnes painfully brought forth borne with sorrow The Hebrew signifieth the painfull travell of child-birth Isa. 26. 17 18. and 51. 2. Psal. 29. 9. conceived or was warme in heat as Gen. 30. 38. 39 41. Vers. 8. the inward parts or the covered parts the heart roots where wisdome is seated of God Iob 38. 36. named in Hebrew of covering plaistering or pargetting the secret or the closed place which being referred to the person meaneth the heart which God reneweth Ezek. 36. 26. and wherein he writeth his lawes Heb. 8. 10. And thus the Chaldee expoundeth it the close place of the heart which the Apostle calleth the hid man of the heart 1 Pet. 3. 4. or if it be referred to the thing it meaneth the secrets of wisedome Iob 11. 6. the wisedome of God in a mysterie the hid wisdome manifested by the Gospell 1 Cor. 2. 7. And thus the Greeke applieth it saying the unmanifest and hid things of wisdome thou hast manifested to me hast made or wilt make me know thus he riseth by faith out of his sin being taught wisdome of God Vers. 9. Thou wilt purge me from sinne or prayer-wise Purge thou me from sinne or make me sinlesse expiate or purifie my sinne Prayers are often made in this manner as with assurance that they shall be performed See the note on Psal. 17. 8. Eizop or hyssop of the Hebrew Ezob and Greek hyssopos an herbe or tree growing out of the wall 1 King 4. 33. appointed in the law for to sprinkle and cleanse with Exod. 12. 22. Num. 19. 6. 18. Lev. 14. 4. 6. 49. Heb. 9. 19. and the sprinkling with it was the last part of the purification of the uncleane here used to signifie the ful cleansing from sinne by the bloud of Christ Heb. 9. 13 14. whether it were that herb which we now call eizop or no is uncertaine The Childee paraphraseth Thou wilt sprinkle me like a Priest which sprinkleth the uncleane with the purifying waters with hyssop with the asbes of a heifer and I shall be cleane wash me another legall rite for purifying the uncleane Lev. 14. 8. and 15. 5. 8. 13. 22. figuring our sanctification Heb. 10. 22. Tit. 3. 5. Isa. 4. 4. Vers. 10. to heare joy the joyfull tidings of the forgivenesse of my sins bones that thou hast crushed or brayed nothing hereby the greatnesse of his griefe and affliction Iob 2. 2. 5. and 30. 17. and 33. 19. 21. Psal. 38. 4. Vers. 11. Hide thy face that is regard not my finhes to visit them on me See the contrary Psal. 90. 5. and 109. 14 15. Ier. 16. 17. Vers. 12. firme spirit a spirit ready prepared stedfast and certaine The like is applied to the heart Psal. 11 2. 7. and 57. 8. Vers. 13. from thy face or from thy presence This was an effect of Gods utmost anger against sinners 2 Kings 24. 20. Ier. 7. 15. and 52. 3. Gen. 4. 16. thy spirit of holinesse thy holy Ghost which the Chaldee expoundeth thy holy spirit of Prophesie Vers. 14. the joy of thy salvation the joy
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
onely are to be seene the Sun hath looked downe Hereby afflictions and persecutions are meant as that in the Parable When the Sunne was up they were scorched is expounded when tribulation or persecution ariseth because of the word they are offended Matth. 13. 6. 21. So â—he signifieth that this her black hue was not her proper colour who is faire in Christ her beloved Song 1. 8. 15. but by accident God from heaven thus chastising her sinnes and exercising her faith and patience Lam. 1. 6. 13. 14. c. the sonnes of my mother that is either the children of the Church false brethren false Prophets and deceivers or inordinate lusts and sinnes which dwelt in her and were conceived with her in the wombe for with both these is the Spouse of Christ afflicted Of the first David complaineth I am become a stranger unto my brethren and an aliant unto my mothers sonnes Psalm 69. 9. And the Apostle saith Of your owne selves shall men arise speaking perverse things to draw away disciples after them Acts 20. 30. Such are called by the name of Israel and are come forth out of the waters of Iudah which swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse for they call themselves of the holy City c. Esay 48. 1. 2. Such might bee called the children of her mother though not of her father false brethren among whom the Saints are often in perill Gal. 2. 4. 2 Cor. 11. 26. who pretending faith and godlinesse doe dangerously oppose the same as the true Church Prophets Christ himselfe and his Disciples have found in all ages Of the second the Apostles tell us of lusts that war in our members Iames 4. 1. of fleshly lusts which warre against the soule 1 Per. 2. 11. and these may be called our mothers children because in sinne and in iniquity we have beene conceived and brought forth Psalme 51. 7. which sinne reviveth in us when the commandement of God commeth deceiveth us and slayeth us and under it wee are sold so that the good which we would that doe we not but the evill which we would not that doe we Rom. 7. 9. 11. 14. 19. angry with me or incensed against me or inflamed in me to weet with wrath to resist fight and war in mee and against me as the Greeke version saith fought in me or against me So this phrase is used in Esay 41. 11 All they that were incensed against thee shall be ashamed c. and in Esay 45. 24. all that are incensed against the Lord shall bee ashamed which being spoken there of outward enemies may also be applyed to our inward lusts as in Iam. 4. 1. 1 Pet. 2. 11. they made me or set put assigned mee the keeper of the vineyards where the Sun hath burnt me as in Matth. 20. 1. 12. they that laboured in the vineyard doe complain how they have borne the burden and heat of the day So in the captivity of Babylon the poore of the land of Israel were left to be Vine dressers and Husbandmen 2 King 25. 12. And spiritually it is said unto the Church the sons of the alient shall be your plowmen and your vine dressers Esay 61. 5. and the Kingdome of God committed into the hands of the Iewes is likened to a Uineyard let out unto Husbandmen Matt. 21. 33. 43. and in Song 8. 11. Solomon let out the vineyard unto keepers But here the vineyards opposed to her owne vineyard seeme to meane false Churches and in them the corruption of religion whereunto her mothers sonnes sought to draw her setting her to observe the ordinances and traditions of men or otherwise to undergoe their cruelty and wrath Thus the Pharisees made the word of God of none effect through their tradition which they had delivered Marke 7. 13. and bound heavy burdens and grievous to be borne and laid them on mens shoulders Matth. 23. 4. and so did false teachers in the Christian Churches Acts 15. 1. 10. Gal. 6. 12. 13. Coloss. 2. 20. 23. my vineyard which is mine or which appertaineth to me the keeping whereof is committed to me of God This phrase is againe used is Son 8. 12. my vineyard which is mine is before me Spiritually the Vineyard is the Church as in Esay 5. 7. the vineyard of the Lord of hosts is the house of Israel and the men of Iudah his pleasant plant the keeping of or labouring in this vineyard is the performing of the charge and duty which God hath laid upon every one therein that so they may yeeld unto him the fruits of his owne graces Mat. 21. 33. 34. Esay 5. 2. 7. I have not kept either through her owne infirmity or negligence or others tyranny or both For as the Apostle complaineth that he did not what he would but what he hated and found not how to performe that which is good Rom. 7. 15. 18. so of the sloathfull man Solomon sheweth how he went by the vineyard of the man void of understanding and loe it was all growne over with thornes nettles had covered the face thereof c. Prov. 24. 30. 31. And by outward violence and persecution the Church may be scattred abroad Acts 8. 1. and when Iudah was captived the solemn feasts and sabbaths were forgotten in Zion c. Lam. 2. 6. c. And oftentimes for the sinnes of his people God sendeth persecution and afflictions upon them Esay 5. 2. 5. 6. Lam. 1. 14. 18. 22. The Chaldee Paraphrast expoundeth this verse thus The Congregation of Israel sayd before the peoples Despise me not because I am blacker then you because I have done worke like yours and have worshipped the Sunne and Moon for false Prophets they have been the cause that the fierce wrath of the Lord hath come downe upon me and they learned me to serve your idols and to walke in your statutes but the Lord of the world who is my God him have I not served nor walked in his statutes neither have I kept his precepts and his Law Vers. 7. Tell me or Shew declare unto me A third request which the Church maketh unto Christ for instruction in the administration of his Kingdome here on earth that as hee had formerly made her partaker of his heavenly calling so he would direct her further unto the place where and manner how he feedeth his flocke in his publike Assembly the Church whereunto the Lord addeth daily such as shall be saved Acts 2. 47. that there she may be under his government enjoy his ordinances increase in knowledge faith and all other graces may be strengthned against tentations and afflictions So men are commanded Seeke the Lord and his strength seeke his face continually Psalme 105. 4. And Vnto the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seeke and thither thou shalt come c. Deut.
I am sicke of love Song 5. 8. And that soth is the Churches estate sometimes appeareth by Song 3. 1. 2. c. and 5. 6. And as love is one of the strongest affections Song 8. 6. 7. so the sicknesse which commeth it doth sore afflict and weaken the person as may be seene in that evill example of Amnon sicke of love for his sist 〈…〉 T 〈…〉 ar 2 Sam. 13. 1. 2. 4. This sicknesse ariseth in the heart by feeling the wrath of God due to us for finne and curse of his law Psal. 90. 8. and 38. 3. 5. 7. Dan. 9. 11. Rom. 7. 24. whereupon it is said The inhabitant shall not say I am sicke the people that dwell therein shall be forgiven their iniquity Esay 33. 24. and afflictions laid upon us for our humiliation Mic. 6. 13. Iob. 7. 18. and 30. 15. 1. 10. 6. Lament 3. 17. 18. Amos 6. 6. in which Christ sometimes as it were hideth himselfe from us Iob 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her selfe sick seeking for the Physitian and is in the way to health for they that are whole need not a Physitian but they that are sicke Matt. 9. 12. And such as feele not their death in sin will not come unto Christ that they may have life Iohn 5. 40. who healeth all our sicknesses Psal. 103. 3. as he himselfe was a man of sorrowes and acquainted with sicknesse Esay 53. 3. Vers. 6. His left hand understand is under my head or prayerwise let it be under mine head The Church by faith beholdeth the helpe of Christ himselfe in the ministery of his Word and Spirit sustaining her outwardly and inwardly as with the left and right hand upholding her head folding about and comforting her heart as a loving husband doth his wife in her sorrow and sickness as the Apostle saith the Lord doth nourish and cherish his Church Ephes. 5. 29. The like speech is repeated in Song 8. 3. under my head as a pillow to rest upon By sinnes and afflictions the whole head is sicke and the whole heart faint Esay 1. 5 By the righteousnesse of Christ and consolations of his Spirit our 〈◊〉 are forgiven and our consciences comforted 1 Iohn 2. 12. 〈◊〉 〈…〉 Rom. 14. 17. This grace is felt when by the ministration of the Word the flagons and apples forementioned in vers 5. are applyed to the repentant beleeving sinner who saith when his flesh and his heart is consumed and faileth The Rock of my hart and my portion is God for ever Psalme 73. 26. his right hand which teacheth him fearfull things Psalm 45. 5. so both his hands even all that Christ is his Godhead and Manhood his life death resurrection ascension his weaknesse power and glory are imployed for the comfort and salvation of his Church doth imbrace me or let imbrace me or will imbrace me it is a speech of faith or prayer as in Chap. 1. 2. Let him kisse me concerning the fruition of Christs love and graces For to imbrace or fould the armes about one is as kissing a signe of love Gen. 29. 13. and 48. 10. In this sense we are counselled to imbrace the wisedome of God Prov. 4. 78. This commendeth the love of Christ that leaveth not his Church in her sicknesse sinnes and infirmities but commeth to her comforteth and sustaineth her with his owne hands in manifestation of all love compassion and kindnesse and joyeth in her as the bridegroome rejoyceth over the Bride Esay 62. 5. and keepeth her safe from evill It setteth forth also the Churches faith and thankfulnesse which seeth Christ present in his doctrine and ordinances and his Ministery as if he were crucified before her Gal. 3. 1. and rejoyceth before others for his love and help 2 Cor. 1. 3. 4. 5. c. Vers. 7. I adjure you that is I earnestly charge you with an oath for which if you breake it you shall be guilty of punishment This seemeth to be the speech of the Church here as it is also after in ch 3. vers 5. and ch 8. v. 4. to the daughters of Ierusalem her friends of whom see chap. 1. 5. An adjuration and a curse are much of like nature and one is sometime put for another see Gen. 24. 8. 41. Ios. 6. 26. 1 Sam. 14. 24. 27. 28. So it sheweth the weightinesse of this speech by the Roes here may be understood yee that are by the Roes yee which feed your flockes abroad in the fields where the Roes and Hindes runne or abide with the Roes or with the Hindes of the field Some take it as if the oath were by them which cannot bee but unproper and figurative seeing oathes and adjurations are by the name of God onely Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wilde beasts of the field and have the notation of their names of armies and powers and by wilde beasts the nations of the world are often signified which were not of the Lords fold among his sheepe so that the daughters of Ierusalem Gods elect being with and among them are charged and it may bee figuratively by them as the instruments by whom God would punish them if they kept not this charge to beware that they troubled not her Love Moreover the Roe and the Hinde are set forth in Scripture for examples of swiftnesse of foot as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration may signifie the swiftnesse of Gods judgements on them that shall so doe These creatures are also mentioned when speech is of love betweene man and wife as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. that as the males and females of these beasts doe dearly love one another so is the unfeigned love betweene man and wife and betweene Christ and his Church And hereunto this speech may have respect the rather for that after in verse 9. shee likeneth Christ to a Roe or a yong Hart. And as the heavens earth stones c. are called to witnesse against men if they sinne Deut. 30. 19. Ios. 24. 27. so the Roes and Hindes shall rise up and condemne such as breake their faith and love unto Christ. if yee stirre and if ye stirre up or if ye awake and if yee wake up they are both words of one signification save that they differ in forme and being both referred to the Love after mentioned they meane a stirring up or disquieting much or little But the former may have reference to the daughters of Ierusalem that they themselves stirre not in this peace and quietnesse of Christ and his Church the latter if ye stirre up is referred to the Love that it be not disquieted And the word If used in oaths and adjurations is a prohibition upon penalty see that ye stirre not as in Gen. 21. 23. sweare unto me here by God if thou
shalt lye unto mee that is that thou wilt not lye and in Marke 8. 12. if a signe be given which is explained in Matt. 16. 4. a signe shall not be given Stirring is opposed unto quietnesse or sitting still and unto sleepe and rest Psal. 80. 3. and 35. 23. Dan. 11. 25. Zach. 2. 13. 4. 1. and the Lord is said then to stir up or awake when he delivereth his Church out of troubles Psalme 78. 65. 66. and the Church then stirreth up the Lord when it earnestly prayeth for such deliverance Psal. 44. 24. 25. The Chaldee Paraphrast and other Hebrewes understand it so here but apply it to the deliverance of Israel out of Aegypt which might not bee untill the time appointed of God and if we take it in this sense the daughters of Ierusalem are charged to suffer affliction for and with Christ in faith and patience unto the comming of the Lord Iam. 5. 7. 1 Pet. 5. 6. 7. and not to provoke him by murmuring or otherwise through feare and unbeleefe a figure wherof may be seene in Christs sleeping in the storme and the disciples waking him Marke 4. 37. 40. But it may be applyed unto the stirring and provoking of Christ by sinne for which he often departeth from his people and chasteneth their transgressions Exod. 23. 20. 21. Esay 59. 2. and 63. 10. that they should by no meanes grieve the holy Spirit of God Ephes. 4. 30. the Love understand my Love meaning Christ her beloved who is called Love for excellency sake as in Song 1. 4. righteousnesses were righteous persons because God is Love 1 Iohn 4. 8. most worthy to be loved and loving his most dearly So loves for lovers in Hos. 8. 9. Afterward the Spouse her selfe is called by this name Love in Song 7. 6. untill it please or untill he please speaking of Christ and being understood of stirring or provoking him by sinne it meaneth never for so the word untill often signifieth as Michal had no child untill the day of her death 2 Sam. 6. 23. that is she never had any and this iniquity shall not be purged from you till yee dye Esay 22. 14. and I will not leave thee untill I have done that which I have spoken unto thee Gen. 28. 15. and sundry the like Vers. 8. The voice Here the Spouse breaketh out and rejoyceth to heare the Bridegroomes voice and signifieth to her friends the comforts that she had thereby as it was her soules sicknesse and griefe when he withdrew himselfe and kept silence By the voice is meant the word of his grace the preaching of the Gospell which she knoweth to be his and receiveth with joy as Christs sheep are said to heare and to know the voice of the shepheard and not a strangers Iohn 10. 3. 4. c. In this sense he said before Pilate Every one that is of the truth heareth my voice Ioh. 18. 37. and they knew not the voices of the Prophets Acts 13. 27. that is their doctrines and to day if yee shall heare his voice harden not your hearts c. Heb. 3. 7. This voice is heard before his comming to prepare the hearers to receive him as Iohn the Baptist who prepared the way before Christ is called the Voice of a cryer c. Marke 1. 2. 3. behold he commeth A further degree of grace from him and comfort in her that she not onely heareth his voice but seeth him comming to save her as is promised in Esay 35. 4. By the preaching of the Gospell received with faith Christ himselfe commeth and is present with his people Ioh. 13. 20. Gal. 3. 1. And as the Church was sicke of love vers 5. so Christ here answereth to her desire fulfilling that which he promised If a man love me hee will keepe my words and my Father will love him and we will come unto him and make our abode with him Iohn 14. 23. leaping a similitude taken from the Roes and Harts whereunto Christ is likened in vers 9. which are swift in running and skip upon mounts hills and rockes as in Esay 35. 6. the lame man shall leape as an Hart. Hereby therefore Christs speed and readinesse to helpe is signified upon the mountaines that is openly and apparently to the eye of faith as in Nahum 1. 15. Behold upon the mountaines the feet of him that bringeth good tidings c. Spiritually by the mountaines and hils may be meant the Kingdomes and Nations of the world subdued unto Christ by the preaching of the Gospell Rev. 11. 15. Or it may be translated over the mountaines and over the hills passing over all impediments which might seeme to hinder him as the sinnes of his people the opposition of the world and the like So the adversaries of the Church are likened to a mountaine in Zach. 4. 7. Who art thou ô great mountaine before Zerubbabel thou shalt become a plaine And by the preaching of the Gospell every mountaine and hill shall be made low Esay 40. 4. See also Esay 41. 15. and 42. 15. Habak 3. 6. Vers. 9. Like a Roe for swiftnesse 2 Sam. 2. 18. and for pleasantnesse Prov. 5. 19. The same is meant by the next similitude of the Fawn or yong Hart 2 Sam. 22. 34. Prov. 5. 19. fawne of the Hindes or of the Harts for the originall word implyeth both males and females and shee speaketh in the plurall number either because the Fawne is ingendred of both male and female which delight each in other or for excellency as Sol. Iarchi expoundeth it the Fawne of a choice Hinde or Hart. Here the Church sheweth the readinesse of Christ to helpe her as in verse 8. she saw him come leaping and skipping so by these two creatures most swift of â—cot she signifieth the speed hee maketh as in Chap. 8. 14. and the mutuall love and delight betweene them according to Prov. 5. 19. behind our wall This signifieth a more neere communion with Christ then when he was farther off leaping on the mountaines and yet not so neere but there was still a wall betweene her and him which parted them so the degrees of graces are here meant whereby Christ manifesteth his love to his Church not wholly at once but as he seeth good for us that by beholding and delighting in his goodnesse we may bee drawne to follow him calling us after him vers 10. His standing behind our wall if it bee referred to Christ himselfe may be understood of his incarnation when he dwelt in our house of clay as it is called in Iob 4. 19. and in our flesh appeared preached suffered c. to draw us after him into the kingdome of his Father as Iohn 1. â—4 the word was made flesh and dwelt amongst us and wee beheld his glory the glory as of the onely begotten of the Father full of grace and truth If it be referred to the wall which God hath made for his Church it may meane his holy ordinances which in the time
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.
Iewes as Paul 〈◊〉 us 〈…〉 God but not according to knowledge being ignorant of Gods righteousnes and going about to establish their owne righteousnes For Moses describeth the righteousnes which is of the law when hee saith the man which doth these things shall live by them but the righteousnesse which is of faith speaketh otherwise That if thou confesse with mouth that Iesus is the LORD and beleeve in thy hart that God hath raised him from the dead thou shalt be saved Rom. 10. 2. 3. 5. 6. 9. his trespasse that is his trespass offring or for his trespasse it selfe aram perfect without blemish The 〈◊〉 was to be of the second yeere see the notes on Lev. 1. 10. with thy estimation or by thy valuation This is spoken to the Priest who was to esteeme and value all holy things as is expressed in Lev. 27 8. 12. c. of silver shekels Hebr. silver of shekels see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth a ram without blemish out of the sheepe of price of silver of sekels This some understand of the thing wherein the transgression is committed which the Priest should value as is explained in the next verse others understand it of the ramme brought for sacrifice that it should bee worth shekels of silver that is two at the least and besides that he should pay the principall and the fift part Thus Sol. Iarchi expoundeth it Which is worth two shekels and R. Levi giveth this reason because multiplication in numbers is first made by two therefore he saith shekels for two shekels Maimony 〈◊〉 Megnilah c. 1. s. 3. saith He that transgresseth through ignorance payeth for that which he hath made use of to himselfe and addeth a fift part thereto and bringeth a ram of two-shekels that is worth so much and offreth it for a trespass-offring makes atonement for himself Of the shekel see Gen. 20. 16. Againe in another place he saith All trespass-offrings in the law are brought being of the second yeere worth two shekels except the Trespass-offring of the Leper and of the Nazirite for they are of the first yeere and there is no price of them set The doubtfull Trespass-offring is brought of little or of great and by tradition we have learned that it comes not but worth silver shekels If rams be 〈◊〉 that he find not a ram worth two shekels let him not buy but tary till they be dearer and bring one of two shekels For loe the law provideth coÌ„cerning the price determineth it Mâ—â—m in Pesulei hamukdashin c. 4. s 22. 23. Vers. 16 holy thing Hebr. holines which the Gâ— translateth holies that is holy things The worth of it or of them must be payed fift-part so much was also added to holy things redeemed Lev. 27. 13. 15. 19. The payment of the principall with the addition of the fift part is commanded to be done together with the bringing of the sacrifice The payment of the principall and bringing of the trespasse hinder the atonement â—o weet if they be not brought together but the fift part hindreth not for it is said after he 〈◊〉 make atonement with the ram of the trespasse the râ—â— and the trespasse hinder but the fift part hindreth 〈◊〉 Meaning it may remaine as a debt to bee payâ—â— afterward Maim in Meghnilah c. 1. s. 3. 4. By the Trespasse Asham the scripture somtime mean 〈…〉 the pr 〈…〉 thing wherein the trespasse is committed which is to bee recompensed besides the sacrifice 〈◊〉 b. 5. 〈…〉 the Priest shall make 〈…〉 ment Thoâ—gh restitution was made by the 〈…〉 gressor yet atonement could not bee made but 〈◊〉 the Priest and sacrifice appointed both which 〈…〉 gured Christ by whose blood sinnes of all sorts which men through infirmitie doe commit are forgiven and purged 1 Iohn 1. 7. Verse 17. though he know it not this may also bee translated thus and he know it not and is guilty and beareth his iniquity This differeth from the former cases in verse 4. and 15. where there was knowledge of the sinne at least in the end but this law was for sinnes though never known certainly but in doubt or suspense so that David said not without cause Ignorances or Vnadvised-sins who can understand clense thou me from secret-sins Psal. 19. 13. Vers. 18. a ram perfect that is without blemish Of this the Hebrew canons say Every sin for the ignorant-doing whereof they are bound to bring the Sin-offring appointed Levit 4. they are bound when it is not knowne to bring the doubtfull Trespasse-offring Levit. 5. 17. 18. And what meaneth this If it be not knowne If it be doubtfull unto him whether he hath ignorantly-sinned in the thing or no. And this sacrifice is called Asham talui a doubtfull Trespass-offring because it makes atonement for that which is uncertaine and doubtfull unto him c. As for example there is a sabbath day and a working day and a man doth worke in one of them and knowes not in which he did it Hee eateth of a dish of meat and one witnesse saith unto him this which thou hast eaten is the fat forbidden in the law Levit. 3. 17. another witnesse saith thou hast not eaten fat now he bringeth a doubtfull Trespasse-offring and so in like cases Maim treat of Ignorances c. 8. S. 1. 2. On the other hand for some cases knowne they bring an other sort of sacrifice called Asham Vaddai that is a certaine or manifest Trespasse-offring concerning which in the same booke chap. 9. it is said For five transgressions men bring the sacrifice Asham and it is called a manifest Asham because there is not any doubt therein And these are they For lying with a bond-maid Levit. 19. 20. 21. For things taken-by-violence c. Levit. 6. 2. 6. For sacrilegious transgression Levit. 5. 15. For the uncleannesse of a Nazirite Num. 6. 12. And for leprosie when a man is cleansed from the same Levit. 14. 12. estimation or valuation The Greeke translateth it of price of silver see before in verse 15. Vers. 19. trespassing he hath trespassed that is hee hath certainely trespassed or he is surely guilty The Chaldee translateth It is a trespasse-offring for his sinne which he hath sinned he shall offer a trespasse-offring before the Lord. The rites about this sacrifice were the same with the former whether it were a manifest trespasse-offring or a doubtful trespasse-offring it was killed and the blood sprinkled then it was flayed the fat taken-out and salted and put on the fire of the altar and the flesh was eaten by the Priests in the court Maimony treat of offring the sacrifices c. 9. S. 1. The signification hereof was also like the former that by the death and blood of Christ we are clensed from all sinne 1 Ioh. 1. 7. Heb. 10. 10. 11. 12. CHAP. VI. 1 The Trespasse-offring for sins done against the Lord and a mans neighbour 8 The