which I For thee my Loved layd-up warily Annotations HOw beautifull are The Shulammitesse or Spouse of Christ is here admired and praysed for her graces wherewith God had furnished her and adorned her whole body the particulars whereof are described in other order then before in Chap. 4. and 6. for here her feet are first mentioned and then other parts upward unto her head This description seemeth to bee made by her friends that called upon her to returne Song 6. 13. For Solomon or Christ is spoken of as another or third person after in v. 5. and 9. feet with shoes or steps goings in shoes hereby is meant her obedient walking in the faith and Gospell of Christ whereby she being freed from the misery and bondage of sin made free by the truth as Ioh. 8. 32. stood fast and walked stedily in the liberty and grace of Christ Gal. 5. 1. not going barefooted as was the manner of captives and others in miserie Esay 20. 4. 2 Sam. 15. 30. but as God rehearsing his blessings upon his Church saith I shod thee with Tachash skin Ezek. 16. 10. so here the feet of his Spouse are shod with the preparation or stability of the Gospell of Peace Ephes. 6. 15. with the knowledge profession and obedience whereof she being firmely setled and defensed her feet and steps were now beautifull as the feet also of them that preach the Gospel of peace are said to bee beautifull Rom. 10. 15. bounteous princes daughter Hebrewes bath nadib that is daughter of the bountifull or of the Prince the Noble for Princes were stiled Bountifull or Benefactors Luke 22. 25. as being free liberall and willing to doe good unto others hereby is signified that shee was of noble race and ingenuous disposition ready and willing to serve the Lord and propagate the grace of his Gospell unto others as before Christ calleth them his willing or noble people Song 6. 12. And as a sonne or daughter of Belial meaneth one of wicked disposition Deuteronomie 13. 13. 1 Samuel 1. 16. and for a King to be the sonne of Nobles Eccles. 10. 17. is to bee of an ingenuous and noble disposition so to be a daughter of Nadib is to bee nobly and bounteously affected This title belongeth to such onely as beleeve in Christ which are borne not of bloods nor of the will of the flesh nor of the will of man but of God Iohn 1. 13. Wherefore when Christ was promised to reigne in justice it was sayd that then Nabal the foole or vile person should no more be called Nadib Liberall Noble or Bountifull Esay 32. 1. 5. joynts The originall word used onely in this place hath the signification of turning or going about and seemeth to meane the bones that turne and move in the hollow of the thighes these are likened to jewels or ornaments signifying the firme upright goodly and glorious stature gesture walking and conversation of this Princes daughter well beseeming the Gospell which she professeth being in fit orderly and due proportion as the Greeke version also implyeth artificer or faithfull craftsman in Hebrew A man of fidelity and skilfulnesse in his workmanship meaning here God or Christ for hee is the Artificer in heavenly things Hebrewes 11 10. and the Church with her gracious blessings is the worke of his hands Esay 60. 21. Verse 2. around goblet or a goblet or cup of roundnesse The Spouse being pâ—a sed before for her ready receiving of and holy stedfast walking in the Gospell of Christ is now further commended for her propagating the truth unto others likened to a mother conceiving and nourishing her children For Sion or Ierusalem named here the Shulammitesse Song 6. 13. is likened to a woman with childe travelling bringing forth children or a man childe and after noursing them with the breasts of her consolation Esay 66. 7. .11 So here first the navel by which the childe is nourished in the wombe is commended for the forme round as a goblet and for the nourishment which is as mixed liquor without scarcity wherewith the goblet is full and after her breasts with which the childe is nourished after it is brought forth are praised in verse 3. Thus Paul preaching the Gospell to the Churches is likened sometime to a father that begetteth sometime to a mother travelling in childbirth sometime to a nurse cherishing her children 1 Corinth 4. 15. Galat. 4. 19. 1 Thessalonians 2. 7. let there not want or there wanteth not or shall not want but the former is more patheticall as wishing a continuall supply of grace for nourishment of the children of Christ though a promise also is herewith implyed mixture that is liquor mixed and tempered and so made fit to refresh and nourish For they used to temper and mixe their wine either with water or milke to allay the heat or with spices to make it more comfortable So the wisedome of God is said to have mingled her wine Proverbes 9. 2. Christ dranke his wine with his milke Song 5. 1. and after here is mentioned spiced wine Song 8. 2. and mixture or mixed wine was sought for of drunkards Proverbes 23. 29. 30. Esay 5. 22. The navel therefore not wanting mixture signifieth the juice of grace abundantly supplyed of God for the nourishing and cherishing of his yong children in the body of his Church so that both mother and infant are in health and good plight not destitute or any good even as to them that remember and keep Gods Law it is promised that health shall bee to their navel and marrow or moystning to their bones Proverbes 4. 18. an heape of wheat The supply and growth of grace â—s here further commended by likening her bâ—â—ly to an heape of wheat for in their harvest they gathered their come into floores where it was stacked up on heapes and after threshed Ruth 3. 7. Hag. 2. 16. To such a stacke or heape is her belly resembled signifying that her spirituall harvest being come she was ready to bring forth store of good yssue as wheat fit for the Lords Granary set about with lilies As the corne-floores in Israel being in the open fields were hedged about for safe defence so the belly of Christs Spouse bigge and ready to bring forth fruit unto him is beset as with an hedge of Lilies for her further comfort and glory So that her way was not hedged up with thornes as was the Harlots Hosea 2. 5. 6. but set about with Lilies denoting the graces wherewith the Spouse her selfe and those about her are invironed The Iewes applying these things to their Church estate in their Chaldee paraphrase understand by the Navel the Chiefe of their Synedrion or high Councill governing all as the childe is nourished by the navell in the mothers wombe the round goblet to signifie his cleare doctrine of the Law as the round moone so that the words of the Law are not wanting from his mouth as the waters of the great River running out
have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
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
mystery of the Trinity which the Gentiles not understanding they fell to hold many gods contrary to the truth Deut. 6. 4. A like speech of God is after used in Gen. 35. 7. and in 2 Sam 7. 23. they even God went which an other Prophet relating saith singularly God hee went I Chron. 17. 21. so that though words of the plurall number be joyned yet the plurality of gods is no way intended one Scripture clearing another yea sometime the very same text explaining it selfe as Ios. 24. 19. Aelohim holies or holy ones he The Greek translateth here singularly when God brought mee out from my father house the Chaldee otherwise thus And it was when the people 's wandered that is committed idolarry after the workes of their hands the Lord applyed mee unto his feare out of my fathers house is thy kindnesse or shall be thy mercy that is thy worke of mercy so love 1 Iohn 3. 1. is put for the benefits proceeding from love and wrath Mic. 7. 9. Rom. 13. is for punishment proceeding from wrath Vers. 15. before thee exposed to thy choice See Gen. 13. 9. good in thine eyes that is as the Greek translateth where it pleaseth thee Vers. 16. a 1000 shekels or shistings The word shekels understood in the Hebrew is expressed by the Chaldee interpreter so in 2 Sam. 18. 12. and 2 King 6. 25. and the Greeke also hath a 1000 didrachmes meaning shekels for so in Gen. 23. 15 16. and in many other places the Hebrew shekels are turned in Greeke didrachmes or double drams and usually where silver is set downe and not the summe shekels are understood as appeareth by Num. 7. 13. 85. where the shekell of the sanctuary named after sheweth the same to bee meant before Also where shekels are set downe and the mettall not expressed silver is understood not gold or any other as is manifest by Exod. 30 13 15. compared with Exod. 38. 25 26. A shekel comming of Shakal he weighed from whence our English skole and skale to weigh with is derived is by interpretation a weight as being the most common in payments in which they used to weigh their money Gen. 23. 16. Ier. 32. 9. And the shekel of the sanctuary weighed twenty gerahs Exod. 30. 13. and a Gerah by the Iewes records weighed sixteen graines of barley so the holy shekell weighed 320 graines as Maimony sheweth in treat of Valuations c. ch 1. S. 4. But the common shekel weighed they say halfe so much viz. 160. graines which make two drammes and 16. graines The Chaldee calleth a shekel Silghna and Selang from whence our English shilling seemeth to be borrowed and the quantity of the common shekel differed not much from our shilling as the shekel of the sanctuary was about two shillings This Chaldee name came in use among the Iewes after their captivity in Babylon and was somewhat more in weight then the shekell of Moses which weighed 320 graines of barley but now our wise men have added thereto saith Maimony in treat of shekels ch 1. S. 2. and made the weight of it equall to the coine called Selangh in the time of the second Temple and that Selangh weighted 384. common graines of barley to thy brother that is to Abraham thy husband whom thou calledst thy brother to him rather then to her was it given lest suspition should arise that she was defiled he is to thee c. that is he is and shall be thy husband to defend thee from injury and to whom thou must professe subjection For the covering of the eies and face with a vaile was a signe of the womans subjection to the man and of his power over her Gen. 24. 65. 1 Cor. 113 6 7 10. Or thus it shall be to thee that is this gift of mine to thy brother shall bee a recompence of the injury done in taking thee from thy husband The Hebrew is ambiguous and may indifferently bee read he or it and so the Chaldee though it favoureth most this latter saying behold it is to thee a covering of honour for that I did send to take thee and have seene thee and all that are with thee The Greek more plainly thus these 1000 didrachmes shall be to thee for an honour of thy face and to all the women that are with thee and all that c. that is and all this is that thou maist be rebuked and warned to cary thy selfe otherwise and so they are the words of Abimelech Or if they be the words of Moses wee may read and all this was that shee might bee rebuked The Chaldee translateth and for all that thou hast said and be thou rebuked the Greeke thus and all things speake thou truely Vers. 18. closing closed that is fast closed See the like phrase in Gen. 2. 17. CHAP. XXI 1 Isaak is borne 4 he is circumcised 6 Sarahs joy 9 Hagar and Ismael are cast forth 15 and fall into distresse 17 The Angel comforteth her 22 Abimelechs covenant with Abraham at Beer-sheba ANd Iehovah visited Sarah as hee had said and Iehovah did unto Sarah as he had spoken And Sarah conceived and bare to Abraham a son in his old-age at the set-time which God had spoken to him And Abraham called the name of his son that was borne unto him whom Sarah bare unto him Isaak And Abraham circumcised Isaak his son being a son of eight daies as God had commanded him And Abraham was a hundred yeeres old when Isaak his son was borne unto him And Sarah said God hath maid me a laughter every one that heareth will laugh with me And she said who would have said unto Abraham that Sarah should have given sonnes sucke for I have borne a son in his old age And the childe grew and was weaned and Abraham made a great banquet in the day that Isaak was weaned And Sarah saw the son of Hagar the Aegyptian which she had borne unto Abraham laughing And shee said to Abraham Cast out this bond woman and her son for the son of this bond woman shall not be heire with my son with Isaak And the word was very evill in the eyes of Abraham because of his son And God said unto Abraham Let it not bee evill in thine eyes because of the lad and because of thy bond-woman in all that Sarah shall say unto thee heare her voice for in Isaak shall seed be called to thee And also the sonne of the bond woman I will make of him a nation because he is thy seed And Abraham rose-earely in the morning and tooke bread and a bottle of water and gave unto Hagar putting it on her shoulder and the child and sent her away and shee went and wandred in the wildernesse of Beer-sheba And the water of the bottle was spent and she cast the child under one of the shrubs And she went and sate herselfe over-against him going-far-off about a bow shoot for she sayd let me not see the death of
mee I pray thee of thy sonnes Mandrakes And she sayd unto her Is it a small matter that thou hast taken my husband and wouldest thou take my sonnes Mandrakes also And Rachel sayd therefore he shall lye with thee to night for thy sons Mandrakes And Iakob came out of the field in the evening and Leah went-out to meet him shee said thou shalt come in unto me for hiring I have hired thee with my sons Mandrakes And he lay with her that night And God heard Leah and she conceiued and bare unto Iakob the fift son And Leah sayd God hath giuen me my hire for that I gave my hand-maid to my husband and shee called his name Issachar And Leah conceived again and she bare the sixt son unto Iakob And Leah sayd God hath endowed mee with a good dowrie now will my husband dwell with me because I have borne unto him sixe sonnes and shee called his name Zebulun And afterward she bare a daughter and she called her name Dinah And God remembred Rachel and God heard her and opened her wombe And she conceived and bare a son and said God hath gathered away my reproach And she called his name Ioseph saying Iehovah will adde to mee another son And it was when Rachel had borne Ioseph that Iakob said unto Laban Send me away and let mee goe unto my place and to my land Give me my wives and my children for whom I haue served thee and let me goe for thou knowest my service which I have served thee And Laban sayd unto him I pray thee if I haue found grace in thine eyes I haue learnedby-experience that Iehovah hath blessed me for thy sake And he said Expresly name thy wages unto me and I will give it And he said unto him Thou knowest how I have served thee and how thy cattell hath been with me For it was little which thou haddest before me and it is encreased to a multitude and Iehovah hath blessed thee at my foot and now when shall I also do for my owne house And he said what shall I give unto thee And Iakob said thou shalt not give unto mee any thing if thou wilt doe for me this thing I will turne againe I will feed thy flocke I will keepe them I will passe through all thy flocke to day remoueing from thence every lambe speckled and spotted and every brown lambe among the sheepe and the spotted and speckled among the goats and it shall be my wages And my justice shall answer for me in time to come when it shall come for my wages before thy face every-one that is not speckled and spotted amongst the goats and browne amongst the sheepe that shall bee counted stolne with me And Laban said behold I would it might bee according to thy word And he removed in that day the hee-goates that were ring-straked and spotted and all the she goates that were speckled and spotted every-one that had some white in it and every browne one amongst the sheepe and he gave them into the hand of his sonnes And he set three daies way betwixt him selfe and Iakob and Iakob fed the rest of Labans flocks And Iakob tooke unto him the rods of green white-poplar and of nut-tree and of plantane-tree and pilled in them white strakes with making bare the white which was on the rods And he set the rods which he had pilled in the gutters in the troughes of waters when the flocks came to drinke before the flocks that they might conceive when they came to drinke And the flockes conceived before the rods and the flockes brought forth ring straked speckled and spotted-ones And the lambs Iakob separated and gave the faces of the cattell toward the ring-straked and all the browne among the cattell of Laban and hee put his owne flockes by themselves-alone and put them not unto Labans cattell And it was whensoever the lustie cattell conceived then Iakob put the rods before the eyes of the cattell in the gutters that they might conceive among the rods And when the cattell were feeble he put them not so the feeble were Labans and the lustie Iakobs And the man encreased most exceedingly and hee had many flocks and women-servants and men-servants and camels and asses Annotations ENvied One word in the originall is for envie zeale and jealousie taken somtime in the good part somtime in the evill as in this place It is a stronger affection then wrath or anger Pro. 27. 4. a work of the flesh Gal. 5. 21. 1 Cor. 3. 3. sons some son or child or else I dye or and if not I am a dead woman The like phrase was before in Gen. 20. 3. Through fretfulnes impatience she should kill her selfe fot envie is the rottennesse of the bones Prov. 14. 30. whereas she ought to have sought unto the Lord as did Isaak Gen. 25. 21. Ver. 2. in Gods stead who only can give children 1 Sa. 2. 5. 6. Ps. 113. 9. 127. 3. So the Chaldee paraphraseth Askest thou sons of me shouldest thou not not aske theÌ„ of the Lord fruit that is as the Chaldee expoundeth the child of thy bowels So al childâ—eÌ„ are called the fruit of the womb Deut. 7. 13. Ps. 127. 3 even Christ himself according to the flesh Lu 1. 42 Ver. 3. and she shal or that she may bear upon my knees meaning children that might be brought up nused on her knees as her own so Gen. 50. 23. Hereupon she calleth Bilhahs children hers v. 6. shal be builded that is shal have children as the Gr. translateth See Gen. 16. 2. where the like was spoken by Sarah V. 4. to wife or for a wife The like is said of Agar who yet was but a secondary wife or concubine see Gen. 16. 3. 22. 23. So this Bilhah or Balla as the Greek writeth her is called a concubine Gen. 35. 22. The like is to be minded for Zilpah in vers 9. Ver. 6. judged This word when it respecteth the godly sometime meaneth chastisement and affliction for sin 1. Cor. 11. 32. somtime deliverance out of their affliction as 1 Sa. 24. 15. 2 Sam. 18. 19. Both may be implyed here heard my voice received my prayer saith the Chaldee paraphrase so in v. 17. and 22. By this it appeareth that faith vertues were mixed together with the infirmities of these holy persons So after in v. 17. Dan that is by interpretation Iudging so named of Gods judging that is helping delivering her Afterward his name is applyed to the Iudging that should be among his children Gen. 49. 16. V. 8 Wrastlings of God that is divine vehement wrastlings very great and earnest endevours both with God in prayer and by all other meanes that she could as wrastling is a writhing turning every way to prevaile by might or slight The name of God is added to things for excellency sake see GeÌ„ 23. 6. The Greek translateth it God hath holpen me I have beene
compared with my sister the Chaldee addeth God hath received my request when I supplicated in my prayer I desired that I might have a son as my sister and it is granted me Naphtali or as the Greek writeth it Nephthalâ—im Rev. 7. 6. by interpretation Wrastler or son of My wrastling Vers. 11. with a troup or a troupe is come for here is a double reading in the Hebrew margine it is written ba Gad a troupe is come which in the text is one word bagad that is in or with a troup so after in v. 13. beasri in or with my blessednes And so the Greek translates it In or with but the Chaldee turneth it is come Gad signifieth a troup or band of men and to this interpretation Iakob after doth allude Gen. 49. 19. How be it the Greek translates it with good lucke or fortune Fortunately And in Arabik the planet Iupiter is called Gad. Gad that is a troup or host after the Greek Luck or fortune This word is used in Esa. 65. 11. that prepare a table for the troup there the Chaldee translateth it Idols for it meaneth the host of heaven or planets Ver. 13. with my blessednes or In my happinesse that is as the Greeke explaineth it O blessed or happy am I meaning that this child was both with her felicity The Chaldee translateth it I have praise or commendation daughters that is as the Greek translateth it women so in Prov. 31. 29. Song 6. 8. And the Chaldee women will praise me call me blessed or count me happy This phrase the Virgin Mary useth Luk. 1. 48. see also Song 6. 8. Aser or Asher that is Blessed happy or making blessed Vers. 14 Mandrakes in Hebrew Dudaim which signifieth lovely or amiable the Greeke translateth them apples of Mandragoras or Mandrake-apples the Chaldee also calleth them Iabrochin that is Mandrakes which name is borrowed from the Arabicke They were such things as gave a smell Song 7. 13. Whether they were those that wee now call Mandrakes is uncertain The name is not found in Scripture but in this history and in Song 7. 13. there the Chaldee paraphrase calls it Balsa. Vers. 15. Is it small the Greeke translateth Is it not enough These contentions were not meerly carnall but partly also for desire of Gods ordinary blessing in propagation and chiefly for the increase of the Church and obtaining the promised seed for salvation Vers. 17. heard Leah the Chaldee saith received her prayer so vers 6 and 22. Gods providence and goodnesse is here admirable that he should regard and in his booke record such things as these about childish works and womens contentions for their husband unto which notwithstanding the Lord abaseâ—h himselfe passing by the heroicall acts of the world and preacheth his grace in the middest of all humane infirmities to those that in faith doe call upon him V. 18 Issachar â—he Gâ—e ke addeth the interpretation Issachar that is Hire It is written with the letters Issaschar but by the vowels Issachar one S not pronounced which is not usuall Sachar signifieâ—h Hire or wage whereof he had the name But in that she counteth her sonne a reward from God for giving her maid to her husband it seemeth to be her error Vers. 20. endowed or given me a good gift as the Greeke translateth Zebulun oâ— as the holy Ghost writeth it in Greeke Zabulon that is by interpretation Dwelling Vers. 21. Dinah that is Iudgement in Greeke Deina Vers. 22. remembred that is shewed care and help for Gen 8. 1. The Chaldee translateth the remembrance of Rachel came before God and hee receiued her prayer So in 1 Sam. 1. 19. 20. the Lord remembred Hannah opened that is as the Chaldee expoundeth it gave her conception So in Gen. 29. 31. Vers. 23. gathered or taken away my reproach meaning her barrennesse which was a reproach among men Luke 1. 25. 1 Sam. 1. 6. Esay 4. 1. Vers. 24. Ioseph that is He will adde or adding Sometime he is written Iehoseph as in Psal. 81. 6. and so it was graven on Aarons Brestplate Exod. 28. The like is in the writing of other names as Ionathan 1 Chron. 10. 2. or Iehonathan 1 Sam. 31. 2. Ioash 2 Chron. 24. 1. or Iehoash 2 King 12. 1. and sundrie the like will adde or prayerwise be adde to me The performance hereof see in Gen. 〈◊〉 17. Hereby her saith appeareth The Hebrew 〈…〉 ors observe that she said not other sonnes for she know that there should be but twelve tribes and she 〈…〉 yed that the some sonne might be of her R. Menachem on Gen. 30. Vers. 25. to my land or country meaning Canaan â—â—omâ—â—ed to him Gen. 28. 13. whither by faith he would returne and dwell in it expecting the blessing of God as Gen. 26. 3. Heb. 11. 9. So in Ier. 51. 9. Vers. 27. grace or favour in thy eyes an unperfect speech meaning tary I pray thee See the notes before on Gen. 11. 4. and 13. 9. and 23 13. Verse 28. Expresly-name or Nominate plainly appoint The Greeke saith distinguish that is distinctly name Vers. 30. before me that is before my comming so Gen. 32. 3. and 46. 28. encreased Hebrew broken forth that is increased and spred-abroad suddenly so vers 43. and Gen. 28. 14. The Greeke here translateth it encreased at my foot that is since my comming and by my travell and service So the foot is used to signifie laborious service Deut. 11. 10. and the comming or presence of any Hab. 3. 5 The Chaldee translateth it as before in vers 27. for my sake doe that is provide labour prepare c. for my owne family which he that doth not is worse then an Infidel 1 Tim. 5. 8. The Greeke translateth make my selfe and house Vers. 31. any thing that is any certaine wage or stinted hire of Labans gift He chose rather to depend on Gods providence will turne againe will feed c. that is as the Greeke explaineth it I will againe feed thy sheepe and keepe them Vers. 32. removing or remove thou and so the Greeke translateth separate thou it shall be meaning fuâ—h should bee his wage namely all that were borne so partie coloured after that time And this choice depended upon Gods blessing for naturally the cattell would bring forth others like themselves and so Iakobs part should be few But by Gods extraordinary providence it fel out otherwisee see Gen. 31. 10. 12. Vers. 33. my justice that is a just reward of my labours from the hand of God on whom I depend and just dealing in me who shall be seene to keepe nothing but my owne answer sor or testifie for or with me The contrary is in Esay 59. 12. our sinnes answer or testifie against us Answering is for witnessing in Exod. 20. 16. in time to come that is hereafter shortly the Hebrew phrase is in day to morrow but to morrow is often used for hereafter or time to come Exod. 13. 14. Deut. 6. 20.
all their first-borne threatned to die 11 The Passover is kept the first borne of Egypt slaine Israel departeth 12 Their first-born are sanctified to God he conducteth Israel with a pillar 13 Pharaoh pursueth Israel they passe through the sea where Pharaoh is drowned 14 Israel â—ingeth Gods praise They murmur for water and have it sweetned 15 They murmur for bread God feeds them with Quailes and Manna 16 They murmur for water and have it from thâ— Rocke They overcome Amaleck 17 Iethro meeteth Moses Officers are set over Israel 18 Israel is sanctified to receive Gods fiery Law at Sina mount 19 God giveth the morall Law with terrour all 〈◊〉 is afraid 20 Iudiciall lawes concerning the bodies and lives of men Chap. 21 Lawes concerning goods and chaâ—tels 22 Moe lawes concerning justice and religious duties 23 The couenant of the law is approved and confirmed with sacrifice 24 God commandeth to make an Arke a Table and a Candlesticke 25 To make a Tabernacle wherein they should bee placed 26 To make a brazen Altar and Court of the Tabernacle 27 To make priestly garments for Aaron and his sonnes 28 To consecrate the Priests and Altar to sacrifice daily 29 To make the golden Altar the brazen Laver anointing oile and perfume 30 The workemen of the Tabernacle the Sabbath and Tables of stone 31 Israels Idolatry for which God would have destroyed them 32 They are brought to repentance Moses would see Gods glory 33 The covenant is renewed Moses face shineth and is veiled 34 The people bring gifts for the making of the Tabernacle 35 Bezaleel and Aholiab make the Tabernacle it selfe 36 The Arke Table Candlesticke golden Altar Oile and perfume are made 37 The brazen Altar Laver and Court The sum of the offrings 38 The Priests garments are made All the worke is approved 39 The Tabernacle is set up and anoynted and filled with Gods glorie 40 THE SECOND BOOKE OF MOSES CALLED EXODVS CHAPTER I. 1 The number of the sonnes of Israel that went into Egypt 7 Their great increase after Iosephs death 8 Their oppression by a new King 12 Their multiplication notwithstanding their bitter service 15 The King commandeth the men children to be killed at the birth 17 but the midwives fearing God doe save them alive 20 and are blessed of God for it 22 Pharaoh commandeth all the men children to be cast into the river NOw these are the names of the sonnes of Israel which came into Egypt every man and his house came with Iakob Reuben Simeon Levi and Iudah Issachar Zabulon and Benjamin Dan and Naphtali Gad and Aser And all the souls that came-out of the thigh of Iakob were seventy soules and Ioseph was in Egypt And Ioseph dyed and all his brethren and all that generation And the sons of Israel were fruitfull and increased abundantly and multiplied and wexed-mighty most exceedingly and the land was filled with them And there arose-up a new King over Egypt which knew not Ioseph And he said unto his people behold the people of the sonnes of Israel are moe and mightier than we Come-on let us deal-wisely with them lest they multiply and it be when there fall out warre then they be added also unto our enemies and warre against us and goe-up out of the land And they set over them taske-masters to afflict them with their burdens and they built for Pharaoh treasure-cities Pithom and Raamses And as they afflicted theÌ„ so they multiplyed so they encreased and they were yrked because of the sonnes of Israel And the Egyptians made the sons of Israel to serve with rigour And they made their lives bitter with hard service in morter in bricks and in all service in the field al their service wherin they made theÌ„ serve was with rigor And the king of Egypt said to the midwives of the hebrew women of which the name of one was Shiphrah and the name of the other Puah And he sayd when ye do the midwives office to the Hebrew women see them upon the stools if it be a son then ye shall kill him and if it be a daughter then she shall live But the midwives feared God and did not as the King of Egypt spake unto them but saved alive the man-men-children And the King of Egypt called for the midwives and said unto them why have ye done this thing and have saved alive the man-men-children And the midwives said unto Pharaoh because the Hebrew women are not as the Egiptian women for they are lively and doe bring-forth ere the midwife come-in unto them And God dealt-well with the midwives and the people multiplied and wexed very mighty And it was because the midwives feared God that he made them houses And Pharaoh commanded all his people saying every sonne that is borne ye shall cast him into the river and every daughter ye shall save-alive Annotations BOoke of Moses so our Lord Christ calleth it in Mark 12. 26. See the first annotations on Genesis Exodus a Greeke word signifying Departing because the first chief thing here handled is of the Departing or Out-going of Israel from Egypt Exod. 12. 41. This Greeke word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the booke is named of the first words Elle shemoth that iâ— These are the names And here beginneth the thirteenth section or lecture of the Law See Gen. 6. 9. Verse 1. Now these Hebrew And these This booke is a continuance of the former history of Genesis therefore it beginneth with And as coupled thereunto so likewise do Moses his two next bookes Sometime And is used in the beginning of a story as Esth. 1. 1. where it may in translating be omitted as is noted on Gen 36. 24. and so the Greek omitteth it here Egypt Hebrew Mitsraim that is the land of Mitsraim the sonne of Cham See Gen. 10. 6. and 12. 10. house that is houshold as the Chaldee saith the men of the house Vers. 3. Issachar hee is named in the fift place because he was the fift of the same mother Leah though Iakob had other sonnes before him see Gen. 35. 23. Benjamin hee though yongest is set before the foure children of the bondwomen In the wall of the heavenly Ierusalem the Iasper on which his name was graven is the first foundation Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing before his elder brother Ioseph Vers. 5. soules that is persons and in Hebrew soule put for soules See Gen. 12. 5. thigh loynes or seed See Gen. 46. 26. seventie the Greeke addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in commendeth Gods blessing in multiplying them so greatly when they went out Exo. 12. 37. Deut. 10. 22. and Ioseph that is with Ioseph who was in Egypt already as the Chaldee explaineth it wherfore the Greeke version putteth this clause before
the former to shew Ioseph to be of the number he and his children as Gen. 46. 20. 27. Vers. 6. brethren who were caried out of Egypt and buryed in Sychem in the land of Canaan Act. 7. 16. generation that is the men of that generation or age both Israelites and Egyptians see Gen. 6. 9. Vers. 7. increased or bred-swiftly as the fishes or ceeping things of the earth which of this word have their name See Gen. 1. 20. And this was when the time of the promise drew nigh which God had sworne to Abraham Act. 7. 17. wherof see Gen. 12. 2. and 15. 5. c. most exceedingly Hebrew with vehemency vehemencie as Gen. 7. 19. and 30. 43. They became a nation great mighty and populous Deut. 26. 5. Vers. 8. new another King saith the Greek version which Stephen followeth Act. 7. 18. knew not this word is used both for knowledge and understanding with the mind for acknowledging regard with the affections both which might be in this King Eccles. 2. 19. Psa. 31. 8. Hos. 2. 8. T 〈…〉 Chaldee expoundeth it thus which confirmed not the decree of Ioseph Vers. 10. with them or against them as the Gr. word which also Stephen useth in Act. 7. 19. implieth that is wisely keepe them under At this time the sonnes of Israel began to corrupt their religion and to commit whordome with the idols of Egypt for which God was angry with them Ezek. 23. 8. and 20. 5. 7. 8. Ios. 24. 14. And he turned the heart of the Egyptians to hate his people to deale-craftily with his servants Psal. 105. 25. warre or understand occasions of warre the Greeke saith when warre befalleth us goe up to weet into Canaan Thus Satan sought to hinder the fulfilling of Gods promise Gen. 46. 3. 4. Vers. 11. task-masters Hebrew princes of taskes or of tributes that is commissaries to exact of Israel tasks and servile works as the Greeke translateth masters over works the Chaldee calleth them rulers evill doers So because Israel served not the Lord their God with gladnesse of heart hee made them serve their enemies with much affliction put a yoke of yron upon their necke as he threatned againe after this Deut. 28. 47. 48. And thus the oracle was fulfilled Gen. 15. 13. treasure cities or cities of store wherein to lay up both the fruits of the earth as 2 Chron. 32. 28. and other provision of armory and warlike furniture wherfore the Greeke translateth fortified cities Raamses this differeth in writing from Rameses spoken of in Gen. 47. 11. and Exod. 12. 37. the Ierusalemy Thargum calleth it Philusin otherwise named Pelusium and the former Pithom he calleth Tenis or Tanis Vers. 12. as they that is the more they afflicted them the more they multiplied There is no wisdome prudency or counsell against the Lord Prov. 21. 30. encreased or spred abroad Hebrew brake forth with sudden increase see Gen. 30. 30. 43. and 28. 14. The Greek and Chaldee translate it wexed strong This mercy of God David celebrateth saying And hee increased his people mightily and and made them stronger then their distressers Psal. 105. 24. Vers. 13. rigor or fiercenesse which English word commeth of the Hebrew Pherec the Greek translateth it force the Chaldee hardnesse The Israelites were forbidden to rule after this manner one over another Levit. 25. 43. 46. Hereupon Egypt is called the house of servants or bondmen Exod. 20. 2. and for the hardnesse of the servitude an yron fornace Deut. 4. 20. and because King Pharaoh caused this bondage it is called the house of Pharaoh 1 Sam. 2. 27. Vers. 14. bitter in Greeke sorrowfull Ver. 15. Shiphrah in Greeke Sepphora and the other Phoua These seeme to be the chiefe of the midwives The Thargum Ierusalemy maketh them to be Hebrew women of Levi Iochebed and Miriam Vers. 16. stooles a peculiar round seat for women in travel the Hebrew word is not used elsewhere but in Ier. 18. 3. for a wheele or frame which potters worke upon The Greeke translateth not the word but the sense saying and they bee about to bring forth kill him this hath alwayes beene Satans subtiltie to labour the death of the men children the strongest and valiantest of Gods people So the great red Dragon of the Romane Empire stood ready to devoure the manchild which the woman the Church of Church Christ was about to bring forth Rev. 12. 3. 4. 5. as here Pharaoh King of Egypt likened to a great Dragon lying in the midst of his rivers Ezek. 29. 3. would have devoured the males of Israel Vers. 19. Pharaoh this was a name of honour common to all the Kings of Egypt as is noted on Gen. 12. 15. unto them Thargum Ierusalemy expounds it thus ere the midwife comes at them they pray to their Father which is in heaven and he answereth them and they doe bring forth Vers. 21. that he Hebrew and he them the Hebrew lahem is properly them men and so may be understood of the Israelites who being spared by the midwives lived to have families Or it is put for lahen them women the couragious midwives to whom God made houses that is gave them children and families So the Prophets some time vary the gender as in 1 King 22. 17. lahem for which in 2 Chro. 18. 16. is written lahen Also in 1 Chron. 10. 7. bahem which in 1 Sam. 31. 7. is written bahen And so the Gr. here Thargum Ierusalemy referreth it to the women saying because the midwives feared before the Lord therefore they got them a good name in a strange nation and made them houses the house of the Levites and the house of the High priesthood See the like after in Exod. 2. 17. also in Iudg. 21. 22. and before noted on Gen. 4. 7. Vers. 22. all his people so from secret oppression proceeding to open tyranny evill intreating our fathers making their babes to bee cast out that they might not be saved-alive Act. 7. 19. which though Israels sinne did deserve Ezek. 20. 5. 7. 8. yet God after repayed to the Egyptians in turning the waters of their river into blood and slaying all their firstborne Exod. 7. 20. 21. and 12. 29. 30. that is borne namely to the Hebrewes or Iewes as the Greeke and Chaldee doe expresse CHAP. II. 1 Moses is borne and hidden three moneths 3 then in an Arke he is cast into the flags 5 He is found and brought up by Pharaohs daughter as her owne sonne 11 He looketh on his brethrens wrongs and slayeth an Egyptian 13. He reproveth an Hebrew that wronged his neighbour 15 Hee fleeth for feare of his life into Midian 17 rescueth the Priests daughters from the violence of the sheepherds 21 He dwelleth with the Priest and marieth Zipporah his daughter 22 of whom he begetteth Gershom 12 God respecteth Isreels crie AND there went a man of the house of Levi and hee tooke the daughter of Levi. And the woman conceived and bare a sonne
and she saw him that he was a goodly child and she hid him three moneths And she could not longer hide him and shee tooke for him an arke of bulrushes and dawbed it with slime and with pitch and she put the childe therein and put it in the flags by the rivers brink And his sister stood afarre off to know what should be done to him And the daughter of Pharaoh came downe to wash at the river and her maidens walked by the rivers side and she saw the arke among the flags and sent her hand maid and tooke it And she opened it and saw the child and behold the babe wept and she had-compassion on him and said This is one of the Hebrewes children And his sister said to Pharaohs daughter shall I goe and call to thee a woman a nurse of the hebrew women that she may nurse the child for thee And Pharaohs daughter said to her Go and the maid went called the childs mother And Pharaohs daughter said to her Take this child away and nurse it for me and I will give thee thy wages and the woman tooke the child nursed it And the child grew great and she brought him unto Pharaohs daughter and he was to her for a son and she called his name Moses and she said because I drew him out of the water And it was in those dayes when Moses was growen-great that hee went-out unto his brethren and saw their burdens and he saw an Egyptian man smiting an Hebrew man one of his brethren And hee looked this way and that way and saw that there was no man and he smote the Egyptian and hid him in the land And he went-out in the second day and behold two Hebrew men strove-together and he said to the wicked one wherefore smitest thou thy neighbour And hee said who made thee a man a prince and a judge over us sayest thou this to kill me as thou killedst the Egyptian And Moses feared and said surely the thing is knowne And Pharaoh heard this thing and he sought to kill Moses and Moses fled from the face of Pharaoh and dwelt in the land of Midian and hee sate downe by a well And the Priest of Midian had seven daughters and they came and drew water and filled the troughes to water their fathers flocke And the sheedherds came and drove them away and Moses stood-up and saved them and watred their flocke And they came unto Reguel their father and he said why are ye come so soone to day And they sayd an Egyptian man delivered us out of the hand of the sheepherds and also drawing drew water for us and watred the flocke And he sayd unto his daughters and where is he wherefore now have ye left the man call him that he may eate bread And Moses was content to dwell with the man and he gave Zipporah his daughter unto Moses And she bare a sonne and he called his name Gershom for he sayd I have been a stranger in a forraigne land And it was after those many dayes when the King of Egypt was dead and the sonnes of Israel sighed for the servitude and cryed-out that their cry came-up unto God for the servitude And God heard their growning and God remembred his covenant with Abraham with Isaak and with Iakob And God looked upon the sonnes of Israel and God knew them Annotations A Man named Amram the sonne of Kohath the sonne of Levi Exod. 6. 16. 18. 20. To this religious family rather then any other God now appeared which mercy is remembred in 1 Sam. 2. 27. tooke to wife Exod. 6. 20. the daughter named Iochebed sister unto Kohath and next daughter to Levi aunt unto Amram her husband Exod 6. 20. Numb 26. 59. So Thargum Ierusalemy saith hee tooke Iochebed his aunt to him to wife Such mariages with their neere kindred were afterwards forbidden when the tribes and families were multiplyed Levit. 18. 12. a sonne this was not their first childe for Marie a daughter and Aaron a sonne were both borne before him Verse 4. Numb 26. 59. Exod. 7. 7. Vers. 2. a goodly childe or fayre proper child so the Apostle following the Greeke version translateth it in Hebr. 11. 23. the Hebrew being good meaning in forme and beauty as Gen. 24. 16. and Stephen addeth goodly or faire to God Act. 7. 20. that is exceeding faire or having divine beauty and gâ—â—dlinesse and there be of the Iew Doctors which write to the like effect that hee had the forme of an Angel of God Pirkei R. Elie 〈…〉 chap. 48. And heathen writers make mention also of his beautifull personage Iustin. hist. b. 36. This Moses was by the father the seventh generation from Abraham as Enoch was the seventh from Adam and Abraham the Hebrew was the seventh from Heber and considering his miâ—â—des upon Egypt and his lawes unto Israel hee may be likened to that manchild who 〈◊〉 to rule all 〈◊〉 with 〈◊〉 of 〈◊〉 Rev. 12. 5. 〈…〉 together with his father therefore the Greeke translateth they hid And Paul saith By faith Moses was hid of his parents three moneths because they saw hee was a goodly childe and they were not afraid of the kings commandement Heb. 11. 23. This hiding was in his owne fathers house Act. 7. 20. in the yeare from the creation of the world 2433. Vers. 3. longer or any more by reason they dwelt mixed with the Egyptians Exod. 3. 22. and the kings commandement was strait and dangerous to transgresse Exod. 1. 22. Heb. 11. 23. arke or coffin whereof see Gen. 6. 14. Thus Moses as Noe was saved in an arke from drowning what that figured see Gen. 6. 15. c. bulrushes a thing there growing of which the Egyptians used to make leight botes and vessels to goe upon the waters Esay 18. 2. flags or sea weeds or sedge such as grew by that river and in the red sea and other seas Ion. 2. 5. Hereof the Redsea had the name see Exod. 10. 19. brinke Hebr. lip Vers. 4. his sister named Marie or Miriam of whom see Exod. 15. 20. Numb 26. 59. stood or set her selfe to stand and looke or espied as the Greek translateth it to learne what should befall him Vers. 6. saw the child or saw him namely the child had compassion or mercifully spared him see this word in Cen. 19. 16. Hebrewes so the Israelites were called of Heber see Gen. 14. 13. and 39. 14. The Chaldee translateth it Iewes so after verse 7. 11. 13. c. Vers. 7. a woman a nurse an Hebrew phrase the word woman may in English bee omitted as the word man in verse 11. 14. See Gen. 13. 8. 38. 1. Vers. 10. for a sonne adopted to be as her owne child and trained up in all the wisedome of the Egyptians Act. 7. 21. 22. Moses in Hebrew Mosheh but the Greeke of the new Testament writeth him Moses and Moyses Mat. 19. 8. Act. 7. 20. 35. 37. his name signifieth
sacrificers went up unto it and downe from it 2 Chron. 4. 1. Levit. 9. 22. nakednesse that is uncomely parts or shame as the Greeke translateth it which as honesty would have covered from the eyes of man Gen. 9. 22. 23. so religion teacheth us to cover in the presence of God And this rule extendeth to the comely covering of all parts of our body 1 Cor. 11. 4. 5. 13. especially to hide our spirituall shame and nakednesse Revel 16. 15. Wherefore God appointed linnen breeches to cover the nakednesse of the Priests Exod. 28. 42. 43. covereth of his grace the nakednesse of all his people Ezek. 16. 8. Rev. 3. 18. CHAP. XXI 2. Iudiciall lewes for men servants 5 For the servant whose eare is bored 7 For women servants 1â— For man 〈…〉 ter 16 For stealers of men 17 For cursers of parents 18 For smiters 22 For hurting a womâ—n with child 26 For maiâ—ing a servant 28 For an oxe that goreth 33 For him that is an occasion of harme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND these are the Iudgments which thou shalt set before them When thou shalt buy an Hebrew servant six y 〈…〉 hee shall serve and in the seventh hee shall goe out free for nothing If hee came in with his body hee shall goe out with his body if hee were the husband of a wife then his wife shall goe out with him If his master have given him a wife and shee have borne him sonnes or daughters the wife and her children shall bee her masters and he shall goe out with his body And if the servant saying shall say I love my master my wife and my sonnes I will not go out free Then his master shall bring him unto the gods hee shall also bring him unto the doore or unto the doore post and his master shall bore his eare through with an aule and hee shall serve him for ever And when a man shall sel his daughter for a maid servant she shall not goe out as the servants goe out If she be evill in the eyes of her master that * or hath betrothed her to himselfe he doe not betroth het then shall he let her be redeemed to a strange people hee shall not have power to sell her for that h 〈…〉 hath unfaithfully transgressed against he 〈…〉 And if he shal betroth her to his son he shal 〈…〉 doe unto her after the rightfull manner of daughters If he take him another wife her food her raiment her mariage dutie shall he not w th draw And if he do not these three unto her then shall shee goe out freely without money He that smiteth a man he die shall be put to die the death And if he hat 〈…〉 not lien in wait but God hath occasionally delivered him into his hand then I will appoint thee a place whither he shal flee And when a man shall come presumptuously upon his neighbour to slay him with guile from my altar shalt thou take him to die And hee that smiteth his father or his mother shall be put to die the death And heâ— that stealeth a man and selleth him or he be found in his hand shall bee put to die the death And hee that curseth his father or his mother shall be put to dye the death And when men contend and a man smite his neighbour with stone or with fist and hee die not but falleth on bed If he rise againe and walke abroad upon his staffe then the smiter shal be innocent onely hee shall give his sitting still and healing he shal heale him And when a man smite his man-servant or his woman servant with a rod and hee dye under his hand avenging hee shall bee avenged But if he continue a day or two dayes he shall not be avenged for he is his money And when men striue and strike a woman with childe and her births depart from her and there be no mischiefe punishing he shal be punished according as the womans husband will lay upon him and he shall give by tâ—â— judges And if mischiefe be then shalt thou give soule for soule Eie for eye tooth for tooth hand for hand foot for foot Burning for burning wound for wound stripe for stripe And when a man shall smite the eye of his man-servant or the eye of his woman-servant and corrupt it he shall send him away free for his eye And if hee shall smite out the tooth of his man-servant or the tooth of his woman-servant hee shall send him away free for his tooth And when an oxe shall push a man or a woman that he die the oxe shall be stoned with stones and his flesh shall not be eaten and the owner of the oxe shall be innocent And if the oxe were a pusher in times past and it hath beene testified to his owner and hee hath not kept him in but that he hath killed a man or a woman the oxe shall bee stoned and his owner also shall be killed If a ransome be laid upon him then he shall give the redemption of his soule according to all which shall be laid upon him Whether hee have pushed a sonne or pushed a daughter according to this judgment shall it be done unto him If the oxe have pushed a man-servant or a woman-servant he shall give unto his master thirtie shekels of silver and the oxe shall be stoned And when a man shall open a pit or when a man shall digge a pit and not cover it and an oxe or an asse fall there The owner of the pit shall pay hee shall render money to the owner of it and the dead beast shall be his And when a mans oxe shall strike his neighbours oxe that hee die then they shall sell the living oxe and divide the money of it and the dead also they shall divide Or if it be knowne that the oxe was a pusher in time past and his owner hath not kept him in paying he shall pay oxe for oxe and the dead shall be his owne Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 18. Section of the Law called Mishpatim that is Iudgments See Genes 6. 9. THE Iudgments the Iudiciall lawes annexed to the Law or ten Commandements fore-given Ex. 20. for punishment of transgressors as the ordinances about Gods worship and sacrifices are commonly called statutes or decrees Exod. 12. 24. 43. and 27. 21. and 29. 9. Lev. 3. 17. and 6. 18. 22. The Greeke here and often tran lateth them Dicaiomata Iust judgements and so the Holy Ghost useth the word in Revel 15. 4. The statutes and judgements are often distinctly mentioned Deut. 4. 1. 5. 45. and 5. 1. and 12. 1. and sometime the Law or Commandements annexed with them Deut. 6. 1. and 26. 17. Mal. 4. 4. And these Iudicials were propounded by Moses not by expresse voice of God unto the people as were those ten Words in Exod. 20. before them that is the Israelites and in speciall the Magistrates
of Israel From hence the Hebrewes gather as R. Solomon on this place that it was not lawfull for them to have their causes judged by infidels And Paul hath a much like doctrine in 1 Cor. 6. 1. Vers. 2. Hebrew servant that is as the Chaldee explaineth it a sonne of Israel see Exod. 3. 18. A man might not buy an Hebrew but either when hee willingly sold himselfe for extreme poverty Deut. 15. 12. Levit. 25. 39. or when he was sold against his will by the Magistrate for theft which he was not able to restore Exod. 22. 3. shall serve the Greeke explaineth it shall serve thee This might not be with the service of a bond-servant but as an hired servant and without rigour Levit. 25. 39. 40. 43. For the time the Hebrew canons say He whom the Synedrion the Magistrates sell serveth sixe yeeres from the day of his sale and in the beginning of his seventh yeere he goeth out free If the yeere of release Deut. 15. 1. fall out within any of the sixe yeeres yet hee serveth in it but if the yeere of Iubilee fall though he be sold but one yeere before yet he goeth out free as Levit. 25. 40. 41. 54. He that selleth himselfe may doe it for moe than sixe yeeres If it be for tenne or twentie yeeres and the Iubilee fall out within a yeere after he is sold hee goeth out free Maimony in Misneh treat of servants cap. 2. S. 2. 3. free or a free man as both Greeke and Chaldee doe interpret it This state of servitude figured their subjection unto sinne under the Law Rom. 6. 6. 16. 17. Galat. 4. 25. the seventh yeere figured the time of grace by Christ who proclaimed by his Gospell the acceptable yeere of the Lord Esa. 61. 2. Luke 4. 18. 19. he by his truth maketh men free in deed Ioh. 8. 32. 36. that sinne hath no more dominion over them Rom. 6. 14. 18. for nothing or for nought freely without money as is explained verse 11. or moneys worth Gen. 29. 15. It signified the free gift of mans redemption and iustification by the grace of Christ Rom. 3. 24. where the Apostle useth the same Greeke word Dorean by which the Hebrew is in Greeke translated here Vers. 3. with his body onely and hath no wife as the words following manifest therfore the Greeke and Chaldee translateth it himselfe alone of a wise which is entred into servitude with him therefore the Greeke translateth it thus If a wife came in together with him then the wife shall goe out together with him Vers. 4. given him a wife to wit an heathen bond woman for such onely with their children might be left in servitude Levit. 25. 44. neither might any man thus deale with an Hebrew woman as is after shewed in vers 7. c. And this thing which God here commandeth not but tolerateth the Hebrew Doctors restraine to him onely that is sold by the Magistrate saying Hee whom the Magistrates doe sell his master may give him a Canaanitesse bond woman c. and compell him hereunto that he may beget servants or slaves of her and hee may lawfully use her all the daies of his servitude Exodus 21. 4. but he that selleth himselfe is forbidden a Canaanitesse bond-woman as are all other men of Israel But An Hebrew servant may not have to wife a Canaanitesse untill he have an Israelitesse wife and children For if he have not a wife and children his master may not give him a Canaanitesse And this is by tradition that although he be a Priest that is sold yet he may have a Canaanitesse bond-woman all the daies of his servitude If he have wife and children though his master may give him a Canaanitesse yet may hee not separate him from his wife and children as it is written vers 3. HIS WIFE WITH HIM And hee may not give him two bond women nor give one bond-woman to two Hebrew servants as is the manner to give unto two Canaanite servants These things are recorded by Maimony in his treat of Servants chap. 3. S. 3. 4. 5. with his body that is alone as the Greeke translateth it For his children borne of the bond-woman are bond-men also as the example of Ismael whom Abraham begat of Agar sheweth Genes 21. 9. 10. Galat. 4. 22. 23. 30. So the Hebrew canons also testifie An Israelite that lieth with a Canaanitesse bond-woman c. begetteth a Canaanite in every respect who may be sold and bought and made to serve for ever as other bond-men Maimony treat of Servants chap. 9. Sect. 1. Vers. 5. saying shall say that is shall freely openly and plainely say Greeke shall answer and say my master in Deut. 15. 16. is mentioned also his house from which the Hebrewes gather that if the master have not wife and children the servant is not to be bored in the eare or if his master love not him or if either the master or servant be sicke the servant is not to be bored for it is said in Deut. 15. 16. because he is well with thee Maimony treat of Servants chap. 3. Sect. 11. Vers. 6. the gods that is the Iudges or Magistrates called gods in Psalme 82. 1. 6. because the Word of God was given to them Ioh. 10. 34. 35. So the Chaldee translateth it Iudges the Greeke the judgment of God The Rabbines expound it the Synedrion or Court of three judges and that was the lowest Court. Maimony in Servants chap. 3. Sect. 9. But withall they say None are called Elohim Gods but the Iudges ordained in the land of Israel onely and such as were wise men fit for to judge whom the Senate of the Land of Israel sought out and appointed and imposed hands upon them Maimony in Sanhedrin chap. 4. Sect. 4. the doore either of his masters house or of any other mans saith Maimony in treat of Servants chap. 3. his master this the Hebrew Doctors hold strictly must be done by the master himselfe not by his sonne nor by his messenger nor by a messenger of the magistrates Maimony in the same place his eare this the Hebrewes explaine to be his right eare and through the body of it And because the Law saith for servants that at the Iubilee they should return unto their familie Leviticus 25. 41. they doe except the priests from this An Hebrew servant that is a priest may not be bored in the eare because he is made thereby blemished and cannot therefore returne unto his dignitie Maimony treat of Servants chap. 3. Sect. 8. serve him for ever that is as Maimony there explaineth it till the Iubilee or till his masters death If hee die and leave a sonne yet he that is bored serveth not his sonne for it is said he shall serve him not his sonne for ever to his ever of Iubilee The Law for the Iubilee which was every fiftieth yeere see in Levit. 25. 13. 28. 40. 41. and as the word Ever for many things
or keepeth his bed through infirmitie Vers. 19. innocent and so quit and not punished as a murderer though for the hurt hee is to satisfie as after is shewed give his sitting that is pay for his sitting or ceasing from labour and losse of time So the Greeke translates But hee shall pay for his ceasing from labour and for the charges of healing Here also is to be understood that if he have caused a blemish in his neighbour he is also to pay for it Levit. 24. 19. 20. And the Hebrew Doctors gather from Deut. 22. 29. that hee must pay also for the smart or paine and from Deuter. 25. 11. 12. that hee must pay for the shame or dishonour if any be So they have set downe in such cases five penalties 1 for the hurt or blemish 2 for the paine 3 for the healing 4 for the losse of time 5 and for the shame or dishonour of which some must pay all five some foure some three some two some one as the cases doe fall out Maimony treat of Hurts and dammages chap. 1. and 2. healing he shall heale that is soundly and throughly heale meaning by his charges as the Greeke sheweth and as the Chaldee translateth hee shall pay the hire of the Surgeon Wherefore in the Iewes canons it is set downe If hee that did the hurt say my selfe will heale thee or I have a Surgeon that will heale for 〈◊〉 thing they shall not yeeld unto him but he must bring an approved Surgeon and heale him for reward If the patient transgresse against the words of the Surgeon and so make his owne sicknesse or sore more heavy the other is not bound to heale him Maimony treat of Hurts chap. 2. Sect. 18. 20. Moreover they say There are blowes wherein is contempt and a little paine but as hurt for such the Magistrates appointed mulcts or forfaits As he that kicked his neighbour with his foâ—t paid five shekels he that smote him with his thigh paid three shekels hee that bent his fist and smote him paid thirteene shekels if he smote him with the palme of his hand one shekell If he wrung him by the eare or plucked off his haire or did spit upon him hee paid an hundred shekels And thus he paid for every time he did it as if he kicked him foure times one after another hee paid twenty shekels and so for the rest Hee that affrighteth his neighbour although he fall sicke through feare hee is free from the judgement of men but guilty of the judgement of God to wit if he touch not his neigbour but maketh a noise behinde him or appeareth in a darke place or the lake S 〈…〉 he make a noise in his eare and make him deafe he is free from the judgement of man but guilty of the judgement of God But if he saâ—ite him ouâ—h 〈…〉 and make him deafe or touch him or thrust him when he affrighteth him or take hold on his garments or the like he is to pay for it Maimony treat of Hurts chap. 3. Sect. 8. 9. and chap. 2. Sect. 7. Vers. 20. man servant his slave which after in verse 21. is called his money but with Hebrew servants he might not thus deale Levit. 25. 39. 40. nor with another mans servant a rod or staffe such as is meet to give correction with wherefore the Hebrewes gather that if he smite him with a sword dagger stone or the like hee hath not the priviledge of this law but if the servant die of the blow though a yeere after hee must be killed for him Maimony treat of Murder chap. 2. S. 14. under his hand whiles he is in beating as the verse following manifesteth avenging Greeke with vengeance that is he shall surely be avenged or punished with death The Chaldee translateth judged This is meant by the Magistrate who is the Avenger under God Rom. 13. 4. Vers. 21. continue Hebr. stand which the Greek translateth live a day a large day of foure and twentie houres which is as much as two other daies which have each but twelve houres Iohn 11. 9. Thus the Iew Doctors explaine it if he continue foure and twenty houres and afterward die hee is not killed for him though he die upon the beating c. and what is that A DAY OR TVVO DAIES a day which is as two daies which is from time to time till that time againe Maimony treat of Murder chap. 2. sect 12. his money Hebr. his silver meaning bought with his money and so his owne But hee that smiteth a servant which is not his owne though he die not till after many daies yet shall he be put to death for him as for any other free man saith Maimony in treat of Murder chap. 2. Sect. 13. Vers. 22. births or childe as the Greeke translateth no mischiefe to the woman or childe the Chaldee expounds it no death but it implieth lesse also than death as the words following manifest The Greeke referres it to the childe translating if it be not figured that is have not the shape and proportion punished or amearsed mulcted topay a summe of money as this word is explained in Deut. 22. 19. And this mulct must be paid to the husband for the childe-birth and as the Hebrewes gather from the former lawes satisfaction must bee given beside to the woman for the dammage and for the paine Maimony treat of Hurts chap. 4. Sect. 〈◊〉 by the Iudges as the Chaldee saith by the sentence of the Iudges the Greeke translateth it with authoritie or dignitie Vers. 23. thou give speaking to the offender wherefore the Greeke changeth person hee shall give as it was in verse 22. Otliers referre it to the Iudge thou Iudge shalt give by thy sentence soule that is life Vers. 25. stripe or waile the print or marke of the blow in the flesh And all these except life for life 〈◊〉 Hebrew Doctors say may bee redeemed by money which they gather from Numb 35. 31. he shall take no ransome for the life of a murderer so that other maimes or hurts are not forbidden to be satisfied for and in respect of satisfaction it is said in Deut. 19. 21. thiâ—e eye shall not pitie c. Maimony in treat of Hurts chap. 1. Sect. 3. 4. Herein their opinion seemeth better than that of the Sadduces which insisted upon the letter of the Law to have limme for limme and stripe for stripe without redemption Our Saviour more fully openeth his Fathers Law for although the Magistrates must execute being called upon yet the plaintifes are taught meekenesse and moderation and not to avenge themselves nor to resist the evill but whosoever shall smite thee on the right cheeke turne to him the other also Matth. 5. 38. 39. Vers. 26. his man servant or his bond-man of the heathen not an Hebrew of whom hee spake before verse 2. Also his owne not another mans servant corrupt it that is perish it and as the Greeke translateth make it blinde
which is their reasonable service Romanes 12. 1. There were five sorts of sacrifices ordinary instituted of God Burnt-offrings commanded here Meat-offrings in Leviticus 2. Peace-offrings in Leviticus 3. Sinne-offrings in Leviticus 4. and Trespasse-offrings in Leviticus 5. 15. c. a male so must all burnt offrings of beasts bee verse 10. but the like is not said of the foules verse 14. And by the Iewish canons the fowles might be male or female Maimony in Mis. tom 3. in Maasch hakorbanoth or treat of offring the Sacrifices Chapt. 1. Sect. 8. perfect not having any deformitie want or superfluity of parts without or within nor other corruption The Greeke translateth it without blemish set the notes on Exodus 12. 5. and Leviticus 22. 21. Thus are we to understand the Prophet when he saith Cursed be the deceiver which hath in his flocke a male that is a perfect male and voweth and sacrificeth unto the Lord a corrupt thing Malac. 1. 14. It figured Christs perfection in himselfe and ours in him Heb. 9. 13. 14. Ephes. 5 27. and teacheth us to honour God with our best things and to serve him with a perfect heart 1 Chron. 28. 9. at the doore within the court where the Altar was vers 5. see this law explained in Leviticus 17. 3. 4. c. As it was the way of honour unto God for the Offerer to bring his sacrifice himselfe unto the Sanctuary and not to send the Priest to take a beast out of his house and offer it for him so the doore might also lead them unto Christ who saith I am the doore of the sheepe Iohn 10. 7. by whom wee enter into the holy place Heb. 10. 19. 20. His body was the true Tabernacle and Temple called a greater and more perfect tabernacle which the Lord pitched not man Heb. 9. 11. and 8. 2. Ioh. 2. 19. 21. The Church was secondarily figured by the Temple and Tabernacle Ephesians 2. 21. 22. for his favourable-acceptation or for acceptation of him that hee and his offering may bee favourably accepted of God This sense both the Greeke and Chaldee versions yeeld also the old Latine and the promise in verse 4. confirmeth it and the like phrase in Leviticus 23. 11. is so interpreted of all the contrary whereof is in Ieremy 6. 20. Your Burnt-offrings are not to favourable-acceptation that is they are not acceptable And the Apostle exhorteth present your bodies a living sacrifice holy acceptable unto God Romans 12. 1. Some take the words of this Law here to meane according to the good will of him that offereth that he should not sacrifice to God by compulsion but of his owne voluntary will for God loveth a chearfull giver 2 Corinth 9. 7. In the former sense it taught men to offer in the faith of Christ without which it is unpossible to please God Hebrewes 11. 6. and by faith Abel offred unto God a more excellent sacrifice then Cain Hebr. 11. 4. Vers. 4. shall lay his hand or impose his hand and by hand seemeth to be meant his hands as else-where is expressed Leviticus 16. 21. The man that brought the offring was to lay or impose hands himselfe upon it while it was alive thereby disburdening himselfe of sinne and laying it upon the sacrifice Leviticus 16. 21. and testifying his faith in Christ the true sacrifice to bee slaine for him The Hebrew Doctors say All oblations of beasts which a particular person offreth either of debt or voluntarily hee layeth hands on them whiles they are alive except it bee the first-borne and the tithe and the Passeover All doe impose hands excepting the deafe the foole and a childe and a servant and a woman and the blinde and the stranger Neither may a messenger impose hands for there is no imposition but by the owners as it is written AND HEE SHALL LAY HIS HAND not his wives hand nor his servants nor his messengers Five that bring one sacrifice all doe lay hands upon it one after another not all together Who so dyeth and leaveth oblations burnt-offring or peace-offrings his heyre is to bring the same and lay hands upon it c. There is no imposition of hands on the sacrifices of the Congregation save two on the scape Goat Leviticus 16. 21. and the Sinne-offring Leviticus 4. 15. They lay on no hands but in the court if they doe it without the court they must lay on hands againe within And in the place where they impose hands they kill it And the killing is immediately after the imposition And hee that imposeth must doe it with all his might with both his hands upon the head of the beast not upon the necke or sides and nothing may bee betweene his hands and the beast Hee layeth his hands betweene the two hornes and confesseth upon the sin-offring the iniquity of sinne and upon the trespasse-offring the iniquity of trespasse and upon the burnt offring hee confesseth the iniquity of doing that hee should not and not doing that hee ought c Maimony in treat of offring sacrifices Chapt. 3. Sect. 6. 8. 9. c. But as for sacrifices of fowles verse 14. there was no charge to impose hands on them Maimony ibidem Sect. 7. make-atonement or expiate make-reconciliation which is usually meant in regard of mans sinne and Gods wrath for the same Leviticus 4. 20. c. The Hebrew Capper signifieth covering not as with a garment which may easily be taken off but as with plaister that cleaveth Genesis 6. 14. and is applyed to the covering that is the appeasing of an angry countenance Genesis 32. 20. and so for the anger of God which is appeased by the burnt-offring of Christs body for he is the Atonement or Reconciliation for our sinnes Dan. 9. 24. 1 Iohn 2. 2. Heb. 10. 8. 10. Thus the Burnt-offring was for atonement and remission of sinnes Iob 42. 8. to weet generall sinnes and such as often are unknowne to men as Iob offred burnt offrings saying it may be that my sonnes have sinned Iob 1. 5. Whereas for speciall sinnes there was a speciall sacrifice and sinne-offring Leviticus 4. And both the Burnt-offring and Sinne-offring are joyned in Christs offring up of his owne body for us Psal. 40. Hebr. 10. 5. 6. c. Also Burnt-offrings were given in signe of thankfulnesse to God and so betokened a new creature and holy life Psalm 51. 19. 20. 21. and 66. 13. 14. 15. Gen. 8. 20. For this cause the Burnt-offring is first taught as being the principall and most common offred daily for the Church and when other sorts of sacrifices were brought this burnt-offring was alwayes one See Leviticus 9. 8. 12. 15. 16. and 12. 6. and 14. 19. 20. and 16. 15. 24. Num. 6. 10. 11. and 7. 15. 16. and 29. 2. Iudg. 20. 26. Vers. 5. he shall kill in Greeke they shall kill meaning the Priests or Levites For whereas it followeth the sonnes of Aaron the Priests shall offer the blood this killing is
rumpe c. Of these rites see the notes on Leviticus 3. 4. 9. c. for the same order in most things waâ— for all these sacrifices Whether it were a 〈…〉 fest Trespass-offring or a doubtfull Trespass-offring â—ee killed it and sprinkled the blood as is before declared And flayed it and tooke out the inwards and salted them and strowed them on the fire upon the altar And if he would bring them in a vessell he might and the residue of the flesh was eaten by the males of the Priests in the court as the sin-offring Maimony treat of offring the sacrifices ch 9. s. 1. V. 4. which is upon or and that which is upon the flanks in Gr. upon the thighes it was a distinct thing from the former see the notes on Lev. 3. 4. A like phrase is in Psal. 133. 3. the dew of Hermon which descendeth that is and the dew which descendeth 〈◊〉 〈◊〉 mountaines of Sion V. 〈◊〉 Fire-offring in Chaldee an oblation and the G 〈…〉 deth a smell of sweet saâ—our V. 〈◊〉 of the Burnt-offring and so of other like offrings Touching this point the Heb canons say All 〈◊〉 of the most holy things were the Priests 〈◊〉 they were sacrifices of the congregation or sacrifices of particular persons But the skins of the leight holy things were the owners And every Burnt-offring whose flesh was not meet to bee offred on the altar the Priest had no right to the skin thereof All the most holy things unto which pollution hapneth before they be flayed their skins belong not to the priests if after they be flayed the priests have their skins And all the skins the men of custodie which serve in their course doe divide them among them from sabbath evening to Sabbath evening He that taketh his burnt-offring for the maintenance of the Sanctuary likewise he that sanctifieth his goods if there be males among them whose right is to be offred for Burnt offrings the Priests have not their skins for it is written THE PRIEST THAT OFFRETH A MANS BVRNT-OFFRING particularly distinguishing it from the burnt-offrings of the Sanctuary But those skins are sold and fall to the reparation of the Sanctuary Whether it bee man or woman stranger or servant the skins of their sacrifices are the Priests hee saith not A mans burnt-offring but to except the sanctuaries Maim treaâ— of offring the sacrif c. 5. s. 19. 20. 21. This ordinance compared with the coats of skin wherewith God clothed our naked first parents Gen. 3. 21. and with the goats skins wherwith Iakobs hands were covered when hee got the blessing Gen. 27. 16. may lead us to the gift of God in bestowing upon us Christ and his righteousnesse to be clothed with him by faith and sanctification partaking of his death and sufferings Rom. 13. 13. 14. Phil. 3. 9. 10. V. 9. the pan or the flat plate Of these see the notes on Lev. 2. 5. 6. 7. for the Priest or the priests even his that offreth it The scripture thus speaketh as the Hebrew doctors observe of this and the other sacrifices to teach that the Priest who is meet for to serve hee hath his part in them to eate the same And he that is not fit at the houre of the offring as one that is uncleane he hath no part to eat although he be purified at evening But in this matter of parting all is for those that offer in the same day And they all have their parts in all thâ— holy things of the sanctuary one as much as an other Maimony treat of offring the sacrifice chap. 10. Sect. 14. This figured our thankfulnesse unto God for his graces which wee should use and imploy unto his honour communicating unto them that teach us the word in all good things Gal. 6. 6. 1 Cor. 9. 7 11. Vers. 10. dry that is not mingled with oile as the Greeke translateth Such were the Meat-offrings of the sinner and the like see Levit. 5. 11. one as another Hebr. man as his brother that is every man alike as the Greeke explaineth it From this word man The Hebrew doctors say A childe hath not a share no not in the light holy things although it be lawfull for him to eat even of the most holy things Likewise a woman or one that is both man and woman have no share in the holy things of the sanctuarie at all for it is said MAN AS HIS BROTHER But hee that hath a blemish whether continuall or transitory whether he be borne with his blemish or is unblemished and yet disabled hee hath a share and eateth as it is written The bread of his God even of the most holy and of the holy shall he eat Lev. 21. 22. He also that is meet to eat But if he be unclean he hath no portion to eat at evening And the high Priest eateth not by share but taketh what he pleaseth Maimony treat of offring the sacrifice chap. 10. Sect. 17. c. Vers. 12. for Confession or for thanksgiving the Greeke translateth it for Praise and the sacrifice of praise with confessing to Gods naâ—â—e is mentioned by the Apostle Heb. 13. 15. alluding to this law See before in Levit. 3. This Confession the Hebrews as Sol. Iarchi on this place say was for mercies and deliverances received from God as by them that goe downe into the sea or that travel through the deserts or have beene prisoners or sicke and recovered for such are bound to make confession as it is written Let them confesse unto the LORD his mercie c. and let them sacrifice the sacrifice of Confession Psalme 107. 4. 10. 17. 21. 22. 23. c. If for any of these a man hath vowed Peace-offrings with these Peace-offrings of Confession he is bound to bring the bread here spoken of and they are not to be eaten but that day and that night with the sacrifice Maim in trea of offring the sacrifices c. 9. s. 3. c. sheweth that there were foure sorts of Peace-offrings One the Peace-offrings of the congregation three the Peace-offrings of particular persons The peace-offrings of the congregatioÌ„ they were killed their blood sprinkled as is before declared TheÌ„ they were flayed their inwards taken out with the fat salted burnt on the altar And the remainder was eaten by the males of the Priests in the court as the Sin-offring and as the Trespasse-offring for they were most holy The Peace offrings of particular men were of three sorts The one was Peace-offrings brought without bread as the Peace-offrings of the Chagigah or Passeover Deut. â—6 and Pentecost or feast of weekes these are called simply Peace-offrings The second sort was brought with bread for a vow or for a voluntary-offring this is called Confession or Thanksgiving and the bread thereof is called the bread of the Confession The third sort was that which the Nazirite offred in the day of the accomplishment of his Naziriteship this was also brought with bread and
defiled whatsoever she did lye sit upon or touch Leviticus 15. 20. 21. so at her childbirth shee should be uncleane seven dayes for a male and foureteene daies for a female with as contagious a pollution as the other And this in respect of her childbirth though no other accident should appeare as the Hebrews canons say Every woman in childbirth is uncleane as a menstruous-woman yea although there be no blood seene Maimony in Issurei biah ch 10. s. 1. Now the uncleannes of a woman in her menstruall sicknes was for the time as great as hers that had an yssue and defiled also by her spittle and urine as is after noted on Levit. 15. 8. 20. c. This uncleannesse of a woman by child-birth argueth the corruption of nature whereby wee all are children of wrath Ephesians 2. 3. For by one mans disobedience many are made sinners and by the offence of one judgement i come upon all men to condemnation Romans 5. 19. 18. that every man should confesse with David In sinne my mother conceived mee Psalme 51. 7. Among the Gentiles this law of uncleannesse was also kept as appeareth by Iphigenia in the Poet saying I m 〈…〉 like the sophismes of the goddesse Diana who if any man touch a slaine person or a woman in childbed or a dead corps shee driveth him from her altars counting him as unclean yet she her selfe delighteth to have 〈◊〉 killed in sacrifice unto her Euripid. Iphigen in Tauriâ— V. 3. the flesh that is the secret-part which ha 〈…〉 a superfluous-foreskin upon it So by the flesh of the foreskin is meant the foreskin of the flesh as by silver of shekels Lev. 5. 15. is meant shekels of silver and uncleannesse of man Lev. 7. 21. is for a man of uncleannesse and many the like Of this foreskin and the circumcision thereof see the notes on Gen. 17. 11. It figured the taking away of mans hereditary sin and originall uncleannesse in putting off the body of the sins of the flesh by the circumcision of Christ Col. 2. 11. Psal. 51. 7. And this circumcision of the child in the eight day agreed also with the law for all other yong creatures which were not fit to bee offred unto the Lord before the eight day from the birth Exod. 22. 30. See Gen. 17. 12. Ver. 4. shall continue Heb. shall sit that is abid at home and not come into Gods sanctuary So sitting is for abiding or continuing in Lev. 8. 35. and often in the bloods or for the bloods which word in the plurall number usually signifieth uncleannesse or guiltinesse either for murcer as in Gen. 4. â—0 or for naturall pollution by originall sinne that dwelleth in all as in this place and after in Lev. 15. Wherefore they that are regenerate and new creatures in Christ are said 〈◊〉 be borne not of bloods Iob. 1. 13. of her clensing or purification or of cleannes The org 〈…〉 word signifieth both cleansing or purification 〈◊〉 is interpreted by the holy Ghost in Luk. 2. 22. are also cleannes or purity in which sense bloods of cleannes is by the Greeke interpreters here translated her cleane or pure blood and in Thargum Ionathan it is expounded and the 33. dayes next following 〈◊〉 her blood shall be clane for her greatest uncleannes had an end at 7. daies v. 2. 33. daies to which adde the seven dayes forementioned and there are fortie dayes all which time shee was debâ—râ—ed from the holy things of the Lord. Which numbâ— of fortie dayes is often used for the time of hamiliation before God as in the fast of Mosâ— Elias and Christ our Lord see the notes 〈◊〉 Genesis 7. 4. So this Law taught mortifica 〈…〉 and humiliation in respect of that hereditary is which by the parents is conveighed to the children Psa. 51. 7. whereby they naturally are 〈◊〉 cleane 1 Cor. 7. 14. and children of wrath Eph. 2. 〈◊〉 〈◊〉 For who can bring a cleane thing out of an vncleane not one Iob 14. 4. To shew the contagioÌ„ hereof not onely the child was circumcised from the impuritie of it but the mother also cleansed by sacrifice for sinne as after in ver 6. And this the Hebrew doctors observed saying No Sin-offring is brought but onely for sin c. and it seemeth unto me that there is a mysterie in this matter concerning the sin of the old Serpent Gen. 3. saith R. Menachem on Levit. 12. holy thing but for common things and all civill affaires she was cleane after the seven daies first spoken of The Hebrewes say All blood that appeareth of a woman in child birth within the 33. daies for a Male and the 66. for a female is called the blood of cleannes or of purification and there is no prohibition of a woman from her husband if she be baptised or washed after 7. daies for a man child and after 14. for a woman child c. But if he lye with her that beareth a male within any of the 7. dayes or with her that beareth a female in any of the 14 daies hee is guilty of cutting off Maim in Issurei biah c. 4. s. 5. 2. untill c. This law was observed by the virgin Mary the mother of our Lord who though he was borne without sinne Luke 1. 35. yet being borne under the Law Gal. 4. 4. and for that it became them to fulfill all righteousnes Mat. 3. 15. both himselfe was circumcised the eight day and his mother when the daies of her cleansing according to the Law of Moses were fulfilled brought him to Ierusalem to present him to the Lord in the Sanctuary Luke 2. 21. 22. Ver. 5. two weekes The time of her uncleannes so for the daies of her cleansing are doubled for a female child which continued in all fourscore daies the ground of which law partly ariseth from nature which causeth more superfluities and so requireth longer time for cleansing about the female then the male Who so brought forth a male and a female twins she continued in the bloods of her cleansing for a female that is 66. daies If she brought forth a child neither male nor female or a child both male and female she continued in her cleansing for a male and for a female both So if she brought forth twins the one a male the other of neither kinds or of both kinds shee continued both for a male and a female If the one were a female and the other of neither kinds or of both shee continued for a female only Maimony in Issurei biah ch 10. sect 18. Ver. 6. fulfilled The woman after childbirth brings not her offring in the 40. day for a male or in the 80. day for a female but on the morrow which is the 41. or the 81. and that is the day spoken of in Lev. 12 6. If these daies passe over she bring not her atonement shee may not all that while eat of the holy things as Maimony sheweth in Mechosrei capporah ch
1. s. 5. of his first yeere Hebr. son of his yeere of which phrase see the notes on Gen. 5. 32 and Exod. 12. 5. And of these two sacrifices the Burnt-offring and Sin-offring see Lev. 1. and 4. There were foure sorts of uncleane persons bound to bring sacrifices for their atonement as the law sheweth and the Hebrew doctors have noted The woman that hath an yssue and the man that hath an yssue Lev. 15. and the woman in child-bed and the Leper Levit. 14. Every one of these although they be cleansed and baptised and their Sun be set yet are they wanting and their cleansing is not fulfilled so as that they may eate of the holy things untill they have brought their oblation Maim in Mechosrei capporah ch 1. s. 1. a yong pigeon Hebrew son of a dove Baal hatturim here noteth that in every place he mentioneth the Turtles before the pigeons save here the reason whereof â—e saith is this because she brought but one And if she could find a dove she should not take a Turtle because the fellow of the turtle would mourne for her mate and would not couple her her selfe with another a Sin-offring By these two sacrifices her full atonement was made with God the Sinne offring being an expiation for her sins the Burnt-offring both for that and for her transformation by the renewing of her mind that her body might be presented a living sacrifice unto God which graces shee received by faith in Christ 2 Cor 5 21. Rom. 12. 1. 2. See the annotations on Lev. 1. and 4. chapters V. 7. atonement for her So these sacrifices were in respect of the womans uncleannesse not of the childes which had circumcision the signe of purification upon it the eight day And whereas pains in childbirth are unto womankind a chastisement of their sinne Gen. 3. 16. God by this law gave a means to strengthen their faith by making atonement for their sins in Christ whom these sacrifices priest and sanctuary figured That as the mariage bed is undefiled Hebrewes 13. 4. and that state of life is without sinne 1 Corinth 7. 28 so the children which they bring forth are a holy sed Ezra 9. 2. 1 Corinth 7. 14. and a seed of God Malac. 2. 15 and women shall bee saved in childbearing if they continue in saith and love and holinesse with sobrie 1 Tim. 2. 15. fountaine that is flux or issue as the fountaine of her blood in Mark 5. 29. is expounded the yssue of her blood in Luk. 8. 44. The Chaldee translateth the uncleannesse of her blood See the notes on Levit. 2â— 18. Vnder this all like accidents to women within that time are comprehended as the Hebrew cannons say whether shee bring forth one or many yet bringeth she but one offring for them all and this is if shee bring them forth all within the daies of accomplishment â—hat is the 40. of 80. daves As if she beare a female all untimely births that fall from the birth day to the end of the 80 dayes are counted with the first birth if shee bring forth twins one after anothâ—r yet bringeth shee but one oblation Maimony in Mechosrei capparah ch 1. s. 8. Verse 8. find not enough that is shee bee poore and not able to buy or bring a lambe then she shall bring two doves See the annotations on Leviticus 5. 7 Thus God regarded the estate of his poore and accepteth according to that a man hath and not according to that he hath not 2 Corinth 8. 12. And the mother of our Lord offering at her cleansing this poore womans sacrifice Luke 2. 22. 24. it sheweth us both the humilitie and the grace of our Lord Iesus Christ that though hee was rich yet for our sakes hee became poore that wee through his povertie might be rich 2 Cor. 8. 9. One for a Burnt-offring When Burnt-offrings and Sin-offrings were brought together the Sin-offring was first offered Exod. 29. 14. 18. Lev. 8. 14. 18. and 9. 7. 8. 12. 15. 16. So in this place Sol. Iarchi observeth from the Talmud that howsoever the scripture nameth the Burnt-offring first yet for offring the Sinne-offring was before the Burnt-offring CHAP. XIII 1 The lawes and tokens whereby the Priest is to bee guided in discerning and judging the plagues of Leprosie arising of a swelling or of a scab or of a bright-spot 18 or of a bile 24 or of a Burning 29 Of the Leprosie in the head or beard 38 of the freckled spot 40 Of the Leprosie in the bald head or forehead 45 How the Lepers are to be arayed and put out of the campe 47 The Law for discerning the Leprosie in garment and skinnes and burning them that were uncleane ANd Iehovah spake unto Moses and unto Aaron saying A man when there shall be in the skin of his flesh a swelling or a scab or a bright-spot and it be in the skin of his flesh like to the plague of leprosie then he shall be brought unto Aaron the Priest or unto one of his sons the Priests And the Priest shall see the plague in the skin of the flesh and if the haire in the plague bee turned white and the sight of the plague be deeper than the skinne of his flesh it is the plague of leprosie and the Priest shall see him and pronounce him uncleane And if the bright-spot bee white in the skin of his flesh and the sight thereof be not deeper than the skinne and the hayre thereof bee not turned white then the Priest shall shut up the plague seven dayes And the Priest shall see him in the 7. day and behold if the plague staÌ„deth in his eies and the plague spread not in the skin then the Priest shall shut him up seven dayes the second time And the Priest shall see him in the seventh day the second time behold if the plague be somwhat dark the plague spread not in the skinne then the priest shall pronounce him clean it is a scab and he shall wash his clothes and be clean But if the scab spreading spread-abroad in the skinne after that he hath beene seen of the Priest for his cleansing then he shall be seene the second-time of the priest And if the priest see that behold the scab spreadeth in the skin then the Priest shall pronounce him uncleane it is a leprosie The plague of leprosie when it shall be in a man then he shall bee brought unto the Priest And the Priest shall see and behold if a white swelling be in the skinne and it hath turned the haire white and livelynes of living flesh bee in the swelling It is an old leprosie in the skin of his flesh and the Priest shall pronounce him uncleane hee shall not shut him up for he is uncleane And if the leprosie breake out abroad in the skin and the leprosie cover all the skin of the plague froÌ„ his head even to his feet to all the sight of the eyes of
thus seeing the Law had twise said that the breaker of the Sabbath should die Exod. 31. 4. and 35. 2. Sol. Iarchi saith it was not declared what manner of death he should die but they knew that hee that prophaned the Sabbath was to die And the Chaldee called Ionathans paraphraseth thus This judgement was one of the foure judgements that came before Moses the Prophet which he judged according to the word of the holy God Some of them were judgements of lesser moment and some of them judgements of life and death In the judgements of lesser moment of pecuniarie matters Moses was readie but in judgements of life and death be made delayes And both in the one and in the other Moses said I have not heard viz. what God would have done For to teach the heads or chiefe of the Synedrions or Assises that should rise up after him that they should be ready to dispatch inferiour causes or money matters but not hastie in matters of life and death And that they should not be ashamed to enquire in causes that are too hard for them seing Moses who was the masteâ— of Israel had need to say I have not heard Therefore he imprisoned him because as yet it was not declared what sentence should passe upon him The foure judgements which hee speaketh of were about the uncleane that would keepe the Passeover Num. 9. 7 8. and the daughters of Zelophead that claimed possession in the land Num. 27. 4 5. these were the cases of lesse imporâ—ance about the blasphemer Lev. 24. and the Sabbath breaker here both which hee kept in 〈…〉 ard till he had answer from the Lord. Verse 35. stone him This was esteemed the heaviest of all the foure kinds of death that malesa 〈…〉 s suffered in Israel see the notes on Exod. 21. 12. without the campe Hereupon they used to carrie such out of the cities and execute them farre off from the judgement hall as Sâ—l Iarchi noteth So they dealt with Stephen casting him out of the citie and stoning him Act. 7. 58. likewise with Naboth 1 Kings 21. 13. also with the blasphemer Levit. 24. 14. which was a circumstance that aggravated the punishment being a kind of reproach as the Apostle noteth Heb. 13. 11 12 13. And this severitie sheweth of what weight the commandement touching the Sabbath is the prophanation whereof God would have thus to be avenged And it further signified the eternall death of such as doe not keepe the Sabbath of Christ entring into the rest of God by faith and ceasing from their own works as God did from his Heb. 4. 1 2 3 4 10. 11. Verse 37. And Iehovah said After the violating of the Sabbath and punishment for it God giveth a Law and ordaineth a signe of remembrance to further the sanctification of his people that they might thinke upon his commandements and doe them Vers. 38. sonnes of Israel This Law for Fringes concerned Israel onely not other nations and as the Hebrewes say men onely were bound to weare them not women Women and servants and little children are not bound by the Law to weare the Fringe But by the words of the Scribes every childe that knoweth to clothe himselfe is bound to weare the fringe to the end he may be trayned up in the commandements And women and servants that will weare them may so doe but they blesse not God as men doe when they put them on and so all other commandements which women are not bound unto if they will doe them they doe them without blessing first Maimony tom 1. in Zizith or treat of Fringes ch 3. sect 9. that they make they themselves and not heathens for them a Fringe which is made by an heathen is unlawfull as it is written Speake to the sonnes of Israel that they make unto them Maim in Zizith ch 1. sect 12. a Fringe that is Fringes as in Deut. 22. 12. Moses speaketh of many and so the Greeke and Chaldee translate it here A Fringe is in Hebrew called Tsitsith or Zizith which in Ezek. 8. 3. is used for a locke of haire of the head and is here applied to a Fringe the threds whereof hang downe as locks of haire And the Hebrew Doctors call it also Gnanaph that is a Branch because it hangeth as branches or twigs of a tree The Branch which they make upon the skirt of a garment is called Tsitsith because it is like to Tsitsith a locke of the head Ezek. 8. 3. And this Branch is called White because we are not commanded to die or colour it And for the threds of this Branch there is no set number by the Law And they take a thred of wooll which is died like the color of the Firmament and tye it upon the Branch or Fringe and this thred is called Blew Maim in Zizith ch 1. sect 1. 2. The Fringe is called in Greeke Craspoda and this word is used by the holy Ghost in Matt. 23. 5. and of it the Chaldee also calleth it Cruspedin The word Gedilim used for Pringes in Deut. 22. 12. were the thrums of the cloth which was woven and Tsitsith the Fringe here spoken of were threeds tied unto those thrums with knots on the skirts Hebr. on the wings This is expounded in Deut. 22. 12. on the foure skirts or wings The skirt end or border of a garment is usually called a wing as in Ruth 3. 9. 1 Sam. 15. 27. and 24. 5 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the foure ends or corners of the earth are called the foure wings thereof Esai 11. 12. Eze. 7. 2. Iob 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law is a garment which hath foure skirts or more than foure and it is a garment of woollen or of linnen onely But a garment of other stuffe as of silke or cotton or camels haire or the like are not bound to have the Fringe save by the words of our wise men that men may bee admonished to keepe the precept of the Fringe For all clothes spoken of in the Law absolutely are not save of woollen and linnen onely When hee maketh a fringe on a garment that hath five or six skirts he maketh it but on foure of the skirts as it is said UPON THE FOVRE SKIRTS Deu. 22. 12. A garment that is borrowed is not bound to have the Fringe for 30 dayes after and thence forward it is bound A garment of wooll they make the white thereof of threeds of wooll and a garment of flax or linnen they make the white thereof of threeds of flax and so of every garment after the kinde thereof c. Every man that is bound to doe this commandement if hee put upon him a garment which is meet to have the Fringe must put on the Fringe and then put the garment on and if he put it on without the Fringe he breaketh the commandement But
breaking the necke of it The Lambe wherewith it was redeemed was given to the Priest Numb 18 15. The first-borne Asse was unlawfull to be used or made profit of till it were redeemed And if he sold it before it were redeemed the price of it was unlawfull c. Priests and Levites are freed from redeeming the first-borne Asse for it is said in Num. 18. 15. The first-borne of man and she first-borne of the uncleane beast thou shalt redeeme Whosoever was charged to redeem the first-borne of man was likewise for the unclean beast and he that was free froÌ„ the one was free from the other Maim in Biccurim ch 12. See other things noted hereabout on Exod. 34. 20. Vers. 16. Redeemed of him or of them meaning the men fore-spoken of the Greeke translateth the redemption of him and Targum Ionathan addeth for explanation of the son of man from a moneth old Hebr. from the son of a moneth See the Annotations on Lev. 27. 6. the silver of five shekels that is five shekâ—ls of silver This sum was before given for every first-borne Num. 3. 46. 45. twenty gerahs The gerah weighed 16. barley-cornes the shekel of the Sanctuary or holy shekel weighed 320. barley-cornes as is before noted on Levit. 17 25. The Hebrewes hold that this redemption of the son might be either with money or moneyes worth so as it were of moveable goods but not with lands nor with servants nor with bills or writings and if he redeemed his sonne with them he was not redeemed Maim in Biccurim c. 11. sect 6 Now because the tribe of Levi was taken in stead of all the first-borne of Israel Numb 3. therefore they and their seed were freefrom this redemption and so the Hebrew Canons say Priests and Levites are freed from the redemption of their sonnes And further an Israelite that commeth of a woman of Levi is free for the case dependeth not on the father but on the mother as it is said That which openeth the wombe c. Maim ibidem cap. 11. sect 9. Vers. 17. the firstling or the first-borne in Greek the firstlings of cowes c. understand being a male firstling as Exod. 34 19. otherwise it was not sanctified or given to the Priest A firstling which is both male and female hath no holinesse in it at all but it as a female whereto the Priest hath no right Maim in Becoroth ch 2. s. 5. shalt not redeeme thou mayest not give the worth of it or any other for it but the beast it selfe is to be given neither may the owner use or make profit of it or of the â—â—oll or any thing thereon Deut. 15. 19. they are holy and therefore must be hallowed or sanctified to the Lord Exod. 13. 2. The Hebrewes say A man is commanded to sanctifie the first-borne of his cleane beast and to say Behold this is holy All are bound to sanctifie the firstling of a cleane beast both Priests Levites and Israelites although the firstling is the Priests If he have a firstling borne he is to offer the bloud fat on the altar and to eat the rest of the flesh according to the Law of the Firstlings Maim in Bechoroth c. 1. s. 4. 7. a savour of rest that is as the Greeke translateth of sweet smell which the Chaldee explaineth that it may be accepted with favour before the LORD But if it were blemished it might not be offred by the Law Lev. 22. 20 â—1 c. What did they then with their blemished firstlings The Law sheweth in Deut. 15. and the Hebrewes explaine it The firstling oâ— the cleane beast is slaine in the court-yard of the Sanctuary as other light holy things they sprinkle the bloud and burne the fat and the residue of the flesh is eaten by the Priests If the firstling have a blemish whether it be borne with his blemish or a blemish 〈◊〉 on it after it is perfect yet it is the Priests If he 〈◊〉 he may eat it in any place or he may sell it or feed others with it whom he will though it be an keathen for it is a common thing as it is written 〈◊〉 Deut. 15 21 22. And if there be any blemish therein c. thou shalt eat it within thy gates the uncleane and the cleane shall eat it alike as the Roe-bucke and as the Hart and loe that is the Priests goods Maimon in Bechoroth ch 1. sâ—ct 2 3. Vers. 18. as the wave-broast the parts of the Peace-offrings given to the Priests Levit. 7. 34. Set also before on vers 11. Vers. 19. All the heave-offrings the Greeke and Chaldee expound it Every separated thing This conclusion implieth all other holy gifts expressed in other places of the Law though not particulared here And this sheweth Gods bounty to his Priests in allowing them so large meanes of livelihood for their service of him that they might be incouraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doores of Gods Sanctuary or kindle fire on his altar for nought Malac. 1 10. And when the people neglected their dutie in not giving such things as were appointed then was the house of God for saken and the godly governours looked to the redresse hereof Nehem. 13. 10 11 12 c. The Hebrew Doctors write of 24. severall gifts which God bestowed on the Priests with the order and use of them all Foure and twenty gifts were given to the Priests and they are all expressed in the Law and concerning them all was the covenant made with Aaron And whosoever eateth of any gift wherein holinesse is blesseth God who sanctified him with the holinesse of Aaron and commanded him to eat so and so Eight of these gifts the Priests did eat no where but in the Sanctuary within the wall of the Court-yard And fine gifts they did not eat but in Ierusalem within the walâ— of the citie And five gifts were not due unto them by the Law but in the land of Israel only And five gifts were due unto them both within the land aâ— a without the land And one gift was due unto them from the Sanctuary The eight gifts which they did not eat but within the Sanctuary were these 1 The flesh of the Sin-offring whether fowle or beast Levit. 6. 25 26. 2 The flesh of the Trespasse-offring Lev. 7. 1 6. 3 The Peace-offrings of the congregation Levit. 23. 19 20. 4 The remainder of the Omor or Sheafe Levit. 23. 10 c. 5 The remnants of the Meat-offrings of the Israelites Levit 6. 16. 6 The two Loaves Levit. 23. 17. 7 The Shew-bread Levit. 24. 9. 8 The Lepers log of oyle Levit. 14. 10. c. These were not eaten but in the Sanctuary The five which they might not eat but in Ierusalem and before that within the campe of Israel to which Ierusalem afterward was answerable as is noted on Numb 2. 27. were these 1 The
him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See NuÌ„ 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be bâ—â—ted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their lâ—mâ—es that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portioÌ„ in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Daâ—â—ing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If
a man or Any man when hee dieth and have no sonne here God passeth from the speciall case of these virgins and giveth a generall law for inheritances that they should passe to the female if the father died without male issue but otherwise the daughters had no part in the inheritance with the sonnes Vers. 11. unto his kinsman or unto his neere kin of which words see the notes on Levit. 18. 6. From this word and that which followeth next to him Sol. Iarchi noteth he should be of his familie and none is called a familie but on the fathers side Touching the right of inheritances the Hebrew Canons lay it downethus Who so dieth his children doe inherit that which is his and they are before all other And the males are before the females But the female never inheriteth with the male If he have no children his father shall be his heire or if it be a â—â—ther shee is heire to her children and this thing is by tradition And whosoever is first for inheritance is of them that first come out of the thigh that is are begotten first Therefore whoso dieth 〈◊〉 it man or woman if they leave a sonne hee inheriteth all if his sonne be not found alive they looke next to the seed of that sonne If any of his seed be found whether males or females though it be the sonnes daughters daughters daughter to the end of the world she inheriteth all If he have no male issue they turne to the daughter If he have a daughter she inheriteth all If his daughter be not found in the world they looke unto the daughters seed which if any be found whether males or females to the worlds end it inheriteth all If the daughter have no seed the inheritance returneth to his father If his father be not living they looke next to the seed of the father which are the brethren of him that is dead If hee have a brother found or brothers seed he inherits all if not they turne to the sisters if he have a sister or sisters seed it inherits all And if there be neither brothers seed nor sisters seed forasmuch as the father hath no seed the inheritance returneth to the fathers father If the grandfather be not living they looke to the grandfathers seed which are the brethren of his father that is deceased and there the males are before the females and the seed of the males before the females as was the right of the seed of the dead him-selfe If none of his fathers brethren nor of their seed be found the inheritance returneth to the great grandfather and after this manner it proceedeth upwards Thus the sonne is before the daughter and all the issue of the sonne before the daughter and the daughter is before her grandfather and all her issue are before her grandfather And the father of the deceased is before the brethren of the deceased and the brother before the sister and all the brothers issue before the sister and the sister before her grandfather and all the sisters issue before her grandfather The grandfather is before the brethren of the father of him that is deceased and his fathers brethren are before his fathers sisters and all that come out of the thigh of his fathers brother are before his fathers sisters and his fathers sisters are before the fathers grandfather of him that is deceased and so all that come out of the thigh of his fathers sister are before his fathers grandfather and after this manner it proceedeth and ascendeth untill the beginning of the generations Therefore there is no man of Israel that is without heires Who so dieth leaveth a son and a sons daughter though it be a sons daughters daughters daughter to the end of many generations shee is for most and heire of all and the first mans daughter hath nothing And the same law is for the brothers daughter with the sister and for the daughter of his fathers brothers son with his fathers sister and so all in like sort Who so hath two sons and they both die while he liveth and the one son leave three sons and the other son leave one daughter afterward when the old man dieth the three sons of his son shall inherit the halfe of his heritage and the daughter of his other sonne shall inherit the other halfe for cach of them was to inherit aportion of his father and after this manner doe the sonnes of brethren divids and the sonnes of the fathers brother unto the beginning of the generations The familie of the mother is not called a familie neither is there inheritance but to the familie of the father therefore brethren by the mother are not heires one of another but brethren by the father are heires one of another and this whether it be his brother by his father onely or his brother by his father and his mother All that are neere in bloud by transgression doe inherit as they which are lawfully begotten as if one have a bastard son or a bastard brother loe they are as other sons and as other brethren for inheritance But the sonnes of a bond-woman or of a strange woman is not counted a son for any matter neither is he an heire at all Maimony tom 4. in Nachaloth or treat of Inheritances ch 1. sect 1. 7. As the sons had their fathers inheritance divided among them the first-borne having a double portion Deut. 21. 17. so for releefe of the widow and of the daughters the Hebrewes had these lawes A widow is to be sustained by the goods of the heires all the time of her widowhood untill she receive her dowrie and after shee hath received her dowrie in the judgement Hall shee hath not that sustenance As they sustaine her with food after her husbands death with his goods so they give her raiment and houshold-stuffe and dwelling or she remaineth in the dwelling which she had whiles her husband lived If the widow die her husbands heires are bound to bury her Our wise men have commanded that a man should give a little of his goods to his daughter c. If a father die and leave a daughter they measure his purpose how much was in his heart to give unto her for her livelihood and they give it her and his acquaintance are they that measure his purpose If they know it not the Magistrates rate it and give her a tenth part of his goods for her livelihood If he leave many daughters every one of them when she commeth to be married hath a tenth of his goods And she which is after her hath a tenth part of that which remaineth of the first and she which is after her hath a tenth of that which is left of the second And if they come all to be married at once the first receiveth a tenth part and the second a tenth part of that which remaineth of the first and the third a tenth of that which remaineth of the second and
this time when the sonne is a sonne of thirteene yeares and one day and the daughter is a daughter of twelve yeares and one day although they say we know not to whose name we have vowed their words are established and their vowes are vowes c. And this is the time of vowes spoken of in every place for as much as they are come to the yeares of great or aged persons their vowes are stablished Maimon tom 3. Treat of Vowes chap. 11. sect 1 3 4. Vers. 4. hold his peace at her or keepe silence at it though hee doe not by words appâ—â—v yet by silence hee seemeth to consent therefore her vow standeth firme shall stand that is shall be stable firme and sure as the field which Abraham bought was said to stand when by sale it was made sure Gen. 23. 17. 20. So ones counsell or word is said to stand when it abideth firme Prov. 19. 21. Esay 14. 24. and 40. 8. Ier. 44. 29. Vers. 5. disallow her or disallow nulliâ—â—e it to wit her vow so after the day that he heareth whether it be in the day that she vowed or many daies after that her father heareth of it If she vow and wait many daies and afterward her father or her husband heare of it then hee may breake it in the day that he heâ—reth c. as it is said In the day that he heareth and not in the day that shee voweth onely Maimony in Vowes chap. 12. sect 16. will mercifully forgive her in Greeke will purge or cleanse her her sin in vowing when she was not in her owne power but in her fathers shall be forgiven but she may not performe her vow which by her fathers authoritie is disanulled So for her husband in like fort vers 12. Vers. 6. if having she have a hâ—sband Hebr. if being she be to a man that is 〈◊〉 〈◊〉 at all maried or the utterance of her lips or pronunciation that which she hath pronounced or distinctly uttered to wit by oath as appeaseth by the word Or which distinguisheth it from her vowes and by that which followeth which she hath bound upon her soule that is by oath as in vers 2. and 10. So the pronouncing with the lips is joyned with swearing in Lev. 5. 4 and Chazkuni here saith the pronunciation is not meant but of an oath Vers. 8. he disallow her or disallow it that is signifie his disallowance of her vow or oath The Hebrewes say A man maketh void or establisheth the words of his wife or of his daughter in any language although she know it not for it is not of necessity that the woman should heare the making void or the establishmeÌ„t c. He that maketh void the words of his daughter or of his wife it is necessary that he utter it with his lips and if he make it void in his heart only hee doth not make it void Maim in Vowes chap. 13. sect 1. 7. Vers. 9. put away to wit from her husband as is expressed in Levit. 21. 7. that is divorced shall stand she is to performe her vow and this as the Hebrewes thinke though she be afterward maried As A woman which hath no husband and which is not under her fathers power if she say Loe such flesh be unlawfull to me after thirty daies and she be married within thirty dayes although at the time when the vow beginneth shee be under the power of a husband he cannot make it void because at the time of the vow making she was not under his power And of this it is said in Num. 30. 9. But the vow of a widow and of her that is put away c. Maim in Vowes chap. 13. sect 16. Vers. 10. in her husbands house after that shee is married and in her husbands power But what if shee were betrothed onely and remained yet in her fathers house Of this case the Hebrewes say A maid that is betrothed none can make ther vow void but her father and her husband joyntly together And if the one of them alone doe make it void it is not made void If her espoused husband die she returneth into the power of her father and whatsoever she voweth her father may make void as before her espousals If her father die after that she is betrothed and she make a vow after his death her husband cannot make it void for an husband maketh not the vowes of his wife void untill shee be come into the wedding chamber or married Maim in Vowes chap. 11. sect 9 10. Vers. 11. shall stand shee is to keepe her vow though after her husbands death A young woman whom her father hath given in mariage if she become a widow or be divorced after mariage loe she is as an Orphan whiles her father liveth and her father cannot make her vowes of none effect although she be yet but a young woman Maim ibidem sect 25. Vers. 12. hath utterly made them void or hath any waies made them void Hebr. making void hath made them void so in vers 15. Vers. 13. oath of bond that is binding oath or bond confirmed with an oath to afflict the soule by abstenance fasting c. See the notes on Levit. 16. 29. This seemeth to be added for amplification rather than limitation or restraint howbeit the Hebrewes from hence gather that although the father may disanull all his daughters vowes of what sort soever yet the husband hath not power to disanull the vowes of his wife vnlesse they be of this sort to wit vowes or bonds to afflict the soule c. Sol. Iarchi on Numb 30. and Maimony in Vowes chap. 12. sect 1. may establish it or may make it stand shall confirme it Some understand these words to be a commandement and translate thus Let her husband establish it or let her husband make it void to wit out of hand and let him not deferre it till afterward Vers. 14. altogether hold his peace Hebr. holding his peace shall hold his peace or keepe silence from day to day and doe not disanull it the same day that he heareth it Vers. 15. shall utterly make them void or shall any waies make them of none effect see this phrase in vers 12. shall beare her iniquitie that is shall beare the punishment of her iniquitie God will require her sinne at his hand From hence wee learne saith Sol. Iarchi that he which is a cause of scandall or offence unto his neighbour shall cone in his stead unto all punishments CHAP. XXXI 1 The Israelites are commanded to take vengeance on the Midianites 5 Twelve thousand of the tribes of Israel with Phinehas the Priest are sent to warre 7 They slay all the males and the five kings of Midian and Balaam the sonne of Beor 9 They take the women and children captives and the spoile of their goods and cartell and burne their cities 13 Moses is wroth with the Officers for saving the women alive 19 How the souldiers with
sect 3. Vers. 9. shalt kill him by shewing the thing to the Magistrate who hath power to kill him therfore the Greeke translateth Shewing thou shalt shew concerning him thine hand this is spoken to the accuser or first witnesse who must cast the first stone at him Deut. 17. 7. Of the manner of stoning used in Israel see the notes on Levit. 24. 23. Vers. 10. to thrust thee away from Iehovah in Chaldee to make thee to erre from the feare of the Lord that is to goe astray from his true worship â—â—d service as feare in Esay 29. 13. is expounded worship in Matt. 15. 9. of servants in Greeke and Chaldee of servitude or bondage Vers. 11. shall doe no more Hebr. shall not adde to doe as this evill word that is any such evill thing as this is For punishment of transgressours is a meane to restraine others from wickednesse and to make them wise Prov. 21. 11. On the contrary Because sentence against an evill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Eccles. 8. 11. See the like in Deut. 17. 13. The Hebrewes gather from the words All Israel shall heare c. that a cryer was to proclaime before him unto all the cause of his death and they note foure sorts of evill doers before whom such proclamation was made The rebellious Elder Deut. 17. 13. the presumptuous false witnesse Deut. 19. 19 20. the intiser to Idolatry here spoken of and the stubborne rebellious sonne Deut. 21. 18 21. Maimony tom 4. treat of Rebels c. 3. s. 8. Vers. 12. If thou shalt heare say in one or When thou shalt heare of one that is of any one of thy cities This is one of the most severe lawes wherein God sheweth his jealousie and indignation against idolaters to the utter rooting out not onely of their persons but or their posterity goods and citie it selfe for ever of thy cities of the cities of Israel which were Gods people against whom onely this law is given if they should bee drawne to idolatry and not against those that were without So of spirituall judgment it is said Doe not yee judge them that are within But them that are without God judgeth 1 Cor. 5. 12 13. Vers. 13. sonnes of Belial that is wicked or mischievous persons which the Chaldee interpreteth sonnes of wickednesse Belial in Hebrew Beliijagnal is by interpretation without profit or without yoake that is lawlesse rebellious and wicked and this name is given unto Satan or Antichrist opposed unto Christ in 2 Cor. 6. 15. and to bee sonnes of Belial is to be addicted or given over unto wickednesse as in 1 Sam. 2. 12. Iudg. 19. 22. 1. King 21. 10. The like is of a daughter of Belial 1 Sam. 1. 16. and man of Belial 1 Sam. 25. 25. and sometime the wicked are simply called Belial as in 2 Sam. 23. 6. Nahum 1. 15. and as it is here applyed to persons so is it also to wicked things words or thoughts as in Deut. 15. 9. out from the middest of thee or from among you speaking to Israel from whom such wicked persons might in all ages goe forth as they did also from the Christian Churches as it is said They went out from us but they were not of us 1 Ioh. 2. 19. And this their going out argueth likewise their stubborne and presumptuous carriage in their evill which they did not in secret but as proclaiming warre against the Lord. have thrust away or have driven have withdrawne to wit out of the way as was expressed in vers 5. the Chaldee expoundeth it have caused to erre or goe astray and it noteth the force and efficacie or such seducers as Ieroboam is said to have driven Israel from following the Lord 2 King 17. 21. See before on Deut. 4. 19. the inhâ—bâ—tants This is spoken generally and indefinitely if all the inhabitants were seduced there is no doubt but the judgment following was to be executed the Hebrews also thinke if the greater part of the citie were drawn away they all that were seduced were to dye and the citie to bee destroyed but if the lesser part onely were withdrawne then they were killed but the citie it selfe was to be let stand as is further shewed in the annotations following other gods in Chaldee the idols of the peoples so here were two evills the forsaking of the true God whom they had knowne and the following of other gods whom they had not knowne Of these the Lord saith by his Prophet Bee astonished O yee heavens at this and be horribly afraid he yee very desolate saith the LORD for my people have committed two evills they have forsaken me the fountaine of living waters they have hewed them out cesternes broken cesternes that can hold no water Ier. 2. 12 13. Vers. 14. Then shalt thou enquire hee speaketh to Israel and therein chiefly to the Rulers whom it most concerned to try out this case and by these three enquire search aske that well or diligently he teacheth them what care should be had for finding out the truth that this severe judgment came not upon any without their due demerit The Hebrewes say They judge not a citie thrust away but in the judgment hall of 71 Magistrates it is said in Deut. 17. 5. Thou shalt bring forth that man or that woman unto thy gates and shalt stone them c. Particular persons are killed by the Iudges that are in every citie but the multitude are not killed save by the great Synedrion The great Court doe send and enquire and search till they know evidently that all the citie or the most of it is thrust away and turned to idolatry Afterward they send two learned men to admonish and to convert them If they convert and shew repentance it is well but if they persist in their folly the Synedrion doe command all Israel to goe up against them to warre and they doe besiege them and wage warre against them untill the citie be broken up When it is broken up forthwith they set for them many courts of judgment and doe judge them whosoever hath two witnesses come against him that hee served an Idoll after they have dispatched him they put him apart If all the Idolaters be found the lesser number they stone them to death and the rest of the citie is delivered If they be found the greater number they carry them up to the high Court and give sentence there against them Maim treat of Idolat c. 4. s. 3. 6. Vers. 15. smite the inhabitants the Greeke saith kill all the inhabitants with the slaughter of the sword which is to bee understood if they bee all found guilty as they say They kill with the sword all that have served the Idoll and smite every soule men women and children if all the citie bee thrust away If the Idolaters be found the greater number they smite all the little ones and women
unlawfull to marry a woman which is not a Proselyte If she be with childe by his first lying with her then the childe is a stranger and is not his sonne for any matter because he is of an heatheÌ„ mother c. If the beautifull woman will not leave her idolatry after twelve moneths they are to kill her and so the ciâ—iâ— that would make peace they may make no covenant with them till they renounce their idolatry and destroy all the places thereof and receive the other commandements which were commanded â—o the sonnes of Noe for every heathen that yeeldeth not to those commandements are to be killed if they be under our hand faith Maim in treat of Kings 〈◊〉 8. s. 5. 9. Vers. 13. raiment in Greeke the garments of her captivity to wit those wherein she was taken and shall put on mourning weeds which was another signe of her humiliation and meanes to withdraw the mans love from her if she continued in her unbeleefe remaine or sit in thine house where thou maist behold and observe her carriage a moneth of daies that is thirty daies an whole moneth This was in respect of her speciall case forementioned And whereas the Hebrewes speake of two moneths longer as is noted on vers 12 the reason thereof they elsewhere shew to be in regard of his lying with her left she should be with childe that so the seed of â—srael might be knowne from the heathens for by Exod 21. 4. it appeareth that a heathen bond-womans children were her masters and not counted the Israelites who begat them and by Ezr. 10. 3. 44. it is evident that not only the heathens wives but such also as were borne of them were put away The Hebrewes say Every woman that is divorced or is a widow she may not marry againe till she have tarriâ—d ninety daies besides the day of her divorce or of her husbands death to the end that it may be 〈◊〉 whether she be with childe or no and that thâ—â—e may be proofe whether it be the seed of her first husband or of her second A bond-woman that is 〈◊〉 free and an heathen woman that becommeth a 〈◊〉 thâ—y must tarry 90 daies And though is 〈◊〉 a heathen man his wife that become Proselytes they separate them ninety daies to distinguish the seed which is begotten in holy state from the seed which is not so begotten And so the beautifull captive although there is a law given her of 30. daies for the â—itting of her selfe she must tarry 90. daies for the fitting of her child Maimony in treat of Divorces ch 11. s. 18. 21. goe in to wit into the marriage chamber as â—udg 15. 1. and be her husband or marrie her and so 〈◊〉 with her as Dew â—4 〈◊〉 This might not be with an Infidell Deut. 7. 〈◊〉 See the Annotations there Vers. 14. If thou have no delight in her This see 〈…〉 be meant before marriage not after for that God allowed no such sending her away after marriage but if after he had oncâ— lyeâ— with her had humbled her as after he speakeâ—h the mans affections were withdrawne from her by beholding her in that deformity mournfull state within his house then God permitted this leaving her but with the cautions following whither she will Hebr. to her soule that is according to her owne will or desire The Greek translateth thou shalt send her away freeâ— fâ—lling thou shalt not sell that is not at all or shalt in 〈◊〉 case sell her as other captives might be and this recompence she had and the man sustained this losse for that hee had humbled her whereby God shewed compassion to this afflicted woman and his dislike of the mans lying with her before though for the hardnesse of mens hearts he suffered it so to be as Matth. 19. 8. make a gaine to thy selfe or serve thy selfe make her â—hy servant The Hebrew Hithgnammer is found onely here and in Deut. 24. 7. where the Greeke expresseth it by Katadunasteo which is to sub due or bring under ones power which word is used in like sense Acts 10. 38. and Iam. 2. 6. for such as were oppressed under the power of the devill and of rich men So that the man as hee might not sell this woman so neither make a servant of her to himselfe or others So the Hebrewes expound it If he sell her â—e transgresseth this prohibition Selling thou shalt not sell her c. And so if he subdue her after that she is lien with to be a bond-woman when he hath use of her service he transgresseth this prohibition Thou shalt not make a gaine to thy selfe by her for he may not serve himselfe by her Maimony treat of Kings ch 8. s. 6. humbled her or afflicted her This word being used for unlawfull copulations as in Gen. 34. 2. Deut. 22. 24 29. Iudg. 19. 24. 2 Sam. 13. 12 14. Ezek. 22. 10 11. Lam. 5. 11. sheweth also that God approved not of his fact and that this sending her away was not to be after marriage but after his first lying with her onely as is before noted Vers. 15. two wives which though it was contrary to Gods first institution Gen. 2. 22 23 24. and was begun by Kains posterity Gen. 4. 19. yet the corruption being spred over all and even in the Church God for a time suffered this untill the time of reformation but approved not of it as appeareth by Mal. 2. 15. Matth. 19. 4 5. And here provideth by his Law against troubles and confusion that might arise in families by such polygamy and another hated Hebr. and one hated but this word one in the latter branch of the sentence is used for another and is so explained by the Holy Ghost as where it is said in Matth. 24. 40. the one shall be taken and the one left another Evangelist expresseth it thus the one shall be taken and the other leâ—t Luk. 17. 36. And by hated understand lesse loved than the other for it is spoken by way of comparison as in Gen. 29. 31. Vers. 16. he maketh his sonnes to inherit or divideth the inheritance to his sonnes from which words the Hebrewes gather that The first-borne which is borne after his fathers death is not to have a double portion Maimony treat of Inheritances ch 2. s. 2. he may not or he cannot he shall not be able that is it is not lawfull for him make first-borne that is give the first birth-right which was a double portion As Ioseph had the first birth-right when a portion was given him above his brethren 1 Chr. 5. 1 2. Gen. 48. 5 22. before the son which the Greeke translateth despising the son Vers. 17. acknowledge in Chaldee separate to wit by His words and actions a double pâ—â—tion Hebr. the mouth that is the part of two which the Chaldee translateth two parts as the like phrase signifieth in Zach. 13. 8. By which Scriputre we may learne what this double
without seed Deut 25. 5. Brethren by the mothers side only are not counted for brethren in the case of inheritance or of taking the brothers wife and putting off the shooe but are as if they mere none for there is no brotherhood but by the fathers side Strangers that are become Proselytes and servants which have their freedome have no brotherhood at all but are as strangers one to another c. Maimony tom 2. in Iibbum or treat of taking the Brothers wise chap. 1. sect 1. 7 8. So in the Gospell this case is propounded to our Saviour in generall termes Moses said if any man die Matt. 22. 24. or if any mans brother die Mark 12. 19. Luk. 20. 28. that it seemeth even then this law was not thought to intend the first-borne onely have no sonne Hebr. no sonne to him that is no childe for sonne the Greeke translateth seed which comprehendeth sonne or daughter so in the Gospell it is translated having no children Matt. 22. 24. or hee die childlesse Luk. 20. 28. and in Matt. 22. 25. it is said having no seed Thus the Hebrewes expound it That which is said in the Law AND HAVE NO SON whether it be sonne or daughter or seed of son or seed of daughter c. if he have seed by that wife or by another he freeth his wife from unloosing the shooe or marrying his brother yea though he have a seed which is a bastard c. But if he have a sonne by a bond-woman or by an alien hee freeth not his wife for the seed that commeth of a bond-woman are servants Exod. 21. 4. and they which come of Infidels are Infidels and are as none for of the heathen he saith HE WILL TVRNE AWAY THY SON FROM AFTER ME Deut. 7. 4. hee turneth him away from being counted of the Church And though his son by the bond-woman be made free or his son by the alien bee become a Proselyte yet are they as other strangers and freed servants and doe not discharge his wife c. Whoso dieth and leaveth his wife with childe if she have an untimely birth after his death she is to marry her husbands brother but if she bring it forth and the childe commeth out alive into the aire of the world although it die in the houre that it is borne loe his mother is discharged from pulling off the shooe or marying her husbands brother Maim in Iibbum chap. 1. sect 3 4 5. a stranger that is of another family in Israel as the Greeke translateth it a man not neere that is not neere of kin The Hebrewes say If she be married to another he lie with her before she be maried to her husbands brother or have pulled off his shooe he and she are to be beaten and shee is to goe out by bill of divorce Maim in Iibbum c. 2 s. 18. her husbands brother or next neerest kinsman as in Ruths case Ruth 3. Here they say Who so dieth and leaveth many brethren it is commanded that the eldest marry his brothers wife or pull off his shooe If the eldest will not they turn to all the other brethrē if they will not they turne againe to the eldest and say Vpon thee the commandement lieth either to pull off the shooe or to marry thy brothers wife and they cannot compell the husbands brother to marry her but they may compell him to pull off the shooe If the eldest brother be gone into another countrey his younger brother may not say the commandement lieth upon my elder brother wait for him till he come but they say to this that he now marry or pull off the shooe Maimony in Iibbum chap. 2. sect 6 9. goe in unto her into the chamber as Iudg. 15. 1. that is take her to wife The Hebrews thinke this might not be done till they had waited 90 daies after her husbands death which was to see whether shee were with childe or not and such was the custome for all other women that were widowes they maried not till after three moneths Maim in Iibbum chap. 1. sect 19. This seemeth necessary in this case for if she were with childe brought it forth alive it was not lawfull for her brother in law to have her Levit. 18. 16. Vers. 6. stand up in the name of his brother that is be counted and called the seed of the dead man not of the living and for this cause Onan sinned in not performing this duty because hee know that the seed should not be his Gen. 38. 9. Thus Obed whom Boaz begat of Ruth is said to bee the sonne of Naomi Ruth 4. 17. And as hee did this for his dead brother so by the Hebrewes Who so maried his brothers wife hee was the heire of all his brothers goods Maimony tom 4. treat of Inheritances chap. 3. sect 7. his name be not blotted but or not wiped out for that was an heavie judgment in Israel Deut. 9. 14. and 29. 20. Psal. 109. 13. Therefore to comfort the godly Eunuchs the Lord promiseth to give them a name better than of sonnes and of daughters Esay 56. 5. And this sheweth the reason o◠this Law that God would have brethren shew mercy one to another both to the living and to the dead as Ruth 2. 20. that widowes should not be left comfortlesse and that families should not be cut off from their inheritances in Canaan which were figures of a better and heavenly heritage as is shewed on Gen. 12. 5. but that the name of the dead might be raised up upon their inheritances Ruth 4. 5 10. And as Christ himselfe came according to the flesh after this manner of kindnesse shewed by Booz his grandfather so unto him and his Church may the truth of this shadow and legall ordinance be applied For the Church of Israel was his wife Hos. 2. who bare him no children by the Law Rom. 7. and 10. and 11. But the Apostles his brethren Iohn 20. 17. by the immortall seed of the Gospell begat children unto him both of the Iewes and Gentiles 1 Cor. 4. 15. Gel. 4. 19. 1 Pet. 1. 23. not that they should be called by any mans name 1 Cor. 1. 12 13. but to carry the name of Christ whose name shall be forever and continued as long as the Sun in whom all nations shall blesse themselves and blessed be the name of his glory for ever Psal. 72. 17 19. Vers. 7. like not or be not willing have no delight or pleasure so in vers 8. Though God would have brethren performe the soresaid dutie yet if their affections were contrary hee forced them not hereunto lest worse evils should grow in families through want of love which is the bond of perfectnesse But what if the woman her selfe were not willing For this God giveth no expresse Law but by the Hebrewes opinion if she were fit to marry him and would not she was judged as a woman rebellious against her husband and was put away
vers 10. Vers. 2. the day that is the time the first opportunity For this rite was fulfilled not the first day that Israel went into Canaan but after as Ios. 8. 30 c. So day is used for time Luke 19. 42. set up or erect to wit stones for pillars as in Exod. 24. 4. to signifie the tribes of Israel who being brought of God into his good land were by this extraordinary â—ite to professe their homage and obedience unto him otherwise to undergoe the curses of his Law Which their consciences accusing them of they might be led unto Christ for redemption froÌ„ the curse with plaister or with lime whiting that the words of the Law might be written thereon a memoriall of Gods benefits unto them This word plaister is used to signifie hypocrisie as Paul called Ananias a p 〈…〉 red or whited wall Acts 23. 3. and the Pharisees are likened to whited or plaistered s 〈…〉 which appeare beautiful outward c. Mat. 23. 27. And that seemeth also to be intended here that all such as seeke life by the workes of the Law which Israel after did Rom. 9. 31 32. have their hearts within hard and stony Ezek. 36. 26. though outwardly they appeare of another nature and colour and have the profession of the Law upon them wherein they glory Rom. 2. 17 23. Therefore afterward blessings and cursings are mentioned vers 12 13. but Moses rehearseth none but curses as being the due of all such hypocrites And from the last verse of this Chapter Paul proveth that as many as are of the workes of the Law are under the curse Gal. 3. 10. Vers. 3. all the words either the ten commandements called the ten words Exod. 34. 28. which are the summe of all Law or all the words following in this chapter See the notes on vers 8. that thou maist goe in and consequently possesse and enjoy the land which figured heaven for the Law promiseth life to them that doe it Rom. 10. 5. though unto man it is unpossible Or it may be read for that thou art come in as being a reason of this seruice and of their dutie to keepe the Law And so the Greeke translateth When as thou art come in Vers. 4. Ebal or Gebal as the Greeke writeth it Gaibal and here the other mount Ger 〈…〉 zim vers 12. is also understood but because the Curses onely are after expressed and they were on mount Ebal therefore it is named Of this mount see v. 12 13. with plaister or with lime as ver 2. Vers. 5. An Altar to signifie God the other party in the covenant as was at mount Sinai Exod 24. 4. and to teach by it and the sacrifices offered thereon that there could be no salvation but by Christ and his sacrifice for remission of sinnes yron that is any yron toole to hew or polish them but they should be as they were naturall to signifie the perfection that should be in Christs humane Nature whereby hee was acceptable to God though before men hee seemed altogether deformed Esay 52. 14. and 53. 2. he was the stone cut out without hands Dan. 2. 34 35. And no man might lift up an yron toole upon these stones to teach that mans wisedome is foolishnesse with God see the notes on Exod. 20. 25. where the axe of man polluteth the Altar of God Vers. 6. of whole stones and not of hewen Exod. 20. 25. Of such whole or entire stones did Iosua build it Ios. 8. 31. Burnt-offerings to obtaine of God by Christ forgivenesse of sins and sanctification of life see the Annotations on Lev. 1. Vers. 7. Peace-offerings to shew their hope of peace and prosperity by Christ and their thankefulnes for his graces see Lev. 3. eat there keeping a holy banquet for the flesh of the peace-offerings were eaten by the owners and Priests Levit. 7. 15 c. This taught them the spirituall joy which they should have in Christ for his deliverance of them from the curse of the Law and his flesh wee doe eat unto life eternall Gal. 3. 13. Ioh. 6. 51. Vers. 8. very plainly or plainly and well or fairly Heb. making them plaine doing them well Hereby is meant a large and faire writing easie to be read of all as in Habak 2. 2. That all sorts of people might have the knowledge of Gods Law and learne to doe the same And by this it appeareth that all the words commanded to be written or the Copie of the Law which Iesus wrote Ios. 8. 32. were not the whole booke of Deuteronomie much lesse all Moses books as some have thought for what stones would suffice for such a worke With these whited stones on whose outside the Law was written we may compare that white stone in Rev. 2. 17. which Christ giveth to all his and in the stone a new name written which no man knoweth saving he that receiveth it those being to shew the worke of the Law outwardly this the worke of Christs grace and Spirit inwardly Compare also 2 Cor. 3. 2 3. Vers. 9. Take heed and heare or Attend hearken and heare as the Chaldee expoundeth it but the Greeke saith Be silent and heare art become the people or art made for a people to Iehovah by renewing of the covenant declared so to be and therefore bound to obey his commandements as it is said For all peoples will walke every one in the name of his God and we will walke in the name of Iehovah our God for ever and ever Mic. 4. 5. Vers. 10. therefore thou shalt Hebr. And thou shalt obey the Chaldee saith shalt receive the Word of the Lord. By obeying or hearkning unto is meant the due observing or keeping of the things spoken as our fathers have not hearkned unto the words of this booke 2 King 22. 13. is explained our fathers have not kept 2 Chron. 34. 21. Commandements or Commandement meaning every one in particular and all in generall for the offending in one point maketh us guiltie of all Iam. 2. 10. See the like in Deut. 5. 10. Vers. 12. Gerizzim called in Greeke Garizein of it and the other mount Ebal Moses said before they were over against Gilgal beside the Okes of Moreh Deut. 11. 30. and Benjamin these six here named were the worthiest tribes all borne of Iakobs wives the free women and none of the handmaids children God shewing hereby the strength and noblenesse of the Blessings above the Curses and that they belong to such children of the free women as Paul teacheth us in an allegorie Gal. 4. 22 31. Howbeit though Moses appointeth these to blesse yet hee expresseth not the blessings by such silence leading his prudent reader to looke for them by another which is Christ Ioh. 1. 17. Act. 3. 26. For silence in the holy story often implieth great mysteries as the Apostle in Heb. 7. teacheth from the narration of Melchisedek in Gen. 14. Vers. 13. for the curse that is to pronounce it In speaking of
gracious c. as Psal. 111. 4. or of the godly man that he is gracious c. as the next verse sheweth or of the light that it is gracious c. meaning it of God who is our light as Psal. 27. 1. Vers. 5. will moderate or measure out or carry and dispense them as the Greeke explaineth it by the similitude of a steward his words or affaires matters en-judgement or with discretion as is fit and right Psal. 25. 9. Ezek. 34. 16. Vers. 6. Surely or For compare Psal. 15. 5. Vers. 7. heare-say or hearing that is tidings fame rumour or report which he heareth as the word signifieth Rom. 10. 16 17. So that which one Evangelist calleth akoé hearing Mark 1. 28. another calleth echos sound or ecchoe Luke 4. 37. both meaning fame or rumour See the contrary to this in the wicked Ier. 49. 23. fixed or firmely prepared not to be moved with ill tidings Vers. 8. he see to wit Gods worke or reward see Psal. 54. 9. The Chaldee otherwise thus till hee see redemption in distresse Vers. 9. scattâ—red to wit his riches as the Chaldee explaineth it that is given and lent it freely without looking for any thing thereof as Luke 6. 35. though thereby he is more increased Prov. 11. 24. See 2 Cor. 9. 9. justice this generally is all righteousnesse sometime almes see Psal. 24. 5. his horne that is power and glory so the Chaldee saith his strength see Ps. 75. 5. 11. and 92. 11. and 89. 18 25. 1 Sam. 2. 1. Vers. 10. the desire that is the thing that hee desireth shall not be granted him Compare Prov. 10. 24 28. and 13. 12. PSAL. CXIII An exhortation to praise God for his excellency 6 for his mercy Halelu-jah PRaise ye servants of Iehovah praise ye the name of Iehovah Blessed be the name of Iehovah from this time and for ever From the rising of the Sunne unto the going in of the same praised be the name of Iehovah Iehovah is high above all nations his glory is above the heavens Who is like Iehovah our God that lifteth himselfe high to sit That debaseth himselfe low to see in the heavens and in the earth Hee raiseth the poore from the dust he lifteth up the needy from the dung To set him with bounteous Princes with the bounteous Princes of his people Hee maketh the barren of house to dwell a joyfull mother of children Halelu-jah Annotations FRom this time or from now henceforth So Psa. 115. 18. and 121. 8. and 131. 3. Vers. 3. rising that is the east part of the world as Psal. 103. 12. going in or going downe that is the west where the Sunne is said to goe in as when it riseth to come out Gen. 19. 28. meaning by east and west all the world over so Mal. 1. 11. Vers. 5. lifteth high to sit or to dwell that is as the Greeke explaineth it dwelleth on high and so after seeth the things below Vers. 7. from the dust that is from base estate as 1 King 16. 2. So after from dung as Lam. 4. 5. This speech is taken from 1. Sam 〈…〉 Vers. 9. the barren of house that is the woman which never had children as on the contrary fruit full women are said to build their husbands houses Ruth 4. 11. so house is used for children or 〈…〉 Psal. 115. 10. 12. Exod. 1. 21. See also Psal. 68 7. The Scriptures apply this to the Church of the Gentiles as Rejoyce O barren that diddest not beare c. Esa. 54. 1. Gal. 4. 26 27. PSAL. CXIV The deliverance of Israel out of Egypt affected the dumbe creatures all the earth are thereupon exhorted to feare God WHen Israel went out from Egypt the house of Iakob from the people of a barbarous speech Iudah was for his sanctuary Israel his dominions The sea saw and fled the Iarden turned about backward The Mountains leaped like Rams the hills like younglings of the flocke What alied thee O sea that thou fleddest O Iarden that thou turnedst about backward O mountaines that ye leaped like Rams ye hils like younglings of the flocke At the presence of the Lord tremble thou earth at the presence of the God of Iakob That turneth the rocke to a lake of waters the flint to a fountaine of waters Annotations BArbarous speech or speaking barbarously of a strange rude uncouth language This word is here onely used and meaneth all speech that was not understood of Gods people which hee that speakath is called of the Apostle a Barbarian that is a stranger 1 Cor. 14. 11. even as here also the Chaldee turneth it Spiritually it meaneth such as speake against the faith the language of Canaan Isa. 19. 18. Vers. 2. Iudah that is the congregation of that tribe which was most principall Num. 〈◊〉 3. and 7. 12. and 10. 14. was or became and it is of the feminine gender to signifie the Congregation usually named a daughter as Ps. 9. 15. his sanctuary sanctity or sanctification which God had sanctified to dwell among them Levit. 19. 2. and 20. 7 26. and 26. 11 12. 2 Cor. 6. 16. The Chaldee explaineth it thus The Church of the house of Iudah was united to his holinesse Israel to his dominions dominions or dominations seigniories ruling over the tribes by his lawes and spirit Vers. 3. The sea the red sea thorow which Israel passed Exod. 14. 21. Psal. 77. 17. and 78. 13. and 66. 6. and 136. 13. the Iarden the great river in the land of Canaan Ios. 3. Psal. 66. 6. Vers. 4. The mountaines Sinai Horeb and other hills in the wildernesse quaked Exod. 19. 18. Hab. 3. 6 10. Psal. 68. 9. So leaping is used also in Psal. 29. 6. The Chaldee paraphraseth When hee gave his law to his people the mountaines leaped c. younglings Hebr. sonnes meaning Lambs so vers 6. Vers. 5. What ailed thee or what was to thee Vers. 7. At the presence or At the face or Before the Lord. For these phrases are used indifferently as milliphnei at the presence 1 Chron. 16. 33. is liphnei before Psal. 96. 13. So Milliphnei before or from the face 1 Chro. 19. 18. for which in 2 Sam. 10. 18. is Miphnei before tromble thou with paine as a woman in travell see Psal. 29. 8. It is an answer to the former question and therefore may also be turned the earth trembled as the like is observed in Psal. 22. 9. and so the Greeke here translateth the earth was shaken Vers. 8. the flint that is hard flinty rocke as is explained Deut. 8. 15. Compare Isa. 41. 18. PSAL. CXV Because God is truly glorious and idols are vanitie 9 he exhorteth to confidence in God who is to be blessed for his blessings NOt unto us Iehovah not unto us but unto thy name give the glory for thy merey for thy truth Wherefore should the heathens say Where is now their God And our God is in the heavens whatsoever pleaseth him hee doth Their idols
that is joyned to the Lord is one Spirit 1 Cor. 6. 17. and is by him made perfect stablished strengthened setled as 1 Pet. 5. 10. This grace is foretold by the Prophet according to Gods first dealing with Israel when he put his holy Spirit within his people and led them through the deepe as an horse in the wildernesse they stumbled not As a beast goeth downe into the valley the Spirit of the Lord quietly led him so didst thou leade thy people to make thy selfe a glorious name Esa. 63. 11. 13. 14. I stirred thee up or I raised thee up They by the words of the Spouse speaking againe to her Beloved whom she stirred or raised up as out of sleepe by her earnest prayers as in Psal. 44. 24. Stirre up why sleepest thou Lord And they that give themselves to prayer are said also to stirre up themselves Esa. 64. 7. This raising up was under the Apple tree the tree of life and grace whose shadow and fruit had been delightfull and sweet unto her and to which tree Christ himselfe was likened Song 2. 3. So shee by faith taking hold on the covenant of grace promises of life in Christ called on his name in her for owes and stirred him up for her helpe comfort there under the Apple tree the faith and hope of salvation and life thy mother the faithfull company or the primitive Church who brought forth Christ into the world by preaching professing practising and suffering for his Gospell painefully brought thee forth travelled of thee with sorrow The bringing forth of Christ into the world by the preaching and witnessing of the Gospell that the childe might be borne unto us Esa. 9. 6. is set forth by the similitude of a woman in her painefull-travell Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes like bands that constraine forceably so is the bringing forth of Christ into the hearts and mindes of men that they may beleeve in him performed with much labour sorrow and difficulty In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes for the deliverance and salvation of her children saith Like as a woman with childe that draweth neere the time of her delivery is in paine cryeth out in her pangs so have we beene in thy sight O Lord. Wee have beene with childe wee have beene in paine wee have as it were brought forth winde we have not wrought any deliverance in the earth c. Esa. 26. 17. 18. Vers. 6. Set me or Put mee as a seale upon thine heart The Spouse desireth of Christ assurance and confirmation of his love towards her that she may be graven as the ingraving of a scale or signet upon his heart This hath reference to the high Priest of old who having the names of the twelve Tribes of Israel graven upon twelve precious stones like the ingravings of a signet or seale is said to beare the names of the sonnes of Israel in the Breast-plate of judgement upon his heart for a memoriall before the Lord continually Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest in things pertaining to God Heb. 2. 17. that he would have a continuall care of her salvation mindfull of her himselfe and making a memoriall of her before God his Father and that this affection of love might not vanish away but be as a deepe impression in his heart for ever For a seale is used for a ratifying and confirming that which is spoken that it may not be disanulled Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying I will set thee as a seale for I have chosen thee Hag. 2. 23. and againe it is said The foundation of God standeth sure having this seale the Lord knoweth them that are his 2 Tim. 2. 19. a seale upon thine arme The high Priest bare the names of the Tribes not onely upon his heart but the same names he also bare ingraven like a seale upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. And the Lord promising the daughter of Sion that hee would not forget her to have compassion on her saith Behold I have graven thee upon the plames of my hands thy walles are continually before me Esa. 49. 15. 16. But as the heart signifieth inward love so the arme of Christ signifieth his outward manifestation of love by helping bearing and supporting her in all her infirmities through his power wherfore it is said Thou redeemest thy people with the arme Psal. 77. 16. and thou hast scattered thine enemies with the arme of thy strength Psal. 89. 11. and unto Ierusalem he saith Behold the Lord will come with strong hand and his arme shall rule for him Hee will feed his flocke like a sheepheard hee will gather the Lambs with his arme and carry them in his bosome Esa. 40. 10. 11. love is strong as death as death is strong and overcommeth the strongest man Psal. 89. 48. so the love which I beare towards thee desiring to be united unto thee is a strong affection which cannot be subdued in me by any trouble or tentation zeale or gealousie zeale is love inflamed and â—ervent and is used sometime in good part as Ioh. 2. 17. sometime in the evill called bitter zeale or envying Iam. 3. 14. so is gealousie 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale or gealousie wherewith her heart was also affected towards Christ. hard as hell cruell fierce and inexorable as is hell it selfe that is the grave or state of death whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all so love and gealous-zeale consumeth and eateth up not sparing for the love of Christ constraineth 2 Cor. 5. 14. and the zeale for his glory eateth up the godly Psal. 69. 9. the coales the fierie coales arrowes or fierie darts properly the word signifieth that which flieth and burneth is applyed sometimes to plagues judgements Deut. 32. 24. sometimes to arrowes Psal. 76. 3. here to burning coales or darts of love that pierce and inflame the heart and cannot be quenched flame of Iah the consuming flame of God Shalhebeth-jah noteth a vehement or consuming flame of Iah the Lord as the piercing and devouring lightning but meaneth the fire of his Spirit which is compared unto fire Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God Vers. 7. many waters By waters and floods are often meant afflictions troubles warres persecutions tentations wherewith the faith love patience of Christs people are exercised tried Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the
of man is called in respect of himselfe an offence or fall because by it he fell from his good estate in respect of God it was disobedience as unto whom hereby he denyed subjection and renounced obedience Roman 5. 18. 19. Neither was it his owne sinne onely but the common sinne of us all his posterity which were then in his loynes for by this one mans disobedience many were made sinners Rom. 5. 19. and in Adam all dye 1 Cor. 15. 22. V. 7. naked both in body and soule which were bereaved of the image of God deprived of his glory subjected to inordinate lusts and thereupon to shame of which nakednes the Scriptures often speak as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed that is fastned together by twisting and platting the leaves and twigs for to gird about them fig leaves in Heb. leaf or branch as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover not to cure their filthy nakednes therfore in v. 10. they nevertheless do hide theÌ„selves for shame The like naturall hypocrisie is elsewhere coÌ„pared to the Spiders web Esay 59. 5. 6. And the â—igtree which had leaves no fruit was cursed of Christ and withered Mat. 21. 19. aprons named in Hebrew of girding about the loynes So Peter when he was naked girded a garment on him Ioh. 21. 7. And those parts of the body which serve for generation were then and still are most shamefull and studiously covered because sinne is become naturall and derived by generation Psalm 51. 7. Gen 5. 3. Therefore circumcision the signe of regeneration was also on that part of mans body Gen. 17. 11. Vers. 8. the voice of Iehovah this sometime signifieth any noise or sound Ezek. 1. 24. sometime the thunder Exod. 9. 28. 29. sometime Gods distinct voice like thunder as Ioh. 12. 27. 28. 29. walking this by the Greeke is referred to God walking it may also bee meant of the voice which is said to walke or goe on when it increaseth more and more Exod. 19. 19. the wind by the Greeke version this was the eventide So in the evening of the world at the last day the Lord shall descend from heaven with a showt with the voice of the Archangell and with the trumpet of God c. 1 Thes. 4. 16. hid themselves through conscience and feeling of their sinne and misery and for feare of Gods Majesty vers 10. Howbeit there is no darknesse nor shadow of death where the workes of iniquity may hide themselves Iob 34. 22. Amos 9. 3. Psalm 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face or the presence that is for feare of the Lords comming Vers. 10. feared or was afraid this feare was a terrour through feeling of Gods wrath for sinne as Israel also felt in themselves when they heard the voice of God at mount Sinai Ex. 20. 18. 19. 20. It was such as had torment with it which who so feareth is not perfect in love 1 Iohn 4. 18. and proceeded from the spirit of bondage Rom. 8. 15. Otherwise there is also a feare which proceedeth from the spirit of adoption and accordeth well with love and comfort 1 Pet. 1. 1. 17. Psalm 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare if Adam had kept he had eschewed evill Prov. 16. 6 am naked he dissembleth the maine cause which was his sinne pure nakednesse was Gods creature and he was naked before without feare or shame Gen. 2 25. Vers. 12. thou gavest Adams confession is mixed with excuses and further evils asking no mercy but charging the woman and God himselfe with the cause of his fall The foolishnesse of man perverteth his way and his heart fretteth against the Lord Prov. 19. 3. Vers. 13. what is this or For what that is Why hast thou done this Vers. 14. unto the serpent unto the beast and the devill which together were the meanes to draw into sinne vers 1. and therefore are joyned as one here 〈…〉 the punishment cursed this is contrary to blessed Deut. 28. 3. 16. and as to blesse is to say well 〈◊〉 my so to curse is to say evill so expounded by the holy Ghost as thou shalt not curse the Ruler Exod. 22. 28. which Paul citeth thus thou shalt not speake evill of the Ruler Act. 23. 5. And as Gods word is one with his deed so his curse is the powring out of evils upon the creatures for sinne unto their perdition Deut. 28. 20. c. So the fig-tree being cursed withered Mark 11. 21. the children cursed were torne of beasts 2 King 2. 24. And that the devill was implyed under this curse the Hebrew Doctors have acknowledged saying of God that hee brought those three and decreed against them the decrees of judgement and did â—ast Sammael the Devill his company out of his holy place out of heaven and cut off the feet of the serpent and cursed him c. Pirke R. Eliezer ch 14. So Peter saith God spared not the Angels that sinned but cast them downe to hell c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church it is said the Dragon fought and his Angels but they prevailed not neither was their place found any more in heaven and that great Dragon that old serpent called the Devil and Satan was cast out c As the Devill is cursed above all creatures Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtfull venemous and hatefull beasts as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly or thy brest as the Greeke hath a twofold translation upon thy brest and belly meaning with great paine and difficulty For other creatures also goe on the belly Lev. 11. 42. but as Adams labour and Eves conception had paine and sorrow added to them vers 16. 17 so the serpents gate dust that is vile and uncleane meats noting also hereby basenesse of condition Mic. 7. 17. and hunger and penury which this beast should suffer above others which eate the herbs of the field Gen. 1. 30. This eating of dust is againe remembred in Esay 65. 25 where speech is of our Redemption from Satan by Christ which sheweth that these outward curses implyed further mysteries V. 15. enmity this is opposed to the amity and familiarity which had beene between the woman and the Serpent which God would breake And here beginneth the first promise of grace and life to Evah and mankind now dead in sinne and enemies to God Col. 2. 13. and 1. 21. For the amity of this world is enmity of God Iam. 4. 4. thy seed and her seed that is thy posterity and hers Seed is often used for children by the Serpents seed are meant not onely those venemous beasts which
for these verse 10. 11. Vers. 3. not beene to any man which the Greeke explaineth not given to or not bestowed on a man meaning which hath had no husband For such as had husbands were to be buried and mourned for by them as Abraham mourned for Sarah Genes 23. 2. These sixe Father and Mother and Sonne and Daughter and Brother and Sister that hath had no husband are againe mentioned in Ezek. 44. 25. c. that for them the Priests might be defiled and after their cleansing and dayes appointed to bring their Sin offring And it seemeth they were to doe the like for their wives because Ezekiel the Priest was commanded as an extraordinary case not to mourne for his wife when sheedied Ezek. 24. 16. 17. 18. So the Hebrew canons say Every Priest that is defiled for the dead except for those sixe dead which are expressed in the Law or for his wife if it bee proved by witnesses he is to be beaten Leviticus 21. 1. And whether hee touch the dead or come into the tent or beare him and whether it bee the dead person himselfe or any other uncleannesse about him and so if a Priest touch a grave he is to be beaten And every Priest that commeth within foure cubits of the dead is to be chastised with stripes Maimony treat of Mourning chap. 1. sect 1. 2. 13. he shall defile him-selfe in Greek they shall be defiled meaning all and every of the Priests This is understood not as a permission but a dutie for them to bury and mourne for these their neere kin The Hebrewes say Very weighty is the charge of mourning for even the Priest is driven to be uncleane for his neere-kinne must busie himselfe about them and mourne for them Leviiicus 21. 2. It is a commandement so that if hee would not be defiled they are to cause him to bee defiled against his will So for his wife but this is not but by the doctrine of the Scribes because she hath no heire but him c. And he is to be defiled for his maried wife onely but not for a betrothed wife Likewise for others which are not to be mourned for as such as are put to death by the Synedrion or Magistrates and such as are Apostate from the wayes of the Church and untimely births and such as wittingly kill themselves the Priest is not to defile himself for them And how long is he commanded to defile himselfe for his neere-kinred Vntill the cover of the grave be closed upon them for after that they are as all other dead persons that if a Priest be defiled he is to be beaten Maimony treat of Mourning chap. 2. sect 6. 7. 8. Vers. 4. being a chiefe-man or for a chief-man that is for any other of his house or out of his house save for those before specified So Chazkuni citeth this as a common exposition of this place A common Priest shall not defile himselfe for a chiefe man among his peoples be he the high Priest among his people Although I permit thee to defile thy selfe for thy neere-kinne thou shalt not defile thy selfe for the high Priest who is not of thy neere-kinne The Hebrew Baal signifieth a Lord Master or chiefe man Iudg. 9. 51. Esa. 60. 8. and so the Chaldee translateth it here Rabba that is a master or chiefe-man but the Greek expoundeth it Suddenly as if it were written Bahal Baal also signifieth an husband Exod. 21. 3. 22. which interpretation some keepe in this place Vers. 5. not make or not shave as the Greeke translateth Hebr. not balde baldnesse meaning any way either by shaving or pulling off the hayre or otherwise and the Greeke addeth for the dead which is here intended as is expressed in Deut. 14. 1. And that not the Gentiles onely but the Israelites also were wont to make themselves bald in mourning for the dead appeareth by Ier. 16. 6. Ezek. 7. 18. Amos 8. 10. Also the idolatrous priests of the Gentiles are reported to use these ceremonies for their dead as in the apocâ—iphall writings Baruch 6. 31. 32. it is said And the Priests sit in their Temples having their clothes rent and their heads and beards shaven and nothing upon their heads they roare and cry before their gods as men doe at the feast when one is dead the corner that is any of the corners this was the manner of Idolaters and is forbidden not the Priests onely but all Israelites see the annotations on Leviticus 19. 27. cut any cutting or make any incision a thing forbidden the people also Levit. 19. 28. Deuter. 14. 1. So God would have them in their mourning for the dead not to be immoderate as men which have no hope 1 Thes. 4. 13. nor to imitate the heathenish customes which were idolatrous see the notes on Levit. 19. 28. and Deut. 14. 1. Vers. 6. Fire-offrings in Groeke sacrifices in Chaldee offrings which were burnt in fire unto God As all the people were forbidden the fore-said superstitions because they were holy Gods peculiar-treasure above all peoples Deuter. 14. 2. so the Priests in speciall because they were to be holier then other men in respect of their ministration unto God Therefore the high Priest who came yet neerer unto God is forbidden to mourne for such as common Priests might mourne for Levit. 21. 10. 11. the bread or the food which the Greeke interpreteth the gifts the Chaldee the offring See Levit. 3. 11. shall be holinesse that is men of holinesse which the Greeke and Chaldee translate holy-ones Vers. 7. a wife that is an whore This is the second law concerning the Priests holinesse that as they should not defile themselves by the dead so neither by the living The whore called in Hebrew Zoâ—â—â— is by the Hebrewes said to be she that is not a danghter of Israel or a daughter of Israel that hath lien with a man unto whom it is not lawfull for her to be maried such as are forbidden in Levit. 18. or that hath lien with a prophane man though she may be maried unto him Whosoever hath lien with a man that hath made her a whore whether by constraint or willingly whether presumptuously or ignorantly after he hath uncovered her nakednesse she is unlawfull by the name of an whore â—or a Priest to marie her Any woman of whom her husband hath beene jealous and the thing was bidden and she hath not drunke of the bitter waters Numb 5. it is unlawfull for a Priest to marie her because she is a suspected whore Maimony in Issureibiah chap. 18. sect 1. 6. â—2 or profane Hebr. and prophane or prophaned whereby seemeth not to be meant a common harlot or one that hath defiled her body for that was forbidden before under the name of an whore but as a Priests daughter by her whoredome is said to prophane her father verse 9. so children might againe bee prophaned by their fathers and made unfit for to be maried unto Priests And
thus the Hebrewes expound this here saying Who is shee that is prophane She that is borne of one that is forbidden the Priests And so every one of the women which are forbidden the Priests if she be maried to a Priest she prophaneth her selfe Maimony in Issurei biah chap. 19 sect 1. And Sol. Iarchi here expoundeth profane one that is borne of such as are unlawful for the Priests as the daughter of a widow by the high Priest Levit. 21. 14. or the daughter of a divorced woman by a common Priest Levit. 21. 7. c. put-away or cast out as the Greeke also translateth it that is divorced and not for the cause of adulterie which thing was permitted unto men under Moses law for the hardnesse of their hearts Deuter. 24. 1. 2. c. Matth. 19. 8. What Priest soever maried with any of these three was to be beaten by the Magistrate as is after shewed on verse 15. According to the equitie of this Law the Apostle requireth that the wives of the Ministers of the Church bee grave not slanderers sober faithfull in all things 1. Tim. 3. 11. Vers. 8. And thou or Therefore thou shalt sanctifie him speaking to Israel who were to repute the Priests holy and not suffer them to mary with such as might defile them nor any other way to be uncleane when they ministred before the Lord the bread in Greek the gifts in Chaldee the offring as before in verse 6. holy unto thee thou shalt reverently esteeme him as an holy person sanctified unto Gods service The Hebrewes say It is commanded to separate the Priests and to sanctifie them and to prepare them for the oblation Levit. 21. 8. And every man of Israel must give much ho 〈…〉 to the Priest and let them be first for every thing the is in the Sanctuarie to open the law first and to blese first and to receive a seemely portion first Maimony in Cle hamikdash chap. 4. sect 1. 12. Verse 9. of any Priest Hebr. of a man a Priest Which word man sometime signifieth any oâ—â— aâ— Gen. 23. 6. and 24 16. Levit. 21. 17. sometime a man of dignitie as Psal. 49. 3. and that may also be respected here to commit whoredome or by committing it to weet under her husband as the Hebrew canons explaine it saying There are ten which are to be burnt namely the Priests daughter that committeth whoredome under her husband and hee that lyeth with his daughter c. Maimony in Sanhedâ—â—â— chap. 15. sect 11. The man that lay with her they say was to be strangled as againe they say There is no unlawfull copulation punished with strangling 〈◊〉 the lying with a mans wife onely and if she be a Priests daughter she is burnt and he that lay with her is strangled Maimony in Issurei biah chap. 1. sect 6. See the annotations on Levit. 20. 10. prophaneth 〈◊〉 father the Greeke version saith she profaneth her fathers name the Chaldee her fathers holinesse And Iarchi explaineth it she prophaneth and conte 〈…〉 〈◊〉 〈◊〉 for that men will say of him Cursed is hee 〈◊〉 〈◊〉 this woman Cursed is hee that brought 〈◊〉 〈◊〉 Ver. 10. great among his brethren or greater then 〈◊〉 〈◊〉 that is the High Priest who because he more specially figured Christ called our Arch or High priest and great High priest Heb. 3. 1. and 4. 14. therefore hee was to have more speciall care of his sanctitie both in avoiding pollution by the dead and in his mariage And this Law concerned not the high Priest onely but the second Priest or Priests of the second order mentioned in 2 King 25. 28. and 23. 4. which ministred in the place of the high Priest if by any accident hee were polluted as is noted on Levit. 16. 33. and the Priest also that was anointed for the warre Deut. 20. 2. because these all were greater then their brethren See the notes following on v. 13. oile of anointing an holy oile wherewith only the high Priests and Kings in Israel were anointed and ordained to their office see Exod. 30. 25. 33. and hath filled his hand with the sacrifices to offer them as the Chaldee paraphrase here explaineth it which the Greeke calleth perfecting or consecration See Exod. 29. 9. Both these were to be done to the high Priest but if there were no anointing oile they or dained him with the high Priests garments onely saith Maimony in Clei hamikdash ch 4. sect 12. and he was bound to these lawes as well as if hee had beene anointed with oile the garments the eight ornaments wherewith the high Priest was to be decked see Exod. 28. not make-bare or make-free which the Greeke translateth not put the miter off his head but the Chaldee saith not let his locks grow to weet not 〈◊〉 then 30. dayes as Iarchi explaineth it meaning that hee should not be have himselfe as a mourner for the dead See the annotations on Lev. 10. 6. From which place the Hebrewes gather that one of the rites which mourners for the dead were to use was not to poll their heads Maimony treat of Mourning chap. 5. sect 1. 2. rent his garments which was an other signe of sorrow see Lev. 10. 6. and Gen. 37. 34. Vers. 11. goe in namely into any tent house or place where any dead is whereby he should be defiled Numb 19. 14. any soules of the dead in Greeke any dead soule meaning a dead corpse as before in vers 1. his father c. which was lawfull for any common Priest vers 2. but not for the high Priest The Hebrewes explaine it thus The high Priest may not be defiled for his neere-kinne as for his father or his mother c. neither may hee come to any tent where the dead is though his neerekindred Loe thou art taught in Lev. 21. 11. that he is bound neither to goe in nor to be defiled So that if he touch or cary a dead person hee is to bee beaten once if hee come into a tent and tary there whiles one dye by him c. he is to be beaten twise for comming in and for being defiled If he be defiled before and afterward come into the tent he is to be beaten even for comming in Maimony treat of Mourning c. 3. sect 6. 7. How be it these lawes have exceptions in cases of necessitie as the Hebrew canons also shew thus A Priest that lighteth on a dead body in the way loe he is to defile himselfe though it be the high Priest he is bound to defile himselfe for him and to bury him As if one of Israel be thrown dead in the way and he hath none to bury him Provided that the Priest be himselfe alone and no other with him and that hee call there in the way and none doe answer him But if when he call others doe answer him this is not a dead which hee is commanded to bury but hee must call others to doe it If a Priest and a