holy day of the Lord honourable all which doe show the waight of this precept Sabbath day that is the day of rest or of ceasing namely from our owne workes as God did from his Heb. 4. 10. See the nobles on Gen. â—2 3. A day is either large of twentie four houres or strict of twelve houres Iohn 1â— 9. This here is meant of the large day which in Israel began at evening as Levit. 23. 32. from evening to evening you shall rest your Sabbath sanctifie it that is separate it from common worke such as pertaine to this naturall life consecrate it to God and holy works such as concerne the spirituall life As to have holy convocations or assemblies of the Church Levit. 23. 3. in them to pray Acts 16. 13. to reade and expound the Scriptures Luk. 4. 16. 22. Acts 15. 21. to dispute of matters of religion Acts 17. 2. 3. and 18. 4. to talke and meditate on Gods Word and worke Psalme 92. to doe workes of mercie to them that are in miserie both to man and beast Matt. 12. 10. 11. 13. Luke 13. 10. 11. 17. and all other like actions tending to sanctification And as all things are sanctified by the word of God and prayer 1 Tim. 4. 5. so of the Sabbath the Hebrewes say It is commanded to sanctifie it with words both at the comming in and at the going out thereof At the comming in to blesse God which hath given his Sabbath for a remembrance of the creation of the world a beginning of holy convocations a remembrance of the comming out of Egypt and which of his love hath chosen and sanctified his Church above all peoples c. at the going out of it also to blesse God which hath separated betweene the holy and the prophane betweene light and darknesse between Israel and other peoples betweene the seventh day and the six working dayes Maimony in treat of the Sabbath ch 29. S. 1. 2. 3. Vers. 9. labour or serve which some doe understand thus Six daies thou shalt serve the Lord and doe thine owne worke also for service is a dutie to the Lord Exod. 3. 12. 23. 25. But comparing this place with Exod. 34. 21. where it is opposed unto Rest it seemeth rather to intend our owne worke or labour which God of his bounty alloweth to be followed the six daies that we may the mo 〈…〉 willingly and cheerfully serve him in the seventh thy worke the Greeke translateth thy 〈◊〉 〈…〉 by is meant things necessary as well for bodie 〈◊〉 soule and things good and lawfull permi 〈…〉 〈◊〉 of God as it is written Let him labor and worke 〈◊〉 his hands the thing that is good Ephel 4. 28. 〈◊〉 in Psâ— 91. 11. all thy waies meane such as God had appointed to walke in which words Satan therfore omitted when the alledged that Scripture 〈◊〉 Christâ—â— unlawfull wares Matt 4. 6. V. 10. But 〈◊〉 And the seventh This is perpetuall 〈◊〉 one day of seven be a Sabbath but that seventh day which Moses commanded is changed by Christ into 〈◊〉 〈◊〉 〈◊〉 of the weeke called the 〈…〉 because our Lord Christ who 〈◊〉 Esay 65. 〈◊〉 〈◊〉 finished his worke and rose from the dead that day Mat. 28. 1. 2. 6. and his disciples assembled in that day and after unto praier and religious works Ioh. 20. 19. 26. Act. 20. 7. 1 Cor. 16. 1. 2. And if the bringing of Israel out of Egypt was such a work as God for a memoriall thereof made that day moneth the head and beginning of the moneths of the yeere otherwise than had been before as is shewed on Exod. 12. 2. how should not out redemption from death and hell manifested in the day that Christ rose from the dead 1 Cor. 15. 14. 17. deserve much more to be remembred in the day thereof and the creation of the new world be celebrated as of the old The Heb. Doctors have a saying that the world was not created but for the Messias Thalm. in Sanhedrin c. Chelek And the bringing out of Egypt is made a reason why the Iewes should keepe their Sabbath Deut. 5. 15. our deliverance by the Messias is a more weighty reason Therfore as the other Iewish Sabbaths were figurative had their end in Christ Colos. 2. 16. 17. so the seventh day in this Sabbath was also figurative and is ceased but the Sabbath still remaineth Matt. 24. 20. in it these words are added also in the Gr. version any worke to wit of thine owne or for this naturall life and under the name of worke is comprehended buying and selling of wares or of victualls Neh. 13. 16. 17. carying of burdens Ier. 17. 22. enbalming of the dead Luk. 23. 54. 56. dressing of victuals Exod. 16. 23. going of journeyes Exod. 16. 29. Act. 1. 12. or any other thing that is of our owne waies or pleasures or speaking our owne words Esa. 58. 13. even the work of the Lords Tabernacle might not be done on the Sabbath Exod. 31. 13. 17. but it is expresly commanded to rest on that day Exod. 23. 12. Whereupon the Hebr. Doctors say though they be things which are not work yet we must rest or cease froÌ„ them namely things like unto work as climbing of a tree riding on a beast or the like Likewise judging of civill causes putting off of the shooe and taking the brothers wife spoken of in Deut. 25. 5. 9. separating of â—ithes first fruits c. valuing of things spoken of in Lev. 27. And from the Law in Esay 58. 12. they teach it is unlawfull for a man to speake with his partner on the Sabbath day what hee will sell on the morrow or what hee will buy or how hee will build his house and the like Also that it is unlawfull for a man to visit his gardens or fields on the Sabbath for to see what they need or how they grow for this is to doe his owne pleasure Esay 58. 13. neither might they punish or execute malefactors on the Sabbath though the punishment of such is a thing commanded Maimony treat of the Subbath c. 21. 23. 24. Neither was it lawful to many a wife on the Sabbath day neither 〈…〉 they on the evening of the Sabbath 〈◊〉 on the first day of the weeke left they should pollute the Sabbath by dressing of meat for the feast Maimony treat of 〈◊〉 c. 10. S. 14. How beit things belonging to Gods service though laborious to the body as killing dressing of the sacrifices c. were to be done on the Sabbath 1 Chron. 23. 31. Matt. 12. 5. and so for works of mercy to men Hos. 6. 6â— So the 〈◊〉 held it a Sabbath dayes worke to 〈◊〉 sit the sicke and say that perill of life putteth away the Sabbath therefore to a sicke person that is in danger they doe all things need full for him on the Sabbath day Maimony treat of the Sabbath chap. 24. S. 5. and chap. 2. S. 1.
so the Greeke version saith thou shalt not passe by the same but shalt raise up the same together with him And so Moses repeating this Law explaineth it in Deut. 22. 4. thou shalt raising raise up with him Likewise this Hebrew word Azab which commonly signifieth to Leave or Forsake hath as some other words a contrary signification to Fortifie repaire or helpe up with a thing as Nehem. 3. 8. and 4. 2. The Chaldee joyneth both senses thus leaving thou shalt leave that which is in thy heart against him and shalt helpe up with him Vers. 6. of thy poore that is thy poore neighbor implying also the stranger the fatherlesse and the widow whose judgement they that wrest or turne aside are cursed Deut. 27. 19. Vers. 7. word of falshood that is false word or false matter The Chaldee saith idle words the Greek every unjust word From hence the Iewes have a rule A Iudge that knoweth of his fellow that he is a violent extortioner or a wicked man it is unlawfull to be joyned in society with him as it is written FROM A WORD OF FALSHOOD THOV SHALT BE FARRE And so they in Ierusalem that had a cleere conscience were wont to doe they sate not in judgement untill they knew with whom they should sit nor sealed any writing untill they knew who should seale it with them c. Maimony in Sanhedr c. 22. sect 10. not justifie but will condemne the wicked though he be the Iudge himselfe See Rom. 2. 1. 2. 3. So not to hold guiltlesse Exod. 20. 7. meaneth to damne and punish as guiltie This which is spoken of God is also an example for us therefore the Greeke changeth the person and saith and thou shalt not justifie the wicked for gifts sake Vers. 8. gift or bribe for fire shall consume the Tabernacles of bribery Iob 15. 34. And the Iew Doctors explaine it thus Thou shalt take no gift and I need not say for to pervert judgement but although it be to acquit the innocent or to condemne the guilty it is unlawfull and a transgression for loe it is a generall rule Cursed is he that taketh a gift And hee is bound to restore againe the gift c. And whatsoever Iudge taketh his reward for judging his judgments are frustrate Maimony in Sanhedrin ch 23. sect 1. 5. take none neither give any Act. 24. 27. So also the Hebrew Doctors teach from that Law Thou shalt not put a stumbling blocke before the blind Levit. 19. 14. Moreover they say Whatsoever Iudge giveth a bribe to get an office it is unlawfull to stand before him in judgement And our wisemen have commanded to set him at nought and to despise him Maimony in Sanhedrin ch 3. S. 9. open-eyed the Greeke translateth the eyes of those that see and the Chaldee the eyes of the wise which words Moses also useth in Deut. 16. 19. And Solomon saith a gift destroyeth the heart Eccles. 7. 7. but he that hateth gifts shall live Prov. 15. 27. will pervert example in Samuels sonnes who tooke bribes and perverted judgement 1 Sam. 8. 3. For a gift whithersoever it turneth it prospereth Prov. 17. 8. and every man is a friend to him that giveth gifts Prov. 19. 6. Such therefore as receive them are counted wicked and companions of theeves Proverbs 17. 23. Esay 1. 23. Vers. 9. the soule that is the affection or heart See the like precept in Exod. 22. 21. Deut. 10. 19. Vers. 10. thy land the land of Canaan which God would give to Israel Levit. 25. 2. Neither did the Iewes hold themselves bound to keepe this Law in other countries Maimony treat of Intermission and Iubilee ch 4. S. 25. Vers. 11. the seventh every seventh yeere which was to bee a Sabbath yeere as every seventh day was a Sabbath day therefore repeating this Law he calleth it a Sabbath of sabbatisme or of rest to the land a Sabbath to Iehovah Levit. 25. 4. As the Sabbath day signified that they themselves were the Lords and therefore they ceased from their owne works to doe the Lords so the Sabbath yeere was to signifie that both they and their land was the Lords Levit. 25. 23. let it rest or intermit it let it be free from manuring as the Gr. translateth make a remission They might neither sow their fields nor prune their vineyards nor reape the corne nor gather the vintage c. Lev. 25. 4. 5. The Hebrew canons explaine it thus that they might neither dig nor plough the ground nor gather out the stones nor dung it neither graffe nor plant any trees save such as bare no fruit nor cut off the knobs of trees nor brush off the leaves or withered boughes nor binde up the branches nor make a smoke to kill he wermes nor any the like thing pertaining to husbandry Maimony treat of the Intermission and Iubilee ch 1. If any said What shall wee eat the seventh yeere behold wee may not sewe nor gather in our revenue The Lord promised I will command my blessing upon you in the sixt yeere and it shall bring forth fruit for three yeeres Levit. 25. 20. 21. God would by this Sabbath yeere call his people from worldly 〈…〉 es to depend upon his providence in faith M 〈…〉 6. 31. 1 Cor. 7. 29. 30. 31. 32. and to exercise themselves in holy things as the learning of his Law which this yeere was to be read in the audience of all the people Denter 31. 10. 11. 12. Nehe. 8. and that they should not pollute his land by their owne unlawfull workes but walke holily upon it otherwise the land should spuethem out and enjoy her Sabbaths when it lay desolate and void of such evill inhabitants Levit. 18. 24. 25. 28. and 26. 34. 35. 43. 2 Chron. 36. 21. that the poore or and the poore of thy people shall eat to wit as well as the owners and their servants Lev. 25. 6. may eat to wit that which groweth of it owne accord in the seventh yeere Levit. 25. 5. 6. By the Hebrew records it is shewed that Whosoever looked up his vineyard or hedged in his field in the seventh yeere brake the commandement Likewise if he gathered any of his fruits into his house but he was to let all be common and every mans hand equall in every place Hee might bring into his house a little after the manner of those that brought in common goods Moreover concerning the fruits of the seventh yeere Whatsoever was properly mans meat as wheat figs grapes and the like they might not make of them medicines plaisters c. Though for mans use because it is said TO YOV FOR MEAT Lev. 25. 6. and not for medicine Neither might they make merchandise of the fruits of the seventh yeere but if they would sell a little thereof they might and buy other meet with the price and both the fruits which were sold and the price were holy And they might not bee sold by measure by weight or by
And hee shall wave the sheafe before Iehovah for your favourable-acceptation-on the morrow after the sabbath the Priest shall wave it And yee shall offer in the day that you wave the sheafe an hee-lambe perfect of his first yeare for a Burnt-offring unto Iehovah And the Meat-offring thereof shall be two tenth deales of fine flowre mingled with oile a Fire offring to Iehovah a savour of rest and the drink-offring thereof shall be wine the fourth part of an Hin And ye shall not eat bread or parched corne or green-eares untill this self same day untill ye have brought the oblation of your God it shall be a statute for ever throughout your generations in all your dwellings And ye shall number unto you from the morrow after the sabbath from the day that ye brought the sheafe of the wave offring seven sabbaths they shal be complete Vntill on the morrow after the seventh Sabbath ye shall number fifty dayes and ye shall offer a new Meat-offring unto Iehovah Out of your habitations ye shall bring bread for a wave offring two loaves of two tenth-deales they shal be of fine-flowre they shall be baken with leaven they are the first-fruits 〈…〉 o Iehovah And yee shall offer with the bread seven hee-lambes perfect of the first yere and one bullock a yongling of the herd and two rams they shall be a burnt-offring unto Iehovah their Meat-offring their drink-offrings a Fire offring of a savour of rest unto Iehovah And yee shall offer one goat-buck of the goats for a sin offring and two hee-lambes of the first yere for a sacrifice of Peace-offrings And the priest shall wave-them with the bread of the first fruits for a wave-offring before Iehovah with the two lambes holines shall they be unto Iehovah for the Priest And ye shall proclaime in this selfe same day a convocation of holines shall it be unto you ye shal not doe any servile worke it shall be a statute for ever in all your dwellings throughout your generations And when you reape the harvest of your land thou shalt not wholly-rid the corner of thy field when thou reapest neither shalt thou gleane the gleaning of thy harvest thou shalt leave them for the poore and for the stranger I am Iehovah your God And Iehovah spake unto Moses saying Speak unto the sons of Israel saying In the seventh moneth in the first day of the moneth ye shall have a Sabbatisme a memorial of blowing of trumpets a convocation of holines Ye shall not do any servile worke but ye shall offer a Fire offring unto Iehovah And Iehovah spake unto Moses saying Also in the tenth day of this seveÌ„th moneth it shall be a day of Atonements a convocation of holines shal it be unto you and ye shal afflict your soules shall offer a fire offring unto Iehovah And ye shall not do any work in that same day for it is a day of atonemeÌ„ts to make atonement for you before Iehovah your God For every soule that shall not be afflicted in the seventh day he shall even be cut-off from his peoples And every soule that shall do any work in this self same day I will even destroy that soule from among his people Yee shall not doe any worke it shall bee a statute for ever throughout your generations in all your dwellings It shall be unto you a Sabbath of sabbatisme and yee shall afflict your souls in the ninth day of the moneth in the evening from evening unto evening ye shall rest your Sabbath And Iehovah spake unto Moses saying Speake unto the sons of Israel saying In the fifteenth day of this seventh moneth shall be the feast of Boothes seven dayes unto Iehovah In the first day shall bee a convocation of holines ye shall not doe any servile worke Seven daies ye shall offer a Fire-offring unto Iehovah in the eight day a convocation of holinesse shall be unto you and ye shall offer a Fire offring unto Iehovah it is a solemne-assembly yee shall not do any servile worke These are the solemne feasts of Iehovah those which ye shall proclaime convocations of holinesse to offer a Fire offring unto Iehovah a Burnt-offring and a Meat-offring a sacrifice and drink-offrings the thing of a day in his day Beside the Sabbathes of Iehovah and beside your gifts and beside all your vowes and beside all your voluntary offrings which yee shall give unto Iehovah Also in the fifteenth day of the seventh moneth when yee have gathered-in the revenue of the land yee shall festivally-keep the feast of Iehovah seven daies in the first day shal be a sabbatisme and in the eight day a sabbatisme And yee shall take unto you in the first day the fruit of goodly trees boughes of Palme-trees and branches of thick trees and willowes of the brooke and ye shall reioyce before Iehovah your God seuen daies And yee shall festivally keepe it a feast unto Iehovah seven daies in the yeare it shall bee a statute for ever throughout your generations in the seventh moneth shall yee festivally-keepe it Ye shall dwell in Boothes seven daies every home-borne in Israel shal dwell in Boothes That your generations may know that I made the sons of Israel to dwell in boothes when I brought them out from the land of Egypt Iam Iehovah your God And Moses declared the solemne-feasts of Iehovah unto the sons of Israel Annotations SOlemne feasts The Hebrew Mâ—gned is generally a set-time or season Gen. 1. 14. 1 Sam. 13. 8. but applyed here and often to the solemne feasts in Israel which were appointed of God at their set-times in the yeere The Greeke here and in many other places translateth it Heorte a Feast somtime Paneguris a Generall-assembly both which words Paul useth in Col. 2. 26. Heb. 12. 23. The Lord having given lawes before concerning the sanctity of his Church doth now give order for the times and manner of publike professing and exercising holy duties appertaining to sanctification of shewing thankfulnes joy for former benefits with expectatioÌ„ of greater to come by Christ. shall proclaime or shall call convocations of holinesse that is holy convocations or meetings to boâ—sed for nourishment of faith and godlinesse all which now have their accomplishment in Christ Col. 2. 16. 17. V. 3. shall worke be done in Grâ—hou shalt do 〈◊〉 that is all thy works that thou hest to do as Ex 20 9 of Sabbatisme that is of resting in Gr. a rest see the notes on Ex. 16. 23. Thus the weekly Sabbâ—th 〈◊〉 are the first of the Lords solemne feasts and called his holy daies which should be of us called a delight and honourable Esay 58. 13. See Exod 20 8. 9. 10. any worke for other feasts the prohibitio 〈…〉 any servile worke ver 7. 8. 21. 25. 35. 36. But for the Sabbach day and the day of Atonement v. 28. 30. he for biddeth all manner of worke the rest was to be greater for on other
feast daies they might doe such worke as pertained to the dressing 〈◊〉 meat and drink Exod. 12. 16. but â—n the Sabbâ—â—â— and day of Atonement they might not doe any such Ex. 16. 23. Lev. 16. 29. See after on v. 7. The Hebrewes say The ceasing from work on the seveâ—e day is commanded Exod. 34. 21. and who so doth 〈◊〉 therein disanulleth a commandement and trans 〈…〉 seth against a prohibition Exod. 20. 10. And if 〈…〉 work willingly presumptuously he is guilty of 〈◊〉 off and if there be witnesses and proofe of it he is to â—â—stoned And if he doe it ignorantly hee is bound to bring the Sin-offring appointed of God Lev. 4. Maiâ—â—â—â— 1. treat of the Sabbath c. 1. s. 1. to Iâ—hovah â—o his honour and service not to any work w 〈…〉 pleasure of our owne Esay 58. 13. Therefore also moe sacrifices were to be offeâ—ed on the Sabbath then on other daies Num. 28. 3. 9. 10. The Chaâ—dee translateth before the Lord. your dwellings the other feasts were especially to bee kept before the Sanctuarie of the Lord whither all the men of Israel were to assemble Ex. 23. 14. 17. Deut. 16. 〈◊〉 6. 16. but the Sabbaths were to be sanctified in all places where they dwelt in the Synagogue 〈…〉 in every citie Act. 15. 21. V. 4. convocations of holinesse the Gr. translateth Feasts to the Lord called holy that is holy by calling orproclamation Hereupon the Hebr. say As we are commanded in honour the Sabbath and delight 〈◊〉 so all good dayes that is festivities as it is 〈◊〉 in Esay 58. 13. THE HOLIE day OF THE LORD HONOVRABLE and of all good d 〈…〉 is said a CONVOCATION OF HOLINES Maimony tom 1. in Iem toâ— ch 6. sect 16. V. 5. first moneth called Abib and Nisan which was made the first upon their comming out of Egypt see Exod. 12 2. and 13. 3. 4. So in Taâ—gâ—m lonathan it is here said In the moneth of N 〈…〉 〈◊〉 the 14. day c. the two evenings that is in the afternoone as is opened on Exod. 72. 6. So all the forenoone of the fourteenth day of Abib the day wherein they killed the Paschal lambes was 〈…〉 full to worke in at noone they left off and begâ—â— their rest The Hebrew canons say It is 〈…〉 full to doe worke on the evenings of the festivall days from the time of the evening sacrifice and 〈◊〉 even as on the evenings of the Sabbaths And 〈◊〉 so doth worke in them shall never see a signe of 〈◊〉 sing And he is to be reâ—â—ked â—nd mâ—â—e to 〈◊〉 by force though he is not for it to bee 〈◊〉 〈◊〉 excommunicated except in the evening 〈…〉 over after mid-day for who so dâ—th work 〈…〉 ter mid-day is to bee scoâ—rged or excomm 〈…〉 â—ith the Niâ—dâ—i if he be not scourged For the fourteenth day of Nisan or Aâ—iâ— is not like the other e 〈…〉 of festivall dayes because in it are the feast and the killing of the sacrifice In the 14 of Nisan it is 〈◊〉 unlawfull to doe worke save after the midst of the day and forward for that is the time of killing the sacrifice Mâ—imâ—ny in Iom tob chap. 8. sect 17. 18. the Passeover Targum Ionathan explaineth it the time of killing the Passeover to the name of the Lord. The Passeover was a yeerely feast in remembrance of their deliverance out of Egypt when God passed over the houses of Israel and killed not their first borne see Exod. 12. It figured our redemption by Christ who is our Passeover or Paschal lambe sacrificed for us in remembrance wherof we are commanded also spiritually to keepe the feast with the unlevened-cakes of sincerity and truth 1 Cor. 5. 7. 8. Vers. 6. of unlevened-cakes a feast adjoyned to the Passeover Exod. 12. 15. and 13. 6. the rites hereof are opened there the sacrifices peculiar to this feast are set downe in Num. 28. 19. 25. The signification was to teach us holinesse of life from the time of our redemption unto the end of our dayes which seven dayes mystically figured as is shewed on Exod. 12. 15. Chazkuni on Levit. 23. saith The evening of the first good day and that might is called the Passeover according as they imploy themselves about the oblation which is called the Passeover But the residue of the feast from the first night and forwâ—rd is called the feast of unlevened cakes Verse 7. servile worke Hebr. worke of service or of seâ—vilenesse or laborious as ploughing sowing weaving or any the like but worke about meat or drinke which they should use the same day might be done Exod. 12. 16. And the like law was for all other festivall dayes vers 8. 21. 25. 35. 36. save on atonement day verse 28. then no worke might be done So besides the Sabbath which was every seventh day there were seven holy dayes in the yeere in sixe whereof they might doe no servile worke and in the seventh no worke at all Those sixe were the first and the seventh of the feast of unlevened cakes the day of Pentecost or of first fruits verse 17. 21. the first day of the seventh moneth which was the feast of Blowing trumpets verse 24. 25. and the first and eight day of the feast of Boothes verse 35. 36. The seventh was Atonement or expiation day wherein they might doe no worke at all verse 28. Ofthese the Hebrewes give these rules The sixe dayes wherein the Scripture forbiddeth worke which are the first and seventh of the Passâ—over the first and eight of the feast of Boâ—thes the day of the feast of Weekes or Pentecost and the first day of the seventh moneth are called good dayes and the kesting is alike in them all for it is unlawfull to doe 〈◊〉 servile worke in them save the worke which is needfull about food Exod. 12. 16. Who so resteth from servile worke in them observeth a commandement and who so doth in any of them worke which is not necessary for food as if he build up or pull downe or weave or the like he breaketh a commandement and transgresseth against this prohibition YE SHALL NOT DOE Aâ—â— SERVILE WORKE and if he doe and there be witnesses and evident proofe hee is by the law to be beaten But for working on the Sabbath hee is to be stoned to death Num. 15. 32. 35. All worke needfull about meat is lawfull as killing of beasts and baking of bread and kneading of dough and the like But such workes as may be done in the evening of a feast day they doe not on the feast day as they may not reape nor thresh nor winow nor grinde the corne or the like For all these and such like may be done on the evening of the feast and there is thereby no corruption or minishing of the tast But they knead and bake and kill and boile or rost on the feast day because if they doe these on the evening there is thereby corruption or
out of the ground every tree desirable for sight and good for meat and the tree of life in the midst of the garden the tree of the knowledge of good and evill And a river went-out of Eden to water the garden and from thence it was parted and was to foure heads The name of the one Pison the same is it that compasseth the whole land of Havilah where there is gold And the gold of that land is good there is Bdelium and the Beryll stone And the name of the second river â—iâ—on the same is it that compasseth the whole land of Cush And the name of the third river Hiddekel the same is it that goeth to the east of Assyria and the fourth river is Euphrates And Iehovah God tooke the man and put him in the garden of Eden to till it and to keepe it And Iehovah God commanded the man saying of every tree of the garden eating thou maist eat But of the tree of the knowledge of good and evill thou maist not eat of it for in the day thou eatest of it dying thou shalt dye And Iehovah God said It is not good the man should bee himselfe alone I will make for him an helpe as before him And Iehovah God had formed out of the ground every beast of the field and every fowle of the heavens and brought them unto Adam to see what hee would call them and whatsoever Adam called each living soule that was the name thereof And Adam called names to all cattell and to the fowle of the heavens and to every beast of the field but for Adam hee found not an helpe as before him And Iehovah God caused a deepe sleep to fall upon Adam and he slept and he tooke one of his ribs and closed-up the flesh in the stead therof And Iehovah God builded the rib which he had taken from Adam to a woman and hee brought her unto Adam And Adam said This now is bone of my bones and flesh of my flesh she shall bee called Woman because she was taken out of Man Therefore shall a man leave his father and his mother and he shall cleave to his wife and they shall be one flesh And they were both of them naked Adam and his wife and they were not ashamed-of-themselves Annotations FInished or al-done perfected host or army called in Hebrew Saba which meaneth an army standing in order or battle ray The Greeke here translateth it garnishing or furniture Hereby is meant all creatures in the earth and heavens which stand as an army servants to the Lord Psal. 119. 91. and by him commanded Esay 45. 12. The Angels are of this army 1 King 22. 19. and are called the multitude of the heavenly host Luke 2. 13. 15. and they were by likelihood created with the heavens in the first day because those morning starres and sonnes of God did sing and shout when God laid and fastned the foundations of the earth Iob 38. 4. 6. 7. The stars and furniture of the visible heavens are also Gods host Esay 34. 4. Deut. 4. 19. and the starres in their courses fought against Sisera Judg. 5. 20. The Israelites comming out of Aegypt are called the Lords hosts Exodus 12. 41. Hereupon he is often named the Lord of hosts or of Sabaoth and the Apostles in Greek sometime keep the Hebrew name Lord of Sabaoth Rom. 9. 29. Iam. 5. 4. sometime they translate it Lord God Almighty Revel 4. 8. from Esa. 6. 3. Vers. 2. seventh day The Hebrew shebang from which the German word sieben and English seven are derived hath the signification of fulnesse and is a perfect and complete number after which we begin again with the first day of the weeke Therefore seven is used for many or a full number Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture set forth by the number of seven as in the feasts and sacrifices of Israel Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation See also Gen. 21. 31. The Greeke interpreters translated the sixt day for the seventh left the heathens should thinke mistaking the phrase that God wrought upon the Sabbath rested or sabbathised that is kept sabbath for of this Hebrew shebath it is called the Sabbath or Rest day God rested or ceased from making moe creatures Exod. 20. 11. Heb. 4. 3. though as touching the preserving ordering governing of the world the Father worketh hitherto and Christ worketh Ioh. 5. 17. Gods Sabbath was also his rejoycing in his workes Psal. 104. 31. and this the Chaldee paraphrast observed here saying and God delighted the seventh day in his worke which hee had made and rested This resting is spoken of God after the manner of men and implieth not any wearinesse in him for the Creator of the ends of the earth fainteth not neither is weary Esa. 40. 28. worke generally put for workes as the Apostle expounds it in Heb. 4. 4. Vers. 3. And God blessed in Exod. 20. 11. it is sayd Therefore God blessed that is because he him-selfe rested in the seventh day therefore he blessed and sanctified it unto man whereupon the Apostle reasoneth hee that is entred into his rest hee also hath ceased from his owne workes as God did from his Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge to bee a day of rest and holinesse of delight and of feasting vnto the world Exod. 20. 10. 11. Nehem. 9. 14. Esai 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning as were the other sixe which consisted of light and darknesse but this is all day or light figuring out our perpetuall joyes Esa. 60. 20. Zach. 14. 6. 7. Revel 21. 25. And so the Hebrew Doctors understand it of the world to come for in Breshith rabbah they say The blessing of the Lord it maketh rich Prov. 10. 22. this is the Sabbath day as it is written And God blessed the seventh day Gen. 2. 3. he calleth the Sabbath the Blessing of the Lord because it is receiued from the Blessing that is on high therefore hee sayth it maketh rich because it is the abundant wealth of the world c And if we expound the seventh day of the seventh thousand of yeares which is the world to come the exposition is and he blessed because in the seventh thousand all soules shall be bound in the bundell of life for there shall be there the augmentation of the Holy Ghost wherein we shall delight our selves and so our Rabbines of blessed memory have sayd in their Commentarie God blessed the seventh day the holy God blessed the world to come which beginneth in the seventh thousand of yeares Compare the last note on Gen. 1. 31. sanctified or hallowed that is separated it from common use and worke unto his owne service alone that it might be a
contumelious cariage against God and his ministers and is written for an ensample to us not to doe the like as 1 Cor. 10. 10. 11. So they murmured againe Num. 14. 2. this whole assemblie or all this Church The wildernesse whereinto God brought his people was a land of drought and of the shadow of death a land that no man passed through and where no man dwelt Ier. 2. 6. They that wandred there hungry and thirsty their soule â—â—inted in them Psal. 107. 5. There the Lord afflicted Israel and suffered them to hunger that he might prove them and doe them good at their latter end Deuteronomie 〈◊〉 3. 16. But as yet this generation had not prepared their heart arâ—ght and their spirit was not faithfull with God Psal. 78. 8. Vers. 4. bread Manna the wheat of heaven whereof they made themselves bread or meat Psal 78. 24. portion Hebr. word put for any thing and here for the portion of meat by the day Wherby God taught them also to take no thought for the morrow what they should eat or drinke as Matth. 6. 31. 34. prove them or tempt them Heb. him meaning the peoples spoken of as of one man Therefore the scripture useth these indifferently as is shewed on Gen. 22. 17. And this end of proving or tempting the people is also mentioned in Deut. 8. 2. Exod. 15. 25. Vers. 5. then they shall Hebr. and they shall prepare This is meant of every sixt day the evening of the Sabbath then were they to make ready their food that there might bee no working or fire kindled on the Sabbath day as verse 23. and Exod. 35. 3. day by day that is daily see Genesis 39. 10. Vers. 6. Iehovah hath brought and not we of our selves as was objected verse 3. So hee assureth them by the miracle of Quailes which God would give that their calling into that place and stare was of the Lord. Vers. 7. the glory a visible signe of Christs glorious presence among them appearing in the cloud as vers 10. to assure them that the Lord was with them in the midst of all their wants whereof they also doubted now as againe afterward in Exod. 17. 7. and that hee heard their murmurings By such apparations God used to represse the peoples tumultuous rage Num. 14. 10. and 16. 42. and 12. 5. But when he withdrew the cloud it was a signe of his face and favour withdrawne from them Exod. 33. 7. 9. 10. Or by the glory of Iehovah may be meant that glorious worke of his the Manna which they saw in the morning verse 15. So Christs divine worke in raising Lazarus from the dead is called the glory of God Ioh. 11. 40. So glory is used for glorious workes in Num. 14. 21. 22. Vers. 8. This shall be or understand from verse 6. ye shall know this Such wants are often to bee supplied as in Exod. 45. not against us to wit us onely or us so much as against the Lord for it was also against them verse 2. The like speech is in 1 Sam. 8. 7. Ioh. 12. 44. See also Gen. 32. 28. against Iehovah the Chaldee expounds it against the word of the Lord. Vers. 9. before Iehovah that is assemble together before the cloud wherein Iehovahs glorious presence was manifested verse 10. So Vzzah died before God 1 Chron. 13. 10. that is by the Arks of God 2 Sam. 6. 7. And the commandement to appeare before the Lord Iehovah Exod. 23. 17. was at the place which hee did chuse to put his name there namely the Tabernacle or Temple Deut. 12. 5. 6. Levit. 17. 4. 5. 1 King 14. 21. Vers. 10. the wildernesse where the cloud went before the people to guide them Exod. 13. 21. Vers. 12. betweene the two evenings towards eventide as the Greeke explaineth it see Exodus 12. 6. 〈◊〉 〈◊〉 came evening for naturally they 〈◊〉 in the day time over the sea and came to land towards even see Num. 11. 31. And Manna came 〈…〉 ing because it fell with the morning dew The Quailes are not in Scripture noted to be a spi 〈…〉 〈◊〉 〈◊〉 〈◊〉 Manna 1 Cor. 10. 3. the flesh therefore which was to fill their bellies came towards night the time of darknesse but the bread of heaven came in the morning which usually signifieth th 〈…〉 of grace from the Lord Psal. 30. 6. and 143. 8. Lam. 3. 22. 23. filled with bread in ea 〈…〉 ng with Manna a figure of Christ the Bread of life that came downe from heaven Ioh. 6. 48. 58. Vnto this speech Moses seemeth to have reference in Psal. 90. 14. Fill us in the morning with thy mercy Vers. 13. the quailes Hebr. the quaile put for a multitude of quailes as frog for frogs Exod. 8. 6. A like miracle God wrought for them about a yeere after this Num. 11. 31. This David rehearseth in Psal. 105. 40. they asked and he brought the Quaile that lay or that lay poured out Hebr. aâ—bed or an effusion of dew the Chaldee translateth a descension of dew that is dew which descended or fell downe which agreeth with Num. 11. 9. And the Psalmist saith God opened the doores of heaven and rained upon them Manna Psal. 78. 23. 24. The dew is often used to signifie the blessing and favour of God as Genes 27. 28. Iob 29. 19. Esa. 26. 19. Hos. 14. 6. Mich. 5. 7. Zach. 8. 12. and in mysticall speech of the birth of Christ figured by this Manna the dew is mentioned Psal. 110. 3. And as the preaching of the Word is likened to the dew Deut 32. 2. so Manna falling in and with the dew figured Christ given unto us by the preaching of the Gospell Rom. 1. 16. 17. and 10. 8. 14. Gal. 3. 1. 2. The Hebrew Doctors say of the dew that the holy blessed God will raise up the dead unto life therewith in the time that is to come and that is the Manna prepared for the just in the world to come R. Menachem on Exod. 16. Vers. 14. went up into the ayre vanishing with the heat of the Sun So going up is used for going away or vanishing in Ierem. 48. 15. roundthing or bare thing as the Chaldee translateth it pilled The Greeke saith like coriander according to verse 31. So that the Manna was covered and as it were hidden with the dew upon it till it ascended and lay also upon dew under it Num. 11. 9. to which it seemeth the Scripture hath reference when it promiseth Manna that is hid Revel 2. 17. Manna so the Chaldee and the Holy Ghost 〈◊〉 Greeke calleth it Ioh. 6. 31. of the Hebrew Man which by interpretation signifieth a prepared or distributed portion for it was a ready meat 〈…〉 as it was gathered if they would or to beat g 〈…〉 de and bake as the people liked Num. 11. 8. And the Iew Doctors some of them so explaine it calling it Angels food a prepared bread sent from heaven without 〈…〉 an labour
able to content every mans 〈◊〉 and a 〈◊〉 to every taste Wisd. 16. 20. Others at the 〈◊〉 Greeke interpreters Philo. 〈◊〉 2. 〈…〉 of the Law 〈◊〉 Solomon c. and others 〈◊〉 it What is this because as Moses saith they know not what it was The Manna whereof Galen and other Physitians write and which at this day is used for medicine not for meat differeth in many things from this Manna which God gave unto Israel every day the space of 40 yeeres till they came into the land of Canaan Ios. 5. 12. God by it both fed their bodies and soules teaching them hereby that man liveth not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. and it was a spirituall meat 1 Cor. 1. 30. and a figure of Christ the true Bread whom the Father hath given us from heaven Ioh. 6. 31. 32. 48. 49. 51. and of the spirituall comforts which Christ filleth his people with Reve. 2. 17. And so the Iewes though now ignorant of this grace have heretofore acknowledged it to bee a figure of the food of just men in the world to come R. Isaak on Gen. 1. and R Menachem on Exodus 16. See more in Num. 11. 7. 8. Psal. 78. 23. 25. Vers. 16. an Omer or Gomer as the Greeke calleth it Gomer the tenth part of an Epha or bushell see verse 36. an head or skull poll that is for a person the head being put for the whole man So in Exod. 38. 26. Vers. 17. both he that did gather more or some did gather more and some lesse but the former exposition the Greeke followeth here and in the 18. verse which the Apostle also approveth 2 Corinthians 8. 15. Vers. 18. nothing over to wit besides an Omer full for a man according to the number of persons in his familie and so there was an equality both for poore and rich and hereupon the Apostle gathereth a reason to perswade unto liberality and communication of Gods blessings one with another 2 Cor. 8. 14. 15. It figured also the equall portion which all sorts of beleevers have in Christ our heavenly Manna Gal. 3. 28. 29. 2 Pet. 1. 1. Vers. 20. it bred Hebr. wormed wormes that is bred abundantly or crawled full of wormes This miraculous judgment God sheweth for their unbeleefe curiositie and disobedience and taught them to be contented with things present without covetous caring for the morrow as Heb. 13. 5. Matthew 6. 31. 34. Compare also the law of the Passover whereof nothing might be left till the morning Exod. 12. 10. Iesus said unto the Iewes Moses gave you not the bread from heaven but my Father giveth you the true Bread from heaven Ioh. 6. 32. so Manna was but a shadow and figure which when the truth is come by Christ is as all other shadowes become vaine and unprofitable to the corruption and hurt of those that retaine them Col. 2. 16. 17. Gal. 4. 9. 10. 11. Heb. 13. 10. Vers. 21. and when or for when the Sunne waxed hot and so heated the Manna it melted therefore they were to gather it in the morning whereby God taught them diligence to provide for the food of their bodies and soules whiles they had time and meanes Compare Pro. 10. 4. 5. and 6. 6. 8. Ioh 12. 35. Gal. 6. 10. The like here followeth for no Manna to bee found on the Sabbath day verse 25. 26. Verse 23. sabbatisme that is rest or cessation but 〈…〉 the 〈◊〉 〈◊〉 〈…〉 at h is retained by the 〈…〉 in 〈◊〉 Sabb 〈…〉 Matth. 12. 5. 8. so the Hebrew Shaâ—batâ—â—â— here used is by the Apostle Sabbatismos 〈◊〉 sabbatisme in Heb. 4. 9. by interpretation a Rest whereof see Gen. 2. 2. Hereby it appeareth that the keeping of the Sabbath was before the Law given at mount Sinai Ex. 20. of 〈◊〉 that is an holy Sabbath both these joyned together signifie an exact and carefull rest So Exod. 35. 2. Levit. 23. 3. for a reservation that is to be reserved or kept so in vers 32. 33. 34. Verse 〈◊〉 that to day as they that laboured in the sixt day had what to eat on the Sabbath so they that in this life whiles God giveth time to worke doe labour in Christ shall have in the life to come the fruition of their labours with eternall rest in heaven Ioh. 6. 27. 29. 58. Gal. 6. 7. â—0 Vers. 26. there shall be none This life and world is the time and place of working the world to come is for reward when it will be too late to seeke for Manna if we have gathered none before Matth. 25. 8 9. 10. And thus the Hebrewes of old understood this figure saying As in the sixe daies a man must prepare for the Sabbath both in respect of food and of worke so if a man prepare not aright his workes in this world he shall have nothing to eat in the world to come Againe they say The Sabbath in it there shall be none Exod. 16. this signifieth the world which shall bee all Sabbath for there shall bee there no doing of the Law but receiving of reward as our Doctors of blessed memory have explained it Who so laboureth in the evening of the Sabbath he shall eat in the Sabbath R. Elias in Sepher reshith chochmah treat of Holinesse cap. 2. foliâ— 194 b. V. 29. Out of his place The Sabbath was sanctified with an holy convocation or assembling of the people in Synagogues Lev. 23. 3. Act. 15. 21. This place therefore whereto God restraineth them was not their private tents but the camp of Israel out of which they might not goe on the Sabbath From hence the Hebrewes gathered a generall prohibition of going out of towne on such dayes and held it unlawfull to travell beyond the suburbs of any citie which suburbs they set to be two thousand cubits from the Law in Num. 35. 5. and a like space was betweene the Arke of God and the people at their passage over Iordan Ios. 3. 4. The Chaldee paraphrase on Ruth 1. 16. in the Masorites Bible saith Naomi said unto Ruth we are commanded to keep the Sabbaths good daies that is feasts not to goe above two thousand cubits The like measure is set in the 〈◊〉 Thalmud in Eurobin c. 4. And R. D. Kimchi â—n his annotatioÌ„s on Eze. 48. 7. saith two thousand cubits are a mile meaning an Italian or English mile Hereupon in the Apostles dayes the speech was common of a Sabbath dayes journey and so farre Mount Oliver was from Ierusalem Acts 1. 12. where the Syriak explaineth it almost seven furlongs In the Hebrewes canons it is said Who so goeth out of the limits of a citie on the Sabbath day is to be beaten for it is said Let no man goe out of his place in the seventh day Ex. 16. 29. this place is the limits of the time c. By the doctrine of the Scribes no man may goe out of
glorie of the Majestie of the Lord was revealed upon it in a flame of fire The mountaine burnt with fire unto the midst of heaven with darknesse clouds and thicke darknesse Deut. 4. 11. all the mount the mountaines saw the Lord and trembled Hab. 3. 10. they leaped like rammes Psal. 114. 4. the earth quaked the heavens also dropped at the presence of God even Sinai it selfe at the presence of God the God of Israel Psal. 68. 6. Iudg. 5. 5. The Greek translateth all the people was astonied Vers. 19. going and waxing strong that is continually proceeding and increasing in londnesse and strength more and more See a like phrase in Gen. 8. 3. Moses spake so fearfull was the sight that Moses said I am sore afraid and tremble Heb. 12. 21. by a voyce by a more gentle meane than the thunder or loud shrilling trumpet that Moses might be confirmed and not affrighted So Daniel being daunted with a vision was strengthned by the Angels words Dan. 10. 8. 16. 17. 19. And this voyce was heard of the people as is likely by that promise unto Moses in verse 9. It signified also that onely the Lords voyce takes away the terrors of the Law for by Moses the Law was given but by Christ who answered the Law and fulfilled it commeth grace and truth Ioh. 1. 17. Vers. 21. testifie unto or charge contest the people Paul used to contest or charge before God and his Angels 1 Tim. 5. 21. 2 Tim. 2. 14. and 4. 1. lest they breake or that they breake not through to wit the bounds set them to see as Moses did at the first till he was stayed of God Exodus 3. 3. Curiositie is forbidden that men might walke by faith not by sight 2 Cor. 5. 7. and learne humility Rom. 12. 3. The Greeke here translateth Lest they draw neare unto God to consider or to behold and Luke useth the word in that sense in Stephens speech of Moses Act. 7. 31. fall that is be killed of the Lord verse 12. as 50. thousand and 70 men of Berhshemeth were slaine for looking into the Arke of God 1 Sam. 6. 19. So falling is used for staine in Gen. 14. 10. 1 Cor. 10. 8. Vers 22. which come neare that is as the Chaldee explaineth which come neare to minister before the Lord. These priests are after called yong men of the sonnes of Israel Exodus 24. 5. and were the first borne of the people whom God had sanctified to him-selfe Exodus 13. 2. in whose place hee afterward tooke the tribe of Levi Numb 8. 14. 15. 17. 18. sanctifie themselves that is prepare wash and keepe themselves from being defiled with sinne by touching the mount as vers 24. 12. breake forth which the Chaldee expoundeth bee strong that is very angry but it implieth death also when God breaketh forth as the breach of waters upon men to destroy them as 2 Sam. 5. 20. and 6. 6. 7. 8. Vers. 23. cannot or shall not be able to come up by reason of the former charge and limitation It seemeth therefore that Moses thought it needlesse to speake so often and instantly to the people but God urgeth it againe verse 24. so restraining the curiositie of the people and shewing the end of the Law to be rather to exclude men from God by reason of their sinnes than to justifie or give them life as doth the Gospell for it was the ministration of death 2 Cor. 3. 7. Gal. 3. 10. 11. 19. 21. 22. 23. 24. Mount Sina is in bondage with her children Gal. 4. 25. Vers. 24. breake through the Greeke here translateth let them not violently presse to come up but that which the Law suffereth not the Gospell admitteth Mat. 11. 12. Luke 16. 16. Heb. 12. 18. 22. 23. 24. CHAP. XX. 1 The ten Commandements are spoken by God on mount Sinai 18 With thunders lightnings sound of the trumpet c. whereat the people are afraid 20 Moses comforteth them 22 God upon this occasion againe forbiddeth them Idolatrie 24 Of what sort the altar should be AND God spake all these words saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other gods before my face Thou shalt not make unto thee a graven thing or any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe my Commandements Thou shalt not take up the name of Iehovah thy God in vaine for Iehovah will not hold him guiltlesse that shall take up his name in vaine Remember thou the Sabbath day to sanctifie it Six daies shalt thou labour and shalt doe all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy son or thy daughter thy man servant or thy woman servant or thy cattel or thy stranger which is within thy gates For in sixe daies Iehovah made the heavens and the earth the sea and all which are in them and rested in the seventh day therefore Iehovah blessed the Sabbath day and sanctified it Honour thy father and thy mother that thy dayes may bee prolonged upon the land which Iehovah thy God giveth thee Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not answer a false witnesse against thy neighbour Thou shalt not cover thy neighbours house thou shalt not covet thy neighbours wife or his man servant or his woman servant or his oxe or his asse or any thing which is thy neighbors And all the people saw the voices and the lightnings and the voice of the trumpet and the mountaine smoaking and the people saw and removed away and they stood a farre off And they said unto Moses Speake thou with us and we will heare and let not God speake with us lest we die And Moses said unto the people Feare not for God is come for to tempt you and that his feare may be before your faces that you may not sinne And the people stood afarre off and Moses drew neere unto the thicke darknesse where God was And Iehovah said unto Moses Thus thou shalt say unto the sons of Israel you have seene that I have spoken with you out of the heavens Yee shall not make with me gods of silver or gods of gold yee shall not make unto you An altar of earth thou shalt make unto me and shalt sacrifice thereon thy burnt offrings and thy peace offrings thy sheepe and thy oxen In every place where I shall make the memoriall of my name I wil come unto
separate one of sixtie Maimony in treat of First-fruits chap. 2. Sect. 2. 4. 17. This measure is to be understood of the least quantitie which men might bring as the greatest was the fortieth part and men might bring what they would betweene fortie and sixtie for their first-fruits wherupon they elsewhere say What measure did the wise men set A good eye that is a bountifull person one of fortie and the meant eye one of fiftie the evill eye one of sixtie and none might give lesse then one of sixty Maimony in Trumoth chap. 3. Sect. 2. liquor Hebr. teare that is the first-fruits of wine and oyle which when they are pressed droppe as teares so the Greeke translateth it the first-fruits of thy wine-presse Of the manner of bringing these first fruits see more in the annotations on Deut. 26. not delay or not faile to bring and offer the same see Deuter. 26. 1. 2. c. Delaying is often used for deferring a thing to the last and so consequently for failing and not doing it Deuteronomie 7. 10. and 23. 21. Habakkuk 2. 3. though it also may imply a deferring longer than the due time By this oblation of the first fruits they acknowledged their thankfulnesse to God whose â—enants they were in the land Deuteronomie 26. 9. 10. Leviticus 25. 23. and the whole increase was hereby sanctified unto them Rom. 11. 16. Also the first fruits figured Gods Church separated and sanctified unto him from the rest of the world Ier. 2. 3. Iames 1. 18. Rev. 14. 4. give unto me by redeeming it for five shekels of silver giving them to the Lords priest Num. 18. 15. 16. Ex. 13. 13 Vers. 30. and with thy sheepe under which name the goat also is comprehended for the Hebrew implieth both Levit. 1. 10. The Greeke here addeth the word And understood in the Hebrew which sometime the holy Text supplieth as by each man by all thy people 1 King 8. 38. that is and by all thy people 2 Chronicles 6. 29. So fight not with small with great 2 Chro. 18. 30. that is with small or with great 1 King 22. 31. the eighth day and from that day forward it was acceptable both for first fruits for other sacrifices Levit. 22. 27. And before the eighth day the Hebr. Doctors say it was not lawfull to kill and eat any young beast no not for common food Maimony treat of Forbidden Meats chap. 4. Sect. 4. The reason hereof was that in this time the Sabbath day passed over it for there is no seven without a Sabbath saith R. Menachem upon this place See the notes on Gen. 17. 12. Vers. 31. men of holinesse or as the Greeke and Chaldee translate holy men that is separated from other men as by inward vertue so by outward abstinence from uncleane meats of which some here follow So Deuteronomie 14. 21. Levit. 11. 44. 45. not eat This was a legall rite and figure of sanctification and if any had unawares eaten of flesh torne he was to wash his clothes and bathe him-selfe in water and be uncleane untill the evening otherwise he should beare his iniquity Levit. 17. 15. 16. torne in the field that is torne by wilde beasts in the field as the Gr. and Chaldee versions doe explaine The like is for beasts that dye alone Levit. 17. 15. Of this the Hebrewes say The torne thing spoken of in the Law is that which is torne by the wilde beasts of the wood as Lion Leopard and the like And so the fowle which is torne by ravenous fowles as Eagle or the like Though it be a torne thing which is not dead it is forbidden as if a Wolfe take a Kid by the leg and some mâ—n followeth him and takes it out of his mouth it is forbidden to be eaten because it is torne Although he first slay it before it dieth yet it is forbidden as a torne thing because it cannot live after that wound upon it The Law forbiddeth that which is inclining to die by reasoâ— of any hurt though it bee not yet dead and it is 〈◊〉 thing Neither putteth it any difference whe 〈…〉 torne by beast or it fall from the top of an house and 〈…〉 be broken or it bee shot through the heart with an arrow or any the like when it is iâ—clining to die it is as a torne thing whether the occasion be by the hand of flesh and blood or by the hand of God of heaven Likewise hee that cutteth flesh off from any living cleane beast that is torne flesh and who so eateth of it is beaten as for eating torne flesh Maimony in Forbidden meats chap. 4. Sect. 6. c. CHAP. XXIII 1 Of vaine report and false witnesse 2 Of following a multitude 3. 6 Of justice 4 Of charitablenesse to our enemies 8 Of brâ—bes 9 Of oppression 10 Of the seventh yeere the yeere of rest 12 Of the Sabbath day 13 Of not mentioning the names of other gods 14 Of the three feasts in the yeere 18. Of sacrificing with leven 20 An Angell is promised to goe before them with a blessing if they obey him 23 Of casting out the heathens and their Idolatrie 25 Gods blessings to them that serve him 28. Of hornets that should drive out their enemies 31 The bounds of Israels land 32 No covenant might be made with the heathens or their Gods THou shalt not take up a vaine report put not thy hand with the wicked to bee an unrighteous witnesse Thou shalt not be after many to evill things neither shalt thou answer in a controversie to decline after many to wrest judgement And a poore man shalt thou not countenance in his controversie When thou shalt meet thine enemies oxe or his asse going astray thou shalt returning returne it unto him When thou shalt see thine haters asse lying under his burden and wouldest forbeare to helpe him up thou shalt helping helpe up with him Thou shalt not wrest the judgement of thy poore in his controversie From a word of falshood thou shalt bee farre and the innocent and just slay thou not for I will not justifie the wicked And gift thou shalt take none for the gift will blinde the open-eyed and will pervert the words of the just And thou shalt not oppresse a stranger for yee know the soule of a stranger because yee were strangers in the land of Egypt And sixe yeeres thou shalt sow thy land and shalt gather in the revenue thereof But the seventh thou shalt let it rest and let it lie still that the poore of thy people may eat and what they leave the beast of the field shall eat So shalt thou doe to thy vineyard and to thy olive-yard Sixe daies thou shalt doe thy workes and in the seventh day thou shalt cease that thine oxe and thine asse may rest and the sonne of thy bond-woman and the stranger may be refreshed And in all that I have said unto you ye shall be warie and the name of
smell thereto and made it not hee is guilty of cutting-off but his doome is like all theirs that use or make profit of any of the sanctified things to wit unlawfully Mâ—imony in treat of the holy Implements chap. 2. Sect. 9. 10. be cut off the Chaldee expoundeth it be destroied the Greeke saith the soule of that man shall perish from his people God by this judgment would keepe men from profaning and abusing the holy exercise of praier and doctrine of Christs mediation when the abuse even of the shadow hereof brought destruction upon the offenders CHAP. XXXI 1 Bezaleel and Aholiab are called and made meet for the worke of the Tabernaâ—le and furniture thereof 12 The observation of the Sabbath is againe commanded 18 Moses receiveth the two Tables of the Law AND Iehovah spake unto Moses saying See I have called by name Bezaleel the son of Vri the son of Hur of the tribe of Iudah And I have filled him with the Spirit of God in wisedome and in understanding and in knowledge and in all workmanship To devise cunning-workes to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to worke in all workmanship And I behold I have given with him A holiab the son of Ahisamac of the tribe of Dan and in the heart of all wise hearted I have given wisedome that they may make all that I have commanded thee The Tent of the congregation and the Arke of the Testimonie and the Covering-mercie seat that is thereupon and all the vessels of the Tent. And the Table and the vessels thereof and the pure Candlesticke and all the vessels thereof and the Altar of incense And the Altar of burnt-offring all the vessels therof and the Laver and the foot thereof And the garments of ministery and the garments of holinesse for Aaron the priest and the garments of his sonnes to minister-in-thepriests office And the anointing oile and incense of sweet-spices for the holy place according to all that I have commanded thee shall they doe And Iehovah spake unto Moses saying And thou speake thou unto the sonnes of Israel saying Verily my Sabbatâ—s yee shall keepe for it is a signe betweene me and you throughout your generations to know that I am Iehovah that sanctifieth you And yee shall keepe the Sabbath for it is holinesse to you they that profane it every one shall bee put-to die the death for every one that doth any worke therein even that soule shall bee cut-off from amongst his peoples Six daies shall worke be done but in the seventh day is the Sabbath of Sabbathisme holinesse to Iehovah every one that doth any worke in the Sabbath day shall be put to die the death And the Sons of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for an everlasting covenant Betweene me and the Sonnes of Israel it shall be a signe for ever for in Six daies Iehovah made the heavens the earth and in the Seventh day he rested and was refreshed And he gave unto Moses when hee had made-an-end of speaking with him on mount Sinai two Tables of testimonie Tables of stone written with the finger of God Annotations BEzaleel in Greeke Beseleel by interpretation In the shadow of God he was the sonne of Vri the sonne of Hur the sonne of Caleb or Chelubai the sonne of Esron the sonne of Pharez the sonne of Iudah from whom he was the seventh generation as Enoch was the seventh from Adam and is here designed the master workman of the Lords Tabernacle See his genealogie in 1 Chron. 2. 5. 9. 18. 19. 20. Vers. 3. Spirit that is gifts of the Spirit such as are after mentioned So Paul openeth it in 1 Cor. 12. 4. 8. 11. see also Act. 2. 4. The Greeke expoundeth it a divine Spirit the Chaldee a Spirit from before the Lord. workmanship or Art Hebrew worke So verse 4. Vers. 4. devise cunning-workes such as were mentioned in Exodus 26. 1. c. see the notes there The Hebrew phrase is figurative to thinke thoughts which the Greek explaineth to thinke or minde and to make-artificially the Chaldee saith to teach artificers as it is in Exodus 35. 34. These three things in Bezaleel a calling a furnishing with gifts and a working or operation accordingly are necessarie in all the publike ministers of the Church So Paul mentioneth diversities or distributions 1 of gifts by the Spirit 2 of administrations or ministeries by the Lord Iesus and 3 of operations by God the Father 1 Cor. 12. 4. 5. 6. 〈◊〉 to worke or to doe to make but doing is often used for working as is noted on Exod. 5. 9. and so the Greek translateth it here also in verse 5. Vers. 5. ingraving or cutting The Hebrew word generally signifieth a studious and artificiall ingraving or cutting in stone in wood in yron in earth and then it is Englished ploughing or any other like handicraft to fill that is to set in the golden ouches as Exod. 28. 21. to worke or to make in all worke meaning cunning worke as is expressed in Exod. 35. 33. Vers. 6. Aholiab in Greeke Eliab by interpretation The Tabernacle of the Father Hee is the second master-workman and of the tribe of Dan the handmaids sonne joyned with Beseleel as God usually joyneth two together in al weighty affairs See Exod. 4. 14. 15. and 6. 26. Matth. 10. 2. 3. Luk. 10. 1. Acts 13. 2. Hag. 1. 14. Vers. 7. vessels or instruments furniture implements So after Vers. 10. of ministerie veiles clothes coverings which served to wrap up the holy things in when the host removed as Num. 4. 5. 9. 11. 12. c. Of the Priests garments see Exod. 28. Vers. 13. Uerily or Notwithstanding the Greeke translateth it See Though the worke of the Tabernacle were studiously and speedily to be done yet God would not have any of it done on the Sabbath daies The Law of the Sabbath is very often repeated see Gen. 2. 2. Exod. 16. 23. c. and 20. 8. c. and 23. 12. and 35. 2. 3. to know that is that ye may know as the Greeke translateth The principall signification of the Sabbath was for grace and sanctitie which therefore the Lord often urgeth and blameth the breach of this day as the violating of his covenant See Neh. 9. 14. Ezek. 20. 12. 13. 16. 20. 21. Esay 58. 13. The true observation hereof is by faith in Christ Heb. 4. 3. 9. 10. 11. The Hebrew Doctors say The Sabbath and the precept against idolatrie each of these two is as weighty as all the other Commandements of the Law and the Sabbath is a signe betweene God and us for ever Therefore who so transgresseth the other Commandements he is generally a wicked Israelite but hee that openly profaneth the Sabbath is as an Idolater both of them as infidels in all their affaires Therefore the Prophet laudeth and saith Esay 56. 2. Blessed
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
great If a man have no lambe to redeeme it with hee may redeeme it with the value of it and give the price to the Priest The Law commandeth not a Lambe to make it heavier upon him but lighter For if hee have the firstling of an Asse which is worth ten shekels he may redeeme it with a lambe worth a quarter of a shekell But the price in money is from three zuzims and upward that is three quarters of a shekell for one zoz is the fourth part of a shekell If the price be lesse then three zuzims they redeeme it not therewith and a good eye that is a liberall person giveth not lesse then a shekell Maimony in treat of Firstfruits Chap. 12. Sect. 10. c. breake the necke the Chaldee saith kill it They might have no use or benefit of the Asse till it was redeemed If hee sold it before it was redeemed the price was unlawfull If it dyed before it was redeemed or if the necke was broken it was buried For it was unlawfull to make benefit of it even after the necke was broken because it was not redeemed Therefore if hee redeemed it not but gave the Asse it selfe to the Priest it was unlawfull for the Priest to put it to any service vntill it was redeemed with a lambe Maimony ibidem Chap. 12. Sect. 4. they shall not appeare or my face shall not be seene to wit by any man the Greeke saith thou shalt not appeare empty without an oblation see Exod. 23. 15. Vers. 21. labour or serve see the notes on Exodus 20. 9. For this in Exod. 23. 12. is written sixe dayes thou shalt doe thy workes Vers. 22. observe to thee Hebr. doe to thee meaning observe or make holy celebrate According to this phrase is to doe the Sabbath day Exod. 31. 16. Deut. 5. 15. to dee the Passeover Deut. 16. 1. Matt. 26. 18. to doe the feast of Boothes Deut 16. 13. and the like The Greeke translateth Thou shalt doe that is observe to me of weeks or of sevens a feast seven weeks after the Passeover called Pentecost Lev. 23. 15. 16. Act. 2. 1. it was also called harvest Exod. 23. 16. revolution or circumvolution circuit that is the returne as the revolution of the yeere 2 Chron. 24. 23. is explained to be the returne of it 1 King 20. 26. when the old yeere endeth and the new beginneth This was in the seventh moneth which we call September see the notes on Exod. 23. 16. Vers. 23. every male of thee or all thy male-kind see Exod. 23. 17. Deut. 16. 16. Vers. 24. no man to wit of thy neighbours or enemies round about thee shall have the heart to set upon thy coasts when all the men are gathered before me Vers. 25. not slay for sacrifice as in Exodus 23. 18. see the notes there sacrifice in Greeke sacrifices meaning of the Passeover as after is explained Hence the Hebrewes gather their rite of purging Leven out of their houses before the Passeover they expound it thus Thou shalt not slay the Passeover whiles Leven yet remaineth Now the killing of the Passover is the fourteenth of Abib after midday Maimony treat of Levened and Unlevenedbread Chap. 2. Sect. 1. See more in the notes on Exod 12. vers 15. and vers 10. Vers. 26. first or beginning of the fruits see Ex. 23. 19. a kid in Greeke a lambe in Chaldee thou shalt not eate flesh with milke and the Ierusalemy Thargum addeth not to boyle nor to eat flesh and milke mixed together See Exod. 23. 19. Vers. 27. tenour Hebrew the mouth of these words which the Chaldee expounds the speech of these words have stricken or doe strike that is make for these precepts were both given before and now repeated Vers. 28. he that is God wrote vers 1. ten words that is ten commandements which therefore we call of the Greeke name the Decalogue Ten is often used for many as ten times meane many times Gen. 31. 7. Iob 19. 3. ten men Zach. 8. 23. and ten women Lev. 26. 26. and ten thousands Heb. 12. 22. that is many and as other numbers are made of ten by reduplication so all other writings of the Law and Prophets depend upon these ten words so by this number ten God gave a perfect and compleat Law And Words are used for whole sentences or commandements as Paul saith also one word Cal. 5. 14. when he rehearseth a commandement and that is called the Word of God in Marke 7. 13. which another calleth the Commandement of God Matt. 15. 6. These ten words were according to the first writing and to the words which were spoken before in the day of the Assembly Deut. 10. 4. Vers. 29. shone which the Greeke translateth was glorious and so the Apostle alleadgeth it in 2 Cor. 3. where by glory is meant shining brightnesse as in 1 Cor. 15. 41. there is one glory of the Sun and another glory that is brightnesse of the Moone c. and the Israelites could not behold the face of Moses for the glory that is the brightnesse of his countenance 2 Cor. 3. 7. and the earth was lightned with the glory of the Angell Rev. 18. 1. The Chaldee also translateth Moses knew not that the brightnesse of the glory of his face was multiplied The Latine version saith Moses face was horned mistaking the word for of the Hebrew Karan which is to shine or cast forth glorious beames the name Keren or Horne is derived in which sense the Latine translated it here and gave occasion unto the ignorant to paint Moses face with two hornes like an Oxe whereby this glorious mystery hath been obscured and turned to a fable For the glory of Moses face signified the glory of the Law which he preached 2 Cor. 3. 7. c. Vers. 30. feared for Moses his ministration was death and condemnation 1 Cor. 3. 7. 9. because the Law giveth knowledge of sin and causeth wrath Rom. 3. 20. and 4. 15. and therefore the more bright and glorious that it is the more terrour it striketh in all mens hearts there being a weaknesse and impossibility in all men to do the same Rom. 8. 3. For Aaron himselfe and all the Rulers were afraid of Moses as well as the other people even as at the first giving of the Law Moses himselfe with all the people were affrighted and trembled Exodus 19. Vers. 33. and he put or and hee had put a veil but the Greeke translateth And when he had ceased speaking unto them he put a veil c. that is after this first communing with them when hee knew the cause of their feare he put on a veil or covering which signified the obscurity of the Law whos 's first true and proper meaning and end could not easily be discerned also the darknesse that is in all mens hearts naturally till God take away the veil and hardnesse that is upon them For so the Apostle speaketh of a double veile one outward
in the Law another inward in the heart 2 Cor. 3. 13. 14. c. And as without a veil the people could not heare Moses so except the Law be veiled and hath as it were a new face upon it the naturall man cannot endure the glory of it so terrible it is to the conscience of sinners R. Menachem here observeth how the former Ancients of Israel at the reading of the Booke of the Law covered their faces and said hee that heareth from the mouth of the reader is as hee that heareth from the mouth of Moses Vers. 34. tooke off the veil whereof there was no use in the sight of God who doth not onely know himselfe the use and end of his Law but sheweth the same also to others which was likewise here figured for when men shall be turned to the Lord the veile shall be taken away 2 Cor. 3. 16. Vers. 35. put the veil againe on hereby signifying the continuall glory of his ministery and infirmity of the people till both of them be done a way Which is accomplished by the Gospell the ministration of the Spirit and of righteousnesse which exceeds in glory so that Moses ministery hath no glory in this respect for Christ taketh away the veil so that we may both stedfastly looke to the end of the Law which is abolished and all of us with unveiled face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Cor. 5. 8. 18. CHAP. XXXV 1 Moses commandeth the people from the Lord to keepe the Sabbath 4 to bring willing offrings of gold silver brasse and other stuffe for the Tabernacle and furniture thereof 20 The people goe and bring voluntary gifts 22 Men and women bring their Iewels and ornaments and other stuffe such as they had 25. The wise women spin the stuffe 27 The Rulers bring precious stones and spices 30 Bezaleel and Aholiab are shewed to be the men whom God had filled with his Spirit and Wisedome to doe the worke of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses gathered together all the Congregation of the sonnes of Israel and said unto them These are the words which Iehovah hath commanded to doe them Sixe dayes shall worke be done but on the seventh day there shall be to you holinesse a Sabbath of sabbatisme to Iehovah whosoever doth any worke therein shall be put-to-death Ye shall kindle no fire in any of your habitations upon the Sabbath day And Moses said unto all the Congregation of the sonnes of Israel saying this is the thing which Iehovah hath commanded saying Take yee from amongst you an offring unto Iehovah whosoever is willing in his heart let him bring it the offring of Iehovah Gold and silver brasse And blew and purple and scarlet and fine-linnen and Goats hayre And Rams skins dyed-red and Tachash skins and Shittim wood And oile for the Light and spices for the anointing oile and for the incense of sweet-spices And Beryll stones filling stones for the Ephod and for the Brest plate And every wise harted among you shall come and make all that Iehovah hath commanded The Tabernacle the tent thereof and the covering thereof the taches thereof and the boards thereof the bars thereof the pillars thereof and the sockets thereof The arke and the bars there of the Covering-mercy-seat and the veile of the covering The Table and the barres thereof and all the vessels thereof and the shew-bread And the Candlesticke for the Light and the vessels thereof and the lamps thereof and the oile for the Light And the Altar of incense and the bars thereof and the anointing oyle and the incense of sweet spices and the hanging veile of the doore for the doore of the Tabernacle The Altar of Burnt offring and the grate of brasse which is for it the bars thereof and all the vessels thereof the Laver and the foot thereof The tapestry-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile of the gate of the Court The pinnes of the Tabernacle and the pins of the Court and their coards The garments of ministery to minister in the holy-place the garments of holinesse for Aaron the Priest and the garments of his sonnes to minister-in-the-priests-office And all the congregation of the Sonnes of Israel departed from the presence of Moses And they came every man whose heart stirred him up and every one whose spirit made him willing they brought the offring of Iehovah for the worke of the Tent of the Congregation and for all the service thereof and for the garments of holinesse And they came the men with the women every-one that was willing hearted they brought bracelets and eare-rings and rings and tablets all jewels of gold and every man that offered offred an offring of gold unto Iehovah And every man with whom was found blew and purple and scarlet and fine-linnen and Goats hayre and Rammes skinnes dyed red and Tachash skinnes brought them Every one that offred an offring of silver and of brasse they brought the offring of Iehovah and every one with whom was found Shittim wood for any work of the service brought it And every woman that was wise hearted did spinne with her hands and they brought the spun-worke the blew and the purple and the scarlet and the fine-linnen And all the women whose heart stirred them up in wisedome spunne Goats hayre And the Rulers brought Beryll stones and filling stones for the Ephod and for the Brest-plate And spice and oyle for the Light and for the anointing oyle and for the incense of sweet-spices Every man and woman whose heart made them willing to bring for all the work which Iehovah had commanded to make by the hand of Moses the sonnes of Israel ◠brought a willing offring unto Iehovah And Moses said unto the sonnes of Israel See Iehovah hath called by name Bezaleel the sonne of Vri the sonne of Hur of the tribe of Iudah And he hath filled him with the Spirit of God in wisedome in understanding and in knowledge and in all workmanship And to devise cunning-worke to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to work in all cunning works And hee hath given into his heart for to teach he and Aholiab the sonne of Ahisamach of the Tribe of Dan. He hath filled them with wisedome of heart to make all worke of the ingraver and of the cunning-workman and of the embroiderer in blew and in purple in scarlet and in fine-linnen and of the weaver even of them that doe any worke and that devise cunning workes Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEre beginneth the 22 Section of the Law See Gen. 6. 9. and 28. 10. Vers. 2. holinesse that is a day of holinesse or an holy day and signe of holinesse from the Lord See Exod. 31. 13.
14 c. of sabbathisme that is of rest see Exod. 16. 23. and 31. 15. any worke to wit of his owne workes wayes or words Ex. 20. 9. Esay 58. 13. to except the workes commanded of God as circumcision offring of sacrifice and the like Ioh. 7 22. 23. Matth. 12. 5. and works of necessity and of mercy towards man or beast Matth 12. 7. 11. 12. See the annotations on Exodus 20. 8. c. Vers. 3. kindle no fire either for to doe worke with or to dresse meat for that was unlawfull on the Sabbath though lawfull on other feast dayes Exod. 12. 16. or for to punish malefactors as the Hebrew Doctors say Punishments may not be inflicted on the Sabbath though it bee commanded to punish malefactors yet may it not bee done on the Sabbath As when one is condemned by the Iudges to stripes or unto death he may not bee beaten or put to death on the Sabbath for it is written Yee shall kindle no fire c. this is a warning to the Iudges that they burne not on the Sabbath him that is condemned to bee burnt and the like is for other punishments Maimony treat of the Sabbath Chap. 24. Sect. 7. The like order they take against Iudging of causes of the Sabbath Ibidem Chap. 23. Sect. 14. Vers. 5. an offring or an heave offring in Greek and Chaldee a separation a gift separated unto God from their other goods See the notes on Exod. 25. 2 Vers. 6. blew in Greeke hyacinth see Ex. 25. 4. Vers. 7. Shittim in Greeke incorruptible wood see Exod. 25. 5. Vers. 8. oile of the olive see Exod. 27. 20. anointing or oile of unction whereof see Eoxd 30. 23. c. incense of sweet spices in Greeke composition of incense see Exod. 30. 54. c. Vers. 9. filling to be set in golden ouches Hebr. stones of fillings see Exod. 25. 7. and 28. 17. 20. Vers. 11. Tabernacle or Habitacle whereof see Exod. 26. barres or barre meaning all and euerie one See the notes on Exod. 32. 19. So in Exodus 39. 33. Vers. 12. Arke or Coffer wherein the Tables of the Law were put see Exod. 25. 10. In Greeke the Arke of the testimony of the covering the veil that hid the most holy place whereof see Exod. 26. 31. c. So after in Exod. 39. 34. The Greeke translateth it onely the veil Vers. 13. Table described in Exod. 25. 23. c. Shew bread in Greeke bread of proposition See Exod. 25. 30. Vers. 14. for the Light or Candlesticke of light that is the shining Candlestick whose lamps gave light alwayes So starres of light Psal. 148. 3. that is shining starres Vers. 15. Altar the golden altar whereof see Exod. 30. 1. c. hanging-veil see Exod. 26. 36. Vers. 16. Altar the brazen altar whereof see Exod. 27. 1. c. the foot or the Base see Exodus 30. 18. Vers. 17. tapestry-hangings see Ex. 27. 9. c. 〈◊〉 〈◊〉 Vers. 19. of ministery or of service see Exodus 31. 10. for Aaron described in Exod. 28. This was the summe of Moses Sermon to the people at this assembly wherein he taught them both what gifts to bring and what holy things were to be made for the service of God as hee had beene before commanded Exod. 25. c. Vers. 21. stirred or lifted him up to doe it chearfully and so made him willing as the Chalde◠translateth it Vers. 22. bracelets or chaines or hookes the Greeke translateth seals Compare this with their fact before in Exod. 32. where they gave their Iewels to make an Idoll offred Hebrew waved because they were heaved up and waved when they were given to the Lord and is therefore called a wave offring Exod. 38. 24. Vers. 24. was found If there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. Vers. 25. did spin of the vertuous woman it is said She lareth her hands to the spindle and her hands hold the distaffe Prov. 31. 19. So for the building of Gods spirituall Tabernacle there were women that laboured in the Gospell Phil. 4. 3. that laboured much in the Lord Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove 2 King 2◠7 Vers. 29. willing offring or voluntary gift So ought all things that we give unto God or for his sake be freely given as every man purposeth in his heart not of griefe or of necessity for God leveth a chearfull giver 2 Cor. 9. 7. Compare herewith the offrings of David and the Princes and people of Israel towards the building of Gods Temple which caused great joy in men and thankes unto God 1 Chron. 29. 3. 6. 9. 10. c. Vers. 30. Bezaleel of whom see Exod. 31. 2. c. He was for Moses Tabernacle as Hiram for Solomons Temple 1 King 7. 13. 14. as Paul and the other Apostles for the Temple of Christs Church 1. Cor. 3. 10. But the Tabernacle of Christs naturall body was greater and more perfect not made with hands that is not of this building Heb. 9. 11. and 10. 20. the Workmaster thereof was the holy Ghost himselfe Luke 1. 34. 35. Vers. 31. Spirit of God in Greeke a divine Spirit of wisedome See Exod. 31. 3. Vers. 34. Aholiab in Greeke Eliab See Exodus 31. 6. Vers. 35. cunning-workman who wrought both sides alike whereas the embroiderer wrought curiously but the one side see the notes on Exod. 26. 1. of the weaver which the Chaldee expoundeth weaving understanding by the weaver the weavers worke as elsewhere the Scripture useth Spirits for the gifts of the Spirit 1 Cor. 14. 12. 32. that devise in Chaldee that teach cunning or artificiall workes By these were figured the varieties of graces which were abundantly to be seene in the first building of Christ Church after that men had received the Spirit of God by the preaching of the Gospell from the mouthes of the master workmen the Apostles 1 Cor. 1. 5. 7. and 12. 4. 8. 9. 10. 11. Gal. 3. 2. 5. Acts 19. 4. 6. CHAP. XXXVI 1 The offrings are delivered to the workemen 5 The people bringing more then enough for the worke are restrained 8 The making of the embroidered curtaines with Cherubims 14 The curtaines of goats hayre 19 The coverings of Rams skinnes and Tachash skinnes 20 The boards with their sockets 31 The barres 35 The Veile 37 The hanging for the doore THen did Bezaleel and Aholiah and every wise hearted man they to whom Iehovah gave wisedome and understanding to know to doe all the work for the service of the Sanctuary according to all that Iehovah had commanded And Moses called Bezaleel and Aholiab and every wise hearted man in whose heart Iehovah had given wisedome even every-one whose heart stirred him up to come-neere unto the worke to doe it And they tooke from before Moses all the offring which the sonnes of Israel had brought for
that they dye not or and let them not dye in their uncleannesse that is as Chazkuni expoundeth it 〈◊〉 their uncleannesse meaning both these figurative pollutions of issues lepries and the like as also their sinnes especially idolatry and corruptions of religion for which the Prophets often reproved the people under this name of pollution or uncleannesse and making the Lords Sanctuarie uncleane as Ierm 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23. CHAP. XVI 1 Moses is taught how to direct the high Priest for to doe his service on Atonement day 3 with what sacrifices he must come into the Holy-place 4 and with what garments 6 The bullocke for the Sin of the Priest himselfe 7 The two goats for the people on which lots were cast for the one to be killed and the other sent away 11 The killing of the high Priests bullocke 12. The burning of incense in the most holy 15 The killing of the goat for the people sprinkling of his blood 16 The clensing of the most holy place 18 and of the holy 20 The sending away of the scape-goat 29 The yeerly â—ast on expiation day the tenth of the seventh moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses after the death of the two sons of Aaron when they offred before Iehovah and dyed And Iehovah said unto Moses Speake unto Aaron thy brother that he come not at all time into the Holy place within the veile before the Covering-mercie-seat which is upon the arke that hee dye not for in the cloud I will appear upon the Covering-mercie-seat With this shall Aaron come into the holy place with a bullock a yongling of the herd for a sin offring and a ram for a Burnt-offring He shall put-on an holy linnen Coat linnen Breeches shall be upon his flesh and with a linnen Girdle shall he be girded and with a linnen Miter shall he be attired they are garments of holines and he shall wash his flesh in water and put them-on And hee shall take of the Congregation of the sons of Israel two goat-bucks of the goats for a Sinne offring and one ram for a Burnt-offring And Aaron shall offer the bullocke of the Sinne offring which is for himselfe and shall make-atonement for himselfe and for his house And he shall take the two goat-bucks and present them before Iehovah at the doore of the Tent of the congregation And Aaron shall give lots upon the two goat-bucks one lot for Iehovah and one lot for the scape-goat And Aaron shall bring neer the goat-buck that upon which the lot for Iehovah did ascend and he shall make him a Sin offring But the goat-bucke that upon which the lot for the Scape-goat did ascend shalâ— bee presented alive before Iehovah to make-atonement with him to send away him for a Scape-goat into the Wildernesse And Aaron shall bring-neere the bullock of the Sinne offring which is for himselfe and shall make atonement for himselfe and for his house and shall kill the bullocke of the sin-offring which is for himselfe And hee shall take a censer full of coales of fire from off the altar before Iehovah and his hands full of incense of sweet spices beaten-small and he shall bring it within the veil And he shall put the incense upon the fire before Iehovah that the cloud of the incense may cover the Covering-mercie-seat which is upon the testimonie that he dye not And he shall take of the blood of the bullock and shall sprinkle with his finger upon the Covering-mercie-seat eastward and before the Covering-mercie-seat hee shall sprinkle of the blood with his finger seven times And he shall kill the goat-buck of the Sinne-offring which is for the people and bring his blood within the veile and shall doe with his blood as hee did with the blood of the bullock and sprinkle it upon the Covering-mercie-seat and before the Covering-mercie-seat And he shall make-atonement for the Holy place because of the uncleannesses of the sonnes of Israel and because of their trespasses and aâ—l their sinnes and so shall he do for the tent of the congregation that dwelleth with them in the middest of their uncleaÌ„nesses And there shal not be any man in the Tent of the congregation when he goeth in to make-atonement in the Holy place untill he come-out and he have made atonement for himselfe and for his house and for all the Church of Israel And hee shall goe-out unto the Altar which is before Iehovah and make-atonement for it and shall take of the blood of the bullocke and of the blood of the goat-bucke and put it upon the hornes of the altar round-about And he shall sprinkle of the blood upon it with his finger seven times and shall clense it and sanctifie it from the uncleannesses of the sonnes of Israel And hee shall make an end of making-atonement for the Holy place and the Tent of the Congregation and the Altar and hee shall bring neere the goat bucke that is alive And Aaron shall impose both his hands upoÌ„ the head of the live goatbuck and shal confesse over him all the iniquities of the sons of Israel and all their trespasses and all their sinnes and shall put them upon the head of the goat-bucke and shall send him away by the hand of a fit man into the wildernesse And the goat-bucke shall beare upon him all their iniquities unto a land of separation and he shal send away the goat-bucke into the wildernesse And Aaron shall come into the Tent of the congregation and shall put off the linnen garmeÌ„ts which he did put on when he went into the Holy place and shall leave them there And he shall wash his flesh with water in the holy place and shall put-on his garments and he shall come forth and shall make his burnt offring and the burnt-offring of the people and make-atonement for himselfe and for the people And the fat of the Sin offring he shall burne upon the altar And hee that sent away the goat-bucke for the Scape-goat shall wash his clothes and bathe his flesh in water and afterward he shall come into the campe And the bullocke for the Sin offring and the goat-bucke for the Sin-offring whose blood was brought in to make-atonement in the Holy place hee shall carie-forth without the campe and they shall burne in fire their skins and their flesh and their dung And he that burneth them shall wash his clothes and bathe his flesh in water and afterward hee shall come into the campe And this shall bee to you a statute for ever in the seventh moneth in the tenth day of the moneth yee shall afflict your soules and shall not doe any worke the home-borne or the stranger that sojourneth among you For in this day hee shall make-atonement for you to clense you from all your sinnes before Iehovah shal ye be clensed A sabbath of sabbathisme shall it be unto
is noted on Exod. 21. 6. tenth day This service being done upon this day every yeere shewed the inabilitie both of this Priesthood and of these sacrifices to make atonement in deed for the people as it is written For the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offred yeere by yeere continually make the commers thereunto perfect For then would they not have ceased to be offred because that the worshippers once purged should have had no more conscience of sinnes But in those there is a remembrance againe of sinnes every yeere For it is not possible that the blood of buls and of goats should take away sinnes Wherefore when Christ commeth into the world hee saith Sacrifice and offring thou wouldest not but a body hast thou prepared me Heb. 10. 1. 5. The commandement of fasting sanctifying this tenthday is againe repeated in Levit. 23. 27. 32. the sacrifices which it should have more then other dayes are expressed in Numb 29. 7. 11. And the Iubilee which was every fiftieth yeere began and was soiemnly proclaimed with trumpet upon this tenth day Lev. 25. 8. 9. a shadow of that acceptable yeere of the Lord the yeere of freedome which Christ hath proclaimed by the trumpet of his Gospell Luke 4. 18. 19. 21. 2 Cor. 6. 2. afflict your soules the Greek translateth humble your soules by the soule the body also is comprehended even the whole person as is noted on Levit. 2. 1. Gen. 12. 5. Affliction or humiliation is inwardly by godly sorrow for sinne which worketh repentance carefulnesse indignation feare vehement-desire zeale and revenge 2 Cor. 7. 10. 11. and a judging of our selves 1 Cor. 11. 31. and loathing our selves for the evils which we have committed Ezek. 6. 9. Outwardly by fasting and abstinence from all fleshly delights By the Hebrew canons they were to abstain this day from five things from meat and drink from washing themselves from anointing from putting on the shooes and all fine apparell and from carnall copulation Maimony in treat of the Rest of the tenth day c. 1. s. 4. 5. The Scriptures confirm these as David afflicted his soule with fasting Psal. 35. 13. Daniel by it and by not anointing Dan. 10. 3. 12. Israel by putting off their ornaments Ex. 33. 4. 6. David by going barefoot 2 Sam. 15. 30. wearing sackcloth Psal. 35. 13. and not washing nor anointing 2 Sam. 12. 20. 21. Vrias by not lying with his wife 2 Sam. 11. 11. But the chiefest of these was fasting and the day is called the Fast in Act. 27. 9. and the time by the law is from evening to evening beginning the ninth day of the moneth at even Levit. 23. 32. by which words the Hebrewes gather that they were to begin to fast and to afflict themselves in the evening of the ninth day next before to the tenth and so in the end of it to tary in their affliction a little of the night after the tenth day and therefore that it was necessary to adde somewhat of the working day unto the holy day both before and after But they exempted from this fast such as were sicke and all children under nine yeeres of age Maimony in treat of the Rest of the tenth day chap. 1. sect 6. and chap. 2. sect 8. 10. Moreover under this name of afflicting themselves and fasting the Lord required the putting away of all sinne and amendment of life as to loose the bands of wickednesse to undoe the heavy burdens and to let the oppressed goe free and to breake every yoke to deale bread to the hungry to cover the naked and the like Esa. 58. 6. 7. And so it figured our mortification with Christ that as in the sacrifices killed his humiliation unto the death was fore-shadowed Phil. 2. 8. so by the humiliation of the Church our suffrings with him were signified our baptising into his death and buriall and our walking in newnesse of life our old man being crucified with him that the body of sinne might bee destroyed Rom. 6. 3. 4. 6. 1 Pet 2. 21. Vnlesse we doe this we may fast but the Lord seeth it not and afflict our soule but he taketh no knowledge neither can wee make our voice to be heard on high Esa. 58. 3. 4. any worke for this was a solemne sabbath verse 31. and by ceasing from worke figured that they which would have expiation and atonement by Christs day must cease from their owne workes to doe the worke of God beleeving in him whom hee hath sent Heb. 4. 10. Ioh. 6. 29. stranger in Greeke Proselyte by the homeborne are meant Israelites borne in that land the stranger was of the heathens joyned to the faith and Church of Israel such were bound to all Israels ordinances See Exod. 12. 19. 48. 49. Vers. 30. he shall that is God by the Priest as verse 32. shall make etonement or expiation to cleanse or purifie you Herein was figured the power and efficacie of Christs Priesthood and sacrifice that he expiateth and maketh atonement for our sinnes with God 1 Ioh. 2. 1. 2. and cleanseth us by his blood and spirit from all sinne 1 Iohn 1. 7. Romans 8. 9. 10. 11. Vers. 31. sabbathisme or rest this word the Apostle keepeth in Heb. 4. 9. and being joyned to the word sabbath it noteth an exact and carefull rest therfore God threatneth to destroy them that did any worke this day Levit. 23. 30. See also the notes on Exod. 16. 23. Vers. 32. whom he that is whom God shall anoint or which shall be anointed as the Greek translateth whom they shall anoint Such words are often used without designing any person as is noted on Genes 16. 14. By this anointed the high Priest is meant Levit. 21. 10. shall fill that is shall consecrate see Exod. 29. 9. The Greeke translateth shall perfect or consecrate his hands Herein he also figured the Sonne of God who is our high Priest perfected or consecrated for evermore Hebr. 7. 28. garments of holinesse the foure forementioned verse 4. called in Greeke a holy stole or robe which word is used in Rev. 6. 11. and 7. 9. 13. 14. where the Saints that came out of their tribulation are arayed in white stoles or robes which they have washed and made white in the blood of the Lamb Christ. The mysterie of these garments is there touched and by it we may learne why the high Priest in the worke of Expiation might have none but white garments this day Vers. 33. the Sanctuarie of holinesse that is as the Greeke translateth the holy of the holy meaning the most holy place into which hee went first with incense and blood verse 12. 13. 14. 15. 16. the Tent the Holy place or first Tabernacle which he secondly expiated verse 16. c. all the people in Greeke all the congregation Because the expiation of the whole Church dependeth thus on the high
same that was in verse 27. and may imply the male as well as the female that neither of them might be killed with their yong in one day but the Greeke and Chaldee versions apply these things to the female The Hebrewes say The prohibition concerning IT AND THE YONG THEREOF is of force concerning the female for it may be certainly knowne that it is her yongling and if it be certainly knowne that this beast was the father of it they doe not kill them both in one day but if he kill them he is not beaten for the thing is doubtfull whether it be of force concerning the males or not Maimony tom 2. in Shechitach ch 12. sect 11. or sheepe or goat or any cleane beast which was lawfull to bee eaten for commmon meat This prohibition hath not place but concerning cleane beasts only it is of force even for mixtures of diverse kinds as if a Roe engender with a Goat or a Goat with a Roe it is unlawfull to kill it and the yong in one day Maimony in Shechitah ch 12. sect 8. it and the yong Hebrew and the son The Hebrew also speaketh as of the male him and his son but the Greeke and Chaldee translate her and her son not kill either for sacrifice to God or for common food The Hebrewes doe so explaine it saying He that killeth it and the yong thereof in one day the flesh is lawfull to be eaten but the killer is to be beaten Lev. 22. 28. And he is not beaten but for the killing of the latter therefore if hee kill the one of the two and his fellow come and kill the other his fellow is to be beaten The prohibition concerning it and the yong thereof is of force at all times and in all places for common beasts and for sanctified whether they be holy things that are to be eaten or not to bee eaten Therefore if the first kill in the court of the sanctuary and the second without or the first without and the second within the court whether they be both common or both holy or one common and the other holy he that killeth the later is to bee beaten as for killing IT AND THE YONG THEROF The prohibition is not but for the killing onely as it is said YE SHALL NOT KILL c. He that killeth a cow and afterward killeth two of her yong is to beaten with two beatings if he kill her two yong-ones and afterward killeth her he is beaten but once If he kill her and her yong and her yonglings yong hee is beaten twice If two men receive two beasts the one the damme and the other the yong and they come for judgement he that received the first killeth first and the other must stay till the morrow Maim in Shechitah c. 12. s. 1. 2. 3. 12. 13. Compare herewith the Law in Deut. 22. 6. where the bird with her yong or eggs may not bee taken together It shewed Gods mercie to the creatures in that he would not have the dam and the yong killed in a day so Targum Ionathan paraphraseth on this Law thus My people the sons of Israel as our father is mercifull in heaven so be ye mercifull on earth a cow or an ewe it and the yong thereof ye shall not slay in one day in one day of this the Hebrews say the day goeth after the night as if he kill the first in the beginning of the fourth night hee may not kill the second till the beginning of the fift night And so if he kill the first in the end of the fourth day before evening he may kill the second in the beginning of the fift night But if be 〈◊〉 the first in the evening of the fift night hee may not k 〈…〉 the second till the sixt night Maimony in Shechitah ch 12. sect 17. Vers. 29. of confession or of thanksgiving which was a kind of peace offring see Lev. 7. 12. Vers. 30. untill the morning If it were kept longer then the time appointed of God it became polluted was to be consumed with fire and might not be eaten upon paine of Gods wrath upon them for such iniquitie Levit. 7. 18. See the annotations there as also on Exod. 12. 10. Vers. 31. I am Iehovah Targum Ionathan explaineth it thus I am the Lord who will give a good reward to them that keepe my preceptss and my lawes Vers. 32. not prophane Gods name is prophaned or polluted by the wilfull presumptuous breach of any one of all his commandements as the Hebrew Doctors teach from this and other like places see the notes on Exod. 20. 7. Levit. 18. 21. and 19. 12. doe sanctifie you God the soleâ—thor of our sanctification doth this in Christ by his Spirit 1 Corinth 1. 2. and 6. 11. the outward means wherof is his word and ordinances of the same Iohn 17. 17. Ephes. 5. 26. And these legall ordinances which stood in meats and drink and divers washings and carnall rites imposed on them untill the time of reformation sanctified unto the purifying of the flesh Hebrewes 9. 10. 13. but the blood of Christ who through the eternall Spirit offred him-selfe without blemish unto God is it which purg 〈…〉 our conscience from dead workes to serve the 〈◊〉 God Hebrewes 9. 14. and 10. 10. and by one offring he hath perfected for ever them which are sanctified Heb. 10 14. CHAP. XXXIII 1 The feasts of the Lord. 3 The Sabbath 4 The Passeover and unlevened-cakes 9 The sheafe of first-fruits 15 The feast of Pentecost 22 Gleanings to be left for the poore 23 The feast of Trumpets 16. The day of Atonement 33 The feast of Tabernacles ANd Iehoah spake unto Moses saying Speake unto the sonnes of Israel and say unto them The solemne-feasts of Iehovah those which ye shall proclaime convocations of holines these are my solemne-feasts Six dayes shall worke be done but in the seventh day shall be a Sabbath of sabbatisme a convocation of holinesse ye shall not doe any worke it shall be a Sabbath to Iehovah in all your dwellings These are the solemne-feasts of Iehovah convocations of holinesse those which ye shall proclaime in their appointed-season In the first moneth in the fourteenth day of the moneth betweene the two-evenings shall be the Passeover to Ieovah And in the fifteenth day of the same moneth shall bee the feast of unlevened cakes unto Iehovah seven daies yee shall eate unlevened cakes In the first day ye shall have a convocation of holinesse yee shall not doe any servile-worke But ye shall offer a Fyre offring unto Iehovah seven daies in the seventh day shall be a convocation of holinesse yee shall not doe any servile worke And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye be come into the land which I give unto you and shall reape the harvest thereof then ye shall bring a sheaf the first-fruit of your harvest unto the Priest
of his flesh of his family shall redeeme him or if his hand hath attained then he shall redeeme himselfe And he shall count with him that bought him from the yeere that he was sold to him unto the yeere of Iubile and the money of his sale shall be according to the number of yeeres as the daies of an hired servant shall he be with him If there be yet many of the yeeres according unto them shall he restore his redemption out of the money that he was bought for And if there remaine but a few of the yeeres unto the yeere of Iubile when hee hath counted with him according to his yeeres hee shall restore his redemption As an hired servant of the yeere by the yeere shall he be with him he shall not rule over him with rigour before thine eyes And if he bee not redeemed by these then he shall goe-out in the yeere of Iubile hee and his sonnes with him For unto mee the sons of Israel are servants they are my servants whom I brought-forth out of the land of Egypt I am Iehovah your God Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These letters signifie the beginning of the two and thirtieth section or lecture of the Law see Gen. 6. 9. IN mount Sinai or by the mount that is in the plaine about it where Israel camped still Numb 10. 11. 12. So Manasses is sayd to bee buried in his house 2 Chro. 33. 20. when it was but in the garden of his house 2 King 21. 18. And here God beginneth to teach his people the profession and practise of their obedience unto him in their land and possessions sanctified by the Sabbaths Iubilees Which were a shadow of things to come but the body is of Christ Coloss. 2. 17. 12. Therefore these were the ordinances of mount Sinai which brought forth children unto bondage but wee are come unto mount Sion where the Lambe Christ standeth with his 144. thousand that have his Fathers name written in their foreheads and by faith doe enter into his rest Gal. 4. 25. Rev. 14. 1. Heb. 12. 22. and 4. 3. Vers. 2. rest or keepe sabbath a Sabbath or a rest the Chaldee calleth it a release or remission which word Moses useth in Deut. 15. 1. This Law tooke place when they had possession of the land which was conquered by Iosua in 7. yeeres so the eight yeere after Moses death was the first to be reckned towards the Sabbath yeere and yeere of Iubile as appeareth by Ios. 14. 1. 2. 7. 10. c. For Caleb was 40. yeeres old when hee was sent to veiw the land in the second yeere after their comming out of Egypt Numb 13. Deut. 1. and they were 38. yeers under Moses in the wildernes Deut. 2. 14. and when Caleb was 85. yeeres old the land was given them for inheritance Ios. 14. 7. 10. that in the 8. yeere of Iosua they beganne the count and the seventh yeere after was the first Sabbath yeere and the fiftieth yeere after the first Iubile V. 3. the revenue or income that is the fruit as the Greeke translateth And under these principalls all other worke belonging to husbandry is implied V. 4. Sabbath of sabbatisme that is of rest which two words signifie an exact rest as is noted on Exodus 16. 23. unto the land which should have rest every seventh yeere from being ploughed digged dounged or manured from being reaped or mo 〈…〉 en or the like As the Sabbath day wherein men rested was to teach Israel that they themselves were the Lords so the Sabbath yeere was to teach that the land was the Lords therefore he addeth a Sabbath unto Iehovah meaning unto his honour and in signe of homage unto him which the Chaldee translateth a release before the Lord. The Sabbath day was a rest from their labours laid upon man for sinne Gen. 3. 19. the Sabbath yeere was a rest for the ground which for mans sin God had cursed Gen. 3. 17. In this yeer at the feast of boothes there was a solemn reading of Gods Law before all Israel Deut 31. 10. 13. and at the end of this yeer a release of debts Deut. 15. 1. 2. c. It was a figure of the Sabbath or rest which Christ was to give unto his Church of the understanding which they should have in his Law and the remission of their sins which were their debts Mat. 6. 12. Luk. 11. 4. when the time of grace the acceptable yeere of the Lord should be proclaimed Esay 61. 1. 2. Luke 4. 18. 19. c. 1 Cor. 6. 2. Thus every seventh yeere was for them to meditate of and in faith to expect Christ who is the true Noe that giveth us comfort and rest from our worke and from the sorrow of our hands because of the ground which the Lord hath cursed Genesis 5. 29. prune or cut thy vineyard meaning the superfluous branches of the vines which the husbandman cutteth off to make the trees more fruitfull Therefore to signifie that God would leave the vine of his Church wast he saith it shal not be pruned Esa. 5. 6. And under these all other worke of husbandry is forbidden The Hebrew canons shew it thus It is commanded to rest from tilling of the land and dressing of trees in the seventh yeere Lev. 25. And who so doth worke of tillage of land or trees in that yeere be frusâ—ateth a commandement and transgresseth against a prohibition Lev. 25. 4. They may not plant in the seventh yeere though they bee trees that beare no fruit nor cut off kâ—â—bs from the trees nor brush off withered lea 〈…〉 boughes nor binde up the branches nor make a sm 〈…〉 under them to kill the wormes nor cover the plaâ—â—â— with any thing whrein dung is that the fowles might not eat them when they are tendor nor cover the 〈◊〉 fruits c and so all other culture or husbanaing oâ— trees For sowing or pruning or reaping or gatharing fruits this yeere a man was to be beaten whether they were the fruits of the vineyard or of other trees for other works not expressed in the Law he was not beaten but chastised or scourged He that pla 〈…〉 in the seventh yeere either of ignorance or presum 〈…〉 ously that which he planted was plucked-up-by the roots He that ploughed or dounged his ground in the seventh yeere that it might be the fitter to sow wheâ— the seventh yeere was out they amearsed him he might not sow it at the going out of the seventh yeere If he removed thorns or gathered out stones to fit it against the seventh yeere went out for asmuch as he 〈◊〉 that which was not lawfull he was amearsed but â—ee might sow it at the going out of the yeere c. Maimony tom 3. in Iobel or treat of the Intermission 〈◊〉 Iubile chap. 1. The outward rest of Israel from these laborious works figured a better rest which all the people of God should have by Christ ceasing from
for a continuall Burnt-offering yee shall make ready these After this manner ye shall make ready for every day seven daies the bread of the Fire offering of a savour of rest unto Iehovah it shall be made ready beside the continuall Burnt-offering and his Drinke-offering And in the seventh day yee shall have a convocation of holinesse yee shall not doe any servile worke And in the day of the First-fruits when ye offer a new Meat-offering unto Iehovah after your weekes ye shall have a convocation of holinesse ye shall not doe any servile worke And yee shall offer a Burnt-offering for a savour of rest unto Iehovah two bullocks younglings of the herd one ramme seven hee-lambes of the first yeare And their Meat-offering fine flower mingled with oile three tenth parts for one bullocke two tenth parts for one ramme A severall tenth part for one lambe throughout the seven lambes One goat-buck of the goats to make atonement for you Yee shall make them ready beside the continuall Burnt-offering and his Meat-offering perfect shall they be unto you and their Drinke-offerings Annotations COmmand the sonnes of Israel After that God had numbred the people and appointed them their inheritance he now repeateth and explaineth former lawes concerning his service which they should doe unto him in that their inheritance daily weekely monethly and at their solemne Feasts as they fell every yeare for he therefore would give unto them the lands of the heathens and they should inherit the labour of the peoples that they might observe his statutes and keepe his lawes Psal. 105. 44 45. And because they had omitted the solemnizing of these feasts now 38. yeares from the keeping of the Passeover in the wildernesse in the second yeare Num. 9. untill the Circumcision and Passeover at Gilgal Ios. 5. by reason of their travels wherein the Sanctuary Altar and holy things were folden up and removed from place to place and the generation which had beene before mustered was dead Numb 26. 64 65. therefore lest the ordinances formerly given should be forgotten or neglected and the people continue to doe as now they did every man whatsoever was right in his own eyes Deut. 12. 8. the Lord causeth the law of sacrificing to be againe commanded Which sacrifices being all figures of Christ and our service of God by him as hath beene shewed in the booke of Leviticus teach us to serve the Lord under the Gospel of his Sonne in spirit and truth for thereof were these legall feasts a figure Esay 66. 23. Zach. 14. 16 19. 1 Cor. 5. 7 8. Coloss. 2. 16 17. Heb. 13. 15. Mine oblation that is mine oblations in Greek my gifts Hebr. my Korban which is an offering or gift by which men drew nigh unto God through faith in Christ. See the notes on Levit. 1. 2. my bread for my Fire-offerings the Chaldee expoundeth it the bread ordained for my oblations Vnder the name of bread all food is implied and the flesh it selfe or fat of the sacrifices as is noted on Levit. 3. 11. the savour of my rest the savour or odour of sacrifices which may quiet or pacifie my spirit and anger and make you and your service pleasing and acceptable to me The Greeke translateth it for a savour of sweet smell the Chaldee to be accepted with favour See Lev. 1. 9. in his appointed time every one in the time appointed therefore of God the Greeke saith in my feasts for the same word which signifieth an appointed time is also used for a solemne feast appointed of God Levit. 23. 2. Hereby God limiteth every sacrifice his proper day and time which if it were let slip that oblation might not be offered in another day or time This is further manifested in vers 10. where he saith The Burnt-offering of the Sabbath in his Sabbath which the Hebrewes expound thus and not the Burnt-offering of one Sabbath in another Sabbath Maimony tom 3. in Tamidin chap. 1. s. 7. And it is a common proverbe among them Gnabar Zeman gnabar korban If the time be past the oblation is past and it is prophesied of Antiochus the wicked that he should thinke to change the times and the lawes Dan. 7. 25. And Ieroboam king of Israel who kept the feast of the seventh moneth in the eighth moneth is taxed for it in the Scripture which calleth it the moneth which he had devised of his owne heart 1 King 12. 32 33. Vers. 3. the Fire-offering the sacrifices to be burned with fire unto the Lord which Fire signified both the worke of Gods Spirit and the fiery trials and afflictions through which Christ and his children should be consecrated unto God Matth. 3. 11. Hebr. 9. 14. 1 Pet. 4. 12 13 14. of the first yeare Hebr. sonne of the yeare so after often in this and the next chapter of which phrase see the Annotations on Exod. 12. 5. perfect that is perfect lambes without blemish or corruption what this meant is shewed on Lev. 1. 3. and 22. 21. day by day or for a day that is daily a continuall Burnt-offering Hebr. a Burnt-offering of continuation which should be offered without intermission See the notes on Exod. 29. 42. and Levit 1. Vers. 4. make ready or doe that is kill sprinkle the bloud cut in peeces burne on the Altar and all other rites pertaining to sacrificing shewed in Levit. 1. betweene the two evenings that is in the after-noone of which phrase see the Annotations on Exod. 12. 6. God setteth no houres for the morning or evening sacrifices because they might occasionally be changed By the Hebrew Canons the ordinary time of killing the morning sacrifice was before Sun-rising after that the face of all the East was inlightned that is betweene day-breaking and Sun-rising The time of killing the evening sacrifice though it might be all the after-noone yet they used not to kill it till halfe an houre after two of the clocke and this they did by reason of the sacrifices of particular persons or of the congregation because it was unlawfull to offer any oblation at all before the continuall Burnt-offering of the morning neither killed they any oblation after the continuall evening sacrifice save the oblation of the Passeover only for it was unpossible for all Israel to offer their Passeovers in two houres So they killed not the Passeover but after the daily evening sacrifice Maimony in Tamidin chap. 1. sect 3 4. By this daily sacrifice morning and evening was signified the reconciliation of the Church unto God by faith in Christ notwithstanding their continuall infirmities which they fell into night and day as one end of the Burnt-offering was to make atonement for sinnes Iob 1. 5. and that being reconciled they should both shew their thankfulnesse for it unto God and expect from him a blessing upon them their labours and their rest Wherefore at such times speciall favours were shewed of God unto his people as in the morning when the Meat-offering
the first day of the moneth yee shall have a convocation of holinesse yee shall not doe any servile worke a day of blowing of trumpets shal it be unto you And ye shal make ready a Burnt-offering for a savour of rest unto Iehovah one bullocke a youngling of the herd one ramme seven hee-lambes of the first yeare perfect And their Meat-offering shall be of fine flower mingled with oyle three tenth parts for a bullocke two tenth parts for a ramme And one tenth part for one lambe throughout the seven lambes And one goat-bucke of the goats for a Sin offering to make atonement for you Beside the Burnt-offering of the moneth and his Meant-offering and the continuall Burnt-offering and his Meat-offering and their Drink-offerings according to their maner for a favour of rest a Fire offering unto Iehovah And in the tenth day of this seventh moneth yee shall have a convocation of holinesse and ye shall afflict your soules ye shall not doe any worke And yee shall offer a Burnt-offering unto Iehovah for a savour of rest one bullocke a youngling of the herd one ramme seven he-lambs of the first yeare perfect shall they be unto you And their Meat-offering shall be of fine flower mingled with oyle three tenth parts for a bullocke two tenth parts for one ramme A severall tenth part for one lambe throughout the seven lambes One goat-bucke of the goats for a Sin offering beside the Sin offering of atonements and the continuall Burnt-offering and the Meat-offering of it and their Drinke-offerings And in the fifteenth day of the seventh moneth ye shall have a convocation of holinesse ye shall not doe any servile worke and ye shall festivally keepe a feast unto Iehovah seven daies And ye shall offer a Burnt-offering a Fire offering for a savour of rest unto Iehovah thirteene bullocks younglings of the herd two rammes fourteene hee-lambes of the first yeare they shall be perfect And their Meat-offering shall be of fine flower mingled with oile three tenth parts for one bullocke throughout the thirteene bullocks two tenth parts for each ramme of the two rammes And a severall tenth part for one lambe throughout the fourteene lambes And one goat-buck of the goats for a Sin-offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering And in the second day twelve bullockes younglings of the herd two rammes fourteene hee-lambes of the first yeare perfect And their Meat-offering and their Drink-offerings for the bullockes for the rammes and for the-lambes by the number of them according to the manner And one goat-bucke of the goats for a Sin offering beside the continuall Burnt-offering and the Meat-offering thereof and their Drinke-offerings And in the third day eleven bullocks two rammes fourteen he-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambs by the number of them according to the manner And one goat-buck for a Sin-offering beside the continual Burnt-offering and his Meat-offering and his Drinke-offering And in the fourth day ten bullockes two rammes fourteen he-lambs of the first yeare perfect Their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambes by the number of them according to the manner And one goat-bucke of the goats for a Sin offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering And in the fifth day nine bullockes two rammes fourteen he-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambes by the number of them according to the manner And one goat-bucke for a Sin offering beside the continuall Burnt-offering and his Meat-offering and his Drinke-offering And in the sixth day eight bullockes two rammes fourteen he-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambes by the number of them according to the manner And one goat-buck for a Sin offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering And in the seventh day seven bullockes two rammes fourteene hee-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the Bullocks for the rammes and for the lambes by the number of them according to the manner And one goat-bucke for a Sin offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering In the eighth day ye shall have a solemne assembly ye shall not doe any servile worke And ye shall offer a Burnt-offering a Fire-offering for a favour of rest unto Iehovah one bullocke one ramme seven hee-lambs of the first yeare perfect Their Meat-offering and their Drinke-offerings for the bullocke for the ramme and for the lambes by the number of them according to the manner And one goat-bucke for a Sin offering beside the continuall Burnt-offering and his Meat-offering and his Drinke-offering These things ye shall doe unto Iehovah in your solemne feasts beside your vowes and your voluntary offerings for your Burnt-offerings and for your Meat-offerings and for your Drinke-offerings and for your Peace-offerings And Moses spake unto the sons of Israel according to all that Iehovah commanded Moses Annotations THE seventh moneth called in 1 King 8. 2. the moneth Ethanim of the Hebrewes commonly Tisri of us September This moneth was the going out of the yeare Exod. 23. 16. and the revolution of the yeare Exod. 34. 22. for then the old yeare went out and the new began as touching the Iubilees Levit. 25. 9 10. and other civill affaires but by reason of Israels comming out of Aegypt in Abib or March that moneth was made unto them the first of the moneths of the yeare Exod. 12. 2. So the Ecclesiasticall feasts were reckoned after this order and that which had beene the first moneth is here and usually called the seventh the first day Hebr. the one day of which phrase see Gen. 1. 5. blowing of trumpets of this rite see Levit 23. 24. and the Annotations there Vers. 2. savour of rest which the Greeke translateth of sweet smell the Chaldee to be accepted with favour before the LORD See Gen. 8. 21. one bullocke at every new moone they were to offer two bullockes one ramme and seven lambes Numb 28. 11. the same were to be offered at this New-moone and this one bullocke one ramme and seven lambes c. here mentioned were added over and beside the Burnt-offering of the moneth as is after expressed in vers 6. So this day they sacrificed three bullockes two rammes and fourteene lambs for Burnt-offerings and two goats for Sin besides the two lambes for the daily oblation For as the solemnitie was greater by reason of the blowing of the Trumpets which figured the preaching of repentance and beleese in Christ Esay 58. 1. Mark 1. 1 2 3 4. so their service and thankfulnesse unto God was to be testified by the moe sacrifices And if this new-moone
which two phrases expound one another as is noted on Gen. 12. 16. So after in vers 7. and 12. the great sea so called in respect of the lesser inland seas as the salt sea vers 3. and the sea of Chinnereth vers 11. This great sea is commonly called the Mediterrane sea and the border thereof so the Chaldee here translateth it supplying the word thereof and so it is Englished in Ios. 15. 12. 47. The Greeke interpreteth it the great sea shall bound or shall limit Vers. 7. you shall point out or shall marke out shall designe in Greeke yee shall measure out so in vers 8. and 10. mount Hor This is not that mount Hor where Aaron died which was South-ward in the edge of Edoms land Num. 33. 37 38. but another mountaine on the North side of Canaan which in Ios. 13. 5. is called mount Hermon and neere the entring into Hamath as mount Hor is here And Hermon had many names as Moses sheweth in Deut. 3. 9. and 4. 48. Vers. 8. the entrance of Hamath or the entring into Chamath this Hamath in Greeke Emath is in Amos 6. 2. called Hemath the great See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northerne borders of the land in Ezek. 47. 16 17. Zedad in Greeke Sedada so in Ezek. 47. 15. Vers. 9. Hazar-â—nan in Ezek. 47. 17. Hazarenon in Greeke Arsenain This was the North-East part of the land Vers. 10. Shepham called in 1 Sam. 30. 28. Siphmoth in Greeke Sepphama by Targum Ionathan and some other it is called Apamiah Vers. 11. Riblah a citie in the land of Hamath where God executed his judgements on the Kings of Iudah for their sinnes by the Kings of Egypt and of Babylon 2 King 23. 33. and 25. 6. 20 21. Ier. 39. 5 6. east of Ain Ain by interpretation is aneie or a fountaine and so is translated here in Greeke Fountaines and by the old Latine interpreter the fountaine Daphnis the side or the shoulder that is the shore of the sea the sea of Chinnereth called in Greeke Chenereth in Chaldee Ginnosar and in the New Testament the lake of Gennesaret Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar And the countrey adjoyning was called the land of Gennesaret Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee the sea of Tibertas Ioh. 6. 1. a lake and sea are the same as they ran into the lake Luk. 8. 33. that is into the sea Mat. 8. 32. Of the sea Chinnereth there is mention also in Ios. 12. 3. 13. 27. of a citie so named Ios. 19. 35. and of the countrey Ios. 11. 2. 1 King 15. 20. It is thought to be called in Chaldee Ginnosar and Genesar of Princely gardens which were in those parts This sea had store of fishes and from hence our Lord tooke his foure first Apostles fishers of Galilce and made them fishers of men by the preaching of his Gospell Mat. 4. 18 19 20 21. On this sea Christ walked and allayed the waves thereof Mark 6. 45. 48. 51. 53. Iohn 6. 16 21. and here he appeared to his Disciples after his resurrection at what time they tooke at one draught an hundred fiftie and three great fishes Iohn 21. 1 11. Vers. 12. Iordan in Hebrew Iarden in Greeke and in the New Testament Iordanes It was the goodliest river of all Canaan famous thorowout the Scriptures The waters of this river God did cut off and made them stand upon an heape at that time when Iordan over-flowed all his bankes untill his people Israel passed over it on dry grouÌ„d into the land of Canaan Ios. 3. 13 17. Elijah and Elisha the Prophets divided also the waters thereof and went over on drie ground 2 King 2. 8. 14. Naaman the Syrian washing seven times in it by the word of the Prophet was cleansed of his leprosie 2 King 5. 10. 14. In this river our Lord Iesus him-selfe and the nation of the Iewes were baptized Marke 1. 5. 9. salt sea or sea of salt See vers 3. The river Iordan ranne all along by the land of Canaan on the East side from the North end of the countrey to the South beginning at the foot of mount Lebanon where it is said to spring out of two fountaines the one called Ior and the other Dan and passed on to the lake of Merom by the waters whereof Ioshua vanquished the Canaanites Ios. 11. 4 5 7 8. and from thence it ran and emptied it selfe into the sea of Chinnereth forementioned and from that sea it passed along till it ended at the salt sea here spoken of where also the limits of the land began in vers 3. The promised land being thus inclosed and guarded with the maine sea Westward the inland seas and the river Iordan Eastward and at each end North and South with mountaines fore-shewed Gods providence towards his peple for their safe defence on every side And so it is written As the mountaines are round about Ierusalem so the LORD is round about his people from henceforth even for ever Psal. 125. 2. Vers. 14. sonnes of the Reubenites Hebr. of the Reubenite and after of the Gadite which the Greeke and Chaldee translate sonnes of Reuben and of Gad. Of these two tribes receiving their inheritance see Numb 32. Vers. 17. shall divide the land by inheritance unto you or shall inherit the land for you that is shall take possession of the land for you and in your names and after divide it unto you as in vers 29. See vers 18. Eleazar the Priest and Ioshua in Greeke Iesus These were the two chiefe Princes and both of them figures of Christ who divideth to his people the inheritance of the kingdom of heaven the one figuring him in his Priesthood the other in his kingdome for if Iesus that is Ioshua had given them rest then would he not afterward have spoken of another day Hebr. 4. 8. The Priest had an hand in parting the inheritance to signifie that it was an holy worke and a shadow of heavenly things Also that if difficultie did arise he might aske counsell for Ioshua after the judgement of Vrim before Iehovah Numb 27. 21. And likewise for that the Priests and Levites though they had no inheritance as the other tribes yet had they cities and suburbs from among their brethren Numb 35. which also the Levites claimed of Eleazar the Priest and of Ioshua and the other Princes and had the cities and suburbs given them by lot before the Lord Ios. 21. Thus also the truth of Gods promise to Abraham was manifested for hee had said that in the fourth generation they should returne from their affliction and servitude into the land of Canaan Gen. 15. 14 15 16. And so it came to passe for Kohath the sonne of Levi was one of them that went with Iakob into Egypt Gen. 46. 11. 26. of Koath proceeded Amram
in Ps. 94. â—2 Though chastening bee often with workes as Levit. 26. 18 28. Deut. 8. 5. yet is it also with words is here where the Chaldee translateth it teach and Prov. 9. 7. and 31. 1. Ezek. 23. 48. Iob 4. 3. the fire before he said out of heaven and now out of the middest of the fire for though the voice came out of heaven Israel perceived it not but onely out of the fire saith R. Menachem on Deut. 4. Vers. 37. therefore he chose or and chose that is loved his seed after him therefore he brought thee out Gods love and election out of love is the cause of mans redemption and salvation his seed that is the seed of thy fathers every one particularly as the promise was made to Abraham then to Isaac and after that to Iacob severally The Greeke and Chaldee translate it plurally their seed or sonnes after them in his sight or with his face or presence The Greeke saith he brought thee out himselfe the Chaldee he brought thee out by his word Thus the face or presence of God may imply Christ the Word the Angell of Gods face Esa. 63. 9. He it was that brought Israel out as 1 Cor. 10. 1 9. and the signe of his presence was in the pillar of the cloud and fire Exod. 13. 21. and 14. 19 20. Vers. 38. to drive out to wit out of possession as the originall word implyeth or to disinherit the Greeke saith to destroy or root out as it is the Greek addeth as thou hast this day Meaning of the land of Sihon and Og which they had now in possession a signe of further victorie Deut. 3. 21. Vers. 39. And thou shalt know or know and acknowledge therefore see vers 35. The knowledge of and obedience unto God is continually urged upon the remembrance of his former mercies So 1 Chron. 28. 9. cause it to returne or bring againe reduce that is call to minde and consider that not onely for the present but alwaies after Gods true feare might continue in them So in Deut. 30. 1. where this phrase is used see the annotations there Vers. 40. all daies this may be referred both to the latter the possessing of the land and to the former the welfare and length of life In Mat. 28. 20. all daies is explained unto the end of the world Vers. 42. unwittingly or without knowledge therof unawares See the law for this in Num. 35. 9 10 c. and after in Deut. 19. 2. in times past or in former daies Hebr. from yesterday and the third day See Gen. 31. 2. Vers. 43. Bezer in Greeke Bofâ—r see Ios. 20. 8. and 21. 36. 38. 27. 1 Chron. 6. 78 80. Golan in Greeke Gaulon Vers. 44. this is He meaneth that which hereafter followeth so this belongeth to the next chapter where the repetition of the lawes beginneth Vers. 45. after they came forth Hebr. in their comming forth but In is often used for After as is noted on Exod. 2. 23. so againe in vers 46. Vers. 46. Beth-peor in Greeke the house of Phogor an Idoll Temple see Deut. 3. 29. Amorites Hebr. Amorite in Greeke Amorreans smote that is killed as is noted on Gen. 14. 17. This victorie is here again touched the more to stir up the hearts of the people to obey Gods law who had begun to shew them his power and goodnesse Vers. 48. banke Hebr. lip Sion in Greeke Seon. This is not that which usually the Scripture calleth mount Zion in Ierusalem but otherwise written and called Hermon see Deut. 3. 9. Vers. 49. sea of the plaine the sea of salt Deut. 3. 17. the lake of Sodome or dead sea Ashdoth Pisgah or the springs of Pisgah see the notes on Deut. 3. 17. CHAP. V. 1 Mosesrehear seth the covenant that God made with Israel at Horeb. 6 The ten Commandements 22 the manner of the speaking and writing of them 24 The people being afraid did request Moses to receive the Law from God and to speake it unto them 28 The Lord liked their motion 30 and sent them into their tents 31 but willed Moses to stay and heare the Law which hee was to teach Israel to observe and doe for their good AND Moses called unto all Israel and said unto them Heare O Israel the statutes and the judgments which I speake in your eares this day and yee shall learne them and keepe to doe them Iehovah our God stroke a covenant with vs in Horeb. Not with our fathers stroke Iehovah this covenant but with us even us who are all of us here alive this day Iehovah spake unto you face to face in the mount out of the middest of the fire I standing betweene Iehovah and you at that time to shew unto you the word of Iehovah for yee were afraid by reason of the fire and went not up into the mount saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other Gods before my face Thou shalt not make unto thee a graven thing any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes and upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe his commandements Thou shalt not take up the name of Ieho 〈…〉 〈…〉 y God in vaine for Iehovah will not hold him guiltles that shall take up his name in vaine Keepe thou the Sabbath day to sanctifie it as Iehovah thy God hath commanded thee Six daies shalt thou labour and shalt 〈◊〉 all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy sonne or thy daughter or thy man-servant or thy woman-servant or thine oxe or thine asse or any of thy cattell or thy stranger which is within thy gates that thy man-servant and thy woman-servant may rest as well as thou And thou shalt remember that thou wast a servant in the land of Egypt and Iehovah thy God brought thee out thence by a strong hand and by a streched-out arme Therefore Iehovah thy God hath commanded thee to doe the Sabbath day Honour thy father and thy mother as Iehovah thy God hath commanded thee that thy daies may be prolonged and that it may be well with thee upon the land which Iehovah thy God giveth thee Thou shalt not kill Neither shalt thou commit adulterie Neither shalt thou steale Neither shalt thou answer a false witnesse against thy neighbour Neither shalt thou covet thy neighbours wife neither shalt thou desire thy neighbours house his field or his man-servant or his woman-servant his oxe or his asse or any thing
the stinging plague the murreine or pest that suddenly pricketh and destroyeth Deut. 32. 24. The Apostle in Greeke calleth it a sting or pricke 1 Cor. 15. 55. from Hos. 13. 14. as there the Lxx. turned it The Chaldee here expounds it the company of Devils at noone-day that is openly So Ier. 15. 8. Vers. 8. shalt thou behold or regard consider as the Greeke turneth it Vers. 9. Because thou Iehovah an unperfect speech as in vers 2. understand Because thou sayest thou Iehovah art c. or because thou hast put Jehovah who is my covert even the most high hast thou put for thy mansion or dwelling place Vers. 10. befall unto thee or occasionally be sent be thrust upon thee or caused to come unto thee so Prov. 12. 21. Vers. 12. upon their hands or their palmes which the Chaldee expoundeth their strength This Scripture the Devill alleaged when he tempted Christ to throw downe himselfe head-long Matt. 4. 6. Luke 4. 10 11. but some of these words are there omitted lest thou dash or that thou dash or hurt not The Angels are all ministring spirits sent forth to minister for their sakes which shall be heires of salvation Heb. 1. 14. See also Psal. 34. 8. a stone the Chaldee interprets it evill concupiscence which is like unto a stone Vers. 13. the fierce Lion or Libbard in Hebrew Shachal Of Lions there be divers kinds see Psal. 7. 3. aspe or Cockatrice Basiliske as the Greeke Here turneth it See Psal. 58. 5. under these names are meant all other things dangerous or adverse to the life of man which by faith are overcome as Mark. 16. 17 18. Heb. 11. 33 34. Vers. 14. He cleaveth to me or is fastned that is affected to me in faith hope love delight c. The Chaldee expounds it to my word God cleaveth in love to his people Deut. 7. 7. so they also unto him The Greeke here turneth it he hoped in me Else-where it is commonly used for fast-love and pleasure Gen. 34. 8. Esay 38. 17. Deut. 21. 11. seâ— him on high to wit in a safe defenced place as the word importeth therefore the Greeke saith I will protect him See the notes on Psal. 20. 2. Vers. 15. honour him give him honour or glory Else-where his people are said to honour or glorifie him Psal. 50. 15. See 1 Sam. 2. 30. Vers. 16. satisfie or give him his fill So Abraham Isâ—ak David Iob c. are said to be full or sa 〈◊〉 with 〈◊〉 Gen. 25. 8. and 35. 29. 1 Chron. â—3 〈◊〉 Iob 42. 17. make him to see that is to enjoy or shew him See Psal. 50. 23. PSAL. XCII The Prophet teacheth how good it is to praise God 5. for his great workes 7 for his judgements on the wicked 11 and for his goodnesse to the godly A Psalme a song for the day of Sabbath IT is good to confesse to Iehovah and to sing Psalme to thy Name O most high To shew forth thy mercy in the morning and thy faithfulnesse in the nights Vpon the ten-stringed instrument and upon the Psaltery with meditation upon the Harp For thou hast rejoyced me O Iehovah with thy worke in the acts of thy hands will I shout How great are thine acts Iehovah very deepe are thy thoughts A brutish man knoweth not and an unconstant foole understandeth not this When wicked men spring up as the grasse and all that worke iniquitie doe flourish that they shall be abolished unto perpetuitie But thou art high for ever Iehovah For loe thine enemies Iehovah for loe thine enemies shall perish they shall be scattered all that worke iniquitie And my horne shall be exalted as the Vnicornes mine old age shall be anointed with fresh oile And mine eye shall behold on mine enviers of evill doers that rise up against me mine eares shall heare The just he shall spring up as a Palme-tree as a Cedar in Lebanon shall he grow They that are planted in the house of Iehovah in the courts of our God shall they flourish Yet shall they sprout in grainesse they shall be fat and greene To shew that Iehovah is righteous my Rocke and no injurious evill is in him Annotations OF Sabbath that is of Cessation or Resting to wit from our owne workes wills waies and words Exod. 20. 10. Esay 58. 13. Heb. 4. 10. which day was the seventh from the creation wherein God rested from all his worke and blessed and sanctified it and commanded it to be kept holy unto him Gen. 2. 2 3. Exod. 20. 8. which was a token of his mercy unto and sanctification of his people Nehem. 9. 14. Exod. 31. 13 14. This day was sanctified by an holy convocation or assembly of the people Levit. 23. 3. offering of sacrifices Numb 28. 9 10. singing of Psalmes as this title sheweth with 2 Chron. 29. 26 27. reading and expounding the Scriptures Act. 13. 15. and 15. 21. praying Act. 16. 13. disputing conferring meditating of Gods word and workes Act. 17. 2. and 18. 4. and doing workes oâ— mercy to them that were in need Matth. 12. 2 7 8 11 12. The Chaldee paraphraseth thus An hymne a song which the first man Adam said for the Sabbath day Vers. 3. in the nights see Psal. 134. 1. Vers. 4. with meditation or meditated song or upon Higgajon with the harpe The word signifieth meditation as Psal. 9. 17. Here some thinke it to be the name of an instrument or a solemne sound the Greeke turneth it a song Vers. 5. with thy worke which is all done well and perfectly Gen. 1. 31. and 2. 2 3. Deut. 32. 4. Vers. 10. shall be scattered or shall dispart themselves The Chaldee Paraphrast saith shall be separated from the congregation of the just in the world to come Vers. 11. shall be exalted or thou wilt exalt as the Vnicornes therewith to smite mine enemies as Deut. 33. 17. The horne signifieth kingdome and strength and glory and the Chaldee here translateth it strength See Psal. 75. 5 11. Psal. 22. 22. mine old age so also the Greeke translateth it or when I am old After which seemeth to be understood shall be anointed or as before shall be exalted with oile Oftentimes words are not expressed which are understood as is observed on Psal. 69. 11. and 18. 7 29. Others for mine old age doe turne it I shall be anointed fresh or greene oile Vers. 12. mine eye shall view to wit evill or destruction as the Chaldee explaineth or the reward of my foes See Psal. 54. 9. and 91. 8. shall heare the Chaldee addeth the voice of their breakings Vers. 13. palme-tree or date-tree which groweth not in these cold parts it is a tree of tall and upright stature whereto the Scripture hath reference Song 7. 7. the branches faire and greene wherwith they made boothes at their solemne feasts Levit. 23. 40. the fruit pleasant to eat Song 7. 8. Exod. 15. 27. This tree though loaden and pressed yet endureth and prospereth therefore the
red-mould or earth because of it his body was created Gen. 2. 7. It was the name of the woman also Gen. 5. 2. and so of all mankind usually called Adam and Adams sonnes Gen. 9. 6. Psal. 11. 4. our image the image of the holy Trinity whereby man in nature knowledge righteousness holinesse glory c. resembled God his makers See Gen. 9. 6. I am 3. 9. Colos. 3. 10. Ephes. 4. 24. 1 Cor. 11. 7. 2 Cor. 3. 18. The Hebrew Doctors say The excellent knowledge or reason that is found in the soule of man it is the forme of man and for this forme it is said Let us make man in our image c. R. Mos. Maimony in Misn. treat Iesudei hatorah chap 4. sect 8. Also this Image and likenesse is said to be in man for the understanding minde which is in him such as is not in other living creatures R. Menachem Rakanat on Gen. 1. The Heathens opinion agreed hereunto as Proclus saith The mind that is in us is an image of the first mind that is of God Man is also called of the Hebrewes Olam Hakaton of the Greekes Microcosmos that is A little world for the hath in him the beauty of thing without life even the chiefest as of the Sun Moon and Stars c. Eccles 12. 2. Gen. 37. 8. 9. Ezek. 28. 13. 14. he hath growth as plants Gen. 38. 11. and 49. 22. sense and sensible properties with beasts Gen. 49. 9. 17. 2 Sam. 23. 20. reason and wisedome with Angels 1 Sam. 14. 20. But the image of God in him excelleth all Letthem have that is man and woman with their posterity for if the root bee holy so are the branches Rom. 11. 16. Adam had Gods image and glory for him and his if hee had stood in his integrity but falling hee lost them from him and his Rom. 5. 12. 17. 18. 19. Howbeit in the dominion and glory of man and woman there is inequality 1 Cor. 11. 7. 8. 9. 1 Timoth. 2. 12. 13. Vers. 27. Created By reason of the excellency of man above all earthly things and of Gods image in him the name Creature is appropriated unto him as often in the Hebrew Doctors writings so by Christs and his Apostles every creature that is every man Mar. 16. 15. Coloss. 1. 23. So all living for all men Gen. 3. 20. because the most excellent life is in man male or a male and a female meaning one and not moe females for a male This beginning of mans creation Christ alledgeth against unlawful divorces and taking moe wives then one Mar. 10. 6. See also Malac. 2. 15. And when a thing is set downe thus singularly it is often to be restrained unto one This the Scripture sheweth in repeating matters as a loase of bread and a flagon of wine 1 Chron. 16. 3. which another Prophet writeth thus one cake of bread and one flagon of wine 2 Sam. 6. 19. So the Law him shalt thou serve Deut. 6. 13. Christ restraineth to him onely Mat. 4. 10. Vers. 28. subdue it or keepe it in subjection the Greeke translateth exercise dominion over it Subduing meaneth such a prevailing and possessing as a master hath over servants Ier. 34. 11. 16. 2 Chr. 28. 10. Neh. 5. 5. For this state of man made a little lower then the Angels but crowned with glory and honor and set over the works of Gods hands David laudeth the Lord in Psal. 8. Vers. 31. everything or as the Greeke translateth all things very good or vehemently good and so pleasing and profitable see before in vers 4. This sheweth that sinne and evill was not of God or by the worke of his hands but came in after by the creature it selfe falling from God Eccles. 7. 31. the sixt day According to this number of dayes in the creation of the world the Hebrew Doctors haue guessed at the number of yeares that the world should continue they say it is a tradition of Rabbi Elias Six thousand yeeres shall the world be and then it shall bee destroyed Two thousand empty that is before the promise unto Abraham two thousand the Law the time of Circumcision and two thousand the dayes of Christ and for our iniquities say they which are many they that are past of them are past that is the yeeres are past and the Christ is not come Thalmudin Sanhedrin chapt Chelek This conjecture some doe the more regard both because it is a testimony that the Christ is long since come even by the Iewes owne tradition and because it is written one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 2. Pet. 3. 8. We may compare with these six dayes the six ages of the world as they are manifestly distinguished in Scripture The first from Adam to Noes flood which was often generations this is called the old world 2 Pet. 2. 5. The second from the Flood unto Abraham which was also of ten generations at him the new Testament beginneth the genealogie of Christ Mat. 1. 1. 2. The third from Abraham to David fourteene generations The-fourth from David unto the captivitie of Babylon fourteene generations The fift from the captivitie of Babylon unto Christ fourteene generations all which are so reckned by the Holy Ghost in Mat. 1. 17. The sixt is the age after Christ called the last dayes Heb. 1. 2. the last time 1 Pet. 1. 20. 1. Ioh. 2. 18. after which remaineth the Rest or Sabbatisme for the people of God to begin at our Lords second comming and to continue for ever 1 Thessal 4. 16. 17. CHAPT II. The seventh day is sanctified for a Sabbath 4 The manner of the Creation 8 The planting of the Garden of Eden 10 and the River thereof 17 The tree of knowledge onely forbidden 19 Adam nameth the creatures 21 The making of Woman and institution of mariage ANd the heavens and the earth were finished and all the host of them And in the seventh day God had finished his worke which he had made and he rested in the seventh day from all his worke which he had made And God blessed the seventh day and sanctified it because in it hee had rested from all his worke which God had created and made These are the generations of the heavens and of the earth when they were created in the day that Iehovah God made the earth and the heavens And every plant of the field before it was in the earth and every herbe of the field before it grew-up for Iehovah God had not caused-it-to-raine upon the earth and there was not a man to till the ground And a myst went-up from the earth and watred the whole face of the earth And Iehovah God formed man dust of the earth and inspired his nostrills with the breath of life and man was a living soule And Iehovah God planted a garden in Eden eastward and there hee put the man whom he had formed And Iehovah God made to grow-up
Enoch were three hundred yeeres and sixtie and five yeeres And Enoch walked with God and he was not for God tooke him And Mathusala lived a hundred yeeres and eightie and seven yeeres and begat Lamech And Mathusala lived after he begat Lamech seven hundred yeeres and eighty and two yeeres and begat sons and daughters And all the dayes of Mathusala were nine hundred yeres and sixty and nine yeres and he died And Lamech lived a hundred yeeres and eighty and two yeeres and begat a son And called his name Noe saying This shall comfort us from our worke and from the sorrow of our hands because of the earth the which Iehovah hath cursed And Lamech lived after he begat Noe five hundred yeres and ninety and five yeeres and begat sons daughters And all the dayes of Lamech were seven hundred yeeres and seventy and seven yeeres and he died And Noe was five hundred yeres old and Noe begat Sem Cham and Iapheth Annotations THe booke that is the narration or rehearsall generations of Adam the Greeke translateth generation of men it meaneth both the children which Adam begat and the events that did befall them as the word generation is used for all accidents in times and ages whatsoever the day may bring forth as Solomon speaketh Proverb 27. 1. So Genesis 2. 4. and 6. 9. and 25. 19. And here are tenne generations reckoned from Adam to Noe the chiefe end whereof is to shew the genealogy of Christ the promised sâ—ed according to the flesh and so of his Church Luk. 3. 23. 38. 1 Chron. 1. 1. c. likenesse of God See Gen. 1. 26. Vers. 2. their name so Adam was the common name of man and woman which were one flesh Gen. 2. 23. 24 and of all their posterity Gen. 9. 6. for we are all of one blood Act. 17. 26. Vers. 3. and begat to weet a sonne as the sequell sheweth The Scripture often omitteth such words and sometime sheweth they must be understood as David put in Syria 1 Chron. 18. 6. that is he put garisons in Syria 2 Sam. 8. 6. See before the note on Gen. 4. 20. in his likenesse namely that which he now had in his sinfull state for the first likenesse and image of God in him was by sinne corrupted Gen. 3. wherupon all men now are conceived in sinne Psal. 51. 7. and are by nature children of wrath Eph. 2. 3. Seth that is Set or Appointed in stead of Abel see Gen. 4. 25. onely his posterity were reserved when all the world was drowned And from him the genealogy is rekoned both in the Old and New Testament 1 Chr. 1. 1. c. Luke 3. 38. Vers. 6. yeeres Hebr. yeere sometime the Originall useth indifferently one for another as eight yeeres 2 Chron. 34. 1. for which in 2 King 22. 1. is written eight yeere It is also the property of the Hebrew to set the least number for most as here Seth lived five yeeres and an hundred yeere and so after which because it differeth from our manner and in the order there is no speciall weight is changed according to our speaking because the Hebrew it selfe in repeating matters doth often change the order of words as 2 Chron. 23. 7. when he commeth in when he goeth out which in 2 Kin. 11. 8. is when he goeth out and when hee commeth in So great and small 2 Chron. 34. 30. or small and great 2 King 23. 2. And in translating the holy Ghost often also changeth the order of words as Ioel 2. 28. your old men shall dreame dreames your young men shall see visions which in Act. 2. 17. is placed thus your young men shall see visions and your old men shall dreame dreames So in 1 King 19. 10. they haue broke downe thy Altars and killed thy Prophets which Paul rehearseth thus they have killed thy Prophets and broke downe thy Altars Rom. 11. 3. and sundry the like Enos or as the Hebrew pronounceth it Enosh but because our language and custome rather followeth the Greeke which is more easie the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake and thinke them diverse persons Verse 9. Kainan so Luke 3. 37. in Hebrew Kenan Verse 12. Maleleel Hebr. Mahalalel Vers. 15. Iared Hebr. Iered Vers. 18. Enoch in Hebrew Chanoch that is Dedicated or Catechised he is said to be the seventh from Adam and a prophesier of Gods judgement upon wicked men for their impious deeds and hard speeches against God Iude ver 14. 15. So hee is distinguished from Enoch the Kainite the third from Adam Gen. 4. 17. and seven being the number of the Sabbath the seventh generation implyed the mystery of rest in Christ. Accordingly the number of all the generations here may be observed which are ten from Adam to Noe as before in Gen. 4. there are seven generations of Kain so Abram the Ebrew was the seventh from Eber Moses the seventh from Abram and in Mat. 1. twice seven generations are reckned from Abram to David and so many from David to the Captivity of Babylon and againe so many from that captivity to Christ Mat. 1. 17. The estate of times for these ten Patriarchs may thus be viewed 1. Adam being 130. yeeres old begat Seth. 2. Seth 105. yeeres old begat Enos In the yeere of the World 235. 3. Enos 90. yeere old begat Kainan in the yeere of the World 325. 4. Kainan 70. yeere old begat Maleleel in the yeere of the World 395. 5. Maleleel 65. yeere old begat Iared in the yere of the World 460. 6. Iared 162. yeere old begat Enoch in the yere of the World 622. 7. Enoch 65. yeere old begat Mathusala in the yeere of the World 687. 8. Mathusala 187. yeere old begat Lamech in the yeere of the World 874. 9. Lamech 182. yeere old begat Noe in the yeere of the World 1056. 10. Noe 500. yeeres old begat Iapheth in the yeere of the World 1556. The lives of these Patriarchs are also to be noted 1. Adam lived 930. yeeres 2. Seth lived 912. y. 3. Enos lived 905. 4. Kainan lived 910. y. 5. Malaleel lived 895. y. 6. Iared lived 962. y. 7. Enoch lived on earth 365. yeeres The shortest liver 8. Mathusala lived 969. y. The longest liver 9. Lamech lived 777. y. 10. Noe lived 950. y. Gen. 9. 29. By this computation it appeareth that Adam lived to see Lamech the ninth generation in the 56 yeere of whose life hee dyed first of all these Patriarchs That Enoch the 7 from Adam after he had lived on earth so many yeeres as there be dayes in the yeere of the Sunne was taken away into Paradise next after Adams death seven Patriarchs remaining witnesses of his translation That all the first nine Patriarchs were taken out of this world before it was drowned by the Flood that came in the 600. yeere of Noes life That Mathusala lived till the very yeere wherein the Flood came as his name
of a murderer which was guilty of death Num. 35. 31. yea as the Iew Doctors write though he could give all the riches in the world and though the avenger of blood were willing to free him yet hee was to be put to death because the soule or life of the party murdered is not the possession of the avenger of blood but the possession of the most holy God Maimony treat of Murder chap. 1. S. 4. Vers. 11 to destroy Hebr. to corrupt the Greek saith to corrupt all the earth This sheweth that the covenant was against the universall drowning of the world not but that some particular countries may so perish Also by saying a flood he reserveth other meanes to consume the whole world as by fire 2 Pet 3. 7. 10. See the notes on Gen. 8. 21. Vers. 12. is the signe or shall be the token The use of a signe is to confirme mens faith in Gods promises Esay 7. 11. and 38. 7. 22. doe give or am giving that is doe put or set as the holy Ghost translateth giving Esay 42. 1. by putting Mat. 12. 18. So in the Hebrew that is expressed by the word set 1 King 10. 9. which elsewhere is written given 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee for betweene me and you saith betweene my word and you as oftentimes for the Lord he putteth his Word by which name Christ is called Ioh. 1. 1. in whom al Gods promises are yea Amen 2 Cor. 1. 20 Vers. 13. my bow that which we call the Raine-bow because it is in the cloud in the day of raine Ezek. 1. 28. which God calleth his for the wonderfulnesse thereof and for the sacramentall signe by his speciall ordinance The Heathen Poets therefore called it Thaumantias as being the worke of the wonderfull God It is called a bow for the likenesse and hath many colours partly waterish and partly fiery to put us in mind both of the watry flood whereby the old world perished and of the fire wherewith the world that now is shall bee burnt Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war and so used in Scripture for a signe of wars Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds but is made of God a signe that the waters shall no more drowne us and though he seemeth to bend his bow like an enemy Lam. 2. 4. yet in wrath hee remembreth mercy I have given or doe give for which the Greeke saith I doe put As the covenant made with Noe concerning the waters is applied to the spirituall covenant made with us in Christ Esay 54. 9. 10. so the raine-bow the signe of that covenant is also applyed for the signe of grace from God to his Church Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth that is all people in the world See Gen. 11. 1. Vers. 14. when I make cloudy the cloud that is when I bring many thicke and watry clouds which naturally signifie store of raine 1 King 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men as Ezek. 30. 3. 18. 32. 7. 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen the use whereof is on Gods part to remember his covenant as the next verse sheweth and on mens part that they rest in faith upon his promise that hee will no more drowne the world Hereupon it is a custome amongst the Iewes that when any seeth the bow in the cloud hee blesseth God that remembreth his covenent and is faithfull therein and stable in his promise Maimony treat of Blessings ch 10. S. 16. So Ben Syrach saith looke upon the Rain-bow and praise him that made it Ecclus. 43. 11. Vers. 18. C ham or Ham Ch is to be pronounced not as we commonly doe in the word chamber but as in the name Christ as if it were written Cam. And so in other proper names written after this manner as Chaldea or Caldea Chanaan or Canaan and the like father of Canaan called in Hebrew Cenaghnan And though Cham was father of many moe sonnes Gen. 10. 6. yet Canaan onely is named because he was cursed as here followeth in vers 25. Vers. 20. began to be This speech doth not necessarily import as if hee had never beene an husbandman before but that now after the Flood he was one as of Christ it is written he began to say Luke 12. 1. that is he said Mat. 16. 6. he began to cast out Mar. 11. 15. that is he did cast out Mat. 21. 12. and of others they began to disdaine Mark 10. 41. that is they disdained Mat. 20. 24. and sundry the like a husband man or lands man in Hebrew a man of the ground that is giving him-selfe to husbandry or tillage as the Chaldee saith working in the earth so a man of warre is a soldjer Ios. 5. 4. a man of blood is a murtherer 2 Sam. 16. 7. a man of cattell is a shepheard or grasier Gen. 46. 32. a man of words Exod. 4. 10. that is eloquent Vers. 21. hee uncovered himselfe that his shame and nakednesse was to be seene which sheweth that wine is a mocker Prov. 20. 1. and to be drunke therewith is a riotous excesse Ephes. 5. 18. This fell out in likelihood some yeeres after his comming out of the Arke as appeareth by the increase of his childrens children after Canaan was borne Noes sinne may be compared with Adams who transgressed by eating as Noe doth by drinking the fruit of a tree upon that Adam saw himselfe naked and was ashamed upon this Noe is naked and his shame discovered Now by drinking the fruit of the vine wee have a signe and seale of the covering of our shame the forgivenesse of our sins in Christ Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part the Rabbines say that Noe found a vine that was cast out of the garden of Eden R. Menachem on Gen 9. Vers. 22. he told it and this as the sequell sheweth with a mockage of his aged father Vers. 23. Sem in that Sem the younger is named before his elder brother Iapheth and after blessed before and above him vers 26. 27. it is most likely that he was principall in this good counsell and worke Vers. 24. his younger son which the Hebrew calleth lesser meaning in yeeres Vers. 25. Cursea be Canaan or Cursed shall hee be It is thought of some that Canaan told Cham his father of Noes nakednesse and therefore had this curse upon him and his posterity rather then the other sonnes of Cham mentioned in Gen. 10. 6. or then C ham himselfe And although by Canaan may be understood or implyed Canaans father as the Greeke translation hath Cham and as elsewhere in Scripture Goliath is named for Goliaths brother 2 Sam.
16 Iacob could not discern the fraud Ver. 24. Zilpah in Greek Zelpha hand maid or bondwoman servant see Gen. 16. 1. V. 25. the morning Every mans worke shall be made manifest for the Day shall declare it 1. Cor. 3. 13. They that do evill know not the light the morning is to them even as the shadow of death Iob 24. 16. 17. Therefore is this fact observed to bee done in the evening and discovered in the morning beguiled me The Chaldee saith lyed unto me These things as they shew the evill mind and cariage of Laban both in this his fact and the excuse following so may they bee considered as a chastisement of God upon Iakob who had by guile tho with a better mind gotten the blessing Gen. 27. 35. For even the righteous are recompensed in the earth Prov. 11. 31. and with what measure men mete it shall bee measured to them againe Mat. 7. 2. But how great an affliction was this unto Iakob to bee beguiled of his Loue and deflyed with another whom in respect of her he hated ver 30. 31. For love is strong as death Song 8. 6. Ver. 27. the seven of this or the weeke that is the seven daies banquet of this Leah and so confirme the mariage with her and then we will give thee the other A weeke hath the name in Hebrue of seven daies as with us it is called a seven night And the mariage feast used to continue seven daies as appeareth by Iudg. 14. 10. 12. And it is a canon among the Iewes that whosoeuer marieth a maide shall rejoyce with her 7. dayes not doing any worke but eating drinking and making merry And so if he marry a woman not a maid 3. daies And if he take more wives together he must rejoyce with every of them her conuenient time of joy Maimony treat of Wives ch 10. S. 12. 13. Thus Laban provided that Iakob by voluntary consent to this mariage with Leah should not be able afterward to put her away The Ierusalem Chaldee paraphrase plainly applyeth this to the seven dayes banquet for Leah And that it cannot be meant of seven yeeres before he should mary Rachel the birth of their children and life of Iakob after in the Historry do manifest Gen. 47. 9. and 41. 46. and 30. 24. there shall be given to we et by me as the Greeke translateth I will give The Hebrew also may signifie we will give that is I and my friends this also meaning Rachel ver 28. So to make him amends he urgeth upon him another mariage incestuous Which how ever Iakob accepted and it may by the special motion of Gods spirit as Samsons mariage with the Philistian woman was of the Lord Iudg. 14. 4. yet ordinarily the fact cannot be cleared nor may be imitated Though in mystery the churches of Iewes and Gentiles may by these two sisters be implyed as the two Testaments were in Abrams wives Gen. 16. Gal. 4. shalt serve So covetousnes of gaine by Iakobs service made him thus to offer and Iakob in yeelding to this is a mirror of patience Ver. 31. hated not simply but in comparison of Leah that is lesse loved as the former verse sheweth So in Deut. 21. 15. also in Mat. 6. 24. and Luk. 14. 26. And herein Leah was chastised of God for consenting to the sin with her father opened her womb that is made her to beare children the contrary was in Gen. 20. 18. The Chaldee translateth gave her conception Ver. 32. Ruben that is Son of-seeing or of him that seeth meaning her affliction as the next words doe explaine or See ye the Son So in Pirkei R. Eliezer chap. 36. it is said God saw Leahs tribulation and gave her conception and consolation to her soule and she bare a man-child of a goodly forme and sayd see the son which God hath given me Vers. 33 Simeon written in Greek by the Evangelists Symeon 2 Pet. 1. 1. and Simon Mat. 10. 2. by interpretation Hearing or son of hearing that Leah was hated Vers. 34. he called or not noting any person his name was called See Gen. 16. 14. Levi that is Ioyned the reason of the name here was of her husbands joyning unto her after the Levites were joyned unto the Priests in the ministery and service of God as Numb 18. 2. 4. Vers. 35. this time or now to weet againe as the Greeke addeth confesse that is openly praise and celebrate in solemne manner This here applyed to the Lord is after applyed to Iudah himselfe Gen. 49. 8. Iudah or Iehudah in Greeke Iudas by interpretation A Confessor or the son of Confession or of Praise Of him all the sons of Iakob are called Iewes Esth. 3. 6. Mat. 27. 37. and he is a true Iew whose praise is of God Rom. 2. 29. stayed or stood stil that is left off bearing for a whilâ— afterward she had more increase Gen. 30. 17. And thus God dispensed his blessings where least love of man was showen which redounded to his further glory by Leahs thankfulnesse CHAP. XXX 1. Rachel in griefe for her barrennesse giveth Bilhah her mayd unto Iakob 5. Bilhah beareth Dan and Naphtali 9. Leah giveth him Zilpah her mayd who beareth Gad and Asher 14. Reuben findeth Mandrakes with which Leah hireth her husband of Rachel 17. Leah beareth Issachar Zebulun and Dinah 22. Rachel beareth Ioseph 25. Iakob desireth to depart 27. Laban stayeth him on a new covenant 37. Iakobs policie whereby he became rich ANd Rachel saw that she did not bearechildren unto Iakob and Rachel envied her sister and she said unto Iakob Give me sonnes or else I dye And Iakobs anger was kindled against Rachel and he sayd am I in Gods stead who hath with-held from thee the fruit of the wombe And she said Behold my handmaid Bilhah goe in unto her and shee shall beare upon my knees and I also shall bee builded by her And shee gave unto him Bilhah her handmayd to wife and Iakob went in unto her And Bilhah conceived and bare unto Iakob a son And Rachel sayd God hath judged me and hath also heard my voice and hath given unto me a sonne therefore called she his name Dan. And Bilhah Rachels hand maid conceived againe and bare a second son unto Iakob And Rachel said wrastlings of God have I wrastled with my sister I have also preuailed and she called his name Naphtali And Leah saw that shee had stayed from bearing and shee tooke Zilpah her handmaid and gave her unto Iakob to wife And Zilpah Leahs handmayd did beare unto Iakob a sonne And Leah said With a troupe and shee called his name Gad. And Zilpah Leahs hand-maid did beare a second son unto Iakob And Leah said With my blessednesse for the daughters will call me blessed and she called his name Aser And Reuben went in the daies of wheat haruest and found Mandrakes in the field and brought them unto his mother Leah and Rachel sayd unto Leah Give
being touched became like the fat of a dead thing therefore it is unlawfull for the sonnes of Israel to eat of the sinew c. Pirkei R. Eliez ch 37. that shranke or that was removed or forgate his place The Greek translateth the sinew that was benummed By the Hebrew Canons they were bound to abstaine from eating this sinew both within the land of Israel and without the land in common meates and in holy in cattell and in wild beasts in the right thigh of the beast and in the left But not infowles because they have no hollow in the thigh And whose eateth of the sinew that shranke the quantity of an Olive is beaten with 40 s 〈…〉 es Thalmud Bab. in Cholin ch 7. and Maimony in treat of Forbidden meats ch 8. Therefore the Iewes are carefull to cut away out of all beasts which they kill and eat this sinew with all the branches of it underneath and the muscle of flesh wherein they are for more assurance Also in their sacrifices when the members of the burnt offring were cut in peeces and salted then all the peeces were laid upon the Altar and they tooke out the sinew that shranke being upon the top of the Altar and threw it upon the ashes which was in the midst of the altar saith Maimony in Misn. treat of Offring the sacrifices ch 6. S. 4. Among the Hebrewes also that paine in the thigh with vs named the Sciatica is by them called Gid hannasheh that is The sinew that shranke CHAP. XXXIII 1 Iakob goeth before his family and boweth unto Esau seven times 4 the kindnesse of Iakob and Esan at their meeting 6 Iakobs wives and children bow unto Esau. 10 With much intreaty he receiveth Iakobs present 12 Offereth to accompany Iakob but his courtefie is modestly refused 17 Iakob commeth to Succoth 18 At the city of Sechem he buyeth a field and buildeth an altar called El-Elohe-Israel ANd Iakob lifted up his eyes and saw and behold Esau came and with him foure hundred men and he divided the children unto Leah and unto Rachel and unto the two handmaids And he put the handmaids and their children first and Leah and her children after and Rachel and Ioseph aftermost And he passed over before them and bowed himselfe to the ground seven times untill hee came neere to his brother And Esau ran to meet him and imbraced him and fell on his neck and kissed him and they wept And he lifted up his eyes and saw the women and the children and said who are these with thee and he said The children which God hath graciously given to thy servant And the handmaids came-neere they and their children and bowed-themselves And Leah also came-neere and her children and they bowed-themselves and after came Ioseph neere and Rachel and they bowed-themselves And he said what meanest thou by all this company which I met And he said to find grace in the eyes of my Lord. And Esau said I have much my brother let that which is thine be thine And Iakob said Nay I pray thee if now I have found grace in thine eyes then take my present at my hand for therefore I have seene thy face as though I had seene the face of God and thou wast pleased with me Take I pray thee my blessing which is brought to thee because God hath dealt-graciously with mee and because I have all and he urged him and he tooke it And he said let us take our journey and goe and I will goe before thee And hee said unto him my Lord knoweth that the children are tender and the flockes and herds are with young with me and if they overdrive them one day then all the flockes will dye Let my Lord I pray thee passe over before his servant and I will leadon softly according to the foot of the worke which is before me and to the foot of the children untill I come unto my Lord to Seir. And Esau said Let me appoint I pray thee with thee some of the folke which are with me and he said wherefore is this let me find grace in the eyes of my Lord. And Esau returned in that day on his way to Seir. And Iakob journeyed to Succoth and built him an house and made boothes for his cattell therefore he called the name of the place Succoth And Iakob came safe to the City of Sechem which is in the land of Canaan when he came from Padan Aram and he encamped before the City And he bought a parcell of a field where hee had stretched-out his tent at the hand of the sonnes of Hamor the father of Sechem for an hundred lambs And he set-up there an Altar and called it El-Elohe-Israel Annotations HAndmaids in the Chaldee concubines So one of them is called Gen. 35. 22. Vers. 3. seven this may be taken for many times as the barren hath borne seven that is many 1 Sam. 2 5. seven that is many abominations are in the hatefull mans heart Prov. 26. 25. and sundry the like Here Iakob doth that himselfe which God promised should bee done unto him Gen. 27. 29. But humility goeth before honour And it is noted by the Hebrew Doctors as a decree of God that Esau should be ruler over Iakob in this world and Iakob ruler over Esau in the world to come Pirkei R. Eliezer ch 37. Vers. 4. kissed him These were signes of Esaus affections changed from his former hatred Gen. 27. 41. Luk. 15. 20. and of Iakobs prevailing with men as he had with God Genes 32. 28. for his waies pleasing the Lord hee made his enemies at peace with him Prov. 16. 7. Therefore the word kissed is extraordinarily noted in the Hebrew with three prickes over it as leading the reader to observe well this matter In the words following the Greeke addeth they wept both Vers. 8. what meanest thou Hebr. what to thee company or camp the drove sent before Gen. 32. 16. to finde that is that I may finde the Greek explaineth it that thy servant may finde grace Vers. 9. much Hereby he may meane inough or a great deale the Greeke translateth it many things Iakob in vers 11. speaketh more freely I have all things Thus Esau had received his blessing Gen. 27. 39. be thine that is keepe it to thy selfe or as the Chaldee explaineth it much good doe it thee that which thou hast Vers. 10. therefore or because as this word signifieth in Gen. 38. 26. face of God that is honourable and comfortable The Chaldee for God Elohim translateth Princes as the word sometime signifieth Psal. 82. pleased or thou hast favourably accepted me Vers. 11. blessing that is the gift which by the blessing of God I have received and doe with a willing and liberall heart give unto thee Hereupon the scripture often useth a blessing for a bounteous gift or liberality 1 Sam. 25. 27. and 30. 26. 2 King 5. 15. and so the Apostle useth it in 2 Cor. 9. 5. 6. The
blessed the house of the Egyptian for Iosephs sake and the blessing of Iehovah was upon al that he had in the house and in the field And he left all that he had in Iosephs hand and hee knew not ought that was with him save the bread which he did eate and Ioseph was faire in forme and fair in countenance And it was after these things that his lords wife lifted up her eyes unto Ioseph and she said lye w th me And he refused said unto his lords wife Behold my lord knoweth not what is with me in the house and all that he hath he hath given into my hand There is not he greater in this house then I and he hath not kept-backe from me any thing but thee because thou art his wife and how shall I doe this great evill and sinne against God And it was as shee spake to Ioseph day by day that he hearkned not unto her to lye by her to be with her And it was on a certaine like day that hee went into the house to doe his worke and there was no man of the men of the house there in the house And she caught him by his garment saying Lie with me and he lest his garment in her hand and fled and got him out And it was when she saw that he had left his garment in her hand and was fled out Then called she to the men of her house and sayd unto them saying See he hath brought-in unto us an Hebrue man to mocke us hee came-in unto me to lie with me and I called with a great voyce And it was when hee heard that I lifted up my voice and called that he left his garment by me and fled and got him out And she laid-up his garment by her untill his lord came unto his house And she spake unto him according to these words saying the Hebrue servant which thou hast brought unto us came-in unto me to mockÄ— mee And it was when I lift-up my voyce and called then left he his garment by mee and fled out And it was when his lord heard the words of his wife which she spake unto him saying according to these words did thy servant unto mee then his anger was kindled And Iosephs lord tooke him and committed him into the tower house a place where the Kings prisoners were bound and he was there in the tower house And Iehovah was with Ioseph and extended mercy unto him and gave him grace in the eyes of the chiefe keeper of the tower house And the chiefe keeper of the tower house committed to Iosephs hand all the prisoners that were in the tower house and all that they did there he was the doer of it The chief keeper of the tower house looked not to any thing at all in his hand because Iehovah was with him and that which he did Iehovah made it to prosper Annotations EGypt in Hebrew Mizraim meaning the land of Mizraim see Gen. 12. 10. God sent Ioseph before his brethren for their preservation Gen. 45. 5. 7. Potiphar in Greeke Pentephres Provost Marshall or Prince of the slayers see Gen. 37. 36. Ismaelites the Chaldee calleth them Arabians See Gen. 37. 25. Vers. 2. with Ioseph and delivered him out of all his afflictions Act. 7. 9. 10. The Chaldee saith the word of the Lord was his helpe So after in vers 3. and 21. The like promise God maketh to every faithfull man I will be with him in trouble Psal. 91. 15. was in the house that is remained there patiently bearing his servitude and ranne not away to his father againe For in his masters house and in prison he continued thirteene yeeres Gen. 37. 2. and 41 46. In the Iewish records it is said that he served twelve moneths in Potiphars house and was 12. yeeres in prison Seder Olam chap. 2. Vers. 4. ministred or served in Greeke pleased Ministration is a free service differing from slavery made him overseer or visiter in Greek constituted him which word is used in this sense in Luk. 12. 44. Vers. 5. from the time so the Chaldee expounds the Hebrew phrase from then the Greeke translateth it after Vers. 6. save the bread this may be meant either of his ease and security who cared for nothing but to eate and drinke leaving all the trouble of his house upon Ioseph or it excepteth bread that is meat and drinke for that the Egyptians would not eate with the Hebrewes see Gen. 43. 32. V. 7. lifted up that is cast her eyes or looked with impure affections and lust which Christ condemneth for adulterie Matt. 5. 28. So the Apostle speaketh of eyes full of adulterie 2 Pet. 2. 14. The contrary was in Iob Iob 31. 1. I made covenant with mine eyes c. Lye with mee this sheweth the impudency of her face such as Solomon warneth of Proverb 7. 13 18. And the dangerous assault of Ioseph whom Satan tempteth now with pleasure when he could not before overcome him with afflictions V. 9. not he This may be meant of all the houshold not any or of his lord himselfe in a respect not he himselfe Vers. 10. day by day or daily Hebrew day day which the Greeke explaineth day after day the Hebrew sometime addeth day and day Hest. 3. 4. so the Greeke in 2 Cor. 4. 16. to bee with her in her company so avoyding the occasions of evil according to Solomons counsell Remove thy way far from her and come not nigh the doore of her house Prov. 5. 8. This chastity of Ioseph is here opposed to the unchast cariage of Iudah in Gen. 38. Vers. 11. on a certaine like day so the Greeke explaineth the Hebrew phrase as this day meaning a day wherein his mistresse lusted after or intised him Or day being put for time as in 2 Cor. 6. 2 the meaning may be About this time his worke in Greeke workes which the Chaldee explaineth to be the searching of the writings of his accounts Vers. 12. got him out or went forth out so in v. 15. The woman whose heart is snares and nets her hands bands is more bitter then death but he that is good before God escapeth from her Eccles. 7. 26. V. 14. Hebrew so she nameth him in contempt for the Hebrews were abhorred of the Egyptians Gen. 43. 32. but it was indeed a name of honour see Gen. 14. 13. to mocke to abuse us whereupon we shall be mocked and laughed to scorne Or to play with us This word was used before but in a better sense Gen. 26. 8. And here the adulteresse hunteth for the pretious life Prov. 6. 26. Verse 20. tower-house or round house a prison built after a round forme The Greeke calleth it afort or skonce the Chaldee a house of prisoners prisoners bound men or restrained of their liberty Among them Ioseph was layd in yrons they hurt his feet with fetters untill the time that his word came the word of the Lord tried him Ps. 105. 18.
Iakob were to bee tied unto him and his Church compared unto the vine Ioh. 15. 1. Esa. 5. 7. where they should bee filled with the gospell of his love and gifts of his spirit better then wine Song 1. 3. Ephes. 5. 18. And so the Ierusalemy Thargum applyeth this to Christ saying How faire is the King Christ that shall spring up of the house of Iudah He shall gird his loynes and shall goe forth to warre against his enemies c. Likewise in Breshith Rabba speaking of this place it is said he sheweth us that when the Christ shall come to save Israel he shall make ready his asse and ride upon him and come unto Israel with povertie the foale Hebrew the son of his asse that is his yong asse see the notes on Gen. 18. 7. washeth his rayment an other figurative promise of wine to bee plentifull as water that he may wash his clothes in it â—â—or of a glorious victory that Iudah and Christ should get over his enemies as in Esa. 63. 1. 2. 3. his conquest is set forth by such a parable And in Revel 19. 13. hee is clothed with a garment dipt in blood and in Revel 14. 20. his judgment on the enemies is the treading of a wine-presse And so the Ierusalemy Thargum doth explaine it saying Hee shall kill kings and Princes making the rivers red with blood of their slaine and the bills white with the fat of their mighty men his garments shall be embrewed in blood and he like to one pressing clusters of grapes blood that is juice of grapes which for the red colour is called blood so Deut. 32. 14. Vers. 12. red with wine another signe of plenty of fruits for the drinking of much wine maketh red eyes Proverb 23. 29. 30. hereby also the plenty of spirituall blessings in Christ is signified Prov. 9. 1. 1. 2. Esay 25. 6. and 55. 1. So Thargum Ierusalemy applyeth it saying How beautifull are the eyes of the King Christ to looke upon more then fined wine that he beholdeth not with them unchast copulations or murthers of innocents His teeth are exercised in the law that he eateth not with them iniquities and robberies His mountaines shall bee red with vineyards and winepresses his hills shall be white with store of wheat and stocks of sheepe Other of the Iew Doctors reckon Iudah for the seventh patriarch thus 1 Abraham 2 Isaak 3 Iakob 4 Reuben 5 Symeon 6 Levi 7. Iudah and they compare him with the seventh that is the Sabbath day At Iudahs birth it is sayd of his mother shee stayed from bearing Gen. 29. 35. at the Sabbath day it is said of God herested and was refreshed Exod. 31. 17. Of Iudah it is said Iudah thou thy brethren shall consesse thee Gen. 49. 8. and this time I will confesse the Lord Gen. 29. 35. and of the Sabbath it is good to confesse unto the Lord. Psal. 92. 2. Of Iudah it is said from the prey my son thou art gone up Gen. 49. 9. the prey signifieth his food as if hee should say thou art gone up from doing even the worke for the life as of the Sabbath it is said in it thou shalt not doe any worke Exod. 20. 10. Of Iudah it is said he stouped downe he couched as a Lyon c. Gen. 49. 9. and of the Sabbath abide ye every man in his place Exod. 16. 29. Of Iudah it is said binding his asse colt unto the vine Gen. 49. 11. as if he should say binding him from his worke of the Sabbath it is sayd that thine oxe and thine asse may rest Exod. 23. 12. Of Iudah it is said he washeth his raiment in wine Gen. 49. 11. which signifieth the sanctifying of the day which is with wine signifying the property of judgement and therefore the Scepter was given him as the Scepter shall not depart from Iudah c. And as Iudah was the fourth of the tribes of Israel so the Sabbath is the fourth of the commandements Exod. 20. R. Menachem on Gen. 49. Vers. 13. Zabulon he though hee was yonger then Issaehar Gen. 30. 18. 20. yet Iakob gives him the blessing before him so also doth Moses Deut. 33. 18. and his lot befell him in his land before Issachars Ios. 19. 10. 17. seat his borders were both to the maine sea westward and to the sea of Galilee Eastward see his portion Ios. 19. 10. c. Esay 9. 1. The Chaldee Paraphrast expoundeth it hee shall subdue provinces with ships and shall eate the good things of the sea c. Moses giveth him a blessing to rejoyce in his going out or trading Deut. 33. 18. Vers. 14. strong boned Hebrew asse of bone that is bony hard strong two bounds or set limits borders so the Chaldee paraphrast also expoundeth it and Thargum Ierusalemy more plainly thus Issachar shall be a strong tribe and his border shall be in the midst betweene two borders So also the Greeke translateth amidds the inheritances Others expound it betweene two burdens such as are layd on asses backes Vers. 15. rest this may bee a note of their slouthfulnesse in respect whereof others are blamed for sitting still betweene the two bounds or burdens Iudg. 5. 16. Howbeit Moses biddeth them rejoyce in their tents Deut. 33. 18. And the Ierusalemy Thargum expoundeth it hee seeth the house of the sanctuary that it proclaimeth rest therefore it is good c. gathering this sense as I suppose from Moses words they shall call the people unto the Lords mountaine c. Deut. 33. 19. Thus it is their praise for loving to be quiet and being contented with their portion Compare with this the time when Thola of Issachar judged Israel in whose time Israel had rest Iudg. 10. Vers. 16. judge an allusion to Dans name Dan Iadin the Iudger shall judge see Gen. 30. 6. This prophesie was fulfilled in Samson one of his posteritie who judged Israel Iudg. 15. 20. So the Chaldee paraphrast explaineth it Of the house of Dan shall a man be chosen and rise up in whose daies his people shall bee delivered c. But the Ierusalemy Thargum nameth him saying this is Samson sonne of Manoah the tribes This name Tribe is borrowed from the Latine word Tribus used for a stocke or kinred that discend from one father For Romulus the founder of Rome divided the multitude of his subjects into three parts which hee named thereof Tribes as sheweth Pompon Laetus de Rom. Magistrat But in the Hebrew a tribe is here called Shebet that is a staffe rod or scepter as is before touched verse 10. and elsewhere Matteh which is also a rod or staffe either because they grew as rods and branches out of one root Israel as is particularly mentioned of Ioseph verse 22. or because their names were written upon twelve rods Numb 17. 2. c. And this judging as one of the tribes is so spoken because each stocke or tribe had one chiefe head and Prince ruler of the same Numb
Drawen-out What name his parents had given him before is not recorded I drew Hebrew Masithi of this the childe had his name and it is not used againe in Scripture but in Davids case who saith of God he drew me out of many waters Psal. 18. 17. waters signifying troubles Vers. 11. growen great both in yeeres and in authoritie being full sorty yeeres old and mightie in words and in deeds Act. 7. 23. 22. There fore In those dayes may hee read After those daies as in verse 23. went-out it came into his heart to visit his brethren the sons of Israel Act. 7. 23. and hee after this renounced his honours and pleasures in Pharaohs Court and associated him-selfe to Gods afflicted people for by faith heerefused to bee called the sonne of Pharaohs daughter chosing rather to to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christe greater riches then the treasures in Egypt for he had respect unto the recompense of the reward Heb. 11. 24. 25. 26. saw their 〈◊〉 he Greek translateth considered their labour in Chaldee their ser 〈…〉 de Vers. 12. smote that is killed him as is shewed on Gen. 14. 17 so defending and avenging his oppressed brother supposing that his brethren would have vnderstood how that God by his hand would deliver them but they understood not Act. 7. 24. 25. And because his calling was not yet manifested he did this action secretly and hid the Egyptian in the sand From this action of Moses the Iew Doctors did gather a law that if an heathen smote an Israelite he was to die Maimony in Misneh tom 4. treat of Hurt and dammage chap. 5. S. 3. Vers. 13. the second day the day next after the former Act. 7. 26. so prosecuting diligently the worke which God had secretly called him unto to the wicked one that is to him that did the wrong as the Greeke translateth it and Stephen approveth the same saying The next day hee shewed him-selfe unto them as they strove and earnestly exhorted them unto peace saying Sirs ye are brethren why doe ye wrong one to another Act. 7. 26. Vers. 14. he that did his neighbour wrong hee thrust Moses away Act. 7. 27. a man a prince or constituted thee a prince omitting the word man as Stephen following the Greeke version doth See also Gen. 13. 8. This refusall of Moses by one is imputed to the rest of the Israelites Act. 7. 35. And God for their unthankfulnesse withdrew Moses from them 40. yeeres before he sent him againe to deliver them verse 23. sayest thou to wit in thy heart as Gen. 27. 41. that is intendest thou thinkest thou or wilt thou kill me as the Greeke translateth it and so Stephen alleadgeth it Act. 7. 28. And other scriptures have the like phrase 2 Sam. 21. 16. the Egyptian the Greek addeth yesterday and so it is in Act. 7. 28. the thing Hebr. the word Gr. this word So in the verse following Vers. 15. fled at this saying Act. 7. 29. Of this first departure as well as of the second some doe understand that speech of the Apostle By faith Moses left Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. dwelt or seated namely as a stranger Act. 7. 29. and so here in vers 22. and Exod. 12. 40. Midian Madiam as the Greeke calleth it or Madian as in Act. 7. 29. a people that came of Madian the sonne of Abraham Gen. 25. 2. Vers. 16. Priest or Prince as the Chaldee translateth it but the Greeke saith priest See Gen. 41. 45. father the Greeke addeth his name Iothor that is Iethor as Exod. 3. 1. Vers. 17. them the daughters as the Greeke version plainly sheweth but the Hebrew here and after is masculine as if it were them men which some understand to be the shepherds that looked to the flocke under these women but the Hebrew putteth sometime one gender for another see the notes on Exod. 1. 21. saved in Greeke delivered them daughters Compare this fact of Moses with Iakobs Gen. 29. 9. 10. Vers. 18. Reguel in Greeke Ragouel hee was a Madianite father to Hobab or Iethro the next father of these daughters Num. 10. 29. All grand-fathers and 〈◊〉 are called fathers 2 Kin. 14. 3. 16. 2. 18. 3. 〈◊〉 so soon Heb. hastned to come Vers. 19. drawing drew that is drew readily and enough the Greeke saith and drew for us Vers. 20. now or at this time it being so Iate The Greeke translateth it thus Vers. 21. was content or began as the word is Englished Deut. 1. 5. The Greeke omitteth it saying And Moses dwelt with the man and the Holy Ghost often omitteth the like as some Evangelists say of Iesus he began to say Luk. 12. 1. Mark 13. 5. another writeth Iesus said Matth. 16. 6. and 24. 4. so he began to cast out Mark 11. 15. that is he cast out Mat. 21. 12. he began to crie Mark 10. 47. that is he cried Luke 18. 38. they began to beseech Mark 5. 17. that is they besought him Matth. 8. 34. and sundry the like gave Zipporah to wife as the Greeke addeth and calleth her Zemphora as the letter m is often put in such Greeke names as Abbakuk the Prophet is Ambâ—koum in Greek Ab. 1. 1. so Chiun Amos 5. 26. is Remphan Act. 7. 43. the interpreters mistaking a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. for b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. and interposing M. And in the Hebrew Berodach 2 King 20. 12. is called also Merodach Esa. 39. 1. that such change of letters should not seeme strange unto us Concerning this wife of Moses his sister and brother afterwards spake against him Num. 12. 1. where she is called a Cushite Vers. 22. Gershon by interpretation A desolate stranger the reason whereof followeth Here the Greeke addeth And she conceived againe and bare a second sonne and he called his name Eliezer saying for the God of my father is my helper and hath delivered me from the hand of Pharaoh This addition is borrowed from Exod. 18. 4. Vers. 23. after those many daies that is as Stephen openeth it when forty yeeres were expired Act. 7. 30. Exod. 7. 7. So the Hebrew Doctors also reckon the time they say Moses was Iethroes shepherd 40. yeeres and the wilde beasts spoiled not his sheepe but they were fruitfull and multiplied greatly Pirkei R. Eliezer c. 40. Thus Moses had lived 40. yeeres in Pharaohs court was 40. yeeres a stranger shepherd in Midian and after this he fed Gods people Israel 40. yeeres Act. 7. 36. Deut. 8. 2. and 34. 7. Here the Hebrew c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In is rightly translated in Greeke After as it elsewhere also plainely signifieth Numb 28. 26. So in the new Testament Marke 13. 24. in those daies that is after them as is explained Matth. 24. 29.
after the tribulation of those daies So in Dan. 2. 44. In that is After the daies of these Kings was dead both the King and all other that sought Moses life Exod. 4. 19. servitude or bondage in Greeke workes which as appeareth continued though the King was dead The Chaldee addeth servitude which was hard upon them came up or ascended up to heaven This their misery and Gods mercy in releasing them is often mentioned and was by the Israelites remembred in their land every yeere Deut. 26. 6. 7. 8. Num. 20. 16. Vers. 24. covenant whereof see Gen. 15. 14. and 26. 13. and 46. 4. which God is said to remember after the manner of men when hee sheweth care of performance See Gen. 8. 1. V. 25. knew namely their sorrowes as is expressed in Exod. 3. 7. or knew them in their sorrowes that is cared for them as knowing often signifieth Psal. 31. 8. and 1. 6. Prov. 12. 20. The Greek translateth it hee was knowne unto them The Chaldee he said by his word that he would deliver them CHAP. III. 1. Moses keepeth Iethros flocke 〈◊〉 God appeareth to him in a burning bush 9 He sendeth him to deliver Israel 14 The Name of God is declared 15 His message to Israel 18 and to the king of Egypt 19 The kings resistance Egypts plagues and Israels departure with rich spoiles are foretold AND Moses was feeding the flocke of Iethro his father in law the Priest of Midian and he led the flocke behind the wildernesse and came to the mountaine of God to Horeb. And the Angell of Iehovah appeared unto him in a flame of fire out of the midst of a bramble-bush and hee saw and behold the bramble-bush burned with fire and the bramble-bush was not consumed And Moses said I will turne aside now and see this great sight why the bramble-bush is not burnt And Iehovah saw that hee turned aside to see and God called unto him out of the midst of the bramble-bush and said Moses Moses and hee said Loe here I am And hee said Draw not nigh hither put thy shooes from off thy feet for the place the which thou standest upon is holy ground And he said I am the God of thy father the God of Abraham the God of Isaak and the God of Iakob and Moses hid his face for he feared to look upon God And Iehovah said Seeing I have seene the affliction of my people which are in Egypt and have heard their out-cry because of their taske-masters for I know their sorrowes And I am come downe to deliver them out of the hand of the Egyptians and to bring them up out of that land unto a good land and a large unto a land flowing with milke honey unto the place of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite And now behold the out-cry of the sonnes of Israel is come unto me I have also seen the oppression wherewith the Egyptians oppresse them And now come and I will send thee unto Pharaoh and bring thou forth my â—â—â—â—le the sonnes of Israel out of Egypt And Moses said unto God Who am I that I should goe unto Pharaoh and that I should bring 〈◊〉 sons of Israel out of Egypt And he said Certainly I will be with thee and this shall be unto thee a signe that I have sent thee when thou hast brought forth the people out of Egypt yee shall serve God at this mountaine And Moses said unto God Behold when I come unto the sonnes of Israel and shall say unto them The God of your fathers hath sent me unto you and they shall say to me What is his name what shall I say unto them And God said unto Moses I am that I am and he said Thus shalt thou say unto the sonnes of Israel I am hath sent me unto you And God said moreover unto Moses Thus shalt thou say unto the sonnes of Israel Iehovah the God of your fathers the God of Abraham the God of Isaak and the God of Iakob hath sent mee unto you this is my name for ever and this is my memoriall to generation and generation Goe and gather together the Elders of Israel and say unto them Iehovah the God of your fathers hath appeared unto mee the God of Abraham of Isaak and of Iakob saying Visiting I have visited you and that which is done to you in Egypt And I have said I will bring you up out of the affliction of Egypt unto the land of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite unto a land flowing with milke and honey And they shall hearken to thy voice and thou shalt come thou and the Elders of Israel unto the King of Egypt and you shall say unto him Iehouah the God of the Hebrewes hath met with us and now let us goe wee beseech thee three daies journey into the wildernesse that wee may sacrifice to Iehovah our God And I doe know that the king of Egypt will not grant you to goe no not by a mighty hand And I will send out my hand and smite Egypt with all my marvels which I will doe in the midst thereof and after that he will send you away And I will give this people grace in the eyes of the Egyptians and it shall be when you goe yee shall not goe empty But every woman shall aske of her neighbour and of her that sojourneth in her house jewels of silver and jewels of gold and garments and yee shall put them upon your sons and upon your daughters and ye shall spoile the Egyptians Annotations IEthro in Greeke Iothor he was also named Hobab and was the son of Ragouel 〈…〉 Exod. 2. 18. Num. 10. 29. Iudg. 4. 11. He is called also â—â—â—â—er Exod. 〈◊〉 18. Now God taketh Moses as afterward hee did David from the folds of sheepe to 〈◊〉 Iakob his people and Israel his possession Psal. 78. 70. 71. and 77. 21. priest in the Chaldee prince See Exod. 2. 16. The sonne succeeded in his fathers office for it is likely that Raguel was now dead this being 40. yeeres after Moses his comming thither Exod. 2. 21. Act. 7. 30 behinde to the backe side the Greeke saith under the wildernesse the Chaldee to a place of good pasture in the wildernesse A wildernesse so named of going wild that is astray therein as is shewed on Gen. 21. 14. was a place where cattell used to bee fed as here and Luk. 15. 4. 1 Sam. 17. 28. mount of God so called because it was great and high as Psal. 36. 7. and was sanctified of God by his appearing there now vers 5. and after when God came down upon it to give his law Ex. 18. 5. and 19. 3. 17. 18. So in 1 King 19. 8. The Chaldee calleth it the mount where the glory of the Lord was revealed Horeb or Choreb which signifieth Drinesse for this wildernesse
saith the Destroyer let him goe a husband c. here the Chaldee paraphraseth thus had it not beene for the blood of this circumcision my husband must needes have beene killed And it is like that upon this occasion and trouble Zipporah with her children was sent backe againe from hence to her fathers house as appeareth by Exod. 18. 2. 3. Vers. 27. of God that is mount Horeb where the glory of the Lord had beene revealed saith the Chaldee paraphrast See Exod. 3. 1. And now God shewed that mercy to Aaron which after hee rehearsed to Ely one of his posterity 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy father when they were in Egypt c. Vers. 30. Aaron spake as God ordained verse 16. hee that is Moses did as was appointed verse 17. and the signes were those three forementioned vers 3. c. Vers. 31. heard that is hearkened gladly to this joyfull tidings as God foretold Exod. 3. 18. therefore the Greeke translateth it and they rejoyced that the Lord had visited And the Holy Ghost sheweth such force to be in the Hebrew word for when one Prophet saith Ezekias heard or hearkened 2 King 20. 13. another saith Ezekias was glad Esa. 39. 2. visited to wit in mercy the Chaldee saith remembred See Gen. 21. 1. Luk. 1. 68. seene to wit with commiseration as Ex. 3. 7. bended downe the head this was a gesture of humiliation with the face toward the ground as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves or worshipped fell downe prostrate This was another humble gesture used in reverence and thanksgiving as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour kneeling 2 Chron. 6. 13. and bending or bowing of the body 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another the bending of the head was the least and it was the bowing downe of the face onely The bending of the body was when the whole body was bent downeward the face towards the knees Kneeling was upon the knees a gesture commonly knowne Bowing of themselves or worship was with falling downe upon their face on the ground their hands and feet displaied Wherefore that which one Evangelist calleth worshipping Matth. 8. 2. another calleth falling on the face Luk. 5. 12. So the Hebrew cannons also distinguish them saying The bending of the body spoken of in any place is towards the knees the bowing of all the joynts of the backe-bone so that he maketh his body as a bow the bending of the head is with the face or countenance downeward the bowing of ones selfe or worshipping is the displaying of hands and feet till hee bee prostrate with his face on the earth Maimony in Misn. treat of Prayer c. 5. S. 12. 13. Here the Israelites shewed by these gestures their reverence to Gods word and thankfulnesse the Hebrew Doctors as in the Zohar upon this place say that the bending of the head with the face toward the ground was for to escape judgment and the bowing of themselves or worshipping was for to obtaine mercy and that the bending of the head was before the worshipping according to the mysterie of the Sin-offring before the Burnt-offring The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24. CHAP. V. 1 Moses and Aaron doing their message to Pharaoh are resisted and rebuked 5 The Israelites taske increased 14 Their officers beaten 15 Their complaints checked 19 They crie out upon Moses and Aaron 22 Moses complaineth unto God AND afterward Moses and Aaron went in and said unto Pharaoh Thus saith Iehovah the God of Israel Send away my people that they may keepe a feast onto me in the wildernesse And Pharaoh said Who is Iehovah that I should obey his voice to send away Israel I know not Iehovah neither will I send away Israel And they said The God of the Hebrewes hath met with us let us goe wee pray thee three daies journey into the wildernesse and sacrifice unto Iehovah our God left hee fall upon us with pestilence or with the sword And the king of Egypt laid unto them Wherefore doe ye Moses and Aaron cause the people to cease from their workes Get ye to your burthens And Pharaoh said Behold the people of the land now are many and ye make them to rest from their burdens And Pharaoh commanded in that day the taske-masters of the people their officers saying Yee shall not any more give straw to the people to make brickes as heretofore let them goe gather straw for themselves And the tale of the brickes which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry out saying Let us goe and sacrifice to our God Let the work be made heavy upon the men and let them labour therein and let them not regard vaine lying words And the taske-masters of the people went out their officers and said unto the people saying Thus saith Pharaoh I will not give you straw Goe ye take your straw where you can find it yet not ought of your worke shall bee diminished And the people was scattered abroad thorow all the land of Egypt to gather stubble in stead of straw And the taske-masters hasted them saying Fulfill your workes every daies taske in his day as when there was straw And the officers of the sonnes of Israel which Pharaohs taske-masters had set over them were beaten saying Wherefore have yee not fulfilled your appointed taske to make bricke both yesterday and to day as heretofore And the officers of the sonnes of Israel came and cried out unto Pharaoh saying Wherefore doest thou thus to thy servants There is no straw given unto thy servants and they say to us make brickes and behold thy servants are beaten and it is the sinne of thy people And he said ye are idle ye are idle therefore yee say let us goe and sacrifice to Iehovah Now therfore goe worke for straw shall not be given you yet shall ye deliver the tale of brickes And the officers of the sonnes of Israel did see them in evill saying Ye shall not minish ought from your brickes every daies taske in his day And they lighted upon Moses and Aaron standing to meet with them as they came forth from Pharaoh And they said unto them Iehovah looke upon you and judge because you have made our savour to stinke in the eyes of Pharaoh and in the eyes of his servants to give a sword into their hand to slay us And Moses returned unto Iehovah and said Lord wherefore hast thou done evill to this people wherefore is it that thou hast sent me For since I came to Pharaoh to speake in thy name
Exod. 10. 28. And such is the end of the ministery of Moses law unto all hard hearted sinners Rom. 2. 5. and 4. 15. Vnto this we may apply that saying of Paul By faith Moses for sooke Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. Vers. 10. made strong that is as the Greeke expoundeth it hardned Herein the unsearchablenesse of Gods judgements is to be considered for as those whom he loveth he loveth unto the end Ioh. 13. 1. and putteth his feare in their hearts that they shall not depart from him Ierem. 32. 40. so the wicked whom his soule hateth Psal. 11. 5. he hardneth their heart from his feare Esay 63. 17. that though hee doe many miracles before them yet they beleeve not neither can they beleeve because hee hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted and he should heale them Ioh. 12. 37. 39. 40. So after their hardnesse and impenitent heart they treasure up unto themselves wrath against the day of wrath Rom. 2. 5. and God willing to shew wrath to make his power knowne endureth with much long-suffering the vessels of wrath fitted to destruction Rom. 9. 22. Of which Pharaoh is a most memorable example appointed of God for this that hee might shew his power in him and that Gods name might bee declared throughout all the earth Exodus 9. 16. Romanes 9. 17. CHAP. XII 1. The moneth wherein Israel went out of Egypt is made the first moneth 3 A commandement to prepare a Lambe for the Passeover 11 The manner of eating the Passeover 15 Unlevened bread must be eaten seven daies 22 The blood of the Lamb must be sprinckled on the doore posts 29 All the First-borne of Egypt are slaine 31 The Israelites are driven out of the land 35. They spoile the Egyptians 37 They journey to Succoth 43 The ordinance of the Passeover and who they are that may eat the same AND Iehovah said unto Moses and unto Aaron in the land of Egypt saying This moneth shall be unto you the head of moneths it shall be unto you the first of the moneths of the yeere Speake yee unto all the congregation of Israel saying in the tenth of this moneth That they take to them every man a lambe according to the house of their fathers a lambe for an house And if the house be too little to be for a lambe then shall he and his neighbour the next unto his house take according to the number of the soules euery man according to his eating yee shall make your count for the lambe A lambe perfect a male of the first yeere shall it be to you yee shall take it of the sheepe or of the goates And it shall be by you kept up untill the fourteenth day of this moneth the whole Church of the congregation of Israel shall kill it between the two evenings And they shall take of the blood and give it upon the two side-posts and upon the upper doore-post upon the houses wherein they shall eat it And they shall eat the flesh in that night rost with fire and with unlevened cakes and with bitter herbs they shall eate it Yee shall not eat of it raw or sodden at all in water but rost with fire the head thereof with the legs thereof and with the purtenance thereof And yee shall not let ought remaine of it untill the morning and that which remaineth of it untill the morning ye shall burne with fire And thus shall yee eat it with your loynes girded your shooes on your feet and your staffe in your hand and ye shall eat it in hast it is Iehovahs Passeover And I will passe through the land of Egypt in this night and will smite every first-borne in the land of Egypt from man even unto beast and against all the gods of Egypt will I doe judgements I Iehovah And the blood shall bee to you for a signe upon the houses where you are and I will see the blood and will passe over you and the plague shall not bee upon you to destruction when I smite the land of Egypt And this day shall bee unto you for a memoriall and ye shall festivally keepe it a feast to Iehovah throughout your generations shall ye festivally keepe it by an everlasting statute Seven daies shall ye eat unlevened cakes even in the first day ye shall cause the old leven to cease out of your houses for whosoever eateth levened bread even that soule shal be cut off from Israel from the first day untill the seventh day And in the first day there shall be unto you a convocation of holinesse and in the seventh day a convocation of holinesse not any worke shall bee done in them but that which shall be eaten of every soule that onely shall bee done of you And ye shall observe the feast of unlevened cakes for in this selfe-same day have I brought forth your armies out of the land of Egypt and yee shall observe this day throughout your generations by an everlasting statute In the first moneth in the fourteenth day of the moneth at the evening ye shall eat unlevened cakes untill the one and twentieth day of the moneth at the evening Seven daies old leven shall not be found in your houses for whosoever eateth that which is levened even that soule shall be cut off from the congregation of Israel be he of the stranger or of the home-borne of the land Any levened thing ye shall not eat in all your habitations yee shall eat unlevened cakes And Moses called for all the Elders of Israel and said unto them Draw out and take to you lambes according to your families and kill the Passeover And ye shall take a bunch of hyssope and dip it in the blood that is in the bason and strike on the upper doore-post and on the two side-posts with the blood that is in the bason and you yee shall not goe forth any man out of the doore of his house untill the morning For Iehovah will passe through to smite the Egyptians and will see the blood on the upper doore-post and on the two side-posts and Iehovah will passe over the doore and will not give the destroyer to come in unto your houses to smite And yee shall observe this thing for a statute to thee and to thy sonnes for ever And it shall be when ye are come in unto the land which Iehovah will give you even as hee hath spoken then yee shall keepe this service And it shall be when your sonnes shall say unto you What is this service to you Then ye shall say It is the sacrifice of the Passeover to Iehovah who passed over the houses of the sonnes of Israel in Egypt when hee smote the Egyptians and delivered our houses And the people bended downe the head and bowed themselves And the
all such shall perish in the time of their visitation Ier. 10. 15. and 51. 18. Of this the Hebrew Doctors also say when Israel came out of Egypt what did the holy blessed God he threw downe all the images of their abominations and they were broken in peeces Pirkei R Eliezer chapter 48. judgments the Greeke translateth it vengeance This was done that God might be knowne to be greater than all the gods Exod. 18. 11. and to avenge the corruption that Israel had gotten by the idols of Egypt Ezek. 20. 8. Vers. 13. passe or leape the Hebrew is pasach and this sheweth the reason of the name Pasch or Passeover and so Christ is called because his blood clenseth us from all sinne and delivereth us from wrath 1 Ioh. 1. 7. 1 Thes. 1. 10. The Greeke translateth I will protect you the Chaldee I will spare you and so in verse 27. to destruction Hebr. to corruption that is to be corrupted or destroyed by the destroyer as vers 23. V. 14. festivally keepe it implieth mirth joy for their deliverance hereby remembred see Ex. 5. 1. and at their feasts they were commanded to rejoyce and forbidden to mourne or weepe Deut. 16. 11. 15. Nehem. 8. 9. 12. everlasting statute Heb. statute of eternity meaning an eternall ordinance to be kept once a yeere al daies of their life till Christ became our Passeover since which time it is also kept eternally in remembrance of his death untill he come Deut. 16. 1. 3. 1 Corinth 5. 7. 8. and 11. 25. 26. Vers. 15. Seven daies after the paschall day for it was a distinct feast and commandement The Passeover was to be kept on the fourteenth day of the first moneth at even the feast of Vnlevened bread beganne the fifteenth day of the same moneth and lasted seven daies of which the first day and the last the seventh day were holy convocations wherein they might doe no servile worke as Moses plainely sheweth in Levit. 23. 5 6. 7. 8. The Passeover in the ages following might not be killed and eaten in any place but where the Lord did chuse to place his name there Deut. 16. 5. 6. 7. which afterward was in Ierusalem but the feast of Vnlevened bread the Hebrewes thought themselves bound to keep in every place where they dwelled if they could not be at Ierusalem And the eating of it they say depended not on the eating of the Passeover but was a commandement by it self Maimony treat of Leven and Unlevened bread chap. 6. 8. 1. Howbeit with the Passeover they might eat no leven as before is shewed in verse 8. It is unlawfull to eat Leven in the fourteenth day from mid day and upward which is from the beginning of the seventh houre of the day and who so eateth it at that time is to be beaten by the law for it is said in Deut. 16. 3. Thou shalt eat no leven with it meaning with the sacrifice of the Passeover This they have expounded thus Thou shalt not eat leven from the houre that the Passeover may be killed which is between the two evenings and that beginneth at mid-day Maimony ibidem c. 1. 〈◊〉 8. These seven daies wherein they might eat no Leven figured the whole time of our life which must be holy with the unlevened cakes of sincerity and truth 1 Corinth 5. 8. and with thankfull remembrance of our deliverance out of miseries as this unlevened bread is called the bread of affliction Deut. 16. 3. For seven is a full and perfect number of daies and the whole world was created therein see the notes on Gen. 2. 2. and Lev. 4. 7. cause to cease that is put away or abolish as the Greeke explaineth it The Hebrewes expound it thus that a man should abolish it in his â—eart and count it as dust and determine in his heart that he will have no leven at all within his power but whatsoever Leven is in his power it be as dust and as a thing whereof he will have no use at all And by the exposition of the Scribes he is to search after Leven in secret places and in corners and to finde it out and to bring it forth out of all the bounds of his habitation And so they search out and abolish Leven that night at the beginning of the night of the fourteenth day by the light of a candle out of all holes and corners c. And the putting away thereof was thus either they burnt is or broke it small and threw it into the winde or threw it into the sea Maimony treat of Leven chap. 2. S. 2. 3. and 3. 11. This ordinance the lewes carefully observed for in the day before they did eat the Passeover called the Preparation Ioh. 19. 14. the father of the familie with other men having lighted waxe candles searched all corners to purge out all the remnants and crums of Levened bread very diligently first blessing the Lord who sanctified them by his commandements and had bidden them put away Leven as is recorded in 〈◊〉 〈◊〉 treat of the Passeovers chap. 2. 〈◊〉 figured the putting away of wickednesse and malice out of our hearts and of wicked persons out of the Church 1 Corinth 5. 7. 8. 13. old L 〈…〉 Two words are used for Leven by Moses in this verse the one Seâ—r which hath the name of being left or remaining this we may cal old Leven as Paul speaketh in 1 Cor. 5. 7. The other Chamets so called of the sourexesse of the taste of it the Greekes by transplacing the letters call Leven Zumee These signified two sorts also of spirituall Leven the one hidden and secret which our Saviour saith is Hypocrisie Luke 12. 1. the other more open and apparent as false and corrupt Doctrine Matthew 16. 6. 12. evill manners as Malice and Wickednesse 1 Corinthians 5. 8. and wicked persons unto whom the Saints are opposed as being Unlevened-cakes 1 Corinthians 5. 6. 7. 13. So David calleth the malicious man and him that corrupteth the word of God and infecteth with errour a Levened person or Levener Psalme 71. 4. and the heart infected with errour and vexed with griefe is said to bee Levened Psalme 73. 21. Wherefore Leven was forbidden at the paschall Feast to leade men unto soundnesse in the faith of Christ and sincerity in all their conversation The footsteps of this Law remained among the heathens for the Flamen Dialis or Romane Priest might not by their cannons touch any levened meale Aul. Gellius book 8. chap. 15. and Plutarch in Quaest. Rom. scanneth the reason of it because Leven it selfe proceedeth from corruption and corrupteth also the meale with which it is mixed Now what Leven properly was the Hebrew Doctors shew thus Nothing is forbidden by the name of Levened bread in the Passeover but of five sorts of corne onely which are two sorts of wheat namely the common Wheat and the Rye and three sorts of Barley which are the common Barley and the Foxe eare
man-servant c. that they may rest as well as thou Deuteronomie 5. 14. Here the Hebrewes say The man and woman servant whom wee bid to keepe Sabbath are servants that are circumcised and baptised c. and have received the commandements which servants are bound unto But servants not circumcised nor baptised but onely have received the seven Commandements given to the sonnes of Noe they are as sojourning strangers and may doe worke for themselves openly on the Sabbath as an Israelite may on a working day Maimony treat of the Sabbath chap. 20. S. 14. But this permission seemeth unto mee to bee against Gods Law which from the creation was given to all the world Genesis 2. 2. 3. yet the Iewes restraine it to themselves from Exodus 31. 17. see the annotations there cattell or beast which in Deuteronomie 5. 14. is amplified thus thine oxe or thine asse or any beast of thine thy stranger in Greeke the proselyte thy gates the Chaldee expounds it thy cities So that which in 2 Samuel 10. 8. is called the entring in of the gate is in 1 Chron. 19 9. the entring in of the citie Vers. 11. therefore Hereby it appeareth that the Sabbath was instituted from the beginning of the world and so was given to all nations and not to Israel onely Though upon their bringing out of Egypt they were put in mind to keepe it and in Deuteronomie 5. 15. that their deliverance is made a reason to them of this commandement Vers. 12 Honour This is called the first commandement with promise Ephesians 6. 2. that is the first of the second table which directeth us in all duties toward man and this precept is to maintaine the order which God hath set amongst men of superioritie and subjection The Hebrew word for Honour or Glorie hath the name of weightinesse and so Paul speaketh of the weight of glorie 2 Cor. 4. 17. and it implieth a dignity and excellency in parents and governours which God would have to be maintained whereupon magistrates are called Glories or Dignities 2 Peter 2. 10. Honour is to be performed with the bodie in reverend gesture 1 King 2. 19. Leviticus 19. 32. in reverend speeches 1 Peter 3. 6. Exodus 32. 22. Numbers 12. 11. in action as obedience to their instructions and commandements in the Lord Prov. 6. 20. Ephes. 6. 1. in recompencing their love and care and releeving them with our substance in their age and need Marke 7. 10. 11. 12. 13. 1 Tim. 5. 4. to cover their infirmities Gen. 9. 21. 22. and in heart to reverence feare and love them Leviticus 19. 3. Rom. 13. 5. 9. and by all other like meanes to shew respect and honor unto them In an Hebrew Commentarie upon Moses called Chazkuni it is said Werâ—â—de Honour the LORD with thy substance Prov. 3. 9. and Honourly father and thy mother Exodus 20 The LORD is to be honoured if thou have it thy father and mother whether then hast it or no for if thou hast nothing thou art bound to beg for them Againe as God commandeth Honour so he for biddeth all dishonour contempt and disobedience in heart word gesture or action Leviticus 20. 9. Prov. 30. 17. Deut. 21. 18. 21. Eccles. 10. 20. And as he requireth children to honour their parents so the parents are bound to educate and governe them with gravity and lenitie in the instruction and information of the Lord Ephes. 6. 4. father and thy mother in Leviticus 19. 3. the mother is named before the father Vnder these names all superiors governors are implyed first the father that begat and mother that bare Prov. 23. 22. and 31. 2. then parents by law and affinitie Ruth 3. 1. 5. parents that adopt children Esth. 2. 7. 20. Kings and all Magistrates Esay 22. 21. 2 King 5. 13. Prophets and Church governours as Elias and Eliseus were fathers 2 Kings 2. 12. and 6. 21. and 13. 14. Deborah a mother in Israel Iudg. 5. 7. and 17. 10. Ancients in yeares patrons instructors protectors and all such like 1 Tim. 5. 1. 2. Iob 29. 16. Gen. 45. 8. and 4. 20. 21. may be prolonged in Deut. 5. 16. Moses addeth and that it may be well with thee It may be Englished that they thy parents by their prayers may prolong thy dayes but such phrases are often used impersonally as is noted on Gen. 2. 20. and 16. 14. and so the Apostle according to the common Greeke version saith that it may bee well with thee and that thou maiest be long lived or live a long time in the land Ephes. 6. 2. 3. Also the Chaldee said to bee Ionathans translateth that your daies may be multiplyed the land of Canaan which was to bee given unto Israel and was a figure of an heavenly countrey as is noted on Gen. 12. 1. 5. Thus pietie hath the promise both of this life and of that which is to come Maimony in Misneh treat of Repentance chap. 8. S. 1. saith That which is written in the Law Deut. 22. 7. that it may be well with thoe and thou maiest prolong thy dayes we have beene taught to understand thus that it may be well with thee in the world where all is well and thou maist prolong thy daies in the world which is all long and that is the world to come Vers. 13. Thou shalt not kill or Thou shalt not murder for the Hebrew Ratsach properly signifieth Murder that is killing of mankinde unjustly and so differeth from another word Harag which is to kill a person which sometime is justly Deut. 13. 9. We may also English it Kill not and so the rest Commit not adultery Steale not c. for both these waies doth the holy Ghost translate these precepts into Greeke Matt. 19. 18. Mark 10. 19. This sixt Commandement is for preserving mans life the seventh is for the just propagation of mankinde the eight concerneth his goods the ninth his good name the tenth teacheth every man to be contented with his owne estate The Chaldee translateth this Thou shalt not kill a soule that is any person and it for biddeth all murder of soule or of body Ezek. 13. 19. and 3. 18. Gen. 9. 6. of ones selfe or of another Act. 16. 27. 28. Prov. 〈◊〉 11. 16. and this not onely in act but in reproachfull words Matt. 5. 21. 22. malicious gesture Matt. 27. 39. Gen. 46. inward unadvised anger malice 〈…〉 hatred M 〈…〉 ew 5. 22. for whosoever hateth his brother is 〈…〉 1 Iohn 3. 15. Co 〈…〉 rari wise it commandeth to preserve the life of all men except such as God for their sinnes commandâ—th to bee killed Genesis 9. 6. 〈◊〉 Samuel 15. 2. 3. 〈…〉 Verse 14. not commit 〈◊〉 or not adulterate the originall is one word and forbiddeth all manner of wâ—oredome fornication uncleannesse Ephesians 5. 3. and unnaturall filthinesse Leviticus 18. 22. 23. not onely the outward act but all lascivious words gestures and attire Ephesians 4. 29. 1 Peter 2 14.
not cause to bite that is to lend upon biting usurie by tradition we have beene taught that this is an admonition to the borrower c. Likewise it is unlawfull to have ought to doe betweene the borrower and the lender upon usurie and whosoever is either suretie or scribe or witnesse betweene them he transgresseth against this prohibition Yee shall not lay upon him biting usurie Ex. 22. 25. this is an admonition to the witnesses also and to the surety to the scribe He that lends upon usury transgresseth against six prohibitions Thou shalt not be to him as an exacting creditor Ex. 22. 25. Thou shalt not give him thy money upon usurie Leviticus 25. 37. Thou shalt not give him thy victuals for increase Leviticus 25. 37. Thou shalt not take usurie of him or increase Leviticus 25. 36. Yee shall not lay usurie upon him Exodus 22. 25. and Thou shalt not put a stumbling blocke before the blinde Levit. 19. 14. And the borrower transgresseth against two Thou shalt not cause to lend upon biting usurie Deut. 23. 19. and Thou shalt not lay a stumbling blocke before the blinde Levit. 19. 14. The suretie witnesses and such like transgresse against this Yee shall not lay usurie upon him Whosoever borroweth or lendeth upon usurie are like unto them that deny the name of the God of Israel and deny the comming out of Egypt as it is written Thou shalt not give him thy money upon usurie c. I am the Lord your God which brought you forth out of the land of Egypt c. Levit. 25. 37. 38. It is unlawfull to take usurie before or after As one intending to borrow of a man sends him a gift to the end that he may lend unto him this is usurie afore hand Or he hath borrowed of a man and paid him againe and sends him a gift for his money which he had of him for nought this is after usurie Whose borroweth of his neighbour and was not wont in former time to salute him first it is unlawfull for him to salute him first I need not say to praise him for it is written Vsurie of any Word or Thing Deut. 23. 19. though they be but words they are unlawfull Likewise it is unlawfull for the borrower to learne his lender to reade c. all the while his money is in his hand if he were not wont to doe it before as it is said Vsurie of any thing It is unlawfull to let out money to hire as they doe other things c. Hee that lendeth to his neighbour and conditioneth with him to dwell in his courtyard for nought untill hee pay him what hee hath borrowed or that hireth a thing of him for lesse then it is worth till he pay him c. this is usurie He that lends unto his neighbour may not retaine his servant to doe worke for him although the servant sit still and hath nothing to doe The Iudges are to see the usurie which the lender hath received to be restored backe unto the borrower A bill for usurie the principall may bee required by it but not the interest c. Vers. 26. neighbours raiment if hee be a Poore man as the next verse manifesteth and as is expressed in Deuter. 24. 12. 13. Neither may a pledge thus be taken of poore or rich but by authority of the Magistrate as the Hebrew Doctors teach Maimony in treat of Lender and Borrower chap. 3. Sect. 4. See more for this point in the annotations upon Deuteronomie 24. raiment which he either weareth by day or lieth in by night and so by proportion all other things whereof hee hath present use as tooles instruments to worke with and such like But things necessarie for to feed the life as the mill-stone which grindeth corne or any the like may not be taken to pawne Deuteronomie 24. 6. before the Sunne or untill the Sunne goeth in that is setteth or goeth downe meaning by day In Deuteronomie 24. 13. it is said when the Sunne goeth downe Hereupon the Hebrew canons say When one takes a pledge of his neighbour if he be a poore man and his pledge be a thing that hee hath need of it is commanded that hee restore the pledge at the time when he needeth it hee is to restore him his bedding at night that hee may sleepe on it and his working tooles by day that he may doe his worke with them If he doe not restore the instrument of the day by day and the instrument of the night at night he transgresseth against this prohibition Thou shalt not sleepe with his pledge Deut. 24. 12. this is meant of his night covering And of things which hee doth his worke with by day or cloatheth himselfe with he saith Before the Sunne goeth downe thou shalt returne it him teaching to restore it all the day Maimony in the foresaid place chap. 3. Sect. 5. The Hebrew word ad untill is in Greeke translated before and a like signification it had in Gen 48. 5. Vers. 27. his skinne the Greeke translateth it his shame when he crieth or that hee will cry unto me and I will heare The Greeke translateth if therefore he cry Vers. 28. revile curse banne or blaspheme which word the holy Ghost useth in this case 2 Pet. 2. 10. that is speake evill and dishonourably See Gen. 12. 3. gods that is as the Chaldee translateth Iudges as Exod. 21. 6. the ruler of Heb. ruler in but it meaneth of thy people as it is translated in Acts 23. 5. where it is applied to the high priest but generally it is any prince or ruler Numbers 7. 2. 3. 10. The Iew Doctors explaine it thus Whosoeuer revileth a Iudge among the Iudges of Israel transgresseth this Law Thou shalt not revile the gods And so if he revile the Ruler either the chiefe of the great Synedrion or the King hee transgresseth this Law Thou shalt not curse the ruler of thy people Maimony in Sanhedrin chap. 26. Sect. 1. And Solomon saith Revile or Curse not the King no not in thy thought Eccles. 10. 20. curse that is speake evill as is explained Acts 23. 5. Vers. 29. Thy full-ripe fruit to wit the first-fruits thereof as is explained Exod. 23. 19. so the Chaldee translateth Thy first fruits and the Greeke The first fruits of thy floore The Hebrew signifieth fulnesse or collection meaning fruits when they are full or ripe and gathered So in Numbers 18. 27. and Deuteronomie 22. 9. Of this the Hebrew canons say They bring no first fruits but of seven things viz. of wheat and of barley and of grapes and of figges and of pomgranats and of olives and of dates And if one bring other besides these seven kindes they are not sanctified They bring no first fruits of liquors save of olives and of grapes if a man bring other liquors they are not received of him There is no measure of first-fruits set by the Law but by the Doctors a man must
was in the Tabernacle and the Arke with the mercy-seat Ex. 40. 34. 35. Num. 7. 89. but because he came not they would have a worship of their owne such in likelihood as they had used or seene in Egypt for now in their hearts they turned backe againe into Egypt as is written in Act. 7. 39. 40. And yet fortie daies were not expired neither were the terrible signes of Gods presence taken away for the mountaine still burnt with fire Deut. 9. 15. The Hebrewes say They required not the Calfe that it should bee unto them for a God c. but onely that it might teach them the way as an other Moses R. Menachem on Exod. 32. fol. 117. Vers. 3. eare-rings the Iewels which God had given them of the spoiles of Egypt Ex. 1◠35. 36. they now abuse to make an Idoll of to dishonour God with So after God complaineth of Israel that the eare-rings and Iewels where with he had decked them they tooke and made images and committed whoredome that is Idolatry with them Ezek. 16. 11. 12. 17. And the words and doctrines in the Scriptures being likened to chaines and ornaments Prov. 1. 8. 9. the like sinne to Israels is committed when men pervert the holy Scriptures unto heresies to their owne perdition 1 Pet. 3. 16. V. 4. fashioned it or formed it meaning the Calfe or it is put for them the Iewels every one and so the Greek saith he formed them graving toole or pen as the originall word elsewhere signifieth Esa. 8. 1. which may bee understood that first Aaron drew with pen or pencil the form of a calfe after did cast the mould thereof or that he cut polished the calfe herewith when he had molten and made it So Idolaters doe even to this day draw out and polish with their pennes idoll worship and heresie and he made or when he had made it molten Calfe Hebrew calfe of melting or of molten worke meaning the image of a calfe as before the image of God is called God v. 1. As the Heathens changed the glory of the incorruptible God into images made like to corruptible men birds beasts c. Rom. 1. 23. so Israel now changed their Glory into the forme of an oxe that eateth grasse and forgat God their Saviour Psal. 106. 19. 20. 21. These be thy Gods that is This is thy God as the holy Ghost expoundeth it in Nehem. 9. 18. They made them a molten calfe and said this is thy God meaning an image of the true God which had brought them out of Egypt who is also called in Scripture after the like phrase plurally though he be but one as in Gen. 20. 13. and 35. 7. Ios. 24. 19. As the image of a calfe was before called a calfe so the Scripture useth figuratively to call signes and figures by the names of those things they signified as Ex. 12. 11. and 17. 15. Gen. 37. 7. Matth. 26. 26. 28. 1 Cor. 10. 4. Thus Ieroboam spake also of his golden calves 1 King 12. 28. And the intent of Israel in making the calfe and the intent of Ieroboam were one R. Menachem on Exod. 32. V. 5. to Iehovah or of Iehovah as the Gr. is of the Lord unto whom a feast should have beene kept Ex. 10. 9. and to him they intended this their service although indeed they sacrificed unto the Idol and rejoyced in the workes of their owne hands v. 8. Act. 7. 41. and in Gods account offred unto Divels after whom they went a whoring Levit. 17. 7. So Iehu would be thought zealous for Iehovah when yet he worshipped Ieroboams golden calves which also were Divels 2. King 10. 16. 29. 2 Chron. 11. 15. Vers. 6. brought-neer to the altar that is offred as the Gr. translateth to play so the Apostle translateth it also in Gr. 1 Cor. 10. 7. sometime the word is used for laughing and rejoycing Gen. 21. 6. here it is meant of their singing dancing c. about their Gods of gold v. 18. 19. So that which one Prophet calleth playing the word here used 1 Chro. 15. 29. another calleth dancing 2 Sam. 6. 16. The Hebr. as R. Menachem on this place expound it whordome according to that in Gen. 39. 14. He hath brought in to us an Hebrew man to mocke us or to play with us which being understood of spirituall whoredome that is Idolatrie is according to truth And from this their practice we are warned not to be Idolaters like them 1 Cor. 10. 7. V. 7. Goe the Gr. addeth the word quickly as Moses also doth in Deut. 9. 12. Arise get thee down quickly corrupted this implieth both their Idolatrie the judgment which they brought upon themselves therfore as in Gen. 6. 11. 12. 13. whereupon he calleth them Moses his people as not being worthy to be named Gods children Deut. 32. 5. but under the wrath and curse of Moses law The Greeke interpreteth it have transgressed the law Vers. 9. stiffenecked or hard necked as elsewhere the Lord saith Thou art hard and thy neck is an yron sinew Esay 48. 4. It is a similitude taken from unruly heifers that will not submit their neck to the yoke Hos. 4. 16. Ier. 5. 5. and 27. 8. and so meaneth stubborn disobedient cariage of which God often reproveth them by this name Ex. 33. 3. 5. and 34. 9. Deut. 9. 6. 13. and 10. 16. and 31. 27. Ier. 7. 26. and 19. 15. Neh. 9. 17. 29. Act. 7. 51. Vers. 10. Let me alone that is intreat me not to spare them or hinder me not by thy prayer from punishing them So the Chaldee translate Leave off thy prayer before me consume and put out their name from under heaven Deut. 9. 14. of thee Hebrew make thee to a great nation In Deut. 9. 14. it is said a mighty nation and greater then they So againe in Num. 14. 12. V. 11. the face this the Gr. and Chaldee translate he prayed before the Lord but Gods face is somtime used for his anger as in Gen. 32. 20. Lev. 20. 6. Ps. 21. 10. 34. 17. so it meaneth a supplicating against the anger which was now waxing hot For they had beene abolished had not Moses stood before God in the breach to turne away his wrath from destroying them Psal. 106. 23. Wherefore c. This is not a question as if there were no cause for the Lord to be angrie but is a manner of earnest intreaty that he would not in wrath destroy thē So the Prophets often used to pray in this sort as in Psal. 10. 1. and 44. 25. Esa. 64. 12. And when Christ said Wherefore make yee this adoe and weepe Mar. 5. 39. another Euangelist explaineth it Weepe not Luk. 8. 52. and Art thou come to torment us Mat. 8. 29. is expounded I pray thee torment me not Luke 8. 28. Ver. 12. for evill or in evill in malice that is maliciously the Greeke translateth with maliciousnesse repent The Greek translateth be mercifull
Tabernacle and Court 21 The summe of that the people offred of gold of silver and of brasse and the things that were made of them AND hee made the Altar of Burnt-offring of Shittim wood five cubits the length thereof and five cubits the bredth thereof fouresquare and three cubits the height thereof And he made the hornes of it upon the foure corners thereof the hornes of it were of the same he overlaid it with brasse And he made all the vessels of the Altar the pans and the shovels and the basons the flesh-hookes and the firepannes all the vessels thereof made he of brasse And he made for the Altar a grate of net worke of brasse under the compasse therof beneath unto the midst of it And he cast foure rings in the foure utmost parts for the grate of brasse to be places for the bars And he made the bars of Shittim wood and overlaid them with brasse And hee put in the bars into the rings on the sides of the Altar to beare it withall hollow with boards made he it And he made the Laver of brasse and the foot of it of brasse of the looking-glasses of the women assembling-by-troops which assembled-by-troops at the doore of the Tent of the congregation And he made the Court for the Southside south-ward the tapestrie-hangings of the Court were of fine-linnen twined an hundred cubits Their pillars twenty their sockets twenty of brasse the hookes of the pillars and their fillets of silver And for the North side an hundred cubits their pillars twenty and their sockets twenty of brasse the hooks of the pillars and their fillets of silver And on the Sea side tapestrie-hangings of fiftie cubits their pillars ten and their sockets ten the hooks of the pillars and their fillets of silver And on the East side eastward fiftie cubits The tapestrie hangings of fifteen cubits for the side their pillars three and their sockets three And for the second side on this hand and on that for the gate of the court tapestrie-hangings of fifteene cubits their pillars three and their sockets three All the tapestrie hangings of the Court round-about were of fine linnen twined And the sockets for the pillars were of brasse the hookes of the pillars and their fillets of silver and the overlaying of their chapiters of silver they were filleted with silver all the pillars of the Court. And the hanging-veile for the gate of the Court was the worke of the Embroiderer of blew and purple and scarlet and fine-linnen twined and twenty cubits was the length and the height in the bredth five cubits answerable to the tapestrie-hangings of the Court. And their pillars were foure and their sockets foure of brasse their hookes of silver and the overlaying of their chapiters and their fillets of silver And all the pins of the Tabernacle and of the Court round-about were of brasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the counted-things of the Tabernacle of the Tabernacle of testimonie as it was counted by the mouth of Moses for the service of the Levites by the hand of Ithamar son of Aaron the Priest And Bezaleel the son of Vri the sonne of Hur of the tribe of Iudah made all that Iehovah commanded Moses And with him Aholiab son of Ahisamach of the tribe of Dan an engraver a cunning-workman and an Embroiderer in blew and in purple in scarlet and in fine-linnen All the gold that was occupied for the work in all the worke of the Sanctuarie even the gold of the offring was nine and twenty talents and seven hundred thirty shekels by the shekel of the Sanctuarie And the silver of them that were numbred of the congregation was an hundred talents and a thousand and seven hundred and seventie and five shekels by the shekel of the Sanctuarie A Bekah for a poll halfe a shekel by the shekel of the sanctuarie for every one that passed unto them that were numbred from twenty yeeres old and upward for sixe hundred thousand and three thousand and five hundred and fiftie And the hundred talents of silver was to cast the sockets of the Sanctuarie the sockets of the veile an hundred sockets of the hundred talents a talent for a socket And of the thousand and seven hundred and seventie and five shekels hee made hooks for the pillars and overlaid their chapiters and filletted them And the brasse of the offring was seventie talents and two thousand and foure hundred shekels And therewith he made the sockets for the doore of the Tent of the congregation and the altar of brasse and the grate of brasse which was for it and all the vessels of the altar And the sockets of the Court round-about and the sockets of the gate of the Court and all the pins of the Tabernacle and all the pins of the Court round-about Annotations ALtar whereof see Exod. 27. 1. c. foure-square the Greeke explaineth it the altar was fouresquare So Exod. 27. 1. Ezek. 43. 16. Vers. 8. Laver see the notes on Exod. 30. 18. c. assembling-by-troopes or warring to wit the Lords spirituall warfare and service as the Chaldee translateth which came to pray and the Gr. which fasted and Thargum Ierusalemy which were humbled The same word is used againe in 1 Sam. 2. 22. of women that assembled-by-troopes at the doore of the Tabernacle that is came to pray as the Chaldee there also saith So Anna in the Temple served God with fastings and prayers night and day Luk. 2. 37. and Paul speaketh of the desolate widow that trusteth in God and continueth in supplications and prayers night and day 1 Tim. 5. 5. Accordingly Moses speaketh of the Levites that entred in to warre the warfare that is to performe the service and to doe the worke in the Tabernacle Num. 4. 23. And Paul saith to Timothie that thou by them mightest warre a good war-fare 1 Tim. 1. 18. so that this phrase is usuall to signifie the service of God Now of the brazen looking-glasses of these religious women was the Laver made who gave the instruments whereby they drest their bodies to make the instrument whereby through faith they might sanctifie their soules See before on Exod. 30. 18. 19. Vers. 9. Court whereof see Exod. 27. 9. Vers. 12. sea that is the west as the Chaldee exponndeth it see Gen. 12. 8. Vers. 14. the side that is the one side to wit of the Court gate as after the text sheweth See Ex. 27. 14. Vers. 17. chapiters or heads tops so after in verse 19. 28. filleted or hooped Vers. 18. hanging-veile of it see Exod. 27. 16. Vers. 20. pins or nailes stakes see Exod. 27. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 23. Section of the Law see Gen. 6. 9. and 28. 10. Vers. 21. counted things that is the summe and particulars of the things about the making of the Tabernacle which the Greeke translateth the constitution or construction of the Tabernacle the mouth that
and all the vessels thereof the Laver and the foot thereof The tapestrie-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile for the gate of the court the cords thereof and the pins thereof and all the vessels of the service of the Tabernacle for the Tent of the Congregation The garments of ministery to minister in the Holy place the garments of holinesse for Aaron the Priest and the garments of his sons to minister-in-the-priests-office According to all that Iehovah commanded Moses so the sonnes of Israel made all the worke And Moses saw all the worke and behold they had done it as Iehovah had commanded so had they done and Moses blessed them Annotations OF ministery whereof see Exod. 31. 10. of holinesse that is the holy garments specified in Exodus 28. V. 2. Ephod described in Exod. 28. 6. c. V. 3. beat-thinne or spread abroad wiers or threds of those plates in the blew or in the midst of w ch the Gr. translateth with the blew c. For the gold thred was twisted with the blew with every of the other colors as is noted on Exodus 28. 6. Vers. 6. Beryl see Exod. 28. 9. Ver. 8. Brestplate whereof see Exod. 28. 15. c. V. 10. Smaragd or Emeraud see Exod. 28. 17. Vers. 22. woven worke Hebrew worke of the weaver see Exod. 28. 31. c. Ver. 24. twisted or twined the Greeke addeth and bysse that is fine linnen twined See the notes on Exod. 28. 33. Vers. 27. coats whereof see Exod. 28. 40. Ver. 28. goodly ornaments this words is sometime used for the Bonnets themselves as in Ezek. 44. 18. Vers. 30. crowne of holiness that is holy crowne or separation as both the Hebrew and Greeke signifieth see Exod 29. 6. and 28. 36. Vers. 32. so did they this hath respect unto the charge before given Ex. 25. 40. and for this cause the particulars have been repeated by Moses that all might see the care which he and the workmen had to make all things both for matter and forme according to the patterne and commandement given of God Such faithfulnesse also was in Christ Heb. 3. 2. and ought to be in all Christians concerning Gods heavenly ordinances in his Church whereof these things were a patterne and shadow Heb. 8. 5. 1 Tim. 6. 13. 14. and 5. 21. Vers. 33. bars or barre an in Exod. â—5 11. Vers. 37. to be set in order Hebr. lamps of ordering or of disposition which the Priest were to trim every day see the notes on Exod. 27. 21. the Greeke translateth lamps of burning Vers. 38. of sweet spices in Greeke of composition that is the compounded incense Ver. 42. all the worke or all the service which the Gr. calleth Preparation or Furniture V. 43 saw or viewed as he that was charged with the oversight of this whole work Exodus 25. 40. the worke in Gr. works blessed them that is as Gods publike minister pronounced a blessing from the Lord upon these workmen see Gen. 14. 19. Herein Moses was a figure of Christ who will blesse them that faithfully observe the Commandements of God 2 Tim. 4. 7. 8. for who so is a doer of the worke this man shall be blessed in his deed Iam. 1. 25. Hereupon the Hebr. say Worke is a great thing for Shecinah that is the Divine presence or Majestie of God in Christ dwelled not in Israel untill they had done the worke as it is written in Exod. 39. 43. AND MOSES SAVV ALL THE VVORKE c. AND MOSES BLESSED THEM And how did heè blesse them Hee said unto them The Lord vouchsafe that the Divine-presence Shecinah may dwell in the worke of your hands And so it came to passe as it is said in Exod. 40. 34. And the cloud covered the Tent. c. and the glory of the Lord filled the Tabernacle R. Elias in Reshith chocmah fol 420. a. CHAP. XL. 1 The Lord commandeth the Tabernacle to be reared 4 and things to be set in order therein 8 and the Court to be set about it 9 The Tabernacle and all the vessells thereof the Altar and Laver to bee anointed with oile 12 Aaron and his sons to be washed cloathed anointed sanctified 16 Moses obeyeth and reareth up the Tabernacle 21 carieth in the Arke 22 placeth the Table 24 and the Candlesticke 26 and the golden Altar 29 and the brazen Altar 30 and the Laver 33 and reare 〈…〉 up the Court 34. A cloud covereth the Tabernacle and Gods glory filleth it 38. The cloud was on the Tabernacle by day and fire by night continually ANd Iehovah spake unto Moses saying In the day of the first moneth in the first of the moneth thou shalt reare-up the Tabernacle the Tent of the Congregation And thou shalt put there the Arke of the Testimony and cover the Arke with the veile And thou shalt bring in the Table and set-in-order the order therof and thou shalt bring-in the Candlesticke cause to ascend the lamps therof And thou shalt set the Altar of gold for the incense before the Arke of the testimony and put the hanging-veile of the doore to the Tabernacle And thou shalt set the altar of the burnt-offring before the doore of the Tabernacle of the Tent of the Congregation And thou shalt set the Laver between the Tent of the Congregation and the altar and shalt put water there And thou shalt set the Court round-about and put the hanging-veile at the gate of the Court. And thou shalt take the oile of anointing and anoint the Tabernacle and all that is therein and shalt sanctifie it and all the vessels therof and it shall be holy And thou shalt anoynt the Altar of the burnt-offring and all the vessels thereof and shalt sanctifie the Altar and the Altar shall bee Holy of holies And thou shalt anoynt the Laver and the foot thereof and sanctifie it And thou shalt bring-neere Aaron his sons unto the doore of the Tent of the congregation wash them with water And thou shalt cloth AaroÌ„ with the garmeÌ„ts of holinesse and shalt anoint him and sanctifie him he shall minister-in-the-priests-office unto me And thou shalt bring-neere his sons and clothe them with coats And thou shalt anoint them as thou didst anoint their father and they shall minister-in-the-priests-office unto me and their anoynting shall bee to bee unto them for an eternall priesthood throughout their generations And Moses did according to all that Iehovah commanded him so did he And it was in the first moneth in the second yeere in the first day of the moneth the Tabernacle was reared up And Moses reared-up the Tabernacle and set the sockets thereof and set-up the boards thereof and put-in the bars thereof and reared-up the pillars thereof And hee spread abroad the Tent over the Tabernacle and put the covering of the Tent upon it above as Iehovah commanded Moses And he tooke and put the Testimony into the Arke and set
the Priest Then the Priest shall see and behold if the leprosie hath covered all his flesh then hee shall pronounce the plague cleane all of it is turned white hee is clean But in the day that living flesh is seen in him he shall be uncleane And the Priest shall see the living flesh and pronounce him uncleane the living flesh it is unclean it is a leprosie Or when the living flesh turne again and is changed into white then he shal come unto the Priest And the Priest shal see him and behold if the plague be turned unto white then the Priest shall pronounce the plague cleane he is cleane And flesh when there shall be in it in the 〈◊〉 〈◊〉 skin therof a bile and it is healed And there bee in the place of the bile a white swelling or a bright-spot white somewhat reddish then it shall be shewed to the Priest And if the Priest see it and behold the sight therof is lower then the skin and the haire thereof is turned white then the Priest shall pronounce him uncleane it is the plague of leprosie it is broken out in the bile But if the Priest see it and behold there is no white haire therein and it is not lower than the skin and it is somwhat-darke then the Priest shall shut him up seven daies And if it sprea ding spread-abroad in the skin thē the pri 〈…〉 shal pronounce him unclean it is the plague But if the bright-spot stand in his place 〈◊〉 spread not it is an inflammation of the bile and the Priest shall pronounce him cleane Or flesh when there shall bee in the skin thereof a burning of fire and the livelines of the burning be a bright-spot white somewhat reddish or white Then the Priest shal see it and behold if the hayre bee turned white in the bright-spot and the sight therof be deeper than the skin it is a leprosie 〈◊〉 is broken-out in the burning and the Prie 〈…〉 shal pronounce him unclean it is the plagu◠of leprosie But if the Priest see it and beh 〈…〉 there is no white hayre in the bright-p 〈…〉 and it is no lower than the skinne 〈◊〉 it is somewhat darke then the Priest sh 〈…〉 shut him up seven daies And the priest sh 〈…〉 see him in the seventh day if spreading it bee spred-abroad in the skin then the priest shall pronounce him unclean it is the plague of leprosie And if the bright-spot stand in his place and spread not in the skin and it bee somewhat-darke it is a swelling of the burning and the priest shall pronounce him cleane for it is an inflammation of the burning And man or woman when there shall be in him a plague on the head or on the beard Then the priest shall see the plague and behold if the sight thereof be deeper than the skin and there be in it yellow thinne haire then the priest shall pronounce him uncleane it is a skall it is a leprosie of the head or of the beard And if the priest see the plague of the skall and behold the sight of it is no deeper than the skinne and there is no blacke haire in it then the priest shall shut-up the plague of the skall seven dayes And the priest shall see the plague in the seventh day and behold if the skall spread not and there be in it no yellow hayre and the sight of the skall be no deeper than the skinne Then he shall shave himselfe but the skall shall hee not shave and the priest shall shut up the skall seven daies the second time And the priest shall see the skall in the seventh day and behold if the skall bee not spred in the skinne and the sight thereof be no deeper then the skin then the priest shal pronounce him cleane and hee shall wash his clothes and be cleane But if the skal spreading spread abroad in the skin after his clensing Then the priest shall see him behold if the skall be spred in the skin the priest shall not seek for yellow haire he is unclean But if the skall stand in his eyes and blacke hayre bee growne-up therin the skall is healed he is clean and the priest shall pronounce him cleane And man or woman when there shall be in the skin of their flesh bright-spots white bright-spots Then the priest shall see and behold if in the skin of their flesh be bright-spots darkish white it is a freckled-spot that groweth in the skin he is cleane And a man when his head hath the haire falne off he is bald he is cleane And if his headhath the haire falne off from the part towards his face he is forehead-bald he is cleane And if there be in the bald-head or in the bald-forehead a plague white somewhat reddish it is a leprosie sprung-up in his bald-head or in his bald-forehead And the priest shall see it and behold if the swelling of the plague bee white somewhat reddish in his bald-head or in his bald-fore-head as the sight of leprosie in the skin of the flesh Hee is a leprous man hee is uncleane the priest shall pronounce him utterly uncleane his plague is in his head And the Leper in whom the plague is his cloths shal be rent and his head shall be bare and he shall put-a-covering upon his upper-lip and he shall cry uncleane uncleane All the daies that the plague shall be in him he shall be uncleane he is uncleane he shall dwell alone without the camp shall his dwelling be And a garment when there shall be in it the plague of leprosie in a wollen garment or in a linnen garment Either in the warp or in the woof of linnē or of wolle or in a skin or in any worke of skin And if the plague be greenish or reddish in the garment or in the skin or in the warp or in the woof or in any vessell of skinne it is a plague of leprosie and shall bee seene of the priest And the Priest shall see the plague and shall shut-up the plague seven daies And hee shall see the plague on the seventh day if the plague be spred in the garment either in the warpe or in the woofe or in a skinne of all that is made of skin for a worke the plague is a fretting leprosie it is uncleane And hee shall burne the garment or the warpe or the woof in wollen or in linnen or any vessell of skin wherein the plague shall be for it is a fretting leprosie it shall be burnt in fire And if the Priest shall see and behold the plague is not spred in the garment or in the warpe or in the woofe or in any vessell of skinne Then the Priest shall command that they wash that wherein the plague is and he shall shut it up seven dayes the second time And the Priest shall see after the plague is washed and behold if the plague hath not changed his colour and
he shall be cleane to weet in part or in the end after the performing of these and the rites following for hee was not cleane all at once but by degrees and was to bee shaven againe seven daies after verse 9. Therefore the Iewes explaine it thus he shall be cleane from polluting by comming in and from polluting his bed and seat Maimony treat of Lepr chap. 11. sect 1. This figured the endevour which Gods people should have to cleanse themselves that they may bee againe received of the Lord when they have perfected holinesse in his feare 2 Cor. 7. 1. And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 3. out of his tent and so as the Greeke translateth out of his house for Tents are often used for houses or dwelling places Ios. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King 8. 66. and from these words the Hebrewes gather that it was unlawfull for him to company with his wife in bed these 7. daies Maim ibidem and Thalmud in Negagnim chap. 14. sect 2. Vers. 9. all his haire In the seventh day the Priest shall shave him the second time as at the first Both times when he shaveth him it must not be but with a rasour if he shave him not with a rasour and if he leave but two haires he hath not done any thing And none may shave him but a Priest And if there be left but two haires at the first shaving and he shave them off the second time it serveth him but for one shaving onely and that is for the first The killing of the bird and the shaving and the sprinkling are to be done by day and all his other workes either by day or by night These are to be done by men and all the other workes eyther by men or by women These by Priests and all other works either by Priests or other Israelites Maimony treat of Lepr chap. 11. sect 2. 3. 5. wash his clothes as being yet uncleane whereupon the Hebrewes gather All these seven daies to weet from his first shaving he is yet one of the chiefe uncleane persons defiling men and vessels by touching not by bearing for it is said in the seventh day he shall wash his clothes c. to teach that he had made his clothes uncleane c. and whatsoever defileth clothes defileth men Maim ibid. The washing of the Lepers garments was to signifie that the spirit of uncleannesse should be put away from him saith R. Menachem on Levit. 14. shall be cleane from defiling other men and loe he is as other uncleane in the day they are washed and may eat of the tithes and when his sun is set he may eat of the heave-offring and when he brings his atonement he may eat of the holy things Maim ibidem And Thalmud in Negagnim chap. 14. sect 3. where this is added there are found three cleansings of the Leper and three of the women in childbed Vers. 10. two hee lambs one for a Trespasse-offring verse 13. 14. the other for a Burnt-offring v. 19. 20. For both these sacrifices must be males see the notes on Levit. 1. 3. and 5. 18. perfect that is as the Greeke translateth unblemished See the notes on Exod. 12. 5. and Lev. 1. 3. of the first yeere Hebr. daughter of her yeere which the Greeke translateth a yeereling but it must not be more then a yeere old see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lambe was for a Sin-offring verse 19. Levit. 4. 32. three tenth deales to weet of an Ephah or Bushell as is expressed in Numb 28. 5. that is three Omers or Pottles an Omer for every of the three sacrifices forementioned log or halfe pinte the log is an Hebrew measure containing so much as sixe hennes egges as is noted on Exod. 30. 24. The Greeke calleth it â—â—â—yle which was a measure of about nine ounces This Log of oile figured the measure of grace and joy of the Spirit bestowed upon us in our sanctification Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was to sprinkle 7. times before the Lord to sanctifie the eare hand foot and head of the Leper and for the Priests to eat the remainder Vers. 11. of the congregation the Greeke translateth it the Tent of the testimonie Herein the worke of Christ our Priest was figured who hath sanctified and cleansed us leprous sinners with the washing of water by the word that he might present us to himselfe glorious Eph. 5. 26. 27. Vers. 12. Trespasse-offring or guilt-offring wherof see the notes on Levit. 5. 6. c. It was to teach that their atonement was to be made by the sacrifice of Christ whose soule was made a Trespasse-offring Esa. 53. 10. wave that is move to and fro see the notes on Exod. 29. 24. This ram was to be waved alive as Sol. Iarchi here noteth Vers. 13. where he shall kill that is where he useth to kill which was on the north side of the Altar see Levit. 1. 11. place of holinesse in Greeke the holy place meaning the courtyard of the Sanctuarie Vers. 14. tip of the right eare These rites were to signifie how by the blood of Christ the eare should be sanctified to obey the hand to worke the foot to walke in the commandements of God and so the whole man to be renewed 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumbe on his right hand or toe on his right foot or no right eare he was never cleansed saith Maimony in Mechosrei capporah chap. 5. sect 1. Vers. 15. the Priests palme meaning either into his owne or anothers Priests for by the Hebrew canons both were allowable they describe the order of this cleansing thus When a Leper is healed of his leprosie after they have cleansed him with cedar wood and isope and scarlet and the two birds and sheved all his flesh and baptised him after all this hee commeth into Ierusalem and reckoneth seven dayes And in the 7. day he is shaved the second time as at the first and baptised c. And on the morrow in the 8. day he is baptised the second time and afterwards they offer his offrings And he is baptised in the womens court in the â—â—pâ—â—s chamber that is there If he be not sheven in the 7. day but in the 8. or some dayes after in the day that he is sheven he is to be baptised and when his Sunis set on the morrow he brings his offrings after he is baptised the second time as is before said Then unto the leper they doe thus He standeth without the court of Israel that is the mens court over against the â—sterne doore in the porch of the gate of Nicanor with his face to the west And there stand all they that
you and ye shall afflict your soules it is a statute for ever And the Priest whom he shall anoint and whose hand hee shall fill to administer-the Priests-office in his fathers stead he shal make-the-atonement and shall put-on the linnen garments the garments of holinesse And hee shall make-atonement for the Sanctuary of holinesse and for the Tent of the congregation and for the altar shall he make-atonement and for the Priests and for all the people of the Church shall he make-atonement And this shall be to you a statute for ever to make-atonement for the sonnes of Israel for all their sinns once in a yeere And he did as Iehovah commanded Moses Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the nine and twentieth section or Lecture of the Law see Gen. 6. 9. THe two sons Nadab and Abihu Lev. 10. 1. after whose death for transgressing Gods ordinances this Law here is given for the purging and reconciliation of the Church unto God one day in the yeere they offred to weet strange fire as the Gr. and Chaldee versions here annex and as Moses shewed before Lev. 10. 1. V. 2. speake unto Aaron God appointeth Moses to informe the Priest of his duty and to see that hee performed this service aright so in ages following there were appointed with the high priest elders of the elders of the Synedrion which did read before him and taught him the service of this day and the order of it as Maim recordeth in Misneh in Iom hakippurim or Day of atonement ch 1. sect 5. that he come not or as the Greek translateth it and let him not come Of this the Apostle sayth The Priests went alwayes into the first Tabernacle accomplishing the services but into the second went the high priest alone once in the yeere c. The holy Ghost this signifying that the way into the Holies was not yet manifested while as the first Tabernacle had yet a standing Which was a figure for the time then present in which were offred both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience c. But Christ being come an high Priest of the good things to come by a greater and more perfect Tabernacle not made with hands that is not of this creation or building neither by the blood of Goats and bullocks but by his owne blood he entred in once into the Holies having found an eter 〈…〉 redemption Heb. 9. 6. 7. 8. 9. 11. 12. But now wee have libertie to enter into the Holies by the blood of Iesus by a new and living way which he hath consecrated for us through the veile that is his flesh Heb. 10 19. 20. the Holy place Hebrew the holinesse which the Greeke translateth the Holy meaning the Holie of holies or most holy place which the Apostle therefore calleth Holies and sheweth it to be a figure of Heaven it selfe into which Christ our high Priest entred for us Heb. 9. 12. 24. that he dye not for presuming to do that which he is not commanded as his sonnes Levit. 10. I will appeare Targum Ionathan expoundeth it the glory of my Majestie or presence shall be reveiled upon the Covering-mercy-seat Compare this with Exod. 25. 22. Because Gods Maiestie dwelled there betweene the Cherubims therfore the Priest might not come there but by leave from God and with reverence And by this cloud hee meaneth the cloud of glory which should bee upon the Mercie-seat saith R Menachem on Lev. 16. It may be understood of the cloud the smoake of the incense whereof see v. 〈◊〉 Ver. 3. With this in Greeke Thus. a yongling Hebrew a son of the herd this was to be of the second yeere or a two yeerling bullock as is noted on Exod. 29. 1. And of that age was the Ramme after mentioned Observe that on this day he offred also the two Lambes for the daily sacrifice Numbers 28. 3. and one bullocke and seven Iambes for a Burnt-offring and an hee goat fot a Sinne offring besides that goat after mentioned in verse 5. as is expressed in Num. 29. 7. 8. 11. all which with other services the high priest him-selfe offred this day which on other dayes might be done by other priests The Hebrew canons lay them downe thus In the day of the Fast they offer the daily sacrifice in the morning and evening according to the order of every day And they offer more for that day a bullocke and a ramme and seven lambs all of them Burne-offrings And a goat for a Sin-offring which is eaten at evening Over and besides this they offer a Bullocke for a Sin-offring and that is burnt aram for a Burnt-offring and these both are for the high Priest And the Ram which is for the Congregation is spoken of in Lev. 16. and it is the Ram spoken of in the generall addition Num. 29. and it is called the peoples Ram. And further they bring for the Congregation two goat bucks the one is offred for sinne and is burnt the other is the goat sent away So all the beasts that are offred this day are found to be fifteene the two daily sacrifices and a bullocke and two rammes and seven lambes all of them Burnt-offrings and two goats for sinne the one done without and eaten at even the other done within and burnt and the high Priests bullocke for Sin and that is burnt The service of all these 15. beasts offred this day is not performed but by the high Priest onely And if it fall out to be the Sabbath day the sacrifice added for the Sabbath in Num. 28. 9. none doe offer it but the high Priest And so the other services of this day as the burning of the daily incense and the trimming of the lamps all is done by the high Priest c. Maimony in Iom hakippurim c. 1. s. 1. 2. The high Priest and his worke this day figured Christ and his worke of reconciling the Church unto God Heb. 9. 7. 8. 11. 12. and in that the high Priest performed all the services himself it signified how Christ should by himselfe purge our sins Heb. 1. 3. and shewed the weakenesse of the legall priesthood which served but untill the time of reformation and then should bee abolished Heb. 9. 10. and 8. 4. 5. 6. a burnt-offring these both were for the Priest himselfe as after in verse 11. 24. Therefore the other sacrifices are not here mentioned Ver. 4. holy Hebr of holinesse the Gr. casseth it a sanctified linnen Coat This and the rest were peculiar for this day and for the service of this day that is for making atonement the other service which was ordinary hee performed this day in his other priestly garments as appeareth by v. 23. 24. What the high priests eight ornaments were which he usually ware are noted on Ex. 28. 4 c. the four that were for this day are here expressed These the Hebrewes call his white
garments the other his golden garments because some were made with gold threed woven in them These foure were made of fixe double twisted threed and they were of flaxe onely saith Maim in the Implements of the Sanctury c. 〈◊〉 s. 3. It figured the base estate of Christ here on earth and how he shold without worldly glory performe the worke of our redemption Esay 53. 2. 3. c. but with purity innocency and holinesse Putting on justice and it clothed him his judgment was as a robe and a Miter Iob 29. 14. his flesh in Greeke his skinne the secret parts are hereby meant see Exodus 28. 42. Compare herewith Ezekiel 44. 17. 18. there these foure linnen garments are mentioned and no other and that is a mysticall prophesie of the state of the Church under the gospell where the Priests have no other attire then for atonement or expiation day which mystery is opened in 2 Corinth 5. 19. garments of holinesse in Greeke holy garments wash his flesh that is as the Greeke translateth wash all his bodie Sol. Iarchi here noteth that hee was charged to wash him-selfe every time that hee changed his garments and he changed them five times c. This washing signified his cleansing or sanctification by repentance and faith in Christ Hebewes 10. 22. the garments figured the justice and salvation wherewith by faith in Christ he should be clothed Psal. 132. 9. 16. which they onely that are sanctified doe put on When the Priest put off these garments and put on other hee washed againe vers 24. It figured also the holinesse and purity that should be in Christ himselfe in whom was no sinne 1 Ioh. 3. 5. and put them on This was after the performance of his other morning services which were due every day and to be done in other garments The order whereof is said to be this About midnight for the high Priest might not sleepe all that night lest any accident of uncleannesse such as is spoken of in Deut. 23. 10. should befall him they went about the taking away of the ashes from the altar and ordered the wood c. untill at breake of the day they began to kill the daily sacrifice then they hanged a fine-linnen cloth betweene the high Priest and the people And he put off his common clothes and washed himselfe and put on the golden clothes those eight mentioned in Exod. 28. and sanctified that is washed his hands and his feet and killed the daily sacrifice and tooke the blood sprinkled it on the altar After that he went into the holy place and burned the incense of the morning and trimmed the Lampes and burned the flesh of the dayly sacrifice and the meat offring and drinke offring of the same as was done every day After the daily sacrifice hee offred the bullocke and the seven lambes which were appointed more for that day Num. 29. 8. Afterwards he sanctified his hands his feet and put off his golden garments and washed himselfe and put on his white garments and sanctified his hands and his feet and came to his bullocke spoken of in v. 6. c. Maim in Iom hakippurim ch 1. s. 6. ch 4. s. 1. and Talmud Bab. in Ioma ch 3. Ver. 5. a Sin-offring figuring Christ who shold be a Sin-offring for his Church 2 Cor. 5. 19. 21. and these goats the one was killed v. 15. the other sent away alive v. 21. to signifie how Christ suffering for our sinns should be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 18. The Hebrews write that these two goats were to bee alike to see to of equall stature and price and to be taken both at one time Maimony in Iom hakipp. chap. 5. sect 14. Burnt-offring which was offered after the former Sinne-offring and in other garments ver 24. and signifyed besides reconciliation a new and holy life through the grace of Christ after the purging us from our sins Rom. 12. 1. See the notes on Lev. 1. Vers. 6. for himselfe or which shall be his owne and so Sol. Iarchi hence teacheth that it was to be of his owne and not of the congregations and Targum sonathan expoundeth it of his own goods This was the first sacrifice which was peculiar for this day and for the worke of Reconciliation which beginning with the Priest himselfe sheweth the impersection of that legall priesthood and the impossibility thereof to bring men to God So the Apostle teacheth that every high Priest was himselfe also compassed with infirmitie by reason whereof he ought as for the people so for himselfe to offer for sinnes Thus the Law made men high Priests which had infirmitie but the word of the oath which was since the Law maketh the Son of God who is perfected for ever Hebr. 5. 1. 2. 3. and 7. 28. and for his house in Chaldee for the men of his house And hereby the Hebrewes understand all the Priests see after on vers 11. As in all sinne-offrings they laid their hands on the head of the sacrifice confessed their sinnes and then killed it Lev. 4. so was the order of this which the Hebrewes have declared thus After that the Priest had washed his body put on his white garments and sanctified his hands and his feet he came to his bullocke which afterward in Solomons Temple stood betweene the porâ—ch and the Altar with the head therof to the south and the face to the west and the Priest stood eastward with his face to the west and laid both his hands on the head of the bullocke and confessed saying O God I have sinned done iniquitie and trespassed before thee I and my house I beseech thee O Lord make atonement now for my sinnes iniquities and trespasses which I have commited before thee I and my house as it is written in the law of Moses thy servant For in this day be shall make atonement for you c. Lev. 16. 30 Maâ— in Iom hakipp. c. 4. s. 1. and Talmud in Ioma c. 3. Ver. 7. present them Hebrew make them to stand After the slaying of his own sin-offring the Priest came to the North-side of the Altar and two with him the one called Sagan who was the second chiefe priest next in order to the high Priest on his right hand and the other called Rosh beth ab that is the chiese of the house of the father or principall houshold as 1 Chron. 24. 6. on his left hand and there the two goats were presented with their faces to the West and their back parts to the East Talmud in Ioma ch 3. Mai. in Iom hakip c. 3. s. 2. at the doore that is within the court-yard see the notes on Lev. 8. 3 Vers. 8. give lots that is cast lots the Greeke translateth impose or put lots The manner is said to bee thus The two lots the one had written upon it FOR IEHOVAH and on the other was written FOR A SCAPE-GOAT and they
Priest so that if he were uncleane or 〈◊〉 in his ministration he was in danger of death by the hand of God Lev. 10. 1. 2. 3. and 16. 2. and so the Church should want atonement for th 〈…〉 sinnes therfore the high Councell or Magistratâ—â— looked carefully unto him both for his puritie anâ— for information of him in his duty this day 〈◊〉 is said that Seven daies before the day of atonement they separated the high Priest from his owne house 〈◊〉 his chamber which was in the Sanctuarie and kept him from his wife all those seven daies lest his wife should be in her disease and so he become uncleane seven daies as Levit. 15. 24. and might not serve And they appointed with him an other high Priest that 〈◊〉 any pollution happened unto him the other might serve in his stead Whether the pollution happened unto him before the daily morning sacrifice or after he had offred the oblations this other that was taken in his stead needed no institution or consecration but began his administration where the first did leave off c. Dâ—ring these seven daies they sprinkled him with the ashes of the heiffer in the third day after his separation and is the seventh according to Num. 19. 10. 12. which was the evening of Expiation day lest hee should be def 〈…〉 by any dead and not know of it c. All the seven daies they inured him with the services Hee sprinkled the blood and burned the incense and trimmed the la 〈…〉 and burned the daily sacrifices on the Altar that 〈◊〉 might be acquainted with the service on Expiation day And they appointed unto him some Elders of the 〈◊〉 ders of the Synedrion or Councell which did read before him and teach him the service of the day and the order of it And they spake to the high Priest to 〈◊〉 himselfe lest he should have forgotten or lest he shall not have learned this thing And on the even of the Atonement day in the morning early they set him 〈◊〉 the East gate and brought before him buls and râ—â—s and sheepe that hee might bee acquainted and inured with the service All the seven daies they restrained him not from meat or drinke but in the even of Atonement day they suffred him not to eat much because meat bringeth sleepe and they would not suffer 〈◊〉 to sleepe lest any accident of the night as Deut. 23. 10. should be seene c. Maimony in Iom hakipp. chap. 1. sect 3. 6. and Thalmud Bab. in Ioma chap. 1. Hâ—â— ever it were for all these rites the Lord who 〈◊〉 red sanctitie and cleannesse in all his Priests 〈…〉 times of their service Levit. 22. 3. required it 〈◊〉 carefully of the High Priest on this day where he most solemnly figured Christ in his office 〈◊〉 worke of whom it is said that In all things it 〈◊〉 ved him to bee made like unto his brethren that 〈◊〉 might be a mercifull and faithfull high Priest in things â—â—â—taining to God to make atonement for the sinnes of the people For such an high Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Heb. 2. 17 and 7. 26. CHAP. XVII A law that all sacrifices must be killed and offred in the Sanctuarie and no other where 7 that they might no more sacrifice unto Divels 8 They that did otherwise should be cut off 10 All eating of blood is forbidden upon like penaltie 13 A law for covering the blood of beasts and birds that were slaine 15 Against eating the flesh of any carkasse or of any torne thing and how they that did it should cleanse themselves ANd Iehovah said unto Moses saying Speake unto Aaron and unto his sonnes and unto all the sonnes of Israel and say unto them This is the thing which Iehovah hath commanded saying Every man of the house of Israel that killeth an Oxe or Lamb or Goat in the Camp or that killeth it out of the Camp And bringeth it not unto the doore of the Tent of the congregation to offer an oblation to Iehovah before the Tabernacle of Iehovah blood shal be imputed unto that man he hath shed blood and that man shall bee cut off from among his people To the end that the sonnes of Israel may bring their sacrifices which they sacrifice on the face of the field even that they may bring them unto Iehovah unto the doore of the Tent of the congregation unto the Priest and sacrifice them for sacrifices of Peace-offrings unto Iehovah And the Priest shall sprinkle the blood upon the Altar of Iehovah at the doore of the Tent of the congregation and burn the fat for a â—avour of rest unto Iehovah And they shall not sacrifice any more their sacrifices unto Divels after whom they have gone-awhoring This shall be unto them a statute for ever throughout their generations And thou shalt say unto them Every man of the house of Israel or of the stranger which sojourneth among you that shal offer a Burnt-offring or a sacrifice And shal not bring it unto the doore of the Tent of the congregation to doe it unto Iehovah even that man shall be cut-off from his peoples And every man of the house of Israel or of the stranger that sojourneth among them that shall eat any blood I will even set my face against the soule that eateth blood and will cut it off from among the people thereof For the soule of the flesh it is in the blood and I have given it to you upon the Altar to make-atonement for your soules for it is the blood that maketh-atonement for the soule Therefore have I said unto the sons of Israel no soule of you shal eat blood and the stranger that sojourneth among you shall not eat blood And every man of the sonnes of Israel or of the stranger that sojourneth among them which shall hunt a hunting of wilde-beast or of fowle that may be eaten he shal even pour-out the blood thereof and cover it with dust For it is the soule of all flesh the blood thereof it is for the soule thereof and I have said unto the sonnes of Israel ye shall not eat the blood of any flesh for the soule of all flesh it is the blood therof who-soever eateth it shall be cut-off And every soule that shall eat a carkasse and a torne thing whether it be an home-borne person or a stranger hee shall both wash his clothes and bathe his flesh in water and be uncleane untill the evening and then hee shall be cleane And if hee wash them not and bathe not his flesh then hee shall beare his iniquitie Annotations HIs sonnes the Priests for they were the sacrificers for the people therefore this Law is first directed unto them then unto all the people And as the extraordinary sanctification of the Church was appointed in chap. 16. so the ordinary and daily sanctification of all and every one is here taught
of a man slaine that they should not observe fortunes or use inchantment by eating after the manner of murderers which eat bread over him that is slaine that the avengers of blood may not execute vengeance on them Chazkuni also citeth the like exposition but the former by comparing it with 1 Sam. 14. is the best not observe fortunes or not conjecture by signes of good or evil-lucke an heathenish practice who marked signes for good or evill as by seeing of beasts or birds which they counted lucky or unlucky by the falling of a staffe out of their hands by stumbling when they went out of doores and many such like So that which followeth not observe times is to count one day lucky an other unlucky to take a journey in hand or beginne any worke and the like Of these see the annotations on Deut. 18. 10. 11. where Moses more fully layeth downe this Law and mentioneth sundry other particulars of this kinde calling Israel from all false prophets soothsayers sorcerers unto Gods word and unto Christ alone the Prophet whom he promiseth to raise up unto them Vers. 27. not round not compasse that is not cut ro 〈…〉 d which the Greeke translateth yee shall not make a roundnesse of the haire of your head This is likely to be a manner of the heathens especially in their mourning as these lawes compared with Levit 21. 5. seeme to implie a corner or the corners the singular being put for the plurall which are the forehead temples and behinde the eares these God would not have rounded or cut as with a dish like an halfe globe because idolaters used that fashion as appeareth also by Ier. 9. 26. and 25. 23. 49. 32. And the Arabians used so to poll their heads as Herodotus in his Historie b. 3. testifieth The Hebrew canons say None may shave the corners of their head as the Idolaters have done Levit. 19. 27. and he that so doth is guilty for every corner therefore he that shaveth his two temples though at once is to be beaten twise Maimony in treat of Idolatrie chap. 12. sect 1. marre or corrupt a corner of thy beard that is any of the corners thereof which the Greeke translateth the sight or fashion of your beard This Law is againe repeated for the Priests Levit. 21. 5. where for marring he useth the word shaving and Maimony in treat of Idolatrie chap. 12. sect 7. saith It was the manner of Idolatrous Priests to marre their beards therefore the Law forbiddeth to marre the beard And he maketh five corners two on the upper lip and three beneath and for marring any one he was to be beaten and for marring all five to be beaten as for five transgressions But this is not as hee saith meant for trimming them with sizers but for shaving them off onely for it must be such cutting as is the marring or corrupting of them Such shaving the heathens also used in signe of sorrow as in Esa. 15. 2. it is said of Moab on all their heads baldnesse every beard cut-off So in Ier. 48. 37. Vers. 28. not make Hebr. not give in your flesh which the Greeke translateth not make in your body cutting or incision in Greeke incisions in the Chaldee hurt or corruption so in Leviticus 21. 5. Compare also Deut. 14. 1. Ier. 48. 37. for a soule meaning for a dead soule or person as Numb 6. 6. and as in Targum Ionathan it is here explained that is in sorrow or mourning for a soule departed which the Chaldee translateth for the dead as Moses himselfe explaineth it in Deut. 14. 1. but the Greeke keepeth the word soule Among the Latines also Anima the soule was used for a dead bodie as in Virgil Aeâ—eid 3. Animamque sepulchro Coâ—dinâ—us Hereby God calleth them from the heathenish manners and would have them not to sorrow as others which have no hope 1 Thes. 4. 13. for among the nations when their friends died they lamented and cut themselves and made themselves balde for them Ier. 16. 6. By the Hebrew canons He that did cut one gash for the dead was to be beaten and whether he were a Priest or an other Israelite if he cut one gash for five dead persons or five for one dead person he was to be beaten five times Maimony treat of Idolatrie chap. 12. sect 12. the print of a marke or the writing of an impression which the Chaldee translateth ingraven markes the Greeke letters printed or marked The Hebrewes open it thus The print of a marke spoken of in the Law was when one did cut upon his flesh and filled the cut pâ—â—ce with stibium or with inke or some other colour And this was the custome of the heathens that they marked themselves unto Idolatrie c. Maimony treat of Idolatrie chap. 12. sect 11. From all these and other like heathenish rites whereby they spared not but unnaturally mangled their owne bodies God would keepe his people whose bodies should be the members of Christ and the Temple of the holy Ghost 1 Cor. 6. 15. 19. who therfore should beare in their bodie no other then the markes of the Lord Iesus Gal. 6. 17. See the notes on Deut. 14. 1. 2. Vers. 29. to be an where or to commit fornication This word is used both for carnall whordome and spirituall which is idolatrie as Ex. 34. 15. and to this latter the Chaldee seemeth to referre it saying Prophane not thy daughter to cause her to erre whereby Idolatrie is usually meant What an whore was in Israel is noted on Levit. 21. 7. the land that is the people of the land following her evill example wickednesse or wicked thoughts in Chaldee counsell or purpose of sinnes but Targum Ionathan expoundeth it whoredome See the notes on Levit. 18. 17. Vers. 30. Sabbaths in Chaldee sabbath dayes as before in verse 3. So after in Levit. 26. 2. reverence or feare my sanctuarie unto which they were to come on the Sabbaths Ezek. 46. 3. which Sanctuarie was now the Tabernacle afterwards the Temple This feare was for the presence of God therein whereupon Iakob feared and said How fearefull is this place this is no other but the house of God c. Gen. 28. 16. 17. And Salomon saith Take heed to thy foot when thou goest into the house of God Eccles. 5. 1. And in Targum Ionathan this Law is explained thus yee shall goe to the house of my Sanctuarie infeare From hence the Iewes had many rites for comming into the Sanctuarie and behaving themselves in it which Maimony in tom 3. in Beth habchirah or treat of the Temple chap. 7. sheweth thus It is commanded to reverence the Sanctuarie Levit. 19. 30. and thou reverencest not the Sanctuarie it selfe but him who commanded the reverence thereof And what is this reverence of it A man may not come into the mountaine of the house of God with his staffe or with his shooes on his feete or in his working-garment or
minishing of the tast For warme bread or meat boiled this day is not like the bread that was baked or the meat that was boiled yesterday nor the meat slaine to day like that which was slaine yesterday and so all the like unto these They may not bake or dresse on a feast day that which they will eat on the common working day no work is permitted which is needfull about meats save about those which are to be used on the feast day If he have made it to eat on the feast day and there remain some he may eat that which is left on the working day Bathing and anointing are contained under the generall of meat and drinke and may be done on the feast day Maimony in Iom toâ— chap. 1. sect 1. c. Vers. 8. a Fire offring that is burnt-offrings as the Greeke translateth and so Moses explaineth it in Numb 28. 19. though it implieth also other sacrifices offred up in fire to the Lord. â—argum Ionathan expoundeth it an oblation to the name of the Lord. seven dayes all the dayes of the feast seeme to be called generally convocations of holinesse verse 2. and in every of them an extraordinary number of sacrifices were to be offred Numb 28. 24. and 29. 17. 20. 23. 26. c. though the first and last were the great dayes of the feast in which they might doe no servile worke Of these other dayes the Hebrewes say The dayes which are betweene the first and the seventh of the Passeover and the first and the eight of the feast of boothes are called the prophane or common working dayes of the solemne-feast and they are called the Solemne-feast And although it is not said of any of them it shall bee a Sabbatisme yet for asmuch as it is called a convocation of holinesse and it is the time of feasting in the sanctuarie it is unlawfull to doe worke in them that they be not like other prophane dayes wherein there is no holinesse at all And who so doth unlawfull worke in them he is scourged because it is forbidden him by the doctrine of the Scribes Yet all servile worke is not forbidden for any worke which if a man doe it not in the solemne-feast much hurt or corruption followeth they may doe it As a man may gather his fruits and the grapes of his vineyard in the feast if they be ripe But it is unlawfull for a man purposely to deferre such workes untill the feast If a man have fruits on the ground and hath nothing to eate in the feast but of them though there be no danger of their perishing they lay no necessity upon him to buy food in the market till he reape after the feast but hee may reape and binde and thresh and fanne and grinde what him needeth Also they may judge money-matters and matters of life and death in the solemne feast and may write the matters of the judgement hall or Court and all such like And they may write private letters to friends and reckonings c. and may doe all things needfull about the dead as did they that imbalmed our Saviour Luk 23. 56. and 24. 1. and may make him a coffin c. But they looke not upon plagues of leprosie Levit. 13. in the feast lest he be found uncleane and his feasting be turn'd into mourning Neither doe they marie wives c. lest the joy of the feast bee forgotten through the joy of the wedding They make no merchandise in the feast eyther selling or buying But they may sell fruits clothes or instruments needfull for the feast It is not lawfull to mourne or fast in these dayes but a man ought to rejoyce in them and have a merry heart he and his children and his wife and his childrens children and all that are joyned unto him Deut. 16. 14. Although the rejoycing spoken of there is the Peace offrings yet under it is comprehended that hee and his children and his houshold should rejoyce every one as is meet for him c. Maimony in Iom tob chap. 6. sect 22. and chap. 7. sect 1. c. and chap. 6. sect 17. See after on verse 40. and Deut. 16. Vers. 10. reape the harvest the originall words are the same reape the reaping or harvest the harvest This law appertained to the Passeover at what time harvest in Canaan began to be ripe and was to be done in the feast namely on the 16. day of Abib the morrow after the Sabbath verse 11. that by sanctifying the first fruits unto the Lord the whole harvest might be sanctified unto them Rom. 11. 16. Prov. 3. 9. 10. Ezek. 44. 30. ye shall bring to weet at the publicke charges of the Church the manner is shewed in the notes upon Levit. 24 8. a sheafe or an Omer which is the tenth part of an Ephah or Bushell Exod. 16. 36. The Hebrew word signifieth both and for the matter in hand both are true save that if we English it shease it is put for sheaves one for many as the Greeke here translateth it sheaves or handfuls But Sol. Iarchi expoundeth this Omer the tenth part of an Ephah This was not to be brought by every particular man but by the whole congregation one Omer for all the church the manner whereof in the He brew records is said to be thus In the Passeover they offer an oblation more then the daily sacrifice from the first day untill the seventh day according to the addition at the new moones two bulockes and one ramme and seven lambs all burnt offrings and a goat-bucke for a sin-offring which is eaten in the second day of the Passeover which is the sixteenth day of Nisan or March Numb 28. 11. 19. 24. They offer more then on other dayes a lamb for a burnt offring with the shease or Omer of wave-offring Levit. 23. 12. And that is the meat-offring of the congregation And the time of it is appointed therefore it driveth away the sabbath that is it is to be done though it bee the sabbath day They bring nâ—t this Meat-offring but from the land of Israel Levit. 23. 10. And it is to bee reaped in the night in the sixteenth night of Nisan whether it be working day or sabbath And all the night is lawfull to reape the sâ—ease in or if they reape it by day it is lawfull It is to be taken from the standing corne or if they finde none standing of the sheaves It is to bee brought of greene corne and if they finde none such of the dry This shease was brought of barley In the evening of the feast day the messengers of the 〈◊〉 the high councell in Ierusalem went out and 〈◊〉 the cities neere there about came together that it might bee reaped with great solemnitie And they reaped three Seahs of barley which make an Ephah or Bushel as is noted on Gen. 18. 6. by three men when it was darke c. When it was reaped they brougtt it into the
people were bound to heare whereupon the Prophet saith Blessed is the people that know the sound Psal. 89. 15. signified the preaching of the word by Gods messengers who should lift up their voice like a trompet and shew his people their transgression Esa. 58. 1. denouncing Gods judgements tor trespassing against his law Hos. 8. 1. that they may tremble and repent with fasting and prayer that they may finde mercie with the Lord Ioel 2. 1. 15. 16. 17. that awaking out of sleepe and arising from the dead Christ might give them light Ephes 5. 14. And as trompets were most solemnly blowne every new yeeres day and every yeere of Iubilee so against Christs comming to preach the acceptable yeere of the Lord Luk. 4. 19. 21. Iohn the Baptist blew the trompet in Israel preparing the way before him preaching the baptisme of repentance for remission of sinnes Mar. 1. 1. 2. 3. 4. of whose ministery this feast of blowing of trompets seemeth to be a speciall figure See more on Num. 10. The Hebrewes had a like understanding in this mysterie for they say that the blowing of trompets at the beginning of the yeere had a misticall signification as if it had beene said Awake yee sleepers out of your sleepe and ye deepe sleepers wake up out of your deepe sleepe and make inquirie into your workes and turne by repentance and remember your Creator behold they that forget the truth through the vanities of the time and that goe astray all their yeere in vanitie and emptinesse which will not profit nor deliver looke to your soules and amend your wayes and your actions and let every one of you for sake his evill way and his eogitation which is not good Maimony in treat of Repentance chap. 3. sect 4. And to the end he might the more seriously convert unto the Lord all the house of Israel were wont as he saith to doe many almesdeedes and good workes and to exercise themselves in the commandements from the beginning of the yeere unto the day of atonement which was the tenth day of this moneth more then all the dayes of the yeere and they used all to rise in the night these ten dayes and to pray in the Synagogues with words of supplication for grace c. Ibidem sect 4. Vers. 27. a day of Atonemente or of expiation and reconciliation to God that they might have forgivenesse of all their sinnes Of this day and the rites about it the Law is more largely given before in chap. 16. Betweene this and new yeeres day before were eight whole dayes which space they had to prepare themselves afterthe sound of the trumpet unto humiliation for their sinnes and reconciliation unto God in Christ. afflict your soules humble your selves in fasting prayer c. see the notes on Levit. 16. 29. where five things are shewed to belong unto this afflicting of themselves which things are also mentioned by Targ. Ionathan in this place a fire-offring many burnt-offrings and sacrifices described in Levit. 16. and Numb 29. 7. 11. Vers. 29. every soule in the Chaldee every man so in verse 30. cut-off in the Greek and Chaldee destroyed and Targum Ionathan addeth destroyed by death meaning if they did it presumptuously But from this fasting and afflicting or themselves they exempted sicke folkes and children as is shewed on Levit. 16. 29. Vers. 30. I will even destroy that soule or wil make him perish in Greeke that soule shall perish from the people thereof The Hebrewes explaine this law thus It is commanded to rest from worke on the tenth of the seventh moneth Levit. 16. 31. and who so doth worke therein omitteth the keeping of a commandement and transgresseth against a prohibition Numb 29. 7. And if he doe it willingly of presumption he is guilty of cutting off if ignorantly hee is to bring the sin-offring appointed for the same All worke for which they are to be stoned if they doe it on the Sabbath if they doe it on this day they are to be cut-off And whatsoever is unlawfull to be done on the sabbath which is not worke is unlawfull to be done on this day and if he doe it he is to be scourged as he is to be scourged for doing it on the sabbath There is no difference betweene the sabbath and this day for these matters save this that for presumptuous doing it on the sabbath he is to be stoned and for doing it on this day he is to be cut off Maimony treat of the Rest of the tenth day chap. 1. sect 1. 2. Vers. 32. in the ninth the Greeke translateth from the ninth of the moneth from the evening untill the tenth of the moneth at evening ye shall sabbatize or rest your sabbathes From these words the Hebrewes gather that their fast began a little before the tenth day began and continued a little after it was ended See the notes on Levit. 16. 29. Vers. 34. of Roothes or of Tabernacles made of boughes of greene trees as verse 40. In the new Testament this feast is called in Greeke Skenopegia that is the pitching of tents or setting up of boothes Ioh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept in remembrance of Gods favours to them in the wildernesse where they dwelt in boothes vers 43. and to shew their thankfulnesse unto God for the fruits which in this moneth they reaped Deut. 16. 13. 14. and to figure out the comming of Christ into the world at this time of the yeere to dwell in the Tabernacle of our flesh who was made flesh and dwelt or pitcht his tent among us Ioh. 1. 14. At this feast Solomons Temple a figure of Christs body Ioh. 2. 19. 21. was dedicated with great solemnitie and the Arke brought into it 2 Chron. 5. 2. 3. 7. This feast 〈◊〉 also are to keepe Zach. 14. 16. 19. which thing we doe by beliefe in Christ that his grace is 〈◊〉 cient for us and that in all our infirmities the power of Christ resteth upon us or protecteth us as a Tabernacle as Paul saith 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle wherin we are shal be dissolved we have a building of God eternall in the heavens with which we desire to be cloathed and therefore being strangers and pilgrims on earth we have our conversation in heaven untill we put off this our tabernacle 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven dayes a complete number figuring 〈◊〉 whole life time in this fraile tabernacle to be holy unto the Lord as did the seven dayes of unlevened bread whereof see the notes on Exod. 12. 15. Vers. 35. convocation of holinesse an holy assembly of the people to serve God and learne his law Deut. 31. 10. 11. Nehem. 8. 18. servile worâ—â— Hebr. worke of service see verse 7. Vers. 36. a fire-offring in Greeke burnt-offringâ— There were many sacrifices offred all the
dayes of this feast the chiefest wherof were burnt offringâ— their manner and order is described at large in Num. 29. 13. 38. the eight day which was the 22. of Tisri or September a solemne-assemblie or generall-assemblie called in Hebrew Gnâ—â—sereâ—â— or Atsereth which hath the signification of restraining or retaining because this day the people were restrained from worke and retained together in a publike assemblie The Chaldee translateth it ye shall be assembled together and so the word is in other cases used for an assemblie Ier. 9. 2. The Greeke here and often turneth it Exodion as being the day of the Outgoing or end of the feast and it is called the last and great day of the feast Ioh. 7. 37. The-last day of the Passeover is called also by 〈◊〉 name Deut. 16. 8. And the Hebrew doctors apply the name absolutely to the feast of Pentecost often in their writings whereupon Iosephus 〈◊〉 in b. 3. chap. 10. at Pentecost which the Hebrews call ASARTA and that signifieth Pentecost In 〈◊〉 5. 21. it is translated in Greeke Paneguris which word Paul useth in Heb. 12. 23. for a general assemblie Vers. 37. a sacrifice this may meane the Sin-offring which daily was to be offred with the Burnt-offrings by the law Num. 28. 15. 22. and 29. 5. 11. c. also the Peace-offrings and so the Chaldee here explaineth it which the people offred at the feasts 2 Chron. 30. 22. the thing Heb. 〈◊〉 word of a day in his day whereby is meant ev 〈…〉 thing in his due time This phrase is also used 〈◊〉 God his administration to his people for their 〈◊〉 in due time daily 1 King 8. 59. A like speech is 〈◊〉 the yeere the thing of a yeere in the yeere that is a yeerely rate 1 King 10. 25. Vers. 38. your gifts hereby may bee meant the firstborne cattell and first fruits which they gaâ—â— unto the Lords Priests Numb 18. or such 〈◊〉 burnt-offrings and peace-offrings as the 〈◊〉 would give at the feasts as Deuter. 16. 10. 17. 1 Chron. 35. 7. 8. vowes that is vowed sacrifices which also they brought at the solemne feasts Deut. 12. 6. 7. 11. 12. Vers. 39. the revenue or income that is the corne and wine and oile c. Hereupon this is called the Feast of ingathering Exod. 23. 16. a sabbatisme that is arest from your labours Vers. 40. the first day to weet of the feast which was the fifteenth day of the moneth verse 39. So there were foure dayes betweene the Feast or Atonement day and this Feast of Boothes as there had beene eight daies betweene the feast of Trompets and that Feast the fruit this may be understood of branches with the fruit upon them as in Ezek. 19. 12. where for fruit the Greek translateth branches howbeit the Hebrewes take it properly for the fruit of the tree of goodly trees Hebr. of the tree of goodlinesse or of honour which the Chaldee and Targum Ierusalemy translateth of the Pome-citron tree So the Hebrew doctors say The fruit of the goodly tree spoken of in the law is the Pome-citron Maimony in Shophar and Succah chap. 7. sect 2. This tree beareth apples at all times some falling-off some ripe some springing up continually as Plinie saith Nat. hist. lib. 12. cap. 3. Some take this fruit of goodly-trees to be the branches of Olives Oile-trees and Mirtles mentioned in Nehem. 8. 15. wherewith they made the boothes but the Hebrew doctors understand this here to bee the fruit and branches borne in mens hands at the feast as after is to bee shewed boughes in Hebr. Cappoth so named of being bowed or crooked these boughes of Palme-trees the Chaldee and the Ierusalemy Targum calleth Lulabin as growing out of the heart of the tree and the Hebrewes describe them to be the shoots or stiffe branches of the palme or date tree when they are budded before the leaves be spred abroad whiles it is yet like a râ—d or scepter and that it is called Lulab Maimony in Shophar c. chap. 7. sect 1. It is knowne by humane writers that the branches of this tree were wont to bee caried in mens right hand for signes of victorie Pausanias in Arcadicis In like signification the children of God are said to have palmes in their hands Revel 7. 9. and the palme-tree is geene and flourishing Psalme 92. 13. of a tall and upright stature whereto the Church of Christ is likened in Song 7. 7. 8. These Palme branches or Lulabin the Iewes used to beare in their hands at this feast branches of thicke trees Hebr. the branch of the thicke tree these the Chaldee paraphrast interpreteth Hadasin that is Myrtles and in Nehem. 8. 15. Myrtle branches are expressed at that feast of Boothes which the Iewes then kept but branches of thicke trees are mentioned also besides so that it seemeth to bee more generall but the Hebrewes restraine it here The branch of the thicke tree spoken of in the Law is the Myrtle branch whose leaves cover the wood therof as when there are three leaves or moe upon one place of the stalke but if there be two leaves together and 〈…〉 leafe above them it is not thicke but is called Hadas Maimony in Shophar c. c. 7. s. 2. Now to reconcile this with Neh. 8. 15. R. Sol. Iarchi in his annotations there saith Hadas the Myrtle in Neh. 8. is Hadas shoteh which is not meet for the Lulab the branch to be caried in the hand but for boothes and the thicke tree that is the Hadas or Myrtle fit for the Lulab But this they say to maintaine their traditions and pompe at this feast after mentioned The Myrtle is like the Olive tree but hath lesser leaves it is mentioned among other goodly trees which figured the prosperity of the Church in Esa. 41. 19. and opposed unto Briars Esa. 55. 13. So in Zacharies vision Zacharie 1. 8. willowes of the brooke or of the bourne that grow in vallies and by rivers sides Therefore the growth of godly men is likened to willowes by water-courses Esa. 44. 4. Of carying these branches the Hebrew Doctors sometime call this feast The feast of willowes The Boothes that they dwelt in these seven dayes might be made either of these or of the boughes of any other trees or of any thing that grew out of the ground but these foure they got specially to cary in their hands so they understood this law after this manner These foure kindes say they are one commandement and are called the commandement of the Palme-branch Lulab And they may not have fewer or moe then these And if they cannot finde any one of them they may not bring for it of another kinde like thereunto They binde the Palme-branch and Myrtle and willow branch and make of them three one bundle And when a man takes them up to goe forth with them hee blesseth God first for the taking-up of the Palme branch This bundle hee carieth in his
life preserved his service is not perfect as Satan said in Iob. 1. 9. 10. doth Iob feare God for nooght Hast thou not made an hedge about him c. He that serveth God because of bodily things on which his service dependeth it shall not be confirmed unto light in the light of the living For when those things cease for which he serveth his love will cease And there is no eating and drinking in the state of death whether thou goest But hee that serveth God out of intire love his love shall be in life everlasting and shall not depart for ever and his reward that loveth God shall be eternall R. Elias in Reshith chochmah treat of Love chap. 2. fol. 77. See also the annotations on Exod. 20. 6. Vers. 11. set my tabernacle Hebr. give that is set and stablish it for both these wayes is giving expounded by the holy Ghost as 1 King 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them Revel 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ who should dwell in the Tabernacle of our flesh by whom God built againe the Tabernacle of David which was fallen downe Act. 15. 16. and in him God was reconciling the world unto himselfe 2 Cor. 5. 18. and under this figure eternal life in heaven was implied For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens 2 Cor. 5. 1. And that the Israelites had of old the true understanding of these promises that they belonged to the dayes of Christ and the end of them was eternall life in heaven it appeareth by the footsteps which yet remaine in their later doctors though they have quenched the light of grace in labouring to have it by the workes of the Law For they say For this cause have all Israel their Prophets and their Wise men desired the dayes of Christ that they might have rest from the kingdomes which will not suffer them to study in the Law c. that they might be worthy of the life of the world to come For in those dayes knowledge and wisedome and truth shall be multiplied as it is written for the earth shall be full of the knowledge of the LORD Esa. 11. 9. it is also written And they shall teach no more every man his neighbour c. Ier. 31. 34. againe it is said And I will take away the stony heart out of your flesh Ezek. 36. 26. For that King which shall stand up of the seed of David shall be more wise then Solomon c. and therefore he shall learne all the people and teach them the way of the Lord and all the heathens shall come to heare him Mich. 4. 1. 2. And the end of all the reward and later goodnesse which is without ceasing and diminishing that is the life of the world to come But the dayes of Christ are of this world and the world goeth after the wonted manner save that the kingdome shall be restored to Israel Maimony treat of Repentance chap. 9. sect 2. Thus they speake missing the right way by going about to establish their owne righteousnesse Rom. 10. 3. and mistaking Christs kingdome which though it be in this world yet is it not of the same Ioh. 18. 36. my soule shall not lothe you or not abhorre not cast you away as vile and lothesome Man is by nature lothsome through sinne as it is said Thou wast cast-out into the open field to the loathing of thy soule or person in the day that thou wast borne Ezek. 16. 5. But through the grace of God in Christ our bloods are washed away and we are adorned with the gifts of his spirit Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God that they shall not lothesomly be rejected For my soule the Chaldee translateth my word shall not loath you So in verse 30. Aben Ezra explaineth it thus And I will set my Tabernacle amongst you and ye shall not feare that ever ye shall come into want for my glory resideth with you and it is not as the sonne of man whose soule loatheth to dwell in one place Vers. 12. I will walke among you the Chaldee paraphraseth I will cause my divine majestie to dwell among you that Majestie is Christ who by his spirit is with his church al dayes unto the worlds end Math. 28. 20. who walketh in the midst of the seven golden Candlestickes Revel 2. 1. For his people are his Temple wherein he dwelleth as it is written yee are the Temple of the living God as God hath said I will dwell in them and walke in them 2 Cor. 6. 16. For Gods walking was in his Tabernacle 2 Sam. 7. 6. See also Revel 7. 15. and 21. 3. Vnder this eternall life was also promised in heaven whither Christ went to prepare a place for us and will come againe to receive us unto him selfe that where hee is there we may be also Ioh. 14. 2. 3. a God or for a God that is as the Greeke translateth your God of which blessing see the annotations on Gen. 17. 7. V. 13. from being servants to them under whom all sinfull servitudâ— was also signified from which the church is redeemed by Christ as from Sinne Ioh. 8. 34. 36. from Satan Heb. 2. 14 15. and from bondage to men in things concerning God as it is said Ye are bought with a price be not yee the servants of men 1 Cor. 7. 23. slaves of your yoke or barres of your yoke meaning the bondage of Egypt and of sin which they were intangled with there Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin Prov. 5. 22. And of this the church complaineth The yoke of my trespasses is bound by his hand they are wreathed they are come-up upon my necke Lam. 1. 14. And from this Christ hath freed us as it was promised his yoke shall be removed from off thy necke and the yoke shall be destroyed because of the Oile that is for Christs sake Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise for their sins God threatneth them with a yoke of yâ—on Deut. 28. 48. The Hebrew Mâ—t is properly 〈◊〉 staffe Numb 13. 23. and so is used for the staves or barres of yokes and for yokes themselves as in Ier. 27. 2. where it is joyned with bonds where with the staves of the yâ—â—e are tyed made you goe upright or with upright-stature not stouping as under the yoke to the Chaldee saith I led you forth into freedome and the Greeke I led you with boldnesse This also figured our redemption by Christ whereby the
words in Chaldee an evill name The word evil is expressed in the next verse see the notes on Num. 13. 32. Ver. 37. the plague before Iehovah that is by an extraordinary plague from the hand of God either the pestilence fore-threatned v. 12. or some other dâ—ath And before Iehovah may mean sudden death there by the Sanctuarie where the glory of Iehovah appeared v. 10. as it is said of Vzza there he died before God 1 Chron. 13. 10. which another Prophet explaineth there he died by the Arke of God 2 〈◊〉 6. 7. The Hebrewes as Sol. Iarchi and Targum Ionathan on this place report these mens death to have beene by an inflammation of their tongues and wormes issuing out of them as a just recompence because with their tongues they had sinned Ver. 38. lived that is remained alive safe and in health So the judge of all the earth did judgment and would not slay the righteous with the wicked as Gen. 18. 25. And they survived not onely the other spies but all the rebellious Israelites and went in and possessed the land of promise Ios. 14 â—0 and 19. 49. This sheweth the small number of Gods Elect though many be called to the profession of the faith The Hebrew Doctors speaking of Ier. 3. 14. where it is written I will take you one of a citie and two of a family and I will bring you to Zion doe say As of six hundred thousand Israelites onely two entred into the land of promise to wit Ioshua and Caleb so shall it also be in the dayes of Christ. Talmud in Sanhedrin ch 11. wherein they beare witnesse against themselves that they fulfilled the inâ—asuâ—e of their fathers in rebelling against Christ and despising the Gospell of their salvation Verse 40. and went vp that is girded their weapons of warre about them and pressed forward of themselves to goe up as Moses explaineth it in Deut. 1. 41. For things which men endevour and are ready to doe are said to be done by them as Reuben delivered Ioseph out of his brethrens hand when he endevoured by exhorting perswading with them that he might deliver him Gen. 37. 21 22. See also the annotations on Ex. 8. 18. will goe up and fight Deut. 1. 41. we have sinned against Iehovah Deut. 1. 41. Thus they shewed a kind of repentance and sorrow for their sin which was not sincere nor a godly sorrow for they turned from one evill to another and overthrew themselves Verse 41. Moses said being first commanded of the Lord so to say Deut. 1. 42. the mouth that is as the Greeke translateth the word of the Lord and the Chaldee addeth against the decree of the word of the LORD But it or for it that is the thing which ye doe shall not prosper that is not have good successe in Greeke It shall not be prosperous unto you R. Menachem referreth this word It. to Shecinah the divine Majestie which would not prosper them and compareth here with a like phrase in Ezek. 1. 13. it went up and downe among the living creatures Verse 42. Iehovah is not among you thus God bade him say for I am not among you Deu. 1. 42. The Chaldee expoundeth it for Shecinah the Majestie or presence of the LORD is not among you not smitten in Chaldee not broken in Greeke and ye shall fall before your enemies V. 43. from after Iehovah in Chaldee from after the service of the LORD which the Greeke translateth disobeying or not beleeving the Lord Chazkuni explaineth it thus Because the spies made you afraid of the Canaanite Amalekite that abide there ye are turned from after the LORD and are afraid to go into the land and you trust not in him therfore he will not be with you if you transgresse his mouth to goe to sight till after 40 yeares Iehovah will not be with you this the Chaldee expoundeth the Word of the Lord will not be for your holpe Verse 44. they loftâ—ly presumed or tooke upon them by violence with a loftie presumptuous minde in the Chaldee they dealt wickedly or turbulently The originall word Aphal from which Ophel a Tower or Fort is derived 2 Chron. 33. 14. signifieth lifting up as in Abak 2. 4. which the Apostle sheweth to meane a drawing backe from God by unbeleese Heb. 10. 38 39. So here in this their presumptuous enterprise their soules were lifted up in them but withdrawen from God And Moses explaineth this by two other words yee pressed forward Deut. 1. 41. and yee were presumptuous Deut. 1. 43. The Hebrew Commentary Tanchuma coÌ„pareth it with another like word which signifieth darknesse and explaineth it they went darke or obscure for that they went without leauâ— from God and Targum Ionathan thus they set forward in the darke before day dawning to which the old Latine version agreeth translating it darkned departed not in Greeke moved not The Arkeremoved not but at the removall of the cloud Num. 9. 15 c. which God not taking up shewed thereby his dislike of their action Moses obeying the Lord would not accompany the presumptuous sinners so they went without the Lord and without the signes of his grace or company of his ministers Verse 45. The Canaanite that is the Amorite Deut. 5. 44. which was of the posteritie of Canaan Gen. 10. 15 16. which dwelt or which sate lay in wait discomfited them pursued them as Bees doe and destroyed them Deut. 1. 44. Because they rebelled against God and vexed his holy Spirit therefore hee was turned to be their enemie he fought against them Esai 63. 10. unto Hormah in Greeke Herme the name of a place so called of the event signifying utter destruction or Anathema so after in Num. 21. 3. After this discomfiture the Israelites returned and wept before the LORD but hee would not heare their voice nor give eare unto them so they abode in Kadesh many dayes Deut. 1. 45 46. These things which happened unto them for types 1 Cor. 10. 11. doe shew the nature of man of his free-will and workes without faith that they procure nothing but wrath from God and destruction unto men And as Israel carried themselves under Moses so did they under Christ for the Lord Iesus himselfe Iohn the Baptist as Ioshua and Caleb faithfully testified the truth of Gods promise and perswaded the people to enter into the Kingdome of God Mat. 3. 1 2 3. and 4. 17. But the Priests Scribes and Pharisees like the unfaithfull spies discouraged the people and would neither goe themselves into the kingdome of heaven nor suffer theÌ„ that were entring to goe in Mat 23. 13. but pretended worldly feares Iohn 11. 48. Yet after they would seeme to enter by force going about to establish their owne righteousnesse but not submitting themselves unto the righteousnesse of God Rom. 10. 3. so they pleased not God but filled up their sinnes alway and wrath came upon them to the uttermost 1 Thess. 2. 15 16.
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
purification the third day was mysticall having reference to the resurrection of Christ w ch was on the third day after his death 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mysticall as being the number of perfection of the Sabbath and of accomplishing a work as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing and ceasing from our sinfull and dead works after that we are sprinkled with the bloud of Iesus and water of his Spirit Heb. 4. 9 10. and 9. 13 14. wash his cloathes w ch was a common rite for all that were defiled with other uncleannesses wherof see Lev. 11. 25. and 14. 8 9. and 15. 5. bathe his flesh in Greeke wash his body the word flesh is expressed before in v. 7. it is meant of his whole body or all his flesh as Lev. 15. 16. cleane at evening after the Sun is set at what time a new day beginneth and so in mysterie a new life to begin This cleansing of the defiled by the dead figured Christs worke of grace upon dead and sinfull men of him it is prophesied Hee shall sprinkle many nations Esai 52. 15. and of him doth the Apostle open this figure saying If the blend of buls and goats and the ashes of an heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the bloud of Christ who through the eternall Spirit offered himselfe without blemish unto God purge your conscience from dead works to serve the living God Heb. 9. 13 14. The sprinkling of the ashes of the heifer figured the applying unto us of Christs death whereunto he was delivered for our offences and was raised againe for our justification Rom. 4. 25. The living water wherewith the ashes were mixed figured the Spirit of God which they that beleeve in Christ doe receive Ioh. 7. 38 39. of which he gave this promise Then will I sprinkle clean water upon you and ye shal be clean Eze. 36. 25. These being applied unto our consciences by faith as with hyssop w ch purifieth the heart Act. 15. 9. by the preaching therof Gal. 3. 2. doe baptise us into Christs death that like as he was raised up froÌ„ the dead unto the glorie of the Father even so wee also should walk in newnesse of life Rom. 6. 3 4. And so we draw neere unto God with a true heart in sul assurance of faith having hearts sprinkled from an evill conscience and bodies washed with pure water our robes washed and made white in the bloud of the Lambe Heb. 10. 22. Rev. 7. 14. and cleansing our selves froÌ„ all filthines of the flesh and spirit we perfect holinesse in the feare of God 2 Cor. 7. 1. Of these mysteries the Hebrew Doctors though estranged from the true life and light of Christ retained some knowledge for they say When the living water is mixed with the ashes it purifieth the uncleane whereas before that while the ashes were alone they defiled all that were imployed about them And behold the living water signified the water that is on high which taketh away uncleannesse from the ashes c. And loe when it is sprinkled on the uncleane the uncleannesse fleeth from him c. and a cleane spirit resteth upon him and purifieth him R. Menachem on Num. 19. Vers. 20. uncleane by any of the things afore-said about the dead not purifie himselfe or not be purified to wit by having the water sprinkled upon him as the Chaldee explaineth it and the latter part of this verse manifesteth that soule in Chaldee that man cut off in Greeke and Chaldee destroyed defiled the Sanctuarie by comming into it before he hath beene purified For such were shut out of the host Num. 5. 3. how much more out of the Sanctuary Therefore Porters were see there at the gates that none which was unclean in any thing should enter in 2 Chr. 23. 19. An unoleane person that commeth into the Sanctuary presumptuously his punishment is cutting off Num. 19. 20. if ignorantly then he is to bring the sacrifice appointed Lev. 7. Maim in Biath hamikdesh 〈◊〉 3. s. 12. See the annotations on Lev. 5. 2 3. Vers. 21. wash his cloathes as being uncleane and so to continue untill evening likewise he that toucheth the water of separation shall wash his cloathes and be uncleane untill evening This interpretation Chazkuni here giveth of it that in the former branch uncleannesse is implied untill evening and in the latter branch the washing of his cloathes also is implied though not expressed This is one of the mysteries of this Law that a clean maÌ„ as he is called in v. 18 19. was made uncleane by sprinkling or touching the holy water which sanctified those that were uncleane and so it had contrary effects to purifie the uncleane and to poulute the cleane as the Sun melteth wax and hardneth clay Hereby the Holy Ghost seemeth to signifie the imperfection and insufficiencie of these legall rites which in their greatest vertue did but sanctifie to the purifying of the flesh as the Apostle saith Heb. 9. 13. and yet even then also left the purifier himselfe in uncleannesse which hee had not before That by consideration of these effects the people might be led unto Christ and his Spirit who is able to purge the conscience from dead workes and to save them to the uttermost that come unto God by him Heb. 9. 14. 7. 25. The Hebrewes understand this of such as sprinkled or touched the water when there was no need as when no unclean person or vessell was to be sprinkled with it Maimony in Pharah ch 15. Vers. 22. whatsoever or whomsoever Hebr. all implying men vessels c. the uncleane to wit by the dead of whom was spoken before shall be uncleane to wit untill evening as the end of the verse sheweth and this is an inferiour degree of uncleannesse for the man or vessell polluted by the dead was uncleane seven dayes vers 11. 14. but that w ch such an unclean man or vessell touched was uncleane till the end of that day So in the Hebrew Canons A man which is defiled by the dead and the vessels which that man toucheth are uncleane seven dayes as it is said And yee shall wash your cloathes in the seventh day and ye shal be clean Num. 31. 24. But a man that shall touch a man which is defiled by the dead whether he touch him after that he is separated from the things that defiled him or touch him whiles he toucheth the dead lo this second man is uncleane till the evening as it is said in Num. 19. 22. And the soule that toucheth shall be unclean untill the evening Mai. in Tumath meth ch 5. s. 2. the soule in Chaldee the man that toucheth to wit him that is defiled as before is noted or it the thing which is defiled by the teâ—d of an uncleane man
shalt give of thy brightnesse in Greeke thy glory upon him as referring it to the shining of Moses face spoken of in Exod. 34. 30 35. and so other Hebrewes expound it as Sol. Iarchi here saith This is the shining of the skin of his face and R. Menachem from the judgement of former Doctors saith thus of thine honour and not all thine honour Hereupon they say The face of Moses was like the face of the Sunne the face of Iosualike the face of the Moone Though Iosua had not all the honour of Moses for There arose not a Prophet since in Israel like unto Moses Deut. 34. 10. yet Iesus Christ was counted worthy of more glory than Moses Hebr. 3. 3. may heare that is heare him as the Greeke translateth and so obey his authority Thus it is opened in Deut. 34. 9. Moses had laid his hands upon him and the sonnes of Israel hearkened unto him that is obeyed him which is further manifested by their words unto him in Ios. 1. 16 17 18. Herein Iesus the sonne of Nun was a figure of Iesus the Sonne of God of whom it is written We were eye-witnesses of his Majesty for he received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Sonne in whom I am well pleased HEARE YE HIM 2 Pet. 1. 16 17. Matth. 17. 5. Vers. 21. and he shall aske for him that is Eleazar shall aske counsell of God for Iosua in all doubtfull cases in all their warres c. Or and hee shall aske of him that is Iosua shall aske of Eleazar this the Greeke favoureth translating and they shall aske of him the judgement of Vrim or of manifestations by the judgement of Vrim by the brest-plate of judgement wherein were Vrim and Thummim whereof see the Annotations on Exod. 28. 30. Thus Saul enquired of the Lord by Urim but hee answered him not 1 Sam. 28. 6. at his mouth in Chaldee at his word by his understanding Gods mouth or Eleazars mouth speaking from the Lord so in Targum Ionathan it is expounded At the word of Eleazar the Priest they shall goe out But then is implied the Lords word by which the Priest was to give answer for it is a rule among the Hebrew Doctors Every Priest that speaketh not by the Holy Ghost and the divine Majesty residing on him they aske not counsell by him Talmud Bab. in Ioma cap. 7. in Gemara For in such consultations though they inquired by the Priest yet the answer came from the Lord as there is an example in David 1 Sam. 23. 9 10 11 12. shall they goe out out to warre and in againe from the same and so in all weighty affaires which were extraordinary Wherefore it was an over sight in Iosua and Israel that they made peace with the Gibeonites and asked not counsell at the mouth of the Lord Ios. 9. 14 15. he that is Iosua himselfe and all the people Whereas the High Priest with Urim and Thummim Lights and Perfections was a figure of Christ as is shewed on Exod. 28. 30. the Lord by this ordinance signified that all governours and people should have their administrations directed by the mouth of Christ For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. CHAP. XXVIII 1 The Lords oblations are commanded to be offered in the time appointed 3 The continuall Burnt-offerings every day with their Meat and Drinke offerings 9 The offerings in the Sabbath 11 in the beginnings of the moneths 16 at the Passeover 26 and in the day of First-fruits or Pentecost ANd Iehovah spake unto Moses saying Command the sons of Israel and say unto them Mine oblation my bread for my Fire offerings the savour of my rest ye shall observe to offer unto me in his appointed time And thou shalt say unto them This is the Fire offering which ye shall offer unto Iehovah Two hee-lambes of the first yeare perfect day by day for a continuall Burnt-offering The one lambe thou shalt make ready in the morning and the other lambe thou shalt make ready betweene the two evenings And a tenth part of an Ephah of fine flower for a Meat-offering mingled with the fourth part of an Hin of beaten oile The continuall Burnt-offering which was made in mount Sinai for a savour of rest a Fire offering unto Iehovah And the Drink-offering thereof shall be the fourth part of an Hin for the one lambe in the holy place shalt thou cause to be powred out a drink-offering of strong wine unto Iehovah And the other lambe thou shalt make ready betweene the two evenings as the Meat-offering of the morning and as the Drink-offering thereof thou shalt make ready a Fire offering a favour of rest unto Iehovah And in the Sabbath day two hee-lambes of the first yeare perfect and two tenth parts of fine flower for a Meat-offering mingled with oyle and the Drinke-offering thereof The Burnt-offering of the Sabbath in his Sabbath beside the continual Burnt-offering and his Drinke-offering And in the beginnings of your moneths ye shall offer a Burnt-offering unto Iehovah Two bullockes younglings of the herd and one ramme seven he-lambs of the first yeare perfect And three tenth parts of fine flower for a Meat-offering mingled with oyle for one bullocke and two tenth parts of flower for a Meat-offering mingled with oyle for one ramme And a severall tenth part of fine flower for a Meat-offering mingled with oyle for one lambe for a Burnt-offering a savour of rest a Fire offering unto Iehovah And their Drinke-offerings halfe an Hin of wine shall be for a bullocke and the third part of an Hin for a ram and the fourth part of an Hin for a lambe This is the Burnt-offering of the moneth in his moneth through-out the months of the yeare And one goat-buck of the goats for a Sin offering unto Iehovah it shall be made ready beside the continuall Burnt-offering and his Drink-offering And in the first moneth in the fourteenth day of the moneth shall be the Passeover unto Iehovah And in the fifteenth day of this moneth shall be the feast seven daies shall unleavened cakes be eaten In the first day shall be a convocation of holinesse yee shall not doe any servile worke But yee shall offer a Fire offering for a Burnt-offering unto Iehovah two bullockes younglings of the herd and one ramme and seven he-lambes of the first yeare perfect shall they bee unto you And their Meat-offering fine flower mingled with oyle three tenth parts shall ye make ready for a bullock and two tenth parts for a ramme A severall tenth part shalt thou make ready for one lambe throughout the seven lambes And one goat-bucke for a Sin offering to make atonement for you Beside the Burnt-offering of the morning which is
was offered the country was miraculously filled with water for Israel when they were in distresse 2 King 3. 9 10 20. And about the time of the evening oblation God answered unto Daniels prayers by sending the Angell Gabriel unto him who fore-told him when Christ should come for the salvation of his people Dan. 9. 20 21 22 c. See also the notes on Exod. 29. 39. Vers. 5. a tenth part that is an omer for that was the tenth deale of an Ephah or Bushell as is shewed in Exod. 16. 36. fine flower meaning wheaten flower as Exod. 29. 2. So Chazkuni here saith as the flower spoken of in the consecration of the Priests was of wheat so all flower spoken of in the Law is of wheat the fourth part that was somewhat lesse than a quart of oyle for an Hin contained twelve Logs and a Log held as much as six egges See the Annorations on Exod. 30. 24. and Levit. 14. 10. When God shewed unto Ezekid the spirituall Temple which Christ should build and the service therein declared after the similitude of the Legall service of Moses he saith that every Lambe should have for the Meat-offering the sixt part of an Ephah and the third part of an Hin of oyle Ezek. 46. 13 14. where the quantity is increased more than was offered under Moses to teach that as Gods grace and blessing aboundeth towards us in Christ so should our thankfulnesse againe towards him abound more than under the Law by a more cheerefull obedience unto him and more ample fruits of the spirit figured by the flower and oyle beaten oyle oyle signified grace beating of it signified afflictions whereby the grace of God is more perfected in us 2 Cor. 1. 21. and 12. 9 10. The oyle was beaten in a morter and they stratned it out with hands and pressed it not out in an oile presse to the end there might be found no dregs in it saith Chazkuni on Numb 28. Vers. 6. which was made that is which or such as was offered as in Targum Ionathan it is expounded such as was offered at the mount of Sinai Or by made understand ordained of God having reference to the ordinance in Exod. 29. 38. 42. Thus God calleth them throughout their generations unto his first institution which they were to keepe till he himselfe made a change of the Law And here observe that the Lambe the flower and the oile are all of them together called a Burnt-offering as also in Ezek. 46. 15. because the Meat-offering with the oyle was all burned on the Altar as was the lambe and so differed from the Meat-offering in Levit. 2. whereof an handfull onely was burned Vers. 7. Drinke-offering so named of powring out upon the Altar as is noted on Num. 15. 5. in the holy place the Court of the Sanctuary Hebr. in the Holinesse strong wine in Hebrew Shecar which name the Greeke retaineth calling it Sikera and so in the Evangelists writing Luk. 1. 15. It is generally used for all strong drinke which causeth mirth fulnesse and if it be taken excessively drunkennesse See the notes on Gen. 43. 34. The Chaldee here translateth it old wine and that is better than new Luke 5. 39. Thus God required the best liquour wine and the best sort of wine to be given with his sacrifice which was a figure not only of the bloud of Christ the memoriall whereof he hath still left unto his Church in wine Matth. 26. 27 28 29. but of the bloud also of his servants powred out in martyrdome upon the sacrifice and service of the faith as in the holy place Phil. 2. 17. See the Annotations on Numb 15. 12. Vers. 9. the Sabbath day Hebr. the day of Sabbath that is of Rest which the Greeke expresseth in the forme plurall the day of Sabbaths and so in the new Testament Luke 4. 16. Act. 13. 14. and 16. 13. two hee-lambes understand as the Greeke version addeth ye shall bring two he-lambs these were over and beside the daily sacrifices fore-mentioned vers 10. The Sabbath was a remembrance of the creation of the world Exod. 20. 11. of Israels comming out of Aegypt Deut. 5. 15. a signe of their sanctification by the Lord Ezâ—k 20. 12. and a figure of grace and rest which should come by faith in Christ Hebr. 4. As therefore this day was a signe of more than ordinary favours from the Lord so hee required greater testimonies of their thankfulnesse and sanctification And Ezekiel prophesying of the Churches service under the Gospell under the figure of these legall ordinances he saith And the Burnt-offering that the Prince shall offer unto the LORD in the Sabbath day shall be six lambes perfect and a ramme perfect and the Meat-offering shall be an Ephah for a ramme and the Meat-offering for the lambes shall be the gift of his hand and an Hin of oyle to an Ephah Ezek. 46. 4 5. signifying that the service of God now in spirit and truth should exceed the legall services of old Vers. 10. in his Sabbath the Chaldee expoundeth it that shall be done in the Sabbath it meaneth that on the Sabbath it should be offered and not deferred till another day or weeke as is before noted vers 2. The like is for the moneth in vers 14. Vers. 11. the beginnings of your moneths that is as the Greeke translateth it the new-moones for in Israel they began the moneth with the new mooâ— and it was proclaimed by the Synedrion or M 〈…〉 strates as Maimony sheweth in Kiddush ba 〈…〉 cap. 1. These new-moones were daies sanctified to the service of God by speciall sacrifices appointed as after followeth then did they blow with the silver trumpets in the Sanctuary Numb 10. 10. and for Burnt-offerings on the Sabbaths New-moones and solemne Feasts was Solomons Temple dedicated 2 Chron. 2. 4. Then also did they thorowout the coasts of Israel repaire unto the Prophets or other Ministers of God for to heare his Word as appeareth by 2 King 4. 23. Wherefore wilt thou goe to him to the man of God to day it is neither New-moone nor Sabbath Then also they kept religious feasts 1 Sam. 20. 5 6. neither was it lawfull to buy or sell or doe other like worldly workes Amos 8. 5. but they were to meditate of their light sanctification graces and comforts to come by Christ whereof these and other holy-dayes were a shadow Col. 2. 16 17. And in Christ we spiritually keepe this feast as the Apostle speaketh of the Passeover 1 Cor. 5. 7 8. for so it is prophesied From one New-moone to another and from one Sabbath to another shall all flesh come to worship before me saith the LORD Esay 66. 23. Not that wee are now bound to observe daies and moneths and times and yeares Gal. 4. 10. but are taught by those figurative speeches in the Prophets to worship the Father in spirit and in truth Ioh. 4. 21. 23. who will accept of our service performed
fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
their captives and spoile are to be purified 25 The proportion whereby the prey is to be divided 28 The tribute levied unto the Lord of the divided prey and given to the Priests and Levites 48 The captaines of Israel numbring their souldiers misse not a man and therefore giue a voluntary oblation unto the Treasury of the Lord. ANd Iehovah spake unto Moses saying Avenge the vengeance of the sons of Israel upon the Midianites afterward shalt thou be gathered unto thy peoples And Moses spake unto the people saying Arme yee some men of your selves unto the warre and let them be against Midian to render the vengeance of Iehovah upon Midian A thousand of a tribe a thousand of a tribe of all the tribes of Israel shall ye send to the warre So there were delivered of the thousands of Israel a thousand of a tribe twelve thousand armed for war And Moses sent them a thousand of a tribe to the warre them and Phinehas the sonne of Eleazar the Priest to the warre and the holy instruments and the trumpets of alarme in his hand And they warred against Midian as Iehovah commanded Moses and they killed every male And they killed the Kings of Midian beside those that were slaine of them Evi and Rekem and Zur and Hur and Reba five Kings of Midian Balaam also the sonne of Beor they killed with the sword And the sonnes of Israel tooke the women of Midian captives and their little ones and tooke the prey of all their cattell and all their flockes and all their goods And they burnt all their cities in their habitations and all their castles with fire And they tooke all the spoile and all the booty of men and of beasts And they brought the captivity and the booty and the spoile unto Moses and unto Eleazar the Priest and unto the congregation of the sonnes of Israel unto the campe unto the plaines of Moab which are by Iordan neere Iericho And Moses and Eleazar the Priest and all the Princes of the Congregation went forth to meet them without the camp And Moses was wroth with the Officers of the host the captaines of thousands and the captaines of hundreds which came from the battell of the warre And Moses said unto them Have yee saved alive all the females Behold these were to the sonnes of Israel through the word of Balaam a cause to commit trespasse against Iehovah in the matter of Peor and there was a plague among the Congregation of Iehovah Now therefore kill every male among the little ones and kill every woman that hath knowne man by lying with a male But all the little ones among the women that have not knowne the lying with a male keepe alive for your selves And you encamp ye without the campe seven dayes whosoever hath killed any soule and whosoever hath touched any slaine purifie your selves and your captivitie in the third day and in the seventh day And purifie every garment and every instrument of skinne and every worke of goats haire and every instrument of wood And Eleazar the Priest said unto the men of the Armie which went to the warre This is the ordinance of the Law which Iehovah commanded Moses Onely the gold and the silver the brasse the iron the tinne and the lead Every thing that goeth thorow the fire ye shall make it passe thorow the fire and it shall be cleane neverthelesse it shall be purified with the water of separation and every thing that goeth not thorow the fire yee shall make passe thorow the water And yee shall wash your clothes in the seventh day and ye shall be cleane and afterward ye shall come into the campe And Iehovah spake unto Moses saying Take thou the summe of the bootie of the captivitie of man and of beast thou and Eleazar the Priest and the heads of the Fathers of the Congregation And divide the bootie into two parts between them that tooke upon them the warre who went out to battell and betweene all the Congregation And levie a tribute unto Iehovah of the men of warre which went out to battell one soule of five hundred of the men and of the beeves and of the asses and of the sheep Of their halfe shall yee take it and thou shalt give it unto Eleazar the Priest for an heave-offering of Iehovah And of the sons of Israels halfe thou shalt take one portion of fifty of the men of the beeves of the asses and of the sheepe of all beasts and thou shalt give them unto the Levites which keep the charge of the Tabernacle of Iehovah And Moses and Eleazar the Priest did as Iehovah commanded Moses And the booty the residue of the prey which the people of the armie had made prey of was six hundred thousand and seventy thousand and five thousand sheepe And seventie and two thousand beeves And sixtie and one thousand asses And soules of mankinde of the women which had not knowne the lying with male all the soules were two and thirtie thousand And the halfe which was the portion of them that went out to warre was the number of sheepe three hundred thousand thirty thousand and seven thousand and five hundred And Iehovahs tribute of the sheepe was six hundred seventie and five And the beeves were six and thirtie thousand and Iehovahs tribute of them was seventy and two And the asses were thirtie thousand and five hundred and Iehovahs tribute of them was sixtie and one And the soules of mankinde were sixteene thousand and Iehovahs tribute of them was two and thirty soules And Moses gave the tribute the heave-offering of Iehovah unto Eleazar the Priest as Iehovah commanded Moses And of the sonnes of Israels halfe which Moses divided from the men that warred Now the Congregations halfe was of the sheepe three hundred thousand and thirtie thousand seven thousand five hundred And beeves six and thirty thousand And Asses thirtie thousand and five hundred And soules of mankinde sixteene thousand And Moses tooke of the sonnes of Israel halfe one portion of fifty of man and of beast and gave them unto the Levites which kept the charge of the Tabernacle of Iehovah as Iehovah commanded Moses And the officers which were over the thousands of the host the captaines of thousands and captaines of hundreds came neere unto Moses And they said unto Moses Thy servants have taken the summe of the men of warre which were in our hand and there lacketh not a man of us Therefore we have brought an oblation for Iehovah what every man hath found of jewels of gold chaines and bracelets rings eare-rings tablets to make atonement for our soules before Iehovah And Moses and Eleazar the Priest tooke the gold of them every wrought jewel And all the gold of the heave-offering that they offered up to Iehovah was sixteen thousand seven hundred and fiftie shekels of the captaines of thousands and of the captaines of hundreds The men of the armie had taken spoile
of the avenger of bloud Deut. 19. 12. Wherefore the Chaldee in stead of meeteth him saith When he shall be condemned unto him by judgement So in vers 21. Vers. 20. of hatred which is inveterate anger and inward grudge differing from enmitie or open hostility spoken of in v. 21. He that hateth dissembleth with his lips and layeth up deceit within him Prov. 26. 24. The Hebrewes say He that hateth if he kill by errour or unadvisedly he is not kept in the citie of refuge as it is said And he was not his enemy Numb 35. 23. c. And who is he that hateth hee that for enmities sake speaketh not unto him for three dayes space Maim Treat of Murder chap. 6. sect 10. cast upon him to wit any instrument as is expressed in vers 22. and so the Greeke explaineth it here by laying of wait with intent and purpose of evill when occasion is offered so Saul laid wait or hunted for Davids soule 1 Sam. 24. 11. the Iewes for Christ Luke 11. 54. and for Pauls life Act. 23. 21. Vers. 21. enmity or hostility ill will open and professed Vers. 22. suddenly or unawares and as it were by chance Vers. 23. with any stone that is have smitten him with any stone as in vers 17. wherewith he may die in Chaldee which is sufficient that he may die therewith See the notes on vers 18. Vers. 25. of the great Priest a figure of Christ called the great Priest over the house of God Hebr. 10. 21. and the great High-Priest that is passed into the heavens Hebr. 4. 14. who is the Mediator of the new Testament that by meanes of death for the redemption of the transgressions under the first Testament they which are called might receive the promise of the eternall inheritance Heb. 9. 15. As the high Priests whiles they lived by their service and sacrificing made atonement for the sinnes of the people especially one day in the yeare Levit. 16. wherein they figured the worke of Christ for us so at the high Priests death by releasing such as were exiled for unwitting murder there was a shadow of redemption in Israel Vers. 26. going shall goe forth that is shall at any time upon any occasion goe forth So he was not only exiled from his owne citie but confined as a prisoner within the limits of the citie of refuge The Hebrewes say Hee might never goe out of the citie of his refuge no not though it were for a thing commanded as to worship at the solemne feasts or the like or for to beare witnesse whether it were in money matters or to testifie in case of life and death c. Maim Treat of Murder chap. 7. sect 8. Vers. 27. without the border so not the citie onely but the borders and limits of the territories thereof were his refuge Every citie of refuge the borders thereof are a refuge as well as it c. and if the avenger of bloud kill him there he is to be killed for him Notwithstanding though the border be a refuge yet the man-slayer may not dwell in it for it is said in vers 25. AND HE SHALL ABIDE IN IT in it the citie and not in the border of it Maim ibid. chap. 8. sect 11. no bloud shall be unto him that is the avenger shall have no bloud imputed to him or as the Greeke translateth it hee shall not bee guiltie to wit of bloud-shed Vers. 28. into the land of his possession into his owne citie or village that part of the land which he possessed It is holden by the Hebrewes that although by the high Priests death atonement was made for him yet he never returned to the princely state or dignitie that hee had in the citie but was debased from his greatnesse all dis dayes because that great scandall came by his hand Maimon ibid. chap. 7. sect 14. Moreover they say A man-sâ—ayer upon whom sentence is past that he shall be exiâ—ed if he die before he go into exile they carry his bones thither And a man-slayer that dieth in the citie of his refuge they bury him there and when the high Priest dieth they carry the man-slayers bones from thence unto the sepulchres of his fathers Ibid. sect 3. Vers. 30. Every one that smiteth a soule that is who so killeth a person to wit him that is a murderer by the mouth that is by the testimony of witnesses which after is explained of two witnesses or three witnesses Deut. 17. 6. and 19. 15. See the Annotations there not answer that is not testifie as the Greeke and Chaldee translate it meaning to have the sentence of death confirmed against him See Deut. 19. 15. to die that is to cause him to die or that he should die See the notes on Gen. 6. 19. Vers. 31. the soule of the man-slayer that is the life of the murderer to redeeme him from death The Iudges are warned that they take no ransome of the murderer and though he could give all the wealâ—h that is in the world and though the avenger of bloud should be willing to free him for the soule of him that is killed is not the possession of the avenger of bloud but the possession of the holy blessed God Maimon Treat of Murder ch 1. sect 4. guiltie of death Hebr. which is wicked to die that is as the Greeke and Chaldee explaine it guilty or condemned to die According to this phrase David saith When he shall be judged let him goe forth wicked that is condemned Psal. 109. 7. Vers. 32. for him that is fled Hebr. to flee which is explained by Iarchi and others for him that is fled in the land in the land of his possession as in vers 28. Vers. 33. polluteth or impiously staineth foulely deformeth the land This word which Moses here useth of murder and the Prophets after apply unto spirituall whoredome or idolatrie Ierem. 3. 2 9. and â—dolatrous bloud-shed Psal. 106. 38. sheweth the hainousnesse of this sinne that defileth not only him that doth it but the whole land if it be not avenged Hereupon the Hebrewes say Thou hast not any thing concerning which the Law giveth such a charge as for shedding of bloud as it is said in Numb 35. 33. And ye shall not pollute the land c. Maimony Treat of Murder chap. 1. sect 4. the bloud of him that shed it if it were wilfull murder or by the death of the high Priest if it were unwilling man-slaughter Hereupon it is said A man that doth violence to the bloud of any person shall flie to the pit let no man stay him Prov. 28. 17. Vers. 34. I doe dwell the land of Israel was the LORDS land Hos. 9. 3. and by his dwelling there among his people was sanctified and called the holy land Zach. 2. 12. and though he dwelt most specially in his Sanctuary there which afterward was in Ierusalem Psal. 74. 2. and 1 35. 21. yet the whole land was sanctified by
Iehovah thy God brought thee forth out of Egypt by night And thou shalt sacrifice the Passover unto Iehovah thy God of the flocke and the herd in the place which Iehovah shall chuse to cause his name to dwell there Thou shalt not eat with it any leavened bread seven dayes shalt thou eat with it unleavened cakes the bread of affliction for thou camest forth out of the land of Egypt in haste that thou mayest remember the day of thy comming forth out of the land of Egypt all the daies of thy life And there shall not be seen with thee any old leven in all thy coast seven daies neither shall any thing of the flesh which thou shalt sacrifice in the evening in the first day remaine all night untill the morning Thou mayest not sacrifice the Passeover within any of thy gates which Iehovah thy God giveth thee But at the place which Iehovah thy God shall chuse to cause his name to dwell there thou shalt sacrifice the Passeover in the evening about the going downe of the Sunne at the season that thou camest forth out of Egypt And thou shalt boile and eat in the place which Iehovah thy God shall chuse and thou shalt turne in the morning and goe unto thy tents Six daies thou shalt eat unleavened cakes and in the seventh day shall be a solemne assembly unto Iehovah thy God thou shalt not doe any worke Seven weeks shalt thou number unto thee from beginning to put the sickle into the standing corne thou shalt begin to number the seven weekes And thou shalt observe the feast of Weekes unto Iehovah thy God with a tribute of a voluntary offering of thine hand which thou shalt give according as Iehovah thy God hath blessed thee And thou shalt rejoyce before Iehovah thy God thou and thy sonne and thy daughter and thy man-servant and thy maid-servant and the Levite which is within thy gates and the stranger and the fatherlesse and the widow which are in the midst of thee in the place which Iehovah thy God shall chuse to cause his name to dwell there And thou shalt remember that thou wast a servant in Egypt and thou shalt observe and doe these statutes Thou shalt observe unto thee the feast of Boothes seven daies when thou hast gathered in of thy floore and of thy wine-presse And thou shalt rejoyce in thy feast thou and thy sonne and thy daughter and thy man-servant and thy maid-servant and the Levite and the stranger and the fatherlesse and the widow which are within thy gates Seven daies shalt thou keepe a feast unto Iehovah thy God in the place which Iehovah shall chuse because Iehovah thy God shall blesse thee in all thy revenue and in all the worke of thine hands and thou shalt be surely joyfull Three times in a yeere shall every male of thee appeare before Iehovah thy God in the place which he shall chuse in the feast of unleavened cakes and in the feast of Weekes and in the â—east of Boothes and he shall not appeare before Iehovah emptie Every man according to the gift of his hand according to the blessing of Iehovah thy God which hee hath given unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IVDGES and Officers shalt thou give for thee in all thy gates which Iehovah thy God giveth unto thee through thy tribes and they shall judge the people with judgement of justice Thou shalt not wrest judgment thou shalt not respect persons neither take a gift for a gift will blinde the eies of the wise and will pervert the words of the just Iustice justice shalt thou follow that thou maist live and inherit the land which Iehovah thy God giveth unto thee Thou shalt not plant thee a grove any tree neere unto the Altar of Iehovah thy God which thou shalt make thee Neither shalt thou set up a pillar which Iehovah thy God hateth Annotations OBserve Hebr. To observe the indefinite put for the imperative as is noted on Exod. 13. 3. Abib which wee call March the Greeke expoundeth it the moneth of new fruits See the notes on Exod. 13. 4. and keepe the Passeover Hebr. and thou shalt doe or make that is celebrate the feast of the Passeover or sacrifice the Passeover so named because God passed over the houses of the Israelites when hee slew the first-borne of Egypt In memoriall whereof this feast with the rites thereof were commanded see Exod 12. and the annotations there It was a figure of Christ our Passeover and of our redemption by him whose feast wee are taught to keepe 1 Cor. 5. 7 8. by night at mid-night the Angell of God slew the first-borne in Egypt then rose they up and began to take their journey though they went not out of Egypt till the day following see Exod. 12. 29 30 41 42. Vers. 2. sacrifice or kill slay so Christ our Passeover is sacrificed for us 1 Cor. 5. 7. and by the preaching of Christ crucified and shewing of his death wee now keepe this feast Gal. 3. 1. 1 Cor. 11. 26. the flocke of sheepe or goats see Exod. 12. 5. the herd of Bulls or Bullocks This differeth from the Passeover of the Lambe which waâ— precisely commanded to be a young sheepe or goat of the first yeere one for a company to bee â—ateâ— all of it the same night with bitter herbs c. Exod. 12. But this was an addition to the former and was of sheepe or bullocks so many as men would voluntarily bring for the feast called therefore by the Iewes Chagigah that is the feast-offering as the other was called Pasâ—hs An example hereof we have in 2 Chron. 35. 7 8 c. where many thousands of Lambes Kids and Bullocks were in Iosiahs time by him and his Nobles given for the Passeover Of this the Hebrews say When they offer the Passeover in the first moneth they offer it with Peace-offerings in the 14 day of the herd or of the flocke great or small males or females with any sacrifices of peace and this is called the Chagagah or feast-offering of the 14 day And of this it is said in Deut. 16. 2. thou shalt sacrifice the Passeover to the Lord thy God of the flocke and the herd Maimony in Korban Pesach c. 10. s. 12. to cause his name to dwell which the Greeke expoundeth his name to bee called upon there The Chaldee thus to cause his Majestie or divine presence to dwell there So in v. 6. This was where the Tabernacle or Temple should bee placed which in time was at Ierusalem where Solomon builded the Lord an house 1 Chron. 17. 12. that is builded an house for his Name 2 Sam. 7. 13. See also Deut. 12. Vers. 3. Leavened bread which signified corruption in heart word or deed as hypocrisie maliciousnesse false doctrine or any other wickednesse or wicked persons see Luk. 12. 1. Matt. 16. 6 12. 1 Cor. 5. 7 8. 13. and the annotations on Ex. 12. 15. seven daies after the
Paschal Lambe Levit. 23. 5. 8. see the notes on Exod. 12. 15. bread of affliction or bread of povertie so called because it was a memoriall of their affliction in Egypt and of their hasty comming out from thence before their bread had time to be leavened Exod. 12. 34. 39. Hereupon the Israelites used after the eating of the Paschall Lambe to breake a cake of unleavened bread and the father of the family gave every man a peece and said This is the bread of affliction which our fathers did eat in the land of Egypt c. as is shewed at large in the notes on Exod. 12. 8. That bread Christ consecrated to bee a memoriall to us of his afflictions and death for our sakes whereby his body was broken for us 1 Cor. 11. 24 25 26. in haste this word implieth a trembling and an hasty flight for feare of danger Deut. 20. 3. 2 Sam. 4. 4. 2 King 7. 15. See the notes on Exod. 12. 11. Vers. 4. seene with thee or seene appeare unto thee Leaven might not be eaten nor so much as left within their dwellings but carefully sought out and put away before the feast began The manner of doing it and meaning thereof is shewed on Exod. 12. 15. 19. thy coast or thy border the Greeke saith thy coasts Leaven might no way bee reserved for any use till after the Passeover but was purged out the day before and abolished either burnt or otherwise made away as is noted on Exod 12. 15. of the flesh the Greeke translateth plurally of the fleshes to imply the other sacrifices of the feast as well as the Paschall Lambe whereof whatsoever was left till morning was to bee burnt as a polluted thing Exod. 12. 10. The Hebrewes explaine this Law thus The feast-offering Chagigah of the fourteenth day is at mens liberty to offer but not bound And it is eaten for two dayes and one night like all the sacrifices of Peace-offerings Lev. 7. 15 16 17. And it is unlawfull to leave of the flesh of the Chagigah of the 14. day unto the third day as it is said in Deut. 16. 4. neither shall any thing of the flesh which thou shalt sacrifice in the evening in the first day remaine all night untill the morning By word of mouth wee have learned that this is a prohibition for leaving the flesh of the Chagigah of the fourteenth day unto the sixteenth day as it is said unto the morning till the morning of the second day Maimony in Korb Pesach ch 10. s. 13 Of this was that practise of the Iewes in Ioh. 18. 28. they went not into the Iudgement hall lest they should be defiled but that they might eat the Passeover meaning the Chagigah or Feast-offering of the Passeover for the Paschall Lambe was eaten the night before Marke 14. 12 c. Vers. 5. not sacrifice or not kill thy gates that is as both the Greeke and Chaldee expound it thy cities This was a perpetuall Law for the Pasche as the Hebrewes declare from this Law thus They kill not the Passeover but in the Court as the rest of the holy things yea in the time when the high places were permitted they sacrificed not the Passeover in a private high place who so offereth the Passeover in a private high place is beaten For it is said in Deut. 16. 5. Thou maist not sacrifice the Passeover in any of thy gates we have beene taught that this is a prohibition to kill it in a private high place although it be in the time when high places are permitted Maimony in Korban Pesach ch 1. s. 3. Vers. 6. about the going downe of the Sunne that is in the afternoone before Sunne setting for at Sunne setting the day ended For the time of killing see the notes on Exod. 12. 6. Vers. 7. shall boile or seeth so the Hebrew word properly signifieth and so both the Greeke and Chaldee doe translate it though the Greeke addeth another word thou shalt boile and rost and eat Therefore this cannot be meant of the Paschal Lambe which might not be boiled but rosted only Exod. 12. 8 9. but is spoken of the Chagigah or Feast-offering forementioned which might be boiled if they would and so they practised in Iosiahs Passeover they rosted the Passeover that is the Lambe with fire but the holy offerings they boiled in pots and in cauldrons c. 2. Chr. 35. 13 c. unto thy tents that is as the Greeke and Chaldee explaine it unto thy houses or dwellings See the notes on Num. 24. 5. Vers. 8. solemne assembly called in Hebrew Gnatserâ—th of retaining the people or of restraining them from worke in Greeke Exodion the Out-going of the feast in Chaldee an Assembly or Congregation See Lev. 23. 36. any worke to wit any servile worke as is expressed in Levit. 23. 8. Num. 28. 25. but worke about dressing meat or drinke might be done on the feast dayes but not on the Sabbath see the notes on Lev. 23. 3 7. Vers. 9. Seven weekes or Seven sevens to wit of daies The Greeke addeth Seven intire weekes See Lev. 23. 15. where they are called seven Sabbaths into the standing corne that is from the sixteenth day of Nisan or March at which time the Magistrates of Israel sent messengers to reape the sheafe the first-fruits of Barley harvest to wave it before the Lord from which day precisely they were to number these seven weekes untill Pentecost which was the fiftieth day as is shewed more largely in the Annotations on Levit. 23. 10. 15 16. Vers. 10. shalt observe Hebr. doe or make to wit holy see the notes on Exod. 34. 22. So after in vers 13. of weekes so called because it was seven weekes after the bringing of the sheafe at the Passeover and it was fifty dayes whereupon it is called in Greeke Pentecost Acts 2. 1. See Lev. 23. 15 16. a tribute of a voluntary offering or a contributioÌ„ of voluntarinesse that is a voluntary contribution of thine hand which the Greek translateth as thine hand is able The Hebrew Missah which is onely found in this place is a contribution as Mas is often used for a tribute or it is a sufficiency or enough as in Deut. 15. 8. enough for his want is by the Chaldee there expounded Missath the word which the Chaldee useth also here Wherefore this contribution here spoken of is neither the sacrifice appointed for the feast day in Num. 28. 27. 31. nor the two loaves and sacrifices with them commanded in Lev. 23. 17. 20. for these were not voluntary offerings but bounden duties which might not be omitted But over and beside theÌ„ God here appointeth men to bring unto him voluntarily what they could and would Vers. 11. shalt rejoyce this they were bound to doe and it was one of the three things required of the Israelites at every solemne feast see the notes on Ex. 23. 15. and after here on v. 14. his name in Chaldee his Divine
a day is naught such a day is fit for to doe such a worke such a yeere or moneth is evill for such a thing It is unlawfull to observe times though one doe no worke but make it knowne they are lyes which fooles imagine to bee true and to bee words of wise men c. Maim in treat of Idolatry chap. 11. sect 8. an observer of fortunes one that curiously searcheth observeth and telleth signes of good or evill luck which are learned by experience The Hebrew Nachash is to search and finde out by experience Gen. 30. 27. and 44. 5. whereupon Menachesh the word here used is one that too curiously observeth and abuseth things that doe fall out as luckie or unluckie signes as did the Augures and Soothsaiers among the heathens The Hebrewes describe it thus as if one should say Because the morsell of bread is fallen out of my mouth or my staffe out of mine hand I will not goe to such a place this day for if I goe I shall not speed of my businesse Because a Fox passed by on my right hand I will not goe out of my house this day for if I goe some deceitfull man will meet with mee And so if men heare the chattering of a bird and say it shall be so or not so it is good to doe such a thing or naught to doe such a thing c. And so hee that maketh signes for himselfe if it fall out so or so I will doe such a thing if it fall not out I will not doe it and all things of like sort these all are unlawfull and who-soever doth any act bacause of any of these things is to be beaten Maimony treat of Idolatry chap. 11. sect 4. This sinne was common among the heathens practised of the wisest Numb 24. 1. 1 King 20. 33. and it spread into Israel 2 King 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians though Gods law plainly forbiddeth it here and in Levit. 19. 26. a witch or a sorcerer a magician in Hebrew Mecashsheph in Greeke Pharmakos of this kinde were Iannes and Iambres the sorcerers of Egypt see the notes on Exod. 7. 11. Such were esteemed among the wise and called to tell and interpret dreames Dan. 2. 2. By Gods Law a winch might not bee suffered to live Exod. 22. 18. yet did this evill prevaile in Israel 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers some that did hurt others that did hold the eies that is by jugling and sleights beguiled mens senses Mecashsheph the witch is to be stoned to death if be doe the act oft witchcraft but he that heldeth the dies and seemeth to doe that which he doth not is to be beaten Maimony treat of Idolatry ch 11. s. 15. Vers. 11. charmeth a charme or inchanteth an inchantment or conjureth conjuration The Hebrew Chober signifieth conjoyning or consociating the Chaldee name Ratim is of murmuring or mumbling the Greeke Epaidon of charming or inchanting This Charmer is said to be hee that speaketh words of a strange language and without sense and hee in his foolishnesse thinketh that these words are profitable That if one say so or so unto a Serpent or a Scorpion it cannot hurt a man and hee that saith so and so to a mâ—an be cannot be hurt c. He that whispereth over a wound or readeth a verse out of the Bible likewise he that readeth over an Infant that it may not be frighted or that layeth the booke of the Law the Bible or the Phylacteries upon a childe that it may sleepe such are not onely among inchanters or charmers but of those that generally denie the Law of God because they make the words of the Scripture medicine for the body whereas they are not but medicine for the soule as it is written in Prov. 3. 22. They shall be life unto thy soule Maimony 〈◊〉 of Idolatry chap. 11. sect 10. 12. of a familiar spirit called in Hebrew Ob which signifieth a bottle Ioh 32. 19. applied here and often to Magicians who possessed with an evill spirit speak with hollow voice as out of a bottell and as some say with swollen bellies whereupon the Greeke version usually calleth them Eggastrimuthoi as speaking out of the belly But the holy Ghost in Act. 16. 16. expoundeth it more fully the spirit of Pithon or of divination meaning of the Devill whose answers were given to the heathens by these meanes the chiefe whereof was called Pythius Apollo and his Temple Pythion and his feast Pythia kept to his honour who was faigned to kill the serpent Python The manner of this Oracle the Prophet sheweth to be with an hollow low voice as Thy speech shall bee low out of the dust and thy voice shall be as of one that hath a familiar spirit Esay 29. 4. The Hebrewes explaine it thus that hee which had a familiar spirit stood and burned incense and held a rod of mirtle tree in his hand and waved it And he spake certaine words in secret untill hee that inquired did heare one speake unto him and answer him touching that which hee inquired with words from under the earth with a very low voice c. Likewise one tooke a dead mans skull and burnt incense thereto and inchanted thereby till hee heard a very low voice c. Hee that did any of these acts was to be stoned to death Maim in treat of Idolatry c. 6. s. 1. This was Sauls sinne that he sought to a woman which had a familiar spirit the voice whereof he heard 1. Sam. 28. 7. 15. for which transgression the Lord killed him 1 Chron. 10. 13. and hath threatned to cut off all from among his people that doe inquire of such Levit. 20. 6 wizard or cunning man in Hebrew Iidgnoni so named of his knowledge or cunning and so the Greeke version in other places calleth him Gnostes of knowledge a Prognosticator but here the Greeke is Teratoskopos he that observeth wonders The Chaldee giveth him a name of remembrance Zecuru He is usually joyned with the former that hath a familiar spirit as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die Levit. 20. 27. Such were among the Egyptians and other heathens Esay 19. 3. it is likely therefore that their practise was alike abominable The Hebrewes describe him thus that hee put in his meuth a bone of a bird called Iaduangh burned incense did other workes untill he fell downe as with shame or modestie and spake with his mouth things that were to come to passe Maim treat of Idolatry ch 6. sect 2. that seeketh unto the dead or as the Chaldee and Greeke expound it that inquireth of the dead such wee call of the Greeke name a Necromancer Of him they say that he made himselfe hungry and went and lodged
the Chaldee translateth both Tsitsith and Geddim by the word Cruspedin which is borrowed of the Greeke Craspeda which name the holy Ghost giveth to these Fringes in Matt. 23. 5. where Christ blameth the Pharisees hypocrisie for making their phylacteries broad and craspeda the fringes of their garments large The making of these by the Iewes is shewed on Num. 15. 38. c. Here Moses having repeated the mysteries concerning the Church in vers 9. of the ministerie in vers 10. and of the doctrine in vers 11. addeth to them this law of the fringes which were signes annexed to the word and visible tokens for them to looke upon and remember all the commandements of the Lord and doe them and be holy unto their God Num. 15. 39 40. See more in the Annotations on that place Vers. 13. take a wife that is marrie her for the taking is after the betrothing or espousalls Matt. 1. 18. 20. And before mariage the betrothed persons might not come together as the equitie of this Law following sheweth So by the Hebrewes The spouse is to be restrained from her husband by the doctrine of the Scribes all the while she is in her fathers house and he that lieth with his spouse in his father in lawes house is to bee chastised with stripes Maimony in treat of Wives chap. 10. sect 1. After in the same place he sheweth the manner of mariage among them that it was to be with blessings or thanksgivings unto God in an assembly of ten men at the least and with a dowrâ—e bill which the Scrivener wrote and the bridegroome paid for whereby he endowed his spouse if shee were a virgin with two hundred dinars that is fiftie shekels and if she had beene maried before with 100. dinars that is 25. shekels and this was called the root or principall of the dowrie the dowrie might not be lesse but more so much as he would though it were to a talent of gold After the dowrie bill was confirmed by witnesses the bridegroome went with his spouse into the privie chamber or closet such as is mentioned in Ioel 2. 16. and this was the consummation of the mariage And who so maried a virgin was to rejoyce with her seven dayes as Gen. 29. 27. Iudg. 14. 10. 12. and with a widow three dayes not doing any worke those dayes but eating drinking and reioycing goe in into the chamber Iudg. 15. 1. and by consequence lie with her The Greeke translateth dwell or house together with her which word the Apostle useth 1 Pet. 3. 7. hate her which ought not to be towards any least of all towards his wife whom hee ought to love as his owne bodie for no man ever yet hated his owne flesh Ephes. 5. 28 29. Vers. 14. lay against her or put upon her occasions of speech or of words that is of evill words or pretenses of words that is pretended words or pretended matters So the Greeke translateth pretended words they are such as have a colour and shew of truth to excuse and hide his hatred as long prayers were a pretense for the covetousnesse of the Pharisees Matt. 23. 14. But pretense and truth are opposed in Phil. 1. 18 So here and vers 20. bring forth whether before the parents and friends or unto the Magistrates accusing her before them Some thinke this latter to be meant and as the Hebrewes describe it when he commeth unto the Court and saith I maried this damosell and I found her not to have virginitie and when I inquired into the matter it was made known to me that shee had played the whore under me after I was betrothed to her and these are my witnesses that for played the whore before them And the Iudges shal heare the words of the witnesses and examine their testimony if the thing be found true she is to be stoned Maim tom 2. in Nagnarah bethulah ch 3. sect 6. But by the order of the text the former seemeth as probable to have virginitie Hebr. I found not to her virginities The Greeke thus and comming unto her I found not her virginitie Vers. 15. the father to whom the injurie extended if she were falsly defamed or if shee had played the whore vers 21. and to whom the defense of the daughter did most fitly appertaine of the damosell The word Nagnarah damosell is properly a maid mariageable which of the Hebrewes is reckoned after twelve yeares of age before that age she is called a little one or childe and after also if she have not signes that she is mariageable such as are mentioned in Ezek. 16. 7. After those signes she is called Nagnarah adamosell till six moneths compleat and no longer from that day and forward she is called Bogereth Maimony treat of Wives chap. 2. sect 1. 3. Both these Nagnarah the damosell and Bogereth are subject to the punishment here appointed if they be not found virgins Maimony in Nagn bethâ—â—ah chap. 3. sect 7. the virginitie that is the signes of her virginitie in the cloth vers 17. and witnesses also as the Hebrewes say that they are so the Elders in Greeke the senate that is the Magistrates This was the Senate of 23. Iudges for they were to put her to death if she were guilde v. 21. They judge not this judgement but in the Court of three and twentie because there is in the judgement of him that bringeth forth an evill name the judgment of life death for if the thing be found as he saith then she is killed But he that forcâ—th a maid Deut. 22. 28. and he that intiseth her Exod. 22. 16. they judge of them at all times in the Court of three Maimony in Nagnarah bethulah chap. 3. sect 3. the gate the Chaldee addeth the gate of the judgement hall of the place Vers. 17. occasions or pretenses in Greeke pretended words or matters as vers 14 〈◊〉 this is that is these are the proofes or the signes as vers 15. Hebr. these are the virginities the cloth wherein the signes were to be seene Vers. 18. the man the husband of the damosell that is found to have accused his wife falsly chastise him in the Chaldee beat him which was the next punishment unto death The Hebrewes say If the father bring witnesses which doe disprove the witnesses which the husband brought and it be found that they have witnessed a falshood then they are stoned to death according to the law in Deut. 19. 18 19. and he the husband is beaten amersed in an hundred shekels And of this it is said in v. 17. THESE are MY DAVGHTERS VIRGINITIES these are the witnesses that disprove her husbands witnesses If her husband againe bring other witnesses which doe disprove her fathers witnesses then the damosell and her fathers witnesses are stoned vers 20. 21. Maim in Nagn bethulah chap. 3. sect 6. Vers. 19. amerse or mulct fine him hundred shekels the word shekels is added both in the Greeke and Chaldee versions and
and all other like things Particularly it may be applied to Gods counsell concerning the Israelites in punishing and casting them off for their sinnes and afterward calling a remnant of them which the Apostle treating of in Rom. 11. saith O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments and his waies past finding out Rom. 11. 33. The Hebrew Nistaroth here used sometime meaneth secret sinnes as Psal. 19. 13. Vnto which some of the Hebrewes referre this speech that secret sinnes God will punish but open sinnes are for men to punish Chazkuni on Deut. 29. so Ionathan in Thargum explaineth it Hidden sinnes are manifest before the Lord our God and hee will take vengeance on them c. and the things revealed or but open or manifest things belong to us and to our sonnes upon which last words the Hebrew text hath extraordinary pricks to stir up attention to the matter here spoken as it is indeed worthy of all observation for it teacheth the continuall duty of Gods people in all ages to learne his law to doe the same and to have care that true religion may bee continued among their posterity The Hebrewes say Every man of Israel is bound to learne the Law be he poore or rich be he in health of body or under chastisements be he young or old and decrepit though he be so poore that he lives on almes yea though he have wife and children he is bound to set himselfe a time to leanne the Law by day and by night as it is said and thou shalt meditate therein day and night The great wise men of Israel some of them were hewers of wood and some drawers of water and some blinde notwithstanding they imployeth themselves in learning the Law day night How is a man bound to learne the law Vntill the day of his death as it is said and lest they depart from thine heart all the daies of thy life Deut. 4. 9. and all the while that he imployeth not himselfe in learning he forgetteth Maimony in Thalmud Torah chap. 1. sect 8 9 10. CHAP. XXX 1 Great mercies promised to the repentant sinners 11 The commandement is manifest and wordneere 15 Life and death are set before them with an exhortation to chuse life ANd it shall be when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt cause them to returne unto thine heart in all the nations whither Iehovah thy God hath driven thee And thou returne unto Iehovah thy God and shalt hearken to his voice according to all that I command thee this day thou and thy sonnes with all thine heart and with all thy soule Then Iehovah thy God will returne thy Captivity and have compassion upon thee and will returne gather thee from all the peoples whither Iehovah thy God hath scattered thee If any of thine bee driven out unto the outmost part of the heavens from thence will Iehovah thy God gather thee from thence will he take thee And Iehovah thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and hee will doe thee good and multiply thee above thy fathers And Iehovah thy God will circumcise thine heart and the heart of thy seed to love Iehovah thy God with all thine heart and with all thy soule that thou maiest live And Iehovah thy God will put all these curses upon thine enemies and upon thy haters which persecuted thee And thou shalt returne and hearken to the voice of Iehovah and do all his commandemēts which I command thee this day And Iehovah thy God will make thee plenteous in every worke of thine hand in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy land for good for Iehovah will returne to rejoyce over thee for good as hee rejoyced over thy fathers If thou shalt hearken unto the voice of Iehovah thy God to keepe his commandements his statutes that which is written in this booke of the law if thou shalt returne unto Iehovah thy God with all thine heart and with all thy soule For this commandement which I command thee this day it is not hidden from thee neither is it far off It is not in the heavens to say Who shall goe up for us to the heavens and take it for us and cause us to heare it that wee may doe it Neither is it beyond the sea to say Who shall goe over to beyond sea for us and take it for us and cause us to heare it that wee may doe it But the word is very nigh unto thee in thy mouth and in thy heart to doe it See I have set before thee this day life and good death and evill In that I command thee this day to love Iehovah thy God to walke in his waies and to keepe his commandements and his statutes and his judgments that thou maist live multiply and Iehovah thy God may blesse thee in the Land whither thou goest in to possesse it But if thine heart turne away and thou wilt not heare but shalt be drawne away and bow downe thy selfe to other gods and serve them I denounce unto you this day that perishing yee shall perish yee shall not prolong your daies upon the land which thou art passing over Iordan to goe in thither to possesse it I take the heavens and the earth to witnesse against you this day life and death I have set before thee the blessing and the curse therefore chuse thou life that thou maist live thou and thy seed To love Iehovah thy God to hearken to his voice and to cleave unto him for hee is thy life and the length of thy daies to dwell upon the land which Iehovah sware unto thy fathers to Abraham to Isaac and to Iakob to give unto them Annotations THese things Hebr. these words that is things before spoken of Here follow promises of grace in Christ to repentant and beleeving sinners the blessing that is as the Chaldee explaineth it the blessings and the curses After the experiment of the Law and weakenesse thereof that it cannot keepe men in the state of blessednesse nor deliver them from the curse they are as by a Schoolemaster brought unto Christ Gal. 3. 24. Rom. 8. 3 4. have set Hebr. have given So in v. 15. and 19. cause them to returne or reduce bring againe to thine heart that is call to minde consider seriously So in Deut. 4. 39. This is the beginning of repentance and turning to the Lord by calling to minde their sinnes and Gods words and workes as in 1 King 8. 46 47. If they sinne against thee c. and thou bee angry with them and deliver them to the enemy c. If they shall make it returne to their heart in the land whither they were caried captives and returne and make supplication unto
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
explained in Deut. 17. 1. and thereupon their blame This is opposed to Gods faithfulnesse in vers 4. and it is an effect of their foresaid corruption and an evident signe thereof not of his sonnes that is not such a spot or blemish as is in the sonnes of God through their infirmity whereto all are subject but such as is in a crooked and perverse generation that will not be reclaimed from their wees And this is a declaration of the effect of the Law in Israel which was added because of transgressions Gal. 3. 19. and when it came sinne reviued and the passions of sins which were by the Law did effectually worke in their members to bring forth fruit unto death as Rom. 7. 9 5. But the grace of God through the Gospel worketh contrary effects of sanctification which the Apostle layeth down in these words of Moses thus That ye may be blamelesse and sincere the children of God unblemished or spotlesse in the midst of a crooked and perverso generation among whom shine ye as lights in the world holding fast the word of life Philip. 2. 15 16. The Chaldee expoundeth it They have corrupted themselves and not him sonnes that have served Idole crooked or fâ—â—ward it is contrary to strait or even Esay 42. 16. and they that are thus in heart are an aboâ—â—nation to the Lord Praâ— 11. 20. This title Peter gave unto the Iewes that refused the Gospell Act. 2. 40. herein the people are opposed to God just and righteous in vers 4. as they that perverted all eqâ—nty Mich. 2. 9. and had made them crooked pathes Esay 59. 8. perverse that turne and writhe themselves and others as wrestlers are but this word is applied to such as are perverse in minde and counsell Iob 〈◊〉 10 used also by our Saviour in Lu. 9. 41. O saithlesse and perverse generation Hereby Israels habiâ— in evill is sigh 〈…〉 〈…〉 sting the holy Ghost Act 〈◊〉 51. so that their corruption and spot could not be 〈◊〉 but remained upon them as malignant ulcers Compare Esay 1. 5. 6. ler. 5. 3. Vers. 6. requite or reward recompence This is a sharpe rebuke of the ungratefull people set downe therefore question-wise who in faith and obedience should have shewed at least their thankfull hearts as did hee which said What shall I render unto Iehovah for all his beneficiall rewards unto mee I will take up the cup of salvation and call upon the name of Iehovah Psal. 116. 12 13. foolish or vile the Hebrew Nabal is such a foole as hath his understanding and judgement saded and depraved whereupon hee becommeth vile and wicked saying in his heart there is no God Psal. 14. 1. and blaspheming his name Psal. 74. 18. This foole or vile person is opposed to the noble or liberall Esa. 325. The Chaldee here translateth people which have received the Law and are not wise Father by regeneration as 1 Pet. 1. 3. Deut. 14. 1. bought thee or thy purchaser thy possessour owner see the Annotations on Ex. 15. 16. And this aggravateth their sinne who denied the Lord that bought them as 2 Pet. 2. 1. for the oxe knoweth his owner or him that bought him though Israel did not know Esay 1. 3. made thee not onely in the first creation as Gen. 1. 26. but in exaltation to dignity after redemption as God is said to have made Moses and Aaron 1 Sam. 12 6. who advanced them to that honour in his Church Therefore this word is used for a degree of grace after creation as in Esay 43. 7. I have created him for my glory I have formed him yea I have made him So Christ is said to have made twelve when hee ordained them to the office of Apostleship Mar. 3. 14. And Paul saith of Israel that God exalted the people when they dwelt as strangers in the land of Egypt Acts 13. 17. â—established formed fitted ordered firme and stable that thou mightest abide in his grace Vers. 7. of old or of the world and ages past all which will testifie of Gods grace unto his people Thus Moses confirmeth that which hee spake of Gods goodnesse towards them in vers 6. and by this the Saints confirmed themselves in their troubles and feares Psal. 77. 6. 7. c. and 119. 52. and 143. 5. So in Esay 46. 9. Remember the formerthings of old for I am God and there is none else c. generation and generation that is all generations and every of them so in Psal. 89. 2. to generation and generation and Esth. 3. 4. day and day that is euery day and Ezr. 10. 14. citie and citie that it every citie he will shew This the Psalmist confirmeth saying O God with our eares we have heard our Fathers have told unto 〈◊〉 the worke thou wroughtest in their daies in daies of old c. Psal. 44. 1 2 c. So in Iudg. 6. 13. Where be all his miracles which our fathers â—â—ld us of Vers. 8. divided inheritance that is appointed and gave lands and Countries for the nations to inherit as mount 〈◊〉 to the Edomites Deu. 2. 5. Aâ— to the Moabites Deut. 2. 9. and so to others 〈◊〉 9. 7. For God hath 〈◊〉 of 〈◊〉 bloud â—ll mankinde for to dwell on all the face of the earth hath determined the times before appointed and the bounds of then habitations that they should seeke the Lord if haply they might feele after him and finde him Acts 17. 26 27. separated into distinct families and peoples with severall languages whereof see Gen. 10. and 11. chapters bounds or borders limits of the peoples which may be referred specially to the peoples in the land of Canaan whose bounds God proportioned before hand according to the number of the sonnes of Israel that they might be possessors of it after the Canaanites Though generally there is also a proportion betweene the 70. nations reckoned in Gen. 10. and the seventy soules of Israel which was their whole number when they went downe into Egypt Gen. 46. 27. Deut. 10. 22. and more particularly betweene Canaan with his eleven sonnes Genes 10. 15 18. and the twelve sonnes of Israel which became Patriarchs to the Church of God Exo. 1. 1 4. Gen. 48. 28. Acts 7. 8. the sons of Israel in Greeke the Angels of God so the Lxx translated this place purposely lest the heathens should here take offence that Israel should be matched with the 70. nations that is with all peoples of the world And the Iewes supposed there were seventy Angels rulers of the seventy nations and therefore they say according to the number of the Angels of God whereby they meane seventy Their opinion is to be seene in R. Menachem on Gen. 46. where he saith It is a generall rule that there is one degree of glory above another and they that are beneath are a secret signification of those that are above and the 70. soules Gen. 46. 27. signifie the 70. Angels that are round about
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
seeke mine evill And I will patiently wait continually and adde unto all thy praise My mouth shall tell thy justice all the day thy salvation though I know not the numbers I will enter in the powers of the Lord Iehovih I will record thy justice thine onely O God thou hast learned me from my child-hood and hitherto have I shewed thy marvellous workes And also unto old age and hoarinesse O God forsake me not untill I shew thine arme to this generation thy power to every one that shall come And thy justice O God which is to on high which hast done great things O God who is like thee Which didst make mee to see distresses many and evill didst returne and quicken me and from the deeps of the earth didst returne and bring mee up Thou didst much increase my greatnesse didst turne about and comfort me Also I will confesse thee with the instrument of Psalterie even thy faithfulnesse my God I will sing Psalme to thee with Harpe O holy One of Israel My lips shall shout when I sing Psalme unto thee and my soule which thou hast redeemed Also my tongue shall talke of thy justice all the day for they are abashed for they are ashamed that seeke mine evill Annotations IN thee Chald. In the Word of the Lord. This Psalme which hath no title in the Hebrew is in Greeke thus intituled Of David a Psalme of the sonnes of Ionadaâ— and of them that were first captived Vers. 2. deliver or make me to escape safe Vers. 3. of habitation or of mansion a rocke whereto I may flie and there dwell safe God is often called a Rocke Psal. 18. 3. and a mansion or habitation to his people Psal. 90. 1. The Greeke here makes it plaine thus Be to me for a God protector hast commanded to wit thine Angels as Psal. 91. 11. or hast effectually appointed See Psal. 44 5. Vers. 4. evill doer or injurious wrong doer the levened that is the malicious for maliciousnesse and wickednesse is likened to leven 1 Cor. 5. 8. The Hebrew Chomets properly signifieth that which is levened or sowre Exod. 12. 39. here used for the malicious or violent cruell man as the Greeke turneth it the injurious or Chomets may be used for Chomes the violent Vers. 5. Iehovih or God for it hath the vowels of Aelohim so after vers 16. See Psal. 68. 21. Vers. 6. tookest me or didst rid me to wit from danger Compare this with Psal. 22. 10 11. of thee or in thee but in is often used for of as Psal. 63. 7. and 87. 3. see the notes there Vers. 7. a wonder to many or a monster to the mighty a signe whom the many or mighty doe gaze upon speake of and shew to others and wonder at A wonder and a signe are sometimes used as one 2 Chron. 32. 24. with 2 King 20. 8 9. So Christ and his Disciples were as signes and wonders in Israel Isa. 8. 18. Heb. 2. 13. Iehoshuah and his fellowes were monstrous persons Zach. 3. 8. the Apostles agazing stocke to the world 1 Cor. 4. 9. hope or refuge a place where one hopeth for safety Vers. 8. with thy glory or glory of thee that is with glorifying thee honouring beautifying and commending thy Majestie Vers. 10. speake of or say of me that God hath forsaken me vers 11. or they speake against me observe that is lay wait for it is meant here for evill as is the observing of the steps Psal. 56. 7. but often this phrase is used for good to keepe regard and preserve the soule or life Psal. 97. 10. and 121. 7. Prov. 22. 5. Vers. 14. adde unto all thy praise that is increase it I will praise thee more than I have done or more than others doe as 2 Chron. 10. 11. I will adde unto your yoke that is increase it Vers. 15. though I know not or for I know not the numbers to wit of them Gods justice and salvation is innumerable waies administred which are to be celebrated but cannot be reckoned Psal. 40. 6. Vers. 16. I will enter to wit into this worke of praising God in his power not mine owne or I will enter that is begin with his powerfull works to praise them or I will enter that is go in hand or goe forward with my busines through his power Vers. 18. unto old age or whiles old age is upon me as vers 9. So elsewhere God saith that he had borne Israel from the wombe and birth and would beare them still unto old age and the hoary haires Isa. 46. 3 4. thine arme that is strength helpe salvation So Psal. 77. 16. Isa. 51. 5. and 53. 1. Dâ—u 33. 27. this generation the men of this age The word this or present is understood by that which followeth see also Psal. 45. 4. Vers. 19. And thy justice O God which is to on high that is which reacheth up to Heaven viz. I will shew it Thus the Greeke understandeth it We may also translate For thy justice is unto the high place that is to heaven incomprehensible as Psal. 36. 6 7. And may be in stead of For as Psal. 60. 13. and the high place is by the Chaldee expounded the high heavens so Psa. 93. 4. Mat. 2â— 9 Vers. 20. didst make me see or us see sheweast me and us for the Hebrew hath a double reading meaning David in speciall and other Gods people with him so after it is read in the margine quicken me bring me up as also the Greeke â—â—th iâ— but written in the line quicken us bring us up By making see is also meant experience and feeling as Psal. 49. 10. and evill or evils that is calamities didst returne that is didst againe quicken or wilt againe quicken me So after But the Greek turneth it in the time past deeps abyssâ—s of the earth gulfs of affliction and death elsewhere called the lowest parts Psal. 88. 7. such Christ in his humanitie sorrowes and death went downe unto and returned Eph. 4. 9. Rom. 10. 7. Vers. 21. my greatnesse or magnificence majestie honour for Christ after afflictions entred into his glory Luk. 24. 26. 1 Pet. 1. 11. Phil. 2 8 9. and the godly must suffer with him that they may also be glorified with him Rom. 8. 17. Vers. 22. psalterie or lute see Psal. 33. 2. even thy faith or for thy faithfull truth holy one or Saint of Israel God is so called both for that he is holinesse it selfe and sanctifieth his people Lev. 20. 8 26. and againe is sanctified that is holily praised and honoured of them Isa. 8. 13. So Psal. 78. 41. and 89. 19. Vers. 24. talke of or meditate that is speake advisedly and after due meditation See Psal. 1. 2. for they or when they are abashed that is destroyed See Psal. 6. 11. PSAL. LXXII David praying for Solomon sheweth the goodnesse and glory of his in type and in truth of Christs Kingdome 18 He blesseth God For Solomon O God give
thy judgements to the King and thy justice to the Kings sonne That he may judge thy people with justice and thy poore afflicted ones with judgement The mountains shall bring forth peace to the people and the hills with justice He shall judge the poore afflicted of the people he shall save the sonnes of the needy and shall breake downe the fraudulent oppressour They shall feare thee with the Sunne and before the Moone to generation of generations Hee shall come downe like the raine upon the mowen grasse as the showers the dispersed moisture of the earth In his dayes shall the just man flourish and multitude of peace untill the Moone be not And he shall have dominion from sea unto sea and from the river unto the ends of the land They that dwell in dry places shall kneele before him and his enemies shall licke the dust The kings of Tharshish and of the Iles shal render an oblation the kings of Sheba Seba shall offer a present And all kings shall worship him all nations shall serve him For he shall deliver the needy that cryeth out and the poore afflicted and him that hath no helper He shall mercifully spare the poore and needy and shall save the soules of the needy He shall redeeme their soule from fraud and violent wrong and precious shall their bloud be in his eyes And he shall live and he shall give to him of the gold of Sheba and shall pray for him continually shall blesse him all the day There shall bee a parcell of Corne in the land in the top of the mountaines the fruit thereof shall shake like Lebanon and flourish shall they of the City as the herbe out of the earth His name shall be for ever his name shall be continued before the Sunne and they shall blesse themselves in him all Nations shall call him blessed Blessed be Iehovah God the God of Israel which doth marvellous things himselfe alone And blessed be the name of his glory for ever and let all the earth be filled with his glory Amen and Amen Ended are the prayers of David sonne of Iesse Annotations FOr Solomon the Greeke addeth a Psalme of David for Solomon and the last verse sheweth it to be made by David and it concerneth Christ and his Kingdome figured by Solomon Song 3. 11. and therfore called by his name as elsewhere he is called David Hos. 3. 5. Such also is the title of the 127. Psalme Kings sonne to whom the right of the Kingdome belongeth by birth and inheritance So Christ was King Davids sonne and borne King of the Iewes Mar. 11. 10. Mat. 2. 2. and 22. 42. to him the Father gave all judgement Iohn 5. 22. The Chaldee expoundeth the King to bee Christ and the Kings sonne to be King Davids son Vers. 2. That he may or Let him judge that is governe thy people in justice that is justly wherefore he is named Melchizedek that is King 〈◊〉 justico Heb. 7. 2. of whom it was prophesied behold a King shall reigne in justice Isa. 32. 1. Vers. 3. The mountaines shall bring forth or shall beare to wit as their fruit for so this phrase importeth Iob 40. 15. This and the rest that follow may also bee read prayer-wise let the mountaines beare c. The Chaldee paraphraseth The dwellers on the mountaines shall bring peace to the people of the house of Israel peace that is prosperitie plenty of fruits which should be injoyed with peace as all Solomons dayes Israel dwelt without feare every man under his vine and figtree 1 King 4. 25. And under Christ the worke and effect of justice is peace quietnesse and assurance for ever Isa. 32. 17. Rom. 5. 1. the mountaines drop downe new wine and the hils flow with milke Ioel 3. 18. Amos 9. 13. hils with justice that is the hils also shall beare peace with justice both peace and justice as these two are said to kisse each other Psal. 85. 11. and Christ is King both of justice and peace Heb. 7. 2. his Kingdome is justice peace and joy Rom. 14. 17. It may also be read for justice Vers. 4. shall judge that is shall deliver see the notes on Psal. 43. 1. save the sonnes of the needy that is the needy persons in Chaldee shall redeeme the sonnes of miserie that is such as are in wretched case the fraudulent oppressor whom the Greeke here calleth sycophant which word is used for injurying by forged cavillation Luk. 19. 8. and 3. 14. See before in Psal. 62. 11. Vers. 5. They shall feare men shall reverence that is worship and serve thee So feare is used for worship Isa. 29. 13. Mat. 15. 9. with the sun or before the sun as is after expressed vers 17. as the Hebrew ghnim with is elsewhere used for before Est. 7. 8. and before the sun and moone meaneth continually so long as they shine on the earth which is so long as the world endureth Gen. 8. 22. Psal. 89. 37 38. The Chaldee intrepreteth it with the rising of the sunne and in the light of the moone that is at morning and evening day and night as the twelve Tribes are said so instantly to serve Act. 26. 7. Vers. 6. the mowen grasse the medow which being mowen in the beginning of Summer craveth raine that it may grow againe The orginall word signifieth also a shorne fleece of wooll which sense some keepe here and referre it to the deaw that fell on Gedeons fleece when the land was dry and againe on the land when the fleece was dry Iudg. 6. 37 40. Solomon and Christ are here said to come downe as raine in respect of the doctrine and administration of judgement by them So Moses said My doctrine shall drop as the raine c. Deut. 32. 2. and Iob said they waited for me as for the raine c. Iob 29. 23. and the Lord shall come unto us as the raine c. Hos. 6. 3. the dispersed moisture understand which are the moisture that is which showres doe moisten the earth Zarziph the Hebrew word used only in this place hath the signification of dispersing moisture or water as is by showers God having divided spouts for the raine whereby it is strowed abroad upon the earth Iob 38. 25. Wherefore the former word showers implieth raine that falleth with manifold or millions of drops as Psal. 65. 11. Vers. 7. multitude of peace to wit shall be or shall flourish and this Shalom peace may respect the name of Shelomoh or Solomon which signifieth peaceable as was promised to David Behold a son is borne to thee which shall be a man of rest for I will give him rest from all his enemies round about therefore his name is Solomon and I will send Salom peace and quietnesse upon Israel in his daies 1 Chron. 22. 9. moone be not or be taken away as the Greeke explaineth it that is till the worlds end as before vers 5. Vers. 8. from sea to sea
and tell their sonnes And they might put their constant hope in God and not forget the acts of God and might keepe his commandements And not be as their fathers a generation perverse and rebellious a generation that prepared not aright their heart and whose spirit was not faithfull with God The sonnes of Aephrajim armed shooting with bow turned backe in the day of battell They kept not the covenant of God and in his Law they refused to walke And forgate his actions and his marvellous workes which he had shewed them Before their fathers he had done a miracle in the land of Aegypt the field of Tsoan He cleft the sea and made them passe thorow and made the waters to stand as an heape And led them with a cloud by day and all the night with a light of fire He clave the Rocks in the wildernesse and gave drinke as out of the great deepes And brought forth streames out of the rock made waters descend like rivers And they added yet to sin against him to provoke bitterly the most high in the dry desart And tempted God in their hart asking meat for their soule And they spake against God they said Can God furnish a table in the wildernesse Loe hee smote the Rocke and waters gushed out and streames over-flowed can he also give bread or can he prepare flesh for his people Therefore Iehovah heard and was exceeding angry and fire was kindled against Iakob and also anger came up against Israel Because they beleeved not in God and trusted not in his salvation Though he had commanded the skies from above and opened the doores of heavens And rained upon them Manna to eat and the wheat of heavens hee gave to them Man did eat the bread of the mighties hee sent them meat to satietie Hee made an East wind to passe forth in the heavens and brought on a South wind by his strength And rained flesh upon them as dust and fethered fowle as the sand of the seas And made it fall in the midst of his campe round about his dwelling places And they did eat and were filled vehemently and their desire he brought unto them They were not estranged from their desire their meat was yet in their mouth When the anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel For all this they sinned yet and beleeved not for his marvellous workes And hee consumed their daies in vanitie and their yeares in hastie terrour When he slew them then they sought him and returned and sought God early And remembred that God was their Rocke and the most high God their redeemer But they flatteringly allured him with their mouth and with their tongue they lyed to him For their heart was not firmely prepared with him neither were they faithfull in his covenant And he being compassionate mercifully covered iniquitie and corrupted not but multiplied to turne away his anger and did not stirre up all his wrathfull heat For he remembred that they were flesh a wind that goeth and shall not returne How oft did they bitterly provoke him in the wildernesse grieve him in the desart For they returned and tempted God and limited the holy one of Israel They remembred not his hand nor the day in which hee had redeemed them from the distresser When hee put his signes in Aegypt and his wonders in the field of Tsoan And turned their rivers into bloud and their streames that they could not drinke He sent among them a mixed swarme which did eat them and the frog which corrupted them And he gave their fruit to the caterpiller and their labour to the locust Hee killed their vine with haile and their wild fig-trees with the blasting hailestone And he shut up their cattell to the haile and their flocks of cattell to the lightnings Hee sent among them the burning of his anger exceeding wrath and indignation and distresse by the sending of the messengers of evills Hee weighed out a path to his anger he withheld not their soule from death and their wilde beast hee shut up to the pestilence And smote all the first-borne in Aegypt the beginning of strengths in the tents of Cham. And hee made his people passe forth as sheepe and led them on as a flocke in the wildernesse And led them in confident safety and they dreaded not and the sea covered their enemies And he brought them to the border of his holinesse this mountaine which his right hand purchased And he cast out the heathens from their faces and made them fall in the line of possession made the tribes of Israel to dwell in their tents And they tempted bitterly provoked the most high God and kept not his testimonies But turned backe and unfaithfully transgressed like their fathers they were turned like a warping bow And provoked him to anger by their high places and by their graven idols they stirred him to jealousie God heard was exceeding wroth vehemently abhorred Israel And hee forsooke the dwelling place of Shilo the tent he had placed for a dwelling among earthly men And gave his strength into captivity his beauteous glory into the hand of the distresser And shut up his people to the sword was exceeding wroth with his inheritance The fire did eat their choice yong men their virgins were not praised Their Priests fell by the sword and their widowes wept not And the Lord awaked as one out of sleepe as a mighty one shouting after wine And smote his distressers behinde he gave them eternal reproach And he refused the tent of Ioseph chose not the tribe of Aephrajim But he chose the tribe of Iudah the mount Sion which he loved And builded his sanctuary like high places like the earth which hee founded for ever And he chose David his servant and tooke him from the folds of sheepe From after the ewes with young brought he him to feed Iakob his people and Israel his possession And he fed them according to the perfection of his heart and by the discretions of his hands led he them Annotations MY Law or doctrine for of it the Law hath the name in Hebrew see Psal. 19. 8. Christ speaketh in this Psalme to his people as the next verse sheweth So Isa. â—1 4. Vers. 2. in a parable that is in or with parables as the holy Ghost expoundeth it Mat. 13. 34 35. All these things spake Jesus to the multitude in parables c. that it might be fulfilled which was spoken by the Prophet saying I will open my mouth in parables c. Here the narration and applying of ancient histories are called Parables because all these things came unto our fathers as types and were written to admonish us 1 Cor. 10. 11. What a Parable meaneth see Psal. 49. 5. will utter or well out as from a spring or fountaine hid things so the holy Ghost expoundeth it in Greeke Mat.
26. 42. captivitie that is the company of captives or prisoners as Psal. 68. 19. See also Psal. 14. 7. Vers. 4. gathered away that is withdrawne ceased or asswaged as the Greeke interpreteth it So in Ioel 2. 10. the starres gather away that is withdraw their shining Vers. 5. Turne us to our former estate cause to cease or dissipate as Psal. 33. 10. Vers. 6. wilt thou draw that is continue see Ps. 36. 11. Vers. 7. wilt not thou turne and revive that is againe revive us See Psal. 71. 20. The Greeke saith O God thou turning wilt revive us For halo they read ha-al the letters transplaced Vers. 8. Shew us or Let us see that is enjoy Sâ— Psal. 50. 23. Vers. 9. the God or the Almightie Ael and let them not or that they turne not to folly that is to sinne see Psal. 125. 3. The Greeke saith and to them that turne the heart to him Vers. 10. that glory may dwell or glory shall dwell meaning that glory of God which we are destitute of by sinne Rom. 3. 23. shall be restored by grace in Christ and God will dwell among men and communicate with them his glory Rev. 21. 3 11. Isa. 60. 1. they are changed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3. 18. Or by glory is meant Christ the salvation of God who dwelt in our land when the word was made flesh and men saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth Ioh. 1. 14. Vers. 11. are met that is come together which before seemed asunder and they have mutuall societie so meeting importeth Prov. 22. 2. Isa. 34. 14. The truth of Gods promises are in Christ fulfilled Luke 1. 68 69 c. Act. 13. 32 33. have kissed as friends use when they meet Exod. 4. 27. and 18. 7. a signe of concord love and joy So Christ is King of justice and of peace Heb. 7. 2. and the worke of justice by him is peace Isa. 32. 17. for being justified by faith men have peace towards God Rom. 5. 1. Luke 2. 14. Vers. 12. Faithfulnesse springeth or Truth buddeth out of the earth or land that is the land bringeth forth faithfull increase answerable to Gods blessings upon it The land figuring the minds of men Hebr. 6. 6 7 8. which by faith apprehend Gods mercy in Christ. from heaven the justice of God through faith not our owne justice which is of the Law Philip. 3. 9. Vers. 13. the good or good things that is the good gift of the holy Ghost to sanctifie his people as Luk. 11. 13. compared with Matth. 7. 11. See also the Note on Psal. 65. 5. our land our earthly nature sanctified brings forth good fruits in Christ Mat. 13. 23. See Psal. 67. 7. Vers. 14. Iustice shall goe or He will cause justice to goe before him will put her footsteps or will set her in the way of his footsteps which seemeth to meane a setled course of walking in vertue Or when he shall put his footsteps into the way PSAL. LXXXVI David strengtheneth his prayer by the conscience of his religion 5 by the goodnesse and power of God 11 Her desireth the continuance of former grace 14 Complaining of the proud he craveth some token of Gods goodnesse A Prayer of David BOw downe thine eare Iehovah answer me for I am poore afflicted and needy Keepe my soule for I am mercifull thou my God save thy servant that trusleth unto thee Be gracious unto me Iehovah for unto thee doe I call all the day Rejoyce the soule of thy servant for unto thee Lord lift I up my soule For thou Iehovah art good and mercifully pardonest and much of mercie to all that call upon thee Give eare Iehovah to my prayer and attend to the voyce of my supplications for grace In the day of my distresse will I call unto thee for thou wilt answer me There is none like thee among the gods O Lord and none like thy works All nations whom thou hast made shall come and bow downe themselves before thee O Lord shall glorifie thy Name For great art thou and dost marvellous things thou art God thy selfe alone Teach me O Iehovah thy way I will walke in thy truth unite my heart for to feare thy Name I will confesse thee O Lord my God with all my heart and will glorifie thy Name for ever For thy mercy is great toward me and thou hast delivered my soule from the lowest hell O God the proud are risen up against me and the assembly of violent men seeke my soule and they have not set thee before them But thou Lord art a God pittifull and gracious long suffering and much of mercie and truth Turne the face unto me and be gracious to me give thy strength to thy servant and save the son of thine handmaid Doe with mee a signe for good and let my haters see and be abashed because thou Iehovah hast holpen mee and comforted me Annotations A Prayer the like title is of Psalme 17. To Christ may this Psalme fitly be applied Vers. 2. mercifull or a gracious Saint pious holy See Psal. 4. 4. This tiâ—e God taketh to himselfe Ier. 3. 12. Vers. 4. Lift I up See the Notes on Psal. 25. 1. The Chaldee saith lift I up my soule in prayer Vers. 5. mercifully pardonest or art propitious a forgiver the Chaldee addeth of them which turne to the Law See Psal. 25. 11. Vers. 8. among the gods Though there be that are called Gods whether in heaven or in earth as there be many gods and many Lords yet unto us there is but one God c. 1 Cor. 8. 5 6. all the gods of the peoples are idols Psal. 96. 5. Or by gods may be meant Angels as the Chaldee here explaineth it and the Princes of the world and none to wit can doe workes like thine or no workes are like thy works Psal. 13 6. 4. Vers. 11. Vnite my heart apply and knit it to thy feare onely and that with simplicitie Vers. 13. hell or grave the state of death see Ps. 16. 10. Vers. 14. the proud Compare this with Psalm 54. 5. Vers. 15. pitifull or full of ruth mercie and tender love When Gods name was proclaimed before Moses this title with other was in it Exo. 34. 5 6. long suffering Hebr. long of nostrils that is of anger long ere thou be angry The nose and anger have one name in Hebrew see Psalm 2. 5. Vers. 16. son of thine handmaid that is borne thy servant of godly parents that were thy servitors Of Christ this also was true the sonne of Mary the Virgin the handmaid of the Lord Luk. 1. 48. See the like speech Psal. 116. 16. Vers. 17. Doe with me a signe or Shew it me that is So deale with me in my deliverance and preservation that I may have my selfe and may be to others a signe for
thē I am shut up cannot get out Mine eye languisheth through mine affliction I call on thee Iehovah all the day I spread out my hands unto thee Wilt thou doe a miraculous worke to the dead or shall the deceased rise up shall they confesse thee Selah Shall thy mercy be told in the grave thy faithfulnesse in perdition Shall thy miraculous worke be knowne in the darknesse and thy justice in the land of oblivion But I unto thee Iehovah doe I cry out and in the morning my prayer shall prevent thee Wherefore Iehovah dost thou reject my soule doest thou hide thy face from me Iam poore afflicted and breathing out the ghost from my youth I beare thine affrightings I am doubtfully troubled Thy wraths passe over me thy terrours doe dismay me They compasse me about as waters all the day they are gone about against me together Thou hast put far away from me lover fellow friend my knowne acquaintance are in darknesse Annotations MAchalath a kind of wind instrument or by interpretatiō infirmitie see Ps. 53. 1. leannoth or to sing by turnes which is when one part answereth another in singing it may also be interpreted to afflict or humble This Psalme is the most dolefull of all the Bible full of complaints even to the end Heman the Aezrachite so the next Psalme is intituled of Aethan the Ezrachite there were two of this name Heman and Aethan sonnes of Zerach the sonne of Iudah the Patriarch 〈◊〉 Chron. 2. 4 6. men renowned for their wisedome 1. King 4. 31. also Heman and Aethan singers and musicians of the posteritie of Levithe Patriarch 1 Chr. 15. 17 19. and 16. 42. Heman being son of Ioel the son Samuel the Prophet 1 Sam. 6. 33. himselfe being also a Seer or Prophet in King Davids daies 1 Chron. 25. 5. And of the kingdome promised to David doth Aethan intreat Psal. 89. 4. c. Christs afflictions and kingdome are in these Psalmes fore-told he was the true David Hos. 3. 5. Vers. 4. draweth neere or toucheth hell or the grave So to touch or come neere to the gates of death Psal. 107. 18. Vers. 5. a man Hebr. geber that is a strong man but without abilitie or power to helpe my selfe as the Greeke saith helplesse Vers. 6 free that is acquitted or discharged from the troubles and affaires of this life for in death the prisoners rest together and the servant is free from his master Iob. 3. 18. 19. or free that is sequestred apart from others as King Azariah being leprous dwelt in an house of freedome that is alone apart from other men 2 King 15. 5. from thine hand that is from thy care helpe guidance c. as King Azariah before said was cut off from the house of the Lord 2 Chr. 26. 21. or by thine hand and so understand from the land of the living as Isa. 53. 8. Vers. 7. pit of the lowest places the nether most pit as the Greeke saith w ch the Chaldee paraphraseth thus in captivitie which is like to the nether pit darknesses or darke places so Psal. 143. 3. deepe places or gulses see Psal. 69. 3. Vers. 8. stayeth or is imposed and lieth hard billowes breaking waves of the sea see Psal. 42. 8. Vers. 9. set me abominations that is made me most abominable or loathsome to every of them can not get out so Lam. 3. 7. Iob 19. 8. Of this phrase see the Note on Psal. 77. 5. Vers. 10. languisheth or pineth away the Chaldee saith droppeth teares Compare herewith Lev. 25. 16. Vers. 11. the deceased Hebr. Rephaim dead men are so called as being incurable or unrecoverable to life so Isa. 14. 9 and 26. 14 19. Prov. 2. 18. and 9. 18. and 21. 16. See also Psal. 6. 6. The Chaldee expoundeth shall the bodies which are delivered to the dust rise up Vers. 12. perdition Hebr. Abaddon the grave where bodies perish and seeme to be lost So Iob 28. 22. and 26. 6. Vers. 13. darknesse that is the place and state of the dead called the land of darknesse and shadow of death Iob 10. 21 22. So Eccles. 6. 4. Note here the sundry titles given to the state of death land of oblivion where dead men are as is before noted which also are forgotten out of minde Psal. 31. 13. Eccles. 8. 10. and 9. 5. Vers. 16. breathing out the ghost that is ready to dye expiring through continuall miseries The Greeke saith in labours from my youth from the youth or for the shaking off that is the affliction am doubtfully troubled or distracted for feare lest evils should befall me Vers. 17. dismay suppresse or cut me off The Hebrew word is larger than usuall to increase the signification The Greeke turneth it trouble Vers. 19. my knowne acquaintance are in darknesse that is withdraw and hide them from my sight and as Iob complaineth are strangers unto me See Iob 19. 13 14. Or as the Greeke referreth it to the former and my knowne friends to wit thou hast put farre from calamitie or for the calamitie that is upon me Or as the Chaldee paraphraseth and to my knowne friends darke I am in their sight PSAL. LXXXIX The Psalmist praiseth God for his covenant 6 for his wonderfull power 16 for the care of his Church 20 and for his favour to the kingdome of David 39 He complaineth of contrary events 47 expostulateth prayeth and blesseth God An instructing Psalme of Aethan the Aezrachite I Will sing the mercies of Iehovah for ever to generation and generation will I make knowne thy faithfulnesse with my mouth For I said mercie shall be built up for ever the heavens thou wilt stablish thy faithfulnesse in them I have stricken a covenant with my chosen I have sworne to David my servant I will stablish thy seed unto eternitie to generation and generation will I build up thy throne Selah And the heavens shall confesse thy marvellous worke Iehovah also thy faithfulnesse in the Church of the Saints For who in the skie may be compared to Iehovah may be likened to Iehovah among the sons of the mighties God is daunting terrible in the secret of the Saints very much fearefull over all round about him Iehovah God of hosts who is like thee mighty Iah and thy faithfulnesse is round about thee Thou rulest over the swelling of the sea when the waves there of rise high thou stillest them Thou hast beaten down Rahab as a wounded man thou hast scattered thine enemies with the arme of thy strength Thine are the heavens thine also is the earth the world and plenty therof thou hast founded thē The North and the right side thou createdst them Tabor and Hermon in thy name they shall shout Thou hast an arme with might strong is thy hand exalted is thy right hand Iustice and judgement are the prepared place of thy throne mercie and truth goe before thy face O blessed are the people that know the shouting sound Iehovah in the light of
and somtime waneth and seemeth to be gone yet is continually renued and so stable a fit resemblaâ—ce of the throne or Church of Christ which hath not alwaies one face or appearance in the world though it be perpetnall and a witnesse the Moone and perpetuitie of it with the successive course of night and day is made a witnesse of Gods faithfulnesse in his covenant Ierem. 33. 20 21. Christ also himselfe is called a faithfull witnesse Rev. 1. 5. Esay 55. 4. and faithfull meaneth Stedfast as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lyeth not Prov. 14. 5. Vers. 39. But thou or And thou a word of grieâ—e and indignation as Psal. 2. 6. â—â—thaâ— complaineth of the miseries of the Church whereby all the former promises seeme to be frustrated Vers. 40. his crowne or diademe prophaned by casting to the ground Nezer a separation is figuratively used for a crowne or garland such as Kings wore 2 Sam. 1. 10. and high Priests Exod. 29. 6. as being a signe of their separation from others in respect of some dignitie or holinesse and hereof the Nazarites had their name Numb 6. 2 5 7. So Psal. 132. 18 Vers. 42. rob or rifle him meaning Christ in his members for that which is done to any one of them is done unto him Act. 9. 4. Mat. 25. 40 45. Vers. 4â— his brightnesse or puritiâ— that is the splendent glory and dignitie of the kingdome defiled and prophaned by the enemies Vers. 46. daies of his youth of his strength and vigour hastening old age and misery upon him Hos. 7. 9. See the contrarie Psalm 103. 5. Io◠〈◊〉 25. Vers. 48. how transitory or of what worldly time of what short durance See Psalm 39. 6. the Greeke turneth it what my substance is Compare herewith Ioh 10. 9 1â— c. Vers. 49. see death that is die So Luke 2. 26. Psal. 16. 10. The Chaldee saith see the Angell of death the hand of hell the power of the grave or of death See Psal. 49. 16. 10. Vers. 51. of all great peoples or of all the many the multitudes of peoples Vers. 52. the foot-steps or foot-soles that is the wayes life actions and sufferings Psal. 56. 7. and 49. 6. This referred to Christ respecteth the oracle Gen 3. 15. that the Serpent should bruise the foot-sole of the womans seed Referred to Christians which follow his foot-steps in sâ—iffering and dying with him that wee may be glorified with him 1 Pet. 2. 21. Rom. 8. 17. it noteth the scandall of the crosse of Christ to the Iews a stumbling blocke and to the Greekes foolishnesse 1 Cor. 1. 23. 1 Pet. 4. 13 14. The Chaldee understands it of the sâ—acknesse of the foot-steps Vers. 53. Blessed be These be words of faith and joy as finding an issue out of the temptation and rejoycing in the midst of tribulation as Rom. 7. 24 25. 2 Cor. 1. 3 4 c. and Amen Thus is this third Booke of the Psalmes also concluded See the notes on Psal. 41. 14. and 72. 19. The fourth Booke PSAL. XC Moses setting forth Gods providence 3 complaineth of humane fragilitie 7 divine chastisements 10 and brevitie of life 12 He prayeth for the knowledge and sensible experience of Gods good providence A prayer of Moses the man of God LOrd thou hast beene to us an habitation in generation and generation Before the mountaines were borne and thou hadst brought forth the earth and the world even from eternitie unto eternitie thou art God Thou turnest sory man unto contrition and sayest returne ye sons of Adam For a thousand yeares in thine eyes are as yesterday when it is past and as a watch in the night Thou carriest them away with a floud they are as a sleepe in the morning as the grasse that is changed In the morning it flourisheth and is changed at the evening it is cut downe and witheâ—eth For we are consumed in thine anger and in thy wrathfull heat wee are suddenly troubled Thou hast set our iniquities before thee our hidden sins to the light of thy face For all our dayes doe turne away in thine exceeding wrath wee have consumed our yeares as a thought The daies of our years in them are threescore and ten yeares and if they be in strengths fourescore yeares and their pride is molestation and painfull iniquitie for it is cut downe speedily and we flie away Who knoweth the strength of thine anger and according to thy feare thine exceeding wrath To number our dayes so make thou us to know that wee may apply the heart to wildome Returne Iehovah how long and let it repent thee concerning thy servants Satisfie us in the morning with thy mercy that wee may shout and rejoyce in all our daies Make thou us rejoyce according to the daies thou hast afflicted us the yeares wherein we have seene evill Let thy worke appeare unto thy servants and thy comely honour into their sonnes And let the pleasantnesse of Iehovah our God be upon us and the worke of our hands establish thou upon us yea the worke of our hands establish thou it Annotations THe man of God that is the Prophet as Deut. 33. 1. For a Prophet a Seer and a man of God were all one 1 Sam. 9. 6 8 9 10 11. The Chaldee Paraphrast sheweth it here saying A Prayer that Moses the Prophet of the Lord prayed when the people of the house of Israel had sinned in the wildernesse This Psalme hath reference to that history in Numb 14. an habitation or mansion in all our travels in this terrible wildernesse Exod. 33. 14. Deut. 8. 15. and 33. 27. Vers. 2. were borne this and the next word brought forth are similitudes taken from procreation of children to signifie the creation of the world Like speeches are in Job 38. 28 29. of the raine dew ice and frost Vers. 3. unto contrition till he be contrite or broken that is even to death as the Chaldee explaineth it Thou turnest man for his sinne unto death returne the body to the earth Psal. 146. 4. and the spirit to God Eccles. 12. 7. Vers. 4. a watch a ward or custodie which is about three houres space for the Iewes divided the day into twelve houres Ioh. 11. 9. and so the night which they subdivided into foure watches Matt. 14. 15. named the evening midnight cock-crowing and dawning Mark 13. 35. Luke 12. 38 39. Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11. Vers. 5. a sleepe the Chaldee paraphraseth If they turne not thou wilt bring death upon them which is like a sleepe unto them and in the world to come they shall be changed as the grasse which is cut downe Vers. 6. is changed or changeth to wit the estate thereof that is sprouteth or groweth as the Chaldee explaineth it And so the Hebrew which generally signifieth a change passage or shifting is sometime used for the better to sprout Ioh 14. 7 So to change the strength
branches carried in the hand or worne in garlands were signes of victory Revel 7. 9. With such graven trees the walls of Gods house and other holy things were beautified 1 King 6. 29. and 7. 36. figures of the flourishing estate of the godly alwaies as this Psalme sheweth with Ezek. 40. 16 26 31. and 41. 18 19 20. whereas the wickeds prosperitie is momentany as grasse vers 8. a Cedar see the note on Psal. 29. 5. V. 15. sprout or grow wexing in stature and fruitfulnesse through the blessing of God in whose house they are planted 1 Cor. 3. 6. Vnto this are all Gods people exhorted Ephes. 4. 15 16. Colos. 1. 10. The Chaldee paraphraseth Yet as their fathers shall they procreate children in grainesse or hoary age when naturall strength decaieth God ministreth vigour above nature See Psal. 71. 9. 18. Esay 65. 22. Heb. 11. 11 12. Vers. 16. no injurious evill no manner of injustice for the Hebrew hath a letter more than ordinarie to increase the signification as Psalm 3. 3. and 125. 3. And this respecteth Moses speech Deut. 32. 4 where injurious evill is opposed to Gods faithfulnesse in his administration PSAL. XCIII The Majestie power and holinesse of Christs kingdome IEhovah reigneth is cloathed with high majestie cloathed is Iehovah hath girded himselfe with strength the world also is established it shall not be moved Stable is thy throne from then thou art from eternitie The flouds have lifted up O Iehovah the flouds have lifted up their voice the flouds lift up their dashing noise Than the voices of many waters the wondrous strong billowes of the sea more wondrous strong is Iehovah in the high place Thy testimonies are very faithfull holinesse becommeth thine house Iehovah to length of daies Annotations IS cloathed or hath put on to wit as an ornament and in abundant measure for so cloathing doth signifie Psalm 65. 14. girded himselfe that is in a readinesse to performe his work Esay 8. 9. Luke 12. 35. Vers. 2. from then that is from the time that thou hast beene which is from eternity Or before then which the Chaldee expoundeth the beginning this phrase spoken of God or Christ meaneth eternitie Prov. 8. 22. in respect of the creatures it iâ— the beginning of time Esay 44. 8. Vers. 3. The flouds these are often put for the tumultuous rage and tyrannie of peoples Psal. 65. 8. and 18. 5. Esay 17. 12 13. but here the Chaldee explaineth it of their lifting up their voice with song Vers. 4. wondrous strong excellent or magnificent billowes this phrase is taken from Exod. 15. 10. See also this word Psalm 8. 2. the high place or height that is heaven So Psal. 71. 19. Vers. 5. faithfull or made sure constant See the note on Psal. 19. 8. to length of daies that is for ever See Psal. 21. 5. and 23. 6. PSAL. XCIV The Prophet calling for justice complaineth of tyrannie and impietie 8. He teacheth Gods providence 12 He sheweth the blessednesse of chastisements 16 God is the defender of the afflicted O God of vengeances Iehovah O God of vengeances shine thou clearly Be thou lifted up O Iudge of the earth render a reward unto the proud How long shall the wicked O Iehovah how long shall the wicked shew gladnesse Shall they utter shall they speake a hard word shall they boast themselves all that work iniquity Thy people Iehovah they bruise in peeces and afflict thine heritage They slay the widow and the stranger and murder the fatherlesse And say Iah shall not see nor Iakobs God understand Vnderstand yee brutish among the people and unconstant fooles when will ye be prudent He that planted the eare shall not he heare or he that formed the eye shall not he see He that chastiseth the heathens shall not he rebuke he that teacheth man knowledge Iehovah knoweth the thoughts of man that they are vanitie O blessed is the man hee whom thou chastenest O Iah and teachest him out of thy law To give him quietnesse from the daies of evill untill a pit of corruption be digged for the wicked For Iehovah will not leave his people and will not forsake his inheritance But judgement shall returne unto justice and after it all the upright in heart Who will rise up for mee against evill doers who will stand up for me against the workers of iniquitie Vnlesse Iehovah had beene an helpfulnesse unto me my soule had almost dwelt in silence When I said my foot is moved thy mercy Iehovah staied me up When many were my cogitations within me thy consolations delighted my soule Shall the throne of wofull evills have fellowship with thee which frameth molestation by a decree They runne by troups against the soule of the just and condemne as wicked the innocent bloud But Iehovah is to me for an high refuge and my God for the rocke of my safe hope And he will returne upon them their iniquitie and in their malice he will suppresse them Iehovah our God will suppresse them Annotations GOd of vengeances to whom vengeance belongeth as Deut. 32. 35. and which punishest evils So elsewhere he is called the God of recompences Ier. 51. 56. shine cleare to our comfort and our foes terrour See Psal. 50. 2. and 80. 2. Vers. 2. be lifted up on thy throne and in thy just judgement So Psal. 7. 7 8. Vers. 4. Vtter or talke lavishly well out as a fountain see Ps. 19. 3. Iam. 3. 11. a hard word hard things durable reproaches See Psal. 31. 19. boast or exalt themselves with speaking applying things to their owne praise This word is used in the good part Esa. 61. 6. Vers. 9. that planted the eare that is made and set it in the body So in Esa. 51. 16. he is said to plant the heavens Vers. 10. man knowledge here is to be understood shall not he know Such unperfect speeches through passion of minde are often in Scripture Psal. 6. 4. 2 Sam. 5. 8. supplied in 1 Chro. 11. 6. The Chaldee maketh this paraphrase Is it possible that he hath given the Law to his people and they not be rebuked when they sinne Did not God teach the first man knowledge Vers. 11. the thoughts of men the inward disceptations and reasonings of all men even the wisest This sentence Paul alleageth against the wisedome of the world 1 Cor. 3. 20. and as an expositor in stead of men he putteth the wise Vers. 12. the man Hebr. geber the mighty shastenest or nurturest instructest as this word is Englished Deut. 4. 36. which this place seemeth to have reference unto For chastisement or restraint is by word or deed And here the doctrine of Gods Law is opposed to all wise mens cogitations Vers. 14. not leave his people not give them over or reject them as the Greeke turneth it to wit those whom he hath foreknowen and chosen because it hath pleased the Lord to make them his people as 1 Sam. 12. 22. Rom. 11. 1
2 c. Vers. 15. judgement shall returne to justice that is severity to mercy the rigour of the Law changed to the clemency of the Gospell So judgement is often used for sentence of punishment as Ier. 52. 9. and justice for grace and mercy see Psal. 24. 5. Or judgement which in the affliction of Gods people and prosperity of the wicked seemeth to be parted from justice shall returne unto it when the godly are delivered and the wicked punished after it so the Greeke turneth it or after him meaning God Vers. 16. who will rise up or who standeth up namely to assist me meaning no man doth Vers. 17. an helpfulnesse that is a full helpe see Psal. 44. 17. in silence the place of stilnesse and silence that is the grave as the Greeke explaineth it so Psal. 115. 17. see also Psal. 49. 13. Vers. 18. is moved or slippeth see Ps. 38. 17. Vers. 19. my cogitations my carefull troubled thoughts perplexed as the branches of a tree for so the word properly signifieth therefore the Greeke turneth it sorrowes So Ps. 139. 23. Vers. 20. of wofull evils or of mischiefes the mischievous tyrannous throne of the unrighteous Iudge shall it have fellowship or be joyned with thee O God meaning it shall not as Shalt thou build 2 Sam. 7. 5. is Thou shalt not build 1 Chr. 17. 4. See also Psal. 5. 5. which frameth or he that frameth or formeth by a decree or for a statute a law V. 21. run by troupes combine and gather together as banded to fight in Greeke they hunt for V. 23. will turne Hebr. hath turned that is will assuredly turne in their malice or for their evill PSAL. XCV An exhortation to praise God 3 for his greatnesse 6 and for his goodnesse 8 A warning not to harden the heart against Gods word as Israel had done who therefore entred not into his rest COme let us shout joyfully to Iehovah let us shout triumphantly to the Rocke of our salvation Let us prevent his face with confession with Psalmes let us shout triumphantly to him For Iehovah is a great God and a great King above all gods In whose hand are the deepe places of the earth and the strong heights of the mountaines are his Whos 's the sea is for he made it and the dry land his hands have formed Come let us bow downe our selves bend downe let us kneele before Iehovah our maker For he is our God and we are the people of his pasture and sheepe of his hand to day if ye shall heare his voice Harden not your heart as in Meribah as in the day of Massah in the wildernesse Where your fathers tempted me proved me also saw my worke Fortie yeeres I was irked with ' that generation and said they are a people erring in hart and they know not my waies So that I sware in mine anger if they shall enter into my rest Annotations COme or Goe to The holy Ghost by David thus exhorteth Israel to laud the Lord and obey his voice For he penned this Psalme Heb. 3. 7. and 4. 7. the Rocke meaning Christ as the Apostle sheweth Heb. 3. 6 7. the Greeke translateth it God our Saviour Vers. 2. prevent come first and speedily Vers. 3. great God or great Potentate Ael So Christ is also intituled Tit. 2. 13. All Gods Angels Princes or false gods Psa. 8. 6. and 82. 6. and 96. 4 5. Vers. 4. deepe places or deepe closets Hebr. searchings that is deepe secret places for which search is made Iob 28. 1 2 c. and which cannot by mans search be found Iob 38. 4 5 6 18. strong heights or wearisome heights high mounts which weary men to climbe them but the word hath also a signification of strong and not being wearied Numb 23. 22. Vers. 7. of his hand that is of his guidance Psal. 77. 21. See also Psal. 100. 3. to day hereby is meant the whole time wherin Christ speaketh by his Gospell Heb. 3. 7 13 15. and 4. 7 8. Vers. 8. in Meribah that is in the Contention or Provocation as the Greeke turneth it The name of a place in the wildernesse where Israel contended with Moses and tempted the Lord saying Is the Lord among us or no because there was no water for the people to drinke Therefore he called the place Massah Tentation and Meribah Contention Exod. 17. 1 2 7. Also another place where againe they contended with Moses with the Lord Num. 20. 1 3 13. day of Massah that is of Tentation by day againe we may understand the whole space wherein they tempted God ten times as is said Num. 14. 22. so the day of salvation 2 Cor. 6. 2. is the time thereof Yet there was a speciall day and place of Tentation named Massah Ex. 17. 2 7. whereupon Moses warned the people Ye shall not tempt the Lord your God as ye tempted him in Massah Deut. 6. 16. Vers. 9. tempted me hereupon the Apostle saith they tempted Christ 1 Cor. 10. 9. my worke that is workes Heb. 3. 9. both in miraculous mercies giving them bread from heaven and waters out of the rockes c. Psal. 78. 15 23 c. and in punishments for their rebellions Psal. 78. 31 33 c. Heb. 3. 17. For worke sometime signifieth reward Psal. 109. 20. Iob 7. 2. Lev. 19. 13. Vers. 11. if they shall enter that is they shall not enter Heb. 3. 11. 18. a part of the oath is not uttered see Psal. 89. 36. This oath was made at Cadesh where the people through unbeleese refused to enter the promised land Num. 14. 21 22 23 30 32. Heb. 3. 17. 19. my rest the land of Canaan Deut. 12. 9. 1 Chron. 23. 25. a figure of a better rest which we that have beleeved the word doe enter into Heb. 4. 3. for if that land wherein now they were had beene their rest David would not have spoken of another there remaineth therfore a Rest for the people of God let us studie to enter into it Heb. 4. 8 9 11. PSAL. XCVI An exhortation to praise God for his greatnesse 5 The vanity of Idols 8 God onely is to be served 9 His reigne and judgement is to be shewed to the Gentiles SIng ye to Iehovah a new song sing ye to Iehovah all the earth Sing ye to Iehovah blesse ye his name preach the good tidings of his salvation from day to day Tell among the nations his glory among all peoples his marvellous workes For great is Iehovah and praised vehemently fearefull he is above all Gods For all the gods of the peoples are vaine idols but Iehovah made the heavens Glorious majesty and comely honour are before him strength and beauteous glory in his sanctuary Give to Iehovah yee kindreds of the peoples give to Iehovah glory and strength Give to Iehovah the glory of his name take up an oblation and come into his courts Bow downe your selves to Iehovah in the comely honour of the sanctuary
Mine eyes shall be on the faithfull of the land for to sit with me hee that walketh in the perfect way hee shall minister to me He shall not sit within my house that doth deceit hee that speaketh lies shall not be established before mine eies In the mornings I will suppresse all the wicked of the land for to cut off from the Citie of Iehovah all the workers of iniquity Annotations MErcy and judgement This may be meant of Davids owne administration howbeit the Chaldee understandeth it of Gods saying If thou dealest mercifully with me if thou dost judgement with me for all I will sing praise Vers. 3. doe wisely behave my seife prudently as David is said to doe 1 Sam. 18. 14. when wilt thou come namely to assist me in the performance hereof or when thou shalt come namely to call me unto an account of my life c. Vers. 3. of Belial that is mischievous or wicked word or thing See Psal. 41. 9. Vers. 4. know or acknowledge that is regard or approve so Psal. 1. 6. Vers. 5. hurteth with tongue that traduceth or as the Hebrew phrase is betongueth Hereupon a man of tongue is for a pratler or calumniator Psa. 〈◊〉 〈◊〉 12. The Chaldee paraphraseth He that speaketh with a third or threefold tongue against has neighbour meaning a back-biter or calumniator which is said of the Hebrew Doctors to have a three sold tongue because hee hurteth three therewhich both himselfe by his sinne and his neighbour whom he backbiâ—eth and the receiver of his tale whom he corrupteth Hereupon is that saying of Ben Syrach A third tongue hath disguieted many Eeclus 28. 14. and a third tongue hath cast out vertuous women Ecclus. 28 15. meaning the back biter or tale-bearer See the Annotations on Levit. 19. 16. large or wide broad of heart meaning proud as Prov. 21. 4. So large of soule Prov. 28. 25. is proud in minde I cannot here the word heare or suffer is to be understood as is expressed Prov. 30 21. So Ioh. 31. 23. and in Greeke 1 Cor. 3. 2. Vers. 8. In the mornings that is every morning or early see Psal. 73. 14. PSAL. CII The Prophet in his prayer complaineth of his miseries 13 He taketh comfort in the eternity and mercy of God 19 The record hereof is for posterity 24 He sustaineth his weaknesse by the unchangeablenesse of Christ. A praier for the poore afflicted when he shall be overwhelmed and shall powre forth his meditation before Iehovah IEhovah heare my praier and let my cry come unto thee Hide not thy face from me in the day of distresse upon me incline thine eare unto me in the day I cal make hasle answer me For my daies are consumed as smoke and my bones are burnt as an hearth Mine heart is smitten as grasse and withered that I forget to eat my bread For the voice of groning my bone cleaveth to my flesh I am like to a Pelican of the wildernesse I am as an Owle of the desarts I watch and am as a Sparrow solitary upon the house roofe All the day mine enemies doe reproach mee they that rage against me have sworne against me For I eat ashes as bread and mingle my drinkes with weeping Because of thine angry threat and thy fervent wrath for thou hast heaved me up and cast me downe My daies are as a shadow declined and I am withered as grasse And thou Iehovah sittest for ever and thy memoriall to generation and generation Thou wilt arise wilt have tender meroy upon Sion for the time to be gracious unto it for the appointed time is come For thy servants delight in the stones thereof and doe pitty the dust thereof And the heathens shall feare the name of Iehovah and all the Kings of the earth thy glory When Iehovah shall build up Sion shall appeare in his glory Shall turne unto the praier of the lowly and not despise their praier This shall be written for the generation after and the people created shall praise Iah For he hath looked downe from the height of his holinesse Iehovah from the heavens did behold the earth To heare the groaning of the prisoner to loose the sonnes of death To tell in Sion the name of Iehovah and his praise in Ierusalem When the peoples shall be gathered together the kingdomes to serve Iehovah Hee hath afflicted my strength in the way hee hath shortened my daies I said O my God take me not away in the midst of my days thy yeers are through generation of generations Afore time thou hast founded the earth and the heavens are the worke of thine hands They shall perish but thou shalt stand and they all shall wex old as a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeeres shall not be ended The sonnes of thy servants shall dwell and their seed shal be established before thee Annotations FOr the poore agreeing to his estate or of the poore overwhelmed with feares cares sorrowes c. see Psal. 61. 3. Vers. 4. as smoke or with the smoke vanishing in the aire so Psal. 37. 20. The Hebrew letters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth with and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph as are one like another sometime put one for another as 2 Sam. 5. 24. with 1 Chron. 14. 15. an hearth the place whereon fire burneth Compare Iob 30. 30. Vers. 5. as grasse or as the herbs smitten with blasting Amos 4. 9. to eat my bread The Chaldee applieth this to the bread of the soule the Law of God Vers. 6. to my flesh that is my skin as Iob 19. 20. so elsewhere skin is put for flesh Iob 18. 13. See also Lam. 4. 8. V. 7. a Pelican a bird living in wilde desolate places Zeph. 2. 14. Esa. 34. 11. It seemeth to have the name in Hebrew of vomiting and to be that fowle which we call the shovelard which swalloweth shell-fishes and after vomiteth them to get the fish It was a bird uncleane by the law Levit. 11. 18. Some thinke it to be the bittour which maketh a loud and dolefull noise Compare Iob 30. 29. Vers. 9. rage against me or vaunt against or would make a foole of mee the Greeke saith that praise me meaning fainedly The word signifieth to lift up with praise and glory and also ingloriously to vaunt rage or be mad see Psal. 5. 6. and 75. 5. The word against is here to be understood as in Prov. 8. 35. he that sinneth against me An example of such raging madnesse see against Christ Luke 6. 11. Vers. 12. declined or stretched out as the shadow of the Sunne when it is neere downe which though it seeme longer yet soone passeth away So Psal. 109. 23. and 144. 4. Vers. 13. sittest that is continuest as the Greeke explaineth it for sitting and standing as after in vers 27. are often used for sure and setled abiding The Chaldee addeth
rock sides or in rockie places Hebr. in the hands of the rocke as Psal. 140. 6. and they shall heare or though they have heard Vers. 7. cutteth and cleaveth to wit wood or the ground with the plough of hell or the grave Compare Ezek. 37. 1 11 12. Iehovih or God see Psal. 68. 21. powre not out my soule to wit unto death as Esa. 53. 12. that is kill mee not or make not my soule bare that is leave it not destitute and helplesse Vers. 10. Let the wicked fall or They shall fall into his net that is every of them into his owne not or flue together namely with their fall or together with them that are with me or altogether wholly passe over and escape the Greeke saith alone I am untill I passe over See this word Psal. 33. 15. PSAL. CXLII David sheweth that in his troubles when his owne heart and all other helpe failed him all his comfort was in faith and praier unto God An instructing Psalme of David a praier when he was in the cave WIth my voice unto Iehovah did I cry with my voice unto Iehovah did I supplicate for grace I powred out before him my meditation my distresse I did shew before him When my spirit was overwhelmed within mee then thou knewest my path in the way that I walked they privily laid a snare for mee I did looke on the right hand and see no man acknowledged me refuge is perished from me no man seeketh for my soule I cried unto thee Jehovah I said thou art my hope for safety my portion in the land of the living Attend unto my shouting for I am brought very low deliver mee from my persecutors for they are stronger than I. Bring forth my soule out of the close prison to confesse thy name the just shall inviron me about for thou wilt bounteously reward unto me Annotations IN the cave fled thither from the persecution of Saul 1 Sam. 24. 4 c. Vers. 4. was overwhelmed or swowned fainted see Psal. 77. 4. then thou Hebr. and thou so And he saith Mark 14. 34. is expounded Then he saith Matth. 26. 38. Vers. 5. I did looke or Looke thou c. continuing his complaint to God But the Greeke turneth it I considered and the Hebrew Looke thou or To looke is often resolved by other definite persons see the notes on Ps. 22. 9. and 49. 15. and 65. 11. 77. 2. 103. 20. and see or and behold to wit on the left hand refuge or flight is perished frō me that is faileth me I have no place to flie unto and escape So Iob 11. 20. Amos 2. 14. seeketh that is careth for so Prov. 29. 10. usually to seeke the soule is in the ill part to destroy it see Ps. 35. 4. Vers. 7. brought low or weakned see Ps. 116. 6. Vers. 8. the prison the cave wherein I am shut up close inviron compasse as Psal. 22. 13. or expect as Iob 36. 2. and so the Greeke translateth the just shall wait for me untill thou reward me See Psa. 13. 6. The Chaldee saith for my sake the just shall make thee a crowne of praise because thou wilt render a good reward unto me PSAL. CXLIII David praieth for favour in judgement 3 Hee complaineth of his griefes 5 Hee strengtheneth his faith by meditation and praier 7 Hee praieth for grace 9 for deliverance 10 for sanctification 12 for destruction of his enemies A Psalme of David IEhovah heare my praier give eare to my supplications for grace in thy faithfulnesse answer me in thy justice And enter not into judgement with thy servant for before thee shall not any living be justified For the enemy persecuteth my soule smiteth downe my life to the earth maketh me sit in darknesses as the dead for ever And my spirit is overwhelmed in me in midst of me my heart is wondrously amazed I remember the daies of old I meditate on all thy worke I muse on the action of thy hands I spread out my hands unto thee my soule as a weary land thirsteth for thee Selah Make speed answer me Iehovah my spirit faileth hide not thy face from me for I shall be made like to them that goe downe the pit Cause me to heare thy mercy in the morning for in thee doe I trust cause me to know the way that I should walke for unto thee doe I lift up my soule Deliver me from mine enemies O Iehovah unto thee I flie for covert Learne me to doe thine acceptable will for thou art my God thy good spirit shall leade me in the land of righteousnesse For thy names sake Iehovah thou wilt quicken me in thy justice wilt bring forth my soule out of distresse And in thy mercy wilt suppresse mine enemies and destroy all them that afflict my soule for I am thy servant Annotations ANd enter not into judgement or but goe not to Law with me by the deeds whereof no flesh shal be justified in thy sight Rom. 3. 20. so Iob 22. 4. 14. 3. Esa. 3. 14. In Chaldee go not into the judgment hall namely to judge with severity not any or not all that is none living so Matth. 24. 22. not all that is no flesh 1 Ioh. 2. 21. every lie is not that is no lie is of the truth so 2 Pet. 1. 20. Ps. 76. 6. Vers. 3. my life or my company the Hebrew signifieth both Iob 33. 18. 22. Psal. 68. 11. darknesses or darke places so Psal. 88. 7 19. and 74. 20. for ever or of eternity of old meaning dead long since and for ever after the word respecteth time past and to come So Lam. 3. 6. Vers. 4. overwhelmed fainteth or is perplexed see Psal. 77. 4. wondrously amazed astonished or desolate Gr. troubled See this word Esa. 59. 16. and 63. 5. Dan. 8. 27. Psal. 40. 16. Vers. 5. of old or of antiquity so Psal. 77. 6. Vers. 6. spread out that is pray as the Chaldee saith spread out my hands in praier See Psal. 44. 21. weary that is drie and thirsty in Greeke waterlesse see Psal. 63. 2. Vers. 7. for I or lest I Hebr. and I which may be supplied thus left I perish and be made like c. See Psal. 28. 1. Vers. 8. in the morning speedily so Psal. 90. 14. Vers. 9. I flie for covert or I cover I hide my selfe flying unto thee or to thee I covertly flie secretly disclosing to thee that which I would hide from others so the Greeke I flie to thee The Chaldee expoundeth it I have made thy Word my redeemer V. 10. thy good spirit shall leade me so the Greeke translateth this and the rest as assured we may also reade it praier-wise let thy good spirit leade me or thy spirit is good let it leade me c. and so the rest Compare Neh. 9. 20. in the land or into the land of righteousnesse in a plaine or even ground see Psal. 26. 12. Esa. 26. 10. Annotations HAlelu-jah that is
thousands that is the thousand generation of them that hate me or to my haters whereunto the Chald. addeth where the sons goe on to sin after their fathers For hereby they turne to be Gods enemies Mic. 2. 8. as they do love him that keepe his commandements v. 6. Verse 6. love me c. Love is first named as that from which the keeping of the commandements proceedeth Iohn 14. 15 for the end of the Commandement is Love out of a pure heart c. 1 Tim. 1. 5. and towards such as love him and keepe his commandements God keepeth covenant and mercy Daniel 9. 4. The Hebrew Doctors write Let not a man say loe I doe the Law and exercise my selfe in the wisedome thereof to the and that I may receive all the blessings that are written therein or that I may be worthy of life in the world that is to come and I will keepe mee from the transgressions which the Law warneth me of that I may bee delivered from the curses written in the Law or that I bee not cut off from the life of the world to come It is not meet to serve God after this manner For hee that serveth thus serveth of feare c. but hee that serveth of love exerciseth himselfe in the Law and walketh in the waies of wisedome not because of any thing in the world nor for feare of evill or that he may inherite good things but doth the truth because it is the truth c. And this is a very great dignitie which no wise man is worthy of and it was the dignity of Abraham our father whom the holy blessed God calleth his Lover or Friend Esay 41. 8. because he served him not but of Love And this is the dignitie which God commandeth us by the hand of Moses saying And thou shalt love the Lord thy God Deut. 6. 5. And at what time a man loveth the Lord with love convenient immediately hee will doe all the commandements out of love c. Maimony treat of Repentance c. 10. S. 1. 2. Verse 7. not take up to wit upon thy lippes or mouth as this phrase is opened in Psalme 16. 4. and 50. 16. that is not speake use or mention So to take up a proverbe Esay 14. 4. to take up a lamentation Ezek 26. 17. is to speake or utter the same The Chaldee restraineth it to one particular thou shalt not swears by the name c. and the Thargum called Ionathans thus My people the house of Israel Let not any of you sweare by the name of the Word of the LORD your God in vaine But though swearing be a principall thing here intended Esay 48. 1. yet the precept is more large forbidding all unreverent unholy use of Gods name in heart mouth oraction and commanding the fanctifying thereof as it is Holy and Reverend Matth. 6. 9. Psalme 111. 9. and to sweare by the same Deut. 6. 13. Name that whereby God hath made himselfe knowne as his titles and attributes Exod. 54. 56. 7. his Word Law Gospell Deut. 32. 3. Act. 9. 15. as the Law of Christ Esay 42. 4. inexpoundeth he his Name Matt. 12. 21. also prayer Gen. 4. 26. and Gods whole worship and all ordinances pertaining thereto Deut. c. 12. 5. Mal. 1. 〈◊〉 12. Mic. 4. 5. his sacraments Matth. â—8 â—8 19. censures 1. Cor. 5. 4. 5. Matt. 18. 20. and whatsoever belongeth to Christian religion is comprised in this Name of God That as the second commandement teacheth us wherewith to serve the Lord so this third directeth us unto the holy use of all religion in heart profession action in vaine or to vanitie which word implyeth also falsitie as after in v. 16. and so it is used to denote false religion or idolatry Ier. 18. 15. Ion. 2. 9. false doctrine error and heresie Lam. 2. 14. Ezek. 13. 6. 7. but commonly vaine and fruitles speaking or doing whereof no good commeth Ps. 127. 1. 2. Esay 1. 13. Ier. 4. 30. and 6. 29. So two things chiefly are here forbidden the mentioning or using of Gods name in word or deed when it should not be used for that there is no just cause so to doe secondly the using of it amisse wheÌ„ duty bindeth us to use it with feare and holinesse As swearing when there is no cause of an oath Matt. 6. 34. and swearing falsly Levit. 19. 12. swearing and not performing 2 Chron. 36. 13. vowing and not paying Deuternomie 23. 21. vaine praying in respect of matter or manner Iob 35. 13 Matt. 6. 7. corruption in teaching or hearing the Word of God Ezek 21. 29. 2 Cor. 2. 7. Matt. 13. 19. Ezek. 33. 31. abusing the Word to unlawfull arts superstition jesting profanenesse Deut. 18. 11. Esay 66. 5. abuse of the sacraments and holy mysteries Mal. 1. 11. 12. 1 Cor. 11. 27. 29. Ier. 7. 4. 10. abuse of ecclesiasticall censures Esay 66. 5. abuse of Lots Esth. 3. 7. Prov. 16. 33. hypocrisie in any religious worke Mat. 15. 7. 8. 9. and all unbeliefe Rom. 14. 23 Iam. 1. 6. a sinfull conversation whereby the name of God is blasphemed among the Gentiles Rom. 2. 24. with whatsoever else is contrary to the sanctifying of Gods name which on the other part is here commanded Lev. 22. 31. 32. The Hebr. Doctors say Whosoever transgresseth wittingly and without constraint any one of all the commandements spoken of in the Law with a contemptuous soule to provoke Gods anger loe this man polluteth the Name of God and if he transgresse in the presence of the men of Israel he polluteth the Name publikely Also whosoever separateth himselfe from transgression or doth that w ch is commanded not for any thing in the world nor for feere or dread nor for to seeke honor but for our blessed Creators sake as Ioseph the just refrained himselfe from his masters wife Gen. 39. 9. loe this man sanctifieth the Name of the Lord Maimonian Iesudei hatorah c. 5. S. 10. guiltlesse or cleare innocent that is he will not leave him unpunished so the phrase signifieth as is opened in 1 King 2. 9. but he shall be plagued in this world or in that which is to come as Tharg Ionathan paraphraseth the Lord will not hold him just or innocent in the great day of judgmeÌ„t V. 8. Remember Heb. To remember of w ch phrase see Exo. 13. 3. God speaketh thus of this commandement to note the importance of it for hereckoneth the breach of this precept as one of the greatest sins in Israel Ezek. 20. 12. 22. 8. 23. 38 c Likewise to signifie the antiquitie of it as being from the creation of the world Gen. 2. 2. 3. and for that it was to bee kept but one day in seven that when the time come it be not forgotten or neglected In repeating this law Moses saith Observe or keep the sabbath Deut. 5. 12. In Esa. 58. â—3 the Lord add 〈◊〉 two words 〈◊〉 〈◊〉 to call the Sabbath a Delight the
empty and furnished their boothes with all comâ—ly vessels and bedding drinking vessels 〈◊〉 c. but cauldrons kettles and such like were without the boothe If the raine fell they might goe out of the boothes into their houses 〈◊〉 the raine was over At all times when they 〈◊〉 sit downe in the Boothes all the seven dayes they blessed God before they sate downe who sanctified them by his commandements and commanded them to sit in Boothes Maimony 〈◊〉 chap. 6. sect 5. c. every homebo 〈…〉 〈◊〉 borne in the land of Israel the Hebrewes 〈◊〉 women and servants and children and sicke 〈◊〉 But children of five or sixâ— yeeres old and upward were bound hereto that they might be trained up in the commandements Such as were watch men of the city by day were discharged for the day but bound to lye in boothes by night and sâ—â—h as watched by night were discharged for the night but bound by day Maimony in Shopher chapter 6. section 1. 4. Vers. 43. your generations your posterity to dwell in boothes so that the first place where â—rael camped after they came out of Egypt was called Sâ—ccoth that is Boothes Exodus 12. 3 At the eâ—d of every seventh yeere the Law was commanded to bee solemnly read before all the people at this feast that they might â—â—ame 〈◊〉 the Lord their God Deut. 31. â—0 13. See the performance here of in Neh. 8. 18. And whereas at this time of the yeere the people had gathered 〈◊〉 fruits into their houses and filled them 〈◊〉 all good things lest their prosperity should cause them to forget both God and themselves this Law was given that they should then dwell in boothes to remember their miseries past and to expect a full redemption of their bodies soules by Christ â—esus our Lord. CHAP. XXIIII 1 The Israelites are commanded to bring oile for the lampes which Aaron must order 5 The Shew bread with from kincense to be set on the Table every Sabbath and eaten by the Priests 10 23 Shelomiths son blasphemeth and is stoned to death 15 The like law is given for all blasphemers 17 Death is appointed for Murderers 18 Satisfaction for dammages and blemishes AND Iehovah spake unto Moses saying Command the sonnes of Israel that they take unto thee pure oile olive beaten for the Light to cause the lampe to ascend up continually Without the veile of the Testimonie in the Tent of the congregation shall Aaron order it from evening unto morning before Iehovah continually it shall be a statute for ever through-out your generations Vpon the pure candlesticke shall he order the lamps before Iehovah continually And thou shalt take fine-flowre and bake it twelve cakes two tenth-deales shall be in one cake And thou shalt set them in two rowes sixe on a row upon the pure table before Iehovah And thou shalt put upon each row pure frankincense that it may bee for the bread for a memoriall a Fire offring unto Iehovah In the sabbath day in the sabbath day he shall set-in-order before Iehovah continually from the sonnes of Israel an everlasting covenant And it shall be for Aaron and for his sonnes and they shall eat it in the holy place for it is holy of holies to him of the Fire offrings of Iehovah by an everlasting statute And there went out the sonne of an Israelitish woman and he was the sonne of an Egyptian man amongst the sons of Israel and the son of the Israelitesse and a man an Israelite strove-together in the campe And the Israelitish womans son blasphemed the Name and cursed and they brought him unto Moses and his mothers name was Shelomith the daughter of Dibri of the tribe of Din. And they put him in ward that hee might declare unto them by the mouth of Iehovah And Iehovah spake unto Moses 〈◊〉 〈◊〉 saying Bring-forth him that hath cursed out of the campe and let all that heard him lay their hands upon his head and let al the congregation stone him And thou shalt speake unto the sonnns of Israel saying Any man when hee shall curse his God then hee shall beare his sinne And he that blasphemeth the Name of Iehovah shall surely bee put to death all the congregation stoning shall stone him as well the stranger as the home-borne when he blasphemeth the Name shal be put to death And a man when he shall smite any soule of man shall surely be put to death And he that smiteth the soule of a beast shall recompense it soule for soule And a man when he shall give a blemish upon his neighbour as he hath done so shall it bee done unto him Breach for breach eye for eye tooth for tooth as hee hath given a blemish upon a man so shall iâ— be given upon him And he that smiteth a beast shall recompense it and he that smiteth a man shall be put-to-death One judgement shall yee have as well the stranger as the home-borne shal have it for I am Iehovah your God And Moses spake to the sonnes of Israel and they brought-forth him that had cursed out of the campe and stoned him with stones and the sons of Israel did as Iehovah commanded Moses Annotations THat they take or as the Greeke translateth and let them take unto thee that is take and give or bring unto thee see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God in the holy times sanctified for his worship so these here taught them the like in respect of the holy things which concerned Gods service in his Sanctuarie olive or of the olive-tree the oile whereof figured the graces of Gods spirit and the beating of the oile signified the labours and afflictions of Gods people in preaching the word of grace This Law is here repeated from Exod. 27. 20. c. where it was before given see the annotations there the Lampe in Chaldee the Lampes meaning the seven lampes as is explained in Num. 8. 2. which are interpreted the seven Spirits of God Rev. 4. 5. that is the manifold graces of the Spirit now there are diversities of gracious gifts but one and the same Spirit 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up that is to burne as the Greeke and Chaldee expound it for the flame alwaies ascendeth continually this the Hebrewes expound from night to night as the continuall Burnt-offring which was not but from day to day Sol. â—archi on Lev. 24. And in Targ. Ionathan it is explained in the Sabbath day and in the working day This Law sheweth the ordinary duty of the Church to provide oile for the Lampe In times of distresse the Prophet saw a vision of two olivetrees on each side of the candlesticke emptying out of themselves golden oile through two golden pipes God teaching that the
worke of grace is not by humane power or might but by his Spirit Zach. 4. 2. 3. 6. 11. 12. Vers. 3. without the veile meaning without the second veile as it is called in Heb. 9. 3. which parted betweene the most holy place and the holy of the testimony which is before the testimony Exod. 27. 21. meaning the Tables within the Arke called the Testimonie Exodus 25. 21. before which the veile did hang Exodus 40. 21. Aaron and his sonnes Exod. 27. 21. figuring Christ who by his seven spirits with the oile of his grace causeth his word to shine in the sanctuarie of his Church Rev. 4. 5. from evening unto morning that is putting in so much oile as may cause it to burne from evening to morning all the night the measure they say was halfe a Log about a quarter of a pinte of oile for every Lampe Sol. Iarchi See Exod. 27. 20. 21. And that the lampe went out in the morning appeareth by 1 Sam. 3. 3. Vers. 4. the pure candlesticke made all of pure gold a figure of Gods Law See Exod. 25. 31. Or it may be called the pure candlesticke because it was daily to bee purified and made cleane by the Priests before Iehovah there in the holy place were the lamps to be trimmed and so might not be trimmed without and afterward brought in as Chazkuni here observeth Vers. 5. fine-flowre of wheat The making of the shew bread is said to be thus They brought foure and twentie Seahs or Peckes which are eight Ephahs or Bushels of wheat for the Meat-offrings out of which being beaten and ground they boulted foure and twenty tenth-deales or Pottles of fine-flowre and made thereof twelve unlevened cakes They were kneaded and moulded without the court but baked within the courtyard as other Meat offrings And they had three formes or moulds of gold one wherein they put the cake when it was dough and the second wherein they baked it and the third wherein they put it after it was taken out of the Oven Every cake was square ten hand-bredths long and five broad and seven fingers high And the Table was twelve hand bredths long and fixe broad they set the length of the cake on the bredth of the table so that the cake was two band-bredths over the one side and two over the other c. Maimony in Tamidin or Daily sacrifices chap. 5. sect 5. 9. See also the notes on Exod. 25. 29. bake it not in the Sabbath day nor on a feast day but in the evening of the Sabbath they baked it and set it in order on the morrow Maim ibidem sect 10. twelve cakes answerable to the number of the twelve tribes of Israel represented by these cakes and in them all Gods elect called his Israel Gal. 6. 16. which are as unlevened cakes 1 Cor. 5. 7. presented unto him in Christ as upon a pure table in his Sanctuary where his favourable face is alwaies upon them These are called the Shew bread whereof see Exod. 25. 30. Vers. 6. sixe the Greeke addeth sixe cake and Targum lonathan sixe on one row and sixe on another row These were not set one by another or to the table could not well containe them but one upon another as Maimony sheweth ibidem sect 9. 2. and as is noted on Exod. 25. 29. pure table which was of Shittim wood but overlaid with pure gold Exod. 25. 24. Vers. 7. shalt put Heb. shalt give upon or by 〈◊〉 row which the Greeke translateth shalt put upon the one row implying the other also upon the row or by the row that is by each of them The Hebrew ghnal signifieth upon or by as in Gen. 14. 6. and 16. 7. Exod. 14. 9. and in many other places The Hebrewes also say this was by the bread upon the Table They set by the side of each row 〈◊〉 sell wherein was an handfull of frankincense and the 〈◊〉 sell was called Bezik a Cup or Vial. So there were 〈◊〉 handfuls of frankincense in two cups and the cups 〈◊〉 verges that they might rest upon the table Maimony in Tamidin chap. 5. sect 2. pure frankincense the Greeke version addeth and salt By the law in Levit. 2. 13. every meat-offring was to have salt see the annotations there So of this the Hebrew canons say the frankincense was to have salt as the other offrings Maimony in Tamidin chap. 4. sect 10. for the bread or to the bread for a memor 〈…〉 that is the incense shall bee burned on the altar and not the bread which shall bee a memoriall for the bread as the handfull of the Meat-offring with the oile and incense thereof is called the memoriall thereof Lev. 2. 2. bringing to Gods remembrance his covenant with his people The Greeke translateth thus and the cakes shall be for a remembrance set before the Lord. a Fire offring in Chaldee an oblation for these cups of incense were by the Priests burned on the Altar unto God to teach that the twelve tribes of Israel represente◠by these 12. cakes of Shew bread were by 〈◊〉 in Christ a sweet edour unto him Wherefore the Church is said to be persumed with myrrhe and frankincense Song 3. 6. And the prayers of the 〈◊〉 likened to incense Rev. 5. 8. are as a memors 〈…〉 a sweet smelling odour unto God Acts 10. 4. Psalme 141. 2. Vers. 8. In the sabbath day in the sabbath day that is In every sabbath the Greeke translateth in the day of the sabbathes he that is the Priest meaning the Priests in their courses as they ministred The Levites assisted the Priests in the making and preparing of the Shew bread 1 Chronicles 9. 32. and 23. 28. 29. But the Priests onely might come into the Sanctuarie to set it on and take it on the Table And they when they were many alwaies ministred by course Luke 1. 5. 9. saving at the feasts and they entred upon their service on the Sabbath 2 Chron. 23. 4. They did this service thus Foure Priests went in two of them h 〈…〉 their hands the two rowes of bread and two 〈◊〉 their hands the two cups of frankincense And before them went in foure Priests two to take off the two rowes of bread and two to take off the two ccups of incense which were there upon the table They 〈◊〉 caried in stood on the north side with their 〈◊〉 towards the south and they that caried out the bread stand on the south side with their faces to the north These tooke away the old bread and the other set on the new and the hands of the one were amidst the handsds of the other that is when the one tooke off the other set on as it is written BEFORE MEE CONTINVALLY Exod. 25. 30. They went out and set the bread which they brought out upon another golden table which was in the Portch of Solomons Temple and burned the cups of frankincense and afterward divided the cakes Maimony in Tamidin chap. 5.
in Christ in every place as he did at Ierusalem Malac. 1. 11. and at all times as he did at the solemne Feasts of Israel The renewing of the Moone which borroweth her light of the Sunne might figure the renewing of the Church said to be faire as the Moon Song 6. 10. by Christ the Sunne of righteousnesse Mal. 4. 2. whiles her light and joy is by him increased and continued as it is written Thy Sunne shall no more goe downe neither shall thy Moone withdraw it selfe for the LORD shall bee thine everlasting light and the daies of thy mourning shall be ended Esay 60. 20. And Ezekiel prophesying of the daies of Christ saith of the gate of the inner Court of the Sanctuary that looketh toward the East which should be shut the six working daies that in the Sabbath and in the day of the New-moone it should be opened Ezek. 46. 1. The Hebrewes say As the beginnings of the moneths are sanctified and renued in this world so shall Israel be sanctified and renued in time to come Pirke R. Eliezer per. 51. two bullockes The service at the New-moone was much more than in the Sabbath for that was but two lambes vers 9. but this at the New-moone is two bullockes one-ramme and seven lambes all Burnt-offerings and one goat-bucke for a Sin-offering vers 11. 15. These sacrifices were offered beside the daily Burnt-offering and after the sâ—me but Ezekiel foretelleth a lessening of this service speaking but of one bullocke six lambes and a ramme which the Prince should offer Ezek. 46. 6. Vers. 12. three tenth parts of an Ephah or Bushell as in vers 5. that is three Omers The like quantitie was prescribed in Numb 15. 9. and so two Omers for a ramme Num. 15. 6. But in Ezek. 46. 7. the Meat-offering is increased an Ephah for a bullocke and an Ephah for a ramme and for the lambs according as his hand shall attaine unto See before on vers 9. Vers. 13. a severall tenth part Hebr. a tenth part a tenth part that is for every one a tenth part or as Moses explaineth it in Numb 29. 4. one tenth part for one lambe So after in vers 21. and 29. and chap. 29. vers 10. 15. with oyle with the fourth part of an Hin of beaten oyle as was declared in vers 5. But when there was an Ephah of flower for a Meat-offering there was an Hin of oyle to an Ephah Ezek. 46. 5. 7. 11. Vers. 15. for a Sin-offering in Greeke for sin this was to make atonement for them vers 22. the law for sin-offerings was given in Levit. 4. And whereas some Sinne-offerings were eaten by the Priests and othersome whose bloud was carried into the Holy place were not eaten but burnt without the campe Levit. 6. 26. 30. of this the Hebrewes say The offering or doing of the Sin-offerings at the beginnings of the moneths and at the solemne feasts is like the offering of the Sin-offering that is eaten Maimony in Tamidin chap. 7. sect 2. Vers. 16. the first moneth called of the Hebrewes Abib and Nisan it answereth in part to that which we call March see the notes on Exod. 12. 2. and Levit. 23. 5. Vers. 17. the feast of unleavened cakes as is expressed in Levit. 23. 6. The Passeover was a figure of Christ our Passeover to be sacrificed for us the unleavened cakes signified sincerity and truth with which we should keepe the feast 1 Cor. 5. 7 8. See the Annotations on Exod. 12. 15. Vers. 18. any servile worke Hebr. any worke of service it meaneth any worke save about that which men should eat that only was to be done of them Exod. 12. 16. See the notes there and on Levit. 23. 7. Vers. 19. two bullockes c. the same sacrifices and so many as were offered at the New-moones vers 11. The Meat and Drinke-offerings also were the same vers 12 13. 20 21. But Ezekiel prophesieth of a change how at the Passeover on the fourteenth day the Prince should prepare for himselfe and for all the people of the land a bullocke for a Sin-offering And the seven daies of the feast of unleavened cakes he should prepare a Burnt-offering to the LORD seven bullockes and seven rammes perfect daily the seven daies and for a Sin-offering a goat-bucke of the goats daily The Meat-offerings also should be increased an Ephah for a bullocke and an Ephah for a ramme and an Hin of oyle for an Ephah Ezek. 45. 22 23 24. Vers. 22. a Sin-offering of it the Hebrewes say it was eaten in the second day of the Passeover which was the sixteenth day of the first moneth Nisan Maim in Tamidin chap. 7. sect 3. See before on vers 15. Vers. 23. Beside the Burnt-offering the daily sacrifice appointed in vers 3. unto which these sacrifices forementioned were added And beside all these there was the Lambe for a Burnt-offering which was sacrificed with the wave Sheafe or Omer as was commanded in Levit. 23. 10. 13. Vers. 25. the seventh day which was the last day of the feast of unleavened cakes and in this day it is said there should be a feast to Iehovah Exod. 13. 6. called here a convocation of holinesse or holy assembly So in Exod. 12. 16. and Lev. 23. 8. Vers. 26. day of the First-fruits called Pentecost Act. 2. 1. the feast of harvest Exod. 23. 16. the feast of Weekes of the first-fruits of wheat-harvest Exod. 34. 22. a new Meat-offering called so in respect of the former offered at the Passeover the law for this was given in Levit. 23 16. after your weekes after the seven weekes or fifty daies which the Israelites were commanded to number unto them from the Passeover Levit. 23. 15 16. The Hebrew which usually signifieth in your weeks is here to be interpreted after See the Annotations on Exod. 2. 23. Vers. 27. two bullockes these and the rest following are here added to the Feast over and beside those seven lambes one bullocke and two rammes which were offered with the first-fruits Levit. 23. 18. as is shewed in the Annotations there and beside the continuall Burnt-offering or daily sacrifice as after followeth in vers 31. Vers. 31. and their drinke-offerings This seemeth to be referred not only to the former yee shall make them ready but also to the latter they shall be perfect that as the beasts flower and oyle were to be perfect unblemished sound and sweet so the wine for drinke-offerings should likewise be perfect as hee called it strong wine in vers 7. not dead soure mixed with dregs or lees or otherwise corrupted See the Annotations on Gen. 4. 4. CHAP. XXIX 1 The offerings at the feast of Trumpets on the first day of the seventh moneth 7 at the day of afflicting their soules which was the tenth day of the seventh moneth 12 and on the eight daies of the feast of Tabernacles which began on the fifteenth day of the seventh moneth ANd in the seventh moneth in
at other times voluntarily serve God here alloweth it and their portions for their labour But the Hebrewes explaine this with some limitations saying Moses our master divided the Priests into eight wards or charges foure of Eleazar and foure of Ithamar And so they were till Samuel the Prophet and in Samuels daies hee and King David divided them into foure twenty wards and over every ward one head Provost And they went up to Ierusalem for the service of the ward every weeke c. And it is commanded that at the solemne feasts all the wards be equall and whosoever of the priests commeth up at the feast and will serve hee may serve and have a portion with them and they may not say to him goe thy way till thy ward commeth as it is written in Deut. 18. 6. AND IF A LEVITE SHAL COME FROM ONE OF THY GATES Which words are meant of the offerings at the feasts c. But vowes and voluntary offerings and the daily sacrifices none offer them but the ward whose time is appointed yea though it bee at the feast as it is said in Deut. 18 8. THEY SHALL EAT PORTION LIKE PORTION BESIDES HIS SALES BY THE FATHERS As if he should say they shall eat portion like portion of the offerings of the Congregation but have no like portion in other things which the fathers have already apportioned them and appointed every ward by the weeke c. And they account that hee speaketh not but of the priests for there are no gifts in the Sanctuary to eat of but for the priests onely And so a priest which hath an offering may come into the sanctuary and offer it any day when he will as it is said Deut. 18. 6. AND SHALL COME WITH ALL THE DESIRE OF HIS SOVLE and minister yea though it be a sinne-offering or a trespasse-offering he offereth it and maketh atonement by his owne hands and hath the skin of his offering and eateth the flesh And if hee will give his offering to any priest whom he will for to offer it he may give it and then the skin of the oblation and the service thereof is the priests onely to who◠hee gave it Maimony treat of the Instruments of the Sanct. chap. 4. sect 3. 6. that stand that is as the Chaldee expoundeth that minister Vers. 8. portion like portion that is equall portions one as much as another The Greeke translateth hee shall eat the portion that is apportioned or divided beside his sales that is beside the price of the things sold. By the Law if a Levite sold a house hee might redeeme it at any time Levit. 25. 32. which he could not doe if he spent his money upon his owne maintenance and had no portion in the sanctuary by his fathers or according to the fathers This some referre to the sales fore-mentioned which might be of the houses that he had from his fathers his patrimonie Others refer it to the order of his service and portion which should bee according to the courses and wards aforesaid without confusion or disturbance of them for according to the fathers and chiefe men in the families were the courses appointed Numb 3. 2. 17 21. and 1 Chron. 24. 4. the Greeke translateth beside the sale which is according to the family But the Chaldee paraphraseth thus Beside the ward or observation which shall come on the Sabbath as the fathers have appointed that is beside that portion which is due unto him for his service by course in his weeke as the fathers appointed Vers. 10. There shall not or Let there not bee found to passe thorow the fire so to burne them or at least to consecrate them by this signe unto Idols and in speciall unto Molech to which abomination this service was performed among the heathens Lev. 18. 21. See the Annotations there The Greeke translateth any that purgeth his sonne or his daughter in fire Of Achaz king of Iudah it is said that hee made his sonne to passe thorow the fire 2 King 16. 3. which Ezra explaineth thus he burnt his sonnes in the fire 2 Chron. 28. 3. a diviner in Hebrew Kosem a fore-seer or presager a foreteller of things to come as doth a Prophet as it is said the Prophets divine for money Micha 3. 11. and Baalam a Prophet 2 Pet. 2. 16. is called a Diviner Ios. 13. 22. though it be sometime spoken in the good part as in Esa. 3. 2. The Prophet and the Diviner or Sage and the Ancient and in Prov. 16. 10. Divination is in the lips of the King yet commonly it is meant of evill and heathenish Prophets or of the false Prophets in Israel Esay 44. 25. Ezek. 13. 6 7 9. With such they used to consult in weightie cases as the Philistines called for the Priests and the Diviners 1 Sam. 6. 2. and the King of Babylon stood at the parting of the way at the head of the two waies to use divination c. Ezek. 21. 21 22. It was done by unlawfull means as Saul said to the Witch Divine unto mee by the familiar spirit 1 Sam. 28. 8. and it was a thing hatefull unto God as hee saith Rebellion is as the sinne of divination 1 Sam. 15. 23. This Art as Cicero sheweth in his first booke of divination is called in Greeke Mantikee of Furie as Plato expounds it in Latine divinatio à divis of the gods as Tullie there saith and he maketh it a fore-knowledge and perceiving of things to come a skill much magnified in all nations The Hebrewes also take a Diviner to bee one that doth things whereby hee may foretell things to come and say such a thing shall bee or shall not bee or say it is good to doe such a thing c. The manner and meanes of divining they note to bee divers some doing it with sand some with stones some by lying downe on the ground some with iron some with a staffe which hee carrieth in his hand and leaneth on c. whereto they apply that of the Prophet My people aske counsell at their stocks and their staffe declareth unto them Hos. 4. 12. It is unlawfull to divine or to aske counsell of a diviner Hee that asketh of a diviner is chastised with stripes but the diviner himselfe if he doe any of the foresaid acts of divination or the like is beaten Maimony treat of Idolatry ch 11. sect 6 7. observer of times or Soothsaier an observer of the clouds and of the planets a Planetary or an observer of the flying of fowles an Augur The diviners forespoken of were caried much by inward and spirituall motions these by outward observations in the creatures They were of esteeme among the Philistines and other heathens Esay 2. 6. and the sinne crept into Israel 2 King 21. 6. though God forbade it here and in Lev. 19. 26. The Hebrewes say they were such as did set times for the doing of things saying Such a day is good and such