〈◊〉 Sol. Iarchi here saith The strength of Moses became feeble as a woman when the holy blessed God shewed him the punishments that he would bring upon them the people for this he said before him If thus kill mee first kill me or killing me that is kill me quite and out of hand the word is doubled for more vehemency and speed see mine evill that is my misery and affliction By seeing evill is meant the feeling or suffering of miserie as to see death is to dye Luke 2. 26. Psal. 89. 49. and as on the contrary to see the salvation of God meaneth the fruition or enjoying thereof Psal. 50. 23. and 91. 16. Compare with this Elijahs speech 1 Kings 19. 4. Verse 16. Gather unto me in Chaldee Gather before me and Thargum Ionathan explaineth it Gather in my name seventy worthy men This is answerable to the number of the seventy soules of the house of Israel which went downe into Egypt Gen. 46. 27. Exod. 1. 5. Deut. 10. 22. and to the 70 Elders which went up unto the Lord at mount Sinai Exod. 24. 1 9. From hence the Hebrewes in their commonwealth continued their chiefes Senate in Ierusalem of 71 Elders as here there were 70 and Moses the Prince So they record in Talmud Bab. in Sanhedrin ch 1. and Maimony in Sanhedrin c. 1. s. 3 4 5 explaineth it thus there was in Israel first a great court or judgement hall in thâ— Sanctuary and that was called the great Synedrion and their number was 71 as it is written Gather to me 70 men c. and Moses was chiefe over them as it is said And let them stand there with thee Numb 11. 16. loe here are 71. The greatest in wisedome among them all they set him for head over them and he was called Nasi the Prince in every place and hee stood in stead of Moses cur Master And they placed the greatest among the 70 next 〈◊〉 the head and he sate on his right hand and was call 〈…〉 Ab beth din the father of the judgement hall A 〈…〉 the residue of the 70 sate before him according 〈◊〉 their eares and according to their dignitie whâ—seever was in wisedome greater than his 〈◊〉 nearer unto the Prince on his left hand And they sate as in the forme of an halfe circle round so that the Prince with the Father of the Court might see them all Moreover they set two Iudgement halls each of 23. Iudges the one at the doore of the Court of the Sanctuary the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. fathers of families or moe they set a lesser Synedrion which sate in the gate of the citie as it is written And establish judgement in the gate Amos 5. 15. And their number was 23 Iudges and the wisest among them was head of them and the residue sate in a round like halfe a circle that hee which was head might see them all If it were a citie which had not 120 men in it they set therein three Iudges for there is no judgement hall of lesse than three that there might be moe or fewer if there hapned to be among them dissention in judgement But every citie which had not in it two wise men the one fit to teach the whole Law and the other skilfull to heare and skilfull to demand and make answer they set no Synedrion therein although it had in it two thousand Israelites c. the officers in Greeke the Scribes and Targum Ionathan addeth in Egypt as if these were such as are mentioned in Exod. 5. 14. and of them Sol. Iarchi also understandeth it What these Officers were after in the common-wealth of Israel is noted on Deut. 16 18. Here it seemeth to be meant of such Elders and Officers as were well knowne and had approved themselves for wisedome and good carriage for which they might with comfort be preferred to this high Senate for they that have ministred well as the Apostle saith purchase to themselves a good degree 1 Tim. 3. 13. Afterwards in Israel about the choise of these chiefe Magistrates it is thus recorded Our wise men have said that from the great Synedrion they sent into all the land of Israel and made diligent inquirie whomsoever they found to be wise and afraid to sinne and meeke c. they made him a judge in his citie And from thence they preferred him to the gate of the mountaine of the house of the Lord and from thence they promoted him to the gate of the Court of the Sanctuary and from thence they advanced him to the great judgement hall Maim in Sanhedrin chap. 2. sect 8. stand there or present themselves there with thee They were to stand before the Tabernacle to present themselves unto God and to receive authoritie from him and with Moses who was to be chiefe over them The Hebrewes from this word with gather a likenesse unto Moses saying They constitute none in the Synedrion but Priests Levites and Israelites whose genealogie is knowne c. as it is said in Num. 11. 16. WITH THEE which are like thee in wisedome religion and genealogie Maim in Sanhedrin ch 2 sect 1. Vers. 17. I will come downe to wit in signe or apparition as the Chaldee translateth I will reveale my selfe and Targum Ionathan addeth I will reveale my selfe in the glory of my Majestie this was in the cloud vers 25. I will take or will separate in Chaldee will increase of the spirit that is on thee meaning the gifts of the Spirit as prophesie vers 25. and other meet for their charge for there are diversities of gifts but the same Spirit 1 Cor. 12. 4. So spirits are named for spirituall gifts 1 Cor. 14. 12. 32. and the Holy Ghost for the gifts of the Holy Ghost Ioh. 7. 39. Act. 19. 2. 6. Thus the spirit of Elijah rested on Elishâ— 2 King 2. 15. when he had the same gifts and power of prophesie miracles c. Neither was Moses spirit hereby diminished for as Sol. Iarchi saith Moses in that houre was like unto the Lamp that was left burning on the Candlesticks in the Sanctuary from which all the other lamps were lighted yet the light thereof was not lessened any whit God shewed hereby that none without gifts of his Spirit are fit for office and government Exo. 18. 21. Deut. 1. 13. Act. 6. 3. The Hebrewes have this rule Any Synedrion King or Governour that shall set up a Iudge for Israel that is not fit and is not wise in the wisdome of the Law and meet to be a Iudge although he be wholly amiable and have in him other good things yet he that setteth him up transgresseth c. Maim in Sanhedrin chap. 3. sect 8. V. 18. Sanctifie in Chaldee prepare your selves so to sanctifie warre is to prepare therefore Ier. 64. 51. 28. It meaneth an holy prepara 〈…〉 o receive the gifts that they desired
Senate of Iudges which were of the chiefe or heads of the fathers of Israel 2 Chron. 19. 8. as they who here are called Priests are in v. 12. called the Priest and in 1 Chr. 4. 42. many captaines are in the Hebrew called an Head And as among the Priests one was chiefe so among the Iudges one was Prince or Ruler 2 Chro. 19. 11. The Hebrew records say When any doubt arose in any case to any one of Israel he asked of the Iudgement hall or Synedrion that was in his citie if they knew they told it him if not then he that enquired together with the Synedrion or with the messengers thereof went up to Ierusalem enquired of the Synedrion that was in the mountaine of the Temple if they knew they 〈◊〉 him if not then they all came to the Synedrion that was at the dvore of the Court-yard of the Temple if they knew they told it them and if not they all came to the Chamber of hewen stone to the great Synedrion and enquired c. Maim tom 4. treat of Rebells c. 1. s. 4. Of the threâ— Synedrions in Ierusalem see the Annotations on Num. 11. 16. that shall be in those dayes From hence the Hebrewes gather that if the high Synedrion had judged and determined of a matter as 〈◊〉 right in their eyes after them another Synedrom rose up which upon reasons seeming good unto them disanulled the former sentence then it was disanulled and judgement passed according as seemed good unto these latter Thou art not bound say they to walk save after the Synedrion or Iudges that are in thy generation the time wherin thou livest Maim in Rebels c. 2. s. 1. the word of judgement that is the matter or sentence of judgement which was to be according to the Law of God vers 11. as it is said of the Priests And in controversie they shall stand in judgement and they shall judge it according to my judgements Ezek. 44. 24. Whereupon it was also said unto the Iudges Yee shall warne them that they trespasse not against the Lord and so wrath come upon you and upon your brethren 2 Chron. 19. 10. Vers. 10. according to the word or according to the sentence of the word Hebr. the mouth of the word so in v. 11. all that they informe thee or all that they teach thee to wâ—t agreeable to Gods Law as before is shewed from Ezek. 44. 24. And in this sense Christ said to the people of the Scribes and Pharisees sitting in Moses seat All whatsoever they bid you observe that observe and doe Matth. 23. 2 3. which he meaneth not of their owne traditions but of their doctrine according to Moses for when they taught for doctrines the commandements of men hee both reproved them himselfe and willed his Disciples to let them alone as blinde leaders of the blinde Matth. 15. 1 2 14 and charged them to beware of the leaven of the Pharisees and Sadduces that is their doctrine Matt. 16. 6 12. Here therefore the Hebrew Doctors have stumbled at the Law whiles from this Scripture they would establish not onely the written Law of God but the Law by word of mouth or by tradition the foundation whereof they make the high Synedrion which was in Ierusalem from whose judgement they held it not lawfull to decline Maimony in Rebels c. 1. Vers. 11. According to the Law or According to the mouth that is the sentence doctrine or commandement of the Law not decline from the word or not turne aside from The commandement to doc the prohibition not to decline joyned together in this Law doe shew the weight thereof the naming of the Law Iudgement Word which the Priests and Iudges should teach sheweth the rule of right judgement to be given of God in his Law Ios. 1. 7. Deut. 5. 32 33. Ezek. 44. 24. from which when the Priests departed the Lord made them contemptible and base before all the people Mal. 2. 7 8 9. Vers. 12. the man that will doe presumptuously or in presumption proudly as the Greeke translateth in pride the Chaldee in wickednesse It is opposed unto ignorance and errour Exod. 21. 13 14. By the man here here to be meant either private person or inferiour Iudge that proudly disobeyed the sentence of the highest Councell but the Hebrewes referre it chiefly to the Rebellious Elder or Iudge and whereas they brought their owne traditions or law by word of mouth within the compasse of the Law to be taught as is noted on vers 10. they except the Sadduces which had beene from their youth trained up in their fathers opinions and never received the traditions of the Pharisees that such were not to dye by this Law for not obeying the doctrine which the high Court taught by tradition as also from this word will doe they teach that the rebellious Elder was not guilty of death for holding in judgment contrary to the decree of the high Synedrion or for teaching others so to hold unlesse hee teach them to do the thing or doe it himselfe Yet though he were free from death the Magistrates might beat him or otherwise punish him Maim in Rebel c. 3. s. 1. c. the Priest that is the Priests as in v. 9. for by their mouth every controversie and every stroke was to bee tried Deut. 21. 5. standeth to minister so in Ezek. 44. 24. in controversie they shall stand in judgment see the notes on Deut. 10. 8. there before Iehovah or there unto Iehovah as in Deut. 21. 5. the Greeke translateth in the name of the Lord. or unto the Iudge that is the Iudges as is noted on v. 9. And by this disjunctive or the Iudges are distinguished from the Priests forementioned shall die the manner of his death the Hebrewes say was strangling and they that put him to death were the chiefe Iudges When witnesses come and testifie that he hath done according to his teaching or that hee hath taught others to doe it they determine his sentence of death in the judgment hall that is in his Citie and take him and carrie him up from thence to Ierusalem And they put him not to death in the Iudgment hall that is in his citie c. but carrie him up to the high Synedrion in Ierusalem and keepe him untill the feast and strangle him at the feast as it is said and all the people shall heare and feare c. Maimony in Rebels o. 3. s. 8. See also the notes on Deut. 13. 11. the evill the evill doer as the Childee explaineth it agreeable also to the Greeke see Deut. 13. 5. Vers. 14. and shalt say that is if thou shalt say I will set over mee a King Thus God who had set Iudges over his people permitteth them also to have a king if they saw it so meet and would and should doe this thing after an holy and orderly manner But when they sought it amisse it displeased the
unto thee For hee is an abomination to Iehovah thy God whosoever doth these things whosoever doth unrighteousnesse Remember that which Amalek did unto thee by the way when ye were come forth out of Egypt How hee met thee by the way and smote the hind most of thee all that were feeble behind thee and thou wast faint and weary and hee feared not God Therefore it shall be when Iehovah thy God hath given rest unto thee from all thine enemies round about in the land which Iehovah thy God giveth unto thee for an inheritance to possesse it thou shalt blot out the remembrance of Amalek from under the heavens thou shalt not forget it Annotations A â—oâ—tâ—oversie a plea or strife in Greeke a contradiction and they or that they the Iudges may judge them And this Law concerneth all Courts the highest of 71 Iudges the Court of twenty three and the Court of three the lowest of which judged inferiour causes and money matters and had authority to beat malefactors but not to put to death justifie that is pronounce just so absolve or acquit in judgment condemne for wicked or pronounce wicked and so tendemne in judgment as the Greeke translateth it condemne This is contrary to the former and so the Apostle opposeth them saying It is God that justifieth who is hee that condemneth Rom. 8. 33. 34. This law is perpetuall the transgression whereof is a great sinne for Hee that justifieth the wicked and he that condemneth the just even they both are an abomination to the LORD Prov. 17. 15. Vers. 2. worthy to be beaten Hebr. a son of beating which the Greeke translateth worthy of stripes and the Chaldee a sonne guilty of or worthy to bee beaten So the sonne or childe of hell Matt. 23. 15. is one worthy of hell fire the son of death in 1 Sam. 20. 31. is one that was worthy of death and therefore should be killed and in the Gospell If the sonne of peace bee there in the house Luk. 10. 6. which another Evangelist explaineth thus If the house be worthy Matt. 10. 13. Now who they were that deserved beating are by the Hebrewes shewed thus Hee that transgresseth against a prohibition whereby the contrary commandement to be done is broken off and they warned him of it and said unto him Doe not this thing for if thou doest it and keepest not that which is commanded concerning it thou shalt be beaten and he transgresseth and keepeth not the commandement loe he is to be beaten Maimony in Sanhedrin chap. 16. sect 4. More particularly Thâ—se are to be beaten whosoever transgresseth against a prohibition for which he deserveth to be cut off but is not to bee put to death by the Synedrion as he that eateth fat or bloud or leven at the Passeover Likewise whosoever transgresseth against a prohibition for which they are guilty of death by the band of God as hee that eateth of fruits before the first-fruits tithes c. be paid and a Priest that is uncleane and eateth of the heave-offering which is cleane Likewise who so transgresseth against a prohibition wherein there is an act or worke as hee that boyleth a Kid in his mothers milke which the Hebrewes understand of eating flesh with milke or that weareth Linsey-woolsey But a prohibition wherein is no act as to walke as a tale-bearer to revenge or beare grudge or receive a false report c. for such he is not beaten nor for any other wherein there is an act some few excepted Every prohibition for which they are to be put to death by the Magistrate as adulterie working on the Sabbath c. they are not beaten therefore So every prohibition for which they are to make satisfaction as robbery theft c. they are not beaten for it And every prohibition whereby the contrary commandement is broken off as Thou shalt not take the dam with the young Deut. 22. 6. Thou shalt not wholly rid the corner of thy field Levit. 19. 9. c. they are not beaten for it unlesse they keepe not the commanded thing concerning them that is unlesse they omit the letting of the dam goe Deut. 22. 7. and the leaving of the corner for the poore Levit. 19. 10. And for a prohibition implied in the generals they are not beaten but all other prohibitions which are in the Law they are to bee beaten for doing them What is that prohibition comprised in the generals It is one prohibition which generally compriseth many things as yee shall not eat with the bloud Levit. 19. 26. And so when it is said Doe not such a thing and such a thing forasmuch as there is not a particular prohibition set before every one of them he is not to be beaten for every one of them unlesse they bee divided in other prohibitions or said by word of mouth that they are divided As where it is said Eat not of it raw or sodden Exodus 12. 9. hee is not beaten for eating of it raw and sodden twice but once Of the first-fruits hee saith Yee shall not eat bread and parched corne and greene eares Levit. 23. 14. a man for eating these three is to bee beaten thrice by word of mouth wee have beene taught that these are divided or severall It is said in Deut. 18. 10. Let there not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire a diviner of divinations an observer of times although all these things be comprehended generally in one prohibition yet are they divided in other prohibitions as in Levit. 19. 26. ye shall not observe fortunes and yee shall not observe times to teach that every one of these is a prohibition by it selfe severall and so all other of like sort Maimony in Sanhedrin ch 18. sect 1 2 3. Finally they say All prohibitions for which cutting off is due but not death by the Magistrate for which men are to be beaten are one and twenty All for which death is due by the hand of God which are prohibitions wherein an act is for which men are to be beaten are eighteene All prohibitions in the Law for which there is neither cutting off due nor death by the Magistrate for which men are to be beaten are an hundred sixtie and eight So there are found in all which are to be beaten 207. Maimony ibidem chap. 19. All which are there particularly related but would be too long here to repeat the Iudge that is the Iudges as the Greeke translateth for one Iudge sate not alone to judge controversies Neither was any man to be beaten without witnesses of his crime No man is to bee beaten but by witnesses and evidence and they are to examine the witnesses by inquiry and diligent search even as they do in judgments of life and death Maimony in Sanhedrin chap. 16. sect 4. cause him to lie downe or to be laid downe and bound fast the manner is said to bee thus both his hands
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
of which see the annotations on Exod. 12. 6 7 11. Verse 4. to doe that is to keepe or offer the Passeover as verse 2. This was for the sanctification of the whole Church in their persons as the Priests and Levites were before sanctified to their ministeries Verse 6. by the soule the soule is here put for the body and that dead as often other-where see Levit. 19. 28. and Num. 5. 2. sometime the Scripture explaineth it calling it a dead soule Num. 6. 6. The Chaldee Greeke and Latine keepe the Hebrew phrase They that were uncleane by the dead were uncleane seven dayes Num. 19. 11. and such might not come into the Lords Sanctuarie Num. 5. 2. nor eat of the holy things Levit. 7. 20. Hereupon they came to Moses and Aaron to inquire what they should doe for unto them the Law touching the uncleane was commanded Lev. 11. 1. Verse 7. wherefore are we kept backe the Greek explaineth it shall we be kept backe or deprived A religious demaund how they could performe their dutie unto God being in their legall pollution the oblation of Iehovah the Passeover is so called as being commanded by the Lord and kept unto his honour and it is called a sacrifice Exod. 12. 27. The Greeke translateth it a gift unto the Lord. So Korban an Oblation is by the Holy Ghost interpreted a gift Mar. 7. 11. Verse 8. Stand still or Stay which the Chaldee explaineth Tarry till I heare A religious answere signifying that he might doe nothing without word from the Lord so Christ spake not neither did any thing of himselfe but spake things as his father taught him Ioh. 7. 16 17. and 8. 28. From this and other the like examples of Moses Ionathan in his Chaldee paraphrase on this place saith That the Iudges of the Sanhedrin or courts should not be ashamed to aske concerning the judgement which is to hard for them for Moses who was the Master of Israel had need to say I have not heard Verse 10. Any man Hebr. Man man that is whosoever and by man understand the woman also Ionathan expoundeth it yong man or old man when he shall or though he be uncleane by a soule the Greeke and Chaldee adde the soule of a man meaning a dead man as verse 6. and so Ionathan explaineth it by pollution of a man which is dead This one kind of uncleannesse seemeth to be named for all other that continued any number of dayes so the Hebrewes understand it Who is the uncleane that is put off to the second Passeover Who-soever may not eat the Passeover in the fifteenth night of the first moneth Nisan because of his uncleannesse as men or women that have running issues Levit 15. the menstruous and women in childbed and men that lye with the menstruous But who so â—â—â—cheth a dead beast or creeping thing or the like in the fourteenth day he is to wash and they kill the Passeover for him after he is washed and in the evening when his sunne is set he eateth the Passeover The reason hereof is that such uncleannesse by the Law continued but till the evening so that having washed himselfe he was cleane at even and might eat Levit. 11. 24 25. He that is uncleane by a dead man and his seventh day which is the day of his cleansing Num. 19. 11 12. beginneth to be on the fourteenth day of the first moneth though hee wash and be sprinkled with the purifying water Num. 19. 19. so that he is fit to eat the holy things at evening yet they kill not the Passeover for him but he is put off to the second Passeover Num. 9. 6 11. we have beene taught by tradition that it was their seventh day who then came unto Moses and Aaron and hereupon they asked if the Passeover should be killed for them and they should eat at evening and it was told them that they should not kill for them But hereby is meant when he is defiled with such uncleannesse as a Nazirite is to shave him-selfe for it Num. 6. 9. for if he be defiled with other uncleannesse by the dead such as the Nazarite shav 〈…〉 not himselfe for then they kill for him in his seve 〈…〉 day after that he is washed and sprinkled and when his Sunne is set he eateth the Passeover They 〈◊〉 for the menstruous in her seventh day because 〈◊〉 〈◊〉 not washed till the eighth night and so she is â—ot fâ—t 〈◊〉 eat the holy things untill the ninth night Who so searcheth in a well to find a dead bodie they kill net the Passeover for him lest he find the dead there in the well and so be uncleane at the killing time If they have killed for him and hee find not the dead there then he may eat it at evening c. Mai 〈…〉 my in Korban Pesach chap. 6. sect 1 c. a jâ—urney or a way farre off The Hebrew of this word farre off hath extraordinary pricks over it for speciall consideration Hereby the Lord might signifie that we Gentiles which were uncleane even deaâ— in trespasses and sinnes and farre off Ephes. 2. 1. 13. should be made nigh by the bloud of Christ and 〈◊〉 partakers of him the second Passeover who now 〈◊〉 sacrificed for us 1 Cor. 5. 7. But touching this legall ordinance the Hebrewes say What is this j 〈…〉 farre off Fifteene miles without the walâ—s of Ierusalem and so by proportion fifteene miles from the campe of Israel Who so is 〈◊〉 〈◊〉 Ierusalem on the 14 day of the first moneth when the Sunne riseth 15 miles or moe loe this is a journey farre off if lesse than this he is not in a journey farre off for he may be come to Ierusalem by after mid-day though he goe on foot easily Maim in Korban Pesach ch 5. s. 8 9. your generations that is your posterity hereafter so this was not a temporary Law but perpetuall Verse 11. In the second moneth of this second Passeover the Hebrewes say It is a commandement by it selfe and therefore to be done even on the Sabbath for the second is no recompence for the first but is a feast by it selfe therefore they are guilty of cutting off for the breach of it Maim in Korban Pesach chap. 5. sect 1. betweene the two evenings in Greeke towards evening see v. 3. unleavened cakes which figured sinceritie and truth 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. Iarchi here faith There is no prohibition of Leaven save with it when it is eaten But hee might have leavened bread with him in the house Otherwise than at the first Passeover Exod. 12. 15. 19. which therefore needeth further inquiry bitter herbs Hebrew bitternesses the Latine version counted Hieroms expoundeth it wilde lettices which are sad to be bitter in taste Dioscorid lib. 2. chap. 166. though it is not to be restrained to that herbe onely see the annotations on Exod. 12. 8. So the Greeke translateth it Picridoon
presence or Majestie Vers. 12. and thou shalt and may here imply the reason therefore thou shalt observe For they came out of Egypt to keepe a feast to the Lord in the wildernesse Exod. 5. 1 3. which they kept at mount Sinai where the Law was given at this time of Pentecost or of Weekes Exod. 19. 1. 11. and 24. 5. 11. In memoriall whereof this day was kept holy every yeere And when they were come into Canaan they brought two loaves of the first-fruits of their wheat harvest with many sacrifices unto them adjoyned Lev. 23. 17. 20. which increased the solemnity Last of all the Law of Christ was given by the Spirit in fiery tongues to his Apostles on this festivall day Act. 2. Vers. 13. Boothes or Tabernacles made with the boughes of trees Lev. 23. 34 40. See the Annotations there of thy floore and of thy winepresse that is thy fruits the corne which is threshed in the floore and the wine pressed out of the fat therfore it is called the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Exod. 23. 16. Ver. 14. rejoyce in thy feast this is meant both of inward joy for the mercies of God past present to come by Christ and of outward manifestation of their joy by sacrifices of thanksgiving unto God and holy banquetting with the poore and ministers of the Lord as after he commandeth Verse 15. keepe a feast by offering of sacrifices in thankfulnesse to God for his blessings upon them and their land surely joyfull or onely joyfull with spirituall mirth serving the Lord. So the Apostle saith Rejoyce in the Lord alwaies againe I say rejoyce Phil. 4. 4. Vers. 16. Three times the times before and after mentioned the Passeover or vnleavened cakes the Feast of Weekes or Pentecost and the Feast of Boothes or Tabernacles see Exod. 23. 14. 17. and 34. 22 23. Of the speciall sacrifices of these Feasts see Levit. 23. and Numb 28. and 29. chapt he shall not appeare that is no man of Israel the Greeke saith as before thou shalt not appeare in Exod. 23. 15. it was said they shall not appeare before me emptie Thus here are three things required appearing keeping a feast vers 15. and rejoycing vers 14. every of which implied a sacrifice as is noted on Exod. 23. 15. Vers. 17. according to the gift of his hand that is Let every man appeare with a gift or oblation as he is willing and his hand can give which the Greeke explaineth Every one according to the ability of your hands Here beginneth the 48. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law See Genes 6. 9. and 28. 10. Vers. 18. Iudges and Officers in Chaldee Iudges and Avengers These were to judge causes and to execute the judgements the Officers are called in Hebrew Shotrim in Greeke Grammateis and Grammatoeisagogeis that is Scribes and as Hierom calleth them in Latine Masters Their worke was to speake and proclaime unto the people what they ought to doe Deut. 20. 5. 9. Ios. 1. 10 11. and 3. 2 3. and as the Hebrewes generally hold to see good orders kept lawes executed malefactors punished and the like Therefore they carried rods and weapons to execute justice as Praetors and Lictors in the ancient Romane Common-wealth and as Sheriffes and Constables in England There were both Iudges and Officers of all tribes and of the Levites 1 Chron. 23. 4. The Officers Shotrim had staves and whips and they stood before the Iudges and went about in the streets and into shops for to looke to right weights and measures and to smite all that did wrong and all that they did was by the mouth or commandement of the Iudges And in whomsoever they saw any foule matter they brought him to the Iudgement Hall where he was judged according to his wickednesse Maimony in Sanhedrin cha 1. sect 1. shalt thou give that is shalt make or constitute as the Greeke translateth The manner of making them is shewed in Deut. 1. 13 15. and what manner of persons were to be chosen is declared on Exod. 18. 21. thy gates the Greeke and Chaldee expound it thy cities But according to the bignesse of every citie so they appointed in Israel Courts of judgement the Hebrewes reckon three 1 The great Court in the Sanctuary called the great Synedrion where they set seventy Iudges and one as in Numb 11. 16. c. where seventy were added unto Moses 2 The Court of three and twenty of which they say there were two about the Temple the one at the Court-doore of the Sanctuary and the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. men or moe the lesser Synedrion of 23. sate in the gate of the citie 3 A citie wherein there were not 120. men they set therein three Iudges for there is no Court of lesse than three as Maimony sheweth in Sanhedrin ch 1. sect 3 4. giveth unto thee so within their owne Land Israel had this charge but not without the same as when they were dispersed into other nations Wee are not bound say they to constitute Iudgement Hâ—lls or Courts in every countrey and in everie citie but in the land of Israel onely c. as it is said in all thy gates which the Lord thy God giveth unto thee Maimony in Sanhedrin chap. 1. sect 2. judgement of justice that is as the Greeke translateth it just judgement which is when there is an equall and indifferent course of proceeding when the truth of the cause is discerned and when judgment passeth according to the Law Psal. 82. and 58. 2 3. So Christ saith Iudge not according to the appearance but judge just judgement Ioh. 7. 24. The Hebrewes say that the justice of judgement is an equality towards both parties in every matter that they let not the one speake so much as he seeth needfull and say to the other Be briefe in your speech and that they shew not a friendly countenance to the one and speake gently to him and frowne upon the other and speake roughly unto him That the one doe not sit and the other stand but both of them stand or if the Iudges please that they both sit and that the one sit not on high and the other below but one besides another It is unlawfull for the Iudge to heare the words of one of the parties before his fellow be come or out of the presence of his fellow and so the one partie is to be admonished that he relate not his cause to the Iudge before his fellow the other party be come c. Maim in Sanhedrin ch 21. Vers. 19. not wrest judgement not decline or pervert turne aside judgement not give wrong judgement for any cause as did Samuels sonnes who turned aside after lucre and tooke bribes and wrested or perverted judgement 1 Sam. 8. 3. See Deut. 24. 17. respect persons or
is applyed to the worke of mens hands Iob 31. 7. evill thing Hebr. evill word which the Chaldee explaineth any evill whatsoever For though there were no visible blemish yet other corruption might disable it as if it were sicke Mal. 1. 8. or the hire of an where or price of a dog Deut. 23. 18. or any such like See the notes on Lev. 22. 25. aâ— abomination and so farre off from being accepted at mans hand that God pronounceth a curse on those that sacrificed unto him such corrupt things Mal. 1. 13 14. Hereby God rejecteth all sacrifices save of his son Christ who is the Lumbe without blemish and without spot 1 Pet. 1. 19. who through the eternall Spirit offered himselfe without spot unto God Heb. 9. 14. and the sacrifices which by him and saith in his name are offered to God continually Heb. 13. 15. and 11. 4. 1 Pet. 2. 5 6. Vers. 2. If there be found or When there shall be found any of thy gates or one of thy gates that is 〈…〉 as the Greeke and Chaldee translate it in transgressing or to transgresse his covenant Transgression is a passing over or passing by the way which men should walke in wherefore that which one Evangelist expresseth thus they transgresse the tradition of the Elders Matth. 15. 2. another expoundeth they walke not according to the tradi 〈…〉 Mark 7 5. The like phrase is of transgressing the commandements and the Law Deu. 19 13. Dan. 9. 11. Vers. 3. other gods which the Chaldee calleth Idols of the peoples â—â—ther Hebr. and to the Sunne Besides other fictions of their owne the nations worshipped these creatures also and the Israelites â—ll into the same sin Ezek. 8. 16. 2 King 17. 26. and 21. 3. any of the host or all the host that is the starres spheres constellations c. as Esay 34. 4. Rev. 6. 13. Ier. 8. 2. and 33. 22. But â—â—der this name the Angels also may be implied Psal. 148. 2. for they are heavenly souldiers Luk. 〈◊〉 13 15. and forbidden to be worshipped Coloss. 2. 18. God onely is to be served Matth. 4. 10. and the host of heaven worshippeth him Neh. 9. 6. not commanded religious worship and service may not be performed at the pleasure or precept of men Esay 29. 1. 3. Matth. 15. 9. but as is commanded of God and though all idolatries in the world are not expresly and by name forbidden yet by the generall Law they are condemned Exo. 20. 4 5. and it is enough that God hath not commanded them see Deut. 4. 2. and 12. 32. Vers. 4. and hast inquired or then thou shalt inquire diligently Hebr. inquire well both to finde out the sinne if it be committed and not to punish any man upon uncertaine reports Vers. 5. unto thy gates in Greeke unto the gate but the Chaldee saith to thy citie Of this the Hebrews write they stone not an Idola 〈…〉 but 〈…〉 the gate of the citie wherein he served the Id 〈…〉 and if it be a citie where the most are heathans they stone him at the doore of the Iudgement Hall That in Deut. 17. 5. VNTO THY GATES is meant the gate wherein he served the Idoll and not that wherein sentence of death was decreed against him Maimony in Sanhedrin c. 15. s. 2. stone them This judgement of the particular person was greater than that of a whole citie which were killed with the sword Deut. 13. 15. save that their goods were consumed also this mans goods as the Hebrewes say went to his heires Of the manner of stoning see the annotations on Lev. 24. 23. Vers. 6. At the mouth which the Chaldee translateth the word meaning the testimony of two or three But from hence the Hebrewes gather they must receive no testimony but from the mouth of the witnesses it may not be from a writing of their hand Maimony in treat of Witnesses ch 3. s. 4. See the notes on Deut. 19. 15. he that is to die or he that dieth the Chaldee expoundeth is bee that is guilty or deserveth to be killed of one See this explained in Deut. 19. 15. Vers. 7. and thou shalt put away the evill If this phrase see Deut. 13. 5. the Greeke translateth put ye away or take away from among your selves that wicked person which very words Paul useth in 1 Cor. 5. 13. when he commandeth a wicked man to be cast out of the Church Vers. 8. a matter Hebr. a word too hand or marvellous as being hidden from thy knowledge that thou O Iudge canst not know or determine it The Greeke translateth be impossible the Ghaldee separated from thee It is spoken of things that are hidden and so too hard and unpossible for one either to know or to doe See Gen. 18. 14. Ier. 32. 17 27. Zach. 8. 6. Deut. â—0 11. bloud and bloud Hebr. bloud to bloud which phrase noteth a respect of one thing to another when they are compared By bloud may be understood murder of which the Iudges may be doubtfull and unable to finde out whether it were wilfull which deserved death or unwilling for which exile into the cities of refuge was appointed Num. 35. 16 23 24 c. Bloud and bloud is by some referred to those lawes mentioned in Levit. 15. 19 and Deut. 22. 17. plea or judgement and judgement and judgement cause as in 1 King 3. 16 17. 28. stroke and stroke or plague and â—lague which the Chaldee translateth plague of leprosie and plague of leprosie wherein â—here might be difficulties that the Priests could non easily judge see Levig 13. and 14. chapters But by plague or stroke may also be meant strokes and wounds that one man gave unto another matter 's or words of strikes that is of disagreement among the Iudges thâ— they could not accord in the sentence of judgement because of some doubts difficulties So the Chaldee translateth it words or mat 〈…〉 of division of judgement Iehosaphat explaineth it thus betweene bloud and betweene Law Commandement Statutes Iudgements 2 Chr. 19. 〈◊〉 to implying all difficulties about any part of the Law whatsoever thy gates in the Greek and Childee thyrities then thou Hebr. and thou shalt arise speaking to the Iudge or Iudges which found the causes too hard for them in judgement so it is written of the Iudges the hard matter they brought unto Moses and every small matter they judged themselves Exod. 18. 26. shall chuse to put his name and to dwell there see 〈◊〉 2. 5. This place afterward was Ierusalem as it is said Moreover in Ierusalem did Iehosaphat set of the Levites and of the Priests and of the chiefe of the fathers of Israel for the judgement of the LORD for 〈◊〉 c. 2 Chr. 19. 8 9. 10. And there were seâ— thrones of judgment Ps. 122. 5. Vers. 9. and unto the judge by and is meant or as is opened in vers 〈◊〉 or unto the Iudge by the iudge is understood the high conncell or
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
how it was used Exod. 29. 27. Hebrew why so called Gen. 14. 13. Hell what it signifieth Gen. 37. 35. Hin a measure how much it contained Exod. 29. 40. and 30. 24. To the Hoary head men should rise up Lev. 19. 32. Holy of Holies a place in the Sanctuary Exod. 26. 33. The high Priest might not enter into it but one day in the yeere and how Le. 16. 2 3 c. Honey unlawfull in the sacrifices Lev. 2. 11. Honey a figure of heavenly graces Deut. 32. 13. Honour what it signifieth and to whom it is due Exod. 20. 12. Horeb a mount called also Sinai Exod. 3. 1. 12. Host Saba what it implieth Gen. 2. 1. The Host or Campe of Israel must be cleane Deu. 23. 9. c. Houre for time Exod. 9. 18. Humbling a woman for defiling Gen. 34. 2. Hur a man in Israel Exod. 17. 10. I IAakob why so named Gen. 25. 26. and 27. 36. Iah the name of God Exod. 15. 2. Idols forbidden Lev. 19. 4. Idolatry with the monuments thereof to be destroyed Deut. 12. 2. Enticers and revolters to Idolatry to die Deut. 13. and 17. 2. c. Iehovah what it signifieth Gen. 2. 4. Exod. 6. 3. Iehovih Gen. 15. 2. Iesurun the name of Israel Deut. 32. 15. Iesus or Iosua Exod. 17. 8. he was first named Hoseas Num. 13. 16. he is appointed Governour after Moses Num. 27. 18. c. Iethro Iether Exod. 3. 1. If used in swearing Gen. 14. 23. and 21. 23. in praying Gen. 24. 42. in vewing Gen. 28. 20. for that Gen. 31. 52. Iles for Countries Gen. 10. 5. Image of God what it meaneth Gen. 1. 26. and 9. 6. Imbalming what it was Gen. 50. 2. Imposition of hands what it signified Exod. 29. 10. The manner of Imposition Lev. 1. 4. Incense how it was made Exod. 30. 35. c. how offered Exod. 30. 8. Incense altar Exod. 30. 1. Ingendering with divers kindes forbidden Levit. 19. 19. Inheritance what it signified Gen. 21. 10. Inheritances might not passe from tribe to tribe Nu. 36. Iniquity for punishment Gen. 19. 15. In for After Exod. 2. 23. In for because or for Deut. 9. 4. Inwards for heart Exod. 29. 13. Iordan or Iarden a river Gen. 13. 10. Num. 34. 12. Ioshua see Iesus The Iourneyes of Israel from Egypt to Canaan ' Num. 33. The sanctifying of their Iourneyes by Moses Num. 10. 35. Is for is become Gen. 3. 22. Isaak his name interpreted Gen. 17. 19. Ismael his name Gen. 16. 11. for Ismaelites Genes 28. 9. Israel why so named Gen. 32. 28. Issachar why so called Gen. 30. 18. why put in the fift place before his elder brethren Gen. 35. 23. Issues that defile men and women with the cleansing of them Lev. 15. The Iubilee or fiftieth yeere Lev. 25. 8. c. Iudging for delivering Deut. 10. 18. Iudgements or judiciall lawes Exod. 21. 1 c. Iudges and Officers to be set up with their dutie Deut. 16. 18 c. The supreme Iudges in the place which God shall chuse and their authority Deut. 17. 8 c. Iust Gen. 6. 9. Iustice Gen. 15. 6. Iustice in weights and measure Lev. 19. 36. Iust judgement required Deut. 25. 1 c. Lev. 19. 15. K KAdesh the name of a place Gen. 16. 14. called Enmishpat Gen. 14. 7. Keeping and Keepers of divers sorts Ex. 22. 10. Kidneyes what they signified Ex. 29. 13. Killing of sacrifices and who did it Lev. 1. 5. The Kings authority and dutie Deut. 17. 14 c. Kissing how used Gen. 31. 28. and 41. 40. Know for accompany Gen. 4. 1 17. and 19. 5. for care or regard Exod. 2. 25. Korahs rebellion and punishment Num. 16. L LAmbs of the first yeere as Ram of the second Lev. 2. 10. Lamb is the young of sheepe or of goats Ex. 12. 4 5. Deut. 14. 4. Land of Canaan was the Lords and might not be sold for ever Lev. 25. 23. what it figured Genes 12. 5 7. Land-markes not to be removed Deut. 19. 14. Latter daies what they are Gen. 49. 1. Laver and the signification thereof Exod. 30. 18. the manner of the Priests sanctifying there-from ibid. vers 19. It was made of the womens looking-glasses Exod. 38. 8. Laughing for joy Gen. 17. 17. and 21. 6. through weaknesse Gen. 18. 12. in mockage Gen. 21. 9. The Law the inheritance of the Church Deut. 33. 4. Law-giver Gen. 49. 10. Law how it was given with what preparation of the people and with how great terrour Exod. 19. and 20. chap. The Law delivered to the Priests Deut. 31. 9. Of reading it publikely at the end of seven yeeres Deut. 31. 10 11 c. The fire of the Law Esh dath Deut. 33. 2. Laying on hands see Imposition Leading for feeding Gen. 47. 17. Left hand for North Gen. 14. 15. Leprosie a plague Exod. 4. 6. The Law for Leprosies and their cleansing whether on mens persons garments or houses Levit. 13. and 14. chap. Lest a word of affirming Gen. 3. 3. Leven what it signified Exod. 12. 15. what it was Exod. 12. 20. Levites given to assist the Priests in stead of the first-borne of Israel Num. 3. 12 45. and 8. 16. The number of the Levites Num. 3. 15 c. The age and time of the Levites service Numb 4. 3 c. and 8. 24. The Levites charges when the Tabernacle removed Num. 4. 15 c. The manner of consecrating the Levites Numb 8. The 48. Cities and Suburbs which should be given to the Levites Num. 35. Levites were to teach the Law Deut. 33. 10. Levies power what it meaneth Deut. 33. 11. Life in Hebrew Lives and why Gen. 2. 7. Lifting up the hand for swearing Gen. 14. 22. for doing any thing Gen. 41. 44. for praying Exod. 17. 11. Lifting up the head diversly used Gen. 40. 13. 19. Lifting up the eyes for looking about Gen. 30. 10. Light Ge. 1. 3. Lights for light some bodies Ge. 1. 14. Linsey-woolsey forbidden Deu. 22. 11. Lev. 19. 19. Lions of divers names and why Gen. 49. 9. Lip for language Gen. 11. 1. Life or liveth used in swearing Gen. 42. 15. Living water what it meaneth Ge. 26. 19. Le. 14. 5. Log what measure it was Le. 14. 10. Ex. 30. 24. Looking forth of the evening or morning Gen. 24. 63. Exod. 14. 27. Locusts or grashoppers Exod. 10. 4. Lord Adonai Gen. 15. 2. and 18. 3. Love the summe and end of the Law Exod. 20. 6. Deut. 6. 5. To love ones neighbour as himselfe Lev. 19. 18. M MAgicians Gen. 41. 8. Magistrates or Rulers what manner of men they should be Exod. 18. 21. Deut. 1. 13. Making for yeelding or bearing Gen. 1. 11. for perfecting polishing c. Gen. 2. 3. for getting winning Gen. 12. 5. Making frustrate Gen. 17. 14. Males bound to appeare before God thrice a yeere Exod. 23. 17. Man Ish Gen. 2. 23. Earthly man Adam Gen. 1. 26. Man and wife for male and female Gen. 7. 2. Man added to
feast which was thrise in the yeare 1 at the Passeover 2 at Pentecost and 3 at the feast of Tabernacles Deut. 16. 26. of which last some understand this festivitie Ceseh as having the name of covering in boothes others of the covering that is the change of the moone when it is hid by the Sunne feast or daunce see Psal. 42. 5. This may be meant of all feasts or in speciall of the feast of blowing trumpets in the first day of the seventh moneth Levit. 23. 24. or of the Passeover as after verse 6. Vers. 5. a judgement that is a rite or ordinance made by God and a duty to be performed to him So judgement is for dutie Deut. 18. 3. Vers. 6. in Ioseph among the posteritie of Ioseph and the other tribes of Israel Ioseph is named as principall having the birth-right 1 Chron. 5. 1 2. So Psal. 80. 2. from the land so the Greeke turneth it the Hebrew ghnal being here for meghnal the same that min from as 2 Chro. 33. 8. with 2 King 21. 8. Zach. 4. 3. At their going out of Egypt the feast of the Passeover was appointed Exod. 12. after in the wildernesse the other feasts Levit. 23. or we may read it against the land viz. to destroy it and the first-borne Exod. 11. 4 5. The Chaldee applieth this to Ioseph when hee went out of prison and ruled over the land of Egypt I heard a language Hebr. a lip used for the speech or language as Gen. 11. 1. Vers. 7. from the burden that is burdens wherewith they were vexed in Egypt making bricks building cities c. Exod. 1. 11. and 5. 4 5 7 8. basket or pot such vessels as wherein they carried straw mortar bricke c. Vers. 8. Thou calledst Israel having left Egypt Pharaoh with his host pursued them and they were sore afraid and cried to the Lord Exo. 14. 10 15. secret place of thunder out of the blacke cloud wherewith God guided and protected Israel but with thunder raine c. dismayed the Egyptians Exod. 14. 19 20 24 25. See also Psal. 77. 18 19. of Meribah that is of Strife so named because Israel there strove with Moses and almost stonied him Ex. 17. 1 2 3 4 7. There God proved theÌ„ to know what was in their heart whether they would keep his commandements or no Deut. 8. 2. Exod. 15. 25. and there they proved God Ps. 95. 9. Vers. 9. testifie or protest take to witnesse namely the heavens and earth c. as Deut. 31. 28. and 32. 1 46. and 30. 19. and deeply charge thee Compare herewith Exod. 19. 3 4 5 c. and 20. 22 23. Ier. 11. 7 8 8. V. 11. open wide that is speake and aske freely This sentence our Saviour openeth thus If yee abide in mâ— and my words abide in you aske what ye will and it shall be done to you Ioh. 15. 7. and the Apostle thus Whatsoever we aske of God we receive of him because wee keepe his commandements c. 1 Ioh. 3. 22. The Chaldee expoundeth it Open thy mouth to the words of the law and I will fill it with all good Vers. 12. not well affected had no will or good inclination which they shewed presently after the giving of the Law by making themselves gods of gold and by their continuall rebellions afterward Exod. 32. 1 31. Vers. 13. perverse intendment or stubborne opinion writhing and obstinate intention which they looked after in their erroneous heart This word is taken from Deut. 29. 19. and after often objected to them by Ieremie Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. And this is noted for a judgement of God when he suffereth people to walke in their owne wayes Act. 14. 16. Vers. 15. humbled and so have given them rest from their enemies as in 1 Chron. 17. 10. compared with 2 Sam. 7. 11. Vers. 16. falsly denied or fainedly submitted see Psal. 18. 45. and 66. 3. their time if this be referred to the enemies it is meant their time of distresse as Ps. 10. 1. and 31. 16. so time is used Ier. 27. 7. Isa. 13. 22. if to Gods people it meaneth their continued setled state which the Chaldee translateth their strength Vers. 17. fed him that is his people verse 14. fat of wheat the principall or flower of corne so Deut. 32. 14. Psal. 147. 14. out of the rocke out of which God had made his people sucke honey and oile Deut. 32. 13. Spiritually the Rocke is Christ 1 Cor. 10. 4. the honey is the gracious words that flow from him sweetnes to the soule and health to the bones Prov. 16. 24. Psal. 19. 11. Song 4. 11. PSAL. LXXXII An exhortation to the Iudges and reproofe of their negligence A Psalme of Asaph GOd standeth in the assembly of God he judgeth in the midst of the Gods How long will ye judge injurious evill and accept the faces of the wicked Selah Iudge ye the poore weakling and the fatherlesse justifie the afflicted and the poore Deliver the poore weakling and the needy â—id free out of the hand of the wicked They know not neither will they understand they will walke on in darknesse moved shall be all the foundations of the earth I have said ye are Gods and ye all are sonnes of the most high But surely ye shall die as men and as one of the Princes shall ye fall Rise up O God judge thou the earth for thou shalt inherit in all nations Annotations THe assembly of God that is the assise or session of Magistrates whose office is the ordinance of god Rom. 13. 1 2. Deut. 16. 18. and who are to execute not the judgments of man but of the Lord who is with them in the cause and judgement 2 Chron. 19. 6. Deut 1. 17. in the mids of the Gods that is among the Iudges as the Chaldee translateth or Magistrates v. 6 who in the Law are called Gods Exod. 22. 8 9 28. because the word of God was given to them Ioh. 10. 34 35. Vers. 2. How long c. Thus God by his Prophet judgeth and reproveth the Gods or Iudges for unrighteous judgement The Chaldee addeth How long ye wicked will ye judge c. accept the faces respect the persons lift up admire honour or favour the faces a thing forbidden both concerning rich and poore Deut. 1. 17. and 16. 19. Lev. 19. 15. Prov. 18. 5. Lam. 2. 1 9. Vers. 3. Iudge ye that is defend deliver see Psal. 43. 1. Esa. 1. 17. justifie that is doe justice as 2 Sam. 15. 4. and acquit or absolve him his cause being right Deut. 25. 1. Ier. 22. 3. Vers. 5. They know not The Iudges are ignorant of their dutie Mic. 3. 1. Ier. 10. 21. Prov. 29. 7. The Chaldee paraphraseth The are not wise to doe good and they understand not the Law they will walke on that is continue wilfully ignorant and sinfull in perverting justice Mic. 3. 9. To walke in darknesse is
countenance And it was when the dayes had been prolonged by him there that Abimelech King of the Philistims looked out through a window and saw and behold Isaak was sporting with Rebekah his wife And Abimelech called Isaak and said Behold surely she is thy wife and how saydest thou she is my sister And Isaak said unto him Because I said lest I dye for her And Abimelech said what is this thou hast done unto us one of the people might lightly have lyen with thy wife and thou shouldest have brought upon us guiltinesse And Abimelech commanded all the people saying he that toucheth this man or his wife dying he shall be put to death And Isaak sowed in that land and found in that yeere an hundred measures and Iehovah blessed him And the man waxed-great and went going-on and waxing-great untill hee was waxed-great exceedingly And he had possession of flocks and possession of herds and much husbandry and the Philistims envied him And all the wells which his fathers servants had digged in the dayes of Abraham his father the Philistims stopped them and filled them with dust And Abimelech said unto Isaak Goe from us for thou art very-much mightier then we And Isaak went from thence and pitched in the valley of Gerar and dwelt there And Isaak returned and digged the wels of water which they had digged in the dayes of Abraham his father and the Philistims had stopped them after the death of Abraham and hee called their names according to the names that his father had called them And Isaaks servants digged in the valley and found there a well of living waters And the herdmen of Gerar did strive with the herdmen of Isaak saying The water is ours and he called the name of the well Esek because they contended with him And they digged another well and they strove also for it and hee called the name of it Sitnah And hee removed from thence and digged another well and they strove not for it and he called the name of it Rechoboth and hee said for now Iehovah hath made-roome for us and we shall be fruitfull in the land And he went-up from thence to Beersheba And Iehovah appeared unto him the same night and sayd I am the God of Abraham thy father feare not for I am with thee and will blesse thee and multiply thy seed for my servant Abrahams sake And hee builded there an altar and called on the name of Iehovah and stretched-out there his tent and there Isaaks servants digged a well And Abimelech went unto him from Gerar and Achuzzath his friend and Phicol the Prince of his army And Isaak sayd unto them wherefore come ye unto me and ye hate me and have sent me away from you And they said Seeing we have seen that Iehovah is with thee and we said Let there now be an oath-of-execration betwixt us betwixt us and thee and let us strike a covenant with thee If thou shalt doe unto vs evill as we have not touched thee and as we have done unto thee but-onely good and have sent thee away in peace thou now the blessed of Iehovah And he made unto them a banquet and they did eate and drinke And they rose early in the morning and sware ech-man to his brother and Isaak sent them away and they went from him in peace And it was the same day that Isaaks servants came and shewed unto him concerning the well which they had digged they said unto him we have found water And he called it Shibeah therfore the name of the Citie is Beer-sheba unto this day And Esau was fourty yeeres old and he tooke a wife Iudith the daughter of Beeri a Chethite and Basemath the daughter of Elon a Chethite And they were a bitternesse of spirit to Isaak and to Rebekah Annotations FIrst famine whereof see Gen. 12. 10. Abimelech of whom see Gen. 20. 1. 2. c. which history is to be compared with this Vers. 2. Aegypt as Abraham did Gen. 12. 10. and whither it seemeth Isaak was purposing to go Vers. 3. this land of Canaan the land of promise and figure of the place of heavenly rest see the notes on Gen. 12. 5. So by David hee exhorteth Dwell in the land and feed on faith Psalm 37. 3. See Gen. 37. 1. I will be the Chaldee expoundeth it my word shall be an helpe unto thee so in vers 24. and 28. these lands or countries possessed by so many nations Gen. 15. 19. 20. 21. so Psalm 105. 44. The Greeke translateth singularly land and so was the promise made to Abraham Gen. 13. 15. and 15. 18. and 17. 8. see the notes there stablish the oath that is performe the promises sworne Gen. 22. 16. 17. Vers. 4. starres that is innumerable see Genes 15. 5. seed meaning Christ Gal. 3. 16. 8. blesse themselves or as the Greeke translateth shall be blessed see Gen. 22. 18. Vers. 5. charge Hebr. keeping or observation that is ordinances to be kept So in Lev. 8. 35. and 22. 9. Deut. 11. 1. lawes for this word elsewhere the Scripture saith judgements Deut. 11. 1. and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11. c. and under these three particulars the whole charge or custody forespoken of is comprehended as afterward by Moses God gave the ten commandements or morall precepts Exod. 20. Iudgements or judiciall lawes for punishing transgressors Exod. 21. c. and Statutes or rules ordinances and decrees for the service of God Lev. 3. 17. and 6. 18. 22. Exod. 12. 24. 27. 31. 29. 9. 30. 21. Al which Abraham observed and is commended of God therefore Vers. 7. my sister He imitateth his father Abrahams practice Gen. 12. 11. 12. 13. and 20. 2. kill me Moses expresseth this as Isaaks owne words of himselfe The Greeke translateth it should kill him so elsewhere that version changeth the person for more easie order of speech and understanding to the reader See Psal. 144. 12. good countenance elsewhere it is faire of countenance or visage Gen. 12. 11. so the Greek turneth it here and before good is used for faire or goodly Gen. 24. 16. V. 8. by him or to him that is when he had beene a long time there sporting or laughing playing rejoycing it is the word whereof Isaak himselfe had his name Gen. 17. 17. 19. and 21. 6. Solomon saith Rejoyce with the wife of thy youth c. Prov. 5. 18. 19 Vers. 10. might lightly or had almost lyen guiltinesse a sinne making us guiltie of punishment a shamefull crime named in Hebrew Asham the Greeke translateth it Ignorance and so Paul calleth the sinnes of the people Ignorances or ignorant trespasses Heb. 9. 7. rightly so gathered from Levit. 4. 22. See the further explication of this word there Abimelech by this word Asham meaneth both the sin and the punishment for the same as in the law Asham is both the Guilty-sin and the Sacrifice for the same Lev. 5. 5. 6.
childe Such had naturall right to a double portion of all their fathers goods Deut. 21. 17. the excellencie that is most excellent in dignitie or preferment Whereby the dignitie of the priesthood seemeth to be meant as by strength following is meant the government or kingdome And so the Chaldee paraphrast explaineth it thou shouldest receive three portions the first birthright the priesthood and the kingdome The Ierusalemy Thargum saith the same adding this withall and for the sinne of my sonne Ruben the first birthright is given to Ioseph the kingdome to Iudah and the priesthood to the tribe of Levi. And that the first borne were Priests and governours see Gen. 25. 31. of strength or excellent strong This word which properly signifieth hard or firme strength is often applyed to kings and kingdomes which for the most part are gotten and maintained by strength and the kings strength is an honourable stile of his Majestie see Psal. 99. 4. and 110. 2. Vers. 4. Vnstable or Light soone-mooved this is alwaies used in the evill part Iudg. 9. 4. Zoph 3. 4. ser. 23. 32. and implyeth both his sudden light affections which caried him to evill and his sudden downfall from his dignity excell not that is thou shalt not excell but lose thine honour So the Chaldee explaineth it thou shalt not have profit nor receive the excellent portion he went up unto the Greeke changeth the person and translateth on which thou went est up also the Chaldee expoundeth it when thou wentest up to my bed Iakob as with indignation of the fact turneth his speech from Ruben to his brethren Such changes are often in the holy text as Deut. 5. 10. that love me and keepe his commandements for which in Exod. 20. 6. is my commandements And in Dan. 9. 4. thou keepest covenant towards them that love him for that love thee So Mark 11. 32. they feared the people for w ch in Matt. 21. 26. is written we feare Otherwise wee may read it thus thou defiledst my couch it is gone-up that is it is vanished away meaning the excellencie which we should have had For by defiling Bilhah his fathers concubine he lost his birthright Gen. 35. 22. 1 Chron. 5. 1. 2. To goe-up is sometime used for vanishing away Exod. 14. 16. Ier. 48. 15. Vers. 5. brethren specially consociate in that evill deed of killing the Sychemites Gen. 34. 25. and so brethren not in nature onely but in conditions See Gen. 10. 21. instruments or weapons to weet they were giving themselves and their members as weapons of unrighteousnesse unto sin as Paul speaketh Rom. 6. 13. meaning of their cruell fact forementioned Gen. 34. 25. sojourning habitations in the land of their sojourning as saith the Chaldee paraphrast where they being strangers indangered the ruine of themselves and their fathers house Gen. 34. 30. Or their agreements meaning the covenanted conditions made with the Sychemites to consent unto them if they would be circumcised which was with deceit Gen. 34. 13. 15. c. Thus also the Greeke may bee understood hairesis being sometime used for a conditional covenant Or their swords but the word is not so found elsewhere Vers. 6. secret that is as the Greeke translateth it and Thargum Ierusalemy their councill their assembly So David saith the secret of evill doers Psal. 64. 3. and Ieremy the secret of mockers Iere. 15. 17. that is the assembly Iakob here meaneth that neither should any neither would he approve of their perfidy glorie or honour hereby may be meant the tongue which is the glorie of man by speech being good and the contrary if it be evill Iam. 3. 5. c. So my glory Psal. 16. 9. is by the Apostle cited my tongue Act. 2. 26. Otherwise it is a repetition of the former my glory that is my soule a man Hemor the King and Sychem his son with the men of the citie Gen. 34. 25. 26. Therefore the Greeke translateth it men and Thargum Ierusalemy Kings and rulers And the singular is often put for many as the man of Israel fled 1 Chro. 10. 1. that is the men of Israel 1 Sam. 31. 1. See also Gen. 3. 2. selfe-will or pleasure houghed the Oxe so the Greeke also translateth it meaning that they tooke away and destroyed the oxen and other beasts of the Sychemites Gen. 34. 28. Oxe is for Oxen as Gen. 32. 5. Some as the Chaldee translate they pulled downe the wall but Shor the word here used is properly an oxe or bull and Shur a wall neither was there mentioned any pulling downe of walls in Gen. 34. Therefore the Ierusalemy Thargum expounds it of their selling of Ioseph who is likened to an oxe Deut 33. 17. But that seemeth not to be intended here Vers. 7. I will divide that is I prophesie their devision so Ezekiel saith when I came to destroy the citie Ezek. 43. 3. Which was his foretelling the destruction See also Hos. 6. 5. them in Iakob that is their posteritie among the children of Iakob see Gen. 19. 37. This was accomplished when Symeon had his inheritance in the middest of the inheritance of Iudah Ios. 19. 1. and was faine to seeke a larger possession 1 Chron. 4. 39 40. and Levi had his cities of habitation among the other tribes Ios. 21. 2. 3. c. Howbeit afterwards Levi for their zeale against idolaters Exod. 32. 26. 28. 29. had this their dispersion turned to a further blessing while they were consecrated to teach Iakob Gods judgements and Israel his law c. Deut. 33. 9. 10. and so had the priesthood in their tribe This the Ierusalemy Thargum also mentioneth and saith likewise of the Simeonites that they were teachers of the Law in the Synagogues of Iakob and the Levites in the schooles of the sons of Israel Vers. 8. thou to weet art so by name and shalt bee so indeed for Iudah signifieth Confession or Praise and to his name he hath reference Praised thou art called and praise thee shall thy brethren Thargum Ierusalemy saith Iudah to thee shall all thy brethren confesse and by thy name shall all the Iewes be called See the notes on Gen. 29. 35. confesse or as the Greeke translateth praise thee meaning that his brethren should acknowledge the dignitie of the firstborne in respect of the government to bee given unto him and that Christ the King should come of him 1 Chron. 5. 2. Heb. 7. 14. And when the rest of the house of Israel compassed the Lord with lyes and deceit Iudah is praysed for yet ruling with God and being faithfull with the saints Hos. 11. 12. In Christ this prophesie is chiefly fulfilled as the particulars following shew to him the Hebrew Doctors also doe apply it as in Breshith ketannah or their lesser Commentary upon this place it is said Iudah was borne the fourth among the tribes and in the fourth day were the lights created and it is written of the Messi is His throne as the Sunne before me
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
time and let this be every great matter let them bring unto thee and every small matter let them judge so make thou the burden lighter for thy selfe and let them beare it with thee If thou shalt doe this thing and God command thee so then thou shalt be able to stand and all this people also shall come to their place in peace And Moses hearkned to the voice of his father in law and did all that he had said And Moses chose men of ability out of all Israel and made them heads over the people rulers of thousands rulers of hundreds rulers of fifties and rulers of tens And they judged the people at all time the hard matter they brought unto Moses and every small matter they judged themselves And Moses sent away his father in law and he went his way unto his owne land Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 17. Section of the law see Gen. 6. 9. THe Priest the Chaldee calleth him prince the Greeke Iothor priest of Madiam see Exodus 2. 16. and 3. 1. Vers. 2. he had sent her backe Heb. after her sending backe that is she and her children were sent back by Moses for that trouble which befell in the way Exod. 4. 26. Vers. 3. an alien or forreiner so Ger the first part of his name signifieth fee Exod. 2. 22. Vers. 4. Eliezer by interpretation My God is 〈…〉 Abrams ste 〈…〉 d was of this name Gen. 〈…〉 hath beene my helpe Hebr. in my helpe which the Greeke translateth my helper the Chaldee 〈◊〉 hath beene for my helpe 〈…〉 God the mountaine saith the Chaldee 〈…〉 glory of God was revealed that was 〈…〉 God gaue his Law Ex. 3. 1. Deut. 5. 2. Vers. 6. he said 〈…〉 by messengers sent before 〈…〉 said unto Iesus that which 〈…〉 messengers spake Matth. 8. 6. 8. compared with Luke 7. 3. 6. To make this plaine the Greeke changeth the phrase thus And it was told Moses saying Loe Iothor thy father in law commeth c. Vers. 7. each other Hebr. man his neighbour this speech the Greeke explaineth they saluted one another and to aske may imply not onely a question but a wish of their welfare as Psal. 122. 6. So in 1 Sam. 25. 5. and 10. 4. Vers. 8. found them that is befallen or come upon them as the Greeke explaineth it A phrase often used for afflictions that come upon any as Nehem. 9. 32. Psal. 116. 3. and 119. 143. Esth. 8. 6. Vers. 9. rejoyced the Greeke translateth was astonished Accordingly all that love Ierusalem are willed to rejoyce with her Esa. 66. 10. Vers. 10. the hand that is the power and tyranny as the Chaldee translateth it the anguish of the dominion of the Egyptians Vers. 11. in the thing Hebr. in the word which is often used for any thing or cause The Greeke translateth for this cause he was above them that is above the Egyptians Or wherein they dealt proudly against them that is against the Israelites This sense the Greeke affordeth and so we are to understand words wanting as therein hath hee beene greater then the Egyptians and hath gotten himselfe a name as is expressed in Nehem. 9. 10. which place giveth light unto this For Iethroes speech is broken off through that joyfull astonishment of his verse 9. as passions of the minde doe often swallow up words as is noted on Exodus 4. 5. The Chaldee paraphrase here saith in the thing wherein the Egyptians thought to judge Israel in that are they judged They drowned the children of Israel in the river Exod. 1. 22. and themselves were drowned in the sea Exod. 14. Vers. 12. tooke a burnt-offring the Greeke translateth tooke burnt-offrings wherof see Gen. 8. 20. These he tooke for or tooke and offered unto God as taking of gifts Psal. 68. 19. is by the Apostle expounded giving of gifts Ephes. 4. 8. So Exod. 25. 2. sacrifices to wit of peace or for thanksgiving which word is sometime added as in Ex. 24. 5. and they now keeping a banquet before the Lord it is to be understood of peace offrings which men did eat of Lev. 7. 15. whereas no man did eat of the burnt-offring Lev. 1. 9. bread which word is used for all meat Gen. 3. 19. and 21. 14. and eating of bread is here for feasting as bread is put for a feast Eccl. 10. 19. Dan. 5. 1. and the flesh of the sacrifices is also called bread Lev. 3. 11. and 21. 6. Num. 28. 2. before God so it was a religious banquet eaten before the Majestie of GOD appearing in the cloud as after in the place chosen of God for his worship they offered sacrifices and did eat before the Lord Deut. 12. 5. 7. 1 Chron. 29. 21. 22. Vers. 15. to enquire of God or to seeke God which the Greeke explaineth to seeke judgement of God and the Chaldee to seeke doctrine from the face of the Lord which was done by Moses bringing their matters unto God v. 19. Num. 27. 5. 6. 15. 33. 34. 35. for doubtfull things they used in Israel to enquire of God by the Prophets 1 Sam. 9. 9. Hereupon Moses told the Iudges whom he appointed under 〈◊〉 that the judgment was Gods Deut. 1. 17. And this teacheth such as goe to law one with another not to seeke after their owne affections but after the will of God and therein to rest Vers. 16. a matter Hebr. a word which the Greeke rightly translateth a controversie so in Exod 24. 14. See also Deut. 1. 12. make knowne the Greeke saith I instruct them which version the holy Ghost approveth 1 Cor. 2. 16. from Esa. 40. 13 Vers. 18. fade away a similitude from the leafe of a tree which fadeth for want of moisture so the care of judging so great a people would weary and weare him out This Moses himselfe acknowledged Deut. 1. 9. 12. Vers. 19. God shall be with thee and consequently will prosper thy proceedings for the good of thy selfe and thy people see Gen. 31. 3. and 32. 9. and 39. 2. The Chaldee translateth the Word of the Lord shall be thy helpe to God-ward Chald. inquiring doctrine from the face of the Lord as verse 15. thou shalt bring or bring thou the matters or words in Greeke their words meaning their hard controversies which could not bee determined without counsell from God as sometime fell out Num. 15. 33. 34. 35. and 27. 5. 6. Vers. 20. the worke or deed in Greeke the works This Moses explaineth to bee all the things which they should doe Deut. 1. 18. Vers. 21. men of ability or of power vertue and activity that is vertuous active and able men in body and minde as Gen. 47. 6. 1 Chron. 26. 6. The Greeke translateth able or mighty men The Hebrewes describe them thus Anshei chajil that is Men of ability are such as bee mighty in the commandements and exactly looke to themselves and subdue their affections so that there bee no dishonest or
fire and the thunders and the lightnings and he went neere into the thicke darknesse and a voice spake unto him and we heard it Moses Moses goe say unto them thus and thus And so it is said face to face the Lord spake with you Deut. 5. 4. c. This standing at mount Sinai it selfe alone was an evident confirmation of his prophesie that it was truth and without all suspicion in it as it is written Lo I come unto thee in the thicke cloud that the people may heare when I speake with thee and may beleeve in thee for ever Exodus 19. 9. So that before this thing they beleeved not in him with such a beleefe as continueth for ever but with a beleefe that had doubtfull conceits and thoughts after it Maimony in Misn. in Iesudei hatorah ch 8. S. 1. Vers. 10. sanctifie them that is bid them and looke that they doe sanctifie and holily prepare themselves that they may be humbled at my feet to receive my words as Deut. 33. 3. This was by cleansing themselves from all filthinesse of the flesh and spirit 2 Cor. 7. 1. inwardly by faith Act. 15. 9. outwardly by washing their garments whereof see Gen. 35. 2. and their bodies as appeareth by other places that shew the sanctifying of the priests and people Levit 8. 6. and 15. 5. 6. 8. 13. 16. 18. 21. 22. c. and abstaining from their wives as after followeth here verse 15. Which things figured our sanctification and cleansing by Christ Iesus with the washing of water by the Word even the washing of regeneration and renewing of the holy Ghost Ephes. 5 26. Tit. 3. 5. From this precept the Hebrew Doctors gather their doctrine and practice for baptizing all whom they admit unto their Church and covenant as Maimony sheweth in Asurei Biah ch 13. and is more fully set downe in the annotations on Gen. 17. 12. V. 11. the third day which is thought to be the day that after was called Pentecost the 50. day after the Passeover then was a yeerly feast Exo. 23. 16. Lev. 23. 15. 16. c. Act. 20. 16. On this day the fiery law was now given on mount Sina on this day the fiery tongues were after given for preaching the Gospell in Ierusalem Acts 2. 1. 2. c. And many mysteries are of the third day in the Scriptures see the notes on Gen. 22. 4. Vers. 13. touch it or touch him that is the man or beast that shall touch the mountaine shall be so execrable unto you as yee shall not touch it with hand but stone it or shoot it through These ordinances were outward concerning the mount that might be touched terrible that the people could unbeare that which was commanded and shewed the nature and use of the law contrary to the Gospell on mount Sion as Paul explaineth it Heb. 12. 18. 20. 22. c. with a shot with arrow or dart as the Apostle in Greek openeth the Hebrew phrase shooting shot through Heb. 12. 20. the sound of the trumpet or the sounding trumpet called in Hebrew Iobel translated in Greeke voices and trumpets but the Apostle seemeth to expresse it by the sound or eccho of the trumpet Hebr. 12. 19. the Chaldee turneth it the trumpet Every 50. yeare was of the sounding of trumpets called Iobel the Iubilee Levit. 25. 10. see the annotations there and Ios. 6. 4. 5. is drawne long or draweth that is continueth the sound and so there be an end of the trumpets sounding shall goe up that is as the Chaldee paraphraseth when the trumpet shall be withdrawne they shall have leave to goe up and as the Gr. translateth when the voyces the trumpets the cloud are departed from the mountaine they shal goe up So that whiles the signes of Gods Majestie were on the mount the people were forbidden to approach but when they were ceased the people might goe up as to any other common mount wheras untill that time the mountaine was sanctified verse 23. Vers. 15. unto a wife or to a woman that is any of you unto his wife to lie with her as the Ierusalemy Thargum expoundeth it the ministerie of the bed A like speech passed betweene Achimelech the priest and David about eating of the holy bread 1 Sam. 21. 4. 5. This was for the more humiliation and preparing of the people as Paul teacheth that man wife may abstaine with consent for a time that they may give themselves to fasting and prayer 1 Cor. 7. 5. It seemeth also by the Law in Levit. 15. 18. that there was a figurative uneleannesse by all such copulation see the annotations on that place Vers. 16. voyces that is thunders see Exod. 9. 23. heavy that is very thicke cloud the Greeke translateth darkesome clouds These were signes of Gods glorious presence and of his judgements against the breakers of his Law the Prophets use the like words to signifie his Majestie Psal. 18. 9. 10. 12. 14. and 97. 2. 4. And these things were now done by the ministery of Angels Act. 7. 53. Gal. 3. 19. for God came with ten thousands of saints Deut. 33. 2. trumpet shewing the nature of the Law to manifest Gods will mens transgressions and to warne them of the wrath deserved Esay 58. 1. Ezek. 33. 3. Rom. 3. 20. and 4. 15. trembled or was afraid The spirit of bondage which was in the people caused them to feare Rom. 〈◊〉 15. for they were not perfect in the love of God 1 Iohn 4. 18. Vers. 17. to meet with God as the Chaldee paraphraseth with the Word of the Lord. Thus Moses as a Mediatour stood betweene the Lord and the people because they were afraid Deut. 5. 5. Gal. 3. 19. at the nether part without the bounds that Moses had limited vers 12. They flood here as the Hebrews write after the order that Moses mentioneth in Deut. 29. 10. 11. when after 40. yeeres he renewed the covenant First there were the firstborne the priests Exod. 19. 22. which came neare unto the Lord after them the Heads of the Tribes the Rulers after them the Elders then the officers after them all the men of Israel then the little ones after them the women and then the strangers Aben Ezra on Exod. 19. Vers. 18. on a smoke With clouds and smoke God often manifested his glorious presence to his people Exod. 40. 34. 35. 2 Chro. 5. 14. and 6. 1. and 7. 1. 2. Esay 6. 4. Rev. 15. 8. there was the hiding of his power Hab. 3. 4. descended God who filleth heaven and earth Ier. 23. 24. is said to descend or come downe to certaine places when hee there manifesteth his glory and it is spoken of him after the manner of men See the notes on Gen. 6. 6. and 11. 5. in fire for Gods Word is like to fire Ier. 23. 29. and his law was firie Deut. 33. 2. as hee himselfe is a consuming fire Deutro 4. 24. Thargum Ierusalemy explaineth it thus because the
Proverbes 7. 10. 11. 12. 13. 22 and all inordinate lusts for who so looketh on a woman to lust after her hath committed adulterie with her already in his heart Matt. 5. 28. Likewise plâ—â—alitie of wives Malach. 2. 15. 1 Corinth 6. 16. and 7. 2. unjust divorces Malach. 2. 16. Matthew 19. 3. 4. 9. and incestuous mariages Leyitiâ—us 18. 6. c. Contrariwise God here requireth chastitie in bodie and spirit either in single life 1 Corinth 7. 34. or in lawfull maried estate Hebrewes 13. 4. that every one should know how to possesse his vessell in holinesse and honour 1 Thes 4. 3. 4. Verse 15. not steale either persons Exodus 21. 16. 1 Timoth. 1. 10. or any other things by fraud or by force 1 Thes. 4. 16. It forbiddeth all unjust taking or keeping backe of things pertaining to God Leviticus 5. 15. Malach. 3. 8. Acts 5. 2. 4. or to men Leviticus 19. 11. Romanes 13. 7. all unrighteousnesse in covenants contracts bargaines c. Genesis 31. 39. 41. Leviticus 19. 35. oppression Deuteronomie 24. 14. exâ—ortion Luke 3. 13. taking of bribes Deuteronomie 16. 19. usurie Exodus 22. 25. or any filthy gaine 1 Timothie 3. 8. detaining of other mens goods either lent Psalme 37. 21. or pawned Exoâ—us 22. 26. or lost Leviticus 6. 4. withholding of tribute custome c. Matthew 22. 21. Romanes 13. 6. 7. removing of land-markes Deuteronomie 19. 14. All idle and inordinate walking 2. Thes. 3. 6. 10. 11. 12. covetousnesse Hebrewes 13. 5. and unmercifulnesse to the poore Deut eronomie 15 7. Contrariwise it requireth justice and equitie faithfulnesse diligence and mercie in all 〈◊〉 dealings Deut. 16. 20. Matthew 20. 7. Titus 2 〈◊〉 Proverbes 22. 29. Psalme 112. 9. and to dâ—e unto all men whatsoever we would that men should doe unto us Mat 7. 12. Verse 16. not answer that is not speake or witnesse as the Chaldee translateth the Greeke saith 〈◊〉 fâ—lsely 〈◊〉 and so this Commandement is alledged in Matthew 19. 18. false witnesse or false 〈◊〉 as the Greeke and Chaldee 〈…〉 though the Hebrew Ed signifieth also 〈◊〉 testiâ—â—â— as in Leviticâ—â— 5. 1. and so may here bâ— Englished a witnesse or testifieâ— of falshood In repeating this â—aw Moses useth another word 〈…〉 nesse of vanitie D 〈…〉 5. 20. the same woâ—d that was before in 〈◊〉 for taking Gods naine in vaine God here forbiddeth all lying and â—â—true speaking Eph 〈…〉 4. 25. especially in witnesse hearing all 〈◊〉 oâ— deprâ—ving of the actions words or meaning of any 2 Samuel 10. 2. 3. Matthew 2â— 59. 60. Psalme 52. 4. 5. 6. all rash and unrighteous judgement without due triall and examination Iohn 7. 24. 51. Mathew 7. 1. D 〈…〉 onomie 19. 18. wresting of the Law and of judgement Deuteronomie 16. 19. Zeph. 3. 4. concealing the truth which one can witnesse Leviticus 5. 1. false records Ezra 4. 19. raising or received of false rumors or reports Exodus 23. 1. Nehem. 6. 6. 7. 8. 1 Samuel 24. 9. walking about with tales Leviticus 19. 16. whispering backebiting covenant-breaking Rom. 1. 29. 30. 31. and all other wayes of hurting with the tongue Psalm 101. 5. And he commandeth faithfull testimony Proverbes 14. 5. 25. righteous judgement Deut. 1. 16. speaking truth as it is in ones heart Psalme 15. 2. and all other things that may preserve the good name of a man and of his neighbour which is to bee chosen rather than great riches Proverbs 22. 1. thy neighbour that is any man acquaintance or stranger friend or foe for though the Hebrew Regneh sometimes signifieth a speciall friend as Deuteronomie 13. 6. Iob 2. 11. yet here it is to be taken in the largest sense as Christs answer to him that asked who was his neighbour sheweth Luke 10. 29. 30. 37. By neighbour then is meant any other man joyned to us and living with us in humane societie as God hath of one blood made all nations of men Act. 17. 26. So neighbour is used generally for another man or woman Genesis 11. 3. Esth. 1. 19. and in Proverbs 18. 17. the Greeke translateth it an Adversarie according to the true meaning there The Holy Ghost in Greek calleth him Plesion that is our Neighbor or Next Luk. 10. 27. 29. Ro. 13. 9 Vers. 17. not covet in Deut. 5. 21. another word Desire is also used and there the coveting of the wife is first named and then the coveting of the house there also the field is added whereof here is no mention howbeit the Greeke hath the same order and addition in this place This commandement forbiddeth covetousnesse and disconter ment with our present estate and all desire of anothing which God hath bestowed upon another though wee would haue it without injurie to another as by giving him the worth of it in money or otherwise 1 King 21. 2. And thus it differeth froÌ„ the former Commandements which forbid together with the outward act the inward desire of another mans goods to his hurt For as desire after a mans wife is adulterie Matt. 5. 28. so the desire of any other mans house or beast wroÌ„gfully is stealth But this commandement forbiddeth an inferiour degree of sin and because mens desires are not satisfied with that they have but Covetousnesse coveteth all the day Prov. 21. 26. therefore God here restraineth every inordinate lust and teacheth us to be content with such things as we have for he hath said I will not leave thee nor forsake thee Heb. 13. 5. contentation saith I have all things Gen. 33. 11. These five last precepts are in Deutronomie 5. joyned one to another with this word And for they mutually respect each other in the things forbidden and binde us to the observing of every one severally and of all of them joyntly as it is written Whosoever shall keepe the whole Law and â—ffend in one point hee is guilty of all For hee that said Doe not commit adultery said also Doe not kill Iam. 2. 10. 11. Hereunto wee may also referre the double accents which most of these ten Commandements have in the Hebrew Scripture different from all the Bible besides which though they serve for a twofold manner of reading the one common as the other Scripture the other leasurely with a long pronunciation as the Iewes used in their assemblies yet they may lead us also to observe a distinction of matter in some and a conjunction or continued matter in other some Ver. 18. saw this word is generally used for seeing hearing or perceiving not onely by the eye but by any sense or understaÌ„ding as Iakob saw that there was corne in Egypt Gen. 42. 1. which the Holy Ghost expoundeth Iakob heard Act. 7. 12. So here they saw the voices that is heard them lightnings in Hebrew and Greeke lamps so called for that they burned and shined like lamps or torches see Gen. 15. 17. where such appeared to Abraham at the covenant making with him They here signified the brightnesse and
terrours of the Law as did the shining face of Moses afterward Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away being afraid as the Gr. translateth Shewing the effect of the law in their consciences to worke feare by the spirit of bondage which all that are borne of the bondwoman Agar or mount Sina are possessed with Rom. 8. 15. Gal. 4. 24. 25. For they had before come neere and stood under the mount Deut. 4. 11. V. 19. they said by the chiefe of their Tribes and their Elders Deut. 5. 23. will heare do it This speech of theirs God well approved of Deut. 5. 27. 28. For as they desired Moses to bee a mediatour between God and them so the Law is a Schoolemaster to bring us to Christ the mediator of the new Testament Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs God promised Christ unto them Deut. 18. 15. 16. 17. 18. lest we die for this great fire will consume us if we heare the voice of the Lord our God any more we shall dye Deut. 5. 25. Hereby was manifested that there was not a Law given which could give life but that the just should live by faith Gal. 3. 11. 12. 21. For the Law of God and the will of man are adversaries which cannot bee reconciled but by grace in Christ onely through feare man faineth to love the Law but by faith it is fulfilled Rom. 5. 1. 2. and 8. 1. 4. Vers. 20. Feare not but as the Gr. translateth be of good comfort He encourageth them against the exceeding feare which dismaied them for otherwise it was the purpose of God that by this they might learne to feare him Deu. 4. 10. So when the Angell said Feare not Matt. 28. 5. he meant bee not affrighted or dismayed Mar. 16. 6. is come as the Chaldee paraphraseth his glorie is revealed to tempt or to prove see Exod. 15. 25. not sinne thus the Law was added because of trangressions Gal. 3. 19. to manifest sin and to restraine men from it Rom. 3. 20. Psal. 119. 11. Iam. 2. 9. for without the Law sinne is dead Rom. 7. 8. But sin which dwelleth in us that it might appeare sin and might become exceeding sinfull reviveth by the Law taketh occasion by the Commandement deceiveth us and slayeth us so that which was ordained unto life we find to be unto death Rom. 7. 13. 9. 10. 11. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne sonne in the likenesse of sinfull flesh and for sin condemned sinne in the flesh Rom. 8. 3. Ver. 21. thicke darknesse or tempestuous darknesse The Hebrew gnaraphel which signifieth thicke or obscure darknesse is by the Holy Ghost translated in Greeke thuella Heb. 12. 18. which signifieth a tempest and so the Lxx. translate it in Deut. 4. 11. and 5. 22. Ver. 22. the heavens This was when God came downe upon mount Sina Neh. 9. 13. upon earth also he shewed them his great fire and they heard his voice out of the midst of the fire which did ever people heare and live Deut. 4. 36 33. Ver. 22. with me to wit any gods with me which the Chaldee translateth before me as in verse 3. So with me in Esth. 7. 8. is used for before me and with the arke of God 2 Sam 6. 7. is expounded before God 1 Chron. 13. 10. gods that is idols of gold or silver representing God unto you Thus Israel when they made the calfe in the wildernesse which was an idoll Act. 7. 41. are said to have made them Gods of gold Exod 32. 8. 31. and the idols or images of the Philistines are called their gods 2 Sam. 5. 21. 1 Chron. 14. 12. Vers. 24. of earth this seemeth to differ from the brazen altar which was after made in the Sanctuarie Exodus 27. 1. 2. though some thinke it was the same and being hollow was filled with earth But earthen altars were used before as is noted on Genesis 8. 20. And an altar was made by Israel Exodus 24. 4. before that altar of brasse Exodus 38. Here an altar of earth is opposed to the gods of silver and gold before prohibited For God is to be worshipped in spirit and truth not with outward carnall pompe Iohn 4. 24. And as the altar figured Christ Hebrewes 13. 10. so his earthly or humane nature was hereby signified for he was made of the seed of David according to the flesh Romanes 1. 3. peace-offrings or thanke-offrings of these see Levit. 1. and 3. make the memoriall or cause the remembrance of my name to be or make you to remember my name that is all places of publike worship and service of God and monuments of him such as were the many encamping places in the wildernesse and sundry afterward in the land of Canaan altars arke tabernacle temple c. For as Absalom erected a pillar to keepe his name in remembrance 2 Samuel 18. 18. so God chose out places to put his name there Deuter. 12. 5. as in Ierusalem 1 King 14. 21. and in his temple there 1 King 8. 29. and before that in his Tabernacle and Arke where David set Levites to make mention or memoriall and to confesse and praise the Lord God of Israel 1 Chron. 16. 4. So in the heavenly Ierusalem builded by Christ Esay 62. 6. The Chaldee paraphraseth in every place where I shall make my Divinity or my glory to dwell the Greek where I shall name my name which phrase Paul useth 2 Tim. 2. 19. blesse thee Hereupon are those speeches he blesseth thy sonnes within thee Ierusalem Psal. 147. 13. and Iehovah blesse thee out of Sion Psalm 134. 3. and Obed-Edoms house was blessed because of the Arke of the Lord 2. Sam. 6. 12. and sundry the like Vers. 25. of hewen stones so the Greek and Chaldee expresse the Hebrew phrase of hewing whereby is meant stones of hewing as is expressed in 1 King 5. 17 that is stones hewed of such the altar might not be built but of whole stones over which no man had lift up any iron as Iesus did on mount Ebal Ios. 8. 30. 31. thy toole or thy axe thy sword any iron or edge toole therefore in Deut. 27. 5. Moses useth the word iron And the Hebrew Chereb an axe or sword here used hath the name of wasting or destroying being instruments of warre for destruction of men and of towers as in Ezek. 26. 6. 9. and is here forbidden in making the altar and in the building of Salomons Temple no iron toole was heard 1 King 6. 7. polluted Thus that which in mans judgement and art should polish it Gods Law maketh to be pollution So humane wisdome of speech in preaching the Gospell maketh the crosse of Christ vaine and of none effect 1 Cor. 1. 17. and 2. 4. 5. Vers. 26. by steps or by stayres greeces albeit the altar was higher then other places and the
sacrificers went up unto it and downe from it 2 Chron. 4. 1. Levit. 9. 22. nakednesse that is uncomely parts or shame as the Greeke translateth it which as honesty would have covered from the eyes of man Gen. 9. 22. 23. so religion teacheth us to cover in the presence of God And this rule extendeth to the comely covering of all parts of our body 1 Cor. 11. 4. 5. 13. especially to hide our spirituall shame and nakednesse Revel 16. 15. Wherefore God appointed linnen breeches to cover the nakednesse of the Priests Exod. 28. 42. 43. covereth of his grace the nakednesse of all his people Ezek. 16. 8. Rev. 3. 18. CHAP. XXI 2. Iudiciall lewes for men servants 5 For the servant whose eare is bored 7 For women servants 1â— For man 〈…〉 ter 16 For stealers of men 17 For cursers of parents 18 For smiters 22 For hurting a womâ—n with child 26 For maiâ—ing a servant 28 For an oxe that goreth 33 For him that is an occasion of harme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND these are the Iudgments which thou shalt set before them When thou shalt buy an Hebrew servant six y 〈…〉 hee shall serve and in the seventh hee shall goe out free for nothing If hee came in with his body hee shall goe out with his body if hee were the husband of a wife then his wife shall goe out with him If his master have given him a wife and shee have borne him sonnes or daughters the wife and her children shall bee her masters and he shall goe out with his body And if the servant saying shall say I love my master my wife and my sonnes I will not go out free Then his master shall bring him unto the gods hee shall also bring him unto the doore or unto the doore post and his master shall bore his eare through with an aule and hee shall serve him for ever And when a man shall sel his daughter for a maid servant she shall not goe out as the servants goe out If she be evill in the eyes of her master that * or hath betrothed her to himselfe he doe not betroth het then shall he let her be redeemed to a strange people hee shall not have power to sell her for that h 〈…〉 hath unfaithfully transgressed against he 〈…〉 And if he shal betroth her to his son he shal 〈…〉 doe unto her after the rightfull manner of daughters If he take him another wife her food her raiment her mariage dutie shall he not w th draw And if he do not these three unto her then shall shee goe out freely without money He that smiteth a man he die shall be put to die the death And if he hat 〈…〉 not lien in wait but God hath occasionally delivered him into his hand then I will appoint thee a place whither he shal flee And when a man shall come presumptuously upon his neighbour to slay him with guile from my altar shalt thou take him to die And hee that smiteth his father or his mother shall be put to die the death And heâ— that stealeth a man and selleth him or he be found in his hand shall bee put to die the death And hee that curseth his father or his mother shall be put to dye the death And when men contend and a man smite his neighbour with stone or with fist and hee die not but falleth on bed If he rise againe and walke abroad upon his staffe then the smiter shal be innocent onely hee shall give his sitting still and healing he shal heale him And when a man smite his man-servant or his woman servant with a rod and hee dye under his hand avenging hee shall bee avenged But if he continue a day or two dayes he shall not be avenged for he is his money And when men striue and strike a woman with childe and her births depart from her and there be no mischiefe punishing he shal be punished according as the womans husband will lay upon him and he shall give by tâ—â— judges And if mischiefe be then shalt thou give soule for soule Eie for eye tooth for tooth hand for hand foot for foot Burning for burning wound for wound stripe for stripe And when a man shall smite the eye of his man-servant or the eye of his woman-servant and corrupt it he shall send him away free for his eye And if hee shall smite out the tooth of his man-servant or the tooth of his woman-servant hee shall send him away free for his tooth And when an oxe shall push a man or a woman that he die the oxe shall be stoned with stones and his flesh shall not be eaten and the owner of the oxe shall be innocent And if the oxe were a pusher in times past and it hath beene testified to his owner and hee hath not kept him in but that he hath killed a man or a woman the oxe shall bee stoned and his owner also shall be killed If a ransome be laid upon him then he shall give the redemption of his soule according to all which shall be laid upon him Whether hee have pushed a sonne or pushed a daughter according to this judgment shall it be done unto him If the oxe have pushed a man-servant or a woman-servant he shall give unto his master thirtie shekels of silver and the oxe shall be stoned And when a man shall open a pit or when a man shall digge a pit and not cover it and an oxe or an asse fall there The owner of the pit shall pay hee shall render money to the owner of it and the dead beast shall be his And when a mans oxe shall strike his neighbours oxe that hee die then they shall sell the living oxe and divide the money of it and the dead also they shall divide Or if it be knowne that the oxe was a pusher in time past and his owner hath not kept him in paying he shall pay oxe for oxe and the dead shall be his owne Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 18. Section of the Law called Mishpatim that is Iudgments See Genes 6. 9. THE Iudgments the Iudiciall lawes annexed to the Law or ten Commandements fore-given Ex. 20. for punishment of transgressors as the ordinances about Gods worship and sacrifices are commonly called statutes or decrees Exod. 12. 24. 43. and 27. 21. and 29. 9. Lev. 3. 17. and 6. 18. 22. The Greeke here and often tran lateth them Dicaiomata Iust judgements and so the Holy Ghost useth the word in Revel 15. 4. The statutes and judgements are often distinctly mentioned Deut. 4. 1. 5. 45. and 5. 1. and 12. 1. and sometime the Law or Commandements annexed with them Deut. 6. 1. and 26. 17. Mal. 4. 4. And these Iudicials were propounded by Moses not by expresse voice of God unto the people as were those ten Words in Exod. 20. before them that is the Israelites and in speciall the Magistrates
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphtali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihoseph Vers. 11. ingraver in stone or stone cutter Ieweller This engraving in precions stone and that like a signet with the names of the Sonnes of Israel signified the firme and perpetuall love memoriall esteeme and sustentation of the Church of Christ Iob 19. 23. 24. Song 8. 6. Hagg. 2. 23. ouches that is bellow places in which the stones were set fast see v. 4. Vers. 12. a memoriall The G. addeth a memorial concerning them In this worke Aaron was a figure of Christ Hebrewes 7. 28. the Sonnes of Israel of all Saints called the Israel of God Galath 6. 16. The two Beryll stones square and of equall 〈…〉 sse signified the like precious faith and 〈…〉 tie which all have obtained before God 〈◊〉 〈…〉 〈◊〉 〈◊〉 1. Galathians 3. 28. 29. The Be 〈…〉 being also the stone mentioned in the descrip 〈…〉 of Paradise Genesis 2. 12. and the stone of 〈…〉 28. 20. who figured Christ in his 〈…〉 of Israel Genesis 45. 7. 1â— and 49. 24. The 〈◊〉 on which they are borne signified the power and principalitie which Christ hath 〈…〉 Church presenting the same by his mediation pure and holy unto God and causing them to 〈…〉 perpetuall memorie Esay 9. 6. and 22. 〈◊〉 Eph. 5. 25. 27. Ioh. 17. 19. 20. 24. Mal. 3. 16. Psalme 115. 12. Verse 14. at the end or equall of like proportion So in verse 22. The Chaldee translateth limited the Greeke mixed with floures 〈◊〉 Hebr. give which word is used for making firme fast and steadie as the Scriptures shew one Prophet saying Thou hast given 1 Chron. 17. 22. an other saying for it Thou hast confirmed 2 Sam. 7. 24. So after in verse 25. Vers. 15. Brestplate in Hebrew Choshen which is not easie to interpret but because it was an ornament of the brest we call it a Brestplate Iosephus in his Greeke Antiquities booke 3. chap. 8. keepeth the Hebrew Essen the Lxx. Interpreters usually translate it Logeion and Logion as being the 〈◊〉 ornament because by Urim and Thummim that was therein God gave answers to the governours Numb 27. 21. It hath affinity with Cha 〈…〉 that signifieth silence as implying a silent oracle to be seene on the brest of the high Priest rather then heard Also with Chazah that signifieth seeing and so we may English it the Contemplation or Consideration of judgement and it noteth the care that the Priest should have of answering judgment and equitie to them that asked of God by him Whereof see more in the notes on v. 3â— cunning workman woven both sides alike Verse 16. doubled Maimony in the foresaid treatise chap. 9. Sect. 6. explaineth it thus that the cloth of the Brestplate was woven with cunning worke of gold and of blew purple scarlet and fine linnen with 28. threds as is before shewed The length of it was a cubit that is two spannes and the bredth of it 〈◊〉 and they doubled it into two so it was a strain every way foursquare And they set thereon foure 〈◊〉 of stones expressed in the Law and every stone was fouresquare c. Verse 17. Foure rewes as the twelve tribes encamping about Gods Tabernacle were in foure quarters East West North and South three tribes in every quarter Numb 2. Sardius or Sardine a precious stone called in Hebrew Odem of Adam which signifieth Ruddie Lam. 4. 7. for it was a blood-coloured stone Accordingly the Chaldee Paraphrase calleth it Samkan and Thargum Ierusalemy Samketha that is Red. In the Greeke and by the holy Ghost in Rev. 21. 20. it is named a Sardius of Sardis a chiefe City in Asia where such stones were On this stone the name of Râ—ben was engraved and it foreshewed the warlike state of that Tribe which frontierd upon the enemie and in Sauls daies conquered the Hagaruns 1 Chron. 5. 10 and went armed before their brethren at the conquest of Canaan Ios. 4. 12. 13. Topaz so named of the Greeke Topazion here and in Revel 21. 20. In Hebrew Pitdah from the letters of which word transplaced Topad or Topaz are derived It was a precious stone found in â—thiopia Iob 21. 19. By the Hebrew Doctors and also by Plinie in his 〈◊〉 booke chap. 8. the Topaz is of a glorious greene colour and 〈◊〉 in his 16. Booke of a golden colour Hereupon one sore of Topaz is of Plinie named Prasâ—eides Greene coloured and to this the Chaldee name agreeth darkan in Onkelos and Iarkatha in Thalgum Ierusalemy both signifying greene On this stone Symeons name was graved of which Tribe there was little glory till Ezekias daies when the Symeonites smoâ—e the râ—â—nant of Amaleeke 1 C 〈…〉 4. 42. 43. Smâ—â—agd or Emeraâ—ld as it is also Englished In Hebrew it is called Barekath of Barak which is Lightning Ezek. 1. 13. and the Chaldee names agree hereunto But the Greeke 〈◊〉 it Smaragdos and so the holy Ghost in Revel 21. 19. Which Smaragd or Emerauld is of a most goodly and glorious greene colour that the eye of man is delighted refreshed but neverfilled with the looping upon it as Plinie in his 37. booke chap. 5. saith And as there are many sorts of Emeraulds so some glister like the Sunne whose Charret is therfore feigned by Poets to shine with cleare Smaragds Ovid Metamorph. 2. and the Greeke name as well as the Hebrew implieth so much Smaragd as being Maragd of Maira to shine On this stone Levi was engraved So the Ierusalemy Thargum upon this place having named these three stones addeth write plainely upon them the names of the three Tribes Reuben Symeon Levi. So this glistering stone foreshewed Levies glory who should reach Iacob Gods judgments and Israel his Law Deut. 33. 10. whose lightnings doe illuminate the world Psal. 97 4 Of Levi came Moses and Aaron and all the Priests and Iohn the Baptist who shined as Emeraulds in the Church So the covenant of grace is resembled by a Rain-bow of an Emerauld colour in Revel 4. 3. Vers. 18. Chalcedonie in Hebrew Nophec which the Chaldee of Onkelos turned Ismeragdin that is the Smaragd forem entioned but Thargum Ierusalemy calleth it Cadcedana to which the name given it by the holy Ghost Chalcedon Revel 21. 19. agreeth The Greeke version hath Anthrax that is a Carbuncle and so the Chalcedonte is like unto a Carbuncle and one sort of it as Plinie sheweth in booke 37. chap. 7. This Charcedonie as it is also called shineth cleare like a starre but somewhat purple-coloured and the Carbuncle which is so called Pyropus hath the name of fire like which it shineth The ground of this Chalcedonie seemeth to bee the Hebrew Cadcod mentioned in Esay 54. 12. On this stone Iudahs name was graven In Caleb Othoniel David and Solomon this stone shewed his glory but above all in Christ who came of this Tribe according to the flesh Hebrewes 7. 14. Saphir this is the Hebrew name kept also in
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
the veil c. that he died not because God would appeare in the cloud upon the Mercie-seat Lev. 16. 2. Vers. 36. journeyed in all their journeyes and in the place where the cloud abode there the sons of Israel pitched their tents Al the daies that the cloud dwelled upon the Tabernacle whether it were a day or daies or a Moneth or a yeere they rested in the tents and journeyed not when the cloud was taken up whether it were by day or by night then they journeyed At the mouth of the Lord they pitched their tents and at the mouth of the Lord they journeyed they kept the charge or watch of the Lord Num. 9. 17. 23. This token of Gods guidance and protection of his people continued with Israel whiles they travelled in the wildernesse which grace the generations following remembred to the praise of God Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah the Divine presence of the Lord. and fire At evening there was upon the Tabernacle as it were the appearance of fire untill the morning so it was alway the cloud covered it by day and the appearance of fire by night Numb 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel whereof it is written The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and smoake by day and the shining of a flaming fire by night for upon all the glorie shall be a defence Esay 4. 5. The number of the Sections or Lectures in Exodus are eleven the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements Malach. 4. 4. By the Law is the knowledge of Sinne Rom. 3. 20. The Law worketh wrath for where no Law is there is no transgression Rom. 4. 15. By the works of the Law shall no flesh be justified Gal. 2. 16. The Law was our Schoolemaster to bring us unto Christ Gal. 3. 24. Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. ANNOTATIONS VPON THE THIRD BOOKE OF MOSES CALLED LEVITICVS VVHEREIN BY CONFERRING THE HOly Scriptures by comparing the Greeke and Chaldee versions and mouments of the Hebrewes the Sacrifices and other legall Ordinances heretofore commanded of God to the Church of Israel are explained BY HENRY AINSWORTH HEB. 7. 19. The Law made nothing perfect but the bringing in of a better hope by the which wee draw nigh unto God HEB. 10. 14. By one offring Christ hath perfected for ever the m that are sanctified HEB. 13. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his name LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of LEVITICVS THis third Booke of Moses containeth the Law of Sacrifices and rites concerning them of Sacrificers and their holy ministration in the Sanctuary of the peoples sanctification from all outward and inward pollutions of religious actions to be done by the body of the Church and all the members thereof publikely and privately of the place where and times when Gods worship was chiefly to be performed with a confirmation of the whole Law by promises and threatnings All which God speaking out of the Tabernacle in the wildernesse declared unto Israel by the hand of Moses in the first moneth of the second yeere after their deliverance out of the land of Egypt which was in the yeere from the creation of the World 2514 More particularly GOD teacheth Israel how to sacrifice their Burnt offrings Chap. 1 The Meat-offring of flowre cakes wafers and first fruits 2 The Sacrifice of Peace-offrings of the herd or flocke 3 Sin-offrings for the Priest Congregation Ruler and private man 4 Trespass-offrings of sundry sorts for sundrie sinnes 5 Lawes more particularly touching the former sacrifices 6 Lawes touching the Trespass-offring and Peace-offrings Fat and Blood 7 The consecration of Aaron and his sons to the Priesthood 8 Aarons first offrings for himselfe and the people consumed by fire 9 Aarons sonnes transgress and are slaine of God Lawes for the Priests 10 The Law for cleane and uncleane beasts fowles fishes c. 11 Of a womans purification after child-birth 12 Of discerning Leprosie and judging it in men and in garments 13 Of clensing Lepers that are healed Of Leprosie in houses 14 Of the uncleane by runningyssues and their purification 15 Of the high Priests service on Atonement day to cleanse the Sanctuarie and reconcile the Church unto God once in the yeere 16 The place of sacrificing Against eating blood torne things c. 17 Against unlawfull copulations idolatrie and heathenish customes 18 Sundry lawes for holiness and righteousnes and against sins 19 Punishments for idolaters fornicators and other the like 20 Special holiness and perfection required in the Priests 21 Vncleane priests may not minister Sacrifices must be unblemished 22 The solemne feasts at certaine times of the yeere 23 Provision for Lamp oile and Shew-bread A blasphemer is stoned 24 Of the seventh or Sabbath yeere and Iubile with their rites 25 Promises and threatnings to confirme the Law of God 26 A law concerning Vowes devoted things and tithes 27 Ye shall be holy for I Iehovah your God am holy Lev. 19. 1. THE THIRD BOOKE OF MOSES CALLED LEVITICVS CHAPTER I. 1 God giveth by Moses a Law unto Israel touching the Burnt-offerings 3 of the herd 10 of the flock 13 of the fowles AND hee called unto Moses and Iehovah spake unto him out of the Tent of the Congregation saying Speake unto the sons of Israel say unto thē when any man of you shal offer an oblation to Iehovah of the cattell of the herd of the flock ye shall offer your oblation If his oblation be a Burnt-offring of the herd let him offer it a male perfect at the doore of the Tent of the congregation shall he offer it for his favourable acceptation before Iehovah And he shall lay his hand upon the head of the Burnt-offring and it shall be favourably accepted for him to make-atonement for him And hee shall kill the yongling of the herd before Iehovah and the sons of Aaron the Priests shall bring neere the blood and shall sprinkle the blood upon the Altar round about which is by the doore of the Tent of the congregation And he shall flay the Burnt-offring and shall cut it into the peices therof And the sons of Aaron the priest shall put fire upon the Altar and shall lay the wood in-order upon the fire And the sonnes of Aaron the priests shall lay in order the pieces the head the fat upon the wood w ch is on the
20. 43. Lam. 3. 40. 2 Cor. 7. 11. Vers. 7. his hand reach not that is he be not able enough to bring a lambe thus God provideÌ„d for the poorer sort This is that sacrifice which the Hebrewes call Gnâ—leh vajored that is Ascending and descending Thalmud Bab. in Cerethoth ch 2. because it ascendeth or is greater if the sinner bee rich and descendeth or is lesser if he be poore And they observe that Sixe are commanded to offer the oblation Gnoleh vajored greater or lesser The Leper at his cleansing Levit. 14. 21. c. The woman after child-birth Levit. 12. 8. He that sweareth the oath of testimonie Levit. 5. 1. He that sweareth the oath of pronunciation falsly through ignorance Levit. 5. 4. The uncleane person that eateth of the holy things ignorantly and the uncleane that commeth into the Sanctuarie ignorantly Levit. 5. 2. 3. Maimony treat of Ignorances chap. 1. Sect. 1. In these kinde of sacrifices the High Priest or the King was not charged to bring a greater as they were in the Sin-offring Levit. 4. 3. 23. but the offring fellower for the poore even to a pottle of flowre v. 11. The King and the anoynted Priest brought their offring for the oath of witnesse or for the oath of pronunciation or for defiling the sanctuarie and holy things thereof as other private persons For the scripture puts no difference betweene the offring of the king priest or private man save in the sin-offrings appointed for their ignorances Levit. 4. Maimony treat of Ignorances chap. 10. Sect. 7. turtle-doves see the notes on Levit 1. 14. If a poore man brought the oblation of the richer sort hee was discharged but a rich man that brought the oblation of the poore was not discharged Maimony treat of Ignorances chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sinnes and over-sights it was to teach them the uglinesse of their sinnes in his sight and with how great price by the blood of Christ they were to bee redeemed 1 Pet. 1. 18. 19. and how they should shew by such cost their thankfulnesse to God for his grace 1 Chro. 21. 24. and towards his priests the ministers of his grace which had their livelihood in part by such sacrifices Num. 18. 9. 1 Cor. 9. 13. 14. And in that he lessened the charge for the poorer sort it was to shew the riches of his grace who freely forgiveth the poore as well as the rich not in respect of their expences but of his mercie which is without respect of person Iam. 2. 5. 〈◊〉 55. 1. c. Rom. 3. 24. 25. c. Vers. 8. first that atonement might be made for his sinne after which was the Burnt-offring a figure of a new and holy life For Christ whom the Sin-offring typed out bare our sinnes in his 〈◊〉 the tree that we being delivered from sinne should 〈◊〉 in righteousnesse 1 Pet. 2. 24. Albeit the Burnt-offring also was to make reconciliation for sinne as is noted on Lev. 1. 4. cut-with-his nayl see Lev. 1. 15. where the like is for the Burnt-offring This here by the Hebr. canons was to be done at the south west horne of the altar The Priest held the 〈…〉 feet of the fowle between his two fingers and the 〈…〉 wings between his two fingers and stretched out the 〈◊〉 therof unto the bredth of his two fingers and cut it 〈◊〉 his naile And this was one of the hardest services 〈◊〉 were in the Sanctuary Maimony treat of offring the Sacrifices c. 7. S. 6. 8. Thus the priests greatest cun 〈…〉 was to be shewed in offring the sacrifices of the poore not divide hee might not 〈◊〉 the head from the body and if he did divide it hee did unlawfully and was beaten Maimony ibidem Sect. 6. See the notes on Levit. 1. 17. Vers. 9. the side Hebr. the wall He sprinkled of the blood upon the wall of the altar beneath the middest thereof and the rest of the blood hee wrung-out at the bottome It is a generall rule that which was put upon the wall the residue thereof was wrung-out at the bottome and this was the nether wall Maim ibidem This rite might fore-shadow the manner of Christs suffering both his sweating drops of blood Luk. 22. 44. and the shedding of his blood on the crosse which oblation was sanctified by his deitie as the blood of the sacrifice by the Altar Ioh. 17. 19. Heb. 9. 14. Matth. 23. 19. Vers. 10. the manner or ordinance Hebr. the judgement which word is here and often used for the manner or rite of doing a thing and it hath reference to the law in Levit 1. 15. c. The Greek and Chaldee translate it as is fit or convenient The Hebrewes give this reason why the doves were one a Sin-offring the other a Burnt-offring Because the Altar had nothing in the bird that was the Sin-offring save the blood thereof which is not food as Levit. 3. 11. therefore it was needfull to bring two one for a Sin-offring to be meat for the Priest Levit. 6. 26. the other for a Burnt-offring to be meat for the Altar Chazkuni on Levit. 5. for his sinne or from his sinne that is cleansing him from it Vers. 11. attaine not in Greeke finde not that is if he be not able as in vers 7. hee used another word of like meaning reach not So in Levit. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah that is a Bushell the tenth part whereof was called an Omer about our Pottle the Chaldee here for an Ephah translateth three Seahs or pecks see the notes on Exod. 16. 36. oile because sin proceedeth from us for want of grace which oile figured and the memoriall thereof is not sweet or gratefull unto God which frankincense did signifie therefore neither oile nor frankincense might be given with the sin-offring nor with the jealousie offring which brought inquitie to remembrance Numb 5. 15. but with the meat-offrings both were given Lev. 2. 1. c. In the common Meat-offring Levit 2. the want of oile made it unlawfull for sacrifice The sinners meat-offring if oile were put upon it or upon the handfull thereof it was made unlawfull Maimony treat of unlawfull or polluted sacrifices chap. 11. Sect. 8. 10. Vers. 12. shall take or shall gripe shall gather up with the hand see Levit. 2. 2. This was the manner of all meat-offrings that a handfull was burned on the altar and the residue eaten by the Priests except the Priests owne meat-offrings for sinne or otherwise they were not eaten but all burnt Lev. 6. 16. 22. 23. according to or upon Iehovahs Fire-offrings which the Greeke translateth upon the Burnt-offrings to the Lord see the notes on Le. 4. 35. Vers. 13. shall be the Priests the residue which is not burnt on the Altar shall be for the Priests to 〈◊〉 the males among the priests were to eat it in the
the males among the Priests within the court Other offerings tithes firstfruits shoulder and brest of the peoples Peace-offrings and the like were for the Priests their sonnes daughters c. that were cleane Numb 18. 9. 10. 11. 19. Againe the most holy things are here limited to bee eaten within the court the light holy things were to bee eaten in the place which the Lord should choose c. Dent. 12. 5. 6. 7. and 16. 5. 6. which after was Ierusalem whereupon the Hebrew canons say who so eateth a bit of the flesh of the most holy things without the court is to bee beaten c. The same judgement is for him that eateth the light holy things out of Ierusalem For Ierusalem walls are for the light holy things as the walls of the court for the most holy Flesh of the most holy things that is caried out of the walls of the court and flesh of the light holy things caried out of the walls of Ierusalem is polluted and unlawfull for ever And though it be brought back againe to his place yet is it vnlawful to be eaten Maim in treat of offring the sacrif ch 11. s. 5. 6. Hereupon Ierusalem is called the holy Citie Nehem. 11. 1. Esay 48. 2. and 52. 1. Mat. 4. 5. Vers. 18. Every male although he bee a bleâ—ished priest saith Sol. Iarchi all that toucheth or who-soever toucheth whether person or thing as any vessell of ministerie and the like meaning that no uncleane person or common vessell might touch them The Greeke translateth whosoever toucheth them shall be sanctified and so Chazkuni adding this and he shall purifie himselfe before he touch them See after in v. 27. and Exod. 29. 37. Vers. 20. in the day and so from that day forward every day Chazkuni saith that In here is in stead of From. And that it is used for After is noted on Exod. 2. 23. the day that he that is Aaron him-selfe as Lev. 8. or any of his sons after him The Chaldee called Ionathans saith in the day that they anoint him to possesse the high priests office The Priest-hood was by naturall succession to Aarons sonnes such as were meet for the same having no blemishes or other impediments which the Magistrates of the highest Court judged of and put him in place None doe constitute an high priest but the Senate of 71. Iudges and they doe not anoint him but by day as it is written Lev. 6. 20. In the day that he is anointed c. and they set not up two high Priests at once The high Priest he is the head of all the priests and they doe anoint him with the anointing oile Exod. 30. and clothe him with the garments of the high Priesthood Exod. 28. They clothe him with the 8. garments and when he puts them off they clothe him againe on the morrow so 7. daies day after day as it is written Exod. 29. 30. the sonne that shall bee Priest in his stead shall put them on 7. dayes And as they aray him with the clothes seven dayes so they anoint him with â—ile seven daies one after another Maimony in treat of the Implements of the sanctuarie c. 4. s. 15. 12. 13. This high Priest was a figure of Christ clothed with the garments of justice and salvation offring himselfe to God for us and us unto God through himselfe making us and our service acceptable unto his Father Heb. 8. 1. and 7. 25. 28. and 10. 10. 22. and 13. 15. Ephah or Bushel the tenth part whereof was an Omer see Exod. 16. 36. continuall or thus a Meat-offring continually The ordinary priests offred their Minchah but at their Initiation or entring upon their office the high priest continually every day See the notes on Lev. 2 1. Vers. 21. a pan to weet a flat-pan plate or slice whereof see Lev. 2. 5. Such being baken dry without liâ—â—ot were the more subject to the heat and parching of the fire And as the high Priest was in speciall manner a figure of Christ so his dayly Meat-offring being of this kinde figured out the suffrings of Christ who was so parched with the site of afflictions for our sins hastily fryed or â—â—ken with bubbles that is so fried that it may bee hoven as with bubbles so in Lev. 7. 12. The manner of making these cakes is said to be thus The high Priest brought a whole tenth-deale of stâ—wre and sanctified it and divided it by the halfe tenth-deale measure which was in the sanctuarie for although the oblation was halfe at once yet was it not sanctified by the halfe And he brought therewith three logs of oile as it is written it shall bee made with oile to adde oile thereunto like the meat-offrings of the lamb Then hee mingled the flowre with oile and hastily-baked it with bubbles And he kneaded of each halfe tenth part six cakes And they were made one by one thus he divided the three logs of oile by the quarter measure that was in the sanctuary a fourth part for every cake And he baked the cake a little and after that fried it upon the pan with the other fourth part of oyle which belonged to it And he did not bake it much as it is written Tuphinei i. Bakings Lev. 6. 21 between baken and raw And afterwards hee divided every cake into two by measure that he might offer the halfe at morning and the halfe at evening And he tooke the halfes and doubled them every one into two and brake them in in peeces til he found every peece doubled into two And he offred the one halfe with halfe the handfull of frankincense in the morning and the other halfe with halfe the handfull of frankincense at evening And if it were the Meat-offring of Initiation or first entring upon his office he divided it not but offred all at once with the handfull of frankincense and both of them were a whole Burnt-offring for offrings made by fire Maim in treat of offring the sacrifices ch 13. s. 2. 3. 4. baken peeces Hebrew bakings of the Meat offring of peeces that is which was broken into peeces See the like phrase in Lev. 5. 15. thou shalt meaning thou priest whosoever as the next verse sheweth therefore the Greeke explaineth it hee shall offer of rest that is of sweet smell as the Greeke translateth in Chaldee to be accepted with favour before the Lord. Vers. 22. the Priest that is anointed Thargum Ionathan explaineth it the high Priest that is anointed with oile a whole-burnt-offring Hebr. a Caâ—â—â— that is whole or altogether in Greeke it is translated here Hapan All in the verse following Holocautos that is wholly-burnt The peoples Meat-offering was eaten by the Priests that made aâ—onement for them v. 15. 16. Lev. 7. 7. but because no Priest being a sinner could make atonement for himselfe therefore his Meat-offring might not be eaten but all burnt on the Altar to teach him to expect salvation not by himselfe nor by
it be of the cleane holy thing or of the uncleane holy thing doing it presumptuously hee is guilty of cutting off Lev. 7. 20. and if he eate ignorantly be must bring the sacrifice appointed in Levit 5. 2. 11. Maimony in Pesulei hamukdashin cha 18. s. 13. of peace-offrings and so by proportion of other sacrifices for the same law is for other holy things of the altar saith Maimony ibidem The flesh of these sacrifices being a figure of the flesh of Christ to bee eaten of the saints by faith this law signified that all unbeleevers hypocrites and wicked ones that professe the Gospell and partake of the signes and seales of grace unworthily doe eate and drinke judgment to themselves 1 Cor. 11. â—7 28. â—9 Vers. 23. fâ—â— of oxe This explaineth and limiteth the law before given in Levit. 3. 17. to the fat of these three kindes of beasts see the annotations there V. 24. of a karkasse to weet that which dieth of it selfe or otherwise after an unlawfull manner To â—ate the flesh of carkasses or of things that were 〈◊〉 was unlawfull Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such was a double trespasse Hee that 〈◊〉 the fat of a dead or torn â—east is guilty both for 〈◊〉 the fat for eating the dead or torn beast c. 〈◊〉 〈◊〉 2. treat of Forbidden meats c. 7. s. 2. Ver. 25 shall be cut off the Greek translateth shall perish to weet if he doe it with a high hand He that 〈◊〉 so much as an olive of fat presumptuously is in danger to be cut-off if he doe it ignorantly hee is to 〈◊〉 the Sinne-offring appointed Maim treat of For 〈…〉 meats ch 7. s. 1. So for the next case of eating blood vers 27. V. 26. or of beast This also is a limitation wherupon the Iewes hold no prohibition of the blood of fishes locusts creeping things and the like see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth of fowle or of beast to except the blood of fishes locusts c Vers. 29. his oblation in Gr his gift meaning those things which were given out of the Peace-offerings to the Lord and to the Priest Ver. 30. His hands he might not doe it by another person but the Priest put the parts-of the sacrifices into the owners hands and received them of him See the notes on Lev. 3. 5 and 7. 12. fat with the breast of which the fat was the Lords burnt on the altar the breast was the Priests to eate verse 31. wave it The manner of doing this and the signification of it see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast that is of the heart and affections unto Châ—ist in newnesse of life in the fellowship of his afflictions Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring in Greek and Chaldee a separation or separated thing because it was separated from the rest of the body heaved up towards heaven and after given to the Lords Priest It signified an acknowledgement that all good things came downe from God and an indeavour that all the wayes of his people should tend upward unto God that so their conversation might be heavenly Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever or an eternall ordinance to continue so long as the law of sacrificing should continue that is till Christs comming and after that the equitie of it to remaine still for as they which wayted at the Altar were partakers with the Altar even so hath the Lord ordained that they which preach the gospell should live of the gospell 1 Cor. 9 13. 14. Verse 35. the anointing that is the portion or reward of the Anointing meaning of the anointed Priests For that hee speaketh of their portion the words before and after manifest and in verse 36. it is that which Iehovah commanded to give unto them And Anointing is figuratively put for the Priest anointed as Oyle is used for Christ which had the oyle of grace without measure on him Esay 10. 27. So dreames are put for dreamers Ierem. 27. 9. Spirits for spirituall gifts 1 Cor. 14. 12 thanksgivings for companies of thanksgivers Nehem. 12. 31. Circumcision for persons circumcised Rom. 2. 26. and many the like In like manner divination is used for the rewards of divination sent unto Balaam Numbers 22. 7. iniquitie for the punishment or desert of iniquitie Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth the anointing to bee the reward of their anointing presented or offred them and here in the day meaneth from that day forward for ever as appeareth by vers 36. Vers. 37. fillings of the hand that is as the Greeke explaineth it Perfection or Consecration when the hand was filled with parts of the sacrifices see Exodus 29. 9. c. in the annotations That sacrifice is here reckoned among the rest because it was commanded at mount Sinai Exodus 29. and iâ— after to be shewed in practice Leviticus 8. Vers. 38. in the wildernesse of Sinai named of Sinai the mountaine in Arabia where the Law was given which is Agar gendering to bond age Gal. 4. 24. 25. Before they came thither they offred no sacrifice there God gave them these lawes described from the beginning of Leviticus hitherto as shadowes of good things to come Hebr 10. 〈◊〉 â—ll the Lambe Christ on mount Sion should by the sacrifice of himselfe when he made his soule a Trespasse offring Esay 53. 10. cause the Sacrifice and Oblation to cease Dan. 9. 27. who hath by one offring perfected for ever them that are sanctified Heb. 10. 14. so that now among the Gentiles in every place incense is offred unto the name of God and a pure Meat-offring Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually Hebr. 13. 15. CHAP. VIII 1. Moses consecrateth Aaron and his sonnes to the Priests office 14 Their Sinne-offring 18 Their Burnt-offring 22 The ram of the filling of the hands 31 The place and time of their consecration ANd Iehovah spake unto Moses saying Take Aaron and his sons with him and the garments and the anointing oile and a Bullocke for a Sinne offring and two rammes and a basket of unlevened cakes And gather thou together all the congregation unto the doore of the Tent of the congregation And Moses did as Iehovah commanded him and the congregation was gathered together unto the doore of the Tent of the congregation And Moses said unto the congregation This is the thing which Iehovah commanded to be done And Moses brought-neere Aaron and his sons and washed them with water And he put upon him the Coat and girded him with the girdle and clothed him with the Robe and put the Ephod upon him and girded him with the
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
Hebrewes testifie in Talmud Bab. in Ioma c. 1. that they had not the Fire from heaven any more See the annotations on Exod. 28. 30. shouted with astonishment and joy humbly thanking God for this signe of grace towards them as the Greeke translateth they were astonished and the Chaldee they gaue thankes So in 2 Chron. 7. 3. when all the sonnes of Israel saw how the fire came down and the glory of Iehovah upon the house they howed themselves with their faces to the ground upon the pavement and worshipped and confessed to Iehâ—vâ—h saying For he is good for his mercy endureth for ever CHAP. X. 1 Nadab and 〈…〉 for offring of strange fire are 〈…〉 fire 6 〈…〉 and his sonnes are forbidden to moâ—râ—e for them 8 The Priests are forbidden wine when they are to goâ— into the Tabernaclâ— 12 The law of eating the holy things 16 Moses blameth the Priests for not eating the sin-offring 19 Aaron excuseth the transgression AND Nadab and Abihu the sonnes of Aaron tooke eâ—h man his censer and they put fire in them and put incense thereon and offred before Iehovah strange fire which hee had not commanded them And there went-out fire from before Iehovah and devoured them and they died before Iehovah And Moses said unto Aaron This is it that Iehovah spake saying I will bee sanctified in them that come â—igh me and before all the people I will be glorified and Aaron held his peace And Moses called Misael and Elzaphan the sonnes of Vzziel the uncle of Aaron and said unto them Come-neere cary your brethren from before the Sanctuarie out of the camp And they went neere and caried them in their coats out of the campe as Moses had spoken And Moses said unto Aaron and unto Eleazar and unto Ithamar his sonnes Make not bare your heads neither â—end your clothes that you dye not and wrath come upon all the congregation but your brethren all the house of Israel shall weepe for the burning which Iehovah hath burned And ye shall not goe-out from the doore of the Tent of the Congregation lest you die for the oile of the anoynting of Iehovah is upon you and they did according to the word of Moses And Iehovah spake unto Aaron saying Doe not drinke wine or strong-drinke thou or thy sonnes with thee when ye goe-in to the Tent of the Congregation that yee diâ— not it shall be a statute for ever through-out your generations And that ye may separate betweene holy and profane and betweene uncleane and cleane And that ye may teach the sonnes of Israel all the statutes which Iehovah hath spoken unto them by the hand of Moses And Moses spake unto Aaron and unto Eleazar and unto Ithamar his sonnes that were left Take ye the Meat-offring that is left of the Fire offrings of Iehovah and â—aâ— it in unlevened cakes beside the altar for it is holy of holies And ye shall eat it in the holy place for it is thy due and thy sonnes due of the Fire offrings of Iehovah for so I was commanded And the wave brest anâ— the heave shoulder ye shall eat in a cleaâ—s place thou and thy sonnes and thy daughters with thee for they are given as thy due and thy sonnes due out of the sacrifices of the Peace-offrings of the sonnes of Israel The heave shoulder and the wave brest with the Fire offrings of the fat shall they bring to wave for a wave-offring before Iehovah and it shall be for thee and for thy sonnes with thee by a statute for ever as Iehovah hath commanded And Moses seeking sought the goat-buck of the Sin offring and behold it was burnt and he was wroth with Eleazar and with Ithamar the sonnes of Aaron that were left saying Wherefore have ye not eaten the Sin offring in the holy place for it is holy of holies and it hee hath given to you to beare the iniquitie of the Congregation to make atonement for them before Iehovah Behold the blood of it was not brought-in to the Holy place within ye should eating have eaten it in the Holy place as I commanded And Aaron spake unto Moses Behold this day they have offred their Sin offring and their Burnt-offring before Iehovah and such things have befallen me and if I had eaten the Sin offring to day should it have beene good in the eyes of Iehovah And Moses heard it and it was good in his eyes Annotations CEâ—â—â—er or fire-pan a vessell wherein coales of fire were put see Exod. 27. 3. thereon upon the fire How the incense was burned see the notes on Exod. 30. 8. strange fire that is other fire then God had sanctified on his altar As strange incense was expresly forbidden Exod. 30. 9. so strange fire was not commanded but implicitly forbidden by Lev. 1. 7. 6. 12. as afterward God plainly sheweth in Levit. 16. 12. Hereupon it is said in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar This transgression of the Priests in the beginning of their administration sheweth the weakenesse and imperfection of that Priest-hood and for the weaknesse and unprofitablenesse therof it was alterwards disanulled and a better Priest-hood of Christ who was holy harmelesse undefiled and separated from sinners is come in place thereof for the Law made nothing perfect Heb. 7. 18. 19. 26. So in the practice of the moral law the people even at the first fell into open impiety Exod. 3â— Vers. 2. from before or from the face of the Lord. As a fire of mercie came from thence to consume the sacrifices for sinne offred according to the law Levit. 9. 24. so now a fire of judgment commeth to consume the sinners Chazkuni here observeth Measure for measure by fire they sinned and by fire they were plagued This is an example of Gods jealousie for the ordinances of the Law teaching the same much more for the Gospell Heb. 2. 2. 3. and 10. 28. 29. So he shewed an example of judgment upon two sinners at the beginning of the Christian church whereby great feare came upon all Acts 5. 1. 11. devoured or ate them that is killed them for neither their bodies nor their cloathes were burnt to ashes as appeareth by v. 5. And in Targ. Ionathan it is thus explained It burned their soules but their bodies were not burnt Hereupon our God is said to be a devouring fire Heb. 12. 29. Deut. 1 24. See a like judgment in Num. 16. 35. before Iehovah that is with sudden death before the Tabernacle wherein the Lords glory dwelt So Vzza for his errour in putting his hand to the Arke died before God 1 Chron. 13. 10. which is expounded by the Arke of God 2 Sam. 6. 7. And it is observed that these two Priests died childlesse Num. 3. 4. 1 Chron. 24. 2. Vers. 3. spake but where spake he this It may have reference to Lev. 8. 35. Or it might be spoken but not written before as Ioh. 20. 30.
them when they are dead shall bee uncleane untill the evening And upon who-soever ought of them when they are dead doth fall it shall be uncleane of any vessell of wood or of cloth or of skin or of sackcloth any vessell with which worke is done it shall be put into water and be uncleane untill the evening and it shall be cleansed And every earthen vessell whereinto any of them falleth whatsoever is within it shall bee uncleane and ye shall breake it Of all meat which may bee eaten that on which water commeth shall be uncleane and all drinke which may be drunke in every vessell shall bee uncleane And every-thing wherupon ought of their carkasses falleth shall bee unclean oven and pots they shall be broken-downe uncleane they are and uncleane shall they be unto you But fountaine and pit and a gathering-together of waters shall bee cleane but that which toucheth the carkasse of them shall be uncleane And if ought of their carkasse fall upon any sowing seed which shall be sowne it shall be cleane But if water be put upon the seed ought of their carkasse fall thereon it shall be uncleane unto you And if any beast dye which is unto you for meat he that toucheth the carkasse therof shall be uncleane untill the evening And he that eateth of the carkasse thereof shall wash his clothes and be unclean untill the evening and he that beareth the carkasse therof shall wash his clothes and be uncleane until the evening And every creeping-thing that creepeth upon the earth it shall be an abhomination it shall not be eaten Whatsoever goeth upon the belly and whatsoever goeth upon all foure or whatsoever hath many feet of any creeping-thing that creepeth upon the earth ye shall not eat them for they are an abhomination Make not your soules abhominable by any creeping-thing that creepeth and make not your selves uncleane by them that ye should be defiled by them For I am Iehovah your God and ye shall make your selves holy and shall bee holy for I am holy and yee shall not make your soules uncleane by any creeping-thing that moveth upon the earth For I am Iehovah that bringeth you up out of the land of Egypt to be a God unto you and ye shall be holy for I am holy This is the law of the beasts and of the fowle and of every living soule that moveth in the waters and of every soule that creepeth upon the earth To make a difference betweene the uncleane and the cleane and betweene the beast that may be eaten and the beast that may not be eaten Annotations SPeake ye As before he gave speciall lawes for the sanctification of the Priests so now hee giveth generall for all the people Which both Moses the Magistrate and Aaron the Minister must speake and teach and see carefully practised as afterward there is example of the Magistrates in 2 Chron. 29. 5. and 30 18. of the Priests in Ezek. 44. 23. and of both joyntly in Numb 9. 6. where men that were uncleane came for judgment before Moses and before Aaron And here the first kinde of uncleannesse which commeth from things without the man is described the sonnes of Israel to them onely and the proselites with them was this law of uncleane meats given not at all to other nations as Sol. Iarchi here saith the Beasts Hebr. Chajah the wild-beast or the living-thing differing from B 〈…〉 beasts or cattell the word which next followeth but the Greeke also translateth them both alike By the beasts are spiritually signified peoples of sundry sorts and by eating or not eating is meant communion with or abstaining from them as by the vision shewed unto Peter the holy Ghost expoundeth this law Act. 10. 12. 13. 15. 28. and 11. 6. 7. c. Likewise the Hebrew doctors applied the uncleane beasts following in vers 4. 5. c. to the Babylonians Medes Persians Greekes Romans c. R. Menachem on Levit. 11. Vers. 3. and cleaveth asunder namely into two hoofes or clawes Deut. 14. 6. and so the Greeke beâ—â— translateth it The former word parteth may be when it is divided above but not beneath as appeareth after in verse 26. such parting is in the feet of dogs and the like which have many clawes sundred above and joyned under with a skinne This second word meaneth a cleaving-quite through as in the feete of sheepe oxen c. â—o by Sol. Iarchi it is expounded that divideth above and beneath into two clawes A third sort of hoofes are solid and unparted as in horses c. The first and last sort were uncleane and cheweth or chewing againe the Greeke also addeth the word and for both these properties were requisite to divide the hoofe and to chew againe Chewing the Cud in the originall signifieth the bringing up the meat into the mouth to chew it againe These two signes must be in every beast or else it was uncleane In Deuteronomie 14. 4. 5. the cleane beasts are reckoned by their names tenne in number and the Hebr. doctors say Thou hast not of all the beasts that are in the world any that it is lawfull to eat of except those ten sorts mentioned in the Law three of cattell the oxe the sheepe the goat and seven sorts of wilde beasts the Hart c. those and the kindes of them Maimony in Misneh tom 2. treat of forbidden meats c. 1. S. S. among the beasts to weet bred of them according to their kinde as God ordamed in the first creation Gen. 1. 24. For as it was not lawfull to let the cattellingender with a divers kinde Levit. 19. 19. so by the Hebr. canons If an uncleane beast brought forth her yong after the kinde of a clean beast although it did both part the hoose and chew the cud and were in all respects like an oxe or a sheepe yet it was unlawfull to be eaten for that which was bred of an uncleane beast was uncleane and that of a cleane beast was cleane So that if a cleane fish were found in the belly of an uncleane fish it was lawfull because it bred it not but had swallowed it Likewise if in a beast there were found a creature like afowle though it were a cleane fowle yet was it unlawfull to be eaten Maimony treat of forbidden meats chap. 1. Sect. 5. 7. shall ye eat or ye may eat Hereby communion was signified as when God called Peter by a vision to communicate the Gospell with the Gentiles he said Rise Peter kill and eat Act. 10. 13. 17. 20. 28. So our communion with Christ is taught under this figure of eating his flesh Ioh. 6. 51. 53. The beasts figured men Act. 10. 12. 28. as often in the scriptures Esa. 11. 6. 7. 8. Ezek. 34. 31. Zeph. 3. 3. Matth. 7. 15. The parting of the hoofe in twaine signified the right discerning of the word and will of God of the difference betweene the Law and the Gospell and the walking in
defiled whatsoever she did lye sit upon or touch Leviticus 15. 20. 21. so at her childbirth shee should be uncleane seven dayes for a male and foureteene daies for a female with as contagious a pollution as the other And this in respect of her childbirth though no other accident should appeare as the Hebrews canons say Every woman in childbirth is uncleane as a menstruous-woman yea although there be no blood seene Maimony in Issurei biah ch 10. s. 1. Now the uncleannes of a woman in her menstruall sicknes was for the time as great as hers that had an yssue and defiled also by her spittle and urine as is after noted on Levit. 15. 8. 20. c. This uncleannesse of a woman by child-birth argueth the corruption of nature whereby wee all are children of wrath Ephesians 2. 3. For by one mans disobedience many are made sinners and by the offence of one judgement i come upon all men to condemnation Romans 5. 19. 18. that every man should confesse with David In sinne my mother conceived mee Psalme 51. 7. Among the Gentiles this law of uncleannesse was also kept as appeareth by Iphigenia in the Poet saying I m 〈…〉 like the sophismes of the goddesse Diana who if any man touch a slaine person or a woman in childbed or a dead corps shee driveth him from her altars counting him as unclean yet she her selfe delighteth to have 〈◊〉 killed in sacrifice unto her Euripid. Iphigen in Tauriâ— V. 3. the flesh that is the secret-part which ha 〈…〉 a superfluous-foreskin upon it So by the flesh of the foreskin is meant the foreskin of the flesh as by silver of shekels Lev. 5. 15. is meant shekels of silver and uncleannesse of man Lev. 7. 21. is for a man of uncleannesse and many the like Of this foreskin and the circumcision thereof see the notes on Gen. 17. 11. It figured the taking away of mans hereditary sin and originall uncleannesse in putting off the body of the sins of the flesh by the circumcision of Christ Col. 2. 11. Psal. 51. 7. And this circumcision of the child in the eight day agreed also with the law for all other yong creatures which were not fit to bee offred unto the Lord before the eight day from the birth Exod. 22. 30. See Gen. 17. 12. Ver. 4. shall continue Heb. shall sit that is abid at home and not come into Gods sanctuary So sitting is for abiding or continuing in Lev. 8. 35. and often in the bloods or for the bloods which word in the plurall number usually signifieth uncleannesse or guiltinesse either for murcer as in Gen. 4. â—0 or for naturall pollution by originall sinne that dwelleth in all as in this place and after in Lev. 15. Wherefore they that are regenerate and new creatures in Christ are said 〈◊〉 be borne not of bloods Iob. 1. 13. of her clensing or purification or of cleannes The org 〈…〉 word signifieth both cleansing or purification 〈◊〉 is interpreted by the holy Ghost in Luk. 2. 22. are also cleannes or purity in which sense bloods of cleannes is by the Greeke interpreters here translated her cleane or pure blood and in Thargum Ionathan it is expounded and the 33. dayes next following 〈◊〉 her blood shall be clane for her greatest uncleannes had an end at 7. daies v. 2. 33. daies to which adde the seven dayes forementioned and there are fortie dayes all which time shee was debâ—râ—ed from the holy things of the Lord. Which numbâ— of fortie dayes is often used for the time of hamiliation before God as in the fast of Mosâ— Elias and Christ our Lord see the notes 〈◊〉 Genesis 7. 4. So this Law taught mortifica 〈…〉 and humiliation in respect of that hereditary is which by the parents is conveighed to the children Psa. 51. 7. whereby they naturally are 〈◊〉 cleane 1 Cor. 7. 14. and children of wrath Eph. 2. 〈◊〉 〈◊〉 For who can bring a cleane thing out of an vncleane not one Iob 14. 4. To shew the contagioÌ„ hereof not onely the child was circumcised from the impuritie of it but the mother also cleansed by sacrifice for sinne as after in ver 6. And this the Hebrew doctors observed saying No Sin-offring is brought but onely for sin c. and it seemeth unto me that there is a mysterie in this matter concerning the sin of the old Serpent Gen. 3. saith R. Menachem on Levit. 12. holy thing but for common things and all civill affaires she was cleane after the seven daies first spoken of The Hebrewes say All blood that appeareth of a woman in child birth within the 33. daies for a Male and the 66. for a female is called the blood of cleannes or of purification and there is no prohibition of a woman from her husband if she be baptised or washed after 7. daies for a man child and after 14. for a woman child c. But if he lye with her that beareth a male within any of the 7. dayes or with her that beareth a female in any of the 14 daies hee is guilty of cutting off Maim in Issurei biah c. 4. s. 5. 2. untill c. This law was observed by the virgin Mary the mother of our Lord who though he was borne without sinne Luke 1. 35. yet being borne under the Law Gal. 4. 4. and for that it became them to fulfill all righteousnes Mat. 3. 15. both himselfe was circumcised the eight day and his mother when the daies of her cleansing according to the Law of Moses were fulfilled brought him to Ierusalem to present him to the Lord in the Sanctuary Luke 2. 21. 22. Ver. 5. two weekes The time of her uncleannes so for the daies of her cleansing are doubled for a female child which continued in all fourscore daies the ground of which law partly ariseth from nature which causeth more superfluities and so requireth longer time for cleansing about the female then the male Who so brought forth a male and a female twins she continued in the bloods of her cleansing for a female that is 66. daies If she brought forth a child neither male nor female or a child both male and female she continued in her cleansing for a male and for a female both So if she brought forth twins the one a male the other of neither kinds or of both kinds shee continued both for a male and a female If the one were a female and the other of neither kinds or of both shee continued for a female only Maimony in Issurei biah ch 10. sect 18. Ver. 6. fulfilled The woman after childbirth brings not her offring in the 40. day for a male or in the 80. day for a female but on the morrow which is the 41. or the 81. and that is the day spoken of in Lev. 12 6. If these daies passe over she bring not her atonement shee may not all that while eat of the holy things as Maimony sheweth in Mechosrei capporah ch
relieth upon the words of the wise 〈◊〉 but if the Priest looke on it relye upon himself 〈◊〉 unlawfull for him to looke on any plague untill a m 〈…〉 have taught him and he be expert in all plagues 〈◊〉 sores and in the names of them in all plagues th 〈…〉 on men and on garments and on houses Ma 〈…〉 〈◊〉 of Leprie chapter 9. Section 1. 2. and Talmud Bab. in Negagnim chap. 2. S. 1. white this is the certaine colour to discerne the leprie But the white haire which is the signe of uncleannesse by leprosie is not lesse then two haires And they must be white at the roote And must be in the body of the bright spot And turned white by the sore verse 10. not white before naturally The whitenesse of the haires maketh uncleane in any of the foure sorts whether it be white as snow or white in an inferiour degree Maimony treat of Leprie chap. 2. The whitenesse of the haire as Chazkuni on this place saith was a signe that the flesh was weakened the naturall vigour therof decayed for the plague mortifieth the flesh And so old men when they grow weake their haires turne white But if the haire be white before the plague commeth it is no signe of uncleannesse It figured the decay of spirituall strength in the soule by the power of sinne reigning therein Hos. 7. 9. Ezek. 16. 30. Rom. 7. 5. 9. 13. sight of the plague that is the plague to see to or in sight deeper in Greeke lower Sol. Iarchi expresseth it by a similitude as the appearanee of the Sunne is deeper then the shadow The nature of the Leprie is to fret eat and consume the flesh as the originall name implieth and as may bee seene by Marie who was smitten with this plague Num. 12 12. Let her not be as one dead of whom the flesh is halfe consumed And when Naaman was cured of his leprosie his flesh is said to come againe 2 King 5. 10. 14. This signified the nature of sinne and in speciall of heresie which cateth as a canker 2 Tim. 2. 17. pronounce him uncleane or declare him uncleane the Hebr. phrase as also the Greeke and Chaldee is make him uncleane or pollute him and in verse 6. cleanse him which is meant of pronouncing or manifesting him so to be with power as Iarchi expoundeth it be shall say unto him Thou art uncleane So Ezekiel is said to destroy the citie when hee pronounced or prophesied the assured destruction of it Ezek. 43. 3. And the ministers of Christ are said to binde and to loose to remit sinnes and to retaine them when they certainely declare them so to be by the word of God Matth. 16. 19. and 18. 18. Ioh. 20. 23. So here before the Priest may make him uncleane God by these signes saith it is the plague of leprosie and so often in this chapter Accordingly the Hebrew doctors say A Priest that maketh uncleane him that is cleane or maketh cleane him that is unclean doth not any thing for it is said Hee is uncleane and the Priest shall make him uncleane Levit. 13. 44. he is cleane and the Priest shall make him cleane Maimony treat of Lepr chap. 9. Sect. 3. Vers. 4. deeper Any appearance of leprosie in the skin of the flesh is not called the plague of leprosie neither defileth it a man untill the appearance of the plague be deeper then the skin of the flesh c. Maimony treat of Lepr chap. 1. Sect. 6. shut up the plague in Greeke separate the plague that is him this hath the plague or the plagued man A figurative speech often used in the scriptures as Charge Ezek. 44. 11. is for such as have charge and O thou Pride Ier. 50. 31. for thou proud man If the uncircumcision keepe the righteousnesse of the Law Rom. 2. 26. that is the uncircumcised man So Dreams for Dreamers Ier. 27. 9. and wickednesse perverteth sinne that is the sinner Prov. 13. 6. and sundry the like And that such is the meaning here appeareth plainely by the 12. verse This shutting up of the suspected leper taught a care of righteous judgment according to Gods law upon certaine knowledge that nothing be judged before the time 1 Cor. 4 5. but to exspect till God reveale sinnes of which some are open before hand going before unto judgment and some follow after 1 Tâ—m 5. 24. Vers. 5. the Priest This is meant of the same Priest that saw him before because he must consider whether the plague bee as it was before or changed So by the Hebrew canons The Priest that saw the plague at the first hee is to see it at the end of the first seven dayes and at the end of the second seven c. If the Priest that saw him at the first be dead or sicke an other Priest may looke on him but this second may not pronounce him uncleane by the spreading of the sore because he knoweth not whether it be spred or no. Maimony in Lepr chap. 9. Sect. 4. in the seventh day except it be the Sabbath for so they write On any day they looke on them that have the plague except on the Sabbath and festivall day If the seventh day fall out to be the Sabbath or feast they put him off till the day following Maimony treat of Lepr chap. 9. Sect. 7. And he saith in the seventh day whereupon Chazkuni noteth Hee dâ—â—h not make him tarie seven full dayes to teach thee that a part of the day is as the whole standeth in his eyes that is in the Priests eyes as the Grâ—eke translateth abideth before him or standeth in his colours as after in verse 55. the eye is used for the colour of the plague and thus the Chaldee expoundeth it standeth as it was By standeth meaning keepes at a stay being neither whiter nor spred wider Therefore the man thus plagued must doe nothing to the sore whereby to change the naturall state of it So the Hebrew canons say He that pulleth off the signes of uncleanesse either all or some or that seareth the quick-flesh all or part of it or that cutteth out al the spot out of his flesh or out of his garment or out of his house whether it be before he come to the Priest or in the time of his shutting up or when he is pronounced uncleane or when he is freed loe he transgresseth the commandement which saith in Deut. 24. 8. Take heed in the plague of leprosie that thou observe diligently to doe all that the Priests the Levits shall teach you as I commanded them so shall ye observe to doe that he pull nothing off nor cut it out Maimony in Lepr chap. 10. Sect. 1. Vers. 6. the seventh day the second time This the Hebrewes expound to be the thirteenth day from the first because the seventh day goeth to the count of the first weeke and to the count of the second weeke in all plagues whether they
deaâ—â— resurrection and mediation their sin which was 〈…〉 use of their plague was forgiven and purged and by whose grace and spirit the corrup 〈◊〉 of nature is done away and the man made a new creature to serve the Lord in holines Wherefore when Christ had healed tenne lepers and but one of them turned backe and with alowd voice glorified God and fell down on his face at Iesus feet giving him thanks then Iesus answering said were there not ten cleansed but where are the nine There are not found that returned to give glorie to God save this stranger Luk. 17. 15. 18. Vers. 34. and I put c. by mentioning before the land of Canaan and now saying if I put or give he teacheth this to be an extraordinary and supernaturall plague peculiar to that land and people unknowne in any other place and so the Hebrew doctors doe confesse that the Leprosie of garments and of houses is not wont to bee in the world but was a signe and miracle in Israel to give them warning of an evill tongue c Maimony treat of Leprie chap. 16. sect 10. From Maries example in Numb 12. they gather that leprosie is a punishment for an evill tongue of your possession or tâ—nement firm-hold Hence the Hebrewes gather that Ierusalem and houses without the land were not defiled with plagues for Ierusalem was not parted unto the tribes of Israel the houses also of heathens which were in the land of Israel were not defiled with plagues Maimony treat of Leprie ch 14. sect 11. Vers. 35. as it were the plague to weet of leprosie the speech is doubtfull because the sentence was to come from the Priest Although hee bee a wise man and knoweth certainely that it is the plague hee may not determine and say The plague appeareth to me in the house but he shall say As it were the plague c. saith Maim in treat of Lepr ch 14. sect 4. and Sol. Iarchi on Lev. 14 35. Ver. 36. and they shall empty or that they empty which phrases are shewed to be one on Gen. 27. 4. The word empty properly signifieth to prepare by removing all things out of sight that all c. because the leprous house was one of the most contagious things defiling all things as after shall appeare therefore all things were to bee taken out though stackes of wood or of reed as the Hebrew doctors observe Maimony in Lepr ch 14. sect 4. And God in mercy would thus preserve the stuffe from pollution by being removed in time V. 37. hollow-strakes or deep-strakes concavities as the Greeke translateth the word which is never found but in this one place Hence the Hebrewes say no plagues in houses doe make them uncleane till the appearance of the plague be lower then the well as it is said hollowstrakes that they be deepe in the walls Maimony in Lepr chap. 14. sect 3. or reddish these two colours and the spreading ver 39. are the three signes of lepry in houses By the Hebrew canons if the house were darke they opened not the windowes to see the plague but if the plague appeared not init it was cleane Maimony ibidem ch 14. sect 5. Vers. 38. to the doore there without the house by the post of the doore the priest was to shut it up that is coÌ„mand it to be shut up or pronounce it uncleane or cleane and not in any other place Maimony ibidem ch 14. sect 5. seven dayes though he see the plague to bee deepe greenish or reddish and so find it all at the first yet he shutteth it up 7. dayes Maimony ibidem c. 15. s. 2. Ver. 39. be spred then the things after commanded must be done but if not and the plague bee dim and I need not say if it be gone away hee scrapeth the place of the plague onely and the house is cleans If he find that it standeth at a stay in his eyes and is not spread he shuts it up seven daies more and looketh on it the thirteene day if the plague be dim or gone away hee scrateth the place of the plague and maketh the house cleane with the birds And if hee finde that the plague is spred at the end of the second seven dayes or that it standeth at a stay in his eyes then hee pulleth out the stones wherein the plague is and some of the dust carying them out of the citie and plaistereth all the house and shutteth it up the third seven dayes and in the nineteenth day he looketh on it if the plague come againe into it this is spreading after the plaistering and he pulleth downe all the house If the plague returne not into it he maketh it cleane with the birds Maimony treat of Leprie cha 15. sect 2. Thus there were three weekes for the shutting up of houses whereas for men or garments there were but two weekes and in some cases but one as is noted on Lev. 13. 21. And so the Hebrews say Plagues of houses there is for them a shutting up three weekes which are 19. dayes for the seventh day is reckned for the last of the first weeke and first of the second weeke and the thirteenth day is reckoned for the last of the second weeke and first of the third weeke ibidem chap. 15. sect 1. As the plague was greater and Gods judgement more seâ—â—re upon an house then on a person or garment so the Law requireth more care in the discerning and longer respit before it was pronounced uncleane and destroyed Ver. 40. and they shall take away or and they shall or that they pull out the stones As the law speaketh here of stones and after of wood and dust so the Hebrewes understand these strictly saying that No house is polluted with plagues unlesse it hath foure wals and â—e builded on the land of stone of dust or earth and of wood And bricks and marble are not counted for stones Maimony in Leprie c. 14. sect 6. 7. uncleane place or place that is uncleane because of the pollution that commeth hereby For A house plagued with leprosie is one of the principall uncleane things whosoever toucheth it is made uncleane Likewise the stones pulled out of it after it is shut up or the stones timber and dâ—st of the house that is pulled down all of them are of the principall incleane things and so much 〈◊〉 an olive of them defileth a man by touching 〈◊〉 carying and by comming in where it is As if so much as 〈◊〉 of them be brought into a clean house all that is in the house is made uncleane both men and vessels for they all are defiled by the bringing of it in as by 〈◊〉 〈◊〉 and they are all unlawfull for any use Aâ—d if they be burnt 〈…〉 me made of them even that is unlawfull to be used c. and must all be caried out of the 〈◊〉 â—â—though it be a citie without a wâ—ll Maimony treat of Leâ—â—â— ch 16. s. 1.
Thou shalt not avenge nor keep grudge against the sons of thy people but thou shalt love thy neighbor as thy self I am Iehovah Ye shall keepe my statutes Thou shalt not let thy cattell gender with divers-kindes Thou shalt not sow thy field with divers-kindes and a garment of divers-kindes of linsie-woolsie shall not come upon thee And a man when he shall lye with a woman to copulation of seed and shee a bond-woman betrothed to a man and redeeming she is not redeemed or freedome is not given her a scourging shall bee they shall not be put-to death because shee was not free And he shall bring his Trespass offring unto Iehovah unto the doore of the Tent of the congregation a ram for a Trespass offring And the Priest shall make-atonement for him with the ram of the Trespass offring before Iehovah for his sinne which he hath sinned and the sinne which hee hath sinned shall be forgiven him And when ye shall come into the land shall have planted any tree for food then ye shall count-as-uncircumcised the uncircumcision thereof the fruit thereof three yeers shall it be unto you as uncircumcised it shall not be eaten And in the fourth yeere all the fruit thereof shall be holinesse of praises unto Iehovah And in the fift yeere yee shall eat the fruit thereof to adde unto you the revenue thereof I am Iehovah your God Ye shall not eat with the blood ye shall not observe-fortunes not observe-times Ye shall not round the corner of your head neither shalt thou marre a corner of thy beard And ye shall not make in your flesh any cutting for a soule neither shall yee make upon you the print of any marke I am Iehovah Profane not thy daughter to cause her to be-an-whore that the land fall not to whordome and the land become full of wickednesse Yee shall keepe my Sabbaths and reverence my Sanctuarie I am Iehovah Turne not unto them that have familiar-spirits and unto wizards seek not to be defiled by them I am Iehovah your God Thou shalt rise-up before the hoary-head and honour the face of the old-man and feare thy God I am Iehovah And when a stranger shall sojourne with thee in your land yee shall not vexe him The stranger that sojourneth with you shall bee unto you as one homeborne amongst you and thou shalt love him as thy selfe for ye were strangers in the land of Egypt I am Iehovah your God Yee shall not doe unrighteousnesse in judgement in meteyard in weight or in measure Iust ballances just stones a just Ephah and a just Hin shall ye have I am Iehovah your God which brought you out from the land of Egypt And yee shall keepe all my statutes and all my judgments and shall doe them I am Iehovah Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the thirtieth section or lecture of the Law See Gen. 6. 9. BE holy that is separated from sin dedicated unto God and his obedience which is the sum of the first Table yea of all the Law The Apostle openeth it thus As obedient children not fashioning your selves according to the former lusts in your ignorance but as hee which hath called you is holy so bee yee holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44. Ver. 3. feare or reverence This openeth the fift commandement Honour c. Exod. 20. 12. shewing that it implyeth inward reverence as all the Law is spirituall Rom. 7. 14. And here the mother is named before the father which is not usuall See the notes on Exod. 20. 12. The Hebrewes say It is written Honour thy father and thy mother Exod. 20. 12. it is also written Honour the Lord with thy substance Prov. 3. 9. Againe it is written Yee shall feare every man his mother and his father Lev. 19. 3. it is also written Thou shalt feare the Lord thy God Deut. 6. 13. as he commandeth the honour of Gods great name and his feare so he commandeth the honour and feare of parents He that curseth his father or mother is stoned and he that blasphemeth God is stoned loe he maketh them equall in punishment For honor the father is set before the mother and for feare the mother before the father to teach that they are both alike for honour or for feare What is this Feare It is not to stand in his place nor sit in his place nor to oppose his words nor to carpe at his words nor to call him by his name either living or dead but to say Sir or my Lord my Father Maimony in Misneh tom 4. treat of Rebells chap. 6. sect 1. c. Sabbaths in Chaldee Sabbath dayes both the seventh day and all other dayes of rest which were likewise called Sabbaths Lev. 23. 32. See the annotations on Exod. 20. 8. 11. I am Iehovah This is a ground and reason of these and almost all the other precepts following as it was prefixed before the ten Commandements see Exod. 20. 2. Vers. 4. Turne ye not to weet your faces or Looke not Regard not in Greeke Follow not It implyeth also the turning-away of the heart Deut. 30. 17. and 29. 18. But from this word the Hebrewes say that it is forbidden even to looke-attentively on the similitude of an image Maimony treat of Idolatrie ch 2. sect 2 Idols called in Hebrew Elilim which properly signifieth things of nought nothing vaine and nought worth according to the nature of which name Paul saith we know that an Idoll is nothing in the world and that there is none other God but one 1 Cor. 8. 4. Elim signifieth Gods Elilim 〈◊〉 Gods which the Greeke here nameth Eidda whereof our English Idols is derived in the Chaldee they are called Errours or Aberrations And Elilim is applied to other things also which are of no value as in Iob 13. 4. Physitians Elil that is vaine or of no value in Ier. 14. 14. false prophets prophesied Elil a thing of nought And as Images are the same that Idols in signification so Images of silver and gold are called Elilim Idols Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandements And the Hebrew doctors say It is not Idolatrie onely which a man is forbidden to turne after it in his thought but every thought which occasioneth a man to deny any of the fundamentall points of the Law wee are warned that it come not into our heart c. Maimony treat of Idolatry ch 2. s. 3. molten Gods Hebrew gods of melting meaning Images Gods of silver and of gold as Exodus 20. 23. such as was the mo 〈…〉 calfe Exod. 32. 8. 31. The Prophet calleth them teachers of lyes Habak 2. 18. yet unto such Idolaters said ye are our Gods Esay 42. 17. Vers. 5. of Peace-offrings or of payments whereof see Lev. 3. 1. for your favourable-acceptation that it may
my fellowes are against me 〈◊〉 what can I do seeing they are moe then I. And if he 〈◊〉 speake he is in the compasse of this HE THAT WAâ—â—ETH as A TALEBEARER REVEALETH SECRETS Prov. 11. 13. Maim in Sanhedrin ch 22. s. 7. Whereto the Greeke version of that place agreeth A double-tongued man revealeth counsels or secrets 〈◊〉 the Synedrion or Council And so in Proverbs 20. 19. The Ierasalemy Thargum followeth the formet exposition but with another phrase expounding this Law thus My people the house 〈…〉 rael yee shall not follow the third or the threefâ—â— tongue against your neighbours meaning hereby the slaunderous or calumniating tongue So 〈…〉 Psalme 101. 5. He that slandereth or hurteth with the tougue is translated there by the Chaldee He that speaketh with a third tongue and in Psal. 140. 12. A man of tongue that is an evill tongued or evill speaker the Chaldee expounds it A man which speaketh with a third tongue And hence is that phrase of Iesus ben Syrach in Ecclus. 28. 14. A third tongue hath disquieted many and in v. 15. A third tongue hath cast out vertuous women meaning calumniators backbiters These are called of the Hebrews treble tongued for the much hurt which they doe to their neighbours whom they calumniate and to whom they tell it and to themselves Our wise men have said the evill tongue ki 〈…〉 three the speaker and the receiver and him that is spoken against but the receiver more then the speaker Maimony in Degneth chap. 7. sect 3. 〈◊〉 against the blood that is not stand and see thy neighbors blood spilt thou withdraw thy helpe from him either by word or deed So the Hebrewes explaine this Law saying Hee that pursueth his neighbors to kill him all Israel are commanded to deliver the pursued from the hand of the pursuer yea though it be by the life of the pursuer As if he hath been neighbors to leave off and yet hee pursueth him c. hee may be killed And if they can deliver him with the lesse of some of the pursuers limmes as by striking off his hand or breaking his leg or striking out his eye let them doe it Who so can deliver him by bereaving the pursuer of a limme and doth not but killeth the pursuer that man sheddeth blood and is guiltie of death how be it the Magistrates may not put him to death Whose can deliver and doth not transgresseth this law Thou shalt not stand against thy neighbours blood And so bee that seeth his neighbour sinking in the sea or theeves or some wilde beasts comming upon him and can deliver him either by himselfe or by hiring of others to deliver him and doth not or that hath heard that infidells or other wicked have purposed his evill or bid asnare for his neighbour and he discloseth it not unto him and the like he that thus doth breaketh this Law Thou shalt not staÌ„d against the blood of thy neighbour Mamony tom 4. tret of Murder ch 1. sect 6. 7. 13. 14. It implieth also all other wayes whereby a man may keepe himselfe or others from spilling innocent blood as in case of judgement or the like So Thargum Ierusalemy expoundeth it Thou shalt not keepe-silent the blood of thy neighbour in the time that thou knowest the truth in judgement And this Law is joyned with the former of tale-bearing as that which often causeth blood-shed and the Prophet complaineth In thee are men that cary tales to shed blood Ezek. 22. 9. Vers. 17. not hate thy brother by brother is meant here any other-man therefore Christ blamed the Pharises glosse Thou shalt love thy neighbour and hate thine enemie and hath said unto us Love your enemies Mat. 5. 43. 44. And this Law followeth the former about blood because Whosoever hateth his brother is a murtherer 1 Ioh. 3. 15. And because hatred often riseth of offences he commandeth to rebuke and not to hate for such things which the Hebrewes explaine thus When one man sinneth against another he must not inwardly hate him and keepe silence as it is said of the wicked And Absalom spake 〈◊〉 his brother Amnon neither good nor bad for Abs 〈…〉 hated Amnon 2 Sam. 1 3. 22. but he is commanded to make it knowne unto him and to say why hast 〈◊〉 done thus unto me Maimony in Degnoth ch 6. sect 6. in thy heart the Greek translateth in thy mind or thought which is an effect of the heart as in luke 1. 51. there is mentioned the thought or imagination of their heart So in Coloss. 1. 21. the Apostle speaketh of enemies in their minde and I will write my Law in their heart ler. 31. 33 is expounded in their minds Heb. 10. 16. rebuking thou shalt rebuke that is thou shalt in any wise rebuke 〈◊〉 plainly soundly reprove The originall signifieth to rebuke with conviction or argument by words to shew what is right and to refell the contrary as to reason Iob 13. 3. Esay 1. 18. to convince Iob 32. 12. to reprove Esay 11. 4. And it is opposed both unto hatred nourished in silence as here and in 2 Samuel 13. 22. and unto flattery Prov. 28. 23. The same Law is given by Christ in Luk. 17. 3. If thy brother sinne against thee rebuke him and if he repent forgive him This duty David desired saying Let the just smite me c. and let him rebuke me Psalme 141. 5. and it is the meanes both to nourish love among the wise Prov. 9. 8. and to encrease knowledge among the prudent Prov. 19. 25. and to procure a goodblessing Prov. 24. 25. The Hebr. doctors say He that seeth his neighbour sin or walk in a way not good is commanded to admonish him to doe better and to certifie him that he sinneth against himselfe by his evill deeds as it is written Rebuking thou shalt rebuke thy neighbour He that rebuketh his neighbour whether it be for things betweene him and him or betweene him and God he must rebuke him betweene him and himselfe alone and speake unto him gently and with a soft tongue and let him know that he speaketh not unto him but for his good to bring him to the life of the world to come If he receive it of him it is well if not let him rebuke him the second and third time and so continually a man is bound to rebuke him untill the sinner resist him and say I will not heare thee Maimony in Degnoth ch 6. sect 7. not beare sinne for him This is the usuall and proper meaning of the Hebrew words as after in Leviticus 22. 9. Numbers 18. 32. and the Greeke and Chaldee versions so explaine it and Chazkuni confirmeth it by the like Gnalaiu saith hee for his sake sake as in Psal. 44. for for thy sake are wee killed all the day c. It teacheth that he who rebuketh not his brother for sinne shall beare sinne that is punishment for his sake because
a stranger such as were not of the Priests stock for other Israelites are counted strangers in this case So a stranger is here expounded by larchi a Levite or an Israelite of the heave-offring which the Chaldee expoundeth the separated thing the Greeke the first fruits it meaneth The sanctified things of the sons of Israel Num. 18. 8. 11. 19. The reason hereof was because by her mariage shee went out of her fathers house into her husbands as on the contrary a common Israelitesse by mariage with a Priest became of his house and might eate The Hebrewes say Two things are contained in this prohibition that if she a priests daughter be defiled and made an whore or profane as Lev. 21. 7. it is unlawfull for her to eate of the heave-offrings for ever according to the judgment of every prophane person for the prophane is as the stranger in all respects And if she be maried to an Israelite 〈◊〉 may never eate of the Wave-brest and of the Heave-shoulder Lev. 7. 34. although shee bee divorced or her husband dye whereof the next verse speaketh Maim in Trumoth ch 6. sect 7. Ver. 13. no seed no son saith the Chaldee version This is understood also either if she had no child or if her children be all dead as is after shewed as in her youth so that though shee hath brought forth no seed yet if she be with child shee may not eate of the holy things Maim in Trum. ch 8. s. 2. of her fathers bread The Hebrew doctors say We have heard this expounded of the bread and not all the bread shee returneth to eate of the heave-offrings but not of the wave-brest and heave-shoulder Maimony in Trumoth ch 6. sect 9. Hereupon also they inferre An Israelitesse which hath had seed by a Priest she eateth for her childs sake be it male or female though it be seeds seed unto the worlds end for it is said AND SHE HAVE NO SEED As the seed of an Israelite from a Priests daughter disableth her from eating so the seed of a Priest from an Israelitesse inableth her to eat An Israelites daughter that is maried to a Priest and he dye and she have a sonne by him if she be maried after to an Israelite she may not eate of the Heave-offrings If the Israelite dye and she have a sonne by him she may not eate because of that her son by the Israelite if that sonne of hers by the Israelite dye 〈◊〉 may eat for her first sons sake A Priests daughter that is maried to an Israelite and she have a sonne by him if she be againe maried to a Priest she may eat of the heave-offrings If he dye and she have a son by him 〈◊〉 may eate If her son dye which she had by the priest 〈◊〉 〈◊〉 not eat because of her son which she had by the Israelite If her son dye which shee had by the Israelite the returneth to her fathers house as in her youth and eateth of the Heave-offrings not of the brest or shoulder An Israelites daughter that is maried to an Isra 〈…〉 first and have a son by him and after is maried to a Priest eateth of the heave-offring If he dye and she have a son by him she eateth for her last sons sake for loe â—e enableth her to eat as his father inabled her to eate Maimony ibidem c. 6. s. 12. 13. 17. 18. 19. Vers. 14. a man that is any stranger formentioned which belongeth not to the Priests familie Targum Ionathan expoundeth it a man of Israel in ignorance or through unadvised errour But if hee doe it presumptuously hee is guilty of death by the hand of God vers 9. of beating by the hand of the Magistrate adde the fift The stranger that eateth of the heave-offrings in ignorance payeth the principall and the fift part Though hee knoweth it to bee the heave-offring and that it is forbidden him but knoweth not whether hee is guity of death for it or no loe this is ignorance and he payeth the principall and the fift part Whether he eate or drinke or anoynt himselfe with it and whether he eate the heaveoffring that is cleane or that is uncleane in ignorance he must pay the principall the fift Whosoever payeth the principall and the fift payeth to the owners and the fift part to any Priest that he will And he never payeth but according to the price that it was worth at the time when he did eate it whether it bee cheaper at the time when hee payeth for it or dearer Maimony in Trumoth c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16. Vers. 15. not profane by suffring the holy things to be eaten of strangers as before which they heave-up that is offer or as the Greeke and Chaldee expound it separate unto or before the Lord. Vers. 16. Oâ— cause them to beare or And they shall not cause them to beare which may be understood of the Priests that they should not by their negligence cause or suffer the people to bear the punishment of their trespasse and this the Greeke favoureth saying And bring upon them iniquity Or it may be referred to the people that they should not cause them selves to beare iniquity that is the punishment of trespasse for eating the holy things The Chaldee translateth And they receive upon them iniquities and sinns when they eat in uncleannesse their holy-things Whereupon some of the Hebrewes as Sol. Iarchi here observeth understand this word them of the Priests themselves These Lawes for cleannesse corporall in all such as partaked of Gods holy things led them and us to spirituall cleannes in our communion with Christ his graces that we should have our hearts purified by faith Act. 15. 9. and sprinkled from an evill conscience and our bodies washed with pure water Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit wee may perfect our holinesse in the feare of God 2 Cor. 7. 1. For if we walke in the light as God is in the light wee have fellowship one with another and the blood of Iesus Christ his sonne cleanseth us from all sinne 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily we eate and drinke judgment to our selves 1 Cor. 11. 29. Ver. 18. all the sonnes in Greeke all the congregation of Israel These lawes following doe concerne things which were to be offred unto God in what condition and state they ought to bee before they came upon his altar therefore the speech is directed both unto Priests and people Any man Hebrew man man that is whosoever Targum Ionathan saith yong man or old man or of Heb. and of the stranger which the Gr. translateth or of the proselytes joyned unto them in Israel which were heathens converted to the faith of Gods people So differing from the alien in vers 25. his oblation in Greeke gifts by which name the sacrifices
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
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
law extendeth to all even the mean est Hee that hurteth his owne Hebrew servant is bound to pay all five things before mentioned save for his resting He that hurteth his neighbours Canaanitish or heathenish servant payeth to his master all the five things He that hurts his neighbours Hebrew servant is bound to pay all five c. He that burieth another mans wife payeth for her resting and for her healing to her husband and for the paine to her selfe and for the shame and for the dammage if it be to be seene as if it be on her face necke or hand a third part is payd to her selfe and two thirds to her husband if the dammage bee on a secret place a third part is payd to the husband and two thirds to the wife If an husband hurt his owne wife he is bound to pay unto her out of hand all the dammage and all the shame and the paine and all is hers her husband hath no fruit thereof And if she will she may give the price to another And her husband is to heale her as all sicke persons are wont to be healed It is unlawfull for a man to hurt either himselfe or his neighbour and not he that hurteth-only but whosoever smiteth a righteous man of Israel either small or great man or woman by way of strife bear â—â—sgresseth against a prohibition for it is said in 〈◊〉 〈◊〉 3. he shall not adde or exceed to smite him if the law forbiddeth to adde in smiting of a sinner much more it forbiddeth to smite a just man Though he doe but lift up his hand against his neighbor it is unlawfull and whosoever lifteth up his hand against his neighbour though he 〈…〉 ite him not he is a wicked man Maimony in Chobel c chap. 4. sect 10. c. and chap. 〈◊〉 1. 2. Vers. 21. that smiteth the Chaldee translateth that killeth a beast but it extendeth further even to the-hurting or mayming of his neighbours beast and consequently any other of his goods according to the Law Exod. 22. 5. 6. So the Hebrewes expound this law saying Hee that doth d 〈◊〉 age to his neighbours goods is bound to recompence the whole dammage whether hee doe it of ignorance or against his will iâ— is as if he did it presumptuously as if he fall from the top of an house or stumble 〈◊〉 〈◊〉 and falleth on a vessell and breaketh it he 〈◊〉 〈…〉 d to pay the whole dammage as it is written AND HEE THAT SMITETH A BEAST 〈…〉 LL RECOMPENCE or PAY FOR IT the 〈◊〉 〈…〉 e putteth no difference whether hee doe it 〈◊〉 〈…〉 y or presumptuously And whether he kill his neighbours beast or break his vessels or rent his clothes or cut downe his plants there is one law for all But this is to be understood if it be within the power or liberties of him that suffreth the dammage for if it be within the liberties of him that doth the dammage he is not bound to recompence unlesse he doe the dammage presumptuously but if he doe it of ignorance or being forced he is discharged Likewise if they be both of them within their liberties or both of them out of their liberties and the one dâ—th dammage against his will to his neighbours goods he is discharged Hee that th 〈…〉 steth his neighbours beast into the water or it is fallen in and hee will not suffer it to come up out of the water till it dye there he is bound to recompence it and so in all like cases Who-soever is the cause of doing dammage to his neighbours goods hee is bound to recompence the whole dammage with the best of his substance as others that doe dammages Although he doth not this dammage himselfe at last forasmuch as he was the cause thereof at first he is bound to pay Maimony in Chobel c. ch 6. sect 1. 2. 3. 12. and ch 7 sect 7. smiteth a man that is killeth him as vers 17. so the Chaldee translateth it killeth and the Greeke addeth hee that smiteth a man and he dye shal be put to death Vers. 22. One judgement that is one manner of law and punishment shall ye have or shall be to you as well the stranger or as the stranger the proselyte so shall the homeborne be Vers. 23. and stoned him the Greeke addeth and all the congregation stoned him as vers 14. Of the manner of stoning which they used afterward in Israel it is recorded in Thalmud Bab. in Sanhedrin ch 6. and by Maimony in Sanhedrin chap. 15. that when they came within foure cubits of the place of execution they st 〈…〉 t him that was to be stoned out of his clothes and covered his naked-shame before him and a woman was not stoned naked but in one linnen garment The place of stoning was high w 〈…〉 er he and the witnesses went up and his hands were tyed and one of the witnesses stroke him behinde on the loynes if he dyed not with that blow there was a great stone so much as two men could beare which the witnesses cast upâ— his 〈…〉 art if with that he dyed not al Israel threw stones upon him as it is written The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people De 〈…〉 17. 7. CHAP. XXV 1 God commandeth that every seventh year should be a Sabbath and a yeere of rest to the Land of Canaan 4. in which it might neither be tilled nor reaped 6 and the fruits that grew of their owne accord that yeere were to be common for all 8 The law for the Iubilee in the fiftieth yeere for libertie to the inhabitants of the land returning to their families and possessions and rest unto the land 14. Oppression may not be in selling of Possessions 18 A blessing of obedience 23 The manner of selling and redeeming lands 29 of houses in walled cities 31 and of houses in villages 32 Of the houses and suburbs of the Levites and the redemption of them 35 Compassion of the poore 39 The poore Hebrewes might not be sold for bondmen 43 nor ruled ever with rigour 44 Bondmen were to bee of the heathen 47 The redemption of Hebrew servants out of strangers hands 54 Their freedome at the Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses in mount Sinai saying Speake unto the sonnes of Israel and say unto them When yee come into the land which I give unto you then shall the land rest a sabbath unto Iehovah Six yeers thou shalt sow thy field and six yeeres thou shalt prune thy vineyard and shalt gather the revenue thereof And in the seventh yeere shall bee a Sabbath of sabbatisme unto the land a Sabbath for Iehovah thou shalt not sow thy field nor prune thy vineyard That which groweth-of-it-owne-accord of thy harvest thou shalt not reape and the grapes of thy separation thou shalt not gather it shall be unto the
lands or tenements but the resting of the land was one with the seventh yeers rest vers 4. 11. And here note the accord and the difference betweene the Sabbath or seventh yeere and the Iubile which the Hebrewes lay downe thus The Law of the Iubile for the resting of the land and the Law of the yeere of Release is one in every respect Whatsoever is forbidden in the seveÌ„th yeere concerning the tilling of the land is forbiaden in the yeere of Iubile and whatsoever is lawfull in 〈◊〉 seventh yeere is lawfull in the Iubile that work for which they are beaten if they doe it in the seventh yeere they are beaten for the same in the Iubile And the Law for the fruits of the yeere of Iubile concerning eating or selling or putting them away is as the law for the fruits of the seventh yeere in every respect The seventh yeere is above the Iubile in that the seventh yeere releaseth debts of money Deut. 15. 1. 〈◊〉 which the Iubile doth not and the Iubile is above the seventh yeere in that the Iubile letteth servants goe out free and releaseth lands which the seventh yeere doth not Lev. 25. 24. The Iubile releaseth lands in the beginning of the same but the seventh yeere releaseth not moneyes till the end of the same Deut. 15. 1. Maim in Iobel chap. 10. sect 15. 16. Further from these words yee shall returne every man c. they gather that he which gave his field f 〈…〉 a gift though he sold it not yet it was restored 〈◊〉 him in the yeere of Iubilee Maim ibid. ch 11. s. 19. his familie from which hee was departed whiles through poverty he was sold unto another familie vers 39. 40. 41. It figured our returning unto God the Father through our Lord Iesus Christ of whom the whole familie in heaven and e 〈…〉 is named Eph. 3. 15. Vers. 11. A Iubile shall it be or That Iubile 〈◊〉 be unto you the yeere of fiftie yeeres that is even in the fiftieth yeere The Greeke translateth it A yeer of remission of signification shall it be unto you the fiftieth yeere shall the yeere bee unto you of the separations thereof which the Greeke calleth the sanctified fruits thereof They were separated from the owners and sanctified of God to bee common for all like the fruits of the seventh yeere as before is noted See vers 4. 5. 7. Vers. 12. it is the Iubile in Greeke it is the signification of remission holinesse that is a most holy yeere to be hallowed or sanctified unto the Lord by the obedience of these his precepts meditation of a better rest freedome holynes w ch should be obtained by Christ in the acceptable yeere of the Lord Luk. 4. 18. 19. 21. out of the field and not out of the barne see the notes on ver 5. and on Exodus 23. 11. By this God also led them to depend upon him for their daily bread and not to care for the morrow Mat. 6. 31. 34. and to wâ—ane them from the world that they that buy may bee as though they possessed not and they that use this world as though they used it not 1 Cor. 7. 30 31. Vers. 14. if ye sell that is if any of you the Greeke for more plainness changeth the number if thou sell so after the Greeke sayth oppresse or 〈…〉 ing not thou not oppresse or not vexe not make a prey This Moses here and in the next veâ—se sheweâ—â—l to concerne both buyer and seller so that if a man sold too deare the buyer was oppressed and if a man bought a thing too chcape the seller was oppressed V. 15. According to or By the number of yeeres which two phrases doe explaine one another and are used sometime indifferently as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or by the word of Gad 1 Chron. 21. 19. is by another Prophet set downe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the word of Gad 2 Sam. 24. 19. And so the Greeke translateth it here According to So after in vers 50. and in Numb 14. 34. yeeres of the revenues that is of the fruits so that the land properly was not sold but the fruits thereof v. 16. See after on vers 23 25. From this word yeeres the Hebrewes gather that Who so selleth his field he cannot redeeme it till after two yeers because it is said according to the number of the yeeres of the revenues hee shall sell unto thee Yea though he that bought it would consent yet he may not till after two yeeres from the sale thereof And the buyer must eat two revenues of two yeeres and afterward it may bee redeemed Therefore if the seventh yeere be one of the two yeeres or if it be a yeere of blasting or mâ—ldew it is not reckned in the number And if hee buy it one yeere before the Iubile bee eateth of it the second yeere after the Iubile for it is written THE YEERES OF THE REVENVES Maimony in Iobel chap. 11. sect 9. 10. 12. Vers. 16. the number of the revenues that is according to the number of yeeres of the revenues as verse 〈◊〉 Verse 17. feare thy God by abstaining from this evill and doing the contrary good for by the feare of the Lord men depart from evill Prov. 16. 6. and whereas it is said in 1 King 8. 40 that they may feare 〈…〉 as long as they live another Prophet openeth â—t thus that they may feare thee and walke in thy waies as long as they live 2 Chro. 6. 31. But the want of the feare of God is the fountaine of evill deeds Deut. 25. 18. Psal. 36. 2. Rom. 3. 18. So Nehemias blaming cruelty in the Iewes towards their brethren said Ought yee not to walke in the feare of our God Neh. 5. 9. V. 18. my statutes the Gr. addeth all my st 〈…〉 tes and all my judgments which addition is here implyed as elsewhere the Holy Ghost explainâ—â—h him-selfe for to stablish the words of the Law D 〈…〉 〈◊〉 26. meaneth all things written in the boâ—ke o 〈…〉 Law Gal. 3. 10. and They did eate Luk 9. 17. Mâ—r 7. 8. is expounded They did all eat Mat. 14. 20. and 15. 37. many the like See the notes on Ex. 25. 40 in confident-safety or with boldnes and security The originall word signifieth both the confidence or boldnes which men that trust in God and walk in his wayes have within themselves and the safety and secure estate wherein God serreth them froÌ„ danger of evill This promise is often renewed as in Lev. 26. 5. Deut. 12. 28. 23. 12. 28 Prov 1. 33. Ezek. 28 26. 34. 27. 28. and under this promiâ—e eternall life is figured as is shewed on Gen. 12. 5. Vers. 19. give or yeeld her fruit which was a signe of Gods blessing Lev. 26. 3. 4. Psalme 67. 〈◊〉 7. and a figure of heavenly blessings in Christ Esay 45. 8. Psal. 85. 11. 12. 13. Ezek 34 26.
But I will remember unto them the covenant of their Ancestors them whom I brought forth out of the land of Egypt before the eyes of the heathens to be unto them a God I Iehovah These are the Statutes and the Iudgements and the Lawes which Iehovah gave betweene him and the sonnes of Israel in mount Sinai by the hand of Moses Annotations IDols in Hebrew Elilim that is Vanities or things of nought in Greeke things made-with hands Of these and the making of them see the notes on Levit. 19. 4. and Exod. 20. 4. graven thing which the Chaldee expoundeth an image see Exod 20. 4. pillar or statue or standing-image which hath the name of setting-up or standing and seemeth to have beene usually of stone as Iakob set up a stone for a pillar Gen. 28. 18. and 35. 14. And pillars were set up either for civil moniments as was the pillar on Rachels grave Gen. 35. 20. and Absoloms pillar 2 Sam. 18. 18. or for religious moniments as were altars Gen. 35. 14. Esa. 19. 19. these latter are here forbidden after that God had appointed the place and ordinances of his worship and he signifieth his hatred of them in Deut. 16. 22. Yet were they used not onely by the heathens as in Egypt Ier. 43. 13. but by the idolatrous Israelites 1 King 14. 23. 2 King 17. 10. The Hebrewes say Matsebah the Pillar or Statue which the Law forbiddeth is a building or edifice by which all doe gather themselves together though it be to serve the LORD because such was the manner of Idolaters and who soreareth up a pillar is to be beaten Maimony treat of Idolatrie chap. 6. sect 6. And Sol. Iarchi on Deut. 16. 22. saith Matsebah the Pillar is a stone to offer upon though it bee to the God of heaven set or put lay Hebr. give Whereby also he may forbid the sufferance of such in their land for elsewhere they are willed to destroy their pictures Num. 33. 52. and giving is often used for suffering see Gen. 20. 6. stone of imagerie or stone of picture or of figure that is any pictured or figured stone or image of stone the Chaldec calleth it stone of adoration or of worship upon or unto which they used to bow downe Of this word pictures have their name Num. 33. 52. Esa. 2. 16. The Hebrewes understand this of such stones as wherewith they used to pave their holy places and bow downe upon them to serve their Gods The stone of imagerie spoken of in the Law although a man bow down him-selfe thereupon unto God he is to be beaten because it was the manner of Idolaters to lay a stone before the Idoll and to bow downe upon it therefore they might not doe so unto the LORD Maimony treat of Idolatrie chap. 6. sect 6. 〈…〉 in your land The Hebrewes understand this Law of stones upon which they worshipped doe by the land here understand all other places save the Sanctuarie which was paved with stone upon which they bowed downe In the Sanctuarie it was lawfull to bow downe upon the stones as it is written IN YOVR LAND in your land ye may not bow downe upon stones but ye may bow downe upon the stones wherewith the Sanctuarie is paved And for this cause all Israel are wont to lay matts or some such thing in the Synagogues which are paved with stone to make a separation betweene their faces and the stones c. Maimony ibidem sect 7. But this seemeth to savour of superstition for God forbiddeth not stones simply but stones of imagerie which were pictured or graved with figures unto it or upon it for so both the Hebrew and Chaldee may be Englished but the Greeke translateth unto it And the Hebrew doctors understanding it to be a prohibition of bowing downe upon any such stone though unto the true God doe determine the punishment to bee beating by the magistrate whereas if they bowed upon it to an idoll they were stoned to death according to the law in Deut. 13. 10. Maimony treat of Idolatrie ch 6. sect 6. 8. Vers. 2. Sabbathes in Chaldee Sabbath dayes see Levit. 19. 3. 30. reverence or feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Levit. 19. 30. where these lawes were before given and are here repeated as generals implying all other religious duties because God would by promises and threatnings confirme his whole Law binde his people to the more carefull obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the three and thirtieth Section or Lecture of the Law after the Hebrewes computation whereof see Gen. 6. 9. Vers. 3. Walke in my statutes This maketh men just before God Luk. 1. 6. and if the Law could give life and were not weake through the flesh Rom. 8. 3. verily justice should have beene by the Law Gal. 3. 21. but when the commandement commeth Sinne reviveth and man dyeth Rom. 7. 9. Therefore by the workes of the Law there shall no flesh be justified in Gods sight Rom. 3. 20. but she just shall live by faith Gal. 3. 11. and by faith this condition here required is fulfilled as Enorh walked with God Gen. 5. 24. when hee pleased him by faith Heb. 11. 5. 6. This then according to the letter is legall and promiseth life to them which doe these things Rom. 10. 5. but spiritually leadeth unto Christ who is the end of the Law for justice to every one that beleeveth Gal. 3. 24. Rom. 10. 4. Vers. 4 your raines in Greeke raine unto you hee meaneth the raine of the land the first raine and the latter raine whereof see Deut. 11. 14. These none can give but God Ier. 14. 22. they figured spirituall blessings by the doctrine of the Gospell of Christ Deut. 32. 2. Psal. 72. 6. 2 Sam. 23. 4. their season that is due season so they make the earth fruitfull and are of the Lords good treasure which hee openeth unto men Deut. 28. 12. and should move them to feare him Ier. 5. 24. her increase or her fruit which is an effect of the raine through Gods blessing for when the showers of blessing come in their season the tree of the field yeeldeth her fruit and the earth her increase Ezek. 34. 26. 27. And this is spiritually applied to our earthly nature made fruitfull unto God through the raine and dewes of his graces and so it receiveth of him a blessing Ps. 67. 7. and 85. 12. 13. Heb. 6. 7. 8. Of the Hebrewes R. Menachem here saith the land hath a mysticall signification of the land that is on high Vers. 5. reach unto the vintage or to the grape-gathering meaning hereby large blessings with a bundance and variety of fruits continued one after another The like figurative promises are given to the Church under the Gospell in Amos. 9. 13. saying The plowman shall overtake the reaper and the treader of grapes him that soweth seed to the full or to satietie this signifieth abundance from God Ioel 2. 26. and contentation in
or the value of persons beasts houses or lands concerning which the Law is here given The Hebr. say A vow is parted into two parts 〈◊〉 the first is thaâ— whereby a man restraineth himselfe from lawfull things as when hee saith such or such fruits be unlawfull 〈◊〉 me al these 30. 〈◊〉 for ever 〈◊〉 The 2. is that wherby he bindeth himselfe to give â—t oblation which he was though he that estimateth survivs yet he is free For there is no estimation of the dead and he that is estimated must needs stand in judgement If be say Such a mans price be upon me and he stand injudgement and dye before they have determined his price loe he is free for there is no price of the dead Ma 〈…〉 in Erachin c. 1. s. 21. 23. can attaine that is according to his abilitie as in Lev. 14. 21. 22. So the Greeke translateth is able Thus God would not suffer his holy name to be abused by any but even the poorest man that made a vow was to pay or remaine a perpetuall debter that all might learne not to bee rash with their mouthes not to let their hearts bee hasty to utter a word before God nor suffer their mouth to cause their flesh to sinne for God hath no pleasure in sooles Eccles. 5. 2. 4. 6. Of this the Hebrewes say All the estimations appointed in the Law he that estimateth is to give them if he be rich But if he be poore and his hand cannot attaine it he is to give all that is found in his hand though it be but one shekel and he is discharged Lev. 27. 8. And they make account that he is to give though it be one shekel if he have but one shekel for that it is said in v. 25. All thy estimation shall be according to the shekel of the Sanctuary Loe thou art taught that in the estimations there is no lesse then a shekel neither moe then fifty If there be not found in his hand so much as a shekel they may not take of him lesse then a shekel but leave all upon him as a debt and if he be able and grow rich her shall give the whole estimation appointed in the Law A rich man that estimateth or vometh and groweth poore or that estimateth when he is poore and groweth rich he 〈◊〉 bound to pay the estimation of the rich What is the difference betweene him that oweth the estimation of the poore him that oweth the estimation of the rich c. He that oweth the estimation of the poore when they have taken of him all that his hand attaineth to though but one shekel if afterward he waxe rich he is not bound to pay it But if he owe the estimation of the rich the rest of the estimation remaineth upon him till hee bee rich und hee is to pay the estimation which is upon him He that expresseth the estimation and saith my estimation be upon me fifty shekels or such a mans estimation be upon me thirty shekels he is not to be judged according to that a huâ— his hand can attaine but they take all that is found in his hand and the rest lyeth upon him as a debt till he be rich then he must give it He that saith Lot upon me be an estimation absolute and 〈…〉 sseth it not c. he is to be judged according to his ability as others that doe estimate They that owe estimations and prices men may take pannes of them and take of them by force so much as they have vowed and are not bound to restore them their pawne by day or by night And they may sell all that is sound to be theirs of unmoveable goodt and of moveable of apparell housholdstuffe servants and cattel and make payment out of them all But they may not sell his wives apparell nor his childrens c. Maimony in Erachin chap. 3. sect 2. 3. c. 14. Vers. 9. a best in Greeke of the beasts whereof a 〈◊〉 is offred meaning of the bullock sheep or goat unble mished which he shall separate by a vow as in vers 2. all that he giveth or as the Greeke trans 〈…〉 whosoever giveth of these shall bee holy for the altar of the Lord or the price thereof holy for the maintenance of the sanctuary Thus the Hebrewes understand it because they thinke that such beasts as were meet for the altar might not be sanctified to any other use then upon the altar but if a man hath sanctified it for other use then the price of it valued by the Priest was for that other use and the beast for the Altar He that sanctifieth his beasts absolutely or sanctifieth his goods absolutely they provide that all perfect beasts meet to be offred on the altar the males bee sold for Burnt-offrings and offred up for Burnt-offrings and the females be sold and offred for Peace-offrings and the prices fall to the maintenance of the Sanctuary for that which is absolutely sanctified is for the maintenance of 〈◊〉 house And of this is that spoken in Lov. 27. 9. M 〈…〉 in Erachin ch 5. sect 7. Vers. 10. not alter or not scourse it nor change it two words are use of one signification to shew the weight of this law whereby God forbiddeth and punisheth mens levity and inconstancy in holy things whether these vowes here spoken of or any other The Hebrew canons say Whosoever changeth is to be beaten by the Magistrate for every beast that he changeth Lev. 27. 10. Maimony tâ—m 3. in Temurah or treat of Change ch 1. sect 1. or a bad for a good Though a man would give a better then he had vowed the Law suffereth him not to change For as the Hebrewes say the nature of man inolineth to increase his wealth and to spare his goods and though he have vowed and sanctified 〈◊〉 may be he will turne and repent and redeeme it for lesse then it is worth c. and when he cannot redeeme it he will change it for a worse then it And if hee 〈◊〉 have leave given him to change a bad for a good 〈◊〉 would change a good for a bad and say it is good Therefore the scripture absolutely forbiddeth him to change and mulcteth him if he changeth saying Then it and the exchange thereof shall be holy l. â—v 27. 10. And all these things are to sul due his evill concupiscence 〈◊〉 to rectifie his minde And the many judgements the are in the Law are no other them counsells from farre from God who is great in counsel to rectifie the knowledge and to direct all workes And so hee saith in Prov. 22. 20. 21. Have not I written unto thee excellent things in counsels and knowledge that I might make thee know the certainty of the words of truth that thou mightest answer the words of truth to them that send unto thee Maim in Temurah chap. 4. sect 13. if changing he shall change that is if at all or any way
CHAP. XV. 1 The Lord teacheth Israel how they should sacrifice unto him in the land of Canaan and what measure of Meat-offerings and Drinke-offerings should be for every sacrifice 13 The stranger is under the same Law 17 The Law of the first of the doughâ—â—r an Heave-offring 22 The sacrifice for sinne of ignorance done by Israelite or stranger 30 The punishment of sinne done with an high hand 32 A man that was found gathering stickes on the Sabbath is by the commandement of God stoned to death 37 The law of fringes on the borders of their garments and use that the people should make of them ANd Iehovah spake unto Moses saying Speake unto the sons of Israel and say unto them When yee be come into the land of your habitations which I give unto you And yee will make a Fire offering unto Iehovah a Burnt-offering or a sacrifice to separate a vow or a voluntary offering or in your solemne feasts to make a savour of rest unto Iehovah of the herd or of the flocke Then he that offereth his oblation unto Iehovah shall bring neere a Meat-offering of a tenth part of fine flowre mingled with the fourth part of an Hin of oile And the fourth part of an Hin of wine for a drinke-offering shalt thou make readie for the Burnt-offering or for the sacrifice for one lambe Or for a ramme thou shalt make a Meat-offering of two tenth parts of fine flowre mingled with the third part of an Hin of oile And for a drinke-offering the third part of an Hin of wine shalt thou offer for a savour of rest unto Iehovah And when thou shalt make a youngling of the herd a Burnt-offring or a sacrifice to separate a vow or Peace-offrings unto Iehovah Then shall he bring neere with the youngling of the herd a Meat-offering of three tenth parts of fine flowre mingled with halfe an Hin of oile And thou shalt offer for a Drinke-offering halfe an Hin of wine for a Fire offering of a savour of rest unto Iehovah Thus shall it be done for one bullocke or for one ramme or for a lamb of the sheepe or of the goats According to the number that ye shall make readie so shall yee make readie for every one according to their number Every home-borne of 〈◊〉 countrey shall thus doe these things to offer a Fire offering of a savour of rest unto Iehovah And if a stranger sojourne with you 〈◊〉 who soever be among you in your generations and will make a Fire offering of a savour of rest unto Iehovah as yee doe so hee shall doe Yee of the Church one stature shall bee for you and for the stranger that sojourneth a statute for ever in your generations as yee are so shall the stranger be before Iehovah One law and one manner shall be for you and for the stranger that sojourneth with you And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye come into the land whither I bring you Then it shall be when yee eat of the bread of the land yee shall heave an heave offering unto Iehovah Of the first of your dough a cake shall ye heave for an heave-offering as the heave offering of the threshing-floore so shall ye heave it Of the first of your dough yee shall give unto Iehovah an heave offering in your generations And when ye shall have sinned ignorantly and have not done all these commandements w ch Iehovah hath spokeÌ„ unto Moses Even all that Iehovah hath commanded you by the hand of Moses from the day that Iehovah commanded Moses and henceforward throughout your generations Then it shall be if ought be done by ignorance from the eies of the congregation that all the congregation shall make readie one bullocke a youngling of the herd for a Burnt-offering for a savour of rest unto Iehovah and his Meat-offering and his Drinke-offering according to the manner and one goat-bucke of the goats for a Sin offering And the Priest shall make atonement for all the congregation of the sonnes of Israel and it shall be mercifully forgiven them for it is an ignorance and they have brought their oblation a Fire offring unto Iehovah and their Sin offring before Iehovah for their ignorance And it shall be mercifully forgiven al the congregatioÌ„ of the sons of Israel the stranger that sojourneth among them because all the people was in ignorance And if one soule sinne through ignorance then it shall bring neere a shee-goat of her first yeare for a Sin offering And the Priest shall make atonement for the soule that sinneth ignorantly when it hath sinned by ignorance before Iehovah to make atonement for him and it shall be mercifully forgiven him For the home-borne amongst the sonnes of Israel and for the stranger that sojourneth among them one law shall be to you for him that 〈◊〉 through ignorance But the soule that shall doe with an high hand whether he be home-borne or a stranger the same reproacheth Iehovah and that soule shall be cut off from among his people Because he hath despised the word of Iehovah and hath broken his commandement that soule shall utterly be cut off his iniquitie shall be upon him And the sonnes of Israel were in the Wildernesse and they found a man gathering sticks on the Sabbath day And they that found him gathering sticks brought him neere unto Moses and unto Aaron and unto all the congregation And they put him in ward because it was not declared what should be done to him And Iehovah said unto Moses The man shall be made to die the death all the congregation shall stone him with stones without the campe And all the congregation brought him forth without the campe and stoned him with stones and he dyed as Iehovah commanded Moses And Iehovah said unto Moses saying Speake unto the sonnes of Israel and say unto them that they make unto them a Fringe on the skirts of their clothes throughout their generations and that they put upon the Fringe of the skirt arâ—bband of blue And it shall be unto you for a Fringe that yee may see it and remember all the commandements of Iehovah and doe them and that yee seeke not after your owne heart and after your owne eyes after which you goe a whoring That ye may remember and doe all my commandements and be holy unto your God I am Iehovah your God which brought you forth out of the land of Egypt to be unto you a God I am Iehovah your God Annotations SPake unto Moses After the judgement upon the disobedient Israelites who should perish in the wildernesse God now repeateth and enlargeth the Law of sacrificing which their children should observe in the land of Canaan whereby their reconciliation unto him and his grace towards them in Christ was figured thus after the curse of the Law for sinne is annexed the grace of the Gospell through faith In like manner after the
10. a Fire-offering in Chaldee an oblation This is meant as Sol. larchi saith but of the Meat-offering and of the oile for the wine was no Fire-offering because it was not put upon the fire Verse 11. or of the goats bee it kid or goat-bucke male or female old or young for the Law putteth no difference as is before observed and so noted by Chazkuni here As for the manner of offering these Meat-offerings the Hebrew canons say that they were not charged to bring frankincense with them as they were with the Meat-offerings that were brought alone Lev. 2. 1. but they were charged to have salt according to the Law in Lev. 2. 13. and this Meat-offering was all of it burnt upon the Altar in the Courty ard whereas of the other Meat-offering an handfull onely was burnt and the residue eaten by the Priests Lev. 2. 2 3. and the wine was powred upon the Altar Maim in Magn. hakorbanoth chap. 2. sect 1. Verse 12. so shall yee make readie or thus shall yee doe The Hebrewes say These Meat and Drinke-offerings whether they be for Burnt-offering or Peace-offerings must bee according to this measure for every one Num. 15. 12. they may not adde more to these measures nor diminish ought from them and if they doe diminish or adde more the whole is made unlawfull Except it bee the Lamb of Burnt-offering which they bring on the day that they wave the Omer of first-fruits Levit. 23. 12 13. for the Meat-offering thereof is two tenth-deales of fine flower mingled with the third part of an Hin of oile but though the flower thereof bee doubled yet is not the wine doubled but the wine for the drinke-offering is the fourth part of an Hin When they measure the Meat or Drinke-offering either of a particular person or of the congregation they mete it not by a measure of three tenth deales for a bullocke or of two for aramme but they measure all in one tenth deale which is in the sanctuarie likewise the oile c. The flower with the oile of the Meat-offerings hinder not the wine neither doth the wine hinder them neither doe the meat or drinke-offerings hinder the sacrifice But a man may bring his oblation to day his meat and drinke-offerings ten dayes after provided that he have not sanctified them in a ministring vessell For if he have put them into a ministring vessell of the Sanctuarie if they abide all night they become thereby unlawfull They may bring no Meat or Drinke-offerings save of common things they may not bring them of the heave-offering nor of the second tithe nor of the first-fruits but of common things onely Maimony in Magn. hakorbanoth chap. 2. sect 5. 8. 12 13. The Burnt and Peace-offerings served as other sacrificer to make atonement for the house of Israel Ezek. 45. 17. Levit. 1. 4. and figured Christs oblation of himselfe to reconcile us unto God his Father and to be our Peace Heb. 9. 14. and 10. 8. 10. Eph. 2. 14 15 16. The Meat-offering besides the signification that it had of Christ Eph. 5. 2. figured in speciall manner the faith and sanctimonie of his people and of their service of God Esai 66. 20. Rom. 15. 16. Psal. 141. 2. Mal. 1. 10 11. So the Lord by this addition of the Meat-offering to the other sacrifices in Canaan taught his people sanctitie in the faith and profession of the Gospell both touching their persons and actions and the Drinke-offerings of wine powred out upon and sanctified by the Altar were not onely a type of Christs bloud shed for remission of sinnes Mat. 26. 28 29. but of our fellowship with him in his afflictions even to be powred out upon the sacrifice and service of Christians faith Philip. 2. 17. 2 Tim. 4. 6. See the annotations on Levit. 2. Verse 13. home-borne the naturall Israelite Vers. 14. stranger in Greeke Proselyte the Gentile converted to the Iewes religion in your generations or throughout that is in all ages successively so in verse 15. Verse 15. Yee of the church or O Church or congregation or Concerning the church which in Targum Ionathan is expounded the whole church before Iehovah in the exercises of religion before the Lord for in civill things there was not one law for both Israelites and strangers Verse 16. one manner that is one manner of practise and obedience and one punishment for transgression Hebr. one judgement So in vers 24. Vers. 17. And Iehovah spake A second ordinance by the Lords authoritie is here imposed upon them that should come into the land of Canaan that they should give him a cake of the first of their dough which law is no where mentioned by Moses save in this place And as the former Law for sacrificing taught them holinesse by faith in Christ who should be sacrificed for his church so this commandement of First-fruits taught them to shew forth the fruits of faith by good workes which God appointed his people to walke in Verse 18. When yee come into the land As a promise is here included that God would bring them into that good land so a duty of thankfulnesse is commanded that they might remember and acknowledge his mercie and have his blessing continued upon them The Hebrewes doe observe that This COMMING differeth from all the COMMINGS mentioned in the Law for in them all it is said When thou art or shalt come When yee are come meaning after the possession thereof and dwelling therein but here it is said When yee come meaning after they were entred into it and did eat of the bread thereof they were bound to give the cake saith Sol. Iarchi on Num. 15. Now this they did before the land was parted for inheritance as appeareth in Ios. 5. 11 12. where they did eat of the old corne of the land and then the Manna ceased And as an Omer of Manna was reserved before the Lord for the generations of Israel that they might see and thankfully remember the bread which God gave them to eat in the wildernesse Exod. 16. 32 33. so a cake of the bread which he should give them in Canaan was to bee given unto him that they might acknowledge him to be the preserver and nourisher of them in the land for it is he that giveth bread unto all flesh because his mercie endureth for ever Psal. 136. 25. whither I bring you or am bringing you thither Hence the Hebrews say They were not bound by the Law to give the cake save in the land of Israel onely when all Israel were there c. Fruits without the land that are brought into the land owe the cake but the fruits of the land that are carried out of the land are discharged as it is said WHITHER I BRING YOV there are you bound both concerning the fruits of the land and the fruits without the land But by the doctrine of the Scribes they were to separate a cake also out of the
before Iehovah R. Menachem â—rom former authours speaketh of these phrases here used unto the LORD and before the LORD that it is meant of him and his Iudgment hall wherby iâ— appeareth that the mysterie of the Trinitie in thâ— Godhead was of old beleeved by the Iewes though how they oppugne the same For there was no Court or Iudgement hall in Israel lesse than of three Iudges and being by them here and in other places applied unto God and in case of sacrifice and expiation of sinne which they did hold peculiar unto God alone it sheweth that they once acknowledged a Trinity of persons in the God-head to whom sacrifices for the sinnes of men were offered Verse 26. and the stranger the beleeving gentile as the Greeke translateth and the proselyte that commeth unto you Thus the Lord sheweth himselfe to be the God of the Gentiles also Rom. 3. 29. Vers. 27. if one soule or any soule that is any person the Chaldee expoundeth it one man So in Lev. 4. 27. through ignorance in Greeke unwillingly This also by the Hebrewes as Sol. Iarchi here is expounded of the sinne of idolatrie of her first yeare Hebr. daughter of her yeare in Greeke a yeareling see the notes on Exod. 12. 5. In Levit. 4. 32. he might also bring an ewe-lamb for his sinne which may likewise be understood here But Sol. Iarchi saith For other transgressions a particular man bringeth an ewe-lamb or a she-goat but for this of idolatrie a she-goat is appointed Verse 29. one law shall be to you that is yee shall have one law the Greeke translateth one law shall be among them or for them that doth or that committeth to wit the sinne through ignorance in Greeke whosoever doth unwillingly Thus the Law promiseth grace in Christ in that it appointeth sacrifices and priests that can have compassion on the ignorant and on them that erre Heb. 5. 2. In this faith David prayeth unto God Ignorances or Unadvised errours who doth understand cleanse thou me from secret sins Ps. 19. 13. Vers. 30. the soule in Chaldee the man with an high hand that is boldly proudly and presumptuously as the Greeke translateth with the hand of pride and Targum Ionathan with pr 〈…〉 or presumption This phrase when it is spoken of good workes meaneth boldnesse courage and magnanimitie in heart and cariage as Israel went out of Egypt with an high hand Num. 33. 3. Exod. 14. 8. but here of evill it meaneth pride and presumption shewing it selfe openly and boldly which Onkelos in Chaldee expoundeth with an uncovered head as being not ashamed of the deed for when men were ashamed they used to cover their heads Ier 14. 4. Of like sort is the high arme in Iob 38. 15. where the Greeke also expoundeth it the arme of the proud and the high or lofty eyes Psal. 18. 28. and 131. 1. reproacheth or blasphemeth which the Greeke and Chaldee translate provoketh to anger It meaneth a reproaching with words as in 2 King 19. 6. 22. and is applied here unto deeds as also in Ezek. 20. 27. yet in this your fathers have reproached or blasphemed me in that they have trespassed a trespasse against me So a presumptuous sinner is counted as a blasphemer of God and hath no sacrifice for his sin but is to be cut off And this word Christ hath respect unto in Luke 12. 10. unto him that blasphemeth against the holy Ghost it shall not bee forgiven that soule in Chaldee that man cut 〈◊〉 in Greeke and Chaldee destroyed which phrase the Apostle useth in Act. 3. 23. shal be destroyed from among the people That word meaneth destruction by the hand of God as in 1 Cor. 10. 10. Heb. 11. 28. So the Hebrew Doctors understand the cutting off mentioned in the Law of Moses which sometime is so explained as in Lev. 17. 10. God saith I will cut him off from among his people But if there were witnesses of the fact the Magistrates punished them either by death or beating see the notes on Deut. 25. 2. Vers. 31. despised the word or contemned 〈◊〉 it at nought as vile dishonoured it Hereupon is that proverbe He that despiseth the word shall be destroyed but he that feareth the commandement shall be rewarded Prov. 13. 13. broken or disanulled frustrated made void it is opposed unto stablishing or confirming This word Christ useth in Mark 7. 9. Full well yee frustrate the commandement of God Vsually it is applied to the breaking of the covenant of God as in Ger. 17. 14. Levit. 15. 44. and often in the Prophets sometime of the Law and commandements Psal. 119. 126. Ezr. 9. 14. Heb. 10. 28. shall utterly be cut off or shall be cut off with cutting off the doubling of the word is for more certainty and speed and as the Hebrew Doctors gather from it in this world and in the world to come See the annotations on Gen. 17. 14. So R. Menachem here saith Although we finde Apostates from God to live more than 50. yeares and that they are not cut off from the 〈◊〉 of this world yet know that their deserts hang upâ—â— them in this world and vengeance shall be taken 〈◊〉 them abundantly in the world to come 〈◊〉 quitie or the iniquitie of it of the soule that is of the person shall be upon it or in it or with 〈◊〉 By iniquitie understanding punishment for iniquitie as in Gen. 19. 15. and as Sinne is for the punishment of sin Lev. 22. 9. Or we may take iniquitie properly as Sol. Iarchi expoundeth it when iniquitie is in him that he repenteth not R. MenacheÌ„ here alleageth an exposition of the ancients that soule shall be cut off and the iniquitie thereof with it as if he should say the iniquity shall cleave unto it after it is cut off to be punished for ever according to that in Esai 66. 24. Their worme shall not die which Ionathan the Chaldee paraphrast expoundeth Their soule shall not die And our Doctors have said It shall be cut off in this world it shal be cut off from the world to come So the Chaldee on Moses which goeth under the name of Ionathan paraphraseth that man shall be destroyed in the world that is to come and shall give account of his sinne at the great day of judgement Verse 32. were in the wildernesse For so saith Chazkuni it was decreed concerning them that they should not come into the land of Canaan In the former commandements of the drinke-offerings and Cake it was written When ye be come into the land c. to teach that they were not to practise them save in the land but the Sabbath was to be kept both within the land and without though it were in the wildernesse and therefore it is written concerning it IN THE WILDERNESSE Verse 34. in ward that is in prison So they dealt with the blasphemer in Lev. 24. 12. it was not declared in Greeke they had not judged or determined Wherefore was it
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
his owne matters is yet observed to have beene often angry for the Lords cause as is noted on Num. 12. 3. And he was wroth with the officers because upon them lay the charge to direct and governe the people in the wayes of God Compare Acts 20. 28. 〈◊〉 Pet. 5. 2 3. Rev. 2. 1 5. c. the battell of the warre the battell-ray or host of the warre the first word signifieth warfare as it is orderly set in array the second meaneth the warre fight or combat with the enemie Vers. 16. the word of Balaam the doctrine of Balaam as Rev. 2. 14. or as the Chaldee expoundeth it the counsell of Balaam having reference to that counsell intimated Num. 24. 14. a cause to commit or an occasion to commit Heb. to give atrespasse by fornication and idolatrie Num. 25. 1 2 3. The Greeke translateth to revolt and to despise the word of the Lord. the matter Heb. the word in Greeke because of Phogor see Num. 25. 3. 18. Vers. 17. knowne man by lying with a male the latter explaineth the former which sometime is used alone in the same meaning as in Gen. 4. 1. Luke 1. 34. After it is said knowne the lying with a male the like phrases are in Iudg. 21. 11 12. Vers. 19. seven dayes for so long did the pollution by the dead continue Num. 19. 11. any soule that is any person purifie with the water of separation vers 23. the law whereof was given in Num. 19. your captivitie that is your captives or prisoners as in vers 12. The Iewes hold that the heathens are not polluted by the dead or with other like legall uncleannesse as is noted on Num. 19. 14. But in this case when heathens are captived by Israelites and so become their lawfull possession they are uncleane and to be purified by proportion from the law in Gen. 17. 12 13. Wherupon Iarchi here saith Your selves and your captivity not that heathens doe receive uncleannesse and need to be sprinkled but as you the children of the covenant so your captives also which come into the covenant and are uncleane have need to be sprinkled and in the seventh day according to the law in Num. 19. 19. the signification whereof is shewed there Vers. 20. every garment or every cloth the word implieth not onely garments for mans body but cloathes for other use as in Num. 4. 6 7 8. instrument or vessell of skin whatsoever is made of the skin of any beast so after every instrument or vessell of wood worke of goats haire that is thing made of goats haire the word haire may here be understood as in Exod. 25. 4. some adde of goats skins it may also meane any other part as Sol. Iarchi here saith it implieth any instrument of the hornes and of the hoofes and of the bones Vers. 21. which went that is which had gone Hebr. which came wherefore it may also bee Englished which came from the battell so the Greeke here translateth it and so the Hebrew word which usually signifieth to is by the holy Ghost in Greeke translated from or out of as in Rom. 11. 26. from Esay 59. 20. See the like noted on Gen. 36. 6. the ordinance or the statute of the law which the Greeke calleth Dicaioma that is the just ordinance or righteous statute of the law The same word Paul useth in Rom. 2. 26. if the uncircumcision that is the uncircumcised Gentile keepe the ordinances or righteous statutes of the Law and in Rom. 8. 4. that the ordinance the righteous statute of the Law might be fulfilled in us So in Hebr. 9. 1. ordinances of divine service Here Eleazar the Priest declareth to the people the Law which God had commanded Moses as it was generally the dutie of Priests and Levites to teach Iakob Gods judgements and Israel his Law Deut. 33. 8. 10. Hag. 2. 11 12. Mal. 2. 7. Moreover the heiffer with whose ashes the purifying water was prepared was expresly given to Eleazar Num. 19. 3. c. Vers. 23. that goeth thorow the fire that is will or may abide the fire and not be consumed therewith Or that commeth in the fire and it shall be or that it may be cleane water of separation in Greeke water of purification the water mentioned in Num. 19. 9. which was to bee sprinkled upon the vessels with hyssop Num. 19. 18. after they had passed thorow the fire goeth not thorow the fire that will not abide the fire or commeth not in the fire This latter some of the Hebrew Expositors as Iarchi and Targum Ionathan doe follow and understand by things that come in the fire such vessels and instruments as are used at the fire kettles spits and the like and by things that come not in the fire they understand cups platters and such like But the former seemeth best thorow the water to bee washed therewith and not sprinkled onely with that water of separation Num. 19. By this passing thorow fire and water the vessels had a legall purification from their ceremoniall uncleannesse to signifie that the creatures are sanctified unto our use by the word of God and prayer 1 Tim. 4. 4 5. And sometime by vessels the Scripture signifieth men and by their passing thorow fire and water their cleansing from corruption by afflictions and through the grace and spirit of Christ as I will gather you into the middest of Ierusalem as they gather silver and brasse and iron and lead and tinne into the middest of the furnace to blow the fire upon it to melt it so will I gather you in mine anger c. Ezek. 22. 19 â—2 And in a great house there are not onely vessels of gold and silver but also of wood and of earth and some to honour and some to dishonour If a man therefore purge himselfe from these he shall be a vessell unto honour sanctified and meet for the masters use c. 2 Tim. 2. 20 21. Againe Thou hast tried us as silver is txied c. wee went thorow fire and thorow water Psal. 66. 10 12. See also Zach. 13. 9. Mal. 3. 3. Vers. 26. the summe Hebr. the head that is the summe or count as the Greeke and Chaldee expound it see Num. 1. 2. So after in vers 49. Vers. 27. into two parts or into halfes Hebr. divide or halfe the bootie The warre and victory being the Lords hee divideth the prey at his pleasure halfe to the 12 thousand souldiers and halfe to the congregation who went not out to warre So David made it an ordinance in Israel As his part is that goeth downe to the battell so shall his part be that tarrieth by the stuffe they shall part alike 1. Sam. 30. 24 25. And to the warriers of the two tribes and the halfe that fought against the Canaanites Iosua said Divide the spoile of your enemies with your brethren Ios. 22. 8. Vers. 28. And levie or And heave up which the Greeke and Chaldee translate And separate a
Meribah Num. 20. Moses also him-selfe at the same place for which he could not come into the land of Canaan The punishments laid on them by the Lord for their disobedience were many They died by the sword of the enemie as of the Amalekites Exod. 17. and of the Canaanites Num. 14. 45. and some by the sword of their brethren Exod. 32. Some were burnt with fire Num. 11. and 16. some died with surfe◠Num. 11. some were swallowed up alive into the earth Num. 16. some were killed with serpents Num. 21. many died of the pestilence Num. 16. 46. and c. 5. 25. and generally all that generatiō w ch were first mustered after their comming out of Egypt perished Num. 26. 64 65. God consumed their dayes in vanitie and their yeares in terrour Psal. 78. 33. Neverthelesse for his names sake he magnified his mercies unto them and their posteritie He had divided the sea and led them thorow on dry land drowning their enemies Exod. 14. He led them with a cloud by day and a pillar of fire by night continually Hee gave them Manna from heaven daily Hee clave the rocks and gave them water for their thirst Hee sed them with Quailes when they longed for flesh He sweetned the bitter waters He saved them from the sword of their enemies He delivered them from the fiery serpents and scorpions Their raiment waxed not old upon them neither did their foot swell those 40 yeares Deut. 8. 4. He delivered them from the curse of Balaam and turned it into a blessing because he loved them Num. 22. Deut. 23. 5. He came downe upon mount Sinai and spake with them from heaven and gave them right judgements and true lawes good statutes and commandements and gave also his good spirit to instruct them Nehem. 9. 13. 20. In the times of his wrath he remembred mercie his eye spared them from destroying them neither did he make an end of them in the wildernesse Ezek. 20. 17. 22. He gave them Kingdomes and Nations and they possessed the lands of their enemies and hee multiplied their children as the starres of heaven and brought them into the land promised unto their fathers Nehem. 9. 22. 23. Now whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. Vers. 52. Ye shall drive out or ye shall dispossess◠as in vers 53. in Greeke ye shall destroy So Moses explaineth this law to be meant of their destruction in Deut. 7. 1 2. And they might not be suffered to dwell in the land Exod. 23. 33. their pictures or their imagerie workes which the Chaldee expoundeth the house or place of their worship see the Annotations on Lev. 26. 1. their molten image Hebr. the images of their meltings that is which they have molten under which name graven images and all other idols are implied as is shewed on Ex. 20. 4. This law is also repeated in Deut. 7. 5. and Deut. 12. quite plucke downe or destroy abolish letting nothing remaine in Greeke take away their pillars see Lev. 26. 30. Vers. 53. dispossesse the land or disinherit drive out as in v. 52. the land that is as the Greek translateth destroy the inhabitants of the land and so Moses explaineth it in v. 55. A like phrase is in Ios. 17. 17. they could not dispossesse or drive out the cities meaning the inhabitants of those cities so house is for the houshold or men of the house Gen. 45. 11. 18. It may also be translated yee shall inherit the land and so it agreeth with the words following Vers. 54. by lot as was commanded before in Num. 26. 55. ye shall give them the more inheritance Hebr. yee shall multiply his inheritance see this phrase in Num. 26. 54. for him that is for any one or for every one Vers. 55. shall be pricks or shall be for pricks in your eyes and for thornes in your sides which Ioshua repeating saith scourges in your sides and thornes in your eies Ios. 23. 13. And the Prophet speaking of the enemies of Gods people calleth them a pricking bryar unto the house of Israel and a grieving thorne Ezek. 28. 24. By these similitudes the hurt and mischiefe is signified which such wicked people would doe unto the Church in soule and body being a meane to draw them into sin and to afflict them as it is written They destroyed not the Nations concerning whom the LORD commanded them but were mingled among the heathen and learned their works and served their idols which were a snare unto them Psal. 106. 34 35 36. And the troubles which they brought upon Israel are set forth in the booke of Iudges in the historie of Iabin Sisera and other So the Chaldee expoundeth these pricks and thornes thus They shall be companies taking up armes against you and troupes causing you to fall shall vex you in the land and Iosua addeth untill ye perish from off this good land which Iehovah your God hath given you Ios. 23. 13. CHAP. XXXIV 1 The Lord by Moses declareth unto Israel the borders of the land of Canaan which they should inherit 16 The names of the Princes that should divide the land ANd Iehovah spake unto Moses saying Command the sonnes of Israel and say unto them When yee come into the land of Canaan that is the land that shall fall unto you for an inheritance the land of Canaan with the borders thereof And your South quarter shall be from the wildernesse of Zin by the sides of Edom and your South border shall be the outmost coast of the salt sea Eastward And your border shall turne about from the South to the ascent of Akrabbim and passe on to Zin and the goings out thereof shall be from the South to Kadesh-barnea and it shall goe out to Hazar Addar and passe on to Azmon And the border shall turne about from Azmon unto the river of Egypt and the goings out of it shall be at the sea And the sea border you shall even have the great sea and the border thereof this shall be your sea border And this shall be your North border from the great sea you shall point out for you mount Hor. From mount Hor ye shall point out unto the entrance of Hamath and the goings out of the border shall be to Zedad And the border shall goe out to Ziphron and the goings out of it shall be at Hazar Enan this shall be your North border And yee shall point out for you for the East border from Hazar Enan to Shepham And the border shall goe downe from Shepham to Riblah on the East side of Ain and the border shall goe downe and shall reach unto the side of the sea of Chinnereth Eastward And the border shall goe downe to Iordan and the goings out of it shall be at the salt sea this shall be your land with the borders thereof round about And Moses commanded the sonnes
commanded me for to doe so within the land whither ye are going to possesse it And ye shall keepe and doe them for this is your wisdome and your understanding in the eies of the peoples which shall heare all these statutes and say Surely this great nation is a wise and understanding people For what nation is there so great which hath God nigh unto the same as Iehovah our God is in all that wee call upon him for And what nation is there so great which hath just statutes and judgments as all this law which I set before you this day Onely take heed to thy selfe and keepe thy soule diligently lest thou forget the things which thine eies have seen and lest they depart from thine heart all the daies of thy life but thou shalt make them knowne to thy sonnes and to thy sons sons The day that thou stoodst before Iehovah thy God in Horeb when Iehovah said unto me Gather together the people unto mee and I will make them heare my words that they may learne to feare mee all the daies that they live upon the earth and that they may teach their sonnes And ye came neare and stood under the mountaine and the mountaine bâ—â—ed with fire unto the heart of the heavens with darknesse cloud and thicke darknesse And Iehovah spake unto you out of the middest of the fire you heard a voice of words but saw no similitude save a voyce And hee declared unto you his covenant which hee commanded you to doe the ten Words and hee wrote them upon two tables of stone And Iehovah commanded mee at that time to teach you statutes and judgments that yee may doe them in the land whither ye are going over to possesse it And take yee heed diligently unto your soules for yee saw not any similitude in the day that Iehovah spake unto you in Horeb out of the middest of the fire Lest ye corrupt your selves and make unto you a graven thing the similitude of any figure the likenesse of male or female The likenesse of any beast that is on the earth the likenesse of any winged fowle that flieth in the heavens The likenesse of any thing that creepeth on the ground the likenesse of any fish that 〈◊〉 in the waters beneath the earth And lest thou lift up thine eies to the heavens and seest the Sunne and the Moone and the Startes all the Host of the heavens and beest driven away and bowest downe thy selfe unto them servest them them which I 〈…〉 thy God hath imparted to all peoples under all the heavens But Iehovah hath taken you and brought you forth out of the furnace of it on out of Egypt to bee unto him a people of inheritance as this day And Iehovah was angry with me for your sakes and sware that I should not goe over Iordan and that I should not goe in into the good land which Iehovah thy God giveth thâ—â— for an inheritance For I must die in 〈◊〉 〈◊〉 I must not goe over Iordan but ye shall goe over and possesse that good land Take heed unto your selves lest yee forget the covenant of Iehovah your God which hee stroke with you and make to you a 〈◊〉 thing the likenesse of any thing which Iehovah thy God hath charged thee For Iehovah thy God hee is a consuming 〈◊〉 〈…〉 alous God When thou shalt beget children and childrens children and ye shall have waxen old in thâ— land and shall corrupt your selves and make a graven thing the likenesse of any thing and shall doe evill in the eyes of Iehovah thy God to provoke him to anger I call the heavens the earth to witnesse against you this day that perishing ye shall perish soone from off the land whereunto you passe over Iordan to possesse it yee shall not prolong your â—â—ies upon it but shall utterly be destroyed And Iehovah will scatter you among the peoples and yee shall be left few men in number among the heathens whither Iehovah shall lead you And there ye shall serve Gods the worke of mens hands wood and stone which neither see nor heare nor eat nor smell But if from thence ye shall seeke Iehovah thy God then thou shalt find him if thou shalt seeke him with all thy heart and with all thy soule When tribulation shall be on thee and all these things shall finde thee in the latter daies and thou shalt turne to Iehovah thy God and heaâ—ken unto his voice For Iehovah thy God is a mercifull God he will not leave thee neither destroy thee neither will he forget the covenant of thy fathers which hee sware unto them For aske now of the daies â—orepast which were before thee since the day that God created man upon the earth and aske from the utmost part of the heavens and unto the other utmost part of the heavens whether there hath beene any such thing as this great thing is or hath beene heard like it Hath a people heard the voyce of God speaking out of the midst of the fire as thou hast heard and lived Or hath God assayed to come to take him a nation from the middest of a nation by tentations by signes and by wonders and by war and by a strong hand and by a stretched-out arme and by great terrours according to all that Iehovah your God did for you in Egypt before your eyes Thou hast beene made see to know that Iehovah he is God there is none else besides him Out of the heavens hee made thee to heare his voyce to instruct thee and upon the earth he made thee to see his great fire and thou heardest his words out of the middest of the fire And because hee loved thy fathers therefore hee chose his seed after him and he brought thee out in his sight with his great power out of Egypt To drive out nations greater and mightier than thou from before thee to bring thee in to give thee their land for an inheritance as it is this day And thou shalt know this day and cause it to returne into thy heart that Iehovah hee is God in the heavens above and on the earth beneath there is none else And thou shalt keepe his statutes his commandements which I command thee this day that it may be well with thee and with thy sonnes after thee and that thou maiest prolong thy daies upon the land which Iehovah thy God giveth thee all daies Then Moses separated three Cities on this side Iordan towards the Sunne rising For the man-flayer to flee thither which should kill his neighbour unwittingly and he hated him not in times past and that hee might flie unto one of these cities and live Bezer in the wildernesse in the plaine countrey of the Reubenites and Ramoth in Gilead of the Gadites and Golan in Basan of the Manassites And this is the law which Moses set before the sonnes of Israel These are the testimonies and the statutes and the judgments which Moses
sect 3. Vers. 9. shalt kill him by shewing the thing to the Magistrate who hath power to kill him therfore the Greeke translateth Shewing thou shalt shew concerning him thine hand this is spoken to the accuser or first witnesse who must cast the first stone at him Deut. 17. 7. Of the manner of stoning used in Israel see the notes on Levit. 24. 23. Vers. 10. to thrust thee away from Iehovah in Chaldee to make thee to erre from the feare of the Lord that is to goe astray from his true worship â—â—d service as feare in Esay 29. 13. is expounded worship in Matt. 15. 9. of servants in Greeke and Chaldee of servitude or bondage Vers. 11. shall doe no more Hebr. shall not adde to doe as this evill word that is any such evill thing as this is For punishment of transgressours is a meane to restraine others from wickednesse and to make them wise Prov. 21. 11. On the contrary Because sentence against an evill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Eccles. 8. 11. See the like in Deut. 17. 13. The Hebrewes gather from the words All Israel shall heare c. that a cryer was to proclaime before him unto all the cause of his death and they note foure sorts of evill doers before whom such proclamation was made The rebellious Elder Deut. 17. 13. the presumptuous false witnesse Deut. 19. 19 20. the intiser to Idolatry here spoken of and the stubborne rebellious sonne Deut. 21. 18 21. Maimony tom 4. treat of Rebels c. 3. s. 8. Vers. 12. If thou shalt heare say in one or When thou shalt heare of one that is of any one of thy cities This is one of the most severe lawes wherein God sheweth his jealousie and indignation against idolaters to the utter rooting out not onely of their persons but or their posterity goods and citie it selfe for ever of thy cities of the cities of Israel which were Gods people against whom onely this law is given if they should bee drawne to idolatry and not against those that were without So of spirituall judgment it is said Doe not yee judge them that are within But them that are without God judgeth 1 Cor. 5. 12 13. Vers. 13. sonnes of Belial that is wicked or mischievous persons which the Chaldee interpreteth sonnes of wickednesse Belial in Hebrew Beliijagnal is by interpretation without profit or without yoake that is lawlesse rebellious and wicked and this name is given unto Satan or Antichrist opposed unto Christ in 2 Cor. 6. 15. and to bee sonnes of Belial is to be addicted or given over unto wickednesse as in 1 Sam. 2. 12. Iudg. 19. 22. 1. King 21. 10. The like is of a daughter of Belial 1 Sam. 1. 16. and man of Belial 1 Sam. 25. 25. and sometime the wicked are simply called Belial as in 2 Sam. 23. 6. Nahum 1. 15. and as it is here applyed to persons so is it also to wicked things words or thoughts as in Deut. 15. 9. out from the middest of thee or from among you speaking to Israel from whom such wicked persons might in all ages goe forth as they did also from the Christian Churches as it is said They went out from us but they were not of us 1 Ioh. 2. 19. And this their going out argueth likewise their stubborne and presumptuous carriage in their evill which they did not in secret but as proclaiming warre against the Lord. have thrust away or have driven have withdrawne to wit out of the way as was expressed in vers 5. the Chaldee expoundeth it have caused to erre or goe astray and it noteth the force and efficacie or such seducers as Ieroboam is said to have driven Israel from following the Lord 2 King 17. 21. See before on Deut. 4. 19. the inhâ—bâ—tants This is spoken generally and indefinitely if all the inhabitants were seduced there is no doubt but the judgment following was to be executed the Hebrews also thinke if the greater part of the citie were drawn away they all that were seduced were to dye and the citie to bee destroyed but if the lesser part onely were withdrawne then they were killed but the citie it selfe was to be let stand as is further shewed in the annotations following other gods in Chaldee the idols of the peoples so here were two evills the forsaking of the true God whom they had knowne and the following of other gods whom they had not knowne Of these the Lord saith by his Prophet Bee astonished O yee heavens at this and be horribly afraid he yee very desolate saith the LORD for my people have committed two evills they have forsaken me the fountaine of living waters they have hewed them out cesternes broken cesternes that can hold no water Ier. 2. 12 13. Vers. 14. Then shalt thou enquire hee speaketh to Israel and therein chiefly to the Rulers whom it most concerned to try out this case and by these three enquire search aske that well or diligently he teacheth them what care should be had for finding out the truth that this severe judgment came not upon any without their due demerit The Hebrewes say They judge not a citie thrust away but in the judgment hall of 71 Magistrates it is said in Deut. 17. 5. Thou shalt bring forth that man or that woman unto thy gates and shalt stone them c. Particular persons are killed by the Iudges that are in every citie but the multitude are not killed save by the great Synedrion The great Court doe send and enquire and search till they know evidently that all the citie or the most of it is thrust away and turned to idolatry Afterward they send two learned men to admonish and to convert them If they convert and shew repentance it is well but if they persist in their folly the Synedrion doe command all Israel to goe up against them to warre and they doe besiege them and wage warre against them untill the citie be broken up When it is broken up forthwith they set for them many courts of judgment and doe judge them whosoever hath two witnesses come against him that hee served an Idoll after they have dispatched him they put him apart If all the Idolaters be found the lesser number they stone them to death and the rest of the citie is delivered If they be found the greater number they carry them up to the high Court and give sentence there against them Maim treat of Idolat c. 4. s. 3. 6. Vers. 15. smite the inhabitants the Greeke saith kill all the inhabitants with the slaughter of the sword which is to bee understood if they bee all found guilty as they say They kill with the sword all that have served the Idoll and smite every soule men women and children if all the citie bee thrust away If the Idolaters be found the greater number they smite all the little ones and women
acknowledge faces that is be partiall respecting one more than another see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift or a bribe this is repeated from Exod. 23. 8. see the Annotations there Vers. 20. Iustice justice that is all manner justice and nothing but justice exactly carefully and continually shalt thou follow the Greeke translateth Iustly that which is just shalt thou follow The doubling of the word is for more vehemency see Deut. 2. 27. and when a word is trebled it is most vehement as in Ezek. 21. 27. Esay 6. 3. Vers. 21. not plant thee or not plant unto thee or for thy selfe see the like phrase in Exod. 20. 4. a grove called in Hebrew Asherah of Felicity or happinesse a blessed grove such the heathens used for the service of their gods as is noted on Exod. 34. 13. but the Lord would not have such neere his altar in his service notwithstanding the Israelites corrupted themselves herewith sundry times as Iudg. 3. 7. and 6. 25. 1 King 14. 23. and 16. 33. 2 King 21. 3. 7. and there were prophets of the groves 1 King 18. 19. For this sin God threatned to root up Israel out of the good land which he gave to their fathers 1 King 14. 15. The Hebrewes say He that planteth a tree neere unto the Altar or in any part of the Court-yard whether it be barren tree or tree that beareth food although he doe it for to adorne the Sanctuary and beautifie it he is to be beaten Deut. 16. 21. Because this was the manner of Idolaters they planted trees by the altars side that the people might assemble there Maimony treat of Idolatrie ch 6. s. 9. Vers. 22. set thee up a pillar or set up for thy selfe a statue or standing image whereof see the annotations on Lev. 26. 1. CHAP. XVII 1 The things sacrificed to the Lord must be unblemished 2 Idolaters are to be stoned to death being convicted by witnesses 8 Hard controversies are to be determined by the Law which the Priests and Iudges shewed which were in the place that the Lord should chuse 12 The contemner of that determination must die 14 The election and dutie of a King THou shalt not sacrifice unto Iehovah thy God Oxe or Lambe wherein is blemish any evill thing for that is an abomination to Iehovah thy God If there be found in the midst of thee in any of thy gates which Iehovah thy God giveth unto thee man or woman that hath done evill in the eyes of Iehovah thy God in transgressing his covenant And hath gone and served other gods and bowed himselfe downe unto them either to the Sunne or to the Moone or to any of the host of the heavens which I have not commanded And it be told thee and thou hast heard of it and hast inquired diligently and behold it be a truth and the thing certaine that this abomination is done in Israel Then thou shalt bring forth that man or that woman which have done this evill thing unto thy gates the man or the woman and shalt stone them with stones and they shall die At the mouth of two witnesses or of three witnesses shall he that is to die be put to death he shall not be put to death at the mouth of one witnesse The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people and thou shalt put away the evill from the midst of thee If a matter be too hard for thee in judgment betweene bloud and bloud betweene plea plea and betweene stroke and stroke matters of controversies within thy gates then thou shalt arise and goe up unto the place which Iehovah thy God shall chuse And thou shalt come unto the Priests the Levites and unto the Iudge that shall be in those dayes and thou shalt inquire and they shall shew unto thee the word of judgement And thou shalt doe according to the word which they shall shew unto thee they of that place which Iehovah shall chuse and thou shalt observe to doe according to all that they informe thee According to the Law which they shall teach thee and according to the judgement which they shall say unto thee thou shalt doe thou shalt not decline from the word which they shall shew unto thee to the right hand or to the left And the man that will doe presumptuously not to hearken unto the Priest that standeth to minister there before Iehovah thy God or unto the Iudge even that man shall die and thou shalt put away the evill from Israel And all the people shall heare and feare and not doe presumptuously any more When thou art come into the land which Iehovah thy God giveth unto thee and shalt possesse it and dwell therein shalt say I will set over me a King as all the nations that are round about me Setting thou shalt set over thee a King whom Iehovah thy God shall chuse from among thy brethren shalt thou set over thee a King thou maist not set over thee a man that is a forrainer which is not thy brother But he shall not multiply horses to himselfe nor cause the people to returne to Egypt to the end to multiply horses for Iehovah hath said unto you yee shall not adde to returne this way any more Neither shall hee multiply wives to himselfe that his heart turne not away neither shall he greatly multiply to himselfe silver and gold And it shall be when hee sitteth upon the throne of his kingdome that hee shall write for him-selfe the Copie of this Law in a Booke out of that which is before the Priests the Levites And it shal be with him he shal reade therein all the daies of his life that he may learn to feare Iehovah his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted up above his brethren and that hee turne not aside from the commandement to the right hand or to the left to the end that he may prolong his daies in his kingdome hee and his sonnes in the midst of Israel Annotations NOt sacrifice in Greek not offer which is more generall and so the Law also saith in Lev. 22. 20. see the annotations there Oxe or Lambe these are the greatest and the least sacrifices under which two all other are comprehended The Oxe is not to be understood of a gelded beast which wee usually call an Oxe for so it became blemished and unfit for sacrifice but of a Bull as the originall properly signifieth And the Lambe in Hebrew Seâ— implyeth the Kid also as Exod. 12. 3 5. blemish in Hebrew Mum of which the Chaldee Muma and Greeke Momos are derived Whereupon Christ is called the Lambe amomos that is without blemish 1 Pet. 1. 19. It meaneth any superfluity want or deformity in any part as is more largely shewed on Lev. 22. 22. 24. And it
Lord 1 Sam. 8. 5 6 7. and 12. 12 17 19. Then God gave them a king in his anger and took him away in his wrath Hos. 13. 11. Vers. 15. Setting thou shalt set that is thou shalt in any wise set thus bindeth hee them to doe this during according to the rules here given both for the good of their Common-wealth and Church and for a figure of Christ to whom the kingdome of Israel did belong Esay 32. 1. Zach. 9. 9. Luk. 1. 〈◊〉 32 33. thy God shall chuse either by the manistery of his Prophets as by Samuel hee anointed Saul 1 Sam. 10. 1. and David 1 Sam. 16. 1. by Ahijah he chose Ieroboam 1 King 11. 29 31 35. or by other meanes as by Vrim and Thum 〈◊〉 by Lot or the like thy brethren in this Christ was figured as also in his other functions of 〈…〉 phesie and Priesthood for so it is written Ie 〈◊〉 thy God will raise up unto thee a Prophet from the middest of thee of thy brethren Deut. 18. 15. And in all things it behoved him to be made like unto his brethren that be might bee a mercifull and faithfull high Priest c. Heb. 2. 17. Vers. 16. not multiply horses not get him many horses lest hee should put confidence in worldly strength whereof horses were the principall as appeareth by Psal. 20. 8. Deut. 20. 1. Prov. 21. 31. to Egypt in which land were many horses which they accounted the strength of their countrey 2 Chron. 1. 16. and 9. 28. whereupon it is said Woe to them that goe downe to Egypt for helpe and stay on horses c. Esay 31. 1. not adde to returne that is not againe returne either for the cause aforesaid or for to dwell there because of their great idolatries and other sinnes whereby Gods people might be corrupted So Ieremy from the Lord disswaded the Iewes from going into Egypt Ier. 42. 10 14 16 17 c. The Hebrewes say It is lawfull to dwell in all the world save in the land of Egypt but it is lawfull to returne to the land of Egypt for mer chandise c. Maim treat of Kings ch 5. s. 7 8. Vers. 17. multiply wives take many wives the Hebrews and some Christians understand this prohibition of exceeding many as Solomon had seven hundred 1 King 11. 3. and not that moe wives than one are here forbidden But howsoever God bare with the Kings Patriarkes and other men that had moe wives than one and that this custome prevailed yet from the beginning it was not so when he made but two to be one flesh Gen. 2. 24. Mat. 19. 5. Mal. 2. 14 15. that his heart turne not away or neither shall his heart turne away to wit from the Lord unto the pleasures of life or unto other gods by meanes of many wives as of Solomon it is said His wives turned away his heart after other gods and his heart was not perfect with the Lord his God 1 King 11. 4. Although his mother taught him better saying Give not thy strength unto women nor thy waies to that which destroyeth Kings Prov. 31. 1 3. greatly multiply or vehemently exceedingly multiply silver and gold which is another meane whereby the heart may be withdrawne from God for when men be rich and full they are in danger to denie and say Who is the Lord Prov. 30. 8 9. and they cannot serve God and Mammon Matt. 6. 24. the care of this world and the doceitfulnesse of riches choke the word of God Matt. 13. 22. and they that will bee rich fall into tentation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition 1 Tim. 6. 9. Vers. 18. when he sitteth upon the throne that is when he is King see the notes on Exod. 11. 5. the copie of this Law the Greeke translateth it this Deuteronomie The Hebrewes have recorded thus When the King sitteth upon the throne of his kingdome hee is to write him the booke of the Law for himselfe over and beside the booke which is left him of his fathers c. If his fathers have lest him none or if that be lost he is to write him two bookes of the Law the one he is to reserve in his house for so he is commanded as every one of Israel the other is not to depart from before him If he goe out to war it goeth with him if he fit in iudgment it is to be with him c. Maimony treat of Kings c. 3. s. 1. before the Priests the originall booke of the Law was kept in the Sanctuary as appeareth by Deut. 31. 26. 2 King 22. 8. out of that was the Kings copie to be written that it might be perfect Vers. 19. it shall be with him in all places whither hee went hee caried this copie of the Law with him as before is noted So God said unto Iosua This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night c. Ios. 1. 8. Thus David did as appeareth by Psal. 119. 16 24 97 98 99 c. learne to feare under this name feare notonely the inward reverence but the outward worship and service of God is also implied even all true Religion as that which is written their feare towards â—â—ee is taught by the precept of men Esay 29. 13. is expounded by our Saviour In vainè they worship mee teaching doctrines the precepts of men Matt. 15. 9. Vers. 20. not lifted up above his brethren because the honour of the King was great and all were to obey him in the Lord Ios. 1. 16 17 18. Eccles. 8. 2 3 4. Rom. 13. 1. therefore hee is warned to shunne pride and loftinesse of heart whereupon David said Lord my heart is not haughty nor mine eies lofty c. Psal. 131. 1 2. The contrary was found in Nebuchadnezzar to whom the most high God gave a kingdome and majestie and glory and honour â—â—but when his heart was lifted up and his minde hardened in pride he was deposed from his kingly throne and they tooke his glory from him Dan. 5. 18 20. The Hebrewes say As the Scripture giveth great honour to the King and every one is bound to honour him so it commandeth him that his heart be humble within him and wounded as it is said in Psal. 109. 22. My heart is wounded within mee And he may not carry himselfe with pride of heart in Israel more than is meet Deut. 17. 20. but must be gratious and pittifull both to little and great and goe out and come in for their pleasure for their good and have regard of the honour of the smallest And when he speaketh unto all the congregation in generall words hee should speake gently as it is said by David in 1 Chron. 28. 2. Heare mee my brethren and my people It is also said in 1 King 12. 7. If thou wilt be a servant unto this people
pâ—rtion was that if a man had two sonnes his goods were divided into three parts whereof the eldest had two parts and the youngest the third For the first-borne was to be reckoned as two sonnes as Ioseph who had the first birth-right 1 Chron. 5. 2 was two tribes Ephraim and Manasses The Hebrewes explaine it thus The first-borne is to receive a double portion of his fathers goods Deut. 21. 17. As if he leave five sonnes and one of them is the first-borne he is to have a third of his goods and every of the other foure receiveth a sixt part If he leave nine sonnes the first-borne hath a fiâ—t part and every of the other eight a tenth part And so according to this partition doe they part alwaies Maimony treat of Inheritances ch 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit 2 Kin. 2. 9. that he might have so much more as any of his other disciples of all that is found his the word found ofâ—é signifieth things present as in Ge. 19. 15. 2 Chron. 5. 11. and 31. 1. So in this case by the Hebrewes judgement The first-borne had not a double portion of the goods which might come after his fathers death but of the goods which were assuredly his fathers come into his hand or power ss it is written OF ALL THAT IS FOVND HIS As one of the heires of his father that dieth after the death of his father the first-borne and the single brother doe inherit his goods alike And so if his father hath a debt owing him or hath a ship at sea they are heires of it alike Maim treat of Inheritanâ—â—â— ch 3. sect 1. It is also said found his he saith 〈◊〉 found hers and by the Hebrewes it is holden â—â—at The first-borne hath not a double portion of his mothers goods but the first-borne and another sonne that are heires to their mother doe share alike whether he be the first-borne for inheritance or the first that openeth the wombe The first-borne for inheritaâ—ce is â—e that is first-borne to his father as it is written in v. 17. THE BEGINNING OF HIS STRENGTH and they respect not the 〈…〉 er though she have borne many sonnes if he be 〈◊〉 fathers first-borne he hath a double portion He 〈◊〉 â—â—mmeth into the world after untimely births 〈◊〉 were before him is the first-borne for inheriâ—â—â—ce And so one borne at his fulltime if he be borne 〈◊〉 he that commeth after him is the first-borne 〈…〉 ritance If a man have sonnes while hee is an 〈…〉 en and after becommeth a proselyte he hath no 〈…〉 borne for inheritance But an Israelite that hath 〈…〉 by a bond-woman or by an heathen woman 〈…〉 ch as he is not called his sonne he that com 〈…〉 after him of an Israelitesse is the first-borne for 〈…〉 nce and hath a double portion Maim ibi 〈…〉 ch 2. s. 8 9 10 12. of his strength or of 〈…〉 our So Iakob said of Reuben his eldest 〈…〉 49. 3. The Greeke translateth of his children 〈…〉 this is the first reason of the Law from nature 〈…〉 e. the right Hebr. the judgement which 〈…〉 eeke explaineth thus the first birth-rights 〈…〉 or belong unto him And this may be un 〈…〉 ood in respect of the Iudgement or Law of 〈◊〉 Lâ—rd which is added unto the former reason 〈◊〉 nature and maketh the first-bornes right more firme unto him Wherefore as Esau before-hand sold his birth-right and the sale was confirmed Gen. 25. 33. so generally The first-borne that selleth the portion of the birth-right before it be parted his sale is firme because the portion is his before it is parted saith Maimony treat of Inheritance c. 3. s. 6. And by reason of this right of the first-borne his children after him do inherit also as this Hebrew canon sheweth Who so hath two sonnes a first-borne and another and they die both of them whiles he liveth and leave children behinde them the first-borne leaveth a daughter the single brother leaveth a sonne the sonne of the single brother shall inherit of the old mans goeds a third part which was his fathers portion the daughter of the first-borne shall inherit two thirds which was her fathers portion And such is the right of brethrens children and of the fathers brothers children and of all that doe inherit if the father of one of the heires were a first-borne the heire receiveth the portion of his first birth-right for him Maimony ibidem c. 2. s. 7. By this Law was fore-shadowed how the elect the Israel of God Gal. 6. 16. which are his first-borne Exod. 4. 22. and Church of the first-born which are written in heaven Heb. 12. 23. shall have a double portion and inherit the good things of God as they which have the promise of the life which now is and of that which is to come 1 Tim. 4. 8. and are the heires of God and joint-heires with Christ Rom. 8. 17. and being justified by his grace are made heires according to the hope of eternall life Tit. 3. 7. God having begotten them againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 1. 4. Vers. 18. stubborne or perverse revolting refractarie that turneth away from God and his Law and it implieth the affection of the heart as Ier. 5. 23. and the cariage and action as an untamed heiffer Hos. 4. 16. Neh. 9. 29. And so the Apostle translateth it into Greeke by two words disobedient or unperswaded and gaine-saying Rom. 10. 21. from Esay 65. 2. So here the Greeke expoundeth it disobedient rebellious The Hebrew Moreh signifieth one that changeth or turneth to the worse both in heart and action and in particular turneth from and opposeth the word of God as Deut. 1. 26. 43. and 9. 7 23 24. The Greeke here translateth it Contentious The instance of this rebellion is shewed in v. 20. obeieth not or â—earkeneth not the Chaldee translateth receiveth not the word chastened or nurtured which implieth both words and acts as by rebukes stripes and outward punishment Levit. 26. 23 28. and sometime by the hand of the Magistrate Deut. 22. 18. in which sense the Hebrews understand this here And having spoken before of words this therefore is meant of blowes also Vers. 19. and his mother both of them so that one alone was not enough to cause him to be put to death The Hebrew Doctors as they are alwaies warie in cases that concerne the taking away of any mans life so in this above others they set downe many and strange limitations as first they restraine it to those particular sinnes of gluttony and drunkennesse vers 20. and that gluttony to be eating of flesh onely and drunkennesse with wine onely Also that the sonne is not to be put to death unlesse hee have stollen somewhat from his father and bought therewith flesh and wine for riot and eaten and drunke it without his
fathers leave in a company that are all vaine and vile persons That a sonne onely not a daughter is to be put to death by this Law and hee not a little one or a childe who is not within the rule or compasse of the commandements not a man that is growne up and is in his owne power So that hee must be at least above twelve yeeres of age And if he be married three moneths and his wife be knowne to be with childe they free him also from this Law because it is said a sonne and not a father Moreover that the father and mother must bring this rebellious sonne first to the court of three Iudges and there complaine of his disobedience bringing with them two witnesses of his stealth and gluttony whereupon he is there beaten as others are for the like crime and this is that chastening in v. 18. If he fall againe to stealth and riot his father and mother bring him againe before the Magistrates with the witnesses and he is condemned to death But if before sentence is passed on him his father and mother doe relent in pitie towards him hee is let goe If he flee away before sentence is gone out against him and be afterward taken when hee is in mans state which they also judge by the haire on his face hee is not put to death but if hee scape away after sentence of condemnation he is stoned to death whensoever hee is taken If his father be willing to bring him to the Magistrate and the mother not or the mother willing and the father not he is not to be judged as a rebellious sonne If either parent have lost their hand or be lame or dumbe or blinde or deafe the sonne passeth not under this condemnation for it is said they must lay hold on him and bring him and must say this our sonne c. hee obeieth not our voice c. These and the like cautions are noted by Maimony in treat of Rebels chap. 7. and in the Bab. Thalmud in Sanhedrin ch 8. but they have not all of them found ground from the Scripture Howbeit if any sonne be by any of these exceptions saved that he die not as a rebellious sonne yet is he under all other punishments which the Magistrates inflict on other riotours and like malefactors the gate of his place that is the gate of the place where he dwelt at which gate the Magistrates used to sit Deut. 22. 15. and 25. 7. So the Chaldee here translateth the gate of the judgement-hall of his place Vers. 20. a glutton or riotour devourer in Hebrew Zolel which hath the signification of vilenesse Ier. 15. 19. The Chaldee addeth a glutton or riotous eater of flesh and a riotous drinker of wine which words seeme also to be understood in the Hebrew and are so expressed in Prov. 23. 20. Be not amongst riotous drinkers of wine amongst riotous eaters of flesh for the riotous drinker and the riotous eater or glutton shall come to poverty Where in the latter sentence the words flesh and wine are omitted as here they are in Moses And to these two flesh and wine the Hebrewes do restraine this law as before is noted but oft times such things are named for an instance and doe imply all other of like sort Vers. 21. and he shall die or that he die The sinnes of riot and drunkennesse were not by Moses Law punishable by death this therefore was in respect of his disobedience to his parents which greatly aggravated his sinne and for which hee was to die when other drunkards scaped with lighter punishment Hereupon Solomon uttered his parable He that keepeth the Law is a wise son but he that is a companion of gluttons shameth his father Prov. 28. 7. all Israel shall heare The like is spoken of the death of some other notorious malefactors as Deut. 13. 11. and 17. 13. and 19. 30. So in this case the Hebrewes say The rebellious sonne must be proclaimed and they publish by writings unto all Israel In such a Court wee stoned such an one because hee was a stubborne and rebellious sonne Maimony treat of Rebels chap. 7. sect 13. Vers. 22. worthy of death Hebr. of the judgement of death which the Chaldee well expoundeth desert of judgement to be killed and thou hang him The Hebrewes understand not this of putting him to death by hanging but of hanging a man up after hee was stoned to death which was done for more detestation of some hainous malefactors Their words are We are commanded to hang the blasphemer and the Idolater and a man is hanged but not a woman After they are stoned to death they fasten a peace of timber in the earth and out of it there commeth a peece of wood then they tie both his hands one to another and hang him neere unto the setting of the Sun and let him downe out of hand and if he abide all night it is a transgression Deut. 21. 23. And we are commanded to burie all that are killed by the Iudges the same day that they are killed They may not be hanged on a tree that groweth on the ground but on that which hath beene plucked up that there may not need any cutting of it downe for the tree that he is hanged on is to be buried with him that there be no evill memoriall of him for men to say this is the tree wheron such a man was hanged And so the stone wherewith the stoned is killed and the sword wherewith a man is put to death and the napkin wherwith he is strangled they all are buried Maimony in Sanhedrin ch 15. sect 6. c. In the Scripture we have examples of Rechab and Baanah who for murdering Ishbosheth were by Davids commandement slaine their hands and feet cut off and they hanged up 2 Sam. 4. 12. where their hanging seemeth to be after their death and so in others as Ios. 10. 26. which might also be the case of the King of Ai Ies. 8. 29. of those Idolaters in Num. 25. 4. And the Scripture sheweth a double punishment for some hainous sinnes as in Achans family who were burned with fire after they were stoned Ios. 7. 25. Among the Romans afterward they hanged or fastned them to the tree alive and such was the death of our Lord Christ who bare our 〈…〉 es in his owne bodie on the tree 1 Pet. 2. 24. Luke 23. 33 39. Vers. 23. burying in Greeke with buriall thou shall burie him that is in any wise burie him This was also sulfilled in our Saviours body which was buried the same day that he was hanged on tree Ioh. 19. 31 38 42. he that is hanged to wit on tree as Gal. 3. 13. This speech as many other of like sort is generall therefore the Greeke translateth every one that is hanged on tree and that interpretation the Apostle alleageth in Gal. 3. 13. the curse that is cursed as the A postle expoundeth it
him it is said in Lev. 19. 13. it shall not abide all night with thee untill the morning he that is hired for a night it is due all the day and of him it is said In his day thou shalt give his hire Deut. 24. 15. And he that is hired for houres of the day it is due all the day if for houres of the night it is 〈◊〉 all the night He that is hired for a week or for a moneth or for a yeere or for seven if the terme goe out by day it is due all that day if it goe out by night it is due all that night Maimony ibidem chap. 11. sect 2. lifteth up his soule that is hopeth for and desireth it for the maintenance of his life So the Greeke here translateth hee hath hope and in Ier. 22. 27. and 44. 14. the lifting up of the soule signifieth a desire and the soule is often put for the life Hereupon the Hebrewes say Whosoever with-holdeth the hirelings wage is as if hee tooke away his soule or life from him for it is written unto it hee lifteth up his soule and he transgresseth against foure prohibitions and one commandement against Thou shalt not fraudulently oppresse and against Thou shalt not rob and against The hirelings worke or wage shall not abide all night with thee and against The sunne shall not goe downe upon it and In his day thou shalt give his hire Maimony treat of Hiring ch 11. sect 2. a sinne that is a great iniquity which God will punish for though he cry not yet is it a sinne but the cry of the poore hasteth Gods judgement as on the contrary the blessing of the poore procureth a good reward from the Lord vers 13. According to this phrase it is said The wicked thought of foolishnesse that is of the foole is sinne Prov. 24. 9. that is damnable and to be punished of God So in Iam. 4. 17. Ioh. 15. 22 24. and 9. 41. And in 1 King 1. 21. I and my sonne Solomon shall be sinners that is punished as malefactors Accordingly God threatneth to come neere to them in judgment and to bee a swift witnesse against those that fraudulently oppresse the hireling in his wages Mal. 3. 5. Vers. 16. for the children Hebr. for the sonnes This law concerneth the Magistrates who should not kill the children for the parents or parents for the children no not in case of treason as K. Amaziah slew his servants which had slaine the king his father but the sonnes of them that slew him he put not to death according to this law of Moses 2 Kin. 14. 5 6. 2 Chron. 25. 4. And God himselfe professeth so to deale saying The sonne shall not beare the iniquity that is the punishment of the father neither shall the father beare the iniquity of the sonne c. the wickednesse of the wicked shall bee upon him Ezek. 18. 20. The Chaldee Paraphrast here translateth by the mouth of the sons and so after by the mouth of the fathers meaning that they should not die by their testimony And so the Hebrewes gather from this Law saying Neere kinsfolke are not fit to be witnesses by the Law as it is written The fathers shall not be put to death for the sonnes c. Wee have beene taught that in this generall prohibition is comprised that the fathers be not put to death by the 〈…〉 th of the sonnes nor the sonnes by the mouth of the fathers and the same right is for other neere a kin Maimony tom 4. treat of witnesses c. 13. s. 1. But the first interpretation is most proper and certaine not be put to death so it is also alleaged in 2 Kin. 14. 6. but in 2 Chron. 25. 4. it is they shall not die The one openeth the other and to die is often used for to be put to death as Num. 35. 12. 30. Deut. 17. 1â— and 18. 20. and 22. 22. 25. in his sin and for his sinne for so the Hebrew in often noteth the cause see Deut. 9. 4. Vers. 17. not wrest or not pervent decline or turne a side This is forbidden in all judgment generally Exod. 23. 2. Deut. 16. 19. specially concerning the posre Exod. 23. 6. more specially here concerning the stranger and fatherlesse against such as thus wrest judgment the Lord will come neere to judgment and be a swift witnesse against them Mal. 3. 5. The Hebrewes say Whosoever wresteth the judgment of any one of Israel transgresseth against one prohibition viz. Yee shall not doe unrighteousnesse in judgment Levit. 19. 15. And if it bee of a stranger hee transgresseth against two prohibitions Deut. 24. 17. and if it be of the fatherlesse hee transgresseth against three prohibitions Deut. 24. 17. Maimony in Sanhedrin chap. 20. sect 12. nor of the fatherlesse the word nor or and is supplied also by the Greeke version and so is often to be understood as two three Eunuchs 2 King 9. 32. for two or three so to morrow the third day for or the third day 1 Sam. 20. 12. Like a Crane a Swallow that is or a Swallow Esay 38. 14. and sundry the like The holy Ghost sometime supplieth the defect as is noted on Exod. 22. 30. In the Greeke here is added and of the widow so in Deut. 27. 19. Cursed be hee that wresteth the judgment of the stranger fatherlesse and widow and all the people shall say Amen garment of the widow or any other thing of hers that she hath need of the garment is named but for an instance as in Iob 24. 3. there is mentioned the widows oxâ— The Hebrews have this generall canon A widow whether she bee poore or rich they may take no pawne of her neither at the time when they lend unto her nor at any other time neither by the commandement of the Synedrion Deut. 24. 17. and if any take her pledge they force him to restore it If the pawne be lost or burnt before he restore it he is to be beaten Maimony treat of the Lender and Borrower chap. 3. sect 1. Vers. 19. reapest thine harvest This is an addition to the Law in Lev. 19. 9. there a corner of the field and the gleanings were commanded to be left for the poore and here the forgotten sheafe These three were due to the poore out of every corne-field in Israel And the Hebrewes say this law of the forgotten sheafe extended also to the vineyard and other fruit trees where whatsoever was forgotten might not bee taken againe by the owner see the Annotations on Levit. 19. 10. hast forgot This the Hebrewes understand as spoken both to the owner and to his labourers that it is not a forgotten sheafe till all have forgotten it But so as that â—hey all be in the field for if the owner bee in the citie and speaketh of the sheafe in the field which hee thinketh his workmen will forget and they doe forget it this notwithstanding his remembrance of it
the first tithe Num. 18. 21. AND ALSO I HAVE GIVEN IT which implieth generally that the other gift was before namely the great Heave-offâ—ring of first-fruits and the Heaven-offering of the tithe TO THE STRANGER TO THE FATHERLESSE c. this is the tithe of the poore and the gleaning and the forgotten sheafe and the corner Deut. 24. 19. Lev. 19. 9. 10. although the gleaning the forgotten and the corner doe not hinder the making of confession And he must separate the gifts in order and afterward make confession as it is written ACCORDING TO ALL THY COMMANDEMENT c. Loe if the second tithe were given before the first he might not make confession If his untithed fruits were burnt he might not make confession because he hath not separated the gifts nor given them to whom they were due Hee that had nothing but the second tithe onely made confession for the ground of the confession is in the tithe And so if he had nothing but first-fruits onely he made confession as it is said I HAVE PVT AWAY THE HOLY THING c. Maimony in Maaser sheni chap. 11. sect 7. c. thy commandement in Greeke commandements and the word according implieth the order of doing all things as before is noted not transgressed by doing any thing amisse as giving bad for good and as the Hebrewes expound it one kinde for another or old for new or new for old or the like Of Transgression see the notes on Deut. 17. 2. forgotten this the Hebrewes apply to forgetting to blesse God for it and to mention his name upon it Maimony ibidem chap. 11. sect 15. But it is more generall implying the neglect of any precept concerning the things here spoken of for in spirituall duties unto God all men are faulty Psal. 19. 12. Eccles. 7. 20. Vers. 14. in my mourning or in my sorrow By this it appeareth that this Law and confession extended further than to the third yeeres tithe which was all given to the poore Deut. 24. 28. 29. and might not be eaten by the owner of the land and reached to the first and second yeeres tithes which the owners were to eat before the Lord Deu. 14. 22 23. but might not eat of it in their mourning upon paine of being beaten by the Magistrate as Maimony sheweth in Maaser sheni chap. 3. sect 5. where he further saith in sect 6 7. Who is this mourner He that bewaileth any of his kinred whom he is bound by the Law to mourne for And in the day of death he is bound to mourne by the Law Lev. 10. 19. If he be kept unburied many daies he is a mourner all those daies till hee be buried by the doctrine of the Scribes And not the second tithe only but all the holy things every one if he eat of them in mourning by the Law he is to be beaten if in his mourning by the Scribes doctrine he is to be scourged Compare herewith the saying of the Prophet Their sacrifices shall be unto them as the bread of mourners all that eat thereof shall be polluted Hos. 9. 4. put away the word before used in vers 13. but otherwise turned here in the Greeke I have not taken fruit thereof which Greeke word is used in Ios. 5. 12. for eating fruit and so the Hebrewes expound this here of eating He that eateth the second tithe in uncleannesse is to be beaten for it is said I have not put away thereof for the uncleane whether the tithe be uncleane and the eater cleane or the tithe cleane and the eater uncleane and hee that eateth it in Ierusalem before it be redeemed The uncircumcised is as the uncleane and if hee eat that second tithe he is to be beaten by the Law c. Maim in Maasar sheni ch 3. s. 1 4. for the uncleane so the Greeke translateth it meaning for any uncleane person to eat of it or for any uncleane use Hebr. in uncleane whereby may be meant in uncleannesse for the dead or to the dead whereby may be understood to any idoll or for any idolatrous use as Idolaters are said to eat sacrifices of the dead Ps. 106. 28. or to be eaten at any dead mans funeral wherby the holy thing might be polluted as Hos. 9. 4. for at funeralls they used to eat and drinke Ezek. 24. 17. Ier 16. 7. The Hebrewes expound it thus that he hath not received or bought therewith coffin or shrouds for the buriall of the dead nor given thereof to other mourners Maimony in Maaser sheni chap. 11. sect 15. Further they say The second tithe is given to eat and to drinke Deut 14. 23. and anoynting is as drinking And it is unlawfull for a man to bring it out for his other needs as to receive therewith vessels or garments or servants as it is written I have not given thereof for the dead as if he should say I have not brought it out for any thing which keepeth not alive the bodie c. Ibidem chap. 3. sect 10. Vers. 15. the habitation of thy holinesse that is thy holy habitation as the Greeke translateth it thine holy house By this prayer they submitted themselves unto the triall and judgement of God for their upright keeping of these his lawes as Psal. 26. 1 2 3. and having cleare consciences they had boldnesse before God to crave and expect his blessing for he that is a doer of the worke of God this man shall bee blessed in his deed Iam. 1. 25. Vers. 16. This day Moses concluding his exposition of the Lawes with a warning of obedience teacheth the children that they are alike interessed in Gods covenant as were their fathers and so their posterity for what was spoken and done unto them concerneth us also Hos. 12. 4. Psal. 66. 6 7. thy God the first argument of obedience from the person of God and his grace towards them who hath soveraigne authority thereby to command Vers. 17. hast avouched or hast made to say that is to promise in Greeke hast chosen A second reason of obedience because of the mutuall covenant betweene God and his people see Exod 19. 3 4. 8. which covenant was not with the fathers only Deut. 5. 2 3. but being now renewed with their children and in them with all their posterity served both to confirme their faith and to increase their obedience and sanctification unto thee for a God or as the Greeke translateth thy God what this meaneth is shewed on Exod. 20. 2 3. his wayes which hee commandeth to walke in and they imply both doctrines of faith and precepts of manners as is noted on Genes 6. 12. and 18. 19. and an imitation of him as beloved children Ephes. 5. 1 2. Matth. 5. 48. statutes the ordinances of worship and service which he taught see the notes on Deut. 4. 1. Commandements the morall law given in Ex. 20. Iudgements the Iudiciall lawes whereof see Exod. 21. 1. c. So all whatsoever are in Gods law
the blessings hee nameth the people vers 12. but now for the curse hee mentioneth not the people but implieth them onely as if hee were Ioth to name them for such misery Ebal in Greeke Gaibal this is reported to be neare to mount Gerizzim but northward and Gerizzim towards the South which is the right side of the world Psal. 89. 13. if so they were it foreshewed the blessings which should be pronounced to those which at the last day shall stand on the right hand and the curses upon those on the left Mat. 25. 33 34. 41. The manner of performing this Law is recorded by the Hebrewes thus Six tribes went up towards the top of mount Gerizzim and six tribes went up towards the top of mount Ebal and the Priests and Levites and the Arke stood beneath in the middest The Priests were round about the Arke and the Levites about the Priests and all Israel on this side and on that as it is written And all Israel and their Elders and Officers and their Iudges stood on this side the Arke and on that side before the Priests the Levites which bare the Arke of the Covenant of the Lord as well the stranger as hee that was borne among them halfe of them over against mount Gerizzim and halfe of them over against mount Ebal Ios. 8. 33. They turned their faces towards mount Gerizzim and pronounced the blessing Blessed be the man that maketh no graven or molten image and those on the one side and those on the other answered Amen They turned their faces towards mount Ebal and pronounced the curse Cursed bee the man that maketh a graven or a molten Image c. and those on the one side those on the other answered Amen till they had finished the blessings and the curses And afterwards they brought stones and built an Altar c. Thalmud Bab. in Sotah chap. 7. Reuben he was the eldest of all Iakobs sonnes by Lea the free woman Gen. 29. 32. yet as for defiling his fathers bed hee lost his dignitie Gen. 49. 3 4. so here hee is taken from his brethren to be among the handmaids sonnes and set on the mount for the curses one of which was this CVRSED BE HE THAT LIETH WITH HIS FATHERS WIFE c. vers 20. so the memory of his sinne remained to his posteritie in speciall manner Gad and Aser the sonnes of Zilpah Leahs handmaid Gen. 30. 10 11 12 13. Zabulon the sixt and youngest of all Leahs sonnes Gen. 30. 20. and because there were to be six tribes on this mount two must bee taken of the free womans sonnes and God tooke none of Rachels but the eldest and youngest of Leahs Dan and Naphtali the two sons of Bilhah Rachels handmaid Gen. 30. 4 5 6 7 8. Vers. 14. the Levites that is some of the Priests the Levites Ios. 8. 33. their office was to teach Iakob Gods judgements and Israel his Law Deut. 33. 10. and as the solemne blessing was by the Levites usually Deut. 10. 8. so here the curses were by them pronounced to the people shall answer that is speake or pronounce Answering is often used for the beginning of a speech as in Iob 3. 2. to all the men or to every man the Greeke saith to all Israel Vers. 15. Cursed It was commanded that the blessing should be put upon mount Gerizzim Deâ—â— 11. 29. and so in the fulfilling of this precept Iosua read as well the blessings as the curses Ios. 8. 34. But the chiefe end of this ordinance was to teach that so many as are of the works of the Law are under the curse as is opened in Gal. 3. 10. The manner is rehearsed before out of the Thalmud and the like is in the Ierusalemy Thargum upon this place saying They turned their faces towards mount Gerizzim and opened their mouth with blessing Blessed be the man that maketh not any image or figure or any similitude which is hatefull and abominable before the Lord the worke of the hands of the sonne of man and putteth it not in a secret place They turned their faces towards mount Ebal and said Cursed be the man which maketh an image or a figure or any similitude which is hatefull and abominable before the Lord the worke of the hands of the sonne of man and putteth it in a secret place and all the people these on the one side and these on the other side answered and said Amen Cursing is both in words and deeds and implieth both the withholding of all good things and the inflicting of all evill especially of eternall damnation and torment Mat. 25. 41. See the Annotations on Gen. 3. 14. and 4. 11. the man that is every one as Paul expoundeth the last of these curses Gal. 3. 10. teaching us to understand the like of all graven the Chaldee and Thargum Ierusalemie interpret it Tselem an image under gravon and molten images all other like humane inventions are implied as is noted on Exod. 20. 4. And the like is to bee understood for the transgression of any other commandement of the first table an abomination to or the abomination of Iehovah that is which he greatly abhorreth Hereupon Images and Idols are often called Abominations 2 King 23. 13. Esai 44. 19. Ezek. 7. 20. the craftsman or artificer implying all devices of the most wise and prudent which make Idolls according to their owne understanding Hos. 13. 2. For Artificers were imployed in the worke of Gods sanctuarie 1 Chron. 29. 5. but when they leave the word of God and follow their owne inventions their worke is cursed and condemned Ier. 10. 3. 9. Esai 40. 18. 20. Hos. 8. 6. a secret place so that not open idolatrie onely but the most secret is execrable though it be even in the heart see Ezek. 8. 12. Psal. 44. 20 21. Amen or So bee it as the Greeke translateth it A confirmation of the curse with their owne mouths desiring that it might be and beleeving that it should bee see Num. 5. 22. The Hebrewes say of Blessing Whosoever answereth Amen after him that blesseth he is as he that blesseth Maim in Misneh treat of Blessings chap. 1. sect 11. The same is to be thought of saying Amen after all these curses Vers. 16. setteth light by or as the Greeke hath dishonoureth see the Annotations on Exod. 20. 12. Vers. 17. limit or land marke border against which the Law was before given in Deut. 19. 14. Vers. 18. blinde to erre or to goe astray They that see ought to be eyes to the blinde Iob 29. 15. and are forbidden to put a stumbling blocke before them Lev. 19. 14. much more to seduce them from the right way for they that are proud and erre from Gods commandements are cursed Psal. 119. 21. how much more if they cause others to errâ—â— He that causeth the righteous to go astray in an evill way shall fall himselfe into his owne pit Prov. 28. 10. Vers. 19. wresteth or perverteth
that is which lieth in his bosome as Mic. 7. 5. Vers. 57. her after-birth and so her little one therein as the Chaldee expoundeth it the least of her children Vers. 58. fearefull in Greeke marvellous Vers. 59. thy plagues or every of thy plagues as the forme of the Hebrew word implieth thy seed Chald. thy children permanent or firme faithfull and continuing long as Tharg Ionath explaineth which shall dure long upon your bodies Vers. 60. disease or sicknesse in Greeke sorrow Of the plagues of Egypt see Exod. 8. c. Vers. 62. with a few men Greeke in a short or small number Chald. a people of number that is soone numbred See this fulfilled Esay 1. 9. hearkenedst not Chaldee receivedst not the word Vers. 63. will rejoyce although the destruction of the wicked is to themselves miserable yet Gods judgements upon them are unto him his Angels and all the Saints joyfull Rev. 18. 20. Ps. 58. 11 12. Ier. 51. 48. for when the wicked perish there is shouting joy Prov. 11. 10. Vers. 64. and unto the end c. that is from one end of the earth to another A like phrase is from the end of the heavens unto the end of them Matt. 24. 31. Mark 13. 27. This dispersion of the Iewes is visible even to this day serve other gods the Chaldee expoundeth it serve peoples that serve idols but it implieth Gods judgment in giving them over to further sinne see the notes on vers 36. Vers. 65. not finde ease or not have quietnesse Vnto this curse of the Law for sinne is opposed the promise of grace in Christ Ier. 31. 2. a trembling heart in Greeke a faint or discouraged heart See Levit. 26. 36. Esay 1. 5. failing of eies in Greeke failing eies that shall looke for deliverance but not see it pining of soule in Greeke a melting soule that is sorrowfull and fearefull See Lev. 26. 16. 1 Sam. 2. 33. Vers. 66. hanging in doubt that is uncertaine as after followeth So the Greeke thy life shall bee hanging before thine eies not have assurance of thy life or not beleeve in thy life in Greeke not beleeve thy life that is have no assurance of it but alwaies feare death Vers. 67. Who will give that is O that it were evening see Deut. 5. 29. A lively description of misery wherein every houre by night or by day seemeth long and tedious Compare Iob 7. 3 4. Vers. 68. to Egypt the house of bondage Exod. 20. 2. and figure of spirituall bondage under sinne and Satan in which estate the Law leaveth all men till they be redeemed by grace in Christ. So another Prophet saith They shall not dwell in Iâ—hovahs land but Ephraim shall returne to Egypt and they shall eat uncleane things in Assyria Hos. 9. 3. CHAP. XXIX Mosâ—â— being to renew the covenant exhorteth Israel to obedience by the mâ—mory of the workes they have seene 10 All stand before the Lord to enter into his covenant 18 The great wrath on him that flattereth himselfe in his wickednesse 29 Secret things belong unto God THese are the words of the covenant which Iehovah commanded Moses to strike with the sonnes of Israel in the land of Moab beside the covenant which he stroke with them in Horeb. And Moses called unto all Israel and said unto them You have seene all that Iehovah did before your eies in the land of Egypt unto Pharaoh and unto all his servants and unto all his land The great tentations which thâ—e eies have seene the signes and those great wonders Yet Iehovah hath not given unto you an heart to know and eies to see and eares to heare unto this day And I have lead you forty yeares in the wildernesse your cloathes are not waxen old upon you and thy shooe is not waxen old upon thy foot Ye have not eaten bread neither have you drunke wine or strong drinke that yee might know that I am Iehovah your God And yee came unto this place and Sihon king of Heshbon and Ogh king of Bashan came out against us unto battell and wee smote them And we tooke their land and gave it for an inheritance to the Reubenites and to the Gadites and to halfe the tribe of the Manassites Therefore yee shall keepe the words of this covenant and doe them that ye may wisely doe all that yeâ— doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee stand this day all of you before Ieho 〈…〉 your God your heads of your tribes your elders and your officers all the men of 〈◊〉 Your little ones your wives and thy 〈◊〉 that is within thy campe from the 〈◊〉 of thy wood unto the drawer of thy water That thou shouldest passe into the covenant of Iehovah thy God and into his 〈◊〉 which Iehovah thy God striketh with â—â—ee this day That hee may stablish thee this day for a people unto himselfe and that he may bee unto thee a God as hee hath spoken unto thee and as hee hath sworne unto thy fathers to Abraham to Isaac and to Iakob And not with you your selves alone doe I strike this covenant and this oath But with him that is standing here with us this day before Iehovah your God and with him that is not here with us this day For ye know how we have dwelt in the land of Egypt and how wee have passed in the midst of the nations which yee passed by And yee have seene their abominations and their filthy idols wood and stone silver and gold which were with them Lest there should be among you man or woman or family or tribe whose heart turneth away this day from Iehovah our God to goe to serve the gods of those nations lest there should bee among you a root that beareth gall and wormewood And it be when he heareth the words of this oath that hee blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde the drunken to the thirsty Iehovah will not spare him but then the anger of Iehovah and his jealousie shall smoke against that man and every curse that is written in this book shall lie upon him and Iehovah will bloâ— out his name from under the heavens And Iehovah will separate him unto evill out of all the tribes of Israel according to all the curses of the covenant that is written in this book of the Law And the after generation your sonnes that shall rise up after you and the stranger that shall come from a farre land shall say when they shall see the plagues of that land and the sicknesses thereof wherewith Iehovah hath made it sicke That all the land thereof is brimstone salt and burning that it is not sowen neither springeth nor any grasse groweth therein like the overthrow of Sodom and Gomorrâ—h Admah and Zebojim which Iehovah overthrew in his anger in his wrath Even all nations shall say Wherefore hath Iehovah done thus unto this land what meaneth the heat
48. in that selfe same day Hebr. in the body or strength of this day See this phrase in Gen. 7. 13. and 17. 23. Vers. 49. Nebo the performance of this commandement see in Deut. 34. 1. c. See also Num. 27. 12. Vers. 50. unto thy peoples thy godly forefathers in Greeke thy people See the Annotations on Gen. 25. 8. mount Hor whereof see Numb 20. 23. c. Vers. 51. trespassed in Greeke disobeyed my word Of this trespasse see Num. 20. 10 11 12. Here Moses at his death maketh a commemoration of his sinne for an acknowledgment of Gods justice against him and a warning to all people not to disobey by his example Meribah or contention of Cadesh so the Greeke translateth it contradiction Vers. 52. before thee or over against thee that is a farre off for so this phrase often signifieth as is noted on Numb 2. 2. So that may be said here of Moses which Paul speaketh of the godly fathers These all dyed in faith not having received the promises but having seene them afar off and were perswaded of them and saluted them c. Heb. 11. 13. CHAP. XXXIII 1 Moses blessing Israel before his death sheweth the Majesty of God and his love to the people in giving them his Law and guiding them thorow the wildernesse 6 The blessing of Reuben 7 Of Iudah 8 Of Levi 12 Of Benjamin 13 Of Ioseph 18 Of Zabulon and Issachar 20 Of Gad 22 Of Dan 23 Of Naphtali 24 and of Aser 26 The excellencie of God and of Israel under his protection who should dwell in a fruitfull land and through his helpe subdue their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd this is the blessing wherewith Moses the man of God blessed the sons of Israel before his death And hee said Iehovah came from Sinai and rose up from Seir unto them hee shined forth from mount Pharan and hee came with ten thousands of Saints from his right hand the fire of the Law for them Yea the lover of the peoples all his Saints are in thine hand and they sate downe at thy feet every one shall receive of thy words Moses commanded us a Law the inheritance of the Church of Iakob And hee was in Ieshurun a King when the heads of the people gathered themselves together the tribes of Israel Let Reuben live and not die and his men be a number And this is the blessing of Iudah and he said Heare Iehovah the voice of Iudah and unto his people bring thou him his hands be enough for him and an helpe from his distressers be thou And of Levi he said Thy Thummim and thy Vrim with the man thy gracious saint whom thou temptedst in Massah contendedst with him at the waters of Meribah Who said of his father and of his mother I respect him not and his brethen hee acknowledgeth not and his sonnes he knoweth not for they observe thy saying and keepe thy Covenant They shall teach thy judgments unto Iakob and thy Law unto Israel they shall put incense in thy nostrill and the whole burnt-sacrifice upon thine Altar Blesse O Iehovah his power and the worke of his hands favourably accept thou smite thorow the loines of them that rise against him and of them that hate him that they rise not againe Of Benjamin he said The beloved of Iehovah shall dwell in confident safety by him he shall cover him all the day and betweene his shoulders he shall dwell And of Ioseph hee said Blessed of Iehovah be his land for the precious things of the heavens for the dew and for the deepe that coucheth beneath And for the precious things the revenues of the Sunne and for the precious things the thrusting forth of the Moons And for the chiefe things of the ancient mountaines and for the precious things of the everlasting hills And for the precious things of the earth and the plenty thereof and the favourable acceptation of him that dwelt in the bramble-bush let it come on the head of Ioseph and on the crowne of the head of the separated among his brethren His glory be like the firstling of his bullock and his hornes the hornes of an Vnicorne with them he shall push the peoples together to the ends of the land and they are the ten thousands of Ephraim and they are the thousands of Manasses And of Zabulon he said Rejoyce Zabulon in thy going out and Issachar in thy tents They shall call the peoples to the mountaine there they shall sacrifice the sacrifices of Iustice 19 for they shall suck the abundance of the seas and treasures hid in the sand And of Gad he said Blessed be he that enlargeth Gad as a couragious Lyon he dwelleth and teareth the arme with the crowne of the head And he provided the first part for him because there in a portion of the Law-giver was he protected and he came with the heads of the people he did the justice of Iehovah and his judgments with Israel And of Dan he said Dan is a renting Lions whelpe he shall leap from Bashan And of Naphtali he said Naphtali satisfied with favourable acceptation and full with the blessing of Iehovah possesse thou the Sea and the South And of Aser he said Blessed with sons be Aser let him be favourably accepted of his brethren and dipping his foot in oyle Iron and brasse thy shooes and as thy dayes thy strength There is none like God Ieshurun who rideth upon the heavens for thy helpe and in his excellency on the skies The God of antiquity is thy mansion and underneath are the armes of eternity and he will thrust out the enemy from before thee and will say destroy And Israel shall dwell in confident safety alone the fountaine of Iacob upon a land of corne and new wine also his heavens shall drop down deaw O happy art thou Israel who is like thee ô people Saved by Iehovah the sheild of thy helpe and whose sword is thy excellency and thine enemies shall falsly deny unto thee and thou shalt tread upon their high places Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 54. and last Section or Lecture of the Law see Gen. 6. 9. THe man of God which the Chaldee expoundeth the Prophet of the Lord. So Samuel is called a man of God 1 Sam. 9. 6 7. and in v. 9. hee is also called a Seer and this is added he that is now called a Prophet was before time called a Seer So these three names are one though a man of God is so named in respect of his divine calling to the ministerie wherefore the minister of the New Testament is also called a man of God 1 Tim. 6. 11. 2 Tim. 3. 17. a Seer is in respect of the Visions which they saw Esay 1. 1. and a Prophet for uttering the things seene and taught of God See Gen. 20. 7. Exod. 7. 1. Vers. 2. from Sinai or as the Greeke translateth it unto Sinai for the Hebrew Min which usually
his mother he shall not bee defiled neither shall hee goe out of the Sanctuary c. Levit. 21. 11 12. Neither might Aaron mourne for his sonnes or Eâ—â—azar and Ithamar for their brethren Nadab and Abihu that were slaine neither might they goe out from the doore of the Tabernacle on paine of death Lev. 10. 2 7. For God would have them more to regard their function and duty in his service than any naturall affection whatsoever And herein Christ was figured unto whom this blessing chiefly belongeth who when hee was told that his mother and his brethren stood without to speake with him hee answered Who is my mother and who are my brethren c. whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 46 50. This may also have reference to the Levites fact who being commanded or Moses killed every man his brother friend neighbour and sonne that had sinned in making and worshipping the golden Calfe so filled their hand or consecrated themselves unto the LORD that hee might give upon them a blessing Exod. 32. 26 29. acknowledgeth not or acknowledged not the first respecteth the Law Lev. 21. the other their fact Exod. 32. To this latter the Chaldee referreth it translating thus Who had no compassion on his father or on his mother when they were guilty of judgement and accepted not the faces or persons of his brother or of his sonne his sonnes or his sonne that is any of his sonnes or children see the notes on Deut. 2. 33. knoweth not or knew not Here knowledge is used for care or regard as in Iob 9. 21. knowing is opposed to disposing and in 1 Thess. 5. 12. know them which labour among you that is regard them and in Prov. 12. 10. a righteous man knoweth that is regardeth or hath care of the life of his beast for they observe that is by Law are bound to observe Levit. 21. or they have observed in their practise Exod. 32. The Greeke translateth it singularly He hath observed thine oracles and kept thy covenant Vers. 10. They shall teach or Let them teach As in v. 8. hee mentioned their gifts and calling in v. 9. their sanctification so here he teacheth their administration in the Word Praier and other ministeriall duties For it is said They shall teach my people the difference between the holy and prophane and cause them to discerne betweene the uncleane and the cleane and in controversie they shall stand in judgment and they shall judge it according to my judgments c. Ezek. 44. 23 24. Compare also Levit. 10. 11. Deut. 17. 9 10 11. and 24. 8. and the commendation which God giveth of Levi in Mal. 2. 6 7. The Law of truth was in his mouth and iniquity was not found in his lips hee walked with mee in peace and equity and did turne many away from iniquity For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for hee is the Angell of the LORD of Hosts unto Iakob by Iakob and Israel are meant all the posterity of Iakob and the weake with the strong for the Church in respect of her infirmity is called Iakob Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe Ioh. 21. 15 16. incense the sweet perfume which the Priests burnt daily upon the golden Altar a figure of Christs mediation with the praiers of the Saints Revel 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests wherefore it is written It pertaineth not unto the Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron that are consecrated to burn incense 2 Chron. 26. 18. in thy nostrill or nose that is before theâ— or as the Greeke translateth in thine anger for the Hebrew Aph signifieth both Nose and Anger and both agree well with the Priests worke for when God in anger sent a plague among the people Aaron put incense in his censor and made attonement for the people so the plague was staied Num. 16. 46 47 48. the whole burnt-offering Hebr. the Calil wheâ—eof see Lev. 6. 22 23. the Greeke here translateth it the continuall oblation Hereby all other sacrifices are meant which the Priests offered on the Lords Altar Levit. 1. and 2. and 3. wherein the worke of Christ offering himselfe for his Church was figured Vers. 11. his power so the Greeke translateth his strength By power is meant sometime an army of men as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred that they might bee increased and strengthened in number and in knowledge Wherefore the company of Levites is called an host or armie Num. 4. 3. c. In this sense Maimony in treat of the Release and Iubile chap. 13. sect 12. expoundeth it saying The Levites are separated from the waies of the world they wage not warre like the other Israelites neither have they inheritance c. but they are the power or armie of God as it is written Blesse Lord his power Sometime by power riches and substance is meant as in Deut. 8. 18. and so the Chaldee expoundeth it here For whereas Levi had no inheritance among the tribes but had the Lord and his first-fruits tithes and offerings for their inheritance and livelihood Num. 18. 20. 21. c. Moses praieth for a blessing on this meanes of theirs worke of his hands all his administration in doctrine burning incense sacrificing c. Compare Ezek. 43. 27. that rise against him as Korah Dathan and Abiram that rose up against Moses and Aaron were all destroyed with their assistants Num. 16. Vers. 12. Of Benjamin or Vnto Benjamin who is blessed here before the other Tribes and before his elder brother Ioseph because the lot of his inheritance was betweene the sonnes of Iudah and the sonnes of Ioseph and Ierusalem where the Levites after administred in the Temple belonged to Benjamin Ios. 18. 11. 28. And in the heavenly Ierusalem the Church of Christ the first foundation is a Iasper which was Benjamins stone Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iudah and Priesthood of Levi Benjamin continued with them in the truth 2 Chron. 11. 1. 3. 12 13. Beloved meaning the tribe of Benjamin who as their father was beloved of Iakob Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell or praier-wise let him dwell inconfident safety that is boldly securely safely by him by the Lord who would tender this little tribe as Iakob tendered Benjamin whom he kept at home with him Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts thereabout by the Temple of God hee shall cover him or
Pukad to 〈◊〉 as if we should say Visitatians or precepts the transgressions whereof God hath threatned to visit or punish as Exod. 20. 5. and 32. 34. Or of hiphkid to commend or commit unto ones charge and custodie because these are committed unto men carefully to be observed as it is written Thou hast commanded thy precepts to bee kept 〈◊〉 mently Ps. 119. 4. the commandement that is the commandements one put for all as judgement 2. King 25. 6. for judgements Ier. 52. 9. and many the like Vers. 10. The feare or reverence that is the religion and worship prescribed of God as in Matth. 15. 9. that is called Worship which in Isa. 29. 13. is named Feare and this is said to bee cleane from all filthinesse because hee requireth to be worshipped in spirit and truth and with pure hands Ioh. 4. 24. 1 Tim. 2. 8. Or as God himselfe is called Feare Psal. 76. 12. so his law may also here be called Peare for that it was given with fearefull majestie and worketh in men the feare and reverence of God Exod. 20. 18 19 20. Deut. 5. 24 29. standing or abiding continuing firme yet and perpetually judgements Such lawes as were annexed to the ten commandements for punishing the offendors have this title prefixed as Exod. 21. 1. These are the iudgements which thou shalt set before them c. And as decrees or statutes are often put for the ordinances of Gods worship as is noted on Psal. 2. 7. in stead whereof David here seemeth to use the former word feare so judgements are lawes and rites for humane duties These two Moses often joyneth together saying Hearken O Israel to the statutes and to the judgements c. Deut. 4. 1. 5. 8. 14. 45 and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11 c. just together that is all of them together and each of them apart is just or justified Vers. 11. fine gold or solid gold called Paz which hath the name of strength fastnesse or solidity such gold was rare and precious Isa. 13. 12. Lam. 4. 2. The Arabians now call gold Phes It was very fine therefore when one Prophet calleth it gold Muphaz 2 Kin. 10. 18. another calleth it tahor that is fine or cleane gold 2 Chron. 9. 17. liquour of the honey combes or liquid honey of the combâ— Each of these words is used by Solomon for the dropting honey combe Prov. 5. 3. and 16. 24. and both are joyned for more vehemencie Vers. 12. clearely admonished The word signifieth illustrating making bright or shining Dan. 12. 3. and so by warning or information to make the soule cleare and circumstect Exod. 18. 20. 2 King 6. 10. Eccles. 4. 13. Ezek. 3. 17. 18 19 20. much reward or much end that is great profit or reward as the Greeke translate that The Chaldee applieth this peculiarly to David saying and because be kept them he was made the Prince of Israel The Hebrew Ghnekeb signifying the heela or seetsole is used figuratively for the end of a thing as the head for the beginning Psal. 119. 160. and so for the saâ—cisse event and recampence that followeth thereupon As another word acharith which signifieth end is used also for reward Prove 23. 18. and 1 Pet. 1. 9. Vers. 23. Vnadvised errors or Ignorant saults Vnwitting and inconsiderate finnes The law for which is given Lev. 4. 2. c. who dotn understand or who candiscerne meaning no man can So Psal. 7. 7. 5. I spake not for I could not speake See the Annorations there cleanse thou me or make me innocent free guiltlesse empty The word is also used for exempting or absolving free from punishment due to sinne Exod. 20. 6. and 34. 7. Vers. 15. be to favour able acceptation that is be acceptable or well pleasing or as before they shall be acceptable For the Hebrew will beare either interpretation Therefore also in the Greeke these two phrases are used as one He shall be Marke 10. 44. and Let him be Mat. 20. 27. Of the word at ceptation see the note on Psal. 5. 13. my redeemer or deliverer the Hebrew Goel is interpreted in the Greek by both these RoÌ„ 11. 26. froÌ„ Isa. 59. 20. Act. 7. 35. The word is of large use for redeeming of things sold or mortgaged Lev. 25. but applied to redemption or deliverance from danger Psal. 69. 19 from violence Psal. 72. 14. from corruption Psal. 103. 4. from the enemies hand Psal. 106. 10. from death Hos. 13. 14. and from all evill Gen. 48. 16. And in speciall one that challengeth or redeemeth any person or thing that was before alienated and restoreth it to the first estate by right of kinred is called by this name 1 Kings 16. 11. Ruth 39. 12 13. and 4. 1. 3. c. Therefore is this title given to God and Christ who is our redeemer and allied unto us as concerning the flesh Isa. 43. 14. and 44. 6. and 47 4. 1 Thess. 1. 10. Heb. 2. 14 15. PSAL. XX. The Church blesseth the King in his exploits 6 Promiseth thankefulnesse 7 testifieth confidence in Gods succour 8 and triumpheth by faith in Christ. To the master of the musicke a Psalme of David IEhovah answer thee in day of distresse the name of the God of Iakob set thee on high Send thy helpe from the Sanctuarie and uphold thee out of Sion He remember all thy oblations and thy burnt-offering he turne to ashes Selah He give to thee according to thy heart and fulfill all thy counsell We will shout in thy salvation and in the name of our God set up the banner Iehovah fulfill all thy petitions Now I know that Iehovah saveth his Anointed answereth him out of the Heavens of his holinesse with powers the salvation of his right hand These make mention of chariots and these of horses but we make mention of the name of Iehovah our God They stoope downe and fall but we rise up and stand upright Iehovah save thou the King he answer us in the day we call Annotations ANswer thee thee O King whom after he calleth Messias or Anointed vers 7. And this sentence is set downe in Iaakobs words Gen. 35. 3. as after he mentioneth the God of Iaakob And the whole Psalme is a prophesie of Christs sufferings and his deliverances out of them for which the Church with him triumpheth For answer the Chaldee saith accept thy prayer set thee on high in a high refuge and so defend and keep thee safe see Psal. 9. 10. As Gods name even his onely is advanced high Psal. 148. 13. so is it also a strong tower which the righteous runneth unto and is set on high Prov. 18. 10. Vers. 3. from the Sanctuarie or sanctitie Thus the tabernacle was called Lev. 16. 2. and the temple 1 King 8. 10. as being the place of holinesse for the presence of God there Vers. 4. remember all thy oblations This hath respect to the law which appointed part of the
Psal. 110. 1. And David by the spirit here testifieth that the wicked mans trespasse is such as assuredly saith or avoucheth even in his heart and conscience that he dreadeth not God in the inmost of my heart in the mids or within my heart meaning that he certainly knew it and was much affected with it Vers. 3. to finde that is to performe or accomplish as to finde the will is to performe or doe the same Isa. 58. 13. So in Rom. 7. 18. Or to finde that is to obtaine and get as Gen. 6. 8. Mat. 11. 29. Rom. 4. 1. Or to finde that is to invent or devise new mischiefes as the Apostle speaking of inventers or finders out of evill things Rom. 1. 30. which he ought to hate or which is to bee hated is odious So to keepe Psal. 119. 4. that is to be kept to stop Psal. 32. 9. for to bee stopped to doe Esth. 6. 6. for is to be done So Psal. 49. 15. Ios. 2. 5. See also the verbe active expounded passively by the Apostles authoritie Psal. 51. 6. But the Chaldee expoundeth it he hateth doctrine Vers. 5. he setteth himselfe namely to stand or walke continually in a way not good as Isa. 65. 2. or he standeth still as Exod. 14. 13. Vers. 6. in the heavens elsewhere it is said unto the heavens Psal. 57. 11. so here in may bee used for unto sometime it is above the heavens as Psal. 108. 5. Vers. 7. mountaines of God that is high mighty or excellent mountaines The Hebrew usetth to note excellent things by adding the name of God as Cedars of God Psal. 80. 11. Mount of God Psal. 68. 16. river of God Psal. 65. 10. wrastlings of God Gen. 30. 5. harps of God Rev. 15. 2. and sundry the like So the Chaldee here saith high as the strong mountaines Vers. 8. How precious that is honourable and much to be esteemed sometime the word signifieth bright and glorious Iob 31. 26. Zach. 14. 6. which also agreeth well here and the sonnes or when or therefore the sonnes shadow of thy wings that is thy protection so Psal. 63. 8. and 91. 4. called sometime the secret of Gods wings Psal. 61. 5. Vers. 10. Well of life or as the Chaldee translateth well of living waters that is an ever-springing fountaine from whom life all graces spring and flow So God is called the Well of living waters Ier. 2. 13. and 17. 13. Song 4. 15. we see light or enjoy light that is knowledge comfort joy c. See Iob 29. 3. Isa. 9. 2. Iam. 1 17. Psal. 27. 1. Vers. 11. Extend thy mercy or draw it meaning exercise and shew it as Psal. 109. 12. also prolong or continue it as Psal. 85. 6. Eccles. 2. 3. Vers. 12. foot of pride or of haughtinesse that is as the Chaldee translateth of the proud man as Ier. 50. 31 32. the thing being put for the person in whom it is As deceit for a deceitfull man Prov. 12. 27. Povertie for poore people 2 King 24. 14. habitation for inhabitants 2 Sam. 9. 12. Circumcision for circumcised Rom. 2. 26. Helpings governings for helpers governors 1 Cor. 12. 28. dreams for dreamers Ier. 27. 9. sinne for sinner Prov. 13. 6. and many the like See also Psal. 5. 5. and 12. 9. and 55. 21. and 109. 4. and 78. 31. Vers. 13. There to wit in the very enterprise while they laboured to remove me PSAL. XXXVII David perswadeth to patience and confidence in God by the different estate of the godly and wicked 1 A Psalme of David FRet not thy selfe for the evill doers envie not for them that doe injurious evill 2 For they shall soone be cut downe as grasse and shall fade as the greennesse of the budding herb 3 Trust thou in Iehovah and doe good dwell in the land and feed on faith 4 And delight thy selfe in Iehovah and he will give thee the petitions of thy heart 5 Turne confidently thy way upon Iehovah and trust upon him and he will doe 6. And will bring forth thy justice as the light and thy judgment as the noone brightnesse 7. Be silent for Iehovah and wait still patiently for him fret not thy selfe for him that prospereth in his way for the man that effecteth dovices 8. Surcease from anger and leave off wrath fret not thy selfe also to doe evill 9. For evill doers shall be cut downe and they that earnestly wait on Iehovah they shall inherit the land 10. And yet a little while and the wicked shall not be and thou shalt consider his place and he shall not be 11. And the meeke shall inherit the land and shall delight themselves in the multitude of peace 12. The wicked deviseth against the just and gnasheth his teeth against him 13. The Lord laugheth at him for he seeth that his day doth come 14. The wicked have drawne the sword and bent their bow to fell downe the poore afflicted and needy one to slay them that be right of way 15. Their sword shall enter into their owne heart and their bowes shall be broken 16. Better is the little of a just man than the plenteous mammon of many wicked men 17. For the armes of wicked men shall be broken but Iehovah upholdeth the just 18. Iehovah knoweth the dayes of perfect men and their inheritance shall be for ever 19. They shall not be abashed in time of evill and in the dayes of famine they shall have enough 20. But the wicked shall perish and the enemies of Iehovah as the precious fat of rammes they are consumed with the smoke they are consumed 21. The wicked boroweth and repayeth not and the just sheweth grace and giveth 22. For his blessed ones shall inherit the land and his accursed ones shall be cut off 23. By Iehovah the steps of the man are established and his way hee delighteth 24. When he shall fall he shall not be cast off for Iehovah upholdeth his hand 25. I have beene young also I am waxed old and I have not seene the just man for saken and his seed seeking bread 26. All the day he sheweth grace and lendeth and his seed are in the blessing 27. Eschew evill and doe good and dwell for ever 28. For Iehovah loveth iudgement and will not forsake his gracious Saints they are kept for ever and the seed of the wicked is cut off 29. Iust men shall inherit the land and shall dwell thereon to perpetuall aye 30. The mouth of the just will utter wisdome and his tongue speake judgement 31. The Law of his God is in his heart it shall not stagger in his steps 32. The wicked spieth for the just and seeketh to worke his death 33. Iehovah will not leave him in his hand nor condemne him for wicked when he is judged 34. Wait thou earnestly for Iehovah and keepe his way and he will exalt thee for to inherit the land when the wicked are cut off thou shalt see it 35. I have seene the wicked
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
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remēbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
justice because only the just and cleane might enter into them as vers 20. Isa. 26. 2. 2 Chron. 23. 19. Rev. 21. 27. Vers. 20. gate of Jehovah this the Chaldee expoundeth the gate of the Sanctuary of the Lord. Vers. 22. The stone c. By this stone is meant David himselfe and his Sonne Christ by the builders are meant the chiefe men of Israel that refused David and Christ to reigne over them Matth. 21. 42. Act. 4. 11. Of David the Chaldee expoundeth it The builders despised the young man which among the sonnes of Iesse was worthy to be made King and Ruler for head that is the chiefe corner stone which coupleth and fastneth the building See also Isa. 28. 16. 1 Pet. 2. 6 7 8. Ephes. 2. 20. 21. Vers. 24. made that is preferred in honour above others so making somtime signifieth as 1 Sam. 12. 6. and the making of a day is the sanctifying and observing of it Deut. 5. 15. Exod. 34. 21. Also day is the whole time of grace in Christ 2 Cor. 6. 2. Vers. 25. save now or I beseech thee save in Hebrew Hoshiah-na or Hosanna as it is sounded in Greeke Matth. 21. 9 15. where the people and children welcome Christ into Ierusalem singing Hosanna the Sonne of David that is praying God most high to save the King Christ who then came in the name of the Lord. Vers. 26. he that commeth that is the King Christ that commeth in the name power and authoritie of the Lord Luke 19. 38. we blesse you these seeme to be the Priests words whose office was to blesse Gods people in his house Num. 6. 23. Deut. 10. 8. 1 Chron. 23. 13. Vers. 27. the feast-offerings or festivitie This word often used for a festivall day as Psal. 81. 4. is sometime figuratively used for the sacrifices offered at those feasts as Exod. 23. 18. Isa. 29. 1. and so the Chaldee explaineth it here Thus Christ is called our Passeover 1 Cor. 5. 7. that is our Paschall lamb with cords This word is sometime used for thick twisted cords Iudg. 15. 13. sometime for thick branches of trees used at some feasts Ezek. 19. 11. Levit. 23. 40. Hereupon this sentence may two wayes be read binde the feast with thick branches or binde the sacrifices with cords both meane one thing that men should keepe the festivitie with joy and thankes to God as Israel used at their solemnities unto the hornes that is all the Court over untill you come even to the hornes of the altar intending hereby many sacrifices or boughes The Chaldee interpreteth it till he have offered him and powred the bloud at the hornes of the Altar PSAL. CXIX This Psalme containeth manifold praises of the Law of God and effects of the same with sundrie prayers and professions of obedience O Blessed are they that are perfect in way they that walke in the law of Iehovah 2. O blessed are they that keepe his testimonies they that seeke him with all the heart 3. Also they that worke not iniquity but walke in his waies 4. Thou hast commanded thy precepts to be observed vehemently 5. Oh that my waies were directed to observe thy statutes 6. Then shall I not be ashamed when I have respect unto all thy commandements 7. I will confesse thee with righteousnesse of heart when I shall learne the judgements of thy justice 8. I will observe thy statutes forsake thou me not very much 9. Wherewith shall a young man cleanse his way by taking heed according to thy word 10. With all my heart have I sought thee let me not wander from thy commandements 11. In mine heart have I hid thy sayings that I might not sinne against thee 12. Blessed art thou Iehovah learne mee thy statutes 13. With my lips have I told all the judgements of thy mouth 14. In the way of thy testimonies have I joyed as above all store of riches 15. In thy precepts will I meditate and will have respect unto thy waies 16. In thy statutes will I delight my selfe I will not forget thy words 17. Bounteously reward unto thy servant that I may live and observe thy word 18. Vncover mine eyes that I may see the marvellous things of thy law 19. A stranger I am in the earth hide not thou from me thy commandements 20. My soule is broken small with desire unto thy judgements in all time 21. Thou hast rebuked the proud accursed that wander from thy commandements 22. Turne thou from mee reproach and contempt for I have kept thy testimonies 23. Princes also did sit they spake against me thy servant meditateth in thy statutes 24. Also thy testimonies are my delights the men of my counsell 25. My soule cleaveth to the dust quicken thou me according to thy word 26. I told my waies and thou answeredst me teach me thy statutes 27. Make mee to understand the way of thy precepts and I will meditate on thy marvellous workes 28. My soule droppeth for heavinesse raise thou me up according to thy word 29. Take away from me the way of falshood and graciously give me thy law 30. The way of faithfulnesse I have chosen thy judgements I have proposed 31. I have cleaved to thy testimonies Iehovah let me not be abashed 32. I will run the way of thy Commandements when thou shalt inlarge mine heart 33. Teach me O Iehovah the way of thy statutes that I may keepe it unto the end 34. Make me to understand that I may keep 〈◊〉 law and observe it with all the heart 35. Make mee to tread in the path of thy commandements for in it I take pleasure 36. Incline mine heart unto thy testimonies and not unto covetousnesse 37. Turne away mine eies from seeing false vanity quicken me in thy waies 38. Confirme to thy servant thy saying which is given to the feare of thee 39. Turne away my reproach which I am afraid of for thy judgements are good 40. Loe I have a desire to thy precepts in thy justice quicken thou me 41. And let thy mercies come to mee O Iehovah thy salvation according to thy saying 42. And I shall answer him that reproacheth me because I have trusted in thy word 43. And pull not thou out of my mouth the word of truth very much because I have hopefully waited for thy judgements 44. And I will observe thy law continually for ever and perpetuall aye 45. And I shall walke in a large roomth because I have sought thy precepts 46. And I will speake of thy testimonies in the presence of Kings and not be ashamed 47. And I will delight my selfe in thy commandements which I have loved 48. And I will lift up my hands to thy commandements which I have loved and will meditate on thy statutes 49. Remember the word to thy servant for which thou hast made me hopefully to wait 50. This is my comfort in mine affliction that thy saying quickeneth mee 51. The proud have scorned me very greatly from thy law
I have not declined 52. I remembred thy judgements of old O Iehovah and conforted my selfe 53. A burning horrour hath taken hold on me for the wicked the forsakers of thy law 54. Thy statutes have beene songs to me in the house of my pilgrimages 55. I remembred in the night thy name O Iehovah and observed thy law 56. This was to mee because I kept thy precepts 57. My portion Iehovah I have said to observe thy words 58. I have earnestly besought thy face with all the heart be gratious to mee according to thy saying 59. I thought upon my waies and turned my feet unto thy testimonies 60. I made haste and delayed not to observe thy commandements 61. Bands of the wicked have robbed mee thy law I have not forgotten 62. At mid-night will I rise to confesse unto thee for the judgements of thy justice 63. I am a companion to all that feare thee and that observe thy precepts 64. The earth is full of thy mercy Iehovah learne me thy statutes 65. Thou hast done good with thy servant Iehovah according to thy word 66. Learne mee goodnesse of reason and knowledge for I have beleeved in thy commandements 67. Before I was afflicted I was astray but now I observe thy saying 68. Good art thou and doest good learne me thy statutes 69. The proud have forged against me falshood I with all the heart doe keep thy precepts 70. Their heart is grosse as fat I in thy law have delighted my selfe 71. It is good for me that I was afflicted that I may learne thy statutes 72. The law of thy mouth is better to me than thousands of gold and silver 73. Thine hands have made mee and fashioned me make me to understand that I may learne thy commandements 74. They that feare thee shall see me and rejoyce because I have hopefully waited for thy word 75. I know Iehovah that thy judgements are justice and with faithfulnesse thou hast afflicted me 76. Oh let thy mercy be to comfort me according to thy saying unto thy servant 77. Let thy tender mercies come to me that I may live for thy law is my delights 78. Let the proud be abashed for with falshood they have depraved me I doe meditate in thy precepts 79. Let those turne to mee that feare thee and that know thy testimonies 80. Let my heart be perfect in thy statutes that I be not abashed 81. My soule fainteth for thy salvation I hopefully wait for thy word 82. Mine eies faile for thy word saying when wilt thou comfort me 83. Though I am like a bottell in the smoake I have not forgotten thy statutes 84. How many are the dayes of thy servant When wilt thou doe judgement on my persecutors 85. The proud have digged for mee pits of corruption which are not according to thy law 86. All thy commandements are faithfulnesse with falshood do they persecute me help thou me 87. Almost they had consumed me in the earth but I have not forsaken thy precepts 88. According to thy mercy quicken thou me and I will observe the testimonie of thy mouth 89. For ever O Iehovah thy word is stedfast in the heavens 90. Thy faithfulnesse is to generation and generation thou hast stablished the earth and it shall stand 91. To thy judgements they stand this day for they all are thy servants 92. Vnlesse thy law had beene my delights then had I perished in mine affliction 93. For ever I will not forget thy precepts for by them thou hast quickened me 94. I am thine save thou me for I have sought thy precepts 95. The wicked have waited for me to destroy me I consider thy testimonies 96. Of all perfection I have seene an end large is thy commandement vehemently 97. O how I love thy law all the day it is my meditation 98. Thou makest mee wiser than mine enemies by thy commandements for for ever it is with me 99. I am more prudent than all my teachers for thy testimonies are my meditation 100. I am of more understanding than the Elders because I have kept thy precepts 101. I have restrained my feet from every evill way that I may observe thy word 102. I have not departed from thy judgements for thou hast taught me 103. How sweet are thy sayings to my palate more than honey to my mouth 104. By thy precepts I have gotten understanding therefore I hate every path of falshood 105. Thy word is a lampe to my foot and a light to my path 106. I have sworne and will ratifie it to observe the judgements of thy justice 107. I am afflicted very vehemently Iehovah quicken thou mee according to thy word 108. The free offerings of my mouth favourably accept thou oh Iehovah and learne mee thy judgements 109. My soule is in my hand continually and thy law I have not forgotten 110. The wicked have laid a snare for me and from thy precepts I have not strayed 111. I possesse for heritage thy testimonies for ever for they are the joy of mine heart 112. I have inclined mine heart to doe thy statutes for ever to the end 113. I hate vaine thoughts and I love thy law 114. Thou art my secret place and my shield I hopefully wait for thy word 115. Depart from me yee evill doers that I may keepe the commandements of my God 116. Vphold me according to thy saying that I may live and let me not be abashed for my hope 117. Sustaine me and I shall be saved and I will delight in thy statutes continually 118. Thou hast troden downe all them that stray from thy statutes for their deceit is falshood 119. Like drosse thou makest cease all the wicked of the earth therfore I love thy testimonies 120. My flesh feeleth horrour for dread of thee and I feare for thy judgements 121. I have done judgement and justice leave me not to mine oppressours 122. Be surety for thy servant for good let not the proud oppresse mee 123. Mine eyes faile for thy salvation and for the sayings of thy justice 124. Doe with thy servant according to thy mercy and learne mee thy statutes 125. I am thy servant give me understanding that I may know thy testimonies 126. It is time for Iehovah to doe they have made frustrate thy law 127. Therfore I love thy commandements above gold and above fine gold 128. Therefore all thy precepts of every thing I hold righteous I hate every way of falshood 129. Marvellous are thy testimonies therfore doth my soule keepe them 130. The opening of thy words giveth light giving understanding to the simple 131. I opened wide my mouth and panted for I longed for thy commandements 132. Turne the face unto me and be gracious to me according to the judgement towards those that love thy name 133. Firmely direct my steps in thy saying and let not any iniquitie have dominion over mee 134. Redeeme mee from the oppression of men and I will observe thy precepts 135. Make thy face
to shine upon thy servant and learne mee thy statutes 136. Rivers of waters runne downe mine eyes because they observe not thy law 137. Iust art thou Iehovah and righteous thy judgements 138. Thou hast commanded the justice of thy testimonies and faithfulnesse vehemently 139. My zeale suppresseth me because my distressers have forgotten thy words 140. Thy saying is fined vehemently and thy servant loveth it 141. I am small and despised thy precepts I have not forgotten 142. Thy justice is a justice for ever and thy law is the truth 143. Distresse and anguish have found me thy commandements are my delights 144. The justice of thy testimonies is for ever make me to understand that I may live 145. I have called with the whole heart answer me Iehovah I will keepe thy statutes 146. I have called upon thee save thou me and I wâ—l observe thy testimonies 147. I have prevented in the twilight and cried I hopefully waited for thy word 148. Mine eyes have prevented the night-watches to meditate in thy saying 149. Heare my voice according to thy mercy Iehovah according to thy judgement quicken thou me 150. They draw neare that follow after a mischievous purpose they are farre off from thy law 151. Neare art thou Iehovah and all thy commandements are truth 152. Of old I have knowne of thy testimonies that thou hast founded them forever 153. See mine affliction and release me for I have not forgotten thy law 154. Plead my plea and redeeme mee according to thy saying quicken thou me 155. Salvation is farre from the wicked because they seeke not thy statutes 156. Thy tender mercies are many O Iehovah according to thy judgements quicken thou me 157. Many are my persecutors and my distressers from thy testimonies I have not declined 158. I saw unfaithfull transgressours and was grieved for that they observed not thy saying 159. See that I love thy precepts Iehovah according to thy mercy quicken thou me 160. The beginning of thy word is truth and for ever is every judgement of thy justice 161. Princes have persecuted me without cause for thy word mine heart doth stand in awe 162. I am joyfull for thy saying as one that findeth much spoile 163. Falsehood I hate and I abhorre thy law I doe love 164. Seven times in a day doe I praise thee for the judgements of thy justice 165. Much peace is to them that love thy law and to them is no stumbling-blocke 166. I have hoped for thy salvation Iehovah and have done thy commandements 167. My soule hath observed thy testimonies and I love them vehemently 168. I have observed thy precepts and thy testimonies for all my wayes are before thee 169. Let my shouting crie come neare before thee Iehovah according to thy word give thou me understanding 170. Let my supplication for grace come before thee according to thy saying deliver thou mee 171. My lips shal utter praise when thou hast learned mee thy statutes 172. My tongue shall resound thy saying for all thy commandements are justice 173. Let thine hand be to helpe me for I have chosen thy precepts 174. I have longed for thy salvation Iehovah and thy law is my delights 175. Let my soule live that it may praise thee and let thy judgments help me 176. I have strayed like a lost sheepe seeke thou thy servant for I have not forgotten thy commandements Annotations PErfect in way intire or unblemished in their state or conversation See Ezek. 28. 15. Psalm 1. 1. Vers. 2. seeke him with hope and trust as the word also importeth Esay 11. 10. with Rom. 15. 12. See also Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. The Chaldee translateth seeke his doctrine Vers. 3. Also they c. the Greeke turneth it thus For not they that worke iniquitie doe walke in his wayes Vers. 4. to be observed or for men to observe See the notes on Psal. 36. 3. Vers. 5. O that or My wishes are that c. The Chaldee expounds it It is good for me that I have directed my waies Vers. 8. very much or unto vehemencie vehemently that is utterly a like prayer is against Gods anger Esay 64. 9. Or it may here have reference to the former I will keepe thy statutes with vehemencie if thou forsake me not Vers. 10. let me not wander oâ— make mee not to erre in Greeke repell me not Vers. 14. as above as that which is superiour to all riches or as for all abundant wealth Vers. 16. delight or solace recreate my selfe Vers. 18. Vncover or unveile that I may or and I shall so after in this and other Psalmes often See Psal. 43. 4. Vers. 19. in the earth or in the land See Psal. 39. 13. Vers. 20. sor desire or with desiring or to desire as the Greeke saith my soule coveteth to desire A like forme of the Hebrew word is in Ierem. 31. 12. Vers. 23. spake or talked of me spake largely and freely See the word in this forme Ezek. 33. 30. Vers. 24. men of my counsell that is my counsellours they with whom I consult So in Esay 40. 13. man of his counsell is turned in Greeke Sumboâ—los Rom. 11. 34. that is Counsellour Vers. 25. quicken me or spare my life as Ios. 9. 15. Vers. 26. answeredst me which the Chaldee expoundeth acceptedst my prayer Vers. 27. and I will or that I may as vers 18. and 33. Vers. 28. droppeth to wit teares that is weepeth as Iob 16. 20. raise up or confirme stablish as vers 38. and 106. Vers. 30. of faithfulnesse or faith that is a sure and faithfull way proposed to wit before me as Psal. 16. 8. Vers. 32. inlarge that is amplifie and increase with wisdome as 1 King 4. 29. as to want an heart is to be foolish Prov. 9. 4. or with comfort as Isa. 60. 5. or love as 2 Cor. 6. 11. Vers. 33. to the end Greeke continually some turne it for rewards as after the Greeke doth vers 112. The Hebrew properly is the heele or foot-sole figuratively the end and sometime reward see Psal. 19. 12. that I may or and I shall keepe c. So vers 34. Vers. 37. Turne away or Make passe transferre so vers 39. from seeing or that they see not Psal. 69. 24. and 66. 18. Vers. 38. Confirme or raise up that is performe and doe it as 2 Sam. 7. 25. and that continually as Deut. 27. 26. with Gal. 3. 10. So to confirme words 2 King 23. 3. is â—o doe them 2 Chron. 34. 31. which that is which servant is given or addicted to thy feare or which word is given for the feare of thee that thou mayest be feared Vers. 41. come that is be performed as Iudg. 13. 12. Vers. 42. answer Hebr. answer him word that is returne him answer as this phrase importeth 2 Sam. â—4 13. 1 King 20. 9. and 12. 16. so Prov. 27. 11. Or answer him the matter Vers. 43. very much or unto vehemencie vehemently as
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
Praise ye Iah see Psalm 135. 1. Vers. 2. in my life so long as I live so Psalm 104. 33. Vers. 4. his spirit mans ghost so the soule is said to goe forth Gen. 35. 18. to his earth whereof he was made earth is in Hebrew Adamah hereof man was called Adam Earthly compare Gen. 2. 7. and 3. 19. Ps. 104. 29. his thoughts or purposes the most excellent effects of the minde or spirit of man Vers. 7. the bound or prisoners but here it may be meant more largely for sicknesses also are Satans bonds which our Lord Christ loosed Luke 13. 16. See also Isa. 61. 1. Vers. 8. openeth the eyes or giveth sight to compare Mat. 9. 29 30. Ioh. 9. 6 7 32. uprightneth or maketh strait as Psal. 145. 14. see this fulfilled Luke 13. 13. Vers. 9. setteh upright maketh to continue sure so Psal. 20. 9. and 147. 6. Compare Deut. 10. 18. and 27. 19. Ezod 22. 22 23 24. Psal. 68. 6. overthroweth or turneth up-side downe so Iob 19. 6. see also Psal. 1. 6. PSAL. CXLVII The Prophet exhorteth to praise God for his care of the Church wisedome power mercy and providence unto all 12 To praise him for his blessings upon the kingdome 15 for his works in nature 19 and for his gracious word and ordinances given to his people PRaise yee Iah for it is good to sing Psalmes to our God for it is pleasant praise is comely Iehovah buildeth Ierusalem gathereth together the outcasts of Israel He healeth the broken in heart and bindeth up their griefes Counteth the number of the starres calleth them all by names Great is our Lord and much in able might of his understanding there is no number Iehovah setteth upright the meeke debaseth the wicked unto the earth Sing yee to Iehovah with confession sing Psalmes to our God with the harpe That covereth the heavens with clouds that prepareth raine for the earth that maketh the mountaines to bud forth grasse That giveth to the beast his food to the young ravens which crie Hee delighteth not in the strength of the horse he taketh not pleasure in the legs of man Iehovah taketh pleasure in them that feare him that patiently hope for his mercie Laud Iehovah O Ierusalem praise thy God O Sion For he strengtheneth the barres of thy gates he blesseth thy sonnes within thee He putteth in thy border peace he satisfieth thee with the fat of wheat He sendeth his edict upon earth his word runneth very swiftly He giveth snow like wooll the hoare frost he scattereth abroad like ashes He casteth forth his ice like morsels who can stand before his cold He sendeth his word and melteth them he causeth his wind to blow the waters flow He sheweth his words unto Iakob his statutes and his judgements unto Israel Hee hath not dealt so with any Nation and judgements they have not knowne them Halelu-jah Annotations OVtcasts or driven out in Greeke the dispersions that is the diâ—â—ersed which word the Apostle useth 1 Pet. 1. 1. Iam. 1. 1. Compare Deut. 30. 4. Isa. 11. 12. and 56. 8. Ioh. 11. 52. Vers. 3. bindeth up their griefes that is healeth their wounds as Luke 4. 18. with Isa. 61. 1. Compare also Ezek 34. 16. Vers. 4. Counteth or Telleth numbreth which to man is impossible see Gen. 15. 5. Ier. 33. 22. Isa. 40. 26. Vers. 5. no number nor searching out Isa. 40. 28. Vers. 6. setteth upright conserveth to continue yet see Psal. 146. 9. Vers. 7. Sing or Answer that is Sing by turnes one after another as Exod. 15. 21. Vers. 8. with clouds as in Elias time 1 King 18. 45. the mountaines and desarts where no man is as Iob 38. 26 27. Psal. 104. 14. Vers. 9. food Hebr. bread that is the beasts their food as the Greeke hath it young ravens Hebr. sons that is younglings of the ravens So in Iob 39. 3. who prepareth for the raven his meat when his young ones call unto God wandring for lacke of meat Vers. 13. strengtheneth or hath made strong a signe of Gods favour and Sions safetie see the contrary Lam. 2 9. Ier. 51. 30. Amos 1. 5. Psal. 107. 16. Isa. 45. 2. These graces are to be referred unto the Church under the Gospel called the heavenly Ierusalem Rev. 21. 2. and which is above Gal. 4. 26. So the Hebrew Doctors say It is written Land the Lord O Ierusalem and the Scripture speaketh of the Ierusalem that is above R. Menache on Gen. 3. Vers. 14. putteth in or putteth thy border c. that is maketh peace in thy borders Compare Isa. 60. 17 18. Ier. 12. 12. and 15. 13. and 17. 3. fat that is fine flower so Psal. 81. 17. Vers. 15. his edict or saying that is commandement Vers. 17. ice or frost the frozen haile stones can stand that is endure it so Pro. 27. 4. Nah. 1. 6. V. 19. his words the ten commandements or morall law Exo. 20. 1 called the ten words Deut. 10. 4. statutes decrees constitutions of Gods worship see the note on Psal. 2. 7. judgements the judiciall lawes for punishing offenders Exod. 21. 1. Psal. 19. 10. Vers. 20. any or every but in Hebrew all is often used for any see Psal. 103. 2. and 143. 2. judgements the Greeke saith his judgements he hath not manifested to them which sense the Hebrew also may beare he hath not made knowne to them as the Chaldee also interpreteth it PSAL. CXLVIII The Psalmist exhorteth all the heavenly 7. the earthly 11. and the reasonable creatures to praise God Halelu-jah PRaise yee Iehovah from the heavens praise yee him in the high places Praise ye him all his Angels praise yee him all his hosts Praise yee him Sunne and Moone praise ye him all starres of light Praise yee him heavens of heavens and the waters that be above the heavens Let them praise the name of Iehovah for he commanded and they were created And hee stablished them for aye for ever a statute hee gave and it shall not passe Praise ye Iehovah from the earth Dragons and all deepes Fire and haile snow and vapour stormie wind doing his word Mountaines and all hils fruitfull tree and all cedars The wilde beast and all cattell creeping thing and fethered fowle Kings of the earth and all peoples Princes and all Iudges of the earth Young men and also maidens old men with children Let them praise the name of Iehovah for high advanced is his Name even his alone his glorious Majestie is above earth and heavens And hee hath exalted the horne of his people the praise of all his gracious Saints the sonnes of Israel a people neare him Halelu-jah Annotations FRom the heavens ye heavenly creatures as the Chaldee yee holy creatures of heaven so after from the earth vers 7. is earthly creatures Compare Rev. 5. 13. in the high places which the Chaldee expoundeth high Angels Vers. 3. starres of light bright shining starres which praised God together Iob 38. 7. Vers. 4. above the
Incense what it signified Psal. 141. 2. Inheritance for land or people Psal. 79. 1. and 28. 9. and 2. 8. and 47. 5. Iniquity Psal. 18. 24. it is sometime put for punishment Psal. 31. 11. and 40. 13. and 59. 5. Israel what it meaneth Psal. 14. 7. Iudging what it is Psal. 43. 1. Iudging expressed by two words usually Psalm 7. 9. Iudgements for lawes Psal. 19. 10. for rites Psalm 81. 5. Iustice for benefits Psal. 24. 5. K KNowing what it meaneth Psal. 1. 6. Korach and his sonnes who they were Psalm 42. 1. Kissing what it signifieth Psal. 2. 12. L LAnd of Canaan Psal. 25. 13. described Psal. 105. 11. the land of desire Psal. 106. 24. Law whereof it is named Psal. 19. 8. Leading gentle guiding Psal. 23. 2. Lebanon a mount Psal. 29. 5. Life Psal. 7. 6. and 30. 6. Lifting up the soule Psal. 25. 1. Light what it meaneth Psal. 27. 1. and 97. 5. and 112. 4. Light of the face Psal. 4. 7. and 31. 17. Lightening of the eies Psal. 13. 4. Lightening the lampe Psal. 18. 29. Lions of sundry kindes have sundry names Psal. 7. 3. and 57. 5. Livjathan the Whale Psal. 74. 14. Lodge for continue Psal. 49. 13. Lord Adonai what it meaneth Psal. 2. 4. Lot what it meaneth Psal. 16. 5. M MAking diversly used Psal. 100. 3. Man Ish of his excellency so named Psal. 4. 3. and 49. 3. Sorry man Enosh and earthly Man Adam Psal. 8. 5. and strong Man geber Psal. 18. 26. Man of tongue what it meaneth Psal. 140. 12. Man of bloods Psal. 5. 7. Mansion or dwelling place Psal. 26. 8. Master of the Musicke who he was Psal. 4. 1. Meditate is not onely to thinke but to speake Psal. 1. 2. and 55. 3. Mercie what it signifieth Psal. 136. 1. Mercifully cover Psal. 65. 4. Michtam what it meaneth Psal. 16. 1. Moab described Psal. 60. 10. Molestation what it is Psal. 7. 15. Morning what it meaneth Psal. 5. 4 and 49. 15. Moving implieth often evill Psal. 15. 5. Moving of the foot also is evill Psal. 38. 17. and 66. 9. Mountaines diversly used Psal. 121. 1. N NAme how it is used Psal. 8. 2. Neere or nigh what it meaneth Psal. 148. 14. Negineth stringed instruments Psal. 4. 1. and 33. 3. New song what it meaneth Psal. 33. 3. Nose and anger have one name in Hebrew Psal. 10. 4. O OBlation what it was Psal. 20. 4. Out spread firmament what it is Psal. 19. 2. P PAinfull iniquity why so called Psal. 5. 6. Palace what it is Psal. 5. 8. Palestina Philistinis Psal. 60. 10. Palmes and hands lifted up and spread in praier Psal. 63. 5. Palme-tree described Psal. 92. 13. Parable diversly used Psal. 44. 15. and 49. 5. and 78. 2. Part for inheritance Psal. 16. 5. Peace what it signifieth Psal. 29. 11. of it Solomon was named Psal. 72. 7. Perpetuity victory of time Psal. 9. 7. Pit of corruption see Corruption and Psal. 7. 16. Pleading what it is Psal. 35. 1. Praier whereof it is named Psal. 4. 2. Precepts why so called Psal. 19. 9. Precious diversly used Psal. 36. 8. and 116. 15. and 72. 14. and 49. 9. and 139. 17. Priest what it signifieth Psal. 99. 6. Prophet what it meaneth Psal. 74. 9. Psalme whereof it is named Psal. 3. 1. and 7. 18. Psaltery Psal. 33. 2. R REbell or turne rebellious whereof it is named Psal. 5. 11. Rebuke for destruction Psal. 9. 6. Redeemer whereof named Psal. 19. 15. Redemption Psal. 111. 9. Reward Psal. 19. 12. Rocke the title of God often Psal. 18. 3 32. Rod of God what Psal. 23. 4. S SAbbath day of Rest Psal. 92. 1. Sacrifice and sacr of justice what it is Psal. 4. 6. of shouting Psal. 27. 6. Salvation and saving largely used for helpe victorie deliverance c. Psal. 12. 2. and 98. 1. and 118. 15. Scornefull proud Psal. 1. 1. Seat sometime is a â—haire sometime a dwelling Ps. 1. 1. and 107. 4. Secret or mysterie Psal. 25. 14. Secret for Counsell Psal. 64. 3. and 89. 8. Seed for children Psal. 21. 11. Seeking is for good or evill Psal. 35. 4. Selah what it signifieth Psal. 3. 3. Shadow Psal. 121. 5. Shadow of death Psal. 23. 4. and 107. 10. Shout joyfully Psal. 5. 12. Shout triumphantly Psal. 41. 12. Silence for submission Psal. 62. 2. Silence for destruction Psal. 31. 18. and 49. 13. Simple why so called Psal. 19. 8. Sion the mount Psal. 2. 6. Sitting diversly used Psal. 1. 1. and 102. 13. Skies Psal. 18. 12. Sleepe for death Psal. 13. 4. Sleepe for rest Psal. 127. 2. Son diversly used Psal. 79. 11. and 80. 16. and 89. 23. Son for every young thing Psal. 114. 4. and 147. 9. Soule what it is Psal. 16. 10. Soule for life Psal. 35. 4. for will Psal. 26. 12. Standing for continuing Psal. 33. 11. and â—11 3. for ministring Psal. 134. 1. Statute or Decree what it meaneth Psal. 2. 7. and 148. 6. Strength for praise Psal. 8. 3. Strength for kingdome Psal. 21. 2. Strength for Gods Arke Psal. 78. 61. Stilnesse what it meaneth Psal. 4. 5. Stirring Psal. 4. 5. Sunne whereof it is named Psal. 19. 5. Sinne properly is missing or misse-doing Psal. 4. 5. Sinners who they are Psal. 1. 1. Swallowing for destroying Psal. 21. 10. T TArshish for the Ocean sea Psal. 48. 8. Tell for preach Psal. 2. 7. Tent what it is Psal. 15. 1. Testimonies of God what they are Psal. 19. 8. Together diversly used Psal. 33. 15. and 141. 10. Trespasses what they are Psal. 5. 11. Tribes of Israel whereof named Psal. 78. 55. Tyrus the Citie described Psal. 45. 13. V VAine idols Aelim whereof named Ps. 96. 5. Vanities for idols Psal. 31. 7. Vnconstant foole Psal. 49. 11. Vnicorne Psal. 22. 22. Voice for thunder Psal. 29. 3. To give the voice what it meaneth Ps. 18. 14. Vowes Psal. 50. 14. W WAlking for conversation Ps. 1. 1. and 56. 14. Warre whereof it is named Ps. 35. 1. Waters for troubles and peoples Ps. 18. 5 17. and 124. 4. Way for course of life or religion Ps. 1. 1. 25. 4. Wicked what it signifieth Psal. 1. 1. Wofull evils whereof so called Psal. 5. 10. Wondrous excellent Psal. 8. 2. Word for thing or matter Psal. 7. 1. Worke for wages or reward Ps. 109. 20. 95. 9. Hebrew phrases observed which are somewhat hard and figurative 1 DEfect or want of words as Of a Verbe substantive am art is c. Psal. 2. 7. and often Of a Noune substantive after a Verbe Psal. 103. 9. and 109. 21. and 137. 5. 139. 20. Of a Noune substantive after an adjective Psalme 10. 10. Of a Verbe generally Psal. 69. 11. and 18. 7 29. Of a Pronoune Psal. 45. 4. and 59. 14. and 68. 36. and 69. 2. and 71. 18. and 115. 12. Of a Preposition Psal. 5. 4. and 2. 8. and 9. 12. and 42. 3. Of a part of a sentence Psal. 6. 4. and 89. 36.
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I
apply it to the tenne-thousands of Angels that minister before him as in Daniel 7. 10. The banner or standerd is a warlike signe and he that beareth it is of the chiefest and by it other warriers doe encampe as appeareth in the armies of Israel Number 2. And there Iudah was chiefe standerd-bearer and had under his banner the greatest number of warriours so here Christ the Lion of the Tribe of Iudah Revelation 5. 5. is chiefe among many yea above all for hee standeth for an ensigne of the people Esay 11. 10. that is ruleth over the Gentiles Romans 15. 12. and unto him both the Angels doe minister and worship him Matth. 4. 11. Heb. 1. 6. and many tenne thousands of people doe beleeve in him Act 21. 20. Rev. 7. 9. and in his warres against his enemies as armies in heave◠doe follow him Rev. 19. 11. 14. Vers. 11. the fine gold the solid gold understand fine gold and solid gold for this word and is sometime not expressed in the Hebrew though it be meant as is noted on Exodus 22. 30. Deuteronomie 24. 17. Two names of the best gold are here joyned Cethem and Paz or Phaz the first is fine notable and shining the latter solid strong and fast gold or Fesse gold according to the Hebrew name Fine-gold is in Arabik called Fes and the land of Fesse seemeth to be so named of such gold there Both these together set forth the glory of Christs head here which being taken either properly or figuratively for the crown or ornament of the head as by the feet are implyed the shooes on the feet Deut. 8. 4. 29. 5. seemeth to denote his headship dignity or regiment that his Kingdome is most glorious like fine splendent gold because it is spirituall and heavenly and most firme and durable like pure solid gold because it is eternall Ioh. 18. 36. 37. Luke 17. 20. 21 Dan. 7. 13. 14. For the Spouse calleth her Beloved King in Song 1. 4. and David praising God saith thou hast set on his head a crowne of fine gold Ps. 21. 4. And as Christ is here described so is he in the administration and government of his Church that when his Kingdome is powerfull and glorious and of large extent it is like a golden head as in Dan. 2. 37. 38. and when it is administred according to his lawes and judgements which are more to be desired then much fine solid gold Psal. 19. 11. then is the street of Ierusalem the Law wherein men walke pure gold as in Revel 21. 21. Hereby also his rich grace and bountifulnesse unto men may bee implyed his lockes his hayrie-lockes of which before hee complaineth in verse 2. that they were filled with drops of the night curled or heapes that is are like heapes curled and bushy blacke in Revel 1. 14. Christ appeared as an Ancient with his hayres white as wooll here hee is described as a goodly young man with curled locks black as a raven that white color shewed him to be the Ancient of daies Dan. 7. 9. full of gravity wisedome justice c. but blacke and curled locks as they are signes of heat and strength in nature so here they seeme to denote strength and vigour spirituall as also the hidden mysterie of his connsels thoughts and purposes unsearchable According to the varietie of times causes and administrations so things are spoken diversly of God and of Christ as in 1 Tim 6. 16. he dwelleth in the light which none can approach unto in 2 Chro. 6. 1. he dwelleth in the thicke darkenesse his administration of mercy by the preaching of the Gospell is signified by a white horse his judgement by a blacke horse Revel 6. 2. 5. And if we referre this here to Christs administration it may denote both his counsels unsearchable of any and in speciall his judgements decreed for his enemies Vers. 12. as doves in Revelalion 1. 14. his eyes are as aflame of fire and in Daniel 10. 6. as lamps of fire to search and try all mens wayes and to set mens secret sinnes to the light of his countenance Ieremie 16. 17. Psalme 90. 8. and 11. 4. here he hath doves eyes to shew that hee is of purer eyes then to behold evill and cannot looke on iniquity Habak 1. 13. that hee graciously beholdeth his people with mercy and commiseration of their misery Deut. 11. 12. Psal. 34. 16. and 33. 18. 19. and that he faithfully looketh to his covenant with his people as the Spouse for her faith and loyaltie is said also to have doves eyes Song 1. 15. 4. 1. by streams or by currents rivers of water that run violently such waters are pure and cleare where doves delight to be washing to weet themselves which the Greeke translateth washed in milke As doves washing themselves in milke white water are cleansed from dust and soile so the eyes of Christ are pure and cleane beholding his people in grace sitting in fulnesse if the similitude of waters be continued then it meaneth full channels of water by which doves delight to sit or if of the doves it may be understood of sitting in their lockers and so applyed to the eyes in the holes of the head with fit and due proportion neither sunke in nor starting out but as the precious filling stones Exod. 25. 7. were embossed and fitly set in the hollow places of the golden Ephod so were these pure and gracious eyes in the head of Christ. Vers. 13. bed of spice meaning a garden-bed wherein spice aromaticall is set as after in Song 6. 2. flowers or growne plants so named of being growne great the word also may bee translated towers which have their names of greatnesse The cheekes which are both sides of the face are likened here to a garden bed of sweet spice not barren or faded but sprouting and growne up to blade and flowre of sweet odours whereby the beard also that groweth out of the cheeks or jawes Esa. 50. 6. may be meant These cheeks of Christ thus adorned signifie his manlinesse and co 〈…〉 eline to all that by faith behold him and the sweetn 〈…〉 of the graces that flow from his heavenly countenance whiles being as a man growne up to yeeres of discretion he administreth all things discreetly justly and comfortably to his people The Hebrewes in the Chaldee paraphrase on this booke understand by the head the Law of God which is to be desired more then gold by the lockes of haire the interpretation of the words therein heaped together which are blacke to those that keep them not by the eyes his providence to behold and blesse his people by means of Counsellors Teachers Iudges c. by the cheekes the two tables of stone written with lines as with rewes of a garden of spices and yeelding acute and sweete senses passing myrrh that is oile of myrrh of sweet savour which passeth currant and is vendible among merchants as before in verse 5. This signifieth that