Gen. 2. 3. and 6. 20. Verse 16. it is the sinne c. or sinne is laid upon thy people It may be understood of the Egyptians as if the sinne or fault were theirs and so the Chaldee explaineth it Thy people sinneth against them that is against thy seruants the Israelites Or sinne and so punishment is laid upon thy people us the Israelites without cause and so the Greeke translateth wilt thou therefore wrong thy people Sinne is often used for punishment See Gen. 4. 7. Vers. 19. them in evill that is both themselves as the Greeke translateth it and the people over whom they were to be in an evill case saying vnderstand from verse 13. and 18. the taske-masters and the king also saying or after it was said see verse 14. Vers. 20. lighted upon that is met with as unlooked for or fell upon them with hard words as verse 21. It is the word used before in verse 3. and Gen. 28. 11. Vers. 21. judge the Chaldee saith be avenged An intemperate speech and an example of great infirmitie imputing the cause of their troubles to Gods ministers forgetting their former faith and thankefulnesse Exod. 4. 31. to stinke that is as the Greeke explaâ—neth it to be abhorred see Gen. 34. 30. to give or and hath given as to hold the arke 1 Chro. 13. 9. is expounded and held it 2 Sam. 6. 6. Vers. 23. delivering thou c. that is thou hast not at all delivered nor shewed any likelihood as yet thereof And here Moses himselfe bewraieth the remnants of his former infirmitie Exod. 4. 10. 13. CHAP. VI. 1 God comforteth Moses renewing his promise by his name Iehovah 5 and remembrance of his covenant 6 Hee sendeth him with these comforts unto Israel 9 but they hearken not unto him 11 He sendeth him againe to Pharaoh though Moses is loth to goe 14. The genealogie of Ruben 15 of Simeon 18 of Levi of whom came Moses and Aaron 28 A repeating of Moses mission to Pharaoh and his exception against it AND Iehovah said unto Moses Now shalt thou see what I will doe to Pharaoh for by a strong hand shall hee send them away and by a strong hand shall he drive them out of his land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND God spake unto Moses and said unto him I am Iehovah And I appeared unto Abraham unto Isaak and unto Iakob by the name of God Almightie but by my name Iehovah was I not knowne to them And also I established my covenant with them to give unto them the land of Canaan the land of their sojournings in the which they sojourned And also I have heard the groaning of the sons of Israel whom the Egyptians keepe in servitude and I have remembred my covenant Therefore say thou unto the sonnes of Israel I am Iehovah and I will bring you out from under the burdens of the Egyptians and I will rid you out of their servitude and I will redeeme you with a stretched out arme and with great judgments And I will take you to me for a people and I will be to you a God and yee shall know that I am Iehovah your God which bringeth you out from under the burdens of the Egyptians And I will bring you in unto the land which I did lift up my hand to give it to Abraham to Isaak and to Iakob and I will give it to you for an heritage I am Iehovah And Moses spake so unto the sonnes of Israel but they hearkened not unto Moses for anguish of spirit and for hard servitude And Iehovah spake unto Moses saying Goe in speake unto Pharaoh King of Egypt that he send away the sonnes of Israel out of his land And Moses spake before Iehovah saying Behold the sonnes of Israel have not hearkened unto mee and how shall Pharaoh heare mee and I am of uncircumcised lips And Iehovah spake unto Moses and unto Aaron and gave them a charge unto the sonnes of Israel and unto Pharaoh the king of Egypt to bring forth the sonnes of Israel out of the land of Egypt These be the heads of their fathers houses the sonnes of Ruben the first-borne of Israel Enoch and Phallu Hezron and Carmi these be the families of Ruben And the sonnes of Simeon Iemuel and Iamin and Ohad Iachin Zohar Saul the sonne of a Canaanitesse these are the families of Simeon And these are the names of the sonnes of Levi acording to their generations Gershon and Kohath and Merari and the yeers of the life of Levi were an hundred seven and thirtie yeeres The sons of Gershon Libni Shimei according to their families And the sonnes of Kohath Amram and Ishar and Hebron and Vzziel and the yeeres of the life of Kohath were an hundred three and thirty yeers And the sons of Merari Mahali Mushi these are the families of Levi according to their generations And Amram tooke Iochebed his aunt unto him to wife and she bare to him Aaron and Moses and the yeeres of the life of Amram were an hundred seven and thirty yeeres And the sonnes of Ishar Korah and Nepheg and Zichri And the sonnes of Vzziell Misael and Elsaphan and Sithri And Aaron tooke Elisabet daughter of Amminadab sister of Naasson unto him to wife and shee and she bare unto him Nadab and Abihu Eleazar and Ithamar And the sonnes of Korah Assir and Elkanah and Abiasaph these are the families of the Korhite And Eleazar sonne of Aaron tooke unto him one of the daughters of Putiel unto him to wife and she bare unto him Phinehas these are the heads of the fathers of the Levites according to their families This is that Aaron and Moses unto whom Iehovah said Bring out the sonnes of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the sonnes of Israel from Egypt this Moses and Aaron And it was in the day when Iehovah spake unto Moses in the land of Egypt That Iehovah spake unto Moses saying I am Iehovah speake thou unto Pharaoh King of Egypt all that I speake unto thee And Moses said before Iehovah Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me Annotations BY a strong hand that is by force and constraint God even compelling him thereto by his judgments â—s verse 6. and Exod. 3. 20. This was fulfilled Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourteenth Section or Lecture of the Law called of the beginning of the third verse And I appeared See Gen. 6. 9. and 28. 10. Vers. 3. Almighty or Alsufficient see Gen. 17. 1. The Greeke translateth being theit God The two titles here expressed Ael God and Shaddai Almighty are not used in Scripture till Abrahams time and in speech to him Gen. 14. 18. and
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
charges with their portions for their livelihod Chap. 〈◊〉 The making and use of the water of purification 19 Mary dieth The people murmur for water and have it from the Rocke where Moses and Aaron offend Aaron dieth 2â— Israel conquer some Canaanites murmur and are bitten of fierie serpents but healead by a brasen Serpent Their conquest over S 〈…〉 and Og kings of the Amorites 2â— Balaam is hired of the Moabites to curse Israel but God turneth his curse into a 〈◊〉 fing 22 23 24 Israel joyneth to Baal-peor and iâ— plagu 〈…〉 25 The last numbring of the Israelites 〈◊〉 should possesse the land 26 A law for women to inherit Iosua is appointed successor to Moses 2â— The Oblations on Sabbaths and at sol 〈…〉 feasts 28. and 29 The law concerning vowes 30 Israel overcommeth the Midianites 31 Reuben Gad and halfe Manasses have their inheritance assigned in the land of S 〈…〉 and Og. 32 The 42. journies of Israel in the wildeâ—nesse 33 The bounds of the land of Canaan and 〈…〉 dividing it by lot 34 The 48. cities of the Levites and 〈◊〉 refuge for unwilling manslayers 〈◊〉 A law for mariage in their owne tribes 〈◊〉 inheritances should be removed Chap. 〈◊〉 THE FOVRTH BOOKE OF MOSES CALLED NVMBERS CHAPTER I. 1. In the second yeere after Israel was come out of Egypt God commandeth Moses to number all the males of the people from twenty yeeres old and upward 5. The Princes of the tribes that were joyned with Moses and Aaron for this businesse 17. The number of every tribe particularly 45. The summe of them all together 47. The Levites are not numbred among the tribes 50. but are exempted for the seruice of the Lord about the Tabernacle ANd Iehovah spake unto Moses in the wildernesse of Sinaâ— in the Tent of the congregation in the first day of the second moneth in the second yeere after their comming forth out of the land of Egypt saying Take ye the summe of all the congregation of the sonnes of Israel according to their families according to the house of their fathers by the number of the names every male according to their polles From twentie yeeres old and upward every one that goeth forth with the armie in Israel ye shall muster them by their armies thou and Aaron And with you there shal be a man of every Tribe every man shal be head of the house of his fathers And these are the names of the men which shall stand with you Of Reuben Elizur the son of Shedeur Of Simeon Shelumiel the son of Zurishaddai Of Iudah Naasson the son of Amminadab Of Issachar Nethaneel the son of Zuar Of Zabulon Eliab the son of Helon Of the sons of Ioseph of Ephraim Elishama the son of Ammihud of Manasses Gamaliel the son of Pedahzur Of Benjamin Abidan the son of Gideoni Of Dan Ahiezer the son of Ammishaddai Of Aser Pagiel the son of Ocran Of Gad Eliasaph the son of Deguel Of Naphtali Ahira the son of Enan These be the called of the congregation Princes of the tribes of their fathers heads of the thousands of Israel And Moses and Aaron tooke these men which are expressed by names And they assembled all the congregation in the first day of the second moneth and they declared their genealogies according to their familes according to the house of their fathers by the number of the names from twentie yeeres old and upward according to their polles As Iehovah commanded Moses so he mustered them in the wildernesse of Sinai And the sons of Reuben the first-borne of Israel were by their generations according to their families according to the house of their fathers by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Reuben were six and forty thousand and five hundred Of the sonnes of Simeon by their generations according to their families according to the house of their fathers those that were mustered of him by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Simeon were nine and fifty thousand and three hundred Of the sonnes of Gad by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Gad were five and forty thousand and six hundred and fifty Of the sonnes of Iudah by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Iudah were foure and seventy thousand and six hundred Of the sonnes of Issachar by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Issachar were foure and fifty thousand and foure hundred Of the sonnes of Zabulon by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Zabulon were seven and fiftie thousand and foure hundred Of the sonnes of Ioseph of the sonnes of Ephraim by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Ephraim were fortie thousand and five hundred Of the sonnes of Manasses by their generations according to their families according to the house of their fathers by the number of their names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Manasses were two and thirtie thousand and two hundred Of the sonnes of Benjamin by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Benjamin were five and thirtie thousand and foure hundred Of the sonnes of Dan by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Dan were two and sixtie thousand and seuen
fourteene thousand and seuen hundred beside them that died about the matter of Korah And Aaron returned unto Moses unto the doore of the Tent of the congregation and the plague was stayed Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 38 Lecture of the Law which the Hebrewes call Korah because his rebellion is the principall thing here treated of see Gen. 6. 9. VErse 1. Korah or Korach in Greeke Kore Iude ver 11. Izhar in Greeke Isaar Kohath in Greeke Kaath he tooke to wit men with him so Korah is noted as the principall in the rebellion which the Apostle therefore calleth the gaine-saying of Kore Iude verse 11. and in Num. 27. 3. onely Korahs company is mentioned where speech is of this mutinie The Greeke translateth he spake to signifie that he tooke others by perswading them to his faction The Chaldee understands it of taking that is withdrawing of himselfe saying And Korah separated himselfe Thus Sol. Iarchi also expoundeth it he tooke him-selfe aside to be apart from the congregation and Dathan and Abiram this may be understood that they also tooke men and separated themselves or rather that Kore tooke these men unto him and so to reade it he tooke Dathan and Abiram or he tooke both Dathan and Abiram for the word and in Hebrew may sometime be omitted in our English speech as is shewed on Gen. 8. 6. or be interpreted both as explaining the former words see the annotations on Gen. 36. 24. And thus Chazkuni expoundeth it And Korah tooke it meaneth the taking of men and whom tooke he Dathan and Abiram c. AND before DATHAN is redundant here as often elsewhere Abiram in Greeke Abâ—iron Eliab in Greeke Eliam hee was son to Phallu the sonne of Reuben Num. 26. 7 8 9. Gen. 46. 9. On in Greeke Ann and Aunan Peleth in Greeke Phaleth sonnes of Reuben Dathan Abiram and On were all sonnes that is of the posteritie of Reuben who was the first-borne of Israel but lost his honour by his sinne 1 Chron. 5. 1. which his sonnes by unlawfull meanes seeke to recover And these Reubenites camped next unto Korah and the Kohathites on the Southside of the Tabernacie as is shewed in Num. 2. and so being neighbours in situation associated themselves in evill which Sol. Iarchi observing saith thereupon Woe be to the wicked and woe unto his neighbour Korah being a Levite of the Kohathites which was the chiefe familie of the Levites as is noted on Num. 3. 28. he tooke offence as Iarchi on this place saith and envied at the preferment of Elizaphan the sonne of Vzziel whom Moses had made Prince over the sonnes of Kohath Num. 3. 30. when he was of the youngest brother Vzziell and Korah himselfe was of Izhar elder than he see Num. 3. 27. 30. But by the sequell here it appeareth that the lift up himselfe not onely against Elizaphan but against Moses and Aaron and sought the Priesthood also verse 10. Verse 2. and men that is Korah and men as appeareth by verse 5. 16 17. where these are called Korahs congregation the called of the assembly Senators called to the assemblie and as the Greeke translateth it councell of the governours in Chap. 1. 16. such are named the called of the congregation and in Chap. 26. 9. Dathan and Abiram are named the called of the congregation who strove against Moses c. so these were States-men famous and renowned whereby the conspiracie was the stronger men of name that is of renowne this title is given to the Giants before the Flood Gen. 6. 4. Whereupon Baal hatturim here noteth Men of name for wisedome and for wealth and they condemned themselves as did the generation of the Flood which were of old men of name Verse 3. Ye take too much upon you or Let it suffice you as this phrase is translated in Deut. 3. 26. Hebr. much to you or enough for you which Sol. Iarchi expoundeth thus yee have taken to your selves greatnesse much more than enough So after in verse 7. holy and therefore may approach unto God and offer their sacrifices This they meant as Moses answer sheweth in verse 5. and 10. So the presumption of their owne holinesse brought them to ambition and affectation of the Priesthood an honour which no man should take to himselfe but he that is called of God as was Aaron Hebr. 5. 4. Iehovah is in Chaldee the divine presence or Majestie of the LORD dwelleth among them Verse 4. fell on his face as affected with their words humbling himselfe and in likelihood praying unto God as in verse 22. Chazkuni saith He was abashed and cast downe his face on the ground unto prayer and there it was said unto him of God what he should say unto Korah Like gesture he used at their former murmuring Num. 14. 5. and after in Num. 20. 6. Verse 5. Even in the morning or the morning shall come and Iehovah will make knowne c. Iudgement is deferred till the morrow morning so they had that time to consider of their fact and the morning is usually the time of judgement both by men as In the mornings I will suppresse all the wicked of the land Psal. 101. 8. Iudge judgement in the morning Ier. 21. 12. and by God himselfe as Morning by morning doth he bring his judgement to light Zeph. 3. 5. and my rebuke is in the mornings Psal. 73. 14. So in the morning judgement came upon Sodome Gen. 19. 23 24. and the plagues or Egypt Exod. 7. 15. and 8. 20. and 9. 13. and 10. 1â— and the pestilence on Israel 2 Sam. 24. 15. and so shall evill come upon sinners and they shall not know the morning thereof Esai 47. 11. Boker the morning is derived of Baker he inquired or looked out whereupon the Greeke Interpreters reading without vowels translated it The Lord hath looked out and knowne those that are his but the Chaldee saith in the morning theÌ„ the LORD wil make known c. make knowne him or make knowne those that are his so the Greeke translateth knoweth or hath knowne those that are his which very words Paul from this history applieth to Gods knowledge care and love of his Elect whom he sanctifieth and keepeth from falling away as did certaine heretiks in those dayes 2 Tim. 2. 17 18 19 20. This therefore is a speech of faith whereby Moses testifieth his confidence in God who had separated Aaron unto the Priesthood and himselfe unto the government in Israel and would maintaine their cause and calling against all opposers And because these two offices figured the grace given by Christ unto his Elect whom he hath made Kings and Priests even a kingly Priesthood and an holy Nation Revel 1. 6. and 5. 10. 1 Pet. 2. 9. therefore the Apostle in 2 Tim. 2. fitly citeth these words for the comfort of the Saints faithfull ministers of Christ against revolters even as an other Apostle applieth also against such the way of Kain the
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also 〈◊〉 walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâ—elt the Rocke and water commeth out 12 The Loraâ— angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ„ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ„ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ„ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. 〈◊〉 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ„ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
Rekam was either another wildernesse or another place in the wildernesse than that from which the spies were sent Num. 13. 26. called Kadesh barnea Deu. 1. 19. Chazkuni here saith This is not the Kadesh whereof it is said and ye abode in Kadesh many dayes Deut. 1. 46. for that Kadesh is El-Pharan Gen. 14. 6. and is called Kadesh-barnea and from thence the spies were sent but this Kadesh in Num. 20. is in the wildernesse of Zin in the border of the land of Edom. After the rebellion of the Spies God sent the people backe againe thorow the wildernesse towards the red Sea Num. 14. 25. where they might renew the memoriall of their baptisme 1 Cor. 10. 2. and from Ezion gaber w ch is a port on the shore of theÌ„ red sea 1 Kin. 9. 26. they removed next to this Kadesh Num. 33. 36. So Iephthah saith Israel walked thorow the wildernes unto the red sea came to Kadesh Iudg. 11. 16 Marie Hebr. Mirjam in Greeke Mariam she was sister to Moses and Aaron and a Prophetesse by whom God guided the Israelites in their travels as it is written I sent before thee Moses Aaron and Marie Mic. 6. 4. Of her see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell God tooke from them by death Marie their Prophetesse in the first moneth Aaron their Priest in the fift moneth Num. 33. 38. and Moses their King in the end of the yeare Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased Iesus the sonne of Nun a figure of Iesus the Ionne of God bringeth them into the promised land Ios. 1. 1. 2. c. so after the abrogating of the Law our Lord Iesus Christ bringeth us into the kingdome of God Mar. 1. 15. Rom. 7. 4 5. 6. Dan. 9. 24. Vers. 2. there was no water In the first yeare when they were come out of Egypt to Rephidim in the wildernesse they wanted water Exod. 17. 1. and in this last the fortieth yeare they wanted water againe here God tried the children as he had done the Fathers and they also rebelled against him And many things were alike in both places That Rephidim was the tenth encamping place or station from Egypt this in Kades was the tenth encamping place before they entred Canaan as by their rehearsall of their journeyes in Num. 33. is to be seene There the people in their thirst in stead of praying unto God contended with Moses and murmured for that hee had brought them out of Egypt Exod. 17. 2 3. here they doe the same vers 3 4. There Moses cried unto the Lord for the outrage of the people Exod. 17. 4. here Moses and Aaron fall downe before the Lord v. 6. There God promised and gave them water out of the Rocke Exod. 17. 6. here he doth likewise v. 8. There God willed Moses to take his rod here also he commandeth him Take the rod. There the Lord promised to stand before Moses Exod. 17. 6. here his glory appeareth unto him and Aaron v. 6. There Moses by commandement smiting the Rocke with his rod waters came out of it here hee smiting the Rocke without commandement waters came out There the place was named Meribah or Contention Exod. 17. 7. here the place is named Meribah v. 13. That was the peoples sixt rebellion after they were come out of Egypt as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai if wee except the private murmuring of Mary and Aaron against Moses Num. 12. For the first was at Taberab Num. 11. 1 3. the next at Kibroth haitaavah Num. 11. 24. then in the wildernesse of Pharan Num. 14. 1 2. after that followed the rebellion of Korah and his company Num. 16. and after it of all the congregation for the death of those rebels Num. 16. 41. now the sixt is in Kadesh Vers. 3. contended chode with bitter and reproachfull words which the Greeke translateth reviled see Exod. 17. 2. And oh or And would God The word And sheweth the passion of minde out of which they spake abruptly see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost in Chaldee wee had and in Greeke we had perished in the perdition of our brethren before the Lord whereby they seeme specially to meane the pestilence the last plague wherewith their brethren died Num. 16. 49. which pest above other judgements commeth most immediatly from the hand of God as David acknowledgeth 2 Sam. 24. 14 15. And this evill they wished as being easier than to perish with hunger or thirst as the Prophet also complaineth They that be slain with the sword are better than they that be slaine with hunger for these pine away stricken thorow for the fruits of the field Lam. 4. 9. Wherefore they here use the word giving up or breathing out the ghost which seemeth to meane a more easie kinde of death than that which is by force of sword or by hunger or thirst or other like violent meanes So the Hebrewes explaine giving up the ghost to be a death without paine or long sicknesse Vers. 4. to die there understand that we should die there with thirst the Greeke translateth to bill us and our children which words they spake in Exod. 17. 3. Vers. 5. of seed to sow seed in or to plant fig-trees vines c. for the wildernesse was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. Otherwise had there beene commodiousnesse of place the Israelites might have sowen and reaped planted and gathered fruits in those 38 yeares which they abode therein Deu. 2. 14. Vers. 6. from the presence or from the face for feare of them and because of their outrage so in Rev. 12. 14. Psal. 3. 1. fell on their faces in prayer unto God whose glory dwelled in that Sanctuarie so in Exod. 17. 4. Moses crâ—ed unto the LORD See Num. 16. 4. 45. appeared in the cloud as Num. 12. 5. a signe that he heard their prayer and would save them see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod in Greeke Take thy rod so God spake before in Exod. 17. 5. but here some gather from verse 9. that it was the rod of Aaron which had budded and was laid up before the Testimony Num. 17. 10. Chazkuni saith This was Aarons rod for loe it is here written in verse 9. And Moses tooke the rod from before the LORD and this was the rod of Aaron as it is written in Num. 17. 10. Bring Aarons rod againâ— before the Testimonie to be kept for a signe against the sonnes of rebellion and forasmuch as Aarons rod was a signe against the sonnes of rebellion hereupon Moses said in verse 10. Heare now ye rebels Howbeit Moses rod which is also called the rod of
bloud Prov. 1. 16. the high places of Baal in Greeke the pillar of Baal the Chaldee expoundeth it the high place of his feare meaning of his god or idoll whom he feared as God is called the Feare in Psal. 76. 12. and Targum Ionathan nameth it the Feare or idoll of Pâ—or whereof see Num. 25. 3. Baal by interpretation a Lord Master or Patron is a name given to the idols of many nations which they used to worship on high places hils or mountains Deâ—â— 12. 2. And here doe Balak and Balaam build altars and offer sacrifices Numb 23. 1. that they might curse Israel for as God sendeth his people helpe from his Sanctuarie and supporteth them out of Sion Psalm 20. 2. and commeth unto them to blesse them in all places where he putteth the memoriall of his name Exâ—â— 10. 24. so the Idolaters thought of their high pâ—â—ces that they were the fittest to obtaine their requests in from the hand of God though it were to curse his people that he might see or and hee saw meaning Balaam the Greeke translateth and â—e to wit Bâ—lak shewed him a part of the people to wit of Israel whom hee would have him to behold that his curse might be the more powerfull and effectuall See Num. 23. 13. CHAP. XXIII 1 Balaam and Balak offer sacrifices 4 God meeteth Balaam and putteth in his mouth a blessing which offendeth Balak 13 They come to another place to curse the people of the Lord and there againe they offer sacrifices 16 God meeteth Balaam and putteth in his mouth a more ample blessing 26 Balak being more offended bringeth Balaam to a third place where also they sacrifice ANd Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven â—ams And Balak did as Balaam had spoken and Balak and Balaam offered a bullock and a ram on an altar And Balaam said unto Balak Stand by thy Burnt-offering and I will goe peradventure Iehovah will come to meet me and what word soever hee sheweth me I will tell thee and hee went to an high place And God met Balaam and he said unto him I have prepared seven altaâ—s and I have offered a bullocke and a ram on an altar And Iehovah put a word in Balaams mouth and said Returne unto Balak and thus thou shalt speake And he returned unto him and loe he stood by his Burnt-offering he and all the Princes of Moab And he tooke up his parable and said Balak the King of Moab hath brought mee from Aram from the mountains of the East saying Come curse me Iakob and come deâ—ie Israel How shall I curse whom God hath not cursed and how shall I deâ—â—e whom Iehovah hath not defied For from the top of the â—ocks I see him and from the hiâ—s I behold him loe the people shall dwell alone and shall not be râ—ckoned among the Nations Who can count the dust of Iakob and the number of the fourth part of Israel Let my soule die the death of the righteous men and let my last end be like his And Balak said unto Balaam What hast thou done unto me I tooke thee to curse mine enemies and behold blessing thou hast blessed them And he answered and said Must I not take heed to speake that which Iehovah hath put in my mouth And Balak said unto him Come I pray thee with me unto another place that thou maist see them from thence thou shalt see but the utmost part of them and shalt not see them all and curse me them from thence And he tooke him to the field of Zophim to the top of Pisgah and he built seven altars and offered a bullock and a ram on an altar And he said unto Balak Stand here by thy Burnt-offering and I will meet yonder And Iehovah met Balaam and put a word in his mouth and said Returne unto Balak and thus thou shalt speake And he came unto him and lo he stood by his burnt-offering and the Princes of Moab with him and Balak said unto him What hath Iehovah spoken And he tooke up his parable and said Rise up Balak and heare hearken unto me thou son of Zippor God is not a man that hee should lie or a son of Adam that he should repent hath he said and shall he not doe and hath he spoken and shall hee not confirme it Behold I have received to blesse and he hath blessed I can not reverse it He hath not beheld iniquitie in Iakob neither hath he seene perversenesse in Israel Iehovah his God is with him and the showt of a King is among them God brought them forth out of Egypt hee hath as the strengths of an Vnicorne Surely there is no inchantment against Iakob nor divination against Israel according to this time it shal be said of Iakob and of Israel What hath God wrought Behold the people shall rise up as a couragious Lion and lift up himselfe as a renting lion he shall not lie downe untill he eat the prey and drinke the bloud of the slaine And Balak said unto Balaam Neither cursing curse him nor blessing blesse him And Balaam answered and said unto Balak Spake I not unto thee saying All that Iehovah speaketh that I must doe And Balak said unto Balaam Come I pray thee I will take thee unto another place peradventure it will be right in the â—ies of God that thou shalt curse me them from thence And Balak tooke Balaam unto the top of Peor that looketh toward Ieshimon And Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven rams And Balak did as Balaam had said and hee offered a bullocke and a ram on an altar Annotations BVild me here or Build for me in this place seven altars Balaam here bewraieth his impiety when in stead of disswading the king from his evill enterprise by the word of God who had forbidden him to curse Israel Num. 22. 12. hee attempteth together with him to effect his wicked purpose and that which is worst of all under the colour of religious actions building altars and offering sacrifices to God hereby to intreat and obtaine leave of him to curse his people For it was the manner in those dayes to seeke the Lord and obtaine his favour by sacrifice Gen. 46. 1 2. c. 1 Sam. 13. 9 12. Hos. 5. 6. Thus Balaam hath soone forgotten the Oracle of God the sword of the Angell and dangers that hee so hardly escaped by the way and greedily runneth after the errour of his evill heart fulfilling the saying of the Prophet Let favour be shewed to the wicked yet will he not learne righteousnesse Esai 26. 10. prepare me or prepare for me As Balak said Curse me Iakob and deâ—ie Israel so Balaam saith Build me altars and prepare me sacrifices his intent being not to honour God but to curse his people Thus religion is made a cloke of wickednesse The sacrifice of the
their sinnes were carried captives out of their land 2 Kings 15. 29. For they transgressed against the God of their fathers and went a whoring after the gods of the people of the land whom God destroyed before them And the God of Israel stirred up the spirit of Pul King of Assyria and the spirit of Tâ—â—gath-pilneser King of Assyria and hee carried them away even the Reubenites and the Gadites and the halfe tribe of Manasses and brought them unto H 〈…〉 and Habor and Hara and to the river Go 〈…〉 unto this day 1 Chron. 5. 25 26. CHAP. XXXIII 1 Two and fortie journies of the Israelites thoâ—â—â— the wildernesse from Egypt to Iordan 50 A commandement to destroy the Canaanites and their 〈…〉 ments of idolatire 54 The land must be dividâ—d by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THese are the journies of the sonnes of Israel which went forth out of the land of Egypt by their armies by the hand of Moses and Aaron And Moses wrote their goings out according to their journies at the mouth of Iehovah and these are their journies according to their goings out And they journied from Rameses in the first moneth in the fifteenth day of the first moneth on the morrow after the Passeover the sons of Israel went out with an high hand in the eyes of all the Egyptians And the Egyptians buried those which Iehovah had smitten among them every first-horne upon their gods also Iehovah executed judgments And the sons of Israel journied from Rameses and encamped in Succoth And they journied from Succoth encamped in Etham which is in the edge of the wildernesse And they journied from Etham and turned againe unto Pi-hahiroth which is before Baal-zephon and they encamped before Migdol And they journied from before Hiroth and passed thorow the midst of the sea into the wildernesse and went three dayes journie in the wildernesse of Etham and encamped in Marah And they journied from Marah and came unto Elim and in Elim were twelve fountaines of water and seventie Palme trees and they encamped there And they journied from Elim and encamped by the red sea And they journied from the red sea and encamped in the wildernesse of Sin And they journied from the wildernesse of Sin and encamped in Dophkah And they journied from Dophkah and encamped in Alush And they journied from Alush and encamped in Rephidim and there was no water there for the people to drinke And they journied from Rephidim and encamped in the wildernesse of Sinai And they journied from the wildernesse of Sinai and encamped in Kibroth hattavah And they journied from Kibroth hattaavah and encamped in Hazeroth And they journied from Hazeroth and encamped in Rithmah And they journied from Rithmah and encamped in Rimmon Parez And they journied from Rimmon Parez and encamped in Libnah And they journied from Libnah and encamped in Rissah And they journied from Rissah and encamped in Kehelathah And they journied from Kehelathah and encamped in mount Shapher And they journied from mount Shapher and encamped in Haradah And they journied from Haradah and encamped in Makheloth And they journied from Makheloth and encamped in Tahath And they journied from Tahath and encamped in Tarah And they journied from Tarah and encamped in Mithkah And they journied from Mithkah and encamped in Hashmonah And they journied from Hashmonah and encamped in Moseroth And they journied from Moseroth and encamped in Bene-Iaakan And they journied from Bene-Iaakan and encamped in Horhagidgad And they journied from Horhagidgad and encamped in Iotbathah And they journied from Iotbathah and encamped in Ebronah And they journied from Ebronah and encamped in Ezion-gaber And they journied from Ezion-gaber and encamped in the wildernesse of Zin which is Kadesh And they journied from Kadesh and encamped in mount Hor in the edge of the land of Edom. And Aaron the Priest went up into mount Hor at the mouth of Iehovah and died there in the fortieth yeare after the sonnes of Israel were come out from the land of Egypt in the fift moneth in the first day of the moneth And Aaron was an hundred and twentie and three yeres old when he died in mount Hor. And the Canaanite the King of Arad which dwelt in the South in the land of Canaan heard of the comming of the sonnes of Israel And they journied from mount Hor and encamped in Zalmonah And they journied from Zalmonah and encamped in Punon And they journied from Punon and encamped in Oboth And they journied from Oboth and encamped in Ije-Abarim in the border of Moab And they journied from Ijim and encamped in Dibon G And they journied from Dibon Gad and encamped in Almon Diblathaim And they journied from Almon-Diblathaim and encamped in the mountaines of Abarim before Nebo And they journied from the mountaines of Abarim and encamped in the plaines of Moab by Iordan neere Iericho And they encamped by Iordan from Beth jeâ—imoth even unto Abel Shittim in the plaines of Moab And Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Speake unto the sonnes of Israel and say unto them When yee are passed over Iordan into the land of Canaan Then ye shall drive out all the inhabitants of the land from before you and destroy all their pictures and all their molten Images yee shall destroy and quite plucke downe all their high places And ye shall dispossesse the land and dwell therein for unto you have I given the land to possesse it And ye shall divide the land by lot for an inheritance among your families to the many ye shall give them the more inheritance and to the few thou shalt give them the lesse inheritance wheresoever the lot shal come forth for him his shall it be according to the tribes of your fathers ye shall inherit But if yee will not drive out the inhabitants of the land from before you then it shall be that those which ye let remaine of them shall be pricks in your eies and thornes in your sides and shall vex you in the land wherein yee dwell And it shall be that I will doe unto you as I thought to doe unto them Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 43 Lecture of the Law called the journies see Gen. 6. 9. THe journies or the removings to wit from place to place which was a signe of their unsetled estate as not being yet come unto their rest Deut. 12. 9. Figuring the unstaiednesse of the Church under Moses law otherwise than under the Gospell of Christ where we which have beleeved doe enter into rest Heb. 4. 3. Of which unmoveable state it is prophesied Looke upon Zion the citie of our solemnities thine eyes shall see Ierusalem a quiet habitation a Tabernacle that shall not be taken downe not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken Esay 33. 20. The complement hereof is shewed by the Apostle saying that this word
be exalted mountaines debased crooked things made strait and rough places smooth Isa. 40. 3. Luk. 3. 5. The Greeke version here epi dusmoon meaneth also the same for though the word be ambiguous and signifieth the west parts yet is it often used for the desarts or plains of the wildernesse Numb 33. 48 50. and 36. 13. Deut. 1. 1. Iosh. 5. 10. 2 Sam. 4. 7. in Iah his name or by Iah his name to wit sing and praise him Iah is the proper name of God in respect of being or existence for he is of himselfe Exo. 3. 14. giveth to all life and breath and all things and in him we live and move and have our being Act. 17. 25. 28. It is the same in effect with Iehovah but more seldome used of which see Psal. 83. 19. Vers. 6. a Iudge that is a defence and avenger of their wrongs See Exod. 21. 22 23 24. Isa. 1. 17. Iam. 1. 27. mansion of his holinesse or his holy mansion whereof see Psal. 26. 8. Vers. 7. the solitarie them which are alone or desolate meaning without children in house that is giveth them children See Psal. 113. 9. in chaines or in conveniences that is in convenient and commodious sort or into fit and commodious places The Greeke saith in fortitude The Chaldee thus he brought forth the sonnes of Israel which were bound in Egypt dry land or barren ground named in the originall of the bleaknesse or whitenesse as whereon nothing groweth This the Chaldee referreth to Pharaoh and his host which were obstinate and would not send away Israel that they dwelt in a dry land Vers. 9. Sinai it selfe or this Sinai to wit quaked when God came downe upon it to give his law see Exod. 19 16 18. Heb. 12. 18. The Chaldee saith Sinai the smoke thereof ascended like the smoke of a furnace because the majestie of God the God of Israel was revealed upon it These words David borrowed from Deborahs song Iudg. 5. 4 5. Sinaâ— is a mountaine in Arabia Gal. 4. 25. in the wildernesse thorow which Israel passed Exod. 19. 1. It was called also Hereb see Psal. 106. 19. Vers. 10. raine of liberalities that is a liberall plentifull free and bountifull raine proceeding of Gods free grace So elsewhere is mentioned the raine of blessing Ezek 34 26. Spiritually this meaneth the doctrine of the Gospell Deu. 32. 2. Isa. 45. 8. Hes. 14. 6 7. and 6. 3. Heb. 6. 7. See Psal. 65. 10. shake out or shed and sprinkle abroad as with the waving of the hand the Greeke turneth it separate God divideth the spouts for the raine Iob 38. 25 26 28. and 37. 6. when it c. Hebr. and wearied that is dry fainting for want of water as Psal. 63. 2. Vers. 11. Thy company the host of Israel seated in Canaan The Hebrew word Châ—jâ—h signifying Life is used for all living creatures commonly beasts and among them wilde beasts in which most life appeareth Gen. 1. 24 25 c. also for fishes Psal. 104. â—5 Applied to men it meaneth a company or societie either good as in this place or evill as after in verse 31. It is used for an host of men as 2 Sam. 23. â—3 in stead whereof in 1 Chron. 11. 15. is written Machanâ—h a Campe or Leager The Greeke here turneth it Zoa Living wights which word is used in Revel 4. 6. and 5. 8 9. where mysticall speech is of Christs Church prepare to wit thine inheritance or fruitfull blessings therein for the poore or afflicted that is the Church This every man was to acknowledge when he brought the first fruits unto God See Deut. 26. 5 6 9. 10. The Chaldee expoundeth it thou preparedst the hosts of the companies of Angels for to doe good to the poore afflicted Vers. 12. will give the speech or gave the word but it may be taken for a prophesie And by giving the speech or word is meant either the ministring of matter and speech unto them or the confirming and performing of that which they have spoken So Paul desired the praiers of the Churches that speech might be given him Epâ—â—s 6. 19. Col. 4. 3. But the Chaldee referreth this to the Law The Word of God gave the words of the Law to his people of those that 〈◊〉 glâ—d tidings or applying it to Christs time of the Evangâ—lâ—sts of the soules that preach the Gâ—stell or carry good newes Such are in armies they that carry tidings of victory as 2 Sam. 18 19. Such in Christs armie are the Preachers of the Gospell Rom. 10. 15. The originall word here mebassroth is of the feminine gender usually understood therefore of women such as sung songs of victorie as Exod. 15. 20. 1 Sam. 18. 6 7. but the Scripture no where calleth such the publishers of glad tidings we may therefore understand it of men for 1. as Solomon called him-selfe Kohéleth that is a Preacher in the feminine gender or a preaching soule Eccles. 1. 1. so may any Evangelist in like sort be called Mebasséreth 2. Also the Greeke version maketh it the masculine the Lord will give the word â—ois euaggelizoméâ—ois to the men that evangelize 3. And in Isai. 40. 9. such are spoken to in this sort and forme as did preach good tidings to Sâ—â—n and Ierusalem which seemeth to bee principally meant of the Apostles 4. The Chaldet Paraphrast also applieth it to men though past as to Moses and Aaron which evangelized the Word of God to the many companies of Israel to the great armie meaning the Church of whose warfare see Isa. 40. 2. Rev. 19. 14. 2 Cor. 10. 4. or if we referre it to the Evangelists there is a great host of them or to the tidings that they tell it is of much warre The Chaldee referres it to Moses and Aaron that evangelized God Word to the great hosts of Israel Vers. 13. shall flee this is meant of Christs enemies as in verse 2. though here is another word signifying a wandring flight seeking where to hide them as Rev. 6. 15. So five Kings fled from Ioshua and hid them in a cave Iosh. 10. 16. See also Iosh. 11. 1 4 5 8. she that remaineth Heb. the mansion or habitation that is the woman or women who goe not out to warre but keepe at home as Iudg. 5. 24. Tit. 2. 5. As the Church is sometime likened to a Woman Rev. 12. 1. so the Chaldee applieth this here to the congregation of Israel that divided the spoile from heaven divide the spoile this is a blessing Isa. 53. 12. done after victorie Iudg. 5. 30. Luk. 11. 22. and with joy Isa. 9. 3. For spoiles are used to denote riches Pro. 1. 13. and 31. 11. and 16. 19. Vers. 14. betweene the pot raunges or betweene the two bankes or rewes to wit of stones made to hang pots and kettles on in the campe or leager places where scullions lye and so are blacke meaning hereby affliction and miserie as on the contrary by the doves
used for continuing and increasing Exod. 19. 19. The like is in Gen. 12. 9. at the end or after as the Greeke translateth it here and in v. 6. Vers. 4. of Ararat that is of Armenia a country neere Assyria and Mesopotamia mentioned also in 2 King 19. 37. Esay 37. 38. Ier. 51. 27. The Greek here calleth them as the Hebrew Ararat but in Esay 37. 38. it translateth it Armenia Also the Chaldee here calleth them mounts of Kardu which many Writers witnesse to be hills in Armenia And the name Ararat seemeth to bee turned into Armenia of Aram that is Syria and Minni wherof see Ier. 51. 27 or of Ararat Minni compounded Vers. 5. tops Hebr. the heads Vers. 6. that Noe opened Hebr. and Noe opened we may leave the word and as doth the Greeke and our English speech also beareth which the Hebrew it selfe elsewhere sheweth may bee done as 2 King 14. 10. and why shouldst thou meddle but in 2 Chron. 25. 19. and is left out so in 2 Chron. 18. 12. and is set downe which in 2 King 22. 13. is left out So it may be in many other places as Gen. 22. 4. Vers. 7. a Raven an uncleane fowle Deut. 14. 14 sent forth forty dayes after the tops of the mounts appeared to see if the waters were abated as the Greek addeth and as the next verse sheweth of the dove For the Raven would have fed on the dead karkasses if any had appeared Prov. 30. 17. returning that is flying to and fro returning to the arke but not into the same which the Dove after did vers 9. whereupon the Greeke interpreters as it seemeth translated it returned not Noe had no tydings of the waters abating brought by this messenger therefore he sendeth another the Dove which returning with an Olive leafe or branch vers 11. signified the glad tidings of peace by the ministery of the Gospell and of the Spirit which the Dove represented Mat. 3. 16. but the ministery of the Law letter which the Raven seemeth here to figure out giveth the heart of man no evidence that the waters of Gods wrath for sinne are any whit abated Vers. 8. a Dove from him the Greeke saith after him meaning the Raven This Dove seemeth to be sent out seven dayes after the Raven as may bee gathered by the 10. verse where is mentioned Noes waiting other seven dayes Of the sending forth of this Dove and of her returning unto Noe whom heathens name Deucalion there is express mention in humane Writers Plutarch dialog de industr animal abated Hebr. lightned that is decreased so in v. 11. Vers. 10. he waited or patiently abode so in v. 12. did againe send or added to send so in v. 12. did not adde to returne and verse 21. I will not adde to curse that is not curse any more Vers. 11. leafe or branch as it is elsewhere englished Nehem. 8. 15. a signe that the waters were low and spiritually a token of grace and peace in Iesus Christ brought in the mouth that is the word and doctrine of the Ministers of the Gospell compared unto Doves Mat. 10. 15. Esay 60. 8. Romanes 10. 15. which came unto the Church in the evening of times in these last dayes Heb. 1. 1. Vers. 13. the 601 yeere to weer of Noes life as the Greeke expresseth in the first to weet the first moneth as the Greeke addeth and the Hebrew before in v. 4. and after in v. 14. plainly speaketh but affecting brevity such words are often omitted So after the first of the moneth that is the first day as the first of the feast Mat. 26. 17. is expounded by the holy Ghost the first day of the feast Marke 14. 12. Vers. 14. the 27 day of the moneth By this it appeareth that Noe was in the arke a full yeere or yeere of dayes containing 365 dayes according to the course of the Sunne For he entred the ark the 17 day of the second moneth in the 600 yeere of his life Gen. 7. 11. 13. and there he continued till the 27 day of the second moneth in the 601 yeere of his life as the 13 and 14 verses of this 8 th Chapter shew Now the twelve moneths of the Hebrewes had 354 dayes for sixe moneths had each of them thirty dayes and the other sixe moneths had each 29 dayes which make 354 to which adde 11 dayes till the 27 of the 2 moneth full ended and there are dayes 365. Vers. 19. after their families that is the male with his female not confusedly rushing out all together but in order and after their kind as the Greeke translateth Families are here attributed to the bruit creatures as before man and wife Gen. 7. 2. Vers. 20. built an Altar of earth as is probable by the Law after given in Exod. 20. 24. an Altar of earth shalt thou make unto me And such the Nations after used mentioning Altars of grasse and of turfe Uirgil Aeneid 12. Horat. l. 1. od 19. An Altar is called in Hebrew Mizbeach that is a sacrificatory or place of slaying the sacrifice for the sacrifices were killed upon it or by it Gen. 22. 9. 10. Lev. 1. 11. It was a holy place and sanctified the offering Mat. 23. 19. Exod. 29. 37. and so was a figure of Christ by whom we offer the sacrifice of praise alwayes to God Heb. 13. 10. 15. And it is a tradition of the Iewes that the place where Noe built this altar was the place where Abraham afterward built an Altar to offer Isaak Gen. 22. 2. and where Kain and Abel offered before See the notes on Gen. 4. 3. every cleane beast of the bullocks sheep and goats see the notes on Gen. 7. 2. So in Pirke R. Eliezer chap. 23. it is said Noe brought of the kind of cleane beasts a bull a sheepe and a goat and of the kind of cleane fowles turtle doves and young Pigeons and built an Altar and offered c. burnt-offrings named in Hebrew gnoloth that is ascensions for that they went up in fire to the Lord all except the skin upon the altar as Moses sheweth saying It is the burnt-offring because of the burning upon the altar all the night unto the morning Leviticus 6. 9. Therefore the Holy Ghost in Greeke calleth them holocautomata that is whole burnt-offerings and sheweth how they figured Christs body offered up unto God for us Hebrewes 10. 6. 10. and our reasonable service of God by him whiles we present our bodies a living sacrifice holy and acceptable unto God Rom. 12. 1. Externall burnt offerings were in use in the Church before the Law given at mount Sinai as appeareth by this and Exod. 10. â—5 and 18. 12. Vers. 21. the smell or the odour savour It hath the name originally of respiration and it signified Gods gracious acceptation of the sacrifice offered as 1 Sam. â—6 19 let him smell an offring Lev. 26. 31 I will not smell the smell of your sweet odours So in
she said if it be so why am I thus And shee went to inquire of Iehovah And Iehovah said unto her Two nations are in thy womb and two peoples shall be separated from thy bowels and the one people shall be stronger then the other people and the greater shall serve the lesser And her dayes were fulfilled to bring-forth and behold twins were in her wombe And the first came-out red all over like an hairy mantle and they called his name Esau. And afterward came his brother out and his hand holding by the heele of Esau and he called his name Iakob and Isaak was sixtie yeeres old when she bare them And the boyes grew and Esau was a cunning huntsman a man of the field and Iakob was a perfect man dwelling in tents And Isaak loved Esau because venison was in his mouth and Rebekah loved Iakob And Iakob sod pottage and Esau came from the field and he was faint And Esau said to Iakob Let me taste I pray thee of that red that red pottage for I am faint therefore he called his name Edom. And Iakob said Sell to me this day thy first-birthright And Esau said Loe I am going to dye and wherefore serveth this first-birthright unto me And Iakob said Sweare unto me this day and he sware unto him and he sold his first-birthright unto Iakob And Iakob gave to Esau bread and pottage of lentiles and he did eate and drinke and rose up and went-away and Esau despised the first-birthright Annotations ADded that is did againe take a wife when hee was an hundred and fourty yeeres old and had of her sixe sonnes by the extraordinary blessing of God whereas fourty yeeres before his body was even dead in respect of naturall strength and vigour as the Apostle noteth Rom. 4. 19. a wife called elsewhere a concubine 1 Chron. 1. 32. what manner of wife that was see on Gen. 22. 24. Keturah in Greeke Chettoura Vers. 2. Zimran in Greeke Zombran Iekshan in Greeke Iezan Medan whose posterity are called Medanites Gen. 37. 36. Midian in Greeke Madiam and Madian Act. 7. 29. of him came the people called Madianites that soone fell from Abrahams faith to idolatry Num. 25. Shuach in Greek Soie of him came Bildad Iobs friend called the Shuchite Iob 2. 11. Vers. 3. Sheba in Greek Saba his posterity robbed lob of his oxen and asses Iob 1. 15. Vers. 4. Ephah or Gepha in Greeke Gephar Epher or Gepher in Greek Apheir of him the country Aphrica is thought to have the name Enoch in Heb. Chanoch as Gen. 5. 18. Vers. 5. to Isaak as being his onely heyre and child of promise Gen. 21. 12. a figure of Christ and Christians heyres by promise of all things Heb. 1. 2. Iohn 3. 34. Rev. 21. 7. Gal. 3 29. and 2. 28. Vers. 6. concubines Hagar and Keturah vers 1. east country or land of the East a part of Arabia hereupon mention is made of the sonnes of the East Iob 1. 3. And Iob himselfe was in likelihood the son of one of these sons or nephewes of Abraham by Keturah Vers. 7. 175 yeeres This summe of his yeeres sheweth how Abraham had lived a pilgrim in Canaan a hundred yeeres after he came out of Charran Gen. 12. 4. That he attained not to the yeeres of his forefathers who all lived longer then hee Gen. 11. 11. c. as did also his son Isaak Gen. 35. 28. That he left alive behind him Heber that great Patriarch and Prophet of whom hee had the surname to be an Hebrew Gen. 11. 17. and 14. 13. and from whom he was the seventh generation as Enoch was from Adam Vers. 8. hoary age as was promised Gen. 15. 15. of dayes so the Greek and Chaldee explaineth it and the Hebrew it selfe elsewhere Gen. 35. 29. Such words are often to be understood as a full for a full cup Psal. 73. 10. see Gen. 4. 20. and 5. 3. and by being full of dayes is meant a willingnesse to dye without desiring longer life on earth his peoples the Greeke translateth his people the like is said of Ismael vers 17. of Isaak Gen. 35. 29. of Iaakob Gen. 49. 33. of Aaron Num. 20. 24. of Moses Deut. 32. 50. and others sometime it is said gathered to their fathers 2 King 22. 20. Iudg. 2. 10. Act. 13. 36. and by Abrahams peoples are meant his fathers Gen. 15. 15. and the phrase signifieth the immortality of soules for Abrahams body was gathered to the body of Sarah onely as the next words shew and by his fathers are meant the spirits of just men made perfect Heb. 12. 23. See after in verse 17. Vers. 10. and Sarah as is shewed in Gen. 23. 19. Afterwards Isaak and Iakob with their wives were buried there also Gen. 49. 29. 31. Vers. 11. blessed Isaak so applying and confirming to him the promises made to Abraham Gen. 12. 2. and 14. 19. and 17. 19. and so Isaak commended to Iakob the blessing of Abraham Gen. 28. 3. 4. and by this blessing the righteousnesse of faith is implyed to Abrahams seed Galat. 3. 8. 9. c. Beer-lachai-roi in Greeke the well of vision in Chaldee the well at which the Angell of life appeared this place of Isaaks seating is not without mystery see Gen. 16. 14. and 24. 62. Vers. 12. generations a rehearsall of Ismaels off-spring as Gen. 5. 1. And here the fulfilling of Gods promise is seene made in Gen. 16. 10. 12. and 17. 20. and how hee that was borne after the flesh and cast out of Abrahams house Gal. 4. 23. 30 was multiplyed before Isaak the child and heyre of the promise See the like of Esau Gen. 36. 43. Vers. 13. Nebajoth he and his brethren seated in Arabia Esay 20. 13. 14. 16. Ezek. 27. 21. where peoples and places retained the footsteps of their names they gave themselves to shepherdy as appeareth Esay 60. 7. Ier. 49. 29. And here are twelve sons reckned which were Princes of their tribes as was promised in Gen. 17. 20. answerable in number to the twelve sonnes of Iakob heads of the twelve tribes of Israel but these Ismaelites are a generation before them as Ismael himselfe was borne before Isaak For that is first which is naturall and afterward that which is spirituall 1 Corinth 15. 46. Vers. 16. castles or villages dwelling houses so named of being faire and high built in a row or order In Greeke habitations as in Act. 1. 20. from Psal. 69. Vers. 17. 137 yeeres So he lived not so long as his father Abraham or his brother Isaak or as did Iakob though he lived till a great old age And this mention of the terme of his life and gathering to his fathers as was spoken before of Abraham v. 8. and the burying of his father with his brother vers 9. may be some probability of Ismaels repentance and dying in the faith of Abraham for unlesse it be he no reprobate hath his whole life time recorded in holy Scripture Or if
compared with my sister the Chaldee addeth God hath received my request when I supplicated in my prayer I desired that I might have a son as my sister and it is granted me Naphtali or as the Greek writeth it Nephthalâ—im Rev. 7. 6. by interpretation Wrastler or son of My wrastling Vers. 11. with a troup or a troupe is come for here is a double reading in the Hebrew margine it is written ba Gad a troupe is come which in the text is one word bagad that is in or with a troup so after in v. 13. beasri in or with my blessednes And so the Greek translates it In or with but the Chaldee turneth it is come Gad signifieth a troup or band of men and to this interpretation Iakob after doth allude Gen. 49. 19. How be it the Greek translates it with good lucke or fortune Fortunately And in Arabik the planet Iupiter is called Gad. Gad that is a troup or host after the Greek Luck or fortune This word is used in Esa. 65. 11. that prepare a table for the troup there the Chaldee translateth it Idols for it meaneth the host of heaven or planets Ver. 13. with my blessednes or In my happinesse that is as the Greeke explaineth it O blessed or happy am I meaning that this child was both with her felicity The Chaldee translateth it I have praise or commendation daughters that is as the Greek translateth it women so in Prov. 31. 29. Song 6. 8. And the Chaldee women will praise me call me blessed or count me happy This phrase the Virgin Mary useth Luk. 1. 48. see also Song 6. 8. Aser or Asher that is Blessed happy or making blessed Vers. 14 Mandrakes in Hebrew Dudaim which signifieth lovely or amiable the Greeke translateth them apples of Mandragoras or Mandrake-apples the Chaldee also calleth them Iabrochin that is Mandrakes which name is borrowed from the Arabicke They were such things as gave a smell Song 7. 13. Whether they were those that wee now call Mandrakes is uncertain The name is not found in Scripture but in this history and in Song 7. 13. there the Chaldee paraphrase calls it Balsa. Vers. 15. Is it small the Greeke translateth Is it not enough These contentions were not meerly carnall but partly also for desire of Gods ordinary blessing in propagation and chiefly for the increase of the Church and obtaining the promised seed for salvation Vers. 17. heard Leah the Chaldee saith received her prayer so vers 6 and 22. Gods providence and goodnesse is here admirable that he should regard and in his booke record such things as these about childish works and womens contentions for their husband unto which notwithstanding the Lord abaseâ—h himselfe passing by the heroicall acts of the world and preacheth his grace in the middest of all humane infirmities to those that in faith doe call upon him V. 18 Issachar â—he Gâ—e ke addeth the interpretation Issachar that is Hire It is written with the letters Issaschar but by the vowels Issachar one S not pronounced which is not usuall Sachar signifieâ—h Hire or wage whereof he had the name But in that she counteth her sonne a reward from God for giving her maid to her husband it seemeth to be her error Vers. 20. endowed or given me a good gift as the Greeke translateth Zebulun oâ— as the holy Ghost writeth it in Greeke Zabulon that is by interpretation Dwelling Vers. 21. Dinah that is Iudgement in Greeke Deina Vers. 22. remembred that is shewed care and help for Gen 8. 1. The Chaldee translateth the remembrance of Rachel came before God and hee receiued her prayer So in 1 Sam. 1. 19. 20. the Lord remembred Hannah opened that is as the Chaldee expoundeth it gave her conception So in Gen. 29. 31. Vers. 23. gathered or taken away my reproach meaning her barrennesse which was a reproach among men Luke 1. 25. 1 Sam. 1. 6. Esay 4. 1. Vers. 24. Ioseph that is He will adde or adding Sometime he is written Iehoseph as in Psal. 81. 6. and so it was graven on Aarons Brestplate Exod. 28. The like is in the writing of other names as Ionathan 1 Chron. 10. 2. or Iehonathan 1 Sam. 31. 2. Ioash 2 Chron. 24. 1. or Iehoash 2 King 12. 1. and sundrie the like will adde or prayerwise be adde to me The performance hereof see in Gen. 〈◊〉 17. Hereby her saith appeareth The Hebrew 〈…〉 ors observe that she said not other sonnes for she know that there should be but twelve tribes and she 〈…〉 yed that the some sonne might be of her R. Menachem on Gen. 30. Vers. 25. to my land or country meaning Canaan â—â—omâ—â—ed to him Gen. 28. 13. whither by faith he would returne and dwell in it expecting the blessing of God as Gen. 26. 3. Heb. 11. 9. So in Ier. 51. 9. Vers. 27. grace or favour in thy eyes an unperfect speech meaning tary I pray thee See the notes before on Gen. 11. 4. and 13. 9. and 23 13. Verse 28. Expresly-name or Nominate plainly appoint The Greeke saith distinguish that is distinctly name Vers. 30. before me that is before my comming so Gen. 32. 3. and 46. 28. encreased Hebrew broken forth that is increased and spred-abroad suddenly so vers 43. and Gen. 28. 14. The Greeke here translateth it encreased at my foot that is since my comming and by my travell and service So the foot is used to signifie laborious service Deut. 11. 10. and the comming or presence of any Hab. 3. 5 The Chaldee translateth it as before in vers 27. for my sake doe that is provide labour prepare c. for my owne family which he that doth not is worse then an Infidel 1 Tim. 5. 8. The Greeke translateth make my selfe and house Vers. 31. any thing that is any certaine wage or stinted hire of Labans gift He chose rather to depend on Gods providence will turne againe will feed c. that is as the Greeke explaineth it I will againe feed thy sheepe and keepe them Vers. 32. removing or remove thou and so the Greeke translateth separate thou it shall be meaning fuâ—h should bee his wage namely all that were borne so partie coloured after that time And this choice depended upon Gods blessing for naturally the cattell would bring forth others like themselves and so Iakobs part should be few But by Gods extraordinary providence it fel out otherwisee see Gen. 31. 10. 12. Vers. 33. my justice that is a just reward of my labours from the hand of God on whom I depend and just dealing in me who shall be seene to keepe nothing but my owne answer sor or testifie for or with me The contrary is in Esay 59. 12. our sinnes answer or testifie against us Answering is for witnessing in Exod. 20. 16. in time to come that is hereafter shortly the Hebrew phrase is in day to morrow but to morrow is often used for hereafter or time to come Exod. 13. 14. Deut. 6. 20.
sepulchre Deut. 34. 6. R. Menachem and the Zohar on Gen. 47. Vers. 31. bowed himselfe namely unto God with thankfulnesse who had after other blessings given him now this assurance by Iosephs promise and oath that hee should be caried into Canaan the figure of the kingdome of heaven Therefore this particular is related by Paul as a testimony of Iakobs faith Heb. 11. 21. the beds head whereon hee lay in his age and weakenesse and on the head or bolster wherof he rested himselfe worshipping God The like is said of David in his old age that he bowed himselfe upon the bed when hee blessed God 1 King 1. 47. 48. The Hebrew Mittah a bed the Lxxij Greeke interpreters having a copie without vowels Mtth did read it Matteh which signifieth a staffe and so translated it whom the Apostle followeth saying on the top of his staffe Heb. 11. 21. which might also well be that hee helped himselfe by leaning on his staffe and resting on the bolster of the bed Howbeit the two Chaldee Paraphrasts and other Greeke versions save that of the Lxxij translate according to the vowelled Hebrew bed CHAP. XLVIII 1 Ioseph with his sonnes visiteth his sicke father 2 Iakob strengtheneth himselfe to blesse them 3 Hee repeateth the promise 5 Hee adopteth Ephraim and Manasseh Iosephs sonnes as his owne 7 Hee telleth him of his mothers grave 9 He blesseth Ephraim and Manasseh 17 He preferreth the yonger before the elder though it displeased Ioseph 21 He prophesieth the Israelites returne to Canaan and giveth Ioseph his portion therein ANd it was after these things that one said unto Ioseph Behold thy father is sicke and he took his two sonnes with him Manasses and Ephraim And one told Iakob and said behold thy sonne Ioseph commeth unto thee and Israel strengthned himselfe and sate upon the bed And Iakob said unto Ioseph God almighty appeared unto me in Luz in the land of Canaan and blessed mee And said unto me behold I will make thee fruitfull and multiply thee and give thee to be an assembly of peoples and will give this land to thy seed after thee for an eternall possession And now thy two sonnes which were borne unto thee in the land of Egypt before I came unto thee into Egypt they are mine Ephraim and Manasses as Ruben and Simeon shall bee mine And thy begotten issue which thou shalt beget after them shall be thine by the name of their brethren shall they be called in their inheritance And I when I came from Padan Rachel dyed by me in the land of Canaan in the way when yet there was a little-peece of ground to come to Ephrath and I buried her there in the way of Ephrath that is Bethlehem And Israel saw the sons of Ioseph and said who are these And Ioseph said unto his father they are my sonnes whom God hath given to me in this place and he said take them I pray thee unto mee and I will blesse them And the eyes of Israel were heavy for old-age he could not see and hee brought them neere unto him and he kissed them and imbraced them And Israel said unto Ioseph I had not thought to see thy face and loe God hath made me to see thy seed also And Ioseph brought them out from betweene his knees and hee bowed himselfe on his face to the earth And Ioseph tooke them both Ephraim in his right-hand toward Israels left-hand and Manasses in his left-hand toward Israels right-hand brought them neere unto him And Israel stretched out his right-hand and put it upon Ephraims head and he was the yonger and his left-hand upon Manasses head hee prudentlyguided his hands for Manasses was the first borne And he blessed Ioseph and said the God before whom my fathers Abraham and Isaak did walke the God which fed me since I was unto this day The Angell which redeemed mee from all evill blesse the lads and let my name bee called on them and the name of my fathers Abraham and Isaak and let them increase like fish into a multitude in the midst of the land And Ioseph saw that his father put his right-hand upon Ephraims head and it was evill in his eyes and hee held-up his fathers hand to remove it from on Ephraims head unto Manasses head And Ioseph said unto his father not so my father for this is the first borne put thy right-hand upon his head And his father refused and said I know it my sonne I know it hee also shall become a people and he also shall be great but truly his yonger brother shall bee greater then hee and his seed shall be a plentie of nations And he blessed them in that day saying In thee shall Israel blesse saying God put thee as Ephraim and as Manasses and he put Ephraim before Manasses And Israel said unto Ioseph Behold I dye and God will bee with you and will returne you unto the land of your fathers And I doe give unto thee one portion above thy brethren which I have taken out of the hand of the Amorite with my sword and with my bow Annotations THings Hebr. words one said or it was said so vers 2. Vers. 3. 〈◊〉 Luz called also Bethel see Gen. 28. 13. 19. and 35. 6. Vers. 4. give thee to that is make of thee an assembly that is a multitude see Gen. 35. 11. The Greek expounds it a synagogue or assemblie of nations the Chaldee of tribes Vers. 5. And now or as the Greeke translateth Now therefore From the former promises hee groundeth his blessings to Iosephs children as authorized of God hereunto and putteth them in minde of returning to the promised land before or untill I came which the Greeke translateth before so in Exod. 22. 26. mine as my next children and not my childs children so these two are made heyres by adoption with Iakobs sonnes and Ioseph hath a double portion the first birthright being taken from Ruben and given unto him Gen. 49. 3. 4. 1 Chron. 5. 1. 2. and of Ioseph are reckoned two-tribes both in the Prophets Evangelist Num. 1. 32. 34. Rev. 7. 6. 8. Vers. 6. name of their brethren of Ephraim and Manasses counted of their stocke and tribe as if they were their sonnes not their brethren For children are usually called by their fathers name not by their brethrens See after vers 16. So Ephraim and Manasses are adopted into Iosephs place as fathers of tribes that if Ioseph had ever begotten â—oe children they should have beene reckoned as born to Ephraim Manasses his sons Vers. 7. Padan or as the Greeke hath it Mesopotamia of Syria see Gen. 25. 20. This mention of Rachels death is to shew how by right the first birthright came to Ioseph her first borne shee being indeed Iakobs first and most lawfull wife Gen. 29. 18. c. a little piece of ground a little way see Gen. 35. 16. Vers. 9. take and bring them as the Greeke translateth See Gen. 15. 9.
them foure wagons according unto their service for to ease the cariage Num. 7. 5. 8. Vers. 38. foremost or as the Greeke translateth it Eastward see Num. 2. 3. Moses and Aaron The Hebrewes as Baal hatturim vpon this place doe observe that here is a pause or distinction betweene Moses and Aaron to teach that Moses pitched in one place by himselfe and Aaron and his sonnes in another place by themselves Thus Moses a Levite of Kohath was King in Ieshurun Deut. 33. 5. and Aaron his brother Priest as for Moses two sonnes Gershon and Eliezer Exod. 18. 3 4. here is no mention of them neither in Num. 26. neither had they any prerogative but were among the other Kohathites and named of the tribe of Levi that is common Levites 1 Chron. 24. 14. the charge or the custodie the watch of the Sanctuarie the Levites being assistants under them Num. 18. 2 3. Of the watch which was wont to be kept in the Sanctuary see the annotations on Num. 15. 8. the stranger that is any saving Aaron and his sonnes see verse 10. Vers. 39. and Aaron in the Hebrew there are many extraordinary pricks over the name of Aaron for speciall cause R. Sol. Iarchi saith they were to signifie that Aaron himselfe was not among the number of the Levites none of the 22000. here mentioned Observe Aarons dignitie Hee was the elder brother unto Moses the King Exod. 7. 7. Hee was by mariage brother to Naasson Prince of Iudah for hee had to wife Elisabeth his sister Exod. 6. 23. Hee was joyned with Moses in the government of Israel Psal. 77. 20. He had the prerogative to sacrifice for the whole Church 1 Chron. 23. 13. But Christ our King and Priest after the order of Melchisedek farre excelleth him Hâ—b 7. and 8. chap. two and twentie thousand This summe accordeth not with the former particulars for there were of Gershon 7500. of Kohath 8600. of Merari 6200. which make in all 22. thousand and three hundred But Aaron and the Priests as also the first-borne of the Levites were the Lords after a peculiar manner Exod. 13. 2. and therefore deducted from the rest which were all taken in stead of the first-borne of Israel So there were so many thousand Levites as there are Hebrew letters because they were aboue others to apply the studie of Gods Law Deut. 33. 10. which because they did not according to their dutie God so disposed that Iehozadak the Priest in the 22. generation after Aaron was caried captive with the people into Babylon 1 Chron. 6. 3. 15. And here againe Gods providence appeareth that the Levites increase should be by just thousands and the Priests and first-borne of Levi by hundreds without any broken number such as was among the first-borne of Israel vers 43. See the notes on Num. 1. 25. Againe whereas the least of all the other tribes of Israel from twenty yeeres old and upward had 32000. and 200. Num. 1. v. 34 35. and the greatest 54000. and 600. v. 27. here the Levites which were counted from a moneth old and upward were but 22000. so the Lords portion was the least Yea of these 22. thousand there were found but eight thousand five hundred and fourescore that were fit for to doe service in the Sanctuary Num. 4. 47 48. so small was the number of those that served God in his ministerie in comparison with the campes of Israel Vers. 40. Muster or Number moneth old Hebr. sonne of a moneth Vers. 41. for me or unto me as the Chaldee expounds it thou shalt bring neere the Levites before me every first-borne or all the first-borne which being appointed unto the Lords service the Lord taketh the Levites to serve him in their stead This was for the first-borne males of man and beast which the Israelites now had all the first-borne that came after this were to be redeemed or given to the Priest Num. 18. 15. See the notes on verse 12. and 13. Vers. 43. and seventie and three God 's speciall providence appeareth againe in this number of the first-borne that it should be so neere unto the number of the Levites taken in their stead whom God destinated from the womb unto his service and made the summes of them so neere A like worke of God is observed by Moses in Deut. 32. 8. how he had appointed the borders of the peoples according to the number of the sonnes of Israel And whereas six hundred thousand men and moe Num. 1. 46. had but 22. thousand and 273. first-borne males in all their families it appeareth that the farre greater number of Israels first-borne were females who by reason of their sex were not fit to serve God in his sanctuary Which figured the small number of Gods elect among the many that are called Mat. 22. 14. Rom. 9. 6 7 8. For the elect are such as doe serve God day and night in his Temple Revel 7. 15. and are Priests unto God Rev. 5. 10. Vers. 45. shall be mine which the Chaldee explaineth shall minister before me Vers. 46. those that are to be redeemed Hebr. And the redeemed or as the Greeke translateth it And the redemptions or ransomes So after in vers 48 49 51. Here the overplus of the first-borne of man is reckoned and the summe of their ransome vers 50. but the overplus of cattle is not reckoned Vers. 47. five shekels a peece Heb. five five shekels which the Greeke translateth five shekels by the head These five shekels the price set here and in Num. 18. 16. was the value set in Lev. 27. 6. from a moneth old to five yeeres old and it was the least of all the valuations so that God burdened the Israelites with the ransomes as little as might be twentie geraâ—s or twentie pence the gerah was a peece of silver that weighed sixteene barley graines so the shekel weighed 320. graines see the notes on Exod. 30. 13. Vers. 48. the money Hebr. the silver so in vers 49 50 51. of the redeemed understand the money of those that are redeemed or as the Greeke translateth the redemptions of those that are moe Vers. 50. Of the first-borne in Hebrew Bâ—chor the First-borne is singular as spoken of one but translated in Greeke plurally as implying all And this seemeth to be taken not of particular persons as of them that were last numbred or any other for so the burden should have lien vnequally upon a few but of the church in generall Or to cut off contention it was done by lot as R. Solomon Iarchi saith he brought 22000. scrolles or papers according to the number of the Levites vers 39. and on every of them was written A son of Levi and 273. papers according to the number of the First-borne Israelites moe than the Levites vers 46. and on every of them was written Five shekels they mingled them and put them in a basket then said he unto them come draw your papers according to your lot Vers. 51.
and grow out of him by the blessing of God who maketh the crie tree to bud or flourish Ezek. 17. 24. as also it is prophesied of the church He shall cause them that come of Iakob to take root Israel shall blessome and bud and fill the face of the world with fruit Esat 27. 6. And the originall word for buds is also useâ— for younglings or youth as in Iob 30. 12. The bles soming or flourishing of this rod figured also the comfortable and glorious effect of the 〈◊〉 〈…〉 tion of the Priests office as Christ is 〈◊〉 to 〈◊〉 forth â—t the window flourishing thereâ— the 〈◊〉 Serg 2. 9. that we all with open face may 〈◊〉 as in a glasse the glorie of the Lord 2 Cor. 3. 18 and this to the shame of his enemies Psal. 1 32. 18. The Almonds figured the fruits of his administration which hastily should shew forth themselves to the comfort of the Saints and punâ—shment of alâ— that should resist him as unto Ieremie one of Aarons sonnes God shewed in a vision the râ—â— of an Almond tree which hath the name of 〈…〉 ning and opened the same unto him thus Then hast well seene for I will hasten my word to performe it Ier. 1. 11 12. Therefore as soone as Vzziâ—h the King rose up to usurpe the Priests office the leprousie even rose up in his forehead 2 Chron. 26. 18. 19. Vers. 10. Bring againe or Returne Aarons red before the Testimonie in Greeke the Testimonies meaning the Tables of the covenant in the Arke as is noted on vers 4. before which it was laid up and not in it for nothing was in the Arke save the two tables of stone 1 King 8. 9. The Hebrewes record how in Solomons Temple there was a stone in the most holy place in the west part therof on which they set the Arke and before it was the golden pot of Manna and the rod of Aaron Maim tom 3. in Beth habchirah chap. 4. sect 1. to be kept Hebr. for a keeping or reservation As the Manna was kept in the golden pot within the most holy place of the sanctuarie for a reservation and monument to the Israclites that the generations after might see the bread which God had given their fathers to eat in the wildernesse Exod. 16. 32. 34. so this rod was kept in the same place for a reservation and for a signe that all generations might know the confirmation of their Priest 〈◊〉 in Aarons line Both did lead them unto Christ the Manna figuring the flesh of Christ the 〈◊〉 bread from heaven wherewith the faithfull should be nourished unto life eternall Iohâ— 6. 31 32 33. 51. and the rod the Priesthood of Christ whereby they should be reconciled unto God Heb 9. 11 12. Therefore the Apostle mentioneth this budding rod with the pot of Manna among the most memorable things that were kept in the Holy oâ— holies Heb. 9. 3 4. the sonnes of rebellion which the Greeke translateth the disobedient sons meaning the Israelites called sonnes or children of rebellion because they were so much addicted thereunto as if rebellion it selfe had beene their mother so that Moses testified Yee have beene rebellions against the LORD from the day that I knâ—w you Deut. 9. 24. This phrase is common in the Scriptures as a sonne of injurious evilâ— or 〈◊〉 wickednesse Psal. 8. 23. for an injurious or wicked person and sonnes of affliction Prov. 31. 5. for afflicted persons so sonnes of Belial Deut. 13. 〈◊〉 1 Sam. 2. 12. sonnes of disobedience Ephes. 2. 2. and 5. 6. sonnes of the light and of the day 1 Thes. 5. 〈◊〉 children of wisdome Mat. 11. 19. children of obedience 1 Pet. 1. 14. and sundry the like 〈◊〉 shalt quite take away or shalt consume shalt wh 〈…〉 end their murmurings the Greeke translateth it and let their murmuring cease from me and they shall not die Vers. 12. we give up the ghost or have given up the ghost that is died or as the Greeke translateth are consumed This may be taken as an unjust complaint of theirs for the punishments that they had felt and should still feele for their sinnes Or rather as a serious complaint of their owne miserie being under sin and so by the Law under punishment and wrath like that which the Apostle saith I was alive without the Law once but when the commandement came sinne revived and I died and the commandement which was ordained unto life I found to be unto death Rom. 7. 9 10. The Chaldee paraphraseth upon their words thus Behold the sword hath killed some of us and behold the earth hath swallowed some of us and behold some of us are dead with the pestilence And Targum Ionathan thus Behold some of us are consumed with flaming fire and some of us are swallowed up into the earth and perished behold we thinke that as they so we all shall perish Vers. 13. that commeth neere in Greeke that toucheth the Tabernacle Shall we be consumed in giving up the ghost that is shall wee die every one This seemeth to be a deprecation whereby acknowledging their sinnes to be worthy of death they pray for mercy for so questions are often used in earnest deprecations as Wilt thou be angry with us for ever c. Psal. 85. 6. Wilt thou utterly reject us Lam. 5. 22. Wilt thou hold thy peace and afflict us very fore Esay 64. 12. and many the like CHAP. XVIII 1 The different charges of the Priests and of the Levites adjoyned unto them 9 The Priests portion of the peoples offrings and hallowed things and the use of them 21 The Levites portion is the tithes of the Israelites but no inheritance in the land 26. The Levites must give unto the Priests the tenth of their tithes as the Lords heave-offring and the rest themselves should enjoy for a reward of their service ANd Iehovah said unto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priest-hood And thy brethren also the tribe of Levi the tribe of thy father bring thou neere with thee that they may be joyned unto thee and minister unto thee but thou and thy sonnes with thee shall minister before the Tent of the Testimony And they shall keepe thy charge and the charge of all the Tent but they shall not come nigh unto the vessels of holinesse and unto the Altar that they die not both they and you And they shall be joyned unto thee and shall keep the charge of the Tent of the Congregation for all the service of the Tent and a stranger shall not come nigh unto you And ye shall keep the charge of the Holy place and the charge of the Altar that there be no servent wrath any more upon the sonnes of Israel And I behold I have taken your brethren the Levites from among the sonnes of Israel to you they are
in the Annotations on Gen. 18. 10. and 25. 31. what hath God wrought that is how wonderfull things God hath wrought for them The Greeke translateth it What God shall performe He teacheth that all the valiant acts of Israel should not be done by themselves but by God for them as it is shewed in Psal. 44. 1 2 c. Wherefore it is written Lord thou wilt ordaine peace for us for thou also hast wrought all our workes in us Esay 26. 12. And so the Apostle saith It is God which worketh in you both to will and to doe of his good pleasure Philip. 2. 13. and he which hath begun a good worke in you will performe it untill the day of Iesus Christ Phil. 1. 6. Vers. 24. as a couragious Lion Of these names of Lions see the Annotations on Gen. 49. 9. Of the Lions nature Solomon saith it is strongest among beasts and turneth not away for any Prov. 30. 30. Here the blessing which was specially given to the tribe of Iudah Gen. 49. is applied to all Israel which were in Christ the Lion of the tribe of Iudah Rev. 5. 5. for just men are bold as a Lion Prov. 28. 1. lift up himselfe a signe of stoutnesse courage and Majestie By this and the former rising up is meant the valiant onset which they should make upon their enemies the Canaanites whereof the booke of Iosua is a testimony and under them were figured the spirituall enemies of the salvation of Israel Satan sinne the world c. which the Church of Christ should resist and overcome by faith 1 Pet. 5. 9. and 2. 11. 1 Ioh. 5. 4. untill he cat the prey that is as the Chaldee and Targum Ionathan expound it untill he have killed his enemies Signifying hereby Israels constant fighting of the Lords battels not lying downe or giving themselves rest till they had gotten a full victory This was in part fulfilled in the conquest of Canaan at the end whereof the two tribes and an halfe returned with much riches cattell silver gold c. to divide the spoile of their enemies with their brethren Ios. 22. 3 4 8. And when David having fought the battels of the Lord sang unto his praise I have pursued mine enemies and destroyed them and turned not againe untill I had consumed them 2 Sam. 22. 38. But chiefly it is performed by the grace of God in Christ against the enemies of our soules whereof it is thus prophesâ—ed And the remnant of Iakob shall be among the nations in the middest of many peoples as a renting Lion among the beasts of the forrest as a young Lion among the flockes of sheepe who if he goe thorow both treadeth downe and teareth in pecces and none can deliver Thine hand shall be lifted up upon thine adversaries and all thine enemies shall be cut off Mic. 5. 8 9. And this spirituall warfare is not like the battels of the world with confused noise and garments rolled in bloud Esay 9. 5. but with the sword of the Spirit which is the word of God Ephes. 6. 17. in much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings by purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left c. 2 Cor. 6. 4. 7. For even Christ himselfe wheÌ„ he was called the Lion of the tribe of Iuda appeared like a Lamb as it had been slaine Revel 5. 5 6. and his people for his sake are killed all the day long are counted as sâ—â—epe for 〈◊〉 〈…〉 ghter and yet in all these things are more than 〈…〉 qutrours through him that loved them Rom. 8. 36 37. Vers. 25. Neither cursing curse him in Greeke Neither curse mee him with curses neither blessing blesse him that is neither curse Israel at all nor blesse him at all Here Balaks indignation against Balaam and sinne against God is increased rejecting his owne Prophet resisting the word of the Lord now the second time and when hee could doe no evill to Israel he would hinder them from good Vers. 27. per adventure it will be right in the eyes of God that is it will please God as the Chaldee expoundeth it and so the Greeke saith if it may please God This is Balaks third and last attempt against the Church of Christ in another place as Satan tempted Christ himselfe thrice in three severall places which not succeeding he then left him Matth. 4. 1 11. And whereas before the King supposed that Balaams seeing of the whole multitude was the let why hee did not curse them hee now perceiveth God to be the cause and therefore by sacrifices in a place idolatrous he seeketh to obtaine his favour Vers. 28. the top of Peâ—r the name of a mountaine called in Greeke Phogor and in Chaldee the top of the high-place of Peor where the Moabites used to sacrifice unto their idoll called Baal peor Num. 25. 2. 3. 18. and there they had a temple called Beth-peor or the house of Peor Deut. 3. 29. and neare it was a citie called Beth-peor which the Israelites had taken from King Sihon and it was after given for a possession to the Reubenites Ios. 13. 15 20. In this idolatrous mountaine the King hoping to be heard of God maketh supplication with new altars and sacrifices so continuing the abuse of his religion bent against the wil of God and to the destruction of his people CHAP. XXIV 1 Balaam leaving inchantments prophesieth by the Spirit of God the happinesse of Israel 10 Balak in anger dismisseth him 14 but before his departure he prophesieth of the Starre of Iakob and the distruction of some nations ANd Balaam saw that it was good in the eyes of Iehovah to blesse Israel and he went not as at other times to meet with inchantments but he set his face toward the wildernesse And Balaam lifted up his eies and he saw Israel abiding in tents according to their tribes and the Spirit of God was upon him And he tooke up his parable and said Balaam the sonne of Beor assuredly saith and the man whose eye is open assuredly saith Hee assuredly saith which heard the oracles of God which saw the vision of the Almightie falling and having his eyes uncovered How goodly are thy tents O Iakob thy tabernacles O Israel As the valleyes are they spread forth as gardens by the river side as Lign-aloes-trees which Iehovah hath planted as Cedar trees beside the waters He shall poure waters out of his buckets and his seed shall be in many waters and his King shall be higher than Agag and his kingdom shal be exalted God brought him forth out of Aegypt hee hath as the strengths of an Vnicorne he shall â—at up the nations his distressers and shall breake their bones and pierce them thorow with
hee is God of Gods and Lord of Lords the great God the mightie and the fearefull which will not regard persons nor take reward Hee doth the judgement of the father lesse and widow and loweth the stranger in giving unto him bread and raiment Love ye therefore the stranger for ye were strangers in the land of Egypt Thou shalt feare Iehovah thy God him thou shalt serve and to him shalt thou cleave by his name shalt thou sweare He is thy praise and he is thy God which hath done for thee these great and fearefull things which thine eies have seene With seventie sonles did thy fathers goe downe into Egypt and now Iehovah thy God hath made thee as the starres of the heavens for multitude Annotations AT that time Moses rehearsing the mercies of God unto Israel for which they should love and obey him sheweth how upon his request God presently shewed the tokens of his grace by renuing the covenant the history whereof is in Exod. 34. hew thee herein they differed from the first Tables which were the worke of God Exod. 32. 16. These being of Moses hewing shewed the worke of Moses Law upon the heart of man which is to hew and polish it but not to change it from stone to flesh for that is the worke of Christ see the notes on Exod. 31. 18. 34. 1. come up Moses onely and no man with him was commanded to goe up to the top of the mount and it was to be in the morning the time of mercie see Exod. 34. 2 3. Of the mount Sinai and how it differed from mount Sion see the annotations on Exod. 19. and 20. an Arke of this there was no mention in Exod. 34. but in Exod. 25. there the Arke and Mercy-feat that covered it is commanded which was a figure of Christ. That seemeth to be the Arke here spoken of for any other temporary Arke we reade not of Vers. 2. on the first Gods law was the same and unchanged though the tables figuring mens hearts are changeable Vers. 3. Shittim wood which was a kinde of Cedar uncorruptible as the Greeke translateth it see the notes on Exod. 25. 5. in my hand the Greeke saith in my two hands as was in Deut. 9. 15. The Tables which God made and gave before were written on these which Moses made were hewed but empty till God wrote upon them so the Law is written in mens hearts and they doe by nature the things of the Law Rom. 2. 14 15. but corrupting themselves in the things that they know their hearts are hewed onely by Moses ministery and how ever they boast of the Law yet through breaking the Law they dishonour God Rom. 2. 23. till that be fulfilled which God hath promised I will put my lawes into their minde and write them in their hearts Heb. 8. 10. Vers. 4. the ten words that is ten commandements or Decalogue these were written by God himselfe but other lawes then rehearsed were written by Moses Exod. 34. 27 28. For there the Lord came downe in a cloud proclaimed his name renued the covenant and repeated the principall lawes Exod. 34. 5. c. day of the assembly or of the Church that is when the Church or people were assembled to heare the Law or to meet with God as Exod. 19. 17. Deut. 5. 22. So in Deut. 18. 16. And in Acts 7. 38. it is said This Moses is he that was in the Church or Assembl◠in the wildernesse with the Angell which spake to him in the mount Sina and with our fathers who received the lively oracles to give unto us Vers. 5. in the Arke so the covenant remained in the midst of Israel and the Tables were not broken as at the first howbeit Moses face now shined at his second comming downe which terrified the people and caused him to veile his face an other signe of the weaknesse of his legall ministery see the notes on Exod. 34. 29. there they be for an evidence of Gods grace and testimony of his covenant renued with Israel Wherefore those Tables were called the Testimonie and the Arke wherein they were put the Arke of the Testimony see Exod. 25. 10. 16. 22. Vers. 6. journeyed the Arke of Gods covenant going before them to search out a resting place for them Numb 10. 33. So this was another testimony of their reconciliation with God and of his graces to bee communicated unto them in Christ. Beeroth by interpretation Wells or Pits which word is not mentioned in Num. 33. 31. but understood there Neither was it a place by mount Sinai from whence they first journeyed Numb 10. 33. but many stations from it as appeareth by Numb 33. 16. 31. Moses therefore keepeth not here the order of their travels but signifieth how they had gone many journeyes forward the Lord conducting thē Some of the Hebrewes as Aben Ezra doe thinke this was another place than that of the sonnes of Iaakan mentioned in Numb 33. and that hereby is meant Kadesh sonnes of Iaakan who was one of the posterity of Seir whom the Edomites drove out of their land 1 Chron. 1. 38. 42. Moses before named him Akan Gen. 36. 27. From the Pits or We 〈…〉 of these infidels God removed them towards the land of Canaan the promised holy land where by faith in Christ they might with joy draw waters out of the fountaines of salvation Esay 12. 3. Moserah called before in the plurall number Moseroth Numb 33. 30. and it was their station before they came to the wells of the sonnes of Iaakan though here Moses nameth it after Wherefore we 〈◊〉 here to understand againe from Moserah or Moserah The Greeke calleth it Misadai changing 〈◊〉 D. which is usuall as is noted on Gen. 4. 18. But Aben Ezra as before thinketh this Moserah 〈◊〉 the name of the wildernesse of mount Hor 〈◊〉 Aaron died and not the Moseroth spoken of 〈◊〉 Num. 33. there Aaron died not at Moserah unlesse it were the wildernesse of Hor as 〈◊〉 Ezra supposeth not at Beeroth but many jo 〈…〉 ey from it at mount Hor Num. 33. 37 38. We are therefore to understand these words thus 〈◊〉 or thither where Aaron died Or supplying the former word frō thence where Aaron died 〈◊〉 there out of the land of Canaan whereinto 〈◊〉 〈…〉 ght not enter because of his sin see the an 〈…〉 on s on Num. 20. 24. c. in his stead As 〈◊〉 〈…〉 at h of Moses and Aaron with their sister M 〈…〉 the King Priest and Prophetesse of Israel 〈◊〉 〈◊〉 testification of the weaknesse and impossibility of the legall kingdome and priesthood to being them into the kingdome of God so the 〈…〉 nce of the Priesthood in Aarons poste 〈…〉 y was another signe of Gods grace towards Israel for reconciliation of them to himselfe and blessing them till Christ who hath a Priesthood that passeth not from him to another should come who is able perfectly to save them that come
speaketh of God according to the language of the sonnes of Adam See the Annotations on Gen. 6. 6. Vers. 5. anger ire outward in the face grame grimnesse or fiercenesse of countenante The originall aph signifieth both the Nose by which one breatheth Psal. 115. 6. and Anger which appeareth in the snuffing or breathing of the nose as Saul is said to breathe out threatnings and slaughter Act 91. The circumstances of the Text will shew which of the two is meant though sometime it is doubtfull as Psal. 138. 7. wrath fervent ire inflamed displeasure This word Charon noteth burning or inflammation of choler sometime of griese Gen. 4. 5. Ior. 4. 10. sometime of other affections Nehem. 3. 20. suddenly trouble or vex apall fright make them to start It noteth hastinesse of seare and trouble opposed to firme staiednesse Vers. 6. And I The word And is here a signe of indignation stirred as was in the Apostle when he said And sittest thou to judge me c. Act. 23. 3. or and may be used here for but as in Gen. 42. 10. Isa. 10. 20. and often otherwhere have anointed or powred out that is ordained authorized by powring out the oile of the spirit the oile of gladnesse as is noted on vers 2. Of this word Nasac that signifieth to shed or powre out Nasick is used for a governour or one in authoritie Psal. 83. 12. Ios. 13. 21. Mic. 5. 5. Dan. 11. 8. According hereto the wisdome of God saith Prov. 8. 23. I was anointed or authorized from everlasting In David Christs figure this was outwardly performed when he was anointed King with oile 1 Sam. 16. 1. 13. and 2. Sam. 2. 4. and 5. 3. upon Siâ—n or over Tsijon the name of an high mountaine in Ierusalem on top whereof was a strong fort which the heathen Iebusites kept by force from Israel till Davids dayes Ios. 15. 63. 2 Sam. 5. 6 7. but he tooke it from them fortified it and called it Davids citie 1 Chro. 11. 4 5 7. Neere unto this was mount Morijah wheron Solomon built the Temple 2 Chron. 3. 1. Hereupon Ierusalem was called the holy citie Nehem. 11. 1. Isa. 52. 1. and 48. 2. Mat. 4. 5. with Luk. 4. 9. and Sion is named the Lords holy mountaine Ioel 3. 17. which he loved Psa. 78. 68. from which the law should come forth Isa. 2. 3. and where he would dwell for ever Psal. 132. 13 14. Therefore was it a figure of Christs Church Heb. 12. 22. Rev. 14. 1. Isa. 60. 14. mountaine of my holinesse or my mount of holinesse that is my holy mount as the Greeke turneth it So the Temple of Gods holinesse Psal. 79. 1. and people of his holinesse Esa. 63. 18. And in speech to Daniel Ierusalem is called the citie of his holinesse that is his holy citie by him so esteemed and regarded Dan. 9. 24. Such Hebrew phrases because they are more forcible the Apostles often used in Greeke to inure the Gentiles with them as Christ is called the Sonne of Gods love that is his beloved sonne Col. 1. 13. our Lord Iesus Christ of glory that is our glorious Lord Iam. 2. 1. and many the like Vers. 7. I will tell telling is often used for preaching declaring shewing as Psal. 22. 23. with Heb. 2. 12. Exod. 9. 16. with Rom. 9. 17. So hereby Christ noteth his propheticall office the decree Here the Hebrew el seemeth to be used for eth as cl haderech 2 Chror 6. 27. is the same that eth hoderech 1 King 8. 36. we may also read it thus I will tell of the decree cl being many times used for of as Gen. 20 2. Iob 42. 7. 2 King 19. 32. Ier. 51. 60. So the Greeke pros answering to the Hebrew el is used for of or concerning Heb. 1. 7. and 4. 13. decree prescript law or statute the Greeke translateth it the ordinance of the Lord the Chaldee the Covenant of God The Hebrew Chok usually denoteth the rules decrees and ordinances about Gods worship as the decree of the passeover Exod. 12. 24. 43. the decree of dressing the lampes Exod. 27. 21. of the Priests office and garments Exod. 29. 9. of their washing Exod. 30. 21. of the sacrifices Lev. 3. 17. and 6. 18. 22. and many other things about Gods service So may it here be taken that Christ preacheth the decree or rule of his calling to the office of priesthood as the Apostle gathereth from this place Hebr. 5. 5. or of serving God fulfilled of us by faith and obedience to his Gospel when these legall ordinances had an end Ioh. 4. 21. c. thou art my sonne Though holy men be called the sonnes of God Deut. 14. 1. 1 Iohn 3. 1. and likewise Angels Iob 1. 6. and 38. 7. yet is this title naturall and peculiar to our Lord Iesus the onely begotten of the Father whereupon the Apostle saith to which of the Angels said he this at any time Heb. 1. 5. The word art is supplied by the Apostle in Act. 13. 33. the like is sometime in the Hebrew Text it selfe as True was the word 1 King 10. 6. which in 2 Chron. 9. 5. is True the word so Thou leading out 1 Chron. 11. 2. Thou wast leading out 2 Sam. 5. 2. Also in the Greeke of the New Testament Sommer neere Mat. 24. 32. Sommer is neere Luke 21. 30. I this day or to day begat thee The word this is often omitted in the Hebrew as Deut. 4. 4. 8. 39. and 5. 1. 3. and 26. 17 18. and often is expressed as Deut. 2. 25. 30. and 4. 20. and 26. 16. and 27. 9. Of this point thus speaketh the Apostle Touching the promise made to the Fathers God hath fulfilled it unto us their children in that he raised up Iesus as it is written in the second Psalme Thou art my sonne I this day begat thee Act. 13. 32 33. See also Rom. 1. 4. and Heb. 5. 5. where Christs calling to be our High Priest is from hence proved Vers. 8. for thine inheritance or to bethine inheritance This noteth the subjection of the nations to the Sonne of God as the like manner of speech importeth Esay 14. 2. Zeph. 2. 9. Levit. 25. 46. Hereupon Christ is called heire that is Lord of all Hebr. 1. 2. See Psal. 82. 8. Ier. 49. 2. for thy firme possession or to be thy tenement to have and to hold It implieth Christs government of the world and so the Chaldee expoundeth it the dominion of the ends of the earth for thy possession The word for or some such like is here to be understood and sometime the Hebrew expresseth it as the house 1 King 7. 51. in stead of for the house 2 Chron. 5. 1. servants 1 Chron. 18. 6. in stead of for servants 2 Sam. 8. 6. and sundry the like Vers. 9. roughly rule them or bruse crush them The word signifieth to intreat evill or rigorously and this is meant of Christs enemies potter or former of the
beasts which are borne to him into one fold together but every flocke by it selfe They may not tithe of the sheepe for the bullocks noâ— of the bul 〈…〉 for the sheepe but they may tithe of the sheepe for the goats and of the goats for the sheep for Tson the flock compreheÌ„deth them both They may not tithe them that are born this yeere from them that are borne in another yeere even as they may not tithe of the seed of the land of the new for the old or of the old for the new All that are borne in the first of Tâ—â—ri September untill the 29. of Elâ—â— August are alike and they may tithe of the one for the other If five lambs be borne the 29. day of August and five the first of September they are not alike or matches If a lamb bring forth a yong within her yeere then shee and her yong are put into the fold together to be tithed Maim in Becoroth ch 7. s. 1. 5. The tithes as also the First fruits in Israel which the Lord sanctified to himselfe besides their use for his honour the sustentation of his ministers and the poore had also a further signification of Gods elect people whom hee sanctifieth and reserveth unto himselfe for salvation as the tithes and first fruits of his creatures Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search the Greeke translateth Thou shalt not change them a good for a bad or a bad for a good the change thereof that is the beast put in the place thereof not be redeemed under this the Hebrewes understand also a prohibition to sell it if it were unblemished as Maimony in Becoroth c. 6. s. 5. c. saith It is unlawfull to sell the tithe beast if it be perfect without blemish for it is said It shall not bee redeemed Wee have beene taught that this is also a prohibition to sell it And it seemeth unto me that be thas selleth his tithe doth nothing his sale is of no force neither shall the buyer receive it By the doctrine of our Scribes it is unlawfull to sell the blemished tithe yea though it bee slaine But if a blemished tithe beast be slaine it is lawfull to â—ell the fat synewes skin or bones thereof and they have forbidden nothing to bee sold but the flesh onely T 〈…〉 tithes in Israel being thus sanctified by the commandement of God unto his honour the maintenance of his ministers and reliefe of his poore people it taught them and teacheth us to honouâ— the Lord with our substance Prov. 3. 9. acknowledging him to bee the author of all our increase and store Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers and to communicate unto them in 〈◊〉 good things 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things should reape our carnall things 1 Cor. 9. 11. and to give almes of such things as wee have that all things may bee cleane unto us Luk. 11. 41. yea even to se 〈…〉 that we have and give almes to provide our selves bagges which waxe not old a treasure in the heaven that faileth not Luk. 12. 33. And as we beleeve that the purpose of God towards us in his election of grace standeth firme and unchangeable and hee loveth us unto the end Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever and with purpose of heart we should cleave unto the Lord Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law HEB. 8. 1. 2. We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens a minister of the Holies and of the true Tabernacle which the Lord pitched and not man HEB. 9. 28. Christ was once offred to beare the sinnes of many and unto them that looke for him shall he appeare the second time without Sinne unto salvation ANNOTATIONS VPON THE FOVRTH BOOKE OF MOSES CALLED NVMBERS WHEREIN BY CONFERENCE OF THE Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Lawes and Ordinances given of old unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IVDE vers 5. I will put you in remembrance though ye once knew this how that the Lord having saved a people out of the Land of Egypt afterward destroyed them that beleeved not PSALM 95. 10. Fortie yeeres was I grieved with this generation HEB. 3. 17 18 19. 4. 11. But with whom was he grieved fortie yeeres Was it not with them that had sinned whose carkasses fell in the wildernesse And to whom sware he that they should not enter into his rest but to them that beleeved not So wee see that they could not enter in because of unbeleefe Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleefe LONDON ¶ Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of NVMBERS THis fourth booke of Moses sheweth the numbers and order of the Tribes of Israel as they camped about Gods Sanctuarie and journeyed thorow the Wildernesse with the many troubles rebellions punishments favours deliverances conquests c. in their travels during the time of almost 39. yeeres With additions and explanations of sundry Lawes given of God for their sanctification and preparation to the inheritance of the Land of Canaan More particularly THe numbring of the Tribes of Israel except the Levites Chap. 1 The order of the Tribes when they encamped and journeyed 2 The numbers order charges of the Priests and Levites 3. and 4 Lawes for the sanctifying of the Campe for jealousie Nazirites and blessing of the people 5. and 6 The Princes oblations at the dedication of the Tabernacle and Altar 7 The consecration of the Levites to their ministeries 8 The Passeover in the wildernesse The cloud that guided the people 9 Silver trumpets with their uses The campe ariseth and setteth forward 10 The people murmur and lust for flesh are fed and punished Seventie Elders are joyned with Moses 11 Mary murmureth against Moses and is striken with leprosie 12 Twelve men are sent to spie the Land of Canaan 13 They bring up an evill report of the Land the people murmur and rebell and are condemned to die in the wildernesse 14 Lawes how to sacrifice in Canaan 15 The rebellions and punishments of Korah Dathan Abiram and the Congregation of Israel 16 Aarons rod flourisheth for a signe to confirme the Leviticall priesthood 17 The Priests and Levites