it such tribulations which the Ierusalemy Thargum explaineth thus and great sorrow hath befallen me this day for that my two sons Nadab and Abihu are dead and I mourne for them good in the eyes that is pleasing and acceptable see Gen. 16. 6. Thargum Ierusalemy expoundeth it thus Loe if I had eaten the sin-offring to day were it possible that it could bee pleasing and right before the Lord meaning it could not be So Aaron excuseth himselfe by reason of his sorrow which made him unfit and unworthy to eat of those holy things The law requireth them that â—at before the Lord to rejoyce Deuteronomie 12. 7. And when they brought their sanctified things they were to say I have not eaten of it in my mourning Deut. 26. 14. When God would refuse the sacrifices of sinners hee saith they shall be unto them as the bread of mourners all that eat thereof shall be polluted Hosea 9. 4. In the Hebrew canons it is also said An inferiour Priest which is in the Sanctuary at his service if hee heare that hee hath a friend dead whom hee ought to bewaile although hee goe not out of the Sanctuary hee may not serve because he is a mourner and if hee serve when he mourneth according to the law he polluteth his service whether it be in the offring of one man alone or the offring of the Congregation But the High Priest serveth when hee is a mourner as it is written Levit. 21. 12. HE SHALL NOT GOE OVT OF THE SANCTVART AND HE SHALL NOT PROFANE c. as if he should say he shall abide and serve the service that he hath in hand and it is not profaned But though the High Priest serve mourning it is unlawfull for him to eat of the holy things as it is written Levit. 10. 19. AND IF I HAD EATEN THE SIN-OFFRING TO DAY SHOVLD IT HAVE BEENE GOOD IN THE EYES OF THE LORD And so he hath no portion to eat with the rest at evening Maimony treat of Entring into the Sanctuary chap. 2. Sect. 6. 8. See for the Priests mourning more on Levit. 21. Vers. 20. it was good the Greeke translateth it pleased him So Moses admitteth of the answer as reasonable For often times the letter of the law giveth place to great necessities as David in his hunger did eaâ— the shew-bread which was not lawfull for him Matth. 12. 3. 4. Ezekias admitted to the Passeover some chat were not cleansed according to the law but healed by the Lordâ— 2 Chron. 30. 18. 19. 20. Here now all Israol saw and Moses and Aaron themselves acknowledged the impossibility of the law and of the Priesthood thereof to bring them unto God in that so great imperfections were manifested at the very first administration and alwaies after For the Law maketh mâ—n High Priests which have infirmitie but the word of the oath which was since the Law maketh the Son who is perfected for evermore Heb. 7. 28. CHAP. XI 1 A law teaching what beasts may 4 and what may not be eaten 9 What fishes 13 and what fowles 24 How carkasses doe pollute 29 The creeping things which are unclean 32 and how their carkasses doe defile things 39 Clean beasts that dye of themselves become uncleane 43 An exhortation unto holinesse in observing this Law ANd Iehovah spake unto Moses and unto Aaron saying unto them Speak ye unto the sonnes of Israel saying These are the beasts which ye shall eat of all the beasts which are on the earth All that parteth the hoofe and cleaveth asunder the cleft of the hoofes and cheweth the cud among the beasts that shall ye eat But this ye shall not eat of them that chew the cud or of them that part the hoofe the Camel because he cheweth the cud and he parteth not the hoofe he shall be uncleane unto you And the Conie because hee cheweth the cud and parteth not the hoofe hee shall be uncleane unto you And the Hare because he cheweth the cud and parteth not the hoofe he shall be uncleane unto you And the swine because he parteth the hoofe and cleaveth-asunder the clefâ— of the hoof he cheweth not the cud he shall be unclean unto you Of their flesh shall ye not eat and their carkasse shall ye not touch they shall be uncleane unto yâ—u These ye shall eat of all that are in the waters all that hath â—in and scale in the waters in the seas and in the rivers them shall yee eat And all that hath not â—in and scale in the seas and in the rivers of every moving thing of the waters of every living soule that is in the waters they shall be an abhomination unto you Even an abhomination shall they be unto you of their flesh ye shal not eat and their carkasses ye shall have-in-abhomination All that hath not fin and scale in the waters that shall be an abhomination unto you And these ye shall have-in-abhomination among the fowles they shall not be eaten they shall be an abhomination the Eagle and the Ossifrage and the Osprey And the Vulture and the Kite after her kinde Every Raven after his kinde And the Owle and the Night-hawk and the Sea-gull and the Hawk after his kinde And the Great-owle and the Cormorant and the Little-owle And the Redshanke and the Pelecan and the Gier-eagle And the Storke the Heron after her kinde and the Lapwing and the Bat. Every creeping-thing that flieth that goeth upon all foure that shall be an abhomination unto you Yet these ye shall eat of every creeping-thing that flieth that goeth upon all foure which * 〈◊〉 hath not legges above his feet to leap with them upon the earth These of them yee shall eat the common-Locust after his kinde and the locust-Soleam after his kinde and the locust-Chargol after his kinde and the locust-Chagab after his kinde And every creeping-thing that flieth which hath foure feet that shall be an abhomination unto you And for these yee shall be uncleane who-soever toucheth the carkasse of them shall be uncleane untill the evening And whosoever beareth ought of the carkasse of them shall wash his clothes and be unclean untill the evening Of every beast which doâ—â— part the hoofe and it cleaveth not the cleâ—asunder and it cheweth not the cud they shall be uncleane unto you whosoever toucheth them shall be uncleane And whatsoever goeth upon his pawes of any beast that goeth upon foure feet they shall be uncleane unto you whosoever toucheth the carkasse of them shall be uncleane untill the evening And hee that beareth the carkasse of them shall wash his clothes and bee unclean untill the evening they shall be unclean unto you And these shall be unclean unto you among the creeping-things that creepe upon the earth the weasel the mouse and the â—ortoys after his kind And the ferret and the chamaeleon the lyzard and the snail and the moll These shall be uncleane to you among all that creepe whosoever toucheth
the veil c. that he died not because God would appeare in the cloud upon the Mercie-seat Lev. 16. 2. Vers. 36. journeyed in all their journeyes and in the place where the cloud abode there the sons of Israel pitched their tents Al the daies that the cloud dwelled upon the Tabernacle whether it were a day or daies or a Moneth or a yeere they rested in the tents and journeyed not when the cloud was taken up whether it were by day or by night then they journeyed At the mouth of the Lord they pitched their tents and at the mouth of the Lord they journeyed they kept the charge or watch of the Lord Num. 9. 17. 23. This token of Gods guidance and protection of his people continued with Israel whiles they travelled in the wildernesse which grace the generations following remembred to the praise of God Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah the Divine presence of the Lord. and fire At evening there was upon the Tabernacle as it were the appearance of fire untill the morning so it was alway the cloud covered it by day and the appearance of fire by night Numb 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel whereof it is written The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and smoake by day and the shining of a flaming fire by night for upon all the glorie shall be a defence Esay 4. 5. The number of the Sections or Lectures in Exodus are eleven the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements Malach. 4. 4. By the Law is the knowledge of Sinne Rom. 3. 20. The Law worketh wrath for where no Law is there is no transgression Rom. 4. 15. By the works of the Law shall no flesh be justified Gal. 2. 16. The Law was our Schoolemaster to bring us unto Christ Gal. 3. 24. Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. ANNOTATIONS VPON THE THIRD BOOKE OF MOSES CALLED LEVITICVS VVHEREIN BY CONFERRING THE HOly Scriptures by comparing the Greeke and Chaldee versions and mouments of the Hebrewes the Sacrifices and other legall Ordinances heretofore commanded of God to the Church of Israel are explained BY HENRY AINSWORTH HEB. 7. 19. The Law made nothing perfect but the bringing in of a better hope by the which wee draw nigh unto God HEB. 10. 14. By one offring Christ hath perfected for ever the m that are sanctified HEB. 13. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his name LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of LEVITICVS THis third Booke of Moses containeth the Law of Sacrifices and rites concerning them of Sacrificers and their holy ministration in the Sanctuary of the peoples sanctification from all outward and inward pollutions of religious actions to be done by the body of the Church and all the members thereof publikely and privately of the place where and times when Gods worship was chiefly to be performed with a confirmation of the whole Law by promises and threatnings All which God speaking out of the Tabernacle in the wildernesse declared unto Israel by the hand of Moses in the first moneth of the second yeere after their deliverance out of the land of Egypt which was in the yeere from the creation of the World 2514 More particularly GOD teacheth Israel how to sacrifice their Burnt offrings Chap. 1 The Meat-offring of flowre cakes wafers and first fruits 2 The Sacrifice of Peace-offrings of the herd or flocke 3 Sin-offrings for the Priest Congregation Ruler and private man 4 Trespass-offrings of sundry sorts for sundrie sinnes 5 Lawes more particularly touching the former sacrifices 6 Lawes touching the Trespass-offring and Peace-offrings Fat and Blood 7 The consecration of Aaron and his sons to the Priesthood 8 Aarons first offrings for himselfe and the people consumed by fire 9 Aarons sonnes transgress and are slaine of God Lawes for the Priests 10 The Law for cleane and uncleane beasts fowles fishes c. 11 Of a womans purification after child-birth 12 Of discerning Leprosie and judging it in men and in garments 13 Of clensing Lepers that are healed Of Leprosie in houses 14 Of the uncleane by runningyssues and their purification 15 Of the high Priests service on Atonement day to cleanse the Sanctuarie and reconcile the Church unto God once in the yeere 16 The place of sacrificing Against eating blood torne things c. 17 Against unlawfull copulations idolatrie and heathenish customes 18 Sundry lawes for holiness and righteousnes and against sins 19 Punishments for idolaters fornicators and other the like 20 Special holiness and perfection required in the Priests 21 Vncleane priests may not minister Sacrifices must be unblemished 22 The solemne feasts at certaine times of the yeere 23 Provision for Lamp oile and Shew-bread A blasphemer is stoned 24 Of the seventh or Sabbath yeere and Iubile with their rites 25 Promises and threatnings to confirme the Law of God 26 A law concerning Vowes devoted things and tithes 27 Ye shall be holy for I Iehovah your God am holy Lev. 19. 1. THE THIRD BOOKE OF MOSES CALLED LEVITICVS CHAPTER I. 1 God giveth by Moses a Law unto Israel touching the Burnt-offerings 3 of the herd 10 of the flock 13 of the fowles AND hee called unto Moses and Iehovah spake unto him out of the Tent of the Congregation saying Speake unto the sons of Israel say unto thē when any man of you shal offer an oblation to Iehovah of the cattell of the herd of the flock ye shall offer your oblation If his oblation be a Burnt-offring of the herd let him offer it a male perfect at the doore of the Tent of the congregation shall he offer it for his favourable acceptation before Iehovah And he shall lay his hand upon the head of the Burnt-offring and it shall be favourably accepted for him to make-atonement for him And hee shall kill the yongling of the herd before Iehovah and the sons of Aaron the Priests shall bring neere the blood and shall sprinkle the blood upon the Altar round about which is by the doore of the Tent of the congregation And he shall flay the Burnt-offring and shall cut it into the peices therof And the sons of Aaron the priest shall put fire upon the Altar and shall lay the wood in-order upon the fire And the sonnes of Aaron the priests shall lay in order the pieces the head the fat upon the wood w ch is on the
law of the Burnt-offring 14 and of the Meat-offring 19 The offring at the consecration of a Priest 24 The law of the Sin-offring AND Iehovah spake unto Moses saying A soule when it shall sin transgresse a transgression against Iehovah and falsly deny unto his neighbour in a thing-delivered-him to-keepe or in the putting of the hand or in a thing-taken-awayby-violence or hath deceitfully-oppressed his neighbour Or have found a thing lost and falsly-denieth concerning it sweareth with falsehood for any-one of all that a man shall doe sinning in these Then it shall be when he hath sinned and is guiltie that hee shall restore the thing-taken by-violence which he violently took away or the thingdeceitfully-gotten which hee hath got-deceitfully or the thing-delivered him-to keep which was delivered unto him to keep or the lost thing which he found Or all that about which he hath sworne with falshood and he shall pay it in the principall thereof and shall adde thereto the fift parts thereof unto him to whom it appertaineth shall hee give it in the day of his Trespasse And hee shall bring his Trespasse offring unto Iehovah a ram perfect out of the â—â—ock with thy estimation for a Trespasse offring unto the Priest And the Priest shall make-atonement for him before Iehovah and it shall be mercifully-forgiven-him for any-one of all that he hath done in trespassing therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying CoÌ„mand Aaron and his sons saying This is the law of the burnt-offring it is the burnt-offring because of the burning upon the altar al night unto the morning the fire of the altar shal beburning in it And the Priest shal put-on his linnen rayment and linnen breeches shall he put upon his flesh and he shall take-up the ashes which the fire hath consumed with the Burnt-offring on the altar and he shall put them besides the altar And he shall put-off his garments and put on other garments and shall carie forth the ashes to without the camp unto a cleane place And the fire upon the altar shall be burning in it it shall not be put-out and the Priest shall burne wood upon it every morning and shall lay-in-order upon it the Burnt-offring and shall burne upon it the fats of the Peace-offrings Fire continually shall be burning upon the altar it shall not be put-out And this is the law of the Meat-offring the sonnes of Aaron shall offer it before Iehovah before the altar And he shall take-up of it his handfull of the flowre of the Meat-offring and of the oile thereof and all the frankincense which is upon the Meat-offring and he shall burne upon the altar for a savour of rest the memoriall of it unto Iehovah And the remainder thereof shall Aaron and his sonnes eat in unlevened cakes shall it bee eaten in the holy place in the court of the Tent of the congregation they shall eat it It shall not be baken with leven I have given it for their portion of my Fire-offrings it is holy of holies as the Sin offring and as the Trespasse offring Every male among the sonnes of Aaron shall eat of it it shall be a statute for ever in your generations concerning Iehovahs Fire offrings all that toucheth them shall be holy And Iehovah spake unto Moses saying This is the oblation of Aaron and of his sonnes which they shall offer unto Iehovah in the day that he is anoynted the tenth part of an Ephah of fine-flowre for a continuall Meat-offring halfe of it in the morning and halfe of it in the evening On a pan it shall be made with oile hastily-fryed shalt thou bring it the baken pieces of the Meat-offring thou shalt offer for a savour of rest unto Iehovah And the Priest that is anoynted in his stead of his sonnes shall doe it it is a statute for ever unto Iehovah it shall be burnt for a Whole-burnt-offring And every Meat-offring of the Priest shall be Whole-burnt-offring it shall not be eaten And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes saying This is the law of the Sin offring in the place where the Burnt-offring is killed shall the Sin offring be killed before Iehovah it is holy of holies The Priest that offreth-it-for-sin shall eat it in the holy place shall it be eaten in the court of the Tent of the congregation All that shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon a garment that whereon it is sprinkled thou shalt wash in the holy place And the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brazen vessell it shall be both scowred and rinsed in water Every male among the Priests shall eat thereof it is holy of holies And no Sin offring whereof any of the blood thereof is brought into the Tent of the congregation to make-atonement with in the holy place shall be eaten it shall be burnt in the fire Annotations ASoule that is man or woman as God explaineth it in Num. 5. 6. so the Chaldee expoundeth it a man transgresse it is the word before used in Levit. 5. 15. The Greeke here translateth despising despise the commendements of the Lord or neglect them falsly deny or lye as the Greeke translateth but the word meaneth lying by denyall of a thing as Gen. 18. 15. This sinne God generally forbiddeth Levit. 19. 11. And this law here concerneth sinnes both against God by swearing and against our neighbour by injuring him a thing-delivered him-to-keepe a thingcommitted-to one which shall againe be required called in Hebrew Pikkadon of encommending thing and requiring it in Greeke Parathekee or committing it to ones fidelitie which word Paul useth in 2 Tim. 1. 12. of God I am perswaded that he is able to keepe that which I have committed unto him in Latine a Depositum So in 1 Tim. 6. 20. and 2 Tim. 1. 14. In Gen. 41. 36. the word is used for store or provision laid up See the judiciall lawer for these cases in Exod. 22. 7. 10. c. the putting of the hand This phrase here onely used seemeth to meane fellowship or partnership when men deale and put their hands as it were together in a matter so the Greeke translateth it communion or societie and the Chaldee the communion or fellowship of the hand that is commerce Or we may take it for putting into the hand that is committing of a thing to ones care and fidelity to use or imploy for him It may also imply the lending of a thing or borrowing Thus Sol. Iarchi expoundeth it that he hath put money into his hand to occupie or hath lent it him a thing-taken-by-violence or arobberie rapine It implieth force as the next doth fraud 2 Sam. 23. 21. Iudg. 9. 25. This God hateth though it be for Burnt-offring Esa. 61. 8. deceitfully oppressed or defrauded by cavilation calumniation false accusation or
unto him without the campe bearing his reproach c. Heb. 13. 10. 13. Teaching us hereby to have communion with Christ both by faith in applying to our selves his death and sufferings 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions going out from our earthly habitations and seeking the things that are above 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sinne Rom. 6. 6. CHAP. VII 1 The law of the Trespasse-offring 11 and of the Peace-offrings 12 Whether they were for Thanksgiving 16 or a vow or a voluntary offring 23 The Fat 26 and the blood are forbidden to be eaten 28 The Priests portion in the Peace-offrings ANd this is the law of the Trespasse-offring it is holy of holies In the place where they kill the Burnt-offring shall they kill the Trespasse offring and the blood therof shall he sprinkle upon the alâ—ar round about And he shall offer of it all the fat thereof the rump and the fat that covereth the inwards And the two kidneyes and the fat which is upon them which is upon the flankes and the caule above the liver with the kidneyes hee shall take-away it And the Priest shall burne them upon the altar for a Fire offring unto Iehovah it is a Trespasse offring Every male among the Priests shall eate thereof in the holy place shall it be eaten it is holy of holies As is the Sin offring so is the trespasse offring there is one law for them the Priest that shall make-atonement therwith his shall it be And the Priest that offreth a mans Burnt-offring the skin of the burnt-offring which he hath offred it shall be for the Priest himselfe And every Meat-offring that is baken in the oven and all that is made in the frying-pan and on the pan shall bee for the priest himselfe that offreth it And every Meat-offring mingled with oyle and dry shall be for all the sonnes of Aaron one as much as another And this is the law of the sacrifice of Peace-offrings which he shall offer unto Iehovah If he offer it for Confession then he shall offer with the sacrifice of Confession unlevened cakes mingled with oile and unlevened wafers aâ—ointed with oile and of fine flowre hastily-fryed cakes mingled with oile With the cakes levened cakes of-bread shall he offer for his oblation with the sacrifice of Confession of his Peace-offrings And he shall offer one of them out of the whole oblation for an Heave-offring unto Iehovah it shall be of the Priests even his that sprinkleth the blood of the peace-offrings And the flesh of the lacrifice of Confession of his Peace-offrings shall bee eaten in the day of the offring of it he shall not leave of it untill the morning And if the sacrifice of his oblation bee a vow or a voluntary offring it shall be eaten in the day that hee offreth his sacrifice and on the morrow the remainder also of it shall bee eaten But the remainder of the flesh of the sacrifice in the third day shall be burnt with fire And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all in the third day it shall not be favourably-accepted hee that offreth it it shall not bee imputed unto him it shall bee a polluted-thing and the soule that eateth of it shal beare his iniquity And the flesh that toucheth any uncleane-thing shall not bee eaten it shall bee burnt with fire and the flesh every one that is cleane shall eate the flesh But the soule that eateth the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah and hath his uncleannes upon him even that soule shall be cut-off from his peoples And the soule that shall touch any uncleane thing the uncleannesse of man or an unclean beast or any abomination that is uncleane and eate of the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah even that soule shall be cut off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying yee shall not eate any fat of oxe or of sheepâ— or of goat And the fat of a carkasse and the fat of that which-is-torne-in-peeces shall be used for any worke but eating yee shall eat of it For whosoever eateth the fat of the beast of which he offreth a Fire offring unto Iehovah even the soule that eateth it shall be cut off from his peoples And ye shall not eat any blood in any of your dwellings of fowle or of beast Any soule that eateth any blood even that soule shal bee cut-off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying He that offreth the sacrifice of his Peace-offrings unto Iehovah shall bring his oblatioÌ„ unto Iehovah of the sacrifice of his peace-offrings His hands shall bring Iehovahs Fire offrings the fat with the breast it shall he bring the breast to wave it for a Wave-offring before Iehovah And the priest shal burne the fat upon the altar and the breast shall bee Aarons and his sonnes And the right shoulder shall ye give for a Heave-offring unto the priest of the sacrifices of your Peace-offrings He of the sonnes of Aaron that offreth the blood of the peace-offrings and the fat his shall the right shoulder bee for a portion For the wave breast and the hâ—ave shoulder have I taken of the sonnes of Israel from off the sacrifices of their Peace-offrings and have given them unto Aaron the Priest and unto his sonnes by a stature for ever from among the sons of Israel This is the anointing of Aaron and the anointing of his sonnes out-of Iehovahs fire offrings in the day when hee presented them to minister-in-the-priests-office unto Iehovah Which Iehovah commanded to give unto them in the day that hee anointed them from among the sonnes of Israel by a statute for ever throughout their generations This is the law of the Burnt-offring of the Meat-offring and of the Sin offring and of the Trespasse offring and of the fillings of the hand and of the sacrifice of Peace-offrings Which Iehovah commanded Moses in Mount Sinai in the day that he commanded the sonnes of Israel to offer their oblations unto Iehovah in the wildernesse of Sinai Annotations TRespass-offring Hebrew Asham that is trespass or guiltinesse in Greeke the Ram for trespasse This is an explanation of things commanded in Lev. 5. holy Hebrew holines of holinesses that is a most holy thing so in vers 6. Ver. 2. the place the Northside of the altar Lev. 1. 11. figuring the place where Christ our sinne and Trespass-offering should be killed for us as is noted on Lev. 6. 25. he sprinkle meaning the Priest as hee sprinkled the blood of the Burnt-offrings and of the Peace-offrings See the notes on Lev. 1. 5. and 3. 2. 8. V. 3. the
in their administration betweene Gods wrath and the people Num. 16. 46. 48. And their publike duty might not bee interrupted by private passion or affection Vers. 7. not goe out that is not leave off your ministration for griefe of this which is befallen you See the annotations on Levit. 21. 12. the oile c. which signifieth the Anointing that is the graces of the Spirit whereof Ioyfulnesse was one speciall Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn when they administred before the Lord compare Levit. 21. 10. 11. 12. Vers. 9. wine or strong drinke The Hebrewes as Baal hatturim and others thinke that Aarons sons had sinned in drinking too much wine when they offred strange fire and that thereupon this law was given Whether that were so or not the Lord by this precept required sobrietie in the Priests and carefulnesse to administer justly lest they should drinke and forget the law as Prov. 31. 5. should erre through wine be out of the way through strong-drinke as Esay 28. 7. Accordingly the Ministers of the Gospell must be sober and not given 〈◊〉 wine 1 Tim. 3. 2. 3. It is likely that all wine was forbidden the Priests when they were to serve yet the Hebrewes have their limitations as that they might not drinke above the fourth part of a Lâ—g or of an halfe pinte of wine and that 〈◊〉 wine and at one time and of wine that was 〈◊〉 daies old at the least But if he drinke lesse then afâ—â—â—th part of a Log of wine or drinke a fourth part 〈◊〉 pause of time betweene or if it be mixed with water 〈◊〉 if hee drinke wine from the presse within 40. 〈◊〉 though more then a fourth part he is discharged and profaneth not his service If he drink more then 〈…〉 part of wine though it be mixed and though he p 〈…〉 tweene and drinke a little and a little he is guilty of death and his service is disâ—llowable Maimony in â—ath ha 〈…〉 kdash c. 1. S. 1. But the Law forbidden wine absolutely as here so in Ezek. 44. 21. 〈◊〉 shall any priest drinke wine when they enter into the 〈◊〉 ner court strong-drinke in Hebrew She 〈…〉 〈◊〉 which the Greekes borrow the word Sâ—â—â—â—â— in Luke 1. 19. and it meaneth all whatsoever maketh drunken whether drinke made of mault or of the juyce of fruits as Pearrie Sider and the like When ye goe into the Tent meaning the courtyard of the Tent to serve therein as it is opened by the Prophet when they enter into the inner court Ezek. 44. 21. The Hebrewes understand it of the court betweene the Tent and the Altar that stood in the court Every Priest that is fit for service if he drinke wine it is unlawfull for him to goe into the Sanctuarie from the Altar forward and if he doe â—oe in and serve his service is disallowed and he is guilty of death by the hand of God as it is written That ye dye not Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie for drunkennesse so is it unlawfull for any man whether Priest or Israelite to teach when he is drunke Though he have but eaten dates c. if his senses bee troubled a little let him not teach as it is written And that yee may teach the sonnes of Israel Levit. 10. 11. Maimo ny in Biath hamikdash chap. 1. Sect. 1. 3. Vers. 10. that ye may separate or to make difference and this is meant not onely for themselves but others as in Ezek. 44. 23. they shall teach my people the difference between holy and prophane and cause them to discerne betweene uncleane and cleane And for not doing this the Priests are blamed Ezek 22. 26. See also Levit. 20. 25. holy Hebr. holinesse meaning of persons and things In Greeke between the holy ones and the profane Vers. 11. all the statutes a part of the Priests office was to teach the people as here and in Deut. 33. 10. therefore it is said The Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the Angell or Messenger of the Lord of hosts Mal. 2. 7. And as they were to teach so the things to be taught should be al Gods statutes as the Apostle saith I have kept nothing back but have shewed you al the counsel of God Act. 20. 27. Vers. 12. the Meat-offring that before mentioned in Levit. 9. 17. unlevened or eat it made into unlevened cakes See Levit. 6. 16. and 2. 10. where this law was before given which Moses here repeateth leâ—t through trouble of mind for the judgment now befallen them the Priests should forget or neglect any of Gods ordinances Vers. 13. the holy place the court of the Sanctuary as Levit. 6. 16. due or statute ordinance The Chaldee expounds it thy portion So in v. 14. Vers. 14. wave brest of the peoples Peace-offrings before mentioned Lev. 9. 18. 21. in a cleane place in Greeke an holy place meaning the campe of Israel and in ages following the citie Ierusalem where the light holy things were eaten see the notes on Levit. 6. 17. Sol. Iarchi here saith The former things in verse 13. were not eaten in an uncleane place but they being most holy were to be eaten in the holy place and these needed not be eaten within the curtatnes of the courtyard but must be eaten within the campe of Israel for that was cleane that Lepers might not come into it Num. 5. 6. so the light holy things might be eaten in all the citie Vers. 15. by a statute or for an everlasting due Of this statute see before Levit. 7. 34. Vers. 16. seeking sought that is diligently sought the Goat that spoken of in Levit. 9. 15. with Eleazar and why not with Aaron seeing he should have eaten of it vers 19. Sol. Iarchi saith For honour of Aaron he turned his face towards his sonnes and was angry Vers. 17. he that is God hath given it you by the law foregiven in Levit. 6. 26. 30. to beare or to take away as the Greeke translateth that ye should take away To beare iniquity often signifieth punishment without forgivenesse Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. c. The same word is also used for bearing-away whereupon God forgiveth the sinner Exod. 28. 38. So the Priests bare that is took away the peoples sins by eating their sin-offrings wherein they figured Christ Ioh. 1. 29. Sol. Iarchi saith The Priests were they that did eat and the owners they that had the atonement Vers. 18. within into the Tabernacle for if it had then it should not be eaten but burnt Lev. 6 30. seeing it was not ye should have eaten it in the holy place without that is in the courtyard Levit 6. 26. Vers. 19. they the Targ. called Ionathans explaineth it the sonnes of Israel have offred such things that is as the Chaldee expoundeth
them when they are dead shall bee uncleane untill the evening And upon who-soever ought of them when they are dead doth fall it shall be uncleane of any vessell of wood or of cloth or of skin or of sackcloth any vessell with which worke is done it shall be put into water and be uncleane untill the evening and it shall be cleansed And every earthen vessell whereinto any of them falleth whatsoever is within it shall bee uncleane and ye shall breake it Of all meat which may bee eaten that on which water commeth shall be uncleane and all drinke which may be drunke in every vessell shall bee uncleane And every-thing wherupon ought of their carkasses falleth shall bee unclean oven and pots they shall be broken-downe uncleane they are and uncleane shall they be unto you But fountaine and pit and a gathering-together of waters shall bee cleane but that which toucheth the carkasse of them shall be uncleane And if ought of their carkasse fall upon any sowing seed which shall be sowne it shall be cleane But if water be put upon the seed ought of their carkasse fall thereon it shall be uncleane unto you And if any beast dye which is unto you for meat he that toucheth the carkasse therof shall be uncleane untill the evening And he that eateth of the carkasse thereof shall wash his clothes and be unclean untill the evening and he that beareth the carkasse therof shall wash his clothes and be uncleane until the evening And every creeping-thing that creepeth upon the earth it shall be an abhomination it shall not be eaten Whatsoever goeth upon the belly and whatsoever goeth upon all foure or whatsoever hath many feet of any creeping-thing that creepeth upon the earth ye shall not eat them for they are an abhomination Make not your soules abhominable by any creeping-thing that creepeth and make not your selves uncleane by them that ye should be defiled by them For I am Iehovah your God and ye shall make your selves holy and shall bee holy for I am holy and yee shall not make your soules uncleane by any creeping-thing that moveth upon the earth For I am Iehovah that bringeth you up out of the land of Egypt to be a God unto you and ye shall be holy for I am holy This is the law of the beasts and of the fowle and of every living soule that moveth in the waters and of every soule that creepeth upon the earth To make a difference betweene the uncleane and the cleane and betweene the beast that may be eaten and the beast that may not be eaten Annotations SPeake ye As before he gave speciall lawes for the sanctification of the Priests so now hee giveth generall for all the people Which both Moses the Magistrate and Aaron the Minister must speake and teach and see carefully practised as afterward there is example of the Magistrates in 2 Chron. 29. 5. and 30 18. of the Priests in Ezek. 44. 23. and of both joyntly in Numb 9. 6. where men that were uncleane came for judgment before Moses and before Aaron And here the first kinde of uncleannesse which commeth from things without the man is described the sonnes of Israel to them onely and the proselites with them was this law of uncleane meats given not at all to other nations as Sol. Iarchi here saith the Beasts Hebr. Chajah the wild-beast or the living-thing differing from B 〈…〉 beasts or cattell the word which next followeth but the Greeke also translateth them both alike By the beasts are spiritually signified peoples of sundry sorts and by eating or not eating is meant communion with or abstaining from them as by the vision shewed unto Peter the holy Ghost expoundeth this law Act. 10. 12. 13. 15. 28. and 11. 6. 7. c. Likewise the Hebrew doctors applied the uncleane beasts following in vers 4. 5. c. to the Babylonians Medes Persians Greekes Romans c. R. Menachem on Levit. 11. Vers. 3. and cleaveth asunder namely into two hoofes or clawes Deut. 14. 6. and so the Greeke beâ—â— translateth it The former word parteth may be when it is divided above but not beneath as appeareth after in verse 26. such parting is in the feet of dogs and the like which have many clawes sundred above and joyned under with a skinne This second word meaneth a cleaving-quite through as in the feete of sheepe oxen c. â—o by Sol. Iarchi it is expounded that divideth above and beneath into two clawes A third sort of hoofes are solid and unparted as in horses c. The first and last sort were uncleane and cheweth or chewing againe the Greeke also addeth the word and for both these properties were requisite to divide the hoofe and to chew againe Chewing the Cud in the originall signifieth the bringing up the meat into the mouth to chew it againe These two signes must be in every beast or else it was uncleane In Deuteronomie 14. 4. 5. the cleane beasts are reckoned by their names tenne in number and the Hebr. doctors say Thou hast not of all the beasts that are in the world any that it is lawfull to eat of except those ten sorts mentioned in the Law three of cattell the oxe the sheepe the goat and seven sorts of wilde beasts the Hart c. those and the kindes of them Maimony in Misneh tom 2. treat of forbidden meats c. 1. S. S. among the beasts to weet bred of them according to their kinde as God ordamed in the first creation Gen. 1. 24. For as it was not lawfull to let the cattellingender with a divers kinde Levit. 19. 19. so by the Hebr. canons If an uncleane beast brought forth her yong after the kinde of a clean beast although it did both part the hoose and chew the cud and were in all respects like an oxe or a sheepe yet it was unlawfull to be eaten for that which was bred of an uncleane beast was uncleane and that of a cleane beast was cleane So that if a cleane fish were found in the belly of an uncleane fish it was lawfull because it bred it not but had swallowed it Likewise if in a beast there were found a creature like afowle though it were a cleane fowle yet was it unlawfull to be eaten Maimony treat of forbidden meats chap. 1. Sect. 5. 7. shall ye eat or ye may eat Hereby communion was signified as when God called Peter by a vision to communicate the Gospell with the Gentiles he said Rise Peter kill and eat Act. 10. 13. 17. 20. 28. So our communion with Christ is taught under this figure of eating his flesh Ioh. 6. 51. 53. The beasts figured men Act. 10. 12. 28. as often in the scriptures Esa. 11. 6. 7. 8. Ezek. 34. 31. Zeph. 3. 3. Matth. 7. 15. The parting of the hoofe in twaine signified the right discerning of the word and will of God of the difference betweene the Law and the Gospell and the walking in
or spirit of divination see Levit. 19. 31. their bloods upon them in Greeke they are guiltie in Chaldee worthy to be killed See before on verse 9. CHAP. XXI 1 Lawes concerning the Priests mourning for the dead 6 Of their holinesse 7 and mariage 9 The Priests daughter that playeth the whore is to be burnt 10 Lawes concerning the high Priests mourning 13 and his mariage 16 The Priests that have blemishes must not minister in the Sanctuarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah said unto Moses Say unto the Priests the sonnes of Aaron and say unto them For a soule he shal not defile himselfe among his peoples But for his neere-kinne that is nigh unto him for his mother and for his father and for his son and for his daughter and for his brother And for his sister a virgin that is nigh unto him which hath not beene to any man for her he shall defile himself He shall not defile himself being a chief man amoÌ„g his peoples to prophane himselfe They shall not make baldnesse upon their head and the corner of their beard they shall not shave and in their flesh they shall not cut any cutting They shall be holy unto their God and shall not prophane the name of their God for the Fire offrings of Iehovah the bread of their God they doe offer and they shall be holinesse They shall not take a wife that is an whore or prophane neither shall they take a woman put-away from her husband for hee is holy unto his God And thou shalt sanctifie him for he offreth the bread of thy God he shall be holy unto thee for I Iehovah which sanctifie you am holy And the daughter of any Priest if she prophane her selfe to commit-whordome she prophaneth her father she shall be burnt with fire And the Priest that is great among his brethren upon whose head the oile of anoynting was poured and hath filled his hand to put on the garments shall not make bare his head nor rent his garments Neither shal he goe-in to any soules of the dead for his father or for his mother hee shall not defile himselfe Neither shall he goe-out of the Sanctuarie nor prophane the Sanctuarie of his God for the crowne the anointing oile of his God is upon him I am Iehovah And he shall take a wife in her virginities A widow or one put-away or prophane or an whore these shall he not take but a virgine of his peoples shall he take to wife And he shall not prophane his seed among his peoples for I Iehovah doe sanctifie him And Iehovah spake unto Moses saying Speake unto Aaron saying Any man of thy seed in their generations in whom there shall be a blemish hee shall not approch to offer the bread of his God For any man that hath in him a blemish shall not approach a man blinde or lame or flat-nosed or that hath any thing superfluous Or a man in whom there shal be the breaking of a foot or the breaking of a hand Or that is crook-backt or hath a smal-spot or a confusion in his eye or scurse or scab or hath his stones broken No man that hath a blemish in him of the seed of Aaron the Priest shall come-nigh to offer the Fire-offrings of Iehovah a blemish is in him he shall not come-nigh to offer the bread of his God Hee shall eat the bread of his God of the holy of holies of the holies But hee shall not goe-in unto the Veil nor come-nigh unto the Altar because a blemish is in him he shall not prophane my Sanctuaries for I Iehovah doe sanctifie them And Moses spake it unto Aaron and unto his sons and unto all the sons of Israel Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth after the Hebrewes â—â—count the one and thirtieth section or Lecture of the Law See Gen. 6. 9. THe Priests After the generall rules of holines for all the people here followeth a speciall law for the holinesse of the Priests their office was to make atonement for the people and to sanctifie them therefore must they have a care to sanctifie themselves And as when God forbiddeth his people to seeke unto such as have familiar spirits c. he telleth them of a Prophet whom he would raise up unto them by whom they might know his will Deut. 18. 10. 11. 15. so it is observed here by the Hebrewes as Baalhatturim and Chazkuni that immediately after the Law against familiar spirits and wizards Levit. 20. 27. this Law is given for the Priests that the people might have no occasion to seeke unto the former but might come unto the Priests and they should inquire for them by Vrim and Thummim the sonnes of Aaron Targum Ionathan addeth the males and Sol. Iarchi saith the sonnes and not the daughters of Aaron because the lawes following concerned not the women So in the Hebrew canons it is said Aarons daughters are not forewarned pollution by the dead but the Priests the sonnes of Aaron Likewise the prophane Priests might defile themselves for this is but for the sonnes of Aaron that may execute the Priests office A yong Priest is to bee warned by the elder Priests not to defile himselfe c. and his father is to traine him up in holinesse Maimony tom 4. treat of Mourning chap. 3. sect 11. 12. for a soule to weet of the dead as is expressed in verse 11. else-where called a dead soule Numbers 6. 6. meaning a dead bodie for properly at death the soule departeth Gen. 35. 18. and the dead defileth not till his seale be departed saith Maimony tom 3. in Tumath meth chap. 1. sect 15. wherefore the Chaldee here translateth for the dead and Targum Ionathan for the sonne of man that is dead But the Greeke retaineth the Hebrew phrase for soules So before in Levit. 19. 28. hee shall not that is any Priest shall not defile himselfe in Greeke they shall not be defiled This pollution might be by the funerall of the dead for who so touched any dead body or came into a tent or house where any dead body lay or touched a grave he was uncleane seven daies Numbers 19. 14. 16. so by bearing the dead hee was uncleane by proportion from the Law in Levit. 11. 25. And by the Hebrew canons if a man came within foure cubits that is sixe fâ—â—â— of the dead he was uncleane Maimony treat of Mourning chap. 3. sect 13. among his peoples in Greeke among their nation that is as Chazkuni explaineth it among all Israel for they are his peoples So peoples are used for the tribes of Israel in Deut. 33. 3. Iudg. 5. 14. Act. 4. 27. Vers. 2. his neere-kin those of his consanguinity see this word in Lev. 18. 6. Sol. Iarchi here understandeth the Priests wife by it as one for whom hee might defile himselfe See the notes on verse 3. This law is for the inferiour Priests but the high Priest might not defile himselfe
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
given as a gift for Iehovah to serve the service of the Tent of the Congregation And thou and thy sons with thee shall keepe your Priests office for every thing of the Altar and within the veile and ye shall serve I have given your Priests office as a service of gift and the stranger that commeth nigh shall be put to death And Iehovah spake unto Aaron And I behold I have given unto thee the charge of mine heave-offrings of all the holy things of the sonnes of Israel unto thee have I given them for the anointing and to thy sons by a statute for ever This shall be thine of the Holy of Holies reserved from the fire every oblation of theirs of every Meat-offering of theirs of every Sin offring of theirs and of every Trespasse offring of theirs which they shall render unto me it shall be holy of holyes for thee and for thy sonnes In the holy of holyes shalt thou eat it every male shall eat it holy shall it be unto thee And this shall be thine the heave-offring of their gift with all the wave-offrings of the sonnes of Israel unto thee have I given them and to thy sonnes and to thy daughters with thee by a statute for ever every cleane person in thine house shall eat it All the fat of the new oile and all the fat of the new wine and of the corne the first fruits of them which they shall give unto Iehovah them have I given unto thee The first-fruits of all which shall be in their land which they shall bring unto Iehovah shall be thine every cleane person in thine house shall eat it Every devoted thing in Israel shall be thine Every thing that openeth the wombe of all flesh which they shal bring neere unto Iehovah of man or of beast shall be thine but redeeming thou shalt redeeme the first-borne of man and the firstling of the uncleane beast shalt thou redeeme And those that are to be redeemed of him from a moneth old shalt thou redeeme by thy estimation for the silver of five shekels by the shekel of the Sanctuary which is twenty gerahs But the firstling of a cow or the firstling of a sheepe or the firstling of a goat thou shalt not redeeme they are holy their blood thou shalt sprinkle upon the Altar and their fat thou shalt burne for a Fire-offering for a savour of rest unto Iehovah And the flesh of them shall be thine as the wave breast and as the right shoulder shall it be thine All the heave-offerings of the holy things which the sonnes of Israel shall offer unto Iehovah I have given to thee and to thy sons and to thy daughters with thee by a statute for ever it is a covenant of salt for ever before Iehovah to thee and to thy seed with thee And Iehovah said unto Aaron Thou shalt have no inheritance in their land neither shalt thou have a part among them I am thy part and thine inheritance among the sons of Israel And to the sonnes of Levi behold I have given all the tenth in Israel for an inheritance for their service which they serve the service of the Tent of the congregation And the sonnes of Israel shall not come nigh henceforth unto the Tent of the congregation to beare sinne to die But the Levite he shall serve the service of the Tent of the Congregation and they shall beare their iniquitie it shall be a statute for ever throughout your generatioÌ„s that among the sonnes of Israel they shall not inherit any inheritance But the tithe of the sonnes of Israel which they shall offer up unto Iehovah for an heave-offering I have given to the Levites for an inheritance therfore I have said unto them among the sons of Israel they shall not inherit any inheritaÌ„ce And Iehovah spake unto Moses saying And unto the Levites thou shalt speake and say unto them When ye take of the sons of Israel the tithe which I have given unto you from them for your inheritance then ye shal offer up thereof the heave-offering of Iehovah the tithe of the tithe And your heave-offering shall be counted unto you as the corne of the threshing floore and as the fulnesse of the wine-presse Thus you also shall offer the heave-offering of Iehovah of all your tithe which ye receive of the sonnes of Israel and ye shall give thereof the heave-offering of Iehovah to Aaron the Priest Out of all your gifts ye shall offer every heave-offering of Iehovah of all the fat thereof the hallowed part thereof out of it And thou shalt say unto them When ye have heaved the fat thereof from it then it shall be counted unto the Levites as the revenue of the threshing floore and as the revenue of the wine-presse And ve shall eat it in every place you and your house for it is a reward unto you for your service in the Tent of the congregation And ye shall not beare sin for it when ye have heaved the fat therof from it ye shall not profane the holy things of the sons of Israel that ye die not Annotations SAid unto Aaron Because of the peoples feare and complaint in the end of the former chapter God here taketh order for the watch of the Sanctuary that the care thereof should lie upon the Priests that the people might not transgresse and perish So the remedie for terrours of conscience wrought by the Law is faith in Christ whose Priesthood was fore-shadowed in Aarons and which should deliver them who through feare of death were all their life-time subiect to bondage Heb. 2. 15. thy fathers house the house or posterity of Levi who was father to all the Priests and Levites the iniquitie of the Sanctuary that is shall beare the punishment for all iniquitie that is done in the Sanctuarie at your hands will I require it Thus Iarchi expoundeth it Upon you I will bring the punishment of the strangers that shall sinne concerning the sanctified things that are d 〈…〉 red unto you And as the Sanctuarie comprehended both the Tabernacle and the Court-yard with all things in them so this is generally spoken concerning the Priests and Levites which were of Aarons fathers house who were all to ward the Sanctuarie though in distinct places as shall after bee shewed iniquitie of your Priesthood that is the punishment for all iniquitie done about your Priests office And this is speciall concerning the Priests whose care and charge was over the Levites also which might not come neere some things belonging to the Priesthood R. Menachem here saith that By this admonition was signified how the Priests should not intermeddle with the service of the Levites nor the Levites with the â—ervice of the Priests Whereof see more on verse 〈◊〉 Verse 2. the tribe The Hebrew here hath two words Matteh the tribe of Levi and Shebet the tribe of thy father of which the former signifieth a staffe the latter a rod both of them
of Christ saith The labourer is worthy of his reward 1 Tim. 5. 17 18. and Christ himselfe sending his disciples to preach said unto them And in the same house remaine â—aing and drinking such things as they give for the labourer is worthy of his reward Goe not from house to house Luke 10 7. Vers. 32. beare sinne for it that is beare the punishment of sinne for the tithe which the Levites should doe if they heaved or separated not a tenth part of the best of that tithe from it as is before commanded profane the holy things Hebr. the holinesses This is a generall warning both to Priests and Levites that the holy things of the people be not profaned by them nor suffered to bee profaned by others And holy things might bee profaned if either they were eaten out of the time limited by God as in Lev. 19. 7 8. or if the Priests were uncleane when they did eat them as Lev. 22 2 3 9. or if others did eat them to whom they did not pertaine as Levit. 22. 10 15 16. or if other the like unlawfull actions were done or suffered The Ministers of God therefore had this charge upon them by all meanes to sanctifie the Lord his Tabernacle and holy things that so they might procure the welfare and salvation both of themselves and others as 1 Tim. 4. 16. CHAP. XIX 1. The Lord commandeth a red heiffer to be slain by the Priest some of her bloud to be sprinkled the residue with her body to be burned together with Cedar wood byssop and scarlet and the ashes of all these to be gathered up and kept for the congregation to make therewith a water of separation and purification from sinne 1â— The Law for the use of it in purification of the uncleane by the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses and unto Aaron saying This is the ordinance of the Law which Iehovah hath commanded saying Speake unto the sonnes of Israel that they take unto thee a red heiffer perfect wherin is no blemish upon which never came yoke And yee shall give her unto Eleazar the Priest and he shall bring her forth without the campe and one shall slay her before his face And Eleazar the Priest shall take of her bloud with his finger and shall sprinkle of her bloud directly before the Tent of the Congregation seven times And one shall burne the heiffer in his eyes her skinne and her flesh and her bloud with her dung shall hee burne And the Priest shall take Cedar wood and hyssop and scarlet and shall cast them into the midst of the burning of the heiffer And the Priest shall wash his cloathes and he shall bathe his flesh in water and afterward he shall come into the campe and the Priest shall be uncleane untill the evening And hee that burneth her shall wash his cloathes in water and bathe his flesh in water and shall be uncleane untill the evening And a man that is cleane shall gather up the ashes of the heiffer and lay them up without the campe in a cleane place and it shall be for a reservation for the congregation of the sonnes of Israel for a water of separation it is a purification for sinne And he that gathereth the ashes of the heiffer shall wesh his cloathes and shall be uncleane untill the evening and it shall be unto the sonnes of Israel and unto the stranger that sâ— jâ—urneth among them for a statute for ever Hee that toucheth the dead of any soule of man he shall be even uncleane seven daies He shall purifie himselfe with it in the third day and in the seventh day he shall be cleane and if he purifie not himselfe in the third day and in the seventh day he shall not be cleane Who-soever toucheth the dead the soule of a man that is dead and purifieth not himselfe hee defileth the Tabernacle of Iehovah and that soule shall be cut off from Israel because the water of separation was not sprinkled upon him he shall be uncleane his uncleannesse is yet upon him This is the Law When 〈◊〉 man dieth in a tent all that come into the tent and al that is in the tent shal be uncleane seven dayes And every open vessell which hath no covering bound upon it it is uncleane And whosoever toucheth in the face of the field one that is slaine with the sword or a dead bodie or a bone of a man or a grave he shall be uncleane seven daies And they shall take for the uncleane person of the dust of the burnt heiffer of purification for sinne and he shall put thereto living water in a vessell And a cleane man shall take hyssope and dip it in the water and shall sprinkle it upon the tent and upon all the vessels and upon the soules which were there and upon him that touched a bone or one slaine or one dead or a grave And a cleane person shall sprinkle upon the uncleane in the third day and in the seventh day and hee shall purifie him selfe in the seventh day and shall wash his cloathes and bathe his flesh in water and shall be cleane at evening And the man that shall be uncleane and shall not purifie himselfe that soule shall even be cut off from among the Church because he hath defiled the Sanctuary of Iehovah the water of separation hath not beene sprinkled upon him he is uncleane And it shall be unto them for a statute for ever and he that sprinkleth the water of separation shall wash his cloathes and he that toucheth the water of separation shall be uncleane untill the evening And whatsoever the uncleane person toucheth shal be uncleane and the soule that toucheth shal be uncleane untill the evening Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is the 39 Section of the Law after the Hebrewes account See Genes 6. 9. THe ordinance or the statute constitution the prescript ordinance in Greeke the distinction of the Law As in the former Chapter God gave order for his Ministers the tribe of Levi by whom the service in his Tabernacle should be performed and his people should come neere unto him to offer all their sacrifices so here he giveth a Law for al men generally how they should be purified from their uncleannesse whensoever they were to come into his Sanctuary with their sacrifices and for the service of his holy Majesty that their hearts might be confirmed in his grace against their owne infirmities take unto thee that is take and bring unto thee see the like phrase in Gen. 15. 9. and Exod. 25. 2. and Levit. 24. 2. This heiffer was taken of the people to shew the interest that they all had in it and by faith in that which it figured Christ. a red heiffer Targum Ionathan addeth a three yeereling so in the Hebrew canons they say It is commanded that the red heiffer be of the third yeere or of the fourth yeere and it may be older
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute 〈◊〉 on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâ—ora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a â—ountaine upon a mountaine 〈◊〉 argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for 〈◊〉 and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io 〈…〉 expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee 〈◊〉 thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment â—â—to his hand and he shall be a father to the inhabitants of 〈◊〉 c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. â—er 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi 〈…〉 s the Prophet in Statius
Maim treat of Theft ch 9. sect 2 3. Others thinke that if he either served himselfe with him or sold him hee was to dye and this may well bee the meaning of the Law for and often signifieth or as is noted on Gen. 13. 8. and 19. 12. shall dye as the Hebrewes say he was to be strangled to death Maim ibid. ch 9. sect 1. Vers. 8. plague of leprosie which might bee on mens bodies or on garments or in houses The Law of all these is given at large in Levit. 13 and 14 Chapters all that the Priests the Greeke translateth all the Law that the Priests the Levites shall shew unto you This is a warning to Israel that if any man had the Leprosie or a sore like the Leprosie he should not dissemble or hide it or pluck off or cut away the signes thereof or labour by medicines to cure it or doe any thing thereto but as the Priest directed him according to the Law because this plague was usually by the hand of God for mens sinnes and did pollute both the person himselfe and all that touched him so that for the discerning and curing of this plague they should seeke unto God by the meanes which hee appointed Therefore from this Law the Hebrews teach Hee that plucketh off the signes of uncleannesse either all or some of them or seareth the living raw flesh all or some of it or cutteth all the sorâ— out of his flesh or out of a garment or house â—ither before he come to the Priest or whiles he is shut up or after c. hee transgresseth against this prohibition TAKE THOV HEED IN THE PLAGVE OF LEPROSIE c. Deut. 25. 8. Maimony tom 3. treat of Leprosie chap. 10. sect 1. See the Annotations on Levit. 13. as I commanded them If then the Priest spake or did otherwise than God prescribed it was not to stand A Priest that pronounceth him uncleane that is cleane or him cleane that is uncleane he doth nothing at all for it is written in Lev. 13. v. 14 15. he is uncleane and the Priest shall pronounce him uncleane c. Maim in Leprosie ch 9. sect 3. Vers. 9. unto Marie in Hebrew Mirjam in Greeke Mariam shee was the sister of Moses and Aaron a Prophetesse in Israel who for speaking against Moses was smitten of God with Leprosie Numb 12. whose example is for a warning to all that they should not sinne as shee did lest God plague them also and that the justice of the Law should bee executed upon all Lepers without respect of persons So all other examples in Scripture are examples unto us 1 Cor. 10. 6 11. and so Christ saith Remember Lots wife Luk. 17. 32. Vers. 10. when thou lendest or when thou shalt exact of thy neighbour the exaction of any thing that is any debt which if it were with rigour or of a poore man that had not to pay was unlawfull See the notes on Exod. 22. 25. The Greeke translateth If there be a debt in thy neighbour that is if he be indebted to thee what debt soever See the notes on Deut. 15. 2. thou shalt not goe in This is spoken to the creditor and as the Hebrews say to the messenger of the Magistrate sent to take a pawne He that lendeth to his neighbour poore or rich may not take a pawne of him but by the Synedrion that is by authority of the Magistrate and though it bee the messenger of the Synedrion that commeth for a pawne he may not come into his house and take his pawne but must stand without and the borrower is to bring out a pawne unto him Deut. 24. 10. If it be so what difference is there betweene the crediter and the messenger of the Synedrion The messenger of the court he may take the pawne out of the hand of the borrower by force and give it the lender but the creditor may not take the pawne till the borrower give it him with consent If the creditor transgresse and goe into the borrowers house for his pawne or snatcheth a pawne cut of his hand by force hee is not to bee beaten because the act is broken off for he must restore the pawne Deut. 24. 13. If he keepe not this 〈◊〉 to restore it as if the pawne be lost or burnt he is to be beaten and to restore the price of the pawne Maimon â—om 4. treat of the Lender and Borrower ch 3. sect 4. Vers. 12. not lie downe to sleepe not goe to bed For breach of this Law the Lord reproveth Israel They lay themselves downe upon clothes laid to pledge by every altar Amos 2. 8. But hereby not onely the use of the poore mans pawne but the keeping of it is forbidden with his pawne that is and his pawne by thee or in thy custody Maimony in Lender and Borrower c. 3. s. 5. Vers. 13. when the Sun or as the Greeke translateth about the going downe of the Sunne in Exod. 22. 26. it is said before the Sunne goeth downe see the Annotations there where is shewed that every pawne is to bee restored when the poore man hath need of it by night or by day If the pawne must thus be restored when he hath need what booteth it to take the pawne The Hebrewes answer that by this meanes the debt is not released in the seventh yeere which the Law biddeth Deut. 15. 1 2 3. and if the borrower die his moveables are not made his childrens but paiment is made by the pawne after his death Maimony ibid. chap. 3. sect 5. justice in Greeke almes a worke of mercy which God will reward as on the contrary in v. 15. he saith it bee in thee a sinne that is an iniquity which God will punish Vers. 14. not fraudulently oppresse or not defraud the Greeke translateth Thou shalt not fraudulently keepe backe the hire of the poore c. which word the Apostle useth in like â—ase saying Behold the hire of the labourers c. which is by you fraudulently kept backe crieth c. Iam. 5. 4. and among the other weighty lawes our Saviour nameth this for one in Mark 10. 19. See also Levit. 19. 13. thy gates that is as the Greeke and Chaldee translate thy cities Vers. 15. In his day in Greeke The same day Day is used for all time his hire or his wages whether for his owne labour or for his beasts or other things So the Hebrewes explaine it Whether it bee the hire of man or the hire of beasts or the hire of instruments hee is bound to give it in his time and if hee keepe it after the time he transgresseth against a prohibition Maimony tom 4. treat of Hiring chap. 〈◊〉 sect 1. not goe downe upon it in Lev. 19. 13. it is said it shall not abide all night with thee which two the Hebrewes unfold thus What is the time or day of him that is hired He that is hired for a day his hire is due all that nights of
his bosome his armes as Esai 49. 22. or lap Vers. 8. we blesse you the Chaldee addeth and they answer them not we blesse you c. taking this latter branch to be the harvest mens answer as in Ruth 2. 4. PSAL. CXXX The Psalmist praying out of deepe afflictions professeth his hope and patience and exhorteth Israel to the like A Song of degrees OVt of the deepes doe I call unto thee Iehovah Lord heare my voyce let thine eares be attentive to the voyce of my supplications for grace If thou shouldest observe iniquities O Iah Lord who shall stand But with thee is forgivenesse that thou maist be feared I earnestly expect Iehovah my soule earnestly expecteth and for his word doe I hopefully wait My soule for the Lord more than watchmen for the morning watchmen for the morning Let Israel hopefully wait for Iehovah for with Iehovah there is mercy and with him is much redemption And he will redeeme Israel from all his iniquities Annotations DEeps or low places that is great calamities Psal. 69. 3. 15. with hearty deepe affections and lowlinesse of minde Vers. 3. shall stand or can subsist meaning no man can Vers. 6. watchmen or warders keepers Which the Chaldee explaineth thus more than they which observe the morning watch which they observe that they may offer the morning sacrifice for or to the morning Vers. 8. his or their iniquities see the note on Psal. 25. 22. PSAL. CXXXI David professeth his humilitie and exhorteth Israel to hope in God A Song of degrees of David IEhovah mine heart is not haughty neither are mine eyes lofty neither walke I in great matters and too marvellous for me If I have not composed and stilled my soule as a weaned child with his mother as a weaned child with me is my soule Let Israel hopefully wait for Iehovah from this time and for ever Annotations HAughty or lifted up with pride see Deut. 17. 20. Prov. 16. 5. 2 Chron. 32. 25 26. Psal. 101. 5. marvellous that is too hard for me high and above my reach as Psal. 139. 6. Vers. 2. If I have not that is Surely I have an oath whereof part is concealed see Psal. 95. 11. Ier. 49. 20. composed or put fit and in order The Chaldee expoundeth it If I have not put my hand on my mouth and silenced my soule till it might heare the words of the Law as a weaned child on his mothers brests c. stilled or made silent refraining it from noisome lusts as a weaned child that is meeke modest humble submissive simple c. See Mat. 18. 1 2 3 4. PSAL. CXXXII Davids care to bring home the Arke of God 8 His prayer at the removing thereof 11 The Lords oath and promises to David to the Church A Song of degrees IEhovah remember unto David all his affliction How he sware unto Iehovah vowed unto the Mightie one of Iakob If I enter into the tent of mine house If I goe up on the pallet of my beds If I give sleepe to mine eyes slumber to mine eie-lids Vntill I find a place for Iehovah dwelling places for the Mighty one of Iakob Loe we heard it was in Ephrathah we found it in the fields of the wood We will goe into his dwelling places we will bow downe our selves at the footstoole of his feet Arise Iehovah to thy rest thou and the Arke of thy strength Let thy Priests be cloathed with justice and let thy gracious Saints joyfully shout For thy servant Davids sake turne not away the face of thine Anointed Iehovah sware unto David truth he will not turne from it of the fruit of thy wombe will I set upon thy throne If thy sonnes keepe my Covenant and my Testimony that I shall teach them also their sonnes even to perpetuitie shall sit upon thy throne For Iehovah hath chosen Sion hath desired it for his seat This is my rest even to perpetuitie here will I sit for I have desired it Her victuals I wil blessing blesse her poore I wil satisfie with bread And her Priests I will cloath with salvation and her gracious Saints shall shouting shout joyfully There will I make the horne of David to bud I have ordained a lampe for mine Anointed His enemies will I cloath with shame and on him his crowne shall flourish Annotations VNto David or for him that is for good unto him or David with all his affliction So Psal. 137. 7. affliction or humiliation afflecting care for to have the Arke brought home unto him 1 Chron. 13. 1 2 3 12. and 15. 1 2. c. or to build God an house 2 Sam. 7. 1 2. Vers. 2. the Mightie one in Greeke the God of Iakob so called first by Iakob himselfe Gen. 49. 24. This title is also given to other things as Psal. 78. 25. and 22. 13. Vers. 3. If I enter that is surely I will not enter see Psal. 95. 11. and 89. 36. Compare this care of David with the contrary negligence of the people Hag. 1. 4. 2 Sam. 7. 1 2. mine house mentioned 1 Chron. 15. 1. Vers. 5. finde that is prepare or build so Act. 7. 46. Also in Psal. 36. 3. finding is accomplishing for Iehovah that is for his Arke to rest in which the Chaldee explaineth a place for the house of the Lords Sanctuarie dwelling places or habitacles see Psal. 43. 3. Vers. 6. it Gods Arke vers 8. Ephraâ—hah the country of Ephraim the citie Shilo where Gods house and Arke had long continued Iudg. 18. 31. and 21. 19. 1 Sam. 1. 3. therefore an Ephraimite is called an Ephrathite Iudg. 12. 5. the fields of the wood in the citie of Kirjath-jearim that is the Citie of the woods where the Arke was twentie yeares after it came home from the Philistines 1 Sam. 6. 21. and 7. 1 2. It was also called Balle the plaines of Iudah 2 Sam. 6. 2. Vers. 7. at the foot stoole or towards it meaning the Sanctuarie see Psal. 99. 5. Vers. 8. thy rest the Sanctuary builded for thy name as 1 Chr. 28. 2. 2 Chr. 6. 41. Arke or Chist Coffer w ch was made of Shittim or Cedar wood overlaid with plates of gold whose cover called the Mercie-seat was also of pure gold on which were two glorious Cherubs of gold from whence God gave his Oracle Exod. 37. 1 2 6 7. Num. 7. 89. In this Arke were the two Tables of the Law or Testimonie written with the finger of God Deut. 10. 3 4 5. This Arke is called Gods strength and glorie Psal. 78. 61. For Arke of thy strength the Chaldee saith the Arke wherein thy Law is Vers. 9. cloathed with justice that is let them justly and holily administer their Priests office So Iob speaking of his just administration saith I put on justice and it cloathed me my judgement was as a robe and crowne Iob 29. 14. Therefore the Priests had holy garments to administer in Exod. 28. 2 3. In 2 Chron. 6. 41. and after here in
things under the Sun are vanity and vexation of spirit from mans birth to his dying day Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for immortall and which fadeth not 2 Peter 1. 4. Of ground cursed there followeth barrennesse or unprofitable fruits and desolation Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned Hebrews 6. 8. So the earth and the workes therein shall bee burnt up 2 Pet. 3. 10. And as for mans sake this world is cursed and the creature made subject to vanity so it earnestly expecteth the manifestation of the sonnes of God that it may be delivered from the bondage of corruption Rom. 8. 19. 20. 21. in sorrow with painfull labour as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes Psal. 127. 2. Adam was to have labored in his innocency Gen. 2. 15. but without sorrow being under the Lords blessing which maketh rich and hee addeth no sorrow with it Prov. 10. 22. Concerning this sorrow or toyle of our hands Noe the figure of Christ was a comforter Gen. 5. 29. Vers. 18. thornes Heb. the thorne Hereby is meant harmfull weeds in stead of wholesome fruits Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs Mat. 7. 16. Thornes doe choak the good corne as Mat. 13. 7. And spiritually these signifie evill fruits which wicked earthly men bring forth Heb. 6. 8. of the field and so no longer the pleasant fruits of Paradise Gen. 2. 9. 16. But as Nebuchadnezar when he had a beasts heart was driven out among beasts to eat grasse as the oxen Dan. 4. 13. 22. so man not lodging a night in honour nor understanding but becomming like beasts that perish is to eat herbes with them Psal. 49. 13. 21. but by the labour of his hands his diet is bettered Vers. 19. sweat with much labour which Adam and all his posterity was condemned unto that this is a generall rule if any will not worke neither should he eate 2 Thess. 3. 10. The sweat of the face though it is to be distinguished from the care of the 〈…〉 d which Christ forbiddeth Mat. 6. 25. 34. yet it doth imply all lawfull labours and industry of body and mind for the good of both Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also to seeke and search our things by wisedome is a sore occupation which God hath given to the sonnes of Adam to be occupied therein and humbled thereby Eccles. 1. 13. bread that is all food whereof bread is the principall as that which upholds the heart of man Psal. 104. 15. Therefore that which one Evangelist calleth bread Mar. 6. 36 another calleth victuals or meats Mat. 14. 15. the ground or the earth called elsewhere our earth Psal. 146. 4. and our dust Psal. 104. 28. meaning till man returne to the dust of death the grave and there the wearied be at rest from their labours Iob 3. 17. Rev. 14. 13. dust thou art or thou wast to weet concerning the body as Gen. 2. 7. not the spirit which being immortall goeth unto God for eternall joyes or torments Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth And dust returne to the earth as it was and the spirit returne to God that gave it Eccles. 12. 7. Here God condemneth mankind to death which is the wages of sinne Rom. 6 23. and to the grave the house appointed for all living Iob 30. 23. where they must wait till their change come Iob 14. 14. for it is appointed to men once to dye and after this is the judgement Hebr. 4. 27. Otherwise the life eternall could not bee obtained for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption therefore we must all either dye or be changed and this corruptible must put on incorruption and this mortall must put on immortality and then shall Death be swallowed up in victory 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught saying that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve and because of that filthinesse Death is come upon Adam and his seed For when God saw how uncleannesse cleaved and spred it selfe abroad in the world continually he intended to consume it and to root out the power of it and therefore the bodies doe consume and corrupt and have no continued life But when the filthinesse is consumed and the spirit of uncleannesse taken out of the earth behold God will renew his world without any other filthinesse and will wake up by his power those that dwell in the dust c. and the Lord will reioyce in his workes as the intendment of the creation was at the first R. Menachem on Gen. 3. The Greeke Philosophers have observed that some dead men putrified turne to Serpents Plutarch in vita Cleomenis If so it is a notable memoriall of mans first poysoning by the Serpent Vers. 20. Eve in Hebrew Chavah which is by interpretation Life as the Greeke also translateth it or Living Adam first called her Woman Gen. 2. 23. God called her Adam Gen. 5. 2. and now the man calleth her Eve Life by which new name he testifieth his faith in and thankfulnesse for Gods former promise in vers 15. In which he also trained up his children teaching them to sacrifice and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner and by Wisdome that is faith in Christ brought out of his fall Ioseph Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome c. 10. v. 1. all living that is as the Chaldee paraphraseth of all the sonnes of man meaning this both naturally of all men in the world and so of Christ the promised seed and spiritually of all that live by faith in which sense Sarah is also counted the Mother of the faithfull 1 Pet. 3. 6. Gal. 4. 22. 28. 31. V. 21. coats to cover the body from shame and harme and for a memoriall of mans sin a further signe of those garments of justice and salvation which men have of God that their filthy nakednesse doe not appeare Rev. 3. 18. 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde◠calleth these here garments of honor of skin that is in likelihood of the skins of beasts which God taught him to kill for sacrifice Which offerings were even from the beginning of the Gospell preached as appeareth Gen. 4. 3. 4. 8. 20. And after by the Law the Skinnes of the sacrifices were given to the Priests Lev. 7. 8. And the sacrifices being all figures of Christ Heb. 10. 5. 10 the Skins were fit to resemble mans mortification as the girdle of skin which Iohn Baptist wore Mat. 3. 4. and new life by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of
payed to Kings for their attendance to the affaires of the common-wealth Rom. 13. 6. 7. so tithes in the law are called body and an heave-offering to the Lord Levit. 27. 30. Numb 18. 24. and before the law Iaakob payed them to the Lord Gen. 28. 22. and hee appointed his tithes to the Priests Num. 28. 8. 21. And Abram the tenth generation from Sem here payeth to the Priest Melchisedek who is generally thought to be Sem the tenth of all The Priests also and Levites of the Law who now were in Abrams Ioines did in him pay tithes to Melchisedek wherefore his Priesthood was greater then theirs Heb. 7. 9. 10. 11. This service was also kept among the heathens Pisistratus tyrant of Athens writeth to Solon thus All the Athenians doe separate the tithe of their fruits not to be spent unto our use but for publicke sacrifices and common profits c. D. Laert. in vita Solonis So among the Latines they were wont to pay tithes to their god Hercules Pomp. Lâ—tus de Sacerdot Macrob. Saturn l. 3. c. 12. of all the Apostle saith the tithe of the spoyles and so it was a speciall thankfulnesse for the victory God had given him So of the spoyles which Israel got from Madian a tribute was levied unto the Lord and given to the Priest Num. 31. 28. 29. 41. A like custome continued among the Gentiles for King Cyrus his souldiers by the advice of Crasas were stayed from spoyling the Lydians City that the tithes might first be payed to Iupiter Herodot inClio And here endeth the History of Melchisedek who is spoken of and left as the Apostle observeth without father without mother without rehearsall of genealogie having neither beginning of dayes nor end of life but made like unto the sonne of God abideth a Priest perpetually Heb 7. 3. Vers. 21. the soules Hebr. soule one put for many and soules for persons the men and women of Sodom whom Abram had brought backe from the enemy See Gen. 12. 5. and 3. 2. So the Greek translateth the men Vers. 22. lift up my hand So they were wont when they did sweare Dan. 12. 7. Rev. 10. 5. 6. The Chaldee expoundeth it of lifting up in prayer it seemeth to be a vow that Abram made when he went to the warre wherein hee both prayed for victorie and sware this oath for these are joyned together Psal. 132. 2. Iudg. 11. 30. c. Vers. 23. If from a threed An unperfect speech used in othes for If I take from a threed that is I will not take so much as a threed or a shoe-latchet So God sware if they shall enter into my rest Psal. 95. 11. which is expounded by the Apostle that they should not enter Heb. 3 11. 18. and Christ saith if a signe be given to this generation Mark 8. 12. which another Evangelist explaineth thus a signe shall not be given Mat. 16. 4. See after in Gen. 21. 23. and thou shalt not or as the Greek translateth that thou maist not say Vers. 24. Save or Except So the Greeke and Chaldee also translateth Some expound it It shall not be with me or Far be it from me young men those trained souldiers vers 14. This word is not alwayes meant of age but often of service and ministery though they be men of ripe yeares as Est. 2. 2. Exod. 24. 5. and 33. 11. So such as one Evangelist calleth young men and young maids Luke 12. 45. another calleth fellow-servants Mat. 24. 49. CHAP. XV. 1 God incourageth Abram 2 Abram complaineth for want of an heyre 4 God promiseth him a sonne and seed as the starres of heaven 6 Abram beleeveth God and is justified 7 Canaan is promised againe to be his inheritance and confirmed by a signe 12 and by a vision 13 The pilgrimage and affliction of Abrams seed foretold and limited 18 Together with the covenant the largenesse of the heritage is described AFter these things was the word of Iehovah unto Abram in a vision saying Feare not Abram I am a shield to thee thy reward shall be exceeding great And Abram said Lord Iehovih what wilt thou give me and I goe childless and the steward of my house is this Eliezer of Damaskus And Abram said Behold to me thou hast not given seed and Ioe the sonne of my house is mine heyre And behold the word of Iehovah came unto him saying This shall not be thine heyre but he that shall come out of thy bowels hee shall be thy heyre And he brought him forth abroad and sayd Looke now towards heavens and number the starres and if thou be able to number them and he said unto him so shall thy seed be And he beleeved in Iehovah and he imputed it to him for justice And he said unto him I am Iehovah that brought thee out from Vr of the Chaldees to give thee this land to inherit it And he said Lord Iehovih whereby shall I know that I shall inherit it And he said unto him take unto me a three-yeerling heiffer and a three-yeerling she-goat and a three-yeerling ram and a turtle dove and a yong pigeon And he tooke unto him all these and parted them in the midst and gave every ones part against his fellow and the birds he parted not And the sowles came downe upon the carkeises and Abram huffed them away And the Sunne was going downe and a deepe-sleepe fell upon Abram and loe a terrour a great darknesse fell upon him And he said to Abram knowing know thou that thy seed shall be a stranger in a land not theirs and shall serve them and they shall afflict them foure hundred yeeres And also the nation whom they shall serve I will judge and afterward they shall come out with great substance And thou shalt come unto thy fathers in peace thou shalt be buried in a good hoary-age And the fourth generation they shall returne hither for the iniquity of the Amorite is not perfectly-full as yet And the Sunne was going-downe and there was a darknesse and behold a smoking oven and a lampe of fire which passed betweene these peeces In that day Iehovah stroke a covenant with Abram saying to thy seed give I this land from the river of Aegypt unto the great River the river Euphrates The Kenite and the Kenizite and the Kadmonite And the Chethite and the Pherezite and the Rephaims And the Amorite and the Canaanite and the Girgasite and the Iebusite Annotations THese things Hebr. these words that is these things spoken of for a word is generally used for any thing mentioned in speech or writing or whereof speech may be the like is in Gen. 19. 22. and 24. 40. So an uncleane word that is thing Levit 5. 2. an evill word for an evill thing Deut. 17. 5. and many the like in a vision or a sight the Chaldee saith in prophesie the Greeke in a vision of the night which the 5. verse confirmeth Prophets of old were called Seers
her selfe that she might not be knowne The Greeke and Chaldee understand it of trimming and adorning the opening or doore of Enaim as being the name of a place so the Greeke translateth the gates of Ainan Enaim signifieth eyes or fountaines and the doore or opening of the eyes may be understood an open place to be viewed or place of two wayes After it is called onely Enaim verse 21. Such open places harlots used Ezek. 16. 25. Ier. 3. 2. Vers. 16. Grant or Give me leave as the Greeke saith Suffer me or Come on now let me c. An example of inordinate lust in this Patriarch so lightly to be affected unto a stranger and esteemed harlot But God hereby would shew how the Iewes so named of this Iudas have nothing whereof to rejoyce in the flesh more then other nations but onely in Christ his holy seed if they would receive him who came to save sinners 1 Tim. 1. 15. Vers. 17. a pledge or pawne earnest in Hebrew Erabon whence the Greeke Arrhaebon is borrowed By this meanes she provided for her security against the danger which after followed verse 24. 25. Yet she caried her selfe herein after the manner of Harlots Fzek. 16. 33. Vers. 18. signet or seale the Greeke translateth it ring on the finger Men did weare such for honour Luk. 15. 22. Ier. 22. 24. bracelet or riband or handkerchiefe Vers. 21. her place that is the place where shee was So the prayer of this place that is made in this place 2 Chron. 6. 40. the whore the word here used in Hebrew Kedesah commeth from Kadas which commonly signifieth holinesse and the man thus prostitute unto filthinesse is called Kades usually Englished a Sodomite 1 King 14. 24. This name is thought to bee given by a contrary meaning to common whores who are most unholy and unchast But it may bee such abomination was committed among the Canaanites under a pretext of religion and holinesse For in the apostasie of Israel houses of such uncleane persons were in the house of the Lord 2. King 23. 7. and they sacrificed with such whores Hos. 4. 14. An expresse law was given to Israel that there should bee no such Sodomite or Sodomitesse among them nor their hire brought into Gods house for any vow Deut. 23. 17. 18. become in contempt or to be contempt be laughed to scorne for being thus deceived by a whore Among the heathens this sin was infamous Vers. 24. be burnt by Gods law after given to defile a betrothed woman which here was Thamars case with Selah was death by stoning them Deut. 22. 23. 24. and a Priests daughter if she plaid the harlot was to be burnt with fire Levit. 21. 9. These lawes it seemeth were executed before and after even among the heathens so the King of Babylon rosted two Iewes in the fire for committing adulterie Ier. 29. 22. 23. Here Iudas in judging another condemned himselfe Rom. 2. 1. so David in like case 2 Sam. 12. 5. 7. Vers. 26. know her that is lye with her see Gen. 4. 1. By this free confession according to Iudahs name which signifieth a Confessor and abstaining from further evill with her appeareth the true repentance of the Patriarch And though hee was now in all likelihood not above thirty yeares of age yet find we no mention of any children that euer he had more but these two of Thamar and Selah his son before from w ch three onely the families of Iudah are reckoned Gē 46. 12. Num. 26. 19. 22. 1 Chr. 2. 3. 4. Either he maried not after this time or God blessed him not with any more seed Vers. 28. gave out that is put forth the Greeke translateth the one brought forth the hand This sheweth the birth to be most hard and dangerous not according to the course of nature God so chastening the sinne of Thamar with her father See the like also in Iakobs birth Gen. 25. 26. is come out the Greeke translateth shall come out as comforting the woman in the extremity of her travell Vers. 29. Hast thou broken forth or hast thou madea-breach upon thee that is the breach is thine thou hast made it and shalt cary the name of it upon thee The Greeke translateth Why is the partition divided for thee The Chaldee How great strength hath beene in thee that thou mightst prevaile This strange perillous childbirth may be compared with that of Iakob and Esau Gen. 25. 22. 26. who strove for the first birth-right in the wombe as these also did at the birth Pharez Hebrew Perets that is by interpretation Breach so named upon this fact of his at the birth He violently tooke the dignity of the first birth-right from his brother is set before him in the genealogie Numb 26. 20. 1 Chron. 2. 4. 5. and became father of Christ after the flesh Matth. 1. 3. Zarah Hebrew Zerach which signifieth Risen or sprung up as the Sun is said to rise because he should first have risen that is have beene borne but for the breach which his brother made The Hebrew Doctors say that Zarah had his name of the Sun and Pharez had his name of the Moone which sometime is broken as in peeces sometimes is full And that in Pharez the strength of Davids house was portended and therefore from him proceedeth the kingdome of the house of David R. Menachem on Gen. 38. In the birth of these two brethren the estate of the two Churches of Iewes and Gentiles may as in a figure bee considered The Iew as the elder drawing backe the hand through unbeliefe Rom. 10. 3. 21. The Gentiles as by violence getting the heavenly birth-right Math 11. 12. Luk. 15. 11. 32. Act. 13. 46. 48. and when the Gentiles are fully borne then shall the Iewes that had the signe of the first birthright on their hand come forth againe Rom. 11. 11. 25. 26. CHAP. XXXIX 1 Ioseph being sold into Egypt is there advanced in Potiphars house 5 The Lord blesseth the house for Iosephs sake 7 His Mistresse tempteth him to lye with her but he refuseth and shunneth her 15 She complaineth of Ioseph to the men of her house 17 and fasly accuseth him to her husband 19 who in anger casteth him into prison 33 but God is with him there ANd Ioseph was brought-downe to Egypt and Potiphar an Eunuch of Pharaoh the Provost Marshall an Egyptian man bought him of the hand of the Ismaelites which had brought him down thither And Iehovah was with Ioseph and hee was a prosperous man and hee was in the house of his Lord the Egyptian And his lord saw that Iehovah was with him and all that he did Iehovah made it prosper in his hand And Ioseph found grace in his eyes and ministred to him and hee made him over-seer over his house and all that he had hee gave into his hand And it was from the time that hee had made him over-seer in his house and over all that he had that Iehovah
after the tribulation of those daies So in Dan. 2. 44. In that is After the daies of these Kings was dead both the King and all other that sought Moses life Exod. 4. 19. servitude or bondage in Greeke workes which as appeareth continued though the King was dead The Chaldee addeth servitude which was hard upon them came up or ascended up to heaven This their misery and Gods mercy in releasing them is often mentioned and was by the Israelites remembred in their land every yeere Deut. 26. 6. 7. 8. Num. 20. 16. Vers. 24. covenant whereof see Gen. 15. 14. and 26. 13. and 46. 4. which God is said to remember after the manner of men when hee sheweth care of performance See Gen. 8. 1. V. 25. knew namely their sorrowes as is expressed in Exod. 3. 7. or knew them in their sorrowes that is cared for them as knowing often signifieth Psal. 31. 8. and 1. 6. Prov. 12. 20. The Greek translateth it hee was knowne unto them The Chaldee he said by his word that he would deliver them CHAP. III. 1. Moses keepeth Iethros flocke 〈◊〉 God appeareth to him in a burning bush 9 He sendeth him to deliver Israel 14 The Name of God is declared 15 His message to Israel 18 and to the king of Egypt 19 The kings resistance Egypts plagues and Israels departure with rich spoiles are foretold AND Moses was feeding the flocke of Iethro his father in law the Priest of Midian and he led the flocke behind the wildernesse and came to the mountaine of God to Horeb. And the Angell of Iehovah appeared unto him in a flame of fire out of the midst of a bramble-bush and hee saw and behold the bramble-bush burned with fire and the bramble-bush was not consumed And Moses said I will turne aside now and see this great sight why the bramble-bush is not burnt And Iehovah saw that hee turned aside to see and God called unto him out of the midst of the bramble-bush and said Moses Moses and hee said Loe here I am And hee said Draw not nigh hither put thy shooes from off thy feet for the place the which thou standest upon is holy ground And he said I am the God of thy father the God of Abraham the God of Isaak and the God of Iakob and Moses hid his face for he feared to look upon God And Iehovah said Seeing I have seene the affliction of my people which are in Egypt and have heard their out-cry because of their taske-masters for I know their sorrowes And I am come downe to deliver them out of the hand of the Egyptians and to bring them up out of that land unto a good land and a large unto a land flowing with milke honey unto the place of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite And now behold the out-cry of the sonnes of Israel is come unto me I have also seen the oppression wherewith the Egyptians oppresse them And now come and I will send thee unto Pharaoh and bring thou forth my â—â—â—â—le the sonnes of Israel out of Egypt And Moses said unto God Who am I that I should goe unto Pharaoh and that I should bring 〈◊〉 sons of Israel out of Egypt And he said Certainly I will be with thee and this shall be unto thee a signe that I have sent thee when thou hast brought forth the people out of Egypt yee shall serve God at this mountaine And Moses said unto God Behold when I come unto the sonnes of Israel and shall say unto them The God of your fathers hath sent me unto you and they shall say to me What is his name what shall I say unto them And God said unto Moses I am that I am and he said Thus shalt thou say unto the sonnes of Israel I am hath sent me unto you And God said moreover unto Moses Thus shalt thou say unto the sonnes of Israel Iehovah the God of your fathers the God of Abraham the God of Isaak and the God of Iakob hath sent mee unto you this is my name for ever and this is my memoriall to generation and generation Goe and gather together the Elders of Israel and say unto them Iehovah the God of your fathers hath appeared unto mee the God of Abraham of Isaak and of Iakob saying Visiting I have visited you and that which is done to you in Egypt And I have said I will bring you up out of the affliction of Egypt unto the land of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite unto a land flowing with milke and honey And they shall hearken to thy voice and thou shalt come thou and the Elders of Israel unto the King of Egypt and you shall say unto him Iehouah the God of the Hebrewes hath met with us and now let us goe wee beseech thee three daies journey into the wildernesse that wee may sacrifice to Iehovah our God And I doe know that the king of Egypt will not grant you to goe no not by a mighty hand And I will send out my hand and smite Egypt with all my marvels which I will doe in the midst thereof and after that he will send you away And I will give this people grace in the eyes of the Egyptians and it shall be when you goe yee shall not goe empty But every woman shall aske of her neighbour and of her that sojourneth in her house jewels of silver and jewels of gold and garments and yee shall put them upon your sons and upon your daughters and ye shall spoile the Egyptians Annotations IEthro in Greeke Iothor he was also named Hobab and was the son of Ragouel 〈…〉 Exod. 2. 18. Num. 10. 29. Iudg. 4. 11. He is called also â—â—â—â—er Exod. 〈◊〉 18. Now God taketh Moses as afterward hee did David from the folds of sheepe to 〈◊〉 Iakob his people and Israel his possession Psal. 78. 70. 71. and 77. 21. priest in the Chaldee prince See Exod. 2. 16. The sonne succeeded in his fathers office for it is likely that Raguel was now dead this being 40. yeeres after Moses his comming thither Exod. 2. 21. Act. 7. 30 behinde to the backe side the Greeke saith under the wildernesse the Chaldee to a place of good pasture in the wildernesse A wildernesse so named of going wild that is astray therein as is shewed on Gen. 21. 14. was a place where cattell used to bee fed as here and Luk. 15. 4. 1 Sam. 17. 28. mount of God so called because it was great and high as Psal. 36. 7. and was sanctified of God by his appearing there now vers 5. and after when God came down upon it to give his law Ex. 18. 5. and 19. 3. 17. 18. So in 1 King 19. 8. The Chaldee calleth it the mount where the glory of the Lord was revealed Horeb or Choreb which signifieth Drinesse for this wildernesse
these two signifieth in Ezek. 3. 6. The Greek translateth of a smal voice of a slow tongue the Chaldee of a heavy speech and of a deep tongue This as other things in Moses may have reference to the effect of the Law which he administred as on the contrary the Psalmist prophesying of Christ had his tongue the penne of a speedy writer Psal. 45. 2. and the Spirit which is received not by the works of Moses law but by the hearing of faith in Christ Gal. 3. 2. causeth prophesie and other words of wisdome and knowledge Act. 2. 18. 1. Gor. 12. 8. 10. causeth the lips of those that are asleepe to speake Song 7. 9. By the Hebrew cannons no Priest that stammered lisped or was of an heavy mouth or tongue might lift up his hands to blesse the people Maimony in Misneh treat of Prayer chap. 15. S 〈…〉 Soe the notes on Num. 6. 23. Vers. 11 hath made or as the Greek translateth hath given Heb put the mouth to 〈◊〉 open eyed or open cared for the Hebrew word signifieth both these Esa. 42. 7. 20. and may have reference here to both The Greeke tranflateth the seeing Compare Psal. 146. 8 Esa. 61. 1. and 33. 5. 6. Vers. 12. I will be The Chaldee expounds it my word shall be the Greeke I will open thy mouth will tâ—aoh by my spirit as Christ in like manner promiseth his Apostles Matth. 10. 19. 20. Mark 13. 11. Luke 12. 11. 12. Vers. 13. by the hand thou shouldest that is by his hand or ministery whom thou shouldest send as being fitterthand or by the hand of any other whom thou wilt send The Chaldee and That gum Ierusalemy translate by the hand of him whom it is meet to send and the Greeke 〈◊〉 choose anâ— then able man whom thou wilt send Moses 〈◊〉 greatnesse of the worke would with draw his shoulder through infirmity God hereby 〈…〉 wing the imperfection of Moses administration and impossibility of the law to bring men to perfection when Moses could not bring Israel into the promised land 〈◊〉 3. 24. 25. 27. 28. Romans 8. 3. Hebrewes 7. 19. The hand of one is usually put for his ministerie as Moses now was sâ—m of God by the hand of the Angel which appeared to him in the bush 〈◊〉 7. 35. See Exodus 9. 35. Psal. 97 2â— Hag. 1. 1. Mal. 1. 1. Vers. 24. speaking speake that is speake well and eloquently Thus God distributeth his gifts by measure diversly to one is given by the spirit the word of wisedome to 〈…〉 ther the word of knowledge to another kindes of tongues to another the interpretation of tongues c. 1 Cor. 12. 8. 10. So among the Apostles 2 Cor. 11. 6. and 10. 10. Mar. 3. 17. Of this Aaron see after in Exod. 6. 20. 26. Vers. 15. the words which I have spoken to thee as the Greeke saith my words God signifying hereby that the Priests which came of Aaron should receive their doctrine from the Law which was given by Moses as Ezek. 44. 24. Mal. 4. 4 Levit. 6. 8. 9. I will be the Chaldee faith my word shall be the Greeke I will open thy mouth as vers 12. Verse 16. hee shall bee or it shall bee that hee shall be the word is doubled for more vehemency and assurance a mouth that is a spokes-man or as the Chaldee saith an interpreter In Exod 7. 1. he is callled his Prophet a God the Chaldee saith Rab that is a Master and the Ierusalemy Thargum addeth an inquirer of Doctrine from before the Lord. The Greeke translateth in things pertaining to God which very phrase Paul useth in Hebrewes 5. 1. The Hebrew Elohim God is after attributed to Iudges and Magistrates Exod. 22. 8. 9. Psal. 82. 6. and the reason is rendred by Christ because the word of God is given to them Ioh. 10. 34. 35. Here Moses though the yonger brother Exodus 7. 7. is preferred before Aaron his elder so God oftentimes disposed see Geneâ— 25. 23. and 48. 19. Vers. 17. this rod which was turned into a serpent as the Greeke addeth for explanation In verse 20. it is called the rod of God it was before Moses shepherds staffe Vers. 18. Iether called after Iethro in Greeke Iethor see Exod. 3. 1. in peace or with peace the Greeke translateth with health or welfare Vers. 19. thy saule that is thy life as Genesis 19. 17. So the Chaldee well explaineth it that sought to â—ill thee Though sometime to seeke the soule is taken in the good part as none seeketh for my soule Psal. 142. 5. that is careth for me or for my life yet usually it signifieth seeking to kill one and is sometime explained seeking the soule to take it away as 〈◊〉 Kings 19. 10. This phrase is often used So Matth. 2. 20. Vers. 20. sonnes two Gershom and Eliezer Exodus 18. 3 4. an asse the Greeke translateth 〈◊〉 as moe then one and often the Hebrew putteth the singular for many See Genesis 3. 2. This may argue Moses poore estate as Christs Zichar 〈◊〉 〈◊〉 â—od of God that is which God had appo 〈…〉 him to worke miracles with as verse 3. 17. So the Chaldee explaineth it the rod whereby miracles should be done from before the Lord. So in Exod. 17. 9. Vers. 21. have put or shall p 〈…〉 t in thy hand that is give thee power to doe What wonders signifie see on Exodus 7. 3 make strong or make 〈◊〉 fast 〈◊〉 and hard that hee shall not reâ—ut or yeeld therefore iâ— Exodus 7. 3. God useth another word I will den and so the Greeke translateth this here As before God 〈◊〉 Pharaohs heart to hate his people Psalme 105. 25. so now hee is said to make-strong and to harden his heart and of King Sichon the Lord hardened his spirit and made his heart strong or obstinate Deuteronomie 2. 30. and hardned the hearts of the other Canaanites Ioshua 11. 20. and made fatte and hardened the hearts of the Israelites Esay 6. 10. Iohn 12. 40. and gave them the spirit of slumber Romans 11. 8. As hardnesse is sinne so Pharaoh hardened his owne heart Exodus 9. 34. and so all wicked men Psalme 95. 8. but as it is a judgement and punishment for sinne GOD hardneth using hereunto sundry meanes sometime withdrawing his outward word and workes Psalme 147. 19. 20. Matthew 11. 21. 23. sometime the inward working of his spirit Genesis 6. 3. and sending outward meanes to deceive them 1 Kings 22. 20. 23. or strong delusions to blinde their mindes 2 Thes. 2. 10. 11. Romans 11. 8. 10. or making his word which they abuse to be the favour of death unto them 2 Corinthians 2. 15. 16. 1 Pet. 2. 8. or giving them over to a reprobate minde Romans 1. 28. or to Satan to be blinded and deluded unto destruction 2 Corinthians 4. 4. 1 Kings 22. 22 2 Thessal 2. 9. 12. So God is said to determine and to doe those things but justly
all such shall perish in the time of their visitation Ier. 10. 15. and 51. 18. Of this the Hebrew Doctors also say when Israel came out of Egypt what did the holy blessed God he threw downe all the images of their abominations and they were broken in peeces Pirkei R Eliezer chapter 48. judgments the Greeke translateth it vengeance This was done that God might be knowne to be greater than all the gods Exod. 18. 11. and to avenge the corruption that Israel had gotten by the idols of Egypt Ezek. 20. 8. Vers. 13. passe or leape the Hebrew is pasach and this sheweth the reason of the name Pasch or Passeover and so Christ is called because his blood clenseth us from all sinne and delivereth us from wrath 1 Ioh. 1. 7. 1 Thes. 1. 10. The Greeke translateth I will protect you the Chaldee I will spare you and so in verse 27. to destruction Hebr. to corruption that is to be corrupted or destroyed by the destroyer as vers 23. V. 14. festivally keepe it implieth mirth joy for their deliverance hereby remembred see Ex. 5. 1. and at their feasts they were commanded to rejoyce and forbidden to mourne or weepe Deut. 16. 11. 15. Nehem. 8. 9. 12. everlasting statute Heb. statute of eternity meaning an eternall ordinance to be kept once a yeere al daies of their life till Christ became our Passeover since which time it is also kept eternally in remembrance of his death untill he come Deut. 16. 1. 3. 1 Corinth 5. 7. 8. and 11. 25. 26. Vers. 15. Seven daies after the paschall day for it was a distinct feast and commandement The Passeover was to be kept on the fourteenth day of the first moneth at even the feast of Vnlevened bread beganne the fifteenth day of the same moneth and lasted seven daies of which the first day and the last the seventh day were holy convocations wherein they might doe no servile worke as Moses plainely sheweth in Levit. 23. 5 6. 7. 8. The Passeover in the ages following might not be killed and eaten in any place but where the Lord did chuse to place his name there Deut. 16. 5. 6. 7. which afterward was in Ierusalem but the feast of Vnlevened bread the Hebrewes thought themselves bound to keep in every place where they dwelled if they could not be at Ierusalem And the eating of it they say depended not on the eating of the Passeover but was a commandement by it self Maimony treat of Leven and Unlevened bread chap. 6. 8. 1. Howbeit with the Passeover they might eat no leven as before is shewed in verse 8. It is unlawfull to eat Leven in the fourteenth day from mid day and upward which is from the beginning of the seventh houre of the day and who so eateth it at that time is to be beaten by the law for it is said in Deut. 16. 3. Thou shalt eat no leven with it meaning with the sacrifice of the Passeover This they have expounded thus Thou shalt not eat leven from the houre that the Passeover may be killed which is between the two evenings and that beginneth at mid-day Maimony ibidem c. 1. 〈◊〉 8. These seven daies wherein they might eat no Leven figured the whole time of our life which must be holy with the unlevened cakes of sincerity and truth 1 Corinth 5. 8. and with thankfull remembrance of our deliverance out of miseries as this unlevened bread is called the bread of affliction Deut. 16. 3. For seven is a full and perfect number of daies and the whole world was created therein see the notes on Gen. 2. 2. and Lev. 4. 7. cause to cease that is put away or abolish as the Greeke explaineth it The Hebrewes expound it thus that a man should abolish it in his â—eart and count it as dust and determine in his heart that he will have no leven at all within his power but whatsoever Leven is in his power it be as dust and as a thing whereof he will have no use at all And by the exposition of the Scribes he is to search after Leven in secret places and in corners and to finde it out and to bring it forth out of all the bounds of his habitation And so they search out and abolish Leven that night at the beginning of the night of the fourteenth day by the light of a candle out of all holes and corners c. And the putting away thereof was thus either they burnt is or broke it small and threw it into the winde or threw it into the sea Maimony treat of Leven chap. 2. S. 2. 3. and 3. 11. This ordinance the lewes carefully observed for in the day before they did eat the Passeover called the Preparation Ioh. 19. 14. the father of the familie with other men having lighted waxe candles searched all corners to purge out all the remnants and crums of Levened bread very diligently first blessing the Lord who sanctified them by his commandements and had bidden them put away Leven as is recorded in 〈◊〉 〈◊〉 treat of the Passeovers chap. 2. 〈◊〉 figured the putting away of wickednesse and malice out of our hearts and of wicked persons out of the Church 1 Corinth 5. 7. 8. 13. old L 〈…〉 Two words are used for Leven by Moses in this verse the one Seâ—r which hath the name of being left or remaining this we may cal old Leven as Paul speaketh in 1 Cor. 5. 7. The other Chamets so called of the sourexesse of the taste of it the Greekes by transplacing the letters call Leven Zumee These signified two sorts also of spirituall Leven the one hidden and secret which our Saviour saith is Hypocrisie Luke 12. 1. the other more open and apparent as false and corrupt Doctrine Matthew 16. 6. 12. evill manners as Malice and Wickednesse 1 Corinthians 5. 8. and wicked persons unto whom the Saints are opposed as being Unlevened-cakes 1 Corinthians 5. 6. 7. 13. So David calleth the malicious man and him that corrupteth the word of God and infecteth with errour a Levened person or Levener Psalme 71. 4. and the heart infected with errour and vexed with griefe is said to bee Levened Psalme 73. 21. Wherefore Leven was forbidden at the paschall Feast to leade men unto soundnesse in the faith of Christ and sincerity in all their conversation The footsteps of this Law remained among the heathens for the Flamen Dialis or Romane Priest might not by their cannons touch any levened meale Aul. Gellius book 8. chap. 15. and Plutarch in Quaest. Rom. scanneth the reason of it because Leven it selfe proceedeth from corruption and corrupteth also the meale with which it is mixed Now what Leven properly was the Hebrew Doctors shew thus Nothing is forbidden by the name of Levened bread in the Passeover but of five sorts of corne onely which are two sorts of wheat namely the common Wheat and the Rye and three sorts of Barley which are the common Barley and the Foxe eare
and that phrase the Apostle followeth in Heb. 11. 37. So in the Greek version of Num. 21. 24. Deut. 13. 15. Vers. 14. put in the eares that is rehearse it in the bearing of Iesus he was to be Moses his successor and so the charge was to continue successively till it was accomplished wiping I will wipe that is will utterly wipe or blot out This God performed by the hands of Israel to whom hee gave this charge thou shalt wipe out the remembrance of Amalek from under the heavens forget it not Deuteronomie 25. 19. Whereupon the Hebrew Canons say Wee are commanded to destroy the remembrance of Amalek Deuteronomie 25. and commanded to remember continually his evill deedes and his treacherie to the end to stirre up enmitie against him c. and it is unlawfull to forget his enmity and hatred Maimony in Misn. treat of Kings c. 5. S. 5. This as it figured the destruction of Antichrist so the fulfilling of it is by the Iewes themselves referred to the dayes of Christ for they say â—n the dayes of the Mesias the seed of E 〈…〉 und of Aâ—alek shall be wiped out through the strength of Israel which shall prevaile most highly 〈◊〉 〈◊〉 on Exodus 17. Vers 15. Iehovah 〈◊〉 that is Iehovah is any 〈◊〉 〈…〉 So the altar was to sacrifice thanke offringâ— upon to the Lord and acknowledge the victorie to be from him The Greeke translateth it the Lord my refuge It is a sacramentall speech whereof see Gen. 22. 14. The Chaldee paraphraseth thus And Moses built an altar and served upon it before who had done signes or miracles for him Vers. 16. upon the throne or against the throne of 〈…〉 of God This referred to Amalek meaneth thus because the hand of Amalek is upon or against the throne of the Lord therefore Iehovah will have warre with Amalek By the throne of Iah meaning heaven as Esay 66. 1. and so God him-selfe that sitteth thereon as Matthew 23. 22. against whom Amaleks hand was while it was against his people and Church Zach. 2. 8. Acts 9. 4. 5. And so Ierusalem is called the Lords throne Ier. 3. 17. Otherwise if it bee referred to God or Moses his servant and his hand upon or unto the throne of Iah it may signifie an oath vowing perpetuall warre with Amalek for so the lifting up of the hand to heaven which is Gods throne is a signe of swearing Revel 10. 5. 6. Gen. 14. 22. And thus the Chaldee paraphraseth upon this place With oath this is said from before the fearefull God whose maijestie is upon the throne of glory to wage warre from before the Lord against the men of the house of Amalek to destroy them from the generations of the world So Thargum Ierusalemy explaineth it to bee an oath and applieth the fulfilling of it to King Saul and to Mordecal and Esther 1 Sam. 15. Esth. 8. and 9. c. The Greeke translateth with hidden hand the Lord will warre against Amalek from generation to generation In Perkci R. Eliezer c. 44. it is said When God would root out and destroy all Amaleks sead hee stretched forth his right hand and tooke hold on the throne of his glory and sware to root out and to destroy all Amaleks seed out of this world and out of the world to come CHAP. XVIII 〈…〉 Moses his wife and two sonnes 〈…〉 him and sheweth him what the 〈…〉 for Israele 〈…〉 Iethro beesseth God and offreth Moses sitting alone to judge the people 〈…〉 to appoint Iudges for inferiour's 〈…〉 the burden might be eased 24 Moses 〈…〉 to his counsell and chooseth able men into of 〈…〉 owne land AND Iethro the Priest of Midian the father in law of Moses heard of all that God had done for Moses and for 〈…〉 people that Iehovah had brought forth Israel out of Egypt And Iethro Moses father in law took Zipporah Moses wife after he had sent her backe And her two sons of which the name of the one was Gershom for he said I have beene an alien in a strange land And the name of the other was Eliezer for the God of my father hath been my help and delivered me from the sword of Pharaoh And Iethro Moses father in law came and his sons his wife unto Moses into the wildernesse where he was encamping at the mountaine of God And he said unto Moses I thy father in law Iethro am come unto thee and thy wife and her two sonnes with her And Moses went out to meet his father in law and bowed himselfe downe and kissed him and they asked each other of their peace and they came into the tent And Moses told his father in law all that Iehovah had done unto Pharaoh and to the Egyptians for Israels sake all the travaile that had found them in the way and how Iehovah had delivered them And Iethro rejoyced for all the goodnes which Iehovah had done to Israel whom he had delivered out of the hand of the Egyptians And Iethro said Blessed 〈◊〉 Iehovah who hath delivered you out of the hand of the Egyptians and out of the hand of Pharaoh who hath delivered the people from under the hand of the Egyptians Now I know that Iehovah is greater than all gods for in the thing wherein they dealt proudly he was above them And Iethro Moses father in law tooke a burne offring and sacrifices for God and Aaron came and all the Elders of Israel to eat bread with Moses father in law before God And it was on the morrow that Moses sate to judge the people and the people stood by Moses from the morning unto the evening And Moses father in law saw all that he did to the people and he said what is this thing that thou dost to the people why sittest thou thy selfe alone and all the people stand by thee from morning unto evening And Moses said unto his father in law because the people commeth unto me to enquire as God When they have a matter every one commeth unto me and I judge betweene 〈◊〉 man and his neighbour and I make knowne the statutes of God and his lawes And Moses father in law said unto him the things not good which thou doest Fading thoe wilt fade away both thou and this people that is with thee for the thing is too heavy for thee thou art not able to do it thy selfe alone Now hearken unto in voice I will give thee counsell and God shall be with thee Be thou for the people to God-ward and thou shalt bring the matters unto God And admonish them of the statutes and the lawes and make knowne unto them the way wherein they shall walke and the worke that they shall doe And thou provide out of all the people men of ability fearing God men of truth hating covetousnesse and set them over them to be rulers of thousands rulers of hundreds rulers of fifties and rulers of tens And let them judge the people at all
time and let this be every great matter let them bring unto thee and every small matter let them judge so make thou the burden lighter for thy selfe and let them beare it with thee If thou shalt doe this thing and God command thee so then thou shalt be able to stand and all this people also shall come to their place in peace And Moses hearkned to the voice of his father in law and did all that he had said And Moses chose men of ability out of all Israel and made them heads over the people rulers of thousands rulers of hundreds rulers of fifties and rulers of tens And they judged the people at all time the hard matter they brought unto Moses and every small matter they judged themselves And Moses sent away his father in law and he went his way unto his owne land Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 17. Section of the law see Gen. 6. 9. THe Priest the Chaldee calleth him prince the Greeke Iothor priest of Madiam see Exodus 2. 16. and 3. 1. Vers. 2. he had sent her backe Heb. after her sending backe that is she and her children were sent back by Moses for that trouble which befell in the way Exod. 4. 26. Vers. 3. an alien or forreiner so Ger the first part of his name signifieth fee Exod. 2. 22. Vers. 4. Eliezer by interpretation My God is 〈…〉 Abrams ste 〈…〉 d was of this name Gen. 〈…〉 hath beene my helpe Hebr. in my helpe which the Greeke translateth my helper the Chaldee 〈◊〉 hath beene for my helpe 〈…〉 God the mountaine saith the Chaldee 〈…〉 glory of God was revealed that was 〈…〉 God gaue his Law Ex. 3. 1. Deut. 5. 2. Vers. 6. he said 〈…〉 by messengers sent before 〈…〉 said unto Iesus that which 〈…〉 messengers spake Matth. 8. 6. 8. compared with Luke 7. 3. 6. To make this plaine the Greeke changeth the phrase thus And it was told Moses saying Loe Iothor thy father in law commeth c. Vers. 7. each other Hebr. man his neighbour this speech the Greeke explaineth they saluted one another and to aske may imply not onely a question but a wish of their welfare as Psal. 122. 6. So in 1 Sam. 25. 5. and 10. 4. Vers. 8. found them that is befallen or come upon them as the Greeke explaineth it A phrase often used for afflictions that come upon any as Nehem. 9. 32. Psal. 116. 3. and 119. 143. Esth. 8. 6. Vers. 9. rejoyced the Greeke translateth was astonished Accordingly all that love Ierusalem are willed to rejoyce with her Esa. 66. 10. Vers. 10. the hand that is the power and tyranny as the Chaldee translateth it the anguish of the dominion of the Egyptians Vers. 11. in the thing Hebr. in the word which is often used for any thing or cause The Greeke translateth for this cause he was above them that is above the Egyptians Or wherein they dealt proudly against them that is against the Israelites This sense the Greeke affordeth and so we are to understand words wanting as therein hath hee beene greater then the Egyptians and hath gotten himselfe a name as is expressed in Nehem. 9. 10. which place giveth light unto this For Iethroes speech is broken off through that joyfull astonishment of his verse 9. as passions of the minde doe often swallow up words as is noted on Exodus 4. 5. The Chaldee paraphrase here saith in the thing wherein the Egyptians thought to judge Israel in that are they judged They drowned the children of Israel in the river Exod. 1. 22. and themselves were drowned in the sea Exod. 14. Vers. 12. tooke a burnt-offring the Greeke translateth tooke burnt-offrings wherof see Gen. 8. 20. These he tooke for or tooke and offered unto God as taking of gifts Psal. 68. 19. is by the Apostle expounded giving of gifts Ephes. 4. 8. So Exod. 25. 2. sacrifices to wit of peace or for thanksgiving which word is sometime added as in Ex. 24. 5. and they now keeping a banquet before the Lord it is to be understood of peace offrings which men did eat of Lev. 7. 15. whereas no man did eat of the burnt-offring Lev. 1. 9. bread which word is used for all meat Gen. 3. 19. and 21. 14. and eating of bread is here for feasting as bread is put for a feast Eccl. 10. 19. Dan. 5. 1. and the flesh of the sacrifices is also called bread Lev. 3. 11. and 21. 6. Num. 28. 2. before God so it was a religious banquet eaten before the Majestie of GOD appearing in the cloud as after in the place chosen of God for his worship they offered sacrifices and did eat before the Lord Deut. 12. 5. 7. 1 Chron. 29. 21. 22. Vers. 15. to enquire of God or to seeke God which the Greeke explaineth to seeke judgement of God and the Chaldee to seeke doctrine from the face of the Lord which was done by Moses bringing their matters unto God v. 19. Num. 27. 5. 6. 15. 33. 34. 35. for doubtfull things they used in Israel to enquire of God by the Prophets 1 Sam. 9. 9. Hereupon Moses told the Iudges whom he appointed under 〈◊〉 that the judgment was Gods Deut. 1. 17. And this teacheth such as goe to law one with another not to seeke after their owne affections but after the will of God and therein to rest Vers. 16. a matter Hebr. a word which the Greeke rightly translateth a controversie so in Exod 24. 14. See also Deut. 1. 12. make knowne the Greeke saith I instruct them which version the holy Ghost approveth 1 Cor. 2. 16. from Esa. 40. 13 Vers. 18. fade away a similitude from the leafe of a tree which fadeth for want of moisture so the care of judging so great a people would weary and weare him out This Moses himselfe acknowledged Deut. 1. 9. 12. Vers. 19. God shall be with thee and consequently will prosper thy proceedings for the good of thy selfe and thy people see Gen. 31. 3. and 32. 9. and 39. 2. The Chaldee translateth the Word of the Lord shall be thy helpe to God-ward Chald. inquiring doctrine from the face of the Lord as verse 15. thou shalt bring or bring thou the matters or words in Greeke their words meaning their hard controversies which could not bee determined without counsell from God as sometime fell out Num. 15. 33. 34. 35. and 27. 5. 6. Vers. 20. the worke or deed in Greeke the works This Moses explaineth to bee all the things which they should doe Deut. 1. 18. Vers. 21. men of ability or of power vertue and activity that is vertuous active and able men in body and minde as Gen. 47. 6. 1 Chron. 26. 6. The Greeke translateth able or mighty men The Hebrewes describe them thus Anshei chajil that is Men of ability are such as bee mighty in the commandements and exactly looke to themselves and subdue their affections so that there bee no dishonest or
of Israel From hence the Hebrewes gather as R. Solomon on this place that it was not lawfull for them to have their causes judged by infidels And Paul hath a much like doctrine in 1 Cor. 6. 1. Vers. 2. Hebrew servant that is as the Chaldee explaineth it a sonne of Israel see Exod. 3. 18. A man might not buy an Hebrew but either when hee willingly sold himselfe for extreme poverty Deut. 15. 12. Levit. 25. 39. or when he was sold against his will by the Magistrate for theft which he was not able to restore Exod. 22. 3. shall serve the Greeke explaineth it shall serve thee This might not be with the service of a bond-servant but as an hired servant and without rigour Levit. 25. 39. 40. 43. For the time the Hebrew canons say He whom the Synedrion the Magistrates sell serveth sixe yeeres from the day of his sale and in the beginning of his seventh yeere he goeth out free If the yeere of release Deut. 15. 1. fall out within any of the sixe yeeres yet hee serveth in it but if the yeere of Iubilee fall though he be sold but one yeere before yet he goeth out free as Levit. 25. 40. 41. 54. He that selleth himselfe may doe it for moe than sixe yeeres If it be for tenne or twentie yeeres and the Iubilee fall out within a yeere after he is sold hee goeth out free Maimony in Misneh treat of servants cap. 2. S. 2. 3. free or a free man as both Greeke and Chaldee doe interpret it This state of servitude figured their subjection unto sinne under the Law Rom. 6. 6. 16. 17. Galat. 4. 25. the seventh yeere figured the time of grace by Christ who proclaimed by his Gospell the acceptable yeere of the Lord Esa. 61. 2. Luke 4. 18. 19. he by his truth maketh men free in deed Ioh. 8. 32. 36. that sinne hath no more dominion over them Rom. 6. 14. 18. for nothing or for nought freely without money as is explained verse 11. or moneys worth Gen. 29. 15. It signified the free gift of mans redemption and iustification by the grace of Christ Rom. 3. 24. where the Apostle useth the same Greeke word Dorean by which the Hebrew is in Greeke translated here Vers. 3. with his body onely and hath no wife as the words following manifest therfore the Greeke and Chaldee translateth it himselfe alone of a wise which is entred into servitude with him therefore the Greeke translateth it thus If a wife came in together with him then the wife shall goe out together with him Vers. 4. given him a wife to wit an heathen bond woman for such onely with their children might be left in servitude Levit. 25. 44. neither might any man thus deale with an Hebrew woman as is after shewed in vers 7. c. And this thing which God here commandeth not but tolerateth the Hebrew Doctors restraine to him onely that is sold by the Magistrate saying Hee whom the Magistrates doe sell his master may give him a Canaanitesse bond woman c. and compell him hereunto that he may beget servants or slaves of her and hee may lawfully use her all the daies of his servitude Exodus 21. 4. but he that selleth himselfe is forbidden a Canaanitesse bond-woman as are all other men of Israel But An Hebrew servant may not have to wife a Canaanitesse untill he have an Israelitesse wife and children For if he have not a wife and children his master may not give him a Canaanitesse And this is by tradition that although he be a Priest that is sold yet he may have a Canaanitesse bond-woman all the daies of his servitude If he have wife and children though his master may give him a Canaanitesse yet may hee not separate him from his wife and children as it is written vers 3. HIS WIFE WITH HIM And hee may not give him two bond women nor give one bond-woman to two Hebrew servants as is the manner to give unto two Canaanite servants These things are recorded by Maimony in his treat of Servants chap. 3. S. 3. 4. 5. with his body that is alone as the Greeke translateth it For his children borne of the bond-woman are bond-men also as the example of Ismael whom Abraham begat of Agar sheweth Genes 21. 9. 10. Galat. 4. 22. 23. 30. So the Hebrew canons also testifie An Israelite that lieth with a Canaanitesse bond-woman c. begetteth a Canaanite in every respect who may be sold and bought and made to serve for ever as other bond-men Maimony treat of Servants chap. 9. Sect. 1. Vers. 5. saying shall say that is shall freely openly and plainely say Greeke shall answer and say my master in Deut. 15. 16. is mentioned also his house from which the Hebrewes gather that if the master have not wife and children the servant is not to be bored in the eare or if his master love not him or if either the master or servant be sicke the servant is not to be bored for it is said in Deut. 15. 16. because he is well with thee Maimony treat of Servants chap. 3. Sect. 11. Vers. 6. the gods that is the Iudges or Magistrates called gods in Psalme 82. 1. 6. because the Word of God was given to them Ioh. 10. 34. 35. So the Chaldee translateth it Iudges the Greeke the judgment of God The Rabbines expound it the Synedrion or Court of three judges and that was the lowest Court. Maimony in Servants chap. 3. Sect. 9. But withall they say None are called Elohim Gods but the Iudges ordained in the land of Israel onely and such as were wise men fit for to judge whom the Senate of the Land of Israel sought out and appointed and imposed hands upon them Maimony in Sanhedrin chap. 4. Sect. 4. the doore either of his masters house or of any other mans saith Maimony in treat of Servants chap. 3. his master this the Hebrew Doctors hold strictly must be done by the master himselfe not by his sonne nor by his messenger nor by a messenger of the magistrates Maimony in the same place his eare this the Hebrewes explaine to be his right eare and through the body of it And because the Law saith for servants that at the Iubilee they should return unto their familie Leviticus 25. 41. they doe except the priests from this An Hebrew servant that is a priest may not be bored in the eare because he is made thereby blemished and cannot therefore returne unto his dignitie Maimony treat of Servants chap. 3. Sect. 8. serve him for ever that is as Maimony there explaineth it till the Iubilee or till his masters death If hee die and leave a sonne yet he that is bored serveth not his sonne for it is said he shall serve him not his sonne for ever to his ever of Iubilee The Law for the Iubilee which was every fiftieth yeere see in Levit. 25. 13. 28. 40. 41. and as the word Ever for many things
Others referre it to the square compasse which was within the Altar that was hallow verse 1. and 8. where either by rings or upon a ledge this grate was hanged on the mids This signified the place within where the holy fire alwaies burneth that is the heart which sustaineth also the sacrifice and where all ashes and excrements of corruption are inwardly conveyed away as they are discovered by Gods Word and Spirit and our sanctification furthered by afflictions 2 Tim. 1. 3. and 2. 22. Rom. 12. 1. 1â— Hebr. 9. 14. and 12. 10. Vers. 8. he that is God shewed or according to the Greeke translation as it was shewed Thus all the instruments of Gods daily service in Israel were appointed and shewed of God himselfe that no place might be left for mans wil-worship or inventions Colos. 2. 23. Matth. 15. 9. Vers. 9. Court or Courtyard an open place into which the people should come daily unto the sacrifices and publike service of God Psal. 100. 4. and 116. 17. 18. 19. Thus was the Habitation of God divided into three roomes the outward Court which was in the open light and view of all The Tabernacle or Holy place which had light by the seven lampes of the gold Candlesticke and the most holy place wherein was no externall light wherein God â—ate upon the glorious Cherubims 〈◊〉 man who is the true Tabernacle and Temple of God consisteth of three parts Body 〈◊〉 and Spirit 1 Thes. 5. 23. The body is as the open Court where all doe see what is done The Soule is as the Holy place where by the lamps of Gods Word and Spirit mans reason and understanding 〈…〉 The Spirit is as the most holy place where God onely dwelleth in secret by faith which is of things not seene nor by humane reason to be comprehended And so by the Hebrew Doctors opinion the heart of man is answe 〈…〉 to the Holy of H 〈…〉 s in the Sanctuarie R. Eliâ—◠〈◊〉 â—â—pher reshith 〈◊〉 〈◊〉 of Holinesse chap. 7. 〈◊〉 219. The world also hath three parts this i 〈…〉 wherein we live and dyâ—â— the superiour or heaven lightned with seuen Planets and staâ—res innumerable and the Heaven of heavens for third Heaven 2 Cor. 12. 2. the place of eternâ—ll blessednesse unto which the most holy place is resembled Heb. 9. 24. tapestrie-hangings which were Curtaines woven with Tapestrie worke The same word when it is spoken of other matter signifieth carved-worke as in 1 King 6. 32. fine linnen in Greeke bysse see Exod. 25. 4. within this which figured the righteousnesse of the Saints Revel 19. 8. was the Church of God to be in the service of him as in a holy pure and glorious inclosure Vers. 10. Pillars which served to uphold those hangings fastened unto them by silver hookes Figuring the stabilitie of the Church and of the righteousnesse thereof by the word of God compared unto silver and Ministers of the same Ieremie 1. 18. Revel 3. 12. Psalme 12. 7. Galath 2. 9. fillets or hoopes of silver which compassed the â—oppes of the Pillars and served both for ornament and for the hangings to be fastened by They have their name in Hebrew of imbracing about and cleaving fast derived from a word which is applied unto loving affection Psalme 91. 14. and signifie the pure love wherewith the Saints are to imbrace and cleave to and serve one another Colos. 2. 2. and 3. 14. Galath 5. 13. In the making of these it is said that their heads also or chapiters were overlaid with silver Exodus 38. 17. 19. Vers. 12. Sea that is the west side see Genesis 12. 8. fiftie so the bredth was halfe so much as the length and the forme of the Court was 〈◊〉 long square 100 cubits long and 50 broad The Tabernacle within the Court was of like forme 30 cubits long and 12 broad Exod. 26. Vers. 14. for the side that is for the one side as the Greeke translateth it meaning the side of the gate or entrie the Hebrew figuratively calleth it a shoulder Vers. 16. hanging veile or covering for of that it hath the name so there was at the doore of the Tabernacle Exodus 26. 36. see the notes there blew c. so it differed from the other hangings of the Court which were but of one colour this with varietie of colours represented the manifold graces of Christ applied unto us by his blood by whom as by a doore we have entrance and accesse unto God in his Church Iohn 10. 9. Rom. 5. 1. 2. Vers. 18. with fiftie that is fiftie on the West end with fiftie on the East end The like is to be understood before of the length an Hundred on the one side with an Hundred on the other and so the Greeke translation speaketh of that as of this five halfe the height of the Tabernacle which was Ten Cubits high Exod. 26. 16. Vers. 19. for all the service the Greeke explaineth it thus and all the instruments such as served for the worke thereof pinnes or â—ailes stakes which were to fasten it and the parts thereof that it might stand sure These signified also the stabilitie of the Church and the ministery of Gods word fastening the same Ezr. 9. 8. Esa. 33. 20. and 22. 23. Zach. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the twentieth section or lecture of the Law see Gen. 6. 9. Vers. â—0 take and bring unto thee so in Lev. 24. 2. where this law is againe repeated Olive that is 〈◊〉 〈◊〉 of the Olive tree which is alwaies green and flourishing faire and of goodly fruit of whose fruit oyle is made good for food for ointment and for light of which last he here speaketh This oile Olive signified the fruitfull graces flowing from Christ and the Saints compared to Olive trees Iudg. 9. 9. Ps. 52. 10. Zach. 4. Rev. 11. 4. Ier. 11. 16. who by the fire of Gods spirit cause the seven lampes to burne before his throne and doe inlighten the Church with his word Esa. 61. 1. 2. Rev. 4. 5. Psal. 119. 105. Prov. 5. 23. 2 Cor. 4. 46. beaten signifying how with much labour affliction the light of Gods word is to be prepared with patience preached and made to shine in his Church 2 Cor. 1. 4. 2. 4. 11. 23. 24. 25. c. 1 Thes. 2. 9. to ascend that is as the Greeke and Chaldee explaine it to burne V. 21. the Testimonie the Tables of the Law within the Arke Ex. 25. 21. shall order it by causing it to burne as the Greek interpreteth The manner whereof the Iewes record to be thus When the Priest commeth to trim the Candlesticke of every lampe that is burnt out he takes away the weke and all the oile that remaineth in the lampe and wipeth it and putteth in another weke and other oile by measure and that is halfe a log that is about a quarter of a Pinte of which measure see Lev. 14. 10. and the notes on
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphtali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihoseph Vers. 11. ingraver in stone or stone cutter Ieweller This engraving in precions stone and that like a signet with the names of the Sonnes of Israel signified the firme and perpetuall love memoriall esteeme and sustentation of the Church of Christ Iob 19. 23. 24. Song 8. 6. Hagg. 2. 23. ouches that is bellow places in which the stones were set fast see v. 4. Vers. 12. a memoriall The G. addeth a memorial concerning them In this worke Aaron was a figure of Christ Hebrewes 7. 28. the Sonnes of Israel of all Saints called the Israel of God Galath 6. 16. The two Beryll stones square and of equall 〈…〉 sse signified the like precious faith and 〈…〉 tie which all have obtained before God 〈◊〉 〈…〉 〈◊〉 〈◊〉 1. Galathians 3. 28. 29. The Be 〈…〉 being also the stone mentioned in the descrip 〈…〉 of Paradise Genesis 2. 12. and the stone of 〈…〉 28. 20. who figured Christ in his 〈…〉 of Israel Genesis 45. 7. 1â— and 49. 24. The 〈◊〉 on which they are borne signified the power and principalitie which Christ hath 〈…〉 Church presenting the same by his mediation pure and holy unto God and causing them to 〈…〉 perpetuall memorie Esay 9. 6. and 22. 〈◊〉 Eph. 5. 25. 27. Ioh. 17. 19. 20. 24. Mal. 3. 16. Psalme 115. 12. Verse 14. at the end or equall of like proportion So in verse 22. The Chaldee translateth limited the Greeke mixed with floures 〈◊〉 Hebr. give which word is used for making firme fast and steadie as the Scriptures shew one Prophet saying Thou hast given 1 Chron. 17. 22. an other saying for it Thou hast confirmed 2 Sam. 7. 24. So after in verse 25. Vers. 15. Brestplate in Hebrew Choshen which is not easie to interpret but because it was an ornament of the brest we call it a Brestplate Iosephus in his Greeke Antiquities booke 3. chap. 8. keepeth the Hebrew Essen the Lxx. Interpreters usually translate it Logeion and Logion as being the 〈◊〉 ornament because by Urim and Thummim that was therein God gave answers to the governours Numb 27. 21. It hath affinity with Cha 〈…〉 that signifieth silence as implying a silent oracle to be seene on the brest of the high Priest rather then heard Also with Chazah that signifieth seeing and so we may English it the Contemplation or Consideration of judgement and it noteth the care that the Priest should have of answering judgment and equitie to them that asked of God by him Whereof see more in the notes on v. 3â— cunning workman woven both sides alike Verse 16. doubled Maimony in the foresaid treatise chap. 9. Sect. 6. explaineth it thus that the cloth of the Brestplate was woven with cunning worke of gold and of blew purple scarlet and fine linnen with 28. threds as is before shewed The length of it was a cubit that is two spannes and the bredth of it 〈◊〉 and they doubled it into two so it was a strain every way foursquare And they set thereon foure 〈◊〉 of stones expressed in the Law and every stone was fouresquare c. Verse 17. Foure rewes as the twelve tribes encamping about Gods Tabernacle were in foure quarters East West North and South three tribes in every quarter Numb 2. Sardius or Sardine a precious stone called in Hebrew Odem of Adam which signifieth Ruddie Lam. 4. 7. for it was a blood-coloured stone Accordingly the Chaldee Paraphrase calleth it Samkan and Thargum Ierusalemy Samketha that is Red. In the Greeke and by the holy Ghost in Rev. 21. 20. it is named a Sardius of Sardis a chiefe City in Asia where such stones were On this stone the name of Râ—ben was engraved and it foreshewed the warlike state of that Tribe which frontierd upon the enemie and in Sauls daies conquered the Hagaruns 1 Chron. 5. 10 and went armed before their brethren at the conquest of Canaan Ios. 4. 12. 13. Topaz so named of the Greeke Topazion here and in Revel 21. 20. In Hebrew Pitdah from the letters of which word transplaced Topad or Topaz are derived It was a precious stone found in â—thiopia Iob 21. 19. By the Hebrew Doctors and also by Plinie in his 〈◊〉 booke chap. 8. the Topaz is of a glorious greene colour and 〈◊〉 in his 16. Booke of a golden colour Hereupon one sore of Topaz is of Plinie named Prasâ—eides Greene coloured and to this the Chaldee name agreeth darkan in Onkelos and Iarkatha in Thalgum Ierusalemy both signifying greene On this stone Symeons name was graved of which Tribe there was little glory till Ezekias daies when the Symeonites smoâ—e the râ—â—nant of Amaleeke 1 C 〈…〉 4. 42. 43. Smâ—â—agd or Emeraâ—ld as it is also Englished In Hebrew it is called Barekath of Barak which is Lightning Ezek. 1. 13. and the Chaldee names agree hereunto But the Greeke 〈◊〉 it Smaragdos and so the holy Ghost in Revel 21. 19. Which Smaragd or Emerauld is of a most goodly and glorious greene colour that the eye of man is delighted refreshed but neverfilled with the looping upon it as Plinie in his 37. booke chap. 5. saith And as there are many sorts of Emeraulds so some glister like the Sunne whose Charret is therfore feigned by Poets to shine with cleare Smaragds Ovid Metamorph. 2. and the Greeke name as well as the Hebrew implieth so much Smaragd as being Maragd of Maira to shine On this stone Levi was engraved So the Ierusalemy Thargum upon this place having named these three stones addeth write plainely upon them the names of the three Tribes Reuben Symeon Levi. So this glistering stone foreshewed Levies glory who should reach Iacob Gods judgments and Israel his Law Deut. 33. 10. whose lightnings doe illuminate the world Psal. 97 4 Of Levi came Moses and Aaron and all the Priests and Iohn the Baptist who shined as Emeraulds in the Church So the covenant of grace is resembled by a Rain-bow of an Emerauld colour in Revel 4. 3. Vers. 18. Chalcedonie in Hebrew Nophec which the Chaldee of Onkelos turned Ismeragdin that is the Smaragd forem entioned but Thargum Ierusalemy calleth it Cadcedana to which the name given it by the holy Ghost Chalcedon Revel 21. 19. agreeth The Greeke version hath Anthrax that is a Carbuncle and so the Chalcedonte is like unto a Carbuncle and one sort of it as Plinie sheweth in booke 37. chap. 7. This Charcedonie as it is also called shineth cleare like a starre but somewhat purple-coloured and the Carbuncle which is so called Pyropus hath the name of fire like which it shineth The ground of this Chalcedonie seemeth to bee the Hebrew Cadcod mentioned in Esay 54. 12. On this stone Iudahs name was graven In Caleb Othoniel David and Solomon this stone shewed his glory but above all in Christ who came of this Tribe according to the flesh Hebrewes 7. 14. Saphir this is the Hebrew name kept also in
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
great among the gentiles and in every place incense should be offred unto his name Mal. 1. 11. and the Spirit of grace and of supplications should be in larger measure poured out upon the Church Zach. 12. 10. roofe by the roofe and wals are meant the top and sides a similitude taken from an house The Greek translateth hearth and walls a crowne The like was made about the Arke Exodus 25. 11. and about the Table Exodus 25. 24. To these the Hebrewes apply the three crownes as they call them of Israel the Crowne of the Law that is the Arke the Crowne of the Priesthood that is the golden Altar and the Crowne of the Kingdome that is the Table R. Elias in Preface to Sepher Reshith chocmah page 2. Vers. 4. places Hebrew houses so Exodus 25. 27. By the barres in these the golden Altar was caried when the host and tabernacle removed Num. 4. 5. 11. 25. Vers. 6. 〈…〉 t with thee to answer by oracle as before Exod. 29. 42. The Greeke translateth I will be knowne unto thee there the Chaldee saith I will prepare my word for thee there This golden Altar figured out Christ in respect of his mediation with God for his Church by whom and in whose name we offer up praises and prayers unto God 〈…〉 3. 15. Ioh. 16. 23. 24. which prayers 〈…〉 unto incense Psalm 14â— â—â— There 〈…〉 〈◊〉 the foure hornes of the golden Altar a â—â— heard Revel 9. 13. as answering to the 〈…〉 God 's people in Christ. 〈…〉 or cense perfume of-sweet 〈…〉 〈…〉 that is sweet odoriferous in 〈…〉 compounded of sundry things as after 〈◊〉 〈◊〉 〈…〉 Therefore the Greeke translateth it 〈…〉 every morning Hebrew in 〈…〉 in the morning dresseth or trim 〈…〉 Hebrew maketh well As the Lamps signified the light of Gods Word and incense prayers so the doing of these both at one time signified our joyning of prayers with our exercises in the Word 〈…〉 Acts 6. 4. Vers. 8. to ascend that is to burne see Exodus 27. 20. The order of burning incense as the Hebrew Doctors have recorded was that one went and gathered the ashes from off the Altar into a golden vessell another brought a vessell full of incense another brought a censer with fire and put coales on the Altar and he whose office it was to burne the incense when the other having bowed themselves downe were gone out strowed the incense on the fire when he was bidden so to doe by the governour At which time all the people went out of the Temple from betweene the porch and the Altar in Solomons Temple And every day they burned the weight of an hundred 〈◊〉 of incense fifty at morning and fifty at evening Those 100 denarios were a pound amongst them and weighed fifty shekels of the Sanctuary every shekell being in weight 320 Barley cornes And when the priest had burned the incense he bowed him downe and went his way 〈◊〉 Maimony treat of the Daily service Chap. 3. so that Zachary as his lot fell burned incense in the Temple the whole multitude of the people were without at prayer while the incense was burning Luk. 1. 9. 10. By this service God taught then that the faithfull prayers of his people are sweet as incense and acceptable unto him whiles our priest Christ Iesus doth by his mediation put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayers of all Saints Psalm 141. 〈…〉 3. 4. Heb. 8. 1. 2. and 9. 24. Rom. 8. 34. For the Priests in the Law served unto the example and shadow of heavenly things Heb. 8. 5. 〈…〉 Hebrew incense of continuation that is which continually every day should be offred So wee are willed to pray without ceasing 〈…〉 and Christ our High Priest ever liveth to make intercession for us Hebrewes 7. 25. and 〈…〉 〈…〉 〈◊〉 incense in Greeke other incense the 〈…〉 received from other persons or made of othâ—â— composition then is after commanded 〈…〉 34. 35. 36. The Chaldee translateth it 〈…〉 The Hebrew Doctors explaine If they put honey amongst it it was all 〈…〉 if there wanted any one of the sweet spices thereof he was in danger of death for loe it 〈…〉 if hee burned other in 〈…〉 or burned upon it incense like this which was voluntarily brought by any private person or by many c. Maimony treat of the Implements of the Sanctuary Chap. 2. Sect. 8. 11. It figured the prayers of the Saints which must be according to the will of God by his Spirit and in faith not after the tradition of man or will of the flesh 1 Ioh. 5. 14. Rom. 8. 26. Matth. 21. 22. and 15. 9. Luke 11. 1. 2. c. Vers. 10. once or one time which was the tenth day of the seventh moneth the day of Reconciliation as Levit. 16. 18. 29. 30. See the annotations there of the Sinne offring the Greeke translateth of the purgation of sinnes which phrase Paul useth saying of Christ that he made a purgation of our sinnes that is cleansed us from them Heb. 1. 3. of atonements that is whereby reconciliation was made Which being a figure of the blood of Christ reconciling us to God Heb. 2. 17. signified that the imperfections and sinnes which cleave even to the best prayers of the Saints are to be pardoned and purified by that blood and death holy of holies that is a most holy thing Hebr. holinesse of holinesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 21 Section of the Law see Gen. 6. 9. Vers. 12. summe or compt in Hebrew head because the summe is as the head of the number Therfore the Gr. here interpreteth it computation and the Chaldee Compt or Number So in Numb 1. 2. by those that are to be numbred the Greeke saith in or by their visitation the Chaldee by their Numbers of his soule that is of his life which he should now lose when he was particularly visited and looked unto of God if hee redeemed not himselfe with money By this God taught his people to judge themselves for their sinnes that they might not be judged of him Ezek. 20. 43. and 36. 31. 1 Cor. 11. 31. And this redeeming of their soules with money taught them faith in Christ who was to redeeme his people not with gold and silver but with his owne precious blood 1 Pet. 1. 18. 19. no plague for their sinnes if they were not redeemed When David numbred the people the Lord sent a pestilence among them to the death of 70 thousand men 2 Sam. 24. 9. 15. For plague here the Greeke translateth fall or ruine the Chaldee death Vers. 13. of the Sanctuary which was twice so much as the common shekell See the notes on Gen. 20. 16. twenty gerahs as if we should say twenty pence this summe is also expressed in Levit 27. 25. Numb 3. 47. and 18. 16. Ezek. 45. 12. A Gerah which the Hebrew Doctors name also Megnah weighed sixteen barley cornes twenty gerahs made the shekel of the Sanctuary which was
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
great If a man have no lambe to redeeme it with hee may redeeme it with the value of it and give the price to the Priest The Law commandeth not a Lambe to make it heavier upon him but lighter For if hee have the firstling of an Asse which is worth ten shekels he may redeeme it with a lambe worth a quarter of a shekell But the price in money is from three zuzims and upward that is three quarters of a shekell for one zoz is the fourth part of a shekell If the price be lesse then three zuzims they redeeme it not therewith and a good eye that is a liberall person giveth not lesse then a shekell Maimony in treat of Firstfruits Chap. 12. Sect. 10. c. breake the necke the Chaldee saith kill it They might have no use or benefit of the Asse till it was redeemed If hee sold it before it was redeemed the price was unlawfull If it dyed before it was redeemed or if the necke was broken it was buried For it was unlawfull to make benefit of it even after the necke was broken because it was not redeemed Therefore if hee redeemed it not but gave the Asse it selfe to the Priest it was unlawfull for the Priest to put it to any service vntill it was redeemed with a lambe Maimony ibidem Chap. 12. Sect. 4. they shall not appeare or my face shall not be seene to wit by any man the Greeke saith thou shalt not appeare empty without an oblation see Exod. 23. 15. Vers. 21. labour or serve see the notes on Exodus 20. 9. For this in Exod. 23. 12. is written sixe dayes thou shalt doe thy workes Vers. 22. observe to thee Hebr. doe to thee meaning observe or make holy celebrate According to this phrase is to doe the Sabbath day Exod. 31. 16. Deut. 5. 15. to dee the Passeover Deut. 16. 1. Matt. 26. 18. to doe the feast of Boothes Deut 16. 13. and the like The Greeke translateth Thou shalt doe that is observe to me of weeks or of sevens a feast seven weeks after the Passeover called Pentecost Lev. 23. 15. 16. Act. 2. 1. it was also called harvest Exod. 23. 16. revolution or circumvolution circuit that is the returne as the revolution of the yeere 2 Chron. 24. 23. is explained to be the returne of it 1 King 20. 26. when the old yeere endeth and the new beginneth This was in the seventh moneth which we call September see the notes on Exod. 23. 16. Vers. 23. every male of thee or all thy male-kind see Exod. 23. 17. Deut. 16. 16. Vers. 24. no man to wit of thy neighbours or enemies round about thee shall have the heart to set upon thy coasts when all the men are gathered before me Vers. 25. not slay for sacrifice as in Exodus 23. 18. see the notes there sacrifice in Greeke sacrifices meaning of the Passeover as after is explained Hence the Hebrewes gather their rite of purging Leven out of their houses before the Passeover they expound it thus Thou shalt not slay the Passeover whiles Leven yet remaineth Now the killing of the Passover is the fourteenth of Abib after midday Maimony treat of Levened and Unlevenedbread Chap. 2. Sect. 1. See more in the notes on Exod 12. vers 15. and vers 10. Vers. 26. first or beginning of the fruits see Ex. 23. 19. a kid in Greeke a lambe in Chaldee thou shalt not eate flesh with milke and the Ierusalemy Thargum addeth not to boyle nor to eat flesh and milke mixed together See Exod. 23. 19. Vers. 27. tenour Hebrew the mouth of these words which the Chaldee expounds the speech of these words have stricken or doe strike that is make for these precepts were both given before and now repeated Vers. 28. he that is God wrote vers 1. ten words that is ten commandements which therefore we call of the Greeke name the Decalogue Ten is often used for many as ten times meane many times Gen. 31. 7. Iob 19. 3. ten men Zach. 8. 23. and ten women Lev. 26. 26. and ten thousands Heb. 12. 22. that is many and as other numbers are made of ten by reduplication so all other writings of the Law and Prophets depend upon these ten words so by this number ten God gave a perfect and compleat Law And Words are used for whole sentences or commandements as Paul saith also one word Cal. 5. 14. when he rehearseth a commandement and that is called the Word of God in Marke 7. 13. which another calleth the Commandement of God Matt. 15. 6. These ten words were according to the first writing and to the words which were spoken before in the day of the Assembly Deut. 10. 4. Vers. 29. shone which the Greeke translateth was glorious and so the Apostle alleadgeth it in 2 Cor. 3. where by glory is meant shining brightnesse as in 1 Cor. 15. 41. there is one glory of the Sun and another glory that is brightnesse of the Moone c. and the Israelites could not behold the face of Moses for the glory that is the brightnesse of his countenance 2 Cor. 3. 7. and the earth was lightned with the glory of the Angell Rev. 18. 1. The Chaldee also translateth Moses knew not that the brightnesse of the glory of his face was multiplied The Latine version saith Moses face was horned mistaking the word for of the Hebrew Karan which is to shine or cast forth glorious beames the name Keren or Horne is derived in which sense the Latine translated it here and gave occasion unto the ignorant to paint Moses face with two hornes like an Oxe whereby this glorious mystery hath been obscured and turned to a fable For the glory of Moses face signified the glory of the Law which he preached 2 Cor. 3. 7. c. Vers. 30. feared for Moses his ministration was death and condemnation 1 Cor. 3. 7. 9. because the Law giveth knowledge of sin and causeth wrath Rom. 3. 20. and 4. 15. and therefore the more bright and glorious that it is the more terrour it striketh in all mens hearts there being a weaknesse and impossibility in all men to do the same Rom. 8. 3. For Aaron himselfe and all the Rulers were afraid of Moses as well as the other people even as at the first giving of the Law Moses himselfe with all the people were affrighted and trembled Exodus 19. Vers. 33. and he put or and hee had put a veil but the Greeke translateth And when he had ceased speaking unto them he put a veil c. that is after this first communing with them when hee knew the cause of their feare he put on a veil or covering which signified the obscurity of the Law whos 's first true and proper meaning and end could not easily be discerned also the darknesse that is in all mens hearts naturally till God take away the veil and hardnesse that is upon them For so the Apostle speaketh of a double veile one outward
of God is with men and he will dwell with them they shal be his people God himself wil be with them c. Rev. 21. 3. set or fastened Heb gave which is used for a firme setting or stablishing as is noted on Gen. 1. 17. This setting of the sockets with the boards bars and pillars signified the stability of the Church and members thereof grounded and stablished by faith in Christ Esay 33. 20. and 14. 32. 1. Tim. 3. 15. V. 19. the Tent in Gr. the curtaines which were of two sorts some of white blew purple and scarlet cunningly wrought with Cherubims coupled together others of Goats haire Exod. 26. 1. 7. the covering both that of rams skins and the other of Tachash skins Ex. 26. 14. This tent covering shadowed the heavenly graces wherewith Christ and his Church in him are adorned their uniting together by the Spirit through faith and love and their safe protection though these things veiled and obscure See the notes on Exod. 26. V. 20. the Testimonie the two tables of Gods law Ex. 25. 16. Covering-mercy-seat a figure of Christ in whose heart was Gods law by whom our transgressions of the Law are covered and the word of grace from God commeth unto us see Ex. 25. 17. V. 21. covered the Arke hid it with the veile hanged before it A figure of Christs flesh veiling the divine things in him till hee entred through it into the holy heavens and opened a way for his Church thereinto Heb. 10. 19. 20. Rev. 11. 19. Ver. 23. the order of bread that is the bread set in order called in Gr. the bread of proposition and so in Mat. 12. 4. but Paul nameth it the proposition of bread Heb. 9. 2. which we call Shew-bread twelve cakes representing the twelve tribes that is all beleevers presented pure unto God in Christ see Ex. 25. 30. Vers. 24. the Candlesticke a figure of the Law which giveth light to his people standing before God in his sanctuary Psal. 119. 105. See the notes on Exod 25. 31. c. Ver. 25. to ascend that is to burne and shine as v. 4. representing the seven Spirits of Christ whereby through the oile of his grace his word shineth unto his Church Rev. 4. 5. Ver. 26. Altar of gold figuring Christs mediation for his Church whereby they and their praiers are presented as sweet odours unto God See the notes on Ex. 30. These all being in the most holy and holy places hidden with veiles from the eies of the people signified the obscuritie of the heavenly mysteries of the Gospell before the veile of Christs flesh was rent the treasures of his grace more fully opened Heb. 10. 1. Rom. 16. 25. 26. Ephes. 3. 5. Ver. 29. the altar of burnt-offring the brazen Altar standing in the open Court for all to see wherupon the daily sacrifices figuring Christs death and sufferings were burned to lead the Church unto the expectation of his body to bee offred for us and our bodies by him unto God Heb. 10. 5. 6. 7. Rom. 12. 1. Ver. 30. The Laver a figure of the sanctification of the Church washed frō their sins by the blood of Christ that they may come neere unto God Heb. 10. 22. Rev. 1. 5. 6. Tit. 3. 5. Vers. 33. the Court an holy inclosure for the Church to be kept in pure when they came to appeare before God And here was the finishing of the worke of the sanctuary about which thus erected first the tribe of Levi Numb 1. 50. and behind them the other tribes of Israel pitched their Tents in holy order appointed of God in a foure square forme Num. 2. such as is the forme of the heavenly Ierusalem Revel 21. 16. which Tents were also holy might have no uncleane person within them Num. 5. 2. as nothing that defileth may be in the new Ierusalē the Church of Christ Rev. 21. 27. and unto which Tents or camp e the earthly Ierusalem the holy citie Neh. 11. 1. was answerable For some open uncleane might not be in the campe or citie others though in the campe might not come into the Lords Court of those in his court none entred into the sanctuary but the Priests of thē none into the most holy of the sanctuary but the high priest once in the yeer He. 9. 6. 7. because holines becōmeth the House of the Lord for ever Ps. 93. 5. and the neerer they come unto him the more they ought for to be sanctified Lev. 10. 2. 3. 16. 2. 3. c. So after that Israel came into Canaan and had there a temple they had degrees of holy places both of thē are de scribed by the Heb. thus Three Camps were in the wildernesse the campe of Israel which was in foure camps Num. 2. the camp of Levi Numb 1. 50. and the campe of the Divine Majestie which was from the doore of the Court of the Tabernacle of the congregation and forward And answerable unto thē in the ages following frō the gates of Ierusalem unto the mountaine of the Temple was as the camp of Israel from the gates of the mountain of the Temple unto the doore of the Court which was the gate of Nicanor was as the Campe of Levi and from the doore of the court forward was the camp of Gods Majesty Maim in Beth habchirah c. 7. s. 11. Other like differences of holinesse of places they also observe which are to be mentioned otherwhere V. 34. the cloud a testimony of Gods presence and approbation who thus took as it were possession of the Tabernacle to dwell therein amongst his people but with an hiding of his glory and power So when Solomon had builded the Temple the cloud filled the house then spake Solomon The LORD said that he would dwell in the thicke darknesse 1 Kin. 8. 10. 12. But when Gods presence was with displeasure for the sins of the people it was signified by a smoake filling the Temple Esa. 6. 4. Rev. 15. 8 for smoake was a signe of anger Psal. 18. 9. Esay 14 31. glorie a signe of Gods glorious presence who now came to dwell there as he had promised Exod. 25. 8. So in 2 Chron. 5. 14. and Ezek. 43. 4. 5. where it is opened by God himselfe thus Sonne of man the place of my throne and the place of the soles of my feet where I will dwell in the midst of the sons of Israel for ever c. Ezek. 43. 7. So the holy Ierusalem hath the glory of God Rev. 21. 11. Vers. 35. dwelt that is abode or continued and as the Greeke translateth over-shadowed it And in that Moses could not now goe into the Tent nor the priests into the Temple 2 Chron. 5. 14. and 7. 2. it sheweth the weaknesse and unworthinesse of all flesh to come into the presence of God who therefore gave a Law that the high Priest himselfe should not at all times come into the holy place within
which is their reasonable service Romanes 12. 1. There were five sorts of sacrifices ordinary instituted of God Burnt-offrings commanded here Meat-offrings in Leviticus 2. Peace-offrings in Leviticus 3. Sinne-offrings in Leviticus 4. and Trespasse-offrings in Leviticus 5. 15. c. a male so must all burnt offrings of beasts bee verse 10. but the like is not said of the foules verse 14. And by the Iewish canons the fowles might be male or female Maimony in Mis. tom 3. in Maasch hakorbanoth or treat of offring the Sacrifices Chapt. 1. Sect. 8. perfect not having any deformitie want or superfluity of parts without or within nor other corruption The Greeke translateth it without blemish set the notes on Exodus 12. 5. and Leviticus 22. 21. Thus are we to understand the Prophet when he saith Cursed be the deceiver which hath in his flocke a male that is a perfect male and voweth and sacrificeth unto the Lord a corrupt thing Malac. 1. 14. It figured Christs perfection in himselfe and ours in him Heb. 9. 13. 14. Ephes. 5 27. and teacheth us to honour God with our best things and to serve him with a perfect heart 1 Chron. 28. 9. at the doore within the court where the Altar was vers 5. see this law explained in Leviticus 17. 3. 4. c. As it was the way of honour unto God for the Offerer to bring his sacrifice himselfe unto the Sanctuary and not to send the Priest to take a beast out of his house and offer it for him so the doore might also lead them unto Christ who saith I am the doore of the sheepe Iohn 10. 7. by whom wee enter into the holy place Heb. 10. 19. 20. His body was the true Tabernacle and Temple called a greater and more perfect tabernacle which the Lord pitched not man Heb. 9. 11. and 8. 2. Ioh. 2. 19. 21. The Church was secondarily figured by the Temple and Tabernacle Ephesians 2. 21. 22. for his favourable-acceptation or for acceptation of him that hee and his offering may bee favourably accepted of God This sense both the Greeke and Chaldee versions yeeld also the old Latine and the promise in verse 4. confirmeth it and the like phrase in Leviticus 23. 11. is so interpreted of all the contrary whereof is in Ieremy 6. 20. Your Burnt-offrings are not to favourable-acceptation that is they are not acceptable And the Apostle exhorteth present your bodies a living sacrifice holy acceptable unto God Romans 12. 1. Some take the words of this Law here to meane according to the good will of him that offereth that he should not sacrifice to God by compulsion but of his owne voluntary will for God loveth a chearfull giver 2 Corinth 9. 7. In the former sense it taught men to offer in the faith of Christ without which it is unpossible to please God Hebrewes 11. 6. and by faith Abel offred unto God a more excellent sacrifice then Cain Hebr. 11. 4. Vers. 4. shall lay his hand or impose his hand and by hand seemeth to be meant his hands as else-where is expressed Leviticus 16. 21. The man that brought the offring was to lay or impose hands himselfe upon it while it was alive thereby disburdening himselfe of sinne and laying it upon the sacrifice Leviticus 16. 21. and testifying his faith in Christ the true sacrifice to bee slaine for him The Hebrew Doctors say All oblations of beasts which a particular person offreth either of debt or voluntarily hee layeth hands on them whiles they are alive except it bee the first-borne and the tithe and the Passeover All doe impose hands excepting the deafe the foole and a childe and a servant and a woman and the blinde and the stranger Neither may a messenger impose hands for there is no imposition but by the owners as it is written AND HEE SHALL LAY HIS HAND not his wives hand nor his servants nor his messengers Five that bring one sacrifice all doe lay hands upon it one after another not all together Who so dyeth and leaveth oblations burnt-offring or peace-offrings his heyre is to bring the same and lay hands upon it c. There is no imposition of hands on the sacrifices of the Congregation save two on the scape Goat Leviticus 16. 21. and the Sinne-offring Leviticus 4. 15. They lay on no hands but in the court if they doe it without the court they must lay on hands againe within And in the place where they impose hands they kill it And the killing is immediately after the imposition And hee that imposeth must doe it with all his might with both his hands upon the head of the beast not upon the necke or sides and nothing may bee betweene his hands and the beast Hee layeth his hands betweene the two hornes and confesseth upon the sin-offring the iniquity of sinne and upon the trespasse-offring the iniquity of trespasse and upon the burnt offring hee confesseth the iniquity of doing that hee should not and not doing that hee ought c Maimony in treat of offring sacrifices Chapt. 3. Sect. 6. 8. 9. c. But as for sacrifices of fowles verse 14. there was no charge to impose hands on them Maimony ibidem Sect. 7. make-atonement or expiate make-reconciliation which is usually meant in regard of mans sinne and Gods wrath for the same Leviticus 4. 20. c. The Hebrew Capper signifieth covering not as with a garment which may easily be taken off but as with plaister that cleaveth Genesis 6. 14. and is applyed to the covering that is the appeasing of an angry countenance Genesis 32. 20. and so for the anger of God which is appeased by the burnt-offring of Christs body for he is the Atonement or Reconciliation for our sinnes Dan. 9. 24. 1 Iohn 2. 2. Heb. 10. 8. 10. Thus the Burnt-offring was for atonement and remission of sinnes Iob 42. 8. to weet generall sinnes and such as often are unknowne to men as Iob offred burnt offrings saying it may be that my sonnes have sinned Iob 1. 5. Whereas for speciall sinnes there was a speciall sacrifice and sinne-offring Leviticus 4. And both the Burnt-offring and Sinne-offring are joyned in Christs offring up of his owne body for us Psal. 40. Hebr. 10. 5. 6. c. Also Burnt-offrings were given in signe of thankfulnesse to God and so betokened a new creature and holy life Psalm 51. 19. 20. 21. and 66. 13. 14. 15. Gen. 8. 20. For this cause the Burnt-offring is first taught as being the principall and most common offred daily for the Church and when other sorts of sacrifices were brought this burnt-offring was alwayes one See Leviticus 9. 8. 12. 15. 16. and 12. 6. and 14. 19. 20. and 16. 15. 24. Num. 6. 10. 11. and 7. 15. 16. and 29. 2. Iudg. 20. 26. Vers. 5. he shall kill in Greeke they shall kill meaning the Priests or Levites For whereas it followeth the sonnes of Aaron the Priests shall offer the blood this killing is
which should not be done as it is written Levit. 4. 13. 27. any one of all the commandements which should not bee done Maimony treat Shegagoth or of Ignorance c 1. s. 2. These which are counted the greater sinnes the Lord appointed for them the greater sacrifices according also to the estate of the persons that did them differing one from another For some sinnes also which the poorer sort should commit there were lesser sacrifices prescribed Lev. 5. 7. 11. Other sins in omitting things to be done were expiated by Burnt-offrings which were offered daily for the whole Church or by particulars persons as they would bring them as is shewed on Levit. 1. Also by the sacrifices offered on Atonement day whereof see Lev. 16. The Hebr. account some sins more heavy and some more light The heavy transgressions they say are those for which men deserve death by the Magistrate or cutting off by the hand of God also vaine and false oathes Other for which cutting off is not threatned they hold the lighter Maimony tom 1. treat of repentance ch 1. s. 2. shall doe this also they restraine unto deeds or facts saying Every transgression for the presumptuous doing whereof men deserve cutting off as Numb 15. 30. they are bound for the ignorant doing thereof to bring a sinne-offring except for three transgressions 1. bâ—â—sphemie 2 neglect of circumcision 3 and of the Passeover The passeover and circumcision because they are commandements to be done and they bring no Sin offring but for ignorant doing of that which should not be done Lev. 4. 2. And the blasphemer because in him there is no deed and it is sayd FOR HIM THAT DOTH THROVGH IGNORANCE Numbers 15. 29. Therefore hee that receiveth an idolatrous opinion of God although he deserve to be cut off if hee doe it presumptuously hee is to be stoned and if he receive it in ignorance hee is not bound to bring the sacrifice because hee hath not done any deed and it is written when hee doth any one c. Maimony in Shegagoth c. 1. s. 2. Neither if a man were accused to have done any sinne and hee denyed it was he bound to bring a sacrifice If witnesses say we saw thee that thou didst worke on the Sabbath or eate fat and he say I know certainly that I did not this thing he is not bound to bring a Sinne-offring Maimony ibidem c. 3. s. 1. V. 3. anointed that is the High Priest as both Greeke and Chaldee doe expound it for the high Priest onely in the ages following was anointed Lev. 21. 10. and 16. 32. Exod. 29. 29. And this law concerneth his sin committed after his anointing onely that which he doth before is counted but as of a private man The anointed Priest or the King which sin before they be put into office although it be not knowne unto them till after they are in office doe they are as a private man Maimony in Shegagoth c. 15. s. 10. Thus the Law as the Apostle observeth made men High Priests which had infirmitie who needed daily to offer up sacrifices first for their owne sinnes and then for the peoples but our High Priest Christ Iesus was holy harmlesse un defiled separate from sinners and made higher then the heavens Heb. 5. 2. 3. and 7. 26. 27. 28. Therefore the legall priesthood could not be perpetuall but was a figure for the time till the comming of our Lord Iesus to the guiltie-sin here may bee understood according to the sin of the people that is he sinning like them It may also bee meant that by his teaching or practice the people were caused to sinne as David was a guilty sin that is a cause of sin to Israel 1 Chron. 21. 3. And this latter the Greeke version followeth saying so that the people sinne and the old Latine expoundeth it making the people to offend and the Hebrewes as Chazkuni here openeth it to make the people guiltie in that hee hath taught and permitted them to doe a thing forbidden Of this the Hebrew canons say If hee that ignorantly-erreth in one of these c. be a private man he must bring a she goat or an ewe lambe and if it be the anointed Priest he must bring a bullocke for a Sinne-offring Whereby is meant hee is to bring a bullocke for his unadvisednesse when â—e erreth by teaching himself and doth a deed through unadvisednesse of his teaching onely and is withall a very wise man as is written If the anointed Priest sin to the guilty sinne of the people Loe the Priest is as the Congregation As the Congregation that is the Iudges are not bound to bring a sacrifice unlesse they be wise men meet to teach and do erre in teaching and the doers doe it at their mouth c. so is the Priest in all these things If hee erre in fact onely without teaching whether it be in idolatry or other sinnes hee bringeth not the oblation If the anointed Priest teach with the Synedrion and both he and they erre in teaching although they doe according to this teaching wherein they goe astray for as much as he relyed not in the time of the fact upon his teaching onely but upon the Synedrions also hee is discharged and needs not bring a bullocke for himselfe but when the Synedrion bringeth an oblation atonement is made for him with the congregation in generall If hee teach with the Synedrion in errour and they sinne of ignorance they in eating blood and he in eating fat then atonement is not made for him with the congregation but he must bring a Bullocke for himselfe Maimony treat of Ignorance ch 1. s. 4. and ch 15. s. 1. 3. 4. 5. See after in the notes upon vers 13. 14. a bullock a greater sacrifice then the common persons vers 28. or then the Rulers v. 22. and equall to the Congregations v. 14. yongling Hebr. son of the herd see Lev. 1. 5. so after in v. 14. perfect without blemish as Lev. 1. 3. therein figuring the perfection of Christ. a Sinne-offring Hebrew a Sinne so called because the sinne was confessed and laid on the head of this sacrifice offred for the sinner Figuring Christ whom God made sin for 〈◊〉 though he knew no sin 2 Cor. 5 21. The Apostle in Greeke translateth it For sin Heb. 10. 6. from Psal. 40. that is an offring for sinne So after in this chapter and other where Exodus 29. 14. Vers. 4. lay his hand and confesse his sin which he hath sinned as is noted on Levit. 1. 4. so putting it upon the head of the beast Lev 16. 21. and this should also be with repentance and forsaking of the sinne Prov. 28. 13. and drawing neer with a true heart in assurance of faith in Christ whom that sacrifice figured Heb. 10. 4. 10. 22. Neither Reconciliation day Levit. 16. nor Sinne-offring nor Trespasse-offring doe make atonement saving for them repent and beleeve in their atonement saith Maimony treat
flesh for the sinne-offrings that were burned were not flayed at all But after they were caried out of the camp they there cut them in peeces like the peeces of the Burnt-offring Levit. 1. 6. with their skin and burned them there in the place of the ashes Maimony treat of Offring the sacrifices c. 5. s. 18. and c. 7. s. 2. Vers. 12. he shall cary in Greeke they shall earie forth so after and they shall burne without the campe and after that they were seated in Canaan and the Temple was in Ierusalem they caried them out of the citie Maim ibid. The like is after for the sin-offring of the Church v. 21. and upon expiation day Lev. 16. 27. The mysterie hereof both touching Christ the sacrifice and us the sinners Paul openeth thus the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the campe wherefore â—â—sus also that he might sanctifie the people with his owne blood suffered without the gate Let us go forth therfore unto him without the campe bearing his reproach for here have wee nâ— continuing citie but wee seeke one to come Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out that is as the Greek explaineth it where the ashes are poured out So Christ was sacrificed at the place of skulls or dead mens ashes Ioh. 19. 17. and that was part of his reproach Heb. 13. 13. which he suffred to take away our sins on wood all that were burned without the court of the sanctuary any wood might serve for the burning of them saith Maim in treat of Offring sacrif 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. bâ—â—nt Hereby Christs suffering without Ierusalem gates was signified and so the abolishing of sin and reconcilement of the sinner unto God Hebrewes 13. 12. and 10. 10. Rom. 〈◊〉 10. Threfore in the sacrifices here following vers 20. 26. 3â— forgivenesse of sinnes is promised which is also to be understood in this place Howbeit the Hebrew Doctors observe the differences thus that of this bullocke and the goat for the Ruler vers 26. it is not said for a sweet savour c. because of the bullockes a part is without the sanctaarie for to remove away the uncleane spirit and in the sinne-offering of the aâ—â—inted Priest it is not mentioned that it shall be mercifully forgiven him for hee hath not yet full pardâ—n untill he make supplication unto his God for he is the Angell of the Lord of hoâ—â—â— Malac. 2. 7. and he ought to bee innocent and pure of hands R. Mâ—nachem on Levit. 4. It is also here noted by Baal Hattâ—rim how the Law commandeth the Anointed Priests oblation to bee burnt openly without at the pouring out of the ashes that no man should be ashamed to confesse his sinne for loe the high priest sinneth and confesseth and bringeth an oblation for his sinne Vers. 13. all the congregation This sheweth that the Church may erre The Hebrew Doctors have here sundry observations touching the Iudges or Magistrates which taught errour and the people that practised the same saying Every thing for the ignorant sinne whereof men are bound to bring the sinne-offring appointed if the great Session of Iudges ignorantly sinne in the teaching thereof and teach that it is lawfull and the people sinne of ignorance by their teaching and the people doe the thing and relye upon their teaching And afterward it is knowne to the Iudges that they have erred loe the Iudges are bound to bring the sinne-offring for their ignorance in teaching although they themselves have not done the thing c. and the rest of the people are discharged of the sin-offring although they were the doers of the thing because they relyed on the Iudges Provided that they which teach be the great Senate of 72. Iudges and that the Chiefe of the Senate â—ee with them when they teach it and that they be all of them meet to teach and that they all or the most of them erre in the thing which they teach and that they teach it expresly and say to the people it is lawfull for you to doe it Likewise if they which heare it from the mouth of the Iudgâ—s say unto others it is lawfull for you to doe it and all the Church or most part thereof doe it at their speech and doe it ignorantly at their speech thinking that the thing which they teach is according to law And they teach to infringe some part and to confirme some part and not to abrogate the whole body of the commandâ—ment and when it is knowne unto them they know the body or substance of the thing wherof they taught through ignorance When all these concurre the Iudges art bound to bring the sinne-offring and hee that doth the thing at their speech is discharged But if there want any one of these thinges then the Iudges are discharged of the offring and whosâ—ever have sinned of ignorance and doâ—e the deed hee brings the sinne-offring appointed for his ignorance As for example If the Iudges say this thing is lawfull but teach it not to the people nor say unto them it is lawfull for you to doe it And some man heareth when they determine the thing to bee lawfull and goeth and doth according as be hath heard now who so doth it is bound to bring the 〈◊〉 offring and the Iudges are free because they tâ—ught them not expresly to doe it Likewise if they 〈◊〉 it and the lesser part of the Church doe it at their word and the errour be knowne now the Iudges are discharged and they that doe the thing are bound and every one brings his sinne-offring c. If the Iudges teach an unlawfull thing to be lawfull presumptuously and the Church doeth it at their mouth ignorantly the Iudges are discharged of the sacrifice because they sinne presumptuously every one that did it at their mouth is bound to bring a sacrifice for himselfe because he sinned ignorantly If the Iudges teach it ignorantly and the Church know that they â—â—â—e and that it is not meet to receive it of them and yet the Church doe it at their mouth now both of them are discharged of the sacrifice the Iudges are discharged for the Church did it not because of their teaching which caused them to erre and all the doers are discharged of the sacrifice because they sinned presumptuously for they knew that they erred and that it was not meet so to doe Maimony treat of Ignorances chap. 12. 13. sinne ignorantly or erre of ignorance and unadvisednesse not presumptuously as vers 2. So the Greeke here translateth it be ignorant or doe-ignorantly the thing Hebrew the word be hid This the Hebrewes understand of some part of a commandement not of the whole which cannot be hidden from the eyes of the Church The Iudges that sinne ignorantly and teach to abrogate a substantiall-precept or
his legall service or workes but by Christ. For the eating of the sin-offring figured the bearing of the sinners iniquitie Lev. 10. 17. Vers. 25. be killed that was on the north side of the altar see Lev. 1. 11. Hereby was figured that Christ ouâ— sinne-offring should bee killed by the priests in Ierusalem and mount Sion w ch was on the sides of the North Ps. 48 2. crucified on mount Calvarie which was on the North west side of Ierusalem as by the Iewes tradition the morning sacrifice was killed at the North west horne of the Altar Verse 26. offreth or expiateth-sin-by-it as the Chaldee translateth that maketh atonement by the blood thereof in Greek that offreth it The Priest did 〈◊〉 it and so bare the iniquitie of the sinner Lev. 10. 17. and in type abolished the same It was also a part of their livelyhood Ezek. 44. 28. 29. which covetoâ—s priests abused eating the sinne of Gods people and lifting up their soule unto their iniquitie Hos. 4. 8. It further figured our communion with Christ our sacrifice eating his flesh by faith Iohn 6. 56. as he hath made us an holy Priest-hood even Kings and Priests unto God his father 1 Pet. 2. 5. Rev. 1. 6. in the holy place within the courtyard of the sanctuarie not without the same Seven other things were also to bee eaten there noted on Lev. 24. 9. Vers. 27. blood thereof of the sinne-offring whether it were that which was to bee eaten or that which was to be burnt And this rite was peculiar to the sinne-offring above all the other most holy things Maimony treat of offring the sacrif ch 8. s. 1. 2. As the sinne-offring in speciall sort figured Christ who was made sinne for us 2 Cor. 5. 21. so this ordinance for all that touched the flesh of the sin-offring to bee holy the garments sprinked with the blood to be washed the vessels wherein the flesh was boyled to bee broken or scoured and rinsed taught an holy use of this mysterie of our redeÌ„ption wherof they that are made partakers ought to be washed cleansed and sanctified by the Spirit of God that we possesse our vessels in holines and honor and yeeld not our members as instruments of unrighteousnesse unto sinne any more 1 Thes. 4. 4. Rom. 6. 13. wash This washing was for casuall sprinkling as when any blood sprung out of the bason upon a garment or the like And as the Hebrew canons say Nothing was charged to be washed but the bloody place only and that which was upon an instrument apt to receive uncleannes and apt to be washed But if it were sprinkled on an instrument of wood or of metall it was not to bee washed because they are things not fit to be washed but they are onely sâ—raped If it bee sprinkled on the skin of a fi 〈…〉 it is not required to be washed because that is not a thing 〈◊〉 tâ— receive uncleannesse If on the skin of a â—east before it be flayed it is not charged to be washed if it â—ee after it is flayed then must it bee washed for though it receiveth no uncleannes now yet loe it is apt to receive uncleannes after it is dressed for use If it spring 〈…〉 of the necke upon a garment or from upon a 〈◊〉 of the altâ—â— or after that it is shed on the ground 〈◊〉 〈◊〉 gathered up and any of it put on a garment they 〈◊〉 〈…〉 ged to wash it for it is written And when there is sprinkled of the blood c. It is not meant but of blood received in a ministring vessell and fit for to spri 〈…〉 and that there be inough for that use If hee hath put the blood on the foure hornes of the altar and afterward some of the blood left in the bason bee put on a 〈◊〉 it is not required to be washed c. When 〈◊〉 the blâ—ody place they must wash it very faire 〈…〉 markâ— of the blood c. Maimony i 〈…〉 〈◊〉 sacrifice ch 8. s. 4. 10. These ordinances shadowed the conâ—agion of sin as did all the like in 〈◊〉 cases Levit. 11. 32. 33. c. and the care that we should have to clense our selves by repentance and faith 2 Cor. 7. 1. Heb. 10. 19. 22. The 〈◊〉 Hebrew Doctors had some knowledge of these mysteries for speaking of this washing of garments they give a reason because it was necessary to doe-away-uncleannesse by the waters that are on high R. Menachem on Levit. 6. These are the spirituall waters mentioned in Hebr. 10. 22. Iohn 7. 38. 39. Rev. 1. 5. and 22. 1. Zach. 13. 1. Esay 4. 4. Vers. 28. scowred as the washing was to be in the holy place or Court ver 27. so it was required that the earthen vessell should be broken in the court and the vessell of metal should be scoured and rinsed with water in the court The scowring was with hot water and the rinsing with cold With water not with wine or any mixture or other liquor Maim ibidem ch 8. s. 11. 12. Of breaking the earthen vessells see the notes on Lev. 11. 33. Ver. 29. holy of holyes Hebr. holynes of holynesses that is most holy and the Greeke addeth unto the Lord. Ver. 30. into the Tent as was the blood of the sin-offrings for the high Priest for the Church See Lev. 4. 5. 16. The signification of this law for the burning of such sacrifices and that the Priests might not cate of them was to shew the inability of that legall priesthood to reconcile men to God and that men cleaving thereto and not seeking for the better priesthood of Christ could not bee saved For such sinne-offrings as those Priests did eate so typically bearing the peoples iniquitie Lev. 10. 17. and taking it away the blood of them came not into the sanctuary before God which argued their unworthinesse But Christ with his blood shed for our sinnes entred into the holy place not that which was made with hands but into very heaven and hath obtained eternall redemption Heb. 9. 11. 12. 24. And in that the legal priests might not eate the flesh of that sinne-offring whose blood was caried into the holy place but the body was all burnt without the camp the Apostle from hence saith we have an Altar meaning Christ wherof they have no right to eate which serve the Tabernacle so excluding from Christ all that cleaved to the rudiments of Moses Which he proveth thus For the bodies of those beasts whose blood is brought into the sanctuary by the high Priest for sin wherein Christs sacrifice was most lively figured are burnt without the â—ampe so that the Priest had no meat or livelyhood thereby Wherfore Iesus also that hee might sanctifie the people with his owne blood suffred without the gate so accomplishing the type and shewing withall that such as would still serve the worldly sanctuary had no right to eate of him and live by him Let us goe forth therefore
it was called the Nazirites ramme Numbers 6. 13. 14. 15. c. These three sorts were killed their blood sprinkled they flayed their fat and inwards taken out Afterwards the flesh was cut-up the breast and right shoulder separated and the inwards with the breast and shoulder were put in the hands of the owners of the sacrifices and the Priest put his hand under the owners hand and waved all before the Lord. See further touching this in the annot on Lev. 3. 5. unlevened see the notes on Le. 2. 4. hastily fryed see Lev. 6. 21 Vers. 13. With the cakes namely with the unlevened cakes aforesaid he shall also bring levened cakes So the Greek translateth with the unlevened breads levened cakes of bread The Hebrew 〈◊〉 that is bread is sometime used for many loaves or cakes as in Levit. 23. 17. wave-bread two meaning two wave cakes or loaves So in this place for the bread brought with the sacrifice of Confession was thus prepared Hee tooke 20. teâ—ths or pottles of fine flowre and made of them tenne pottles levened and ten unlevened The tenne that were levened he made of them ten cakes And the ten that were unlevened he made of them 30. cakes equally ten cakes of every sort to â—eet tenne cakes baken in the oven and ten cakes wafers and ten cakes hastily-fried These 30. cakes were made with the quantity of halfe a log of oile a fourth pâ—rt thereof for the cakes hastily â—ryed an eight part for the baken cakes and an eight part for the wafers c. And the Priest tooke one of all foure cakes one of every sort Maim treat of offring the sacrifices c. 9. s. 17. c. Leaven figuring corruption of nature and actions 1 Cor. 5. 8. is usually forbidden in all sacrifices here with the sacrifice of Confession or Thankes God accepteth of it either to teach us due preparation of our prayers and thankes unto him for levening sometime is used in the good part denoting the secret working of things in time Matt. 13. 33. or to teach us to temper our ioyes with sorrow and affliction in this life as the Prophets heart was levened Ps. 73. 21. or to signifie that hee would graciously accept of our thanks service though mixed with our infirmities which of his mercie in Christ he forgiveth unto us 1. Ioh. 1. 8. 9. 10. Vers. 14. one of them to weet one of the cakes aforementioned of each sort one as is above noted The Hebrew is one of it to weet of the bread that is the cakes spoken of in verse 13. the whole oblation or all the oblation the Greek translateth it all his gifts The Priest had but one cake of every sort the rest were eaten by the owners so in the sacrifice the priest had the brest and shoulder the other flesh was eaten by the owners Yea notwithstanding that Law in Leviticus 6. 23. if the owner of the sacrifice of confession were a priest yet the residue of the bread was eaten by the owners as the sacrifice of another Israelite for the bread that commeth with the sacrifice of Confession or with the Nazirites ramme is not called a Meat-offring Maimony treat of offring the sacrifices c. 9. s. 11. 12. 14. an Heave-offring so called because it was heaved or lifted up the Chaldee and Greeke expoundeth it a separation or separated thing Ver. 15. eaten in the day the eating of the Peace-offrings was a religious feast wherin they rejoyced before the Lord and gave him thanks Deut. 12. 6. 7. The eating of it the same day it was offred taught them to hasten and not to delay to keep Gods Commandements and with speed whiles it is called to day to bee made partakers of Christ by eating his flesh in faith and to bee thankfull unto God for his grace Psalme 119. 60. Psalme 95. 7. 8. Hebrewes 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of eating the flesh so was the time for eating the bread as Sol. Iarchi here observeth V. 16. a vow or a voluntary-offring which he bringeth not for Confession for deliverance as before is noted on verse 12. then hee is not bound to bring bread with them and they may bee eaten two dayes saith Solomon Iarchi The difference betweene these two is declared in the Hebrew canons thus He that sayth Loe upon me be a Burnt-offring or 〈◊〉 upon me bee a Meat-offring or loe the price of this beast bee upon mee for a Burnt-offring or a Peace-offring this is a Vow But he that saith Loe this beast or the price of this beast be a burnt-offring 〈◊〉 Peace-offring or this tenth-dâ—ale of flowre be a Meâ—â—offring loe this is a Voluntary-offring What difference is there betweene vowes and voluntary-offrings Hee that voweth if hee have separated his offring 〈◊〉 〈◊〉 〈◊〉 lâ—st or stolne he is bound for the worth of it aft 〈…〉 d till he offer one like that which hee hath vowed Bâ—â— he that voluntarily promiseth if the thing dye 〈◊〉 〈◊〉 stâ—â—ne he is not bound to bring another for it He that sayeth the price of this oxe bee upon me a Burnt-offring or the price of this house be upon me an oblation if the â—xe dye or the house fall he is bound to pay c. Sin-offrings and Trespass-offrings they are not brought but for sin they come not by Vow or by voluntary-offring He that sayeth Loe upon me be a Sinne-offring c. or loe this be a Sin or Trespasse-offring he sayeth nothing If he be indebted to bring a Sin or trespass-offring and say Lo this be for my sin or for my trespass-offring or this money bee for my sin or trespasse-offring his words must be performed He that voweth or voluntarily-promiseth is not bound till his mouth and his heart accord As hee that intends to say upon me be a Burnt-offring and saith a Peace-offring he sayeth nothing If he intend to vow a burnt-offring and sayeth generally an offring his words must stand for the burnt-offring is an offring and so in all like cases In vowes and voluntaries it is not necessary that a man pronounce ought with his lips but if he have fully determined in his heart though hee hath uttered nothing with his lips he is indebted Maim in treat of offring the sacrif c. 14. s. 1. 5. c. V. 17. in the third day shall be burnt as being unlawfull to be eaten see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sacrifice was but the second day in the third none might ever be eaten Which ordinance was given partly that the holy flesh might be eaten whiles it was pure and sweet for by the third day it might easily in those hot Countries putrifie partly to teach men diligence to apply make use to themselves of the signes of grace in due time as before is noted But chiefly it seemeth to foreshadow the time of Christ who rising from death
his secret parts See the annotations on Exodus 28. 4. c. fitly-girded the Greeke saith tyed-fast a signe of making him strong and ready in heart to doe his service see Exod. 29. 5. Vers. 8. the Breast-plate called the Breast plate of judgement the making and meaning whereof is shewed on Exod. 28. 15. c. Urim and Thummim that is Lights and Perfections in Greek Manifestation and Truth see Exod. 28. 30. These ornaments of the high Priest figured the perfection of all graces in Christ whom the legall Priests typed Heb. 5. 1. 5. c. Vers. 9. crowne of holinesse the holy diademe on which these words Holinesse to Iehovah were graved whereof see Exod. 28. 36. 38. and 29. 6. It was a signe of the holinesse and excellencie of his calling by the gifts of Gods spirit upon him and figured Christs mediation for his Church for now Aaron did beare the iniquity of the holy things which the sonnes of Israel should hallow in all the gifts of their holy things c. Exod. 28. 38. Vers. 10. the anoynting oyle called the oile of holy anointing it was made of Mirrhe Cinamon Calamus Cassia and oile olive Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ and his Church Esa. 61. 1. 1 Ioh. 2. 20. 27. Vers. 11. seven times to signifie a full sanctification see the notes on Levit. 4 6. Vers. 12. head and it ran down upon his beard and on the coller of his garments Psalme 133. 2. This anointing signified the graces of Gods spirit whereby their ministration of Gods word became a sweet savour unto God in them that heard it 2 Cor. 2. 15. 16. He anointed him after that he had cloathed him as is said in Targ. Ionathan and first â—e poured it upon his head and afterwards put it betweene his eye browes and drew it with his finger from the one to the other saith Sol. Iarchi on Levit. 8. Vers. 14. sin-offring Hebr. the sin-bullocke see Exod. 29. 10. c. layed or imposed their hands so renouncing and disburdening themselâ—â—â— of their sinnes which now were imputed to the sacrifice a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4. Vers. 15. killed it whereby Christs death for sin was shadowed for without shedding of blood is no remission Hebr. 9. 22. 28. hornes of this rite see Levit. 4. 7. 25. and Exod. 29. 12. purified or clensed-from sinne see the notes on Exod. 29. 36. the blood that which remained sanctified it the Altar was by these rites sanctified that from thenceforth atonement might be made for the sins of the people by the sacrifices that should daily be offred thereon for after this the Altar sanctified the gifts and oblations upon it Mat. 23. 19. Vers. 16. fat or suet see Lev. 3. 3. 4. 5. and 4. 8. Exod. 29. 13. caule of the liver said in Levit. 3. 4. 10. to be the caule above the liver And they used to take a little of the liver with the caule as the Hebrewes doe record Maimony treat of Offring the sacrif chap. 1. Sect. 18. Vers. 17. without the campe a figure of Christ suffering without the gate of Ierusalem Heb. 13. 12. See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30. Vers. 18. Burnt-offring the law and signification hereof see in Levit. 1. and Exod. 29. 15. c. Here for the Priests as the former Sin-offring taught them to have Christ for their justification and atonement for the forgivenesse of their sins so this Burnt-offring taught them to exspect by Christ their transformation by the renewing of their minde to present their reasonable service even their bodies for a living sacrifice holy and acceptable unto God Rom. 12. 1. 2. Vers. 21. of rest in Greeke of sweet-odour in Chaldee to be accepted with favour See Gen. 8. 21. Exod. 29. 18. So after in verse 28. Vers. 22. fillings of the hand that is as the Greek saith of perfection or of consecration see Exod. 29. 9. 19. This Ram was a kinde of Peace-offring as Sol. Iarchi here saith The ram of filling the hand is the ram of Peace offrings or of perfections for they filled aâ—d perfected the Priests in their Priesthood It signified a sanctification of their calling office administration by the sacrifice of Christ whom Paul calleth the Consecrator Heb. 12. 2. through whom they should with thankefulnesse and joy performe the worke of their ministerie Vers. 24. foot these rites signified both the sufferings of Christ whose hands and feet where pierced and how the Priests should in Christ bee sanctified to heare receive the word from God to administer the same unto others and to walke themselves accordingly See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood that is all the residue of the blood as in Thargum Ionathan is explained which being sprinkled on the Altar figured the perfection of their consecration to bee in Christ. V. 25. the rumpe or tayle whereof see Lev. 3 9. Vers. 26. oiled Hebr. bread of oile meaning tempered with oile as Exod. 29. 2. wafer which also was unlevened and anointed with oile Ex. 29. 2. These Meat-offrings of the Priests signified now they and their service of God should be without leaven of hypocrifie errour wickednesse with sincerity and truth and with the gracious oile of his spirit given up unto God acceptably in Christ Esay 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 â—oh 2. 20. 27. See the annotations on Levit. 2. Vers. 27. waved that is moved to and fro of these and their signification see the notes on Exodus 29. 24. 27. Vers. 28. upon the Burnt-offring this Sol Iarchi expoundeth after the Burnt-offring adding withall and we finde not that the shoulder of the Peace-offring was offred in any place saving in this For usually the shoulder as well as the Breast was given to the priest Levit. 7. 32. 33. 34. Here Moses who was Priest extraordinarily hath the breast onely v. 29. Vers. 29. part or to Moses for a part or portion see Exod. 29 26. Vers. 30. upon the Altar which sanctified the things upon it and figured Christ from whom they were to receive blood for atonement and justification and oile of grace for sanctification that both their persons office and administration might be acceptable unto God his Father Vers. 31. at the doore which the Greeke explaineth in the court see before on verse 3. In Exod. 29. 31. it is called the holy place and in verse 32. the doore of the Tent. 〈◊〉 commanded Moses speaketh this in the person of God whose commandement it was Exod. 29. 32. The Greeke for more plainnesse translateth as it was commanded me Else-where the holy Ghost translateth an active passively see Gen. 15. 6. Exod. 9. 16. and 20. 12. Vers. 32. the remainder which cannot be eaten that night but remaineth till the morning Exodus 29. 34. Vers. 33. day of fulfilling that is the
day that the dayes of your consecration be fulfilled which the Chaldee translateth thus till the day that the dayes of your offring be fulfilled for seven daies shall your offring be offred seven daies shall â—e fill that is the Lord shall fill or consecrate In Exod. 29. 35. God said to Moses thou shalt fill their hand so the same thing is attributed unto the Lord and unto Moses These seven daies signified their whole life which should be consecrated to the service of God see verse 11. and Levit. 4. 6. From hence also the Hebrewes gathered as Sol. Iarchi here noteth that the high Priest was to be separated from his house seven dayes before Atonement day every yere Of which point see the annotations on Levit. 16. Vers. 34. he hath done or is done As he â—â—ld 2 Sam. 15. 31. that is it was told And they brought Marke 10. 3. or Then were brought Matth. 19. 13. Vers. 35. abide Hebr. sâ—t which word is often used for abiding or câ—ntinuing as Lev. 12. 4. Ioâ— 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. châ—rge or watch ward Hebr. keepe the keeping or observe the observation in Greeke the observations The Chaldee translateth it the charge or observation of the word of the Lord. This phrase is used in Luke 2. 8. of the shepheards observing the observations or keeping the watches of the night over their flocke So in Num. 9. 19. Vers. 36. things Hebr. words Thus the covenant of the Priesthood was confirmed unto the tribe of Levi in Aaron and his sonnes which covenant was life and peace Mal. 2. 5. But these are made Priests without an oath also they were many Priests because they were not suffred to continue by reason of death and they served unto the example and shadow of heavenly things offring gifts and sacrifices which could not make him that did the service perfect as pertaining to the conscience for they were carnall ordinances imposed on them till the time of reformation that is untill the comming of Christ who now is sprung out of the tribe of Iudah and was made Priest of God with an oath and suretie of a better testament all-covenant established upon better promises And because he continueth for ever he hath a Priest-hood that passeth not from him to another and is a Minister of the Holies and of the true Tahernacle which the Lord pitched and not man and not by the blood of goats and bulls but by his owne blood he entred in once into the Holy place into Heaven it selfe having found eternall redemption and is able to save fully and wholly them that come unto God by him as the Apostle largely manifesteth in Heb. 7. 8. 9. and 〈◊〉 chapters which Iehovah commanded R. Menachem here observeth In every other plaâ—e it is said As the LORD commanded Moses but 〈◊〉 because they added unto the commandement 〈…〉 so for they did not as the LORD had com 〈…〉 but did all things which the LORD commandâ—â— and added moreover unto them strange fire which he had not commanded them Levit. 10. 1. CHAP. IX 1 The first offrings of Aaron for himselfe and the people 8 The Sin-offring 12 and the Burnt-offring for himselfe 15 The offrings for the people 23 Mâ—ses and Aaron blesse the people 24. Fire commeth from the Lord upon the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND it was on the eight day Moses called Aâ—ron and his sonnes and the Elders of Israel And hee said unto Aaâ—â—â— Take thee a calfe a yongling of the herd for a Sin offring and a ram for a Burnt-offring both perfect and offer before Iehovah And unto the sonnes of Israel Ihou shale speake saying Tak 〈…〉 a goat-bucke of the goats for a Sin offring and a calfe and a lambe both of the first yeere perfect for a Burnt-offring And a Bull and a Ram for Peace-offrings to sacrifice before Iehovah and a Meat-offring mingled with oile for to day Iehovah appeareth unto you And they tooke that which Moses commanded before the Tent of the Congregation and all the congregation drew-neere and stood before Iehovah And Moses said this is the thing which Iehovah hath commanded that yee should doe and the glory of Iehovah shall appeare unto you And Moses said unto Aaron goe neere unto the Altar and make thy Sin offring and thy Burnt-offring and make-atonement for thy selfe and for the people and make the oblation of the people and make-atonement for them as Iehovah commanded And Aaron went-neere unto the Altar and killed the calfe of the Sin offring which was for him selfe And the sonnes of Aaron brought neere the blood unto him and hee dipt his finger in the blood and put it upon the hornes of the Altar and poured out the blood at the bottome of the Altar And the fat and the kidneyes and the caule of the liver of the Sin offring he burnt upon the Altar as I 〈…〉 commanded Moses And the flâ—sh and the skin he burnt with fire without the campe And hee killed the Burnt-offring and Aarons sonnes presented unto 〈◊〉 the blood and he sprinkled it upon the Altar round-about And they presented unto him the Burnt-offring by the pieces thereof and the head and hee burnt them upon the Altar And he washed the inwards and the legges and burnt them upon the Burnt-offring on the Altar And he brought-neere the peoples oblation and tooke the goat-bucke of Sinne which was for the people and killed it and offred-it-for-sinne as the first And hee brought-neere the Burnt-offring and made it according to the manner And hee brought-neere the Meat-offring and filled his hand out of it and burnt it upon the Altar beside the Burnt-offring of the morning And he killed the bull and the ram the sacrifice of Peace-offrings which was for the people and Aarons sonnes presented the blood unto him and hee sprinkled it upon the Altar round-about And the fat of the bull and of the ram the rumpe that which covereth the inwards and the kidneyes and the caule of the liver And they put the fat upon the breasts and he burnt the fat upon the Altar And the breast and the right shoulder Aaron waved for a wave-offring before Iehovah as Moses commanded And Aaron lift-up his hand towards the people and blessed them and came-downe from making the Sin offring the Burnt-offring and the Peace-offrings And Moses and Aaron went into the Tent of the congregation and came-out and they blessed the people and the glory of Iehovah appeared unto all the people And there came out a fire from before Iehovah and consumed upon the Altar the Burnt-offring and the fat and all the people saw it and showted and they fell on their faces Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 26. section or lecture of the Law see Gen. 6. 9. THe eight day which was the first day after the Priests consecration Lev. 8. 33. All creatures for the most part were in their uncleannesse and
Hebrewes testifie in Talmud Bab. in Ioma c. 1. that they had not the Fire from heaven any more See the annotations on Exod. 28. 30. shouted with astonishment and joy humbly thanking God for this signe of grace towards them as the Greeke translateth they were astonished and the Chaldee they gaue thankes So in 2 Chron. 7. 3. when all the sonnes of Israel saw how the fire came down and the glory of Iehovah upon the house they howed themselves with their faces to the ground upon the pavement and worshipped and confessed to Iehâ—vâ—h saying For he is good for his mercy endureth for ever CHAP. X. 1 Nadab and 〈…〉 for offring of strange fire are 〈…〉 fire 6 〈…〉 and his sonnes are forbidden to moâ—râ—e for them 8 The Priests are forbidden wine when they are to goâ— into the Tabernaclâ— 12 The law of eating the holy things 16 Moses blameth the Priests for not eating the sin-offring 19 Aaron excuseth the transgression AND Nadab and Abihu the sonnes of Aaron tooke eâ—h man his censer and they put fire in them and put incense thereon and offred before Iehovah strange fire which hee had not commanded them And there went-out fire from before Iehovah and devoured them and they died before Iehovah And Moses said unto Aaron This is it that Iehovah spake saying I will bee sanctified in them that come â—igh me and before all the people I will be glorified and Aaron held his peace And Moses called Misael and Elzaphan the sonnes of Vzziel the uncle of Aaron and said unto them Come-neere cary your brethren from before the Sanctuarie out of the camp And they went neere and caried them in their coats out of the campe as Moses had spoken And Moses said unto Aaron and unto Eleazar and unto Ithamar his sonnes Make not bare your heads neither â—end your clothes that you dye not and wrath come upon all the congregation but your brethren all the house of Israel shall weepe for the burning which Iehovah hath burned And ye shall not goe-out from the doore of the Tent of the Congregation lest you die for the oile of the anoynting of Iehovah is upon you and they did according to the word of Moses And Iehovah spake unto Aaron saying Doe not drinke wine or strong-drinke thou or thy sonnes with thee when ye goe-in to the Tent of the Congregation that yee diâ— not it shall be a statute for ever through-out your generations And that ye may separate betweene holy and profane and betweene uncleane and cleane And that ye may teach the sonnes of Israel all the statutes which Iehovah hath spoken unto them by the hand of Moses And Moses spake unto Aaron and unto Eleazar and unto Ithamar his sonnes that were left Take ye the Meat-offring that is left of the Fire offrings of Iehovah and â—aâ— it in unlevened cakes beside the altar for it is holy of holies And ye shall eat it in the holy place for it is thy due and thy sonnes due of the Fire offrings of Iehovah for so I was commanded And the wave brest anâ— the heave shoulder ye shall eat in a cleaâ—s place thou and thy sonnes and thy daughters with thee for they are given as thy due and thy sonnes due out of the sacrifices of the Peace-offrings of the sonnes of Israel The heave shoulder and the wave brest with the Fire offrings of the fat shall they bring to wave for a wave-offring before Iehovah and it shall be for thee and for thy sonnes with thee by a statute for ever as Iehovah hath commanded And Moses seeking sought the goat-buck of the Sin offring and behold it was burnt and he was wroth with Eleazar and with Ithamar the sonnes of Aaron that were left saying Wherefore have ye not eaten the Sin offring in the holy place for it is holy of holies and it hee hath given to you to beare the iniquitie of the Congregation to make atonement for them before Iehovah Behold the blood of it was not brought-in to the Holy place within ye should eating have eaten it in the Holy place as I commanded And Aaron spake unto Moses Behold this day they have offred their Sin offring and their Burnt-offring before Iehovah and such things have befallen me and if I had eaten the Sin offring to day should it have beene good in the eyes of Iehovah And Moses heard it and it was good in his eyes Annotations CEâ—â—â—er or fire-pan a vessell wherein coales of fire were put see Exod. 27. 3. thereon upon the fire How the incense was burned see the notes on Exod. 30. 8. strange fire that is other fire then God had sanctified on his altar As strange incense was expresly forbidden Exod. 30. 9. so strange fire was not commanded but implicitly forbidden by Lev. 1. 7. 6. 12. as afterward God plainly sheweth in Levit. 16. 12. Hereupon it is said in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar This transgression of the Priests in the beginning of their administration sheweth the weakenesse and imperfection of that Priest-hood and for the weaknesse and unprofitablenesse therof it was alterwards disanulled and a better Priest-hood of Christ who was holy harmelesse undefiled and separated from sinners is come in place thereof for the Law made nothing perfect Heb. 7. 18. 19. 26. So in the practice of the moral law the people even at the first fell into open impiety Exod. 3â— Vers. 2. from before or from the face of the Lord. As a fire of mercie came from thence to consume the sacrifices for sinne offred according to the law Levit. 9. 24. so now a fire of judgment commeth to consume the sinners Chazkuni here observeth Measure for measure by fire they sinned and by fire they were plagued This is an example of Gods jealousie for the ordinances of the Law teaching the same much more for the Gospell Heb. 2. 2. 3. and 10. 28. 29. So he shewed an example of judgment upon two sinners at the beginning of the Christian church whereby great feare came upon all Acts 5. 1. 11. devoured or ate them that is killed them for neither their bodies nor their cloathes were burnt to ashes as appeareth by v. 5. And in Targ. Ionathan it is thus explained It burned their soules but their bodies were not burnt Hereupon our God is said to be a devouring fire Heb. 12. 29. Deut. 1 24. See a like judgment in Num. 16. 35. before Iehovah that is with sudden death before the Tabernacle wherein the Lords glory dwelt So Vzza for his errour in putting his hand to the Arke died before God 1 Chron. 13. 10. which is expounded by the Arke of God 2 Sam. 6. 7. And it is observed that these two Priests died childlesse Num. 3. 4. 1 Chron. 24. 2. Vers. 3. spake but where spake he this It may have reference to Lev. 8. 35. Or it might be spoken but not written before as Ioh. 20. 30.
Chazkuni referreth it to Exod. 29. 43. others unto Ex. 19. 20. sanctified God is said to be sanctified both when he graciously accepteth and doth good unto them that serve him aright Ezek. 20. 41. and when hee punisheth them that transgresse as I will be glorified in the mids of thee Sidon and they shall know that I am Iehovah when I shall have executed judgements in her and shall be sanctified in her Ezek. 28. 22. So in this place and in Ezek. 38. 16. 23. Likewise God is sanctified of men when they cary themselves holily and uprightly in his sight as Sanctifie the Lord God in your hearts c. 1 Pet. 3. 15. that come nigh or my nigh ones that is the Priests and Levites as in Ezek. 4â— 13. the Priests which are nigh unto Iehovah See also Levit. 9. 7. Num. 16. 9. So judgment beginneth at the house of God 1 Pet 4. 17. at his Sanctuary Ezek. 9. 6. before that is openly the Gr. translateth in al the congregation as if the like danger were unto them also for transgression see Ios. 22. 18. 20. glorified or honoured which is also not in shewing mercies onely as 2 Thes 1. 10. but in executing judgments as Exod. 14. 4. Ezek. 28. 22. And he is glorified of men when their thoughts words and actions are according to his will and to his praise Acts 4. 21. Rom. 1. 21. 1 Pet. 4. 11. 16. held his peace or was silent that is rested patiently without murmuring against the worke of God who had killed his sonnes So David saith I am dumb I will not open my mouth because thou hast done it Psal. 39. 10. And God said to Ezekiel the Priest Be silent that is Forbeare to cry make no mourning for the dead Ezek. 24. 17. Or hee mourned in silence for his sonnes death for so the scripture expresseth great sorrow and unutterable by keeping silence as Lam. 2. 10. Esa. 47. 5. Thus the Greeke translateth he was pricked and Aarons answer in vers 19. implieth so much So the heathens have said Curae leves loquuntur ingentes stupent Seneca in Hippolyto Vers. 4. uncle in Greek the sonnes of the brother of Aarons father for Vzziel was brother to Amram Aarons father see Exod. 6. 18. 20. 22. cary or take up this duty of buriall was laid upon their cousins the Levites not upon their next brethren the Priests that they might attend still to their holy ministration See Levit. 21. 1. c. out of or to a place without the campe â—o they used to burie without their cities Luk. 7. 12. Vers. 6. Makâ— not bare or Make not free that is let not the hayre of your heads grow long The Hebrew Pharangh signifieth two things to make bare or uncover the head as Numb 5. 18. so the Greeke translateth here ye shall not put off the mâ—ters from your heads Secondly to make free for the haire to grow as the Chaldee here translateth yee shall not let your lockes grow For this also was a signe of mourning 2 Sam. 19. 24. See the notes on Gen. 41. 14. It is testified of humane writers that the Egyptians at their friends funerals did let the hayre of their head grow long but shaved their beards whereas other nations at funerals did shave their heads Herodot in Euterpe And that shaving of the beard was a signe of sorrow in Israel appeareth by Ieremie 41. 5. Hereupon is that law in Ezek. 44. 20. the Priests shall not shave their heads nor suffer their lockes to grow long they shall onely poll their heads where hoth extremities are forbidden The latter sense may also well be implied here as likewise after in Levit. 13. 45. and 21. 10. And concerning this the Hebrewes have these rules A Priest that letteth his haire grow-long it is unlawfull for him to come into the sanctuarie from the Altar forward and if he doe goe in and serve he is guilty of death by the hand of God as he that drinketh wine and serveth as it is written Neither shall any Priest drinke wine c. Ezek. 44. 21. and againe Neither shall they shave their heads nor suffer their lockes to grow long Ezekiel 44. 20. As he that drinketh wine is guilty of death Levit. 10. 9 so he that letteth his haire grow-long is guilty of death Yet profaneth he not his service hereby though he be guilty of death his service is allowable that is standeth in force and is not disanulled by it As Priests are not forbidden wine save in the time of their going into the Sanctuarie so it is not unlawfull for them to let their haire grow save at the time of their going into the Sanctuarie understanding this of the common Priest But the high Priest may neuer let his haire grow-long nor rend his clothes at any time Leviâ— 21. 10. because he is to be continually in the Sanctuary How long may a Priest let his haire grow Thirtie dayes as a Nazirite of whom it is said Hee shall let the lockes of the haire of his head grow Num. 6. 5. and there is no Naziriteship lesse then thirty dayes Therefore the common Priest that serveth shaveth him-selfe every thirty dayes The judgment of them that rend their garments and the judgment of them that make free or â—are their head is one Levit. 10. 6. if he serve with his clothes rent he is guilty of death by the hand of God although his service is allowable and not profaned Maimony in Biath hamikdash or Of entring into the Sanct. chap. 1. Sect. 8. 14. rend an other signe of sorrow Levit. 13. 45. and 21. 10. See Gen. 37. 34. From hence the Hebrewes gather that they which mourned for the dead were bound to rend their clothes because the Priests here being forbidden to mourne were forbidden to rend so that another was bound to rend And they were not to rend but standing as in 2 Sam. 13. 31. the King rose up and rent his garments And they were to rend the forepart not behinde or in the sides nor beneath save the high Priest he rendeth beneath The measure of rending was an hand-bredth and this on the upper garment onely They rend for the death of the Prince or of the Father of the Synedrion or of the multitude of the congregation as David and the men with him did for Saul and for Ionathan and for the people of the Lord 2 Sam. 1. 11. 12. Also when they heare the name of God blasphemed as in Esay 36. 22. and for the burning of the booke of the Law as Ieremie 36. 23. 24. and for the cities of Iudah ond for Ierusalem and for the Sanctuarie destroyed as Ierem. 41. 5. Maimony treat of Mourning chap. 8. and 9. wrath come or he that is God be wroth as at other times for the sinne of one or of few the whole congregation was afflicted Ios. 7. 1. 2. c. and 22. 20. 2 Sam. 24. 1. 15. 17. The Priests duty also was to stand
the whole person soule and body So in v. 43. that moveth or that creepeth upon the earth but the Gr. also translateth moveth and it is of more large signification Wherfore the Hebr. cannons say These kindes that breed in dunghils and in bodies of carkasses as worms â—â—ag gots and the like which are not procreated of male and female but of rotten dung and the like they are called the things that move upon the earth and who so eateth so much as an olive of them is to be beaten c. although they doe not increase and multiply by generation But the creeping thing that creepeth upon the earth Lev. 11. 29. is that which increaseth and multiplieth of male and female Those kinds that breed in fruits iâ— meats if they be separated go forth upon the earth although they returne again into the meat who so eateth so much as an olive of them is to be beaten but if they be not separated it is lawfull to eat the fruit and the worm that is within it Provided that the food breed wormes after it is plucked up from growing on the earth for if it breed worms while it groweth those wormes are unlawful as those that are separated upoÌ„ the earth because they are created upon the earth And if the case bee doubtful â—â—ey are also unlawfull Therefore all kinde of fruits which are wont to breed worms whiles they grow are not to be eaten untill they search into the fruit lest 〈◊〉 worme be in it But if the fruit last a twelve month after it is gathered it may be eaten without any searching into it for there is no worme which can live twelve 〈◊〉 in it Maim treat of Forbidden meats ch 2. sect 13. 14. 15. V. 45. that bringeth you upon condition that you shold receive my commandements have I brought you up from the land of Egypt as Iarchi explaineth it for I am holy Hence doth the Apostle frame his exhortation as he which hath called you is holy so bee ye holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 15 16. V 47. To make a difference or to separate in the next seÌ„tence the Gr. addeth to teach the sons of Israel between the living thing c as having reference to v. 1. 2. where this law is spoken to Moses Aaron and to the former precept in Lev. 10. 10. 11. the beast or the living thing which the G. calleth Zoogonountoon that gender living things And as we have heard of the creatures so for those that come of the creatures the Hebr. have these rules All meat that coÌ„meth out of any of the kinds of creatures forbidden for the eating whereof men are beaten â—â—e that meat is by the Law forbidden to be eaten as the milk of an unclean beast and eggs of unclean fowles or fishes Womans milk is lawfull to be eaten though the flesh of mankind is unlawfull to be eaten Honey of bees or of hornets is lawfull c. Though it be unlawful to eat the milk or eggs of unclean beasts birds yet are not meÌ„ beateÌ„ for eating theÌ„ for it is said Of their flesh shall ye not eat Lev. 11. 8 for eating the flesh they are beaten not for eating the eggs or milk yet for eating such they are chastised with stripes Maim in Forbidden meats ch 3. sect 1 c. CHAP. XII 1 The Law for a womans separation purification after childbirth 6 with the offrings for her purifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovan spake unto Moses saying Speake unto the sonnes of Israel saying a woman when she hath conceived seed and borne a man-child then she shall be uncleane seven dayes according to the daies of the separation for her infirmitie shal she be unclean And in the eight day the flesh of his superfluous-fore-skin shal be circuÌ„cised And she shal continue in the bloods of her clensing thirty daies and three daies she shal not touch any holy thing nor come into the Sanctuary untill the dayes of her clensing be fulfilled And if she beare a maid-child then she shall be uncleane two-weeks as in her separation and she shal continue in the bloods of her cleansing sixty dayes and six dayes And when the daies of her cleansing are fulfilled for a son or for a daughter she shall bring a Lambe of his first yeere for a Burnt-offring and a yong pigeon or a turtle dove for a Sinne offring unto the doore of the tent of the Congregation unto the Priest And he shall offer it before Iehovah and make-atonement for her and she shall be cleansed from the fountaine of her bloods This is the law of the childbearing-woman for a male or for a female And if her hand find not enough for a lambe then she shall take two turtles or two yong pigeons one for a Burnt-offring and one for a Sin offring the Priest shall make atonement for her and she shall be cleane Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the seven and twentieth sâ—ction of the Law See Gen. 6. 9. COnceived seed or yeelded seed Hebrew seeded which in Genesis 1. 11. signifieth the bearing or yeelding of seed Here also it meaneth the womans yeelding or giving of seed unto conception as Aben Ezra explaineth it and the word born following signifies the bringing forth therof into the world The Chaldee translateth it conceived From these words yeelded seed and borne a male the Hebrew Doctors gathered that the woman which yeeldeth seed first beareth a male and if the man yeeldeth it first a female R. Menachem on Levit. 12. and R. Solomon on Gen. 46. 15. As the former lawes concerned uncleanne which proceeded from without so this and the rest that follow concerne uncleannesse which commeth from within and the cleansing of the same by the grace of God in Christ. And Sol. Iarchi noteth from a former author that as man was formed after all cattel and beasts and fowles in the worke of the creation Genesis 1. so his Law is set downe after the Law of beasts foules c. Leviticus 11. a manchilde or a male so after a mayd-child or female as in v. 7. And this law the Hebr. say taketh place whether the birth bee timely or untimely living or dead so that it hath the perfect shape which they limit to bee after fortie dayes from the conception If within 40. daies they hold no uncleannesse of childbirth thereby Maimony in Issurei biah chap. 10. sect 1. 2. separation or removal The Hebrew Niddah though it be somtimes generally used for any uncleannesse separated or removed away Ezra 9. 11. 2 Chronicles 29. 5. yet commonly it is used for a womans separation for her monethly fluors whereof see Leviticus 15. 19. c. infirmitie or her menstrual-sicknesse for unto that is the originall word appropriated that as at such a time she was separated from all communion with others and from her husbands bed and
1. s. 5. of his first yeere Hebr. son of his yeere of which phrase see the notes on Gen. 5. 32 and Exod. 12. 5. And of these two sacrifices the Burnt-offring and Sin-offring see Lev. 1. and 4. There were foure sorts of uncleane persons bound to bring sacrifices for their atonement as the law sheweth and the Hebrew doctors have noted The woman that hath an yssue and the man that hath an yssue Lev. 15. and the woman in child-bed and the Leper Levit. 14. Every one of these although they be cleansed and baptised and their Sun be set yet are they wanting and their cleansing is not fulfilled so as that they may eate of the holy things untill they have brought their oblation Maim in Mechosrei capporah ch 1. s. 1. a yong pigeon Hebrew son of a dove Baal hatturim here noteth that in every place he mentioneth the Turtles before the pigeons save here the reason whereof â—e saith is this because she brought but one And if she could find a dove she should not take a Turtle because the fellow of the turtle would mourne for her mate and would not couple her her selfe with another a Sin-offring By these two sacrifices her full atonement was made with God the Sinne offring being an expiation for her sins the Burnt-offring both for that and for her transformation by the renewing of her mind that her body might be presented a living sacrifice unto God which graces shee received by faith in Christ 2 Cor 5 21. Rom. 12. 1. 2. See the annotations on Lev. 1. and 4. chapters V. 7. atonement for her So these sacrifices were in respect of the womans uncleannesse not of the childes which had circumcision the signe of purification upon it the eight day And whereas pains in childbirth are unto womankind a chastisement of their sinne Gen. 3. 16. God by this law gave a means to strengthen their faith by making atonement for their sins in Christ whom these sacrifices priest and sanctuary figured That as the mariage bed is undefiled Hebrewes 13. 4. and that state of life is without sinne 1 Corinth 7. 28 so the children which they bring forth are a holy sed Ezra 9. 2. 1 Corinth 7. 14. and a seed of God Malac. 2. 15 and women shall bee saved in childbearing if they continue in saith and love and holinesse with sobrie 1 Tim. 2. 15. fountaine that is flux or issue as the fountaine of her blood in Mark 5. 29. is expounded the yssue of her blood in Luk. 8. 44. The Chaldee translateth the uncleannesse of her blood See the notes on Levit. 2â— 18. Vnder this all like accidents to women within that time are comprehended as the Hebrew cannons say whether shee bring forth one or many yet bringeth she but one offring for them all and this is if shee bring them forth all within the daies of accomplishment â—hat is the 40. of 80. daves As if she beare a female all untimely births that fall from the birth day to the end of the 80 dayes are counted with the first birth if shee bring forth twins one after anothâ—r yet bringeth shee but one oblation Maimony in Mechosrei capparah ch 1. s. 8. Verse 8. find not enough that is shee bee poore and not able to buy or bring a lambe then she shall bring two doves See the annotations on Leviticus 5. 7 Thus God regarded the estate of his poore and accepteth according to that a man hath and not according to that he hath not 2 Corinth 8. 12. And the mother of our Lord offering at her cleansing this poore womans sacrifice Luke 2. 22. 24. it sheweth us both the humilitie and the grace of our Lord Iesus Christ that though hee was rich yet for our sakes hee became poore that wee through his povertie might be rich 2 Cor. 8. 9. One for a Burnt-offring When Burnt-offrings and Sin-offrings were brought together the Sin-offring was first offered Exod. 29. 14. 18. Lev. 8. 14. 18. and 9. 7. 8. 12. 15. 16. So in this place Sol. Iarchi observeth from the Talmud that howsoever the scripture nameth the Burnt-offring first yet for offring the Sinne-offring was before the Burnt-offring CHAP. XIII 1 The lawes and tokens whereby the Priest is to bee guided in discerning and judging the plagues of Leprosie arising of a swelling or of a scab or of a bright-spot 18 or of a bile 24 or of a Burning 29 Of the Leprosie in the head or beard 38 of the freckled spot 40 Of the Leprosie in the bald head or forehead 45 How the Lepers are to be arayed and put out of the campe 47 The Law for discerning the Leprosie in garment and skinnes and burning them that were uncleane ANd Iehovah spake unto Moses and unto Aaron saying A man when there shall be in the skin of his flesh a swelling or a scab or a bright-spot and it be in the skin of his flesh like to the plague of leprosie then he shall be brought unto Aaron the Priest or unto one of his sons the Priests And the Priest shall see the plague in the skin of the flesh and if the haire in the plague bee turned white and the sight of the plague be deeper than the skinne of his flesh it is the plague of leprosie and the Priest shall see him and pronounce him uncleane And if the bright-spot bee white in the skin of his flesh and the sight thereof be not deeper than the skinne and the hayre thereof bee not turned white then the Priest shall shut up the plague seven dayes And the Priest shall see him in the 7. day and behold if the plague staÌ„deth in his eies and the plague spread not in the skin then the Priest shall shut him up seven dayes the second time And the Priest shall see him in the seventh day the second time behold if the plague be somwhat dark the plague spread not in the skinne then the priest shall pronounce him clean it is a scab and he shall wash his clothes and be clean But if the scab spreading spread-abroad in the skinne after that he hath beene seen of the Priest for his cleansing then he shall be seene the second-time of the priest And if the priest see that behold the scab spreadeth in the skin then the Priest shall pronounce him uncleane it is a leprosie The plague of leprosie when it shall be in a man then he shall bee brought unto the Priest And the Priest shall see and behold if a white swelling be in the skinne and it hath turned the haire white and livelynes of living flesh bee in the swelling It is an old leprosie in the skin of his flesh and the Priest shall pronounce him uncleane hee shall not shut him up for he is uncleane And if the leprosie breake out abroad in the skin and the leprosie cover all the skin of the plague froÌ„ his head even to his feet to all the sight of the eyes of
relieth upon the words of the wise 〈◊〉 but if the Priest looke on it relye upon himself 〈◊〉 unlawfull for him to looke on any plague untill a m 〈…〉 have taught him and he be expert in all plagues 〈◊〉 sores and in the names of them in all plagues th 〈…〉 on men and on garments and on houses Ma 〈…〉 〈◊〉 of Leprie chapter 9. Section 1. 2. and Talmud Bab. in Negagnim chap. 2. S. 1. white this is the certaine colour to discerne the leprie But the white haire which is the signe of uncleannesse by leprosie is not lesse then two haires And they must be white at the roote And must be in the body of the bright spot And turned white by the sore verse 10. not white before naturally The whitenesse of the haires maketh uncleane in any of the foure sorts whether it be white as snow or white in an inferiour degree Maimony treat of Leprie chap. 2. The whitenesse of the haire as Chazkuni on this place saith was a signe that the flesh was weakened the naturall vigour therof decayed for the plague mortifieth the flesh And so old men when they grow weake their haires turne white But if the haire be white before the plague commeth it is no signe of uncleannesse It figured the decay of spirituall strength in the soule by the power of sinne reigning therein Hos. 7. 9. Ezek. 16. 30. Rom. 7. 5. 9. 13. sight of the plague that is the plague to see to or in sight deeper in Greeke lower Sol. Iarchi expresseth it by a similitude as the appearanee of the Sunne is deeper then the shadow The nature of the Leprie is to fret eat and consume the flesh as the originall name implieth and as may bee seene by Marie who was smitten with this plague Num. 12 12. Let her not be as one dead of whom the flesh is halfe consumed And when Naaman was cured of his leprosie his flesh is said to come againe 2 King 5. 10. 14. This signified the nature of sinne and in speciall of heresie which cateth as a canker 2 Tim. 2. 17. pronounce him uncleane or declare him uncleane the Hebr. phrase as also the Greeke and Chaldee is make him uncleane or pollute him and in verse 6. cleanse him which is meant of pronouncing or manifesting him so to be with power as Iarchi expoundeth it be shall say unto him Thou art uncleane So Ezekiel is said to destroy the citie when hee pronounced or prophesied the assured destruction of it Ezek. 43. 3. And the ministers of Christ are said to binde and to loose to remit sinnes and to retaine them when they certainely declare them so to be by the word of God Matth. 16. 19. and 18. 18. Ioh. 20. 23. So here before the Priest may make him uncleane God by these signes saith it is the plague of leprosie and so often in this chapter Accordingly the Hebrew doctors say A Priest that maketh uncleane him that is cleane or maketh cleane him that is unclean doth not any thing for it is said Hee is uncleane and the Priest shall make him uncleane Levit. 13. 44. he is cleane and the Priest shall make him cleane Maimony treat of Lepr chap. 9. Sect. 3. Vers. 4. deeper Any appearance of leprosie in the skin of the flesh is not called the plague of leprosie neither defileth it a man untill the appearance of the plague be deeper then the skin of the flesh c. Maimony treat of Lepr chap. 1. Sect. 6. shut up the plague in Greeke separate the plague that is him this hath the plague or the plagued man A figurative speech often used in the scriptures as Charge Ezek. 44. 11. is for such as have charge and O thou Pride Ier. 50. 31. for thou proud man If the uncircumcision keepe the righteousnesse of the Law Rom. 2. 26. that is the uncircumcised man So Dreams for Dreamers Ier. 27. 9. and wickednesse perverteth sinne that is the sinner Prov. 13. 6. and sundry the like And that such is the meaning here appeareth plainely by the 12. verse This shutting up of the suspected leper taught a care of righteous judgment according to Gods law upon certaine knowledge that nothing be judged before the time 1 Cor. 4 5. but to exspect till God reveale sinnes of which some are open before hand going before unto judgment and some follow after 1 Tâ—m 5. 24. Vers. 5. the Priest This is meant of the same Priest that saw him before because he must consider whether the plague bee as it was before or changed So by the Hebrew canons The Priest that saw the plague at the first hee is to see it at the end of the first seven dayes and at the end of the second seven c. If the Priest that saw him at the first be dead or sicke an other Priest may looke on him but this second may not pronounce him uncleane by the spreading of the sore because he knoweth not whether it be spred or no. Maimony in Lepr chap. 9. Sect. 4. in the seventh day except it be the Sabbath for so they write On any day they looke on them that have the plague except on the Sabbath and festivall day If the seventh day fall out to be the Sabbath or feast they put him off till the day following Maimony treat of Lepr chap. 9. Sect. 7. And he saith in the seventh day whereupon Chazkuni noteth Hee dâ—â—h not make him tarie seven full dayes to teach thee that a part of the day is as the whole standeth in his eyes that is in the Priests eyes as the Grâ—eke translateth abideth before him or standeth in his colours as after in verse 55. the eye is used for the colour of the plague and thus the Chaldee expoundeth it standeth as it was By standeth meaning keepes at a stay being neither whiter nor spred wider Therefore the man thus plagued must doe nothing to the sore whereby to change the naturall state of it So the Hebrew canons say He that pulleth off the signes of uncleanesse either all or some or that seareth the quick-flesh all or part of it or that cutteth out al the spot out of his flesh or out of his garment or out of his house whether it be before he come to the Priest or in the time of his shutting up or when he is pronounced uncleane or when he is freed loe he transgresseth the commandement which saith in Deut. 24. 8. Take heed in the plague of leprosie that thou observe diligently to doe all that the Priests the Levits shall teach you as I commanded them so shall ye observe to doe that he pull nothing off nor cut it out Maimony in Lepr chap. 10. Sect. 1. Vers. 6. the seventh day the second time This the Hebrewes expound to be the thirteenth day from the first because the seventh day goeth to the count of the first weeke and to the count of the second weeke in all plagues whether they
be upon men or on houses or on garments In the dayes betweene what signes so ever fell out they might doe nothing Maimony in Lepr chap. 9. Sect. 9. 10. And in two weekes the case was fully tried for pronouncing him cleane or uncleane he was to be shut up no longer so the Talmud in Nega chap. 3. Sect. 3. saith The skin of the flesh is made uncleane in two weekes and by three signes by white-haire Levit. 13. 3. by quick flesh Lev. 13. 14. by spreading Lev. 13. 8. somewhat darke or dimme obscure namely of a more darke colour then any of those foure sorts of whitenesse which make it leprosie The Hebrewes explaine it thus There are three signes of uncleannesse in the leprie of the skin of the flesh white haire and quicke flesh and the spreading of the sore and these three are expressed in the law As who so hath a bright-spot grow upon him and in it white haire or quick flesh when the Priest looketh on him he shall pronounce him absolutely uncleane If there be no white haire in it nor quicke flesh he shall shut him up seven daies and in the seventh day shall looke upon him whether any white haire be growne in the bright-spot or any quicke flesh or that it be spred if there be then he is to be pronounced uncleane If no quicke flesh nor white haire be growne upon it neither it be spred in the skin he shall shut him up the second weeke If any of these three grow upon him in that time he shall pronounce him uncleane if not then he is cleane and he shall set him free for there is no shutting up for plagues in the skin of the flesh more then two weekes And if after he is freed and cleansed the plague doe spread or there grow on it white haire or quicke flesh then he is absolutely pronounced uncleane The bright-spot that is very white as snow and after the shutting up becommeth somewhat darke like the filme of an egge or that which was at first like the filme of an egge and is made like now lae this is as it was before for the greater brightnesse of the appearance is no signe of uncleannesse neither is the darknesse thereof a signe of cleannesse except it be become lesser then the foure sorts forementioned and be made somewhat darker then the filme of an egge so that it be made a freckled spot and therefore cleane Levit. 13. 39. If it be so what is that which is said in the Law Levit. 13. 6. if the plague be somewhat darke c. It is that if it be somewhat darker then the foure sorts of white he is cleane Likewise â—f it be not somewhat darker neither be spred nor have white haire grow on it nor quicke flesh behold he is cleane Maimony treat of Leprie chap. 1. Sect. 10. 11. ascab in Hebrew Mispachath that is a thing adjoyning or cleaving Iarchi saith it is the name of a cleane plague or sore wash his clothes and how much more his body saith Chazkuni forasmuch as he stood suspected of uncleannesse and as larchi saith because he was bound to be shut up he is called uncleane and needeth to be washed This signified that even upon lesser chastisements for sinne men should reforme their waies and by the spirit of sanctification from God figured by waters Ezâ—k 36. 25. 26. 27. should indevour to perfect holinesse in his feare 2 Cor 7. 1. Hebr. 10 22. For though the man was pronounced cleane namely from leprosie yet was he to wash and be cleane teaching that the righteous man is not wholly cleane but needeth still to be washed repenting acknowledging and asking mercy of God in Christ and amending his life Prov. 20. 9. 1 Ioh. 1. 8. 9. 10. And herewith wee may compare that speech of Christ He that is washed needeth not save to wash his feet but is cleane every whit Iohn 30. 10. Vers. 8. spreadeth The spreading maketh unclean wheresoever it is if it be in any of the appearances or sorts of the plague of leprosie mentioned in Levit. 13. 2. but if it be in a freckled spot Levit. 13. 39 it is no spreading Also the spreading is no signe of uncleannesse untill it be after the shutting up but if at his first comming the Priest seeth the plague that it spreadeth and goeth on he shall not pronounce him uncleane but shut him up till the weekes end and then looke upon him againe Maimony treat of Leprie chap. 4. Sect. 1. 2. The change of naturall colour the deepenesse of the sore verse 3. and the spreading of the same being the chiefe signes of leprosie signified the malignitie and contagion of sinne which eateth as the gangrene 2 Tim. 2. 17. causeth no soundnesse in the flesh nor peace in the bones Psal. 38. 4. but changeth the state of man Lam. 4. 1. 7. 8. pronounce him uncleane for the spreading signified that more corruption was still within the bodie and the inward parts were not sound And it figured the dominion of sinne in our mortall bodies which maketh men uncleane in Godâ— sigâ—â— for such are free from righteousnesse and not under grace Rom. 6. 12. 14. 20. Vers. 9. The plague to weet the other principall plague that commeth of a swelling first mentioned in verse 2. but handled here in the second place V. 10. and livelines of living flesh or quicknes 〈◊〉 ving of quick flesh by livelines meaning soundnesse or recovery as after in v. 24. as the Gr. here expoundeth it and in verse 15. living flesh is in Greeke sound flesh and in other scriptures when men w 〈…〉 healed of their wounds or sores they are said in Hebrew to live that is recover health as in Ios. 5. 8. 2 King 20. 7. So the Hebrewes as Sol. Iarchi hâ—â—e saith Livinesse is Saniment that is soundnesse in other language when some of the whitenesse which 〈◊〉 within the swelling is turned like the flesh that also 〈◊〉 〈◊〉 signe of uncleannesse The Chaldee translateth it a marke or signe of living flesh The reason hereof was that leprosie did mortifie or make the flesh dead Numb 12. 12. The Hebrewes also here take and for or saying It is not necessary that there 〈◊〉 them both the haire and the living flesh but either 〈◊〉 them is a signe of uncleannesse and it is not written white haire with the livelinesse of living flesh c. Maimony in treat of Lepr chap. 3. Sect. 4. Vers. 11. It is an old leprosie or The leprosie iâ— waxt-old in the skin he is uncleane The Hebrew doctors say The livelinesse or quicknesse of flesh is no signe of uncleannesse untill it be as big 〈◊〉 〈◊〉 lentile or small vetch square or bigger thenso 〈◊〉 be scattred abroad so that the living flesh be as a g 〈…〉 of mustardseed in one place and as much in an other place though all be within the bright-spot they are 〈◊〉 to be counted together so big as a lentile
and the next sort mentioneth but once So the Hebrew doctors say The Bile and the Burning doe make one uncleane in one weeke and by two signes by white haire and by the spreading And there is for them no shutting up but one weeke Talmud in Negagnim c. 3. s. 4. Maimony treat of Lepr c. 5. s. 4. Vers. 22. it is the plague to weet of leprosie as the Greeke version addeth Vers. 23. an inflammation or a skarre a print as the Greeke and Chaldee doe translate it so in vers 28. The Hebrewes explaine it thus If the Bile and the Burning begin to be quicke and to heale and there come upon them a rinde like the rinde of garlicke that is the Tsarebeth or inflammation of the Bile spoken of in the Law and the Michjath or câ—red-skar of the Burning spoken of there c. Maâ—mony treat of Lepr chap. 5. sect 4. pronounce him cleane to weet from the contagion of leprosie By this was figured that though the signes and markes of our former sinnes which God hath healed by forgivenesse doe remaine in us yet if they spread not that is reigne not in our mortall bodies they shall not be imputed unto us but forgiven for wee are not under the Law but under Grace Rom. 6. 12. 14. 1 Ioh. 1. 9. 10. 2 Cor. 12. 9. Vers. 24. flesh in Chaldee a man as verse 18. burning of fire The Hebrewes understand this properly to be done with coles embers red-hot yron or the like Maimony in Lepr chap. 5. sect 1. This also figured sinne as Can one goe upon hotcoles and his feet not be burnt So he that goeth in to his neighbours wife whosoever toucheth her shall not be innocent Prov. 6. 28. 29. Livelinesse that is living or quicke flesh meaning soundnesse or the cured-skarre This seemeth to answere unto the word healed in verse 18. and so the Greeke here translateth it hugiasthen a healed-place and the Chaldee roshem a skarre or print and to these the old Latine version agreeth and the Hebrew doctors as is before noted on verse 23. The Hebrew also which properly signifieth Living is used for healing or recoverie as is shewed on verse 10. be that is become or have in it a bright-spot or white that is onely white without any red mixed see the notes on verse 19. Vers. 25. leprosie The reason and signification hereof was the same before noted on verse 20. Verse 26. somewhat darke not so white as any sort of leprosie see verse 6. seven dayes to weet one seven not moe as is before noted on verse 21. Vers. 28. an inflammation or skarre print character as the Greeke and Chaldee translate see verse 23. where also the meaning hereof is shewed Vers. 29. plague the Greeke addeth the plague of leprosie Vers. 30. a skall in Hebrew Nethek which is a name peculiar to the Leprie on the head or beard not on other places and it hath the name of breaking or plucking-up And so the Greeke also nameth it Thraâ—sma a broken sore The Hebrewes describe it thus The plague of the head or beard is when the haire that is on them falleth off by the rootes and the place of the haire remaineth bare and this is that which is called Nethek Maimony treat of Lepr chap. 8. sect 1. or of the beard this teacheth that they are counted two severall saith Maimony ibidem sect 14. Haire is both an ornament to the body and a signe of naturall strength as proceeding from kindly heat and moisture which when they faile and corrupt humors come in place there breedeth a leprosie in the bodie whereby God figured a like estate in the soule destitute of the heat of his spirit and moisture of grace and replenished with sinfull corruption Vers. 31. no blacke haire for black haire is a signe of healing vers 37. as in nature it signifieth health and strength of bodie wherefore Christs lockes are in mysterie said to be blacke as a Raven Song 5. 11. Yelow haire and thin or small is a signe here of the leprie verse 30. as arguing decay and corruption of nature And the yelow haire spoken of in this businesse as the Hebrewes say is that which is of the colour of gold and that which is called thin or small is that which is short but if it be long though it be yellow as gold it is no signe of uncleannesse Two yellow small haires are a signe of uncleannesse whether they be one hard by another or one farre from another whether they be in the midst of the skall or in the edge of it whether they be there before the skall or the skall be there before the yellow haire it is a signe of uncleannesse Maimony in treat of Lepr chap. 8. sect 4. 5. the plague that is him that hath the plague as verse 4. So in verse 33. Vers. 33. shave himselfe The manner hereof they say was this he shaved the haire that grew without the skall and left two haires close by it that they might discerne whether it spred or no. Maimony in Lepr chap. 8. sect 3. the second time and no more There is no shutting up for the skall more theâ— two weekes and if after he be released there grow yellow haire therein or it spread he shall then be pr 〈…〉 ced uncleane Maimony in Lepr chap. 8. sect 2. See before on verse 6. Vers. 37. stand in his eyes in Chaldee stand as it was to weet at a stay without spreading see v. 5. So the Greeke saith if before him it abide in the place blacke haire See the notes on verse 21. The blacke haire freeth not a man in skalls unlesse there be at least two haires neither doe they free a man 〈◊〉 length be such as the top of them may bow towards the root of them c. If two haires grow up one blacke and another white or yellow one long and another short they free not a man The skall that is pronounced â—â—cleane for the yellow haire or for the spreading if there grow blacke haire in it and he be pronounced cleane although the blacke haire goe away yet is he cleane untill other yellow haire grow in it or it spread furtherâ— gaine after the blacke haire is gone for it is said iâ— skall is healed he is cleane When it is healed he is cleâ—â— although signes of uncleannesse be in the place M 〈…〉 ny treat of Lepr chap. 8. sect 6. 7. 8. he is cleane and the Priest c. Hereupon Sol. Iaâ—châ— noteth Loe the uncleane whom the Priest pron 〈…〉 eth cleane is not cleane Teaching that the truth of 〈◊〉 mans estate discerned by the Law and word of God which is the truth Ioh. 17. 17. made the man cleane or uncleane and not the sentence 〈◊〉 the Priest if it swarved from the Law Verse 39. darkish or somewhat-darke as in v. 6. So that their whitenesse saith Sol. Iarchi is not strâ—â—gâ— but somewhat-darke a freckled-spot
and if it abide in this colour two weekes they pronounce it uncleane and burne it Likewise if 〈◊〉 spread they pronounce it uncleane and burne it As if in a garment there appeare a greene spot or a red they shut it up 7. daies and in the seventh he looketh 〈◊〉 〈◊〉 if it be spred hee pronounceth it uncleane and burneth all the garment And if it abide in the colour bâ—â— spâ—â—ad not or if it be spred but be dimmor then the 〈◊〉 〈…〉 lours wherein it was shut up or if the colour bee gr 〈…〉 e more red or more greene but not spred they 〈◊〉 the spotted place and shut it up seven daies more And in the end of those 7. daies which is the 13. day he 〈…〉 eth if it be dimmer in colour the third time then is be bound to wash it and it is cleane And if the colour be châ—â—ged from that it was as if it was greene and is 〈◊〉 or was red and is become greene hee rendeth 〈◊〉 the spotted place and burneth that which is rent 〈◊〉 and soweth a piece into the rent place and the residue of the garment is free and washed all over the second time and is cleane But if it abide in the colour wherein it was shut up at the first he pronounceth it uncleane and burneth it all A garment out of which the spot is rent at the end of the second weeke if any spot come again into it it is burnt Likewise if the spot spread in a garment after it is freed it is burnt Maim treat of Leprosie chap. 12. sect 1. 2. 4. Vers. 50. shall shut up in Greeke shall separate the plague meaning the thing that hath the plague of Leprosie on it see vers 4. Vers. 51. fretting or rankling this word is not used but in this case of leprie and in Ezek. 28. 24. where it is applied to a pricking or ranckling briar The Greeke translateth it a continuing leprosie the Chaldee a diminishing because that which fretteth both continueth long and wasteth the thing wherein it is So in chap. 14. 44. it is uncleane it is one of the maine uncleane things and as the Hebrewes write it maketh uncleane by touching it or by bearing it or by comming in where it is As a leprous garment or warpe or woofe or any vessell of skin plagued with leprosie if but so much as an olive of them come into a cleane house all that is in the house is made uncleane both men and vessels and are all made principall uncleane things c. The leprous thing is like unto the dead as it is said Let her not be as one dead Num. 12. 12. How doth the dead defile by so much as an olive so these things also by so much as an olive Maim in Lepr chap. 13. sect 13. 14. Vers. 52. in woollen Hebr. in wooll or in flaxe that is made of wooll or of flaxe This burning of leprous garments signified the abhomination which all should have of sinne for the consuming and abolishing of it and of all instruments and moniments thereof as by comparing scriptures for some particular evils may bee gathered See Deut. 7. 25. Esa. 30. 22. Iude verse 23. Act. 19. 19. Vers. 54. command that they wash the commandement is by the Priest the washing by any man as Baal haturim here observeth Vers. 55. his colour Hebrew his eye the colour is so called because it is discerned by the eye so in Numb 11. 7. Ezek. 1. 16. and 8. 2. fret-inward or a deepe-fret that diminisheth and consumeth it the Chaldee translateth it a breaking the Greeke thus it is confirmed or fast-setled in the garment or in the warpe or in the woofe bare-inside Hebrew the fore-baldnesse thereof or in the hinder-baldnesse thereof The words before used in verse 42. for the baldnesse of the head before or behind are here applied to the garment which when the wooll or stuffe is eaten off in the out side or in the inner with the fretting leprie is thereupon called bald The Greeke translateth them the warpe and the woofe as before is noted the Chaldee in the worne or old part thereof or in the new part thereof and so other the Hebrew doctors explaine it saying Karachath is the old-worn places and gabbachath is the new Maim treat of Leprâ— c. 12. s. 9. Vers. 56. rend it rend the place of the plague out of the garment and burne it saith Sol. Iarchi But if it were still seene in the garment after this then the whole garment was burnt v. 57. Ver. 57. a plague breaking out-abroad or a spreading as the Chaldee saith an increasing leprosie In Greek a flourishing leprie Vers. 58. washed the second time Chazkuni explaineth it the second time for to clease it and the first time for to put away the plague of it These legall washings were carnall ordinances imposed on them untill the time of reformation Hebrew 9. 10. but our washing is by the blood and spirit of Christ wherby he hath washed us from our sinnes Revel 1. 5. so that we draw neer unto God with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. and clensing our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Corinth 7. 1. in us may be fulfilled that which is written These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Rev. 7. 14. CHAP. XIV 1 The rites and sacrifices in cleansing of the Leper with two birds cedar wood scarlet â—yzop and living water 10 with lambs flowre and oile 21 Lesser sacrifices for the poore leper 33 The signes of leprosie in an house 40 the pulling out of the stones thereof putting in new 45 The breaking downe of the leprous house 49 The cleansing of it if the plague be healed with birds cedar scarlet eyzop and living water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovan spake unto Moses saying This shall be the law of the Leper in the day of his clensing that he shall be brought unto the Priest And the Priest shall goe forth out of the campe and the Priest shall see and behold if the plague of leprosie be healed in the leper Then the Priest shall command and hee shall take for him that is to be clensed two birds alive and cleane and Cedar wood and scarlet and eyzop And the Priest shall command he shal kill one of the birds in an earthen vessel over living water As for the living bird hee shall take it and the Cedar wood and the scarlet and the eyzop and shall dip them and the living bird in the blood of the bird that was killed over the living water And he shall sprinkle upon him that is to be cleansed from the leprosie seven times and shall make him cleane and shall let goe the living
and shall give them unto the Priest And the Priest shall make them the one a Sin offring and the other a Burnt-offring and the Priest shall make-atonement for him before Iehovah for his issue And a man when seed of copulation shall goe-out from him then hee shall bathe in water all his flesh and shall be uncleane untill the evening And every garment and every skin whereupon shall be the seed of copulation it also shall be washed in water and be uncleane untill the evening And the woman with whom man shall lie with seed of copulation they shall also bathe themselves in water and bee uncleane untill the evening And a woman when she shal have an issue and her issue in her flesh be blood shee shall be in her separation seven daies and every-one that toucheth her shall be uncleane untill the evening And every-thing which she shall lie upon in her separation shall bee uncleane and every-thing which she shall sit upon shall be uncleane And every-one that toucheth her bed shall wash his clothes and bathe himselfe in water and be uncleane untill the evening And every-one that toucheth any vessell which shee shall sit upon shall wash his clothes and bathe himselefe in water and bee uncleane untill the evening And if it bee on the bed or on the vessell which she sitteth upon when hee toucheth it hee shall be uncleane untill the evening And if a man lying shall lye with her and her fluors be upon him then hee shall be uncleane seven dayes and every bed which he shall lye upon shall be uncleane And a woman when the issue of her blood shall flow many dayes out of the time of her separation or when it shall flow over her separation all the dayes of the issue of her uncleannesse as in the dayes of her separation shee shall be uncleane Every bed which she shall lye upon all the daies of her issue it shall bee unto her as the bed of her separation and every vessell which shee shall sit upon shall bee uncleane as the uncleannesse of her separation And every-one that toucheth them shall bee uncleane and shall wash his clothes and bathe him-selfe in water and be uncleane untill the evening And if she bee cleansed of her issue then shee shall number to her selfe seven dayes and after that shee shall bee cleane And in the eight day shee shall take unto her two turtle doves or two yong pigeons and shall bring them unto the Priest unto the doore of the Tent of the congregation And the Priest shall make the one a Sinne-offring and the other a Burnt-offring and the Priest shall make-atonement for her before Iehovah for the issue of her uncleannesse And ye shall separate the sonnes of Israel from their uncleannesse that they dye not in their uncleannesse when they make-uncleane my Tabernacle which is among them This is the law of him that hath an issue and of him whose seed of copulation shall goe-out from him to makehim uncleane therewith And of her that is sicke of her fluors and of him that hath his issue running of the male and of the female and of the man which shall lye with her which is uncleane Annotations ANd to Aaron the reason why hee is joyned with Moses was because both of them in their places were to looke unto the sanctification of Israel as is noted on Lev. 11. 1. And here followeth the law touching the fourth and last sort of ordinary uncleannesse which proceedeth from within the man secretly see the annotations on Lev. 11. 2. and 12. 2. and 13. 2 Vers. 2. sonnes of Israel to whom this law peculiarly did belong for they onely their servants and all proselytes were uncleane and made others uncleane by running issues So the Hebrewes say Servants doe make uncleane by issues by menstruallfluors and by childbirth as Israelites but the heathens make not uncleane either by issue fluors or child-birth Lev. 15. 2. Maimony in Mitamei Mishcab c. chap. 2. sect 10. Any man or Every man Hebrew man man which Thargum Ionathan expoundeth young man or oldman So herd herd for every herd Gen. 32. 16. have an issue Hebrew when he shall be flowing or issuing namely with seâ—â— out of his flesh that is his secret parts for so the flesh sometime signifieth as is noted on Gen. 17. 13. The Greek translateth to whom there shall be a flowing to weet of seed out of the body This disease the Greekes call Gonorrhoia we in English the running of the reines when through infirmity of the inward parts seed issueth against the mans will This differeth from that seed of copulation in v. 16. So the Hebrewes say The issue spoken of in the law is the seed that commeth by infirmity of the concavities the spermatical parts wherein it is gathered and commeth not with difficulty as the seed of copulation nor with desire nor with pleasure c. Maimony in Mechosrei capporah ch 2. sect 1. his issue it is uncleane and so the man because of his issue hee is uncleane But the Greeke and Chaldee follow the proprietie of the Hebrew saying his issue is uncleaâ—â— So the Hebrew doctors from these words conclude The issue of him that hath an issue is a most uncleane thing as the man himselfe that hath the issue for it is sayd his issue is uncleane and it maketh 〈◊〉 uncleane by touching or by bearing any of it Maimony in Metamei mishcab c. ch 1. sect 12. The like is after for his spittle in vers 8. As leprosie was oft-times a punishment for sin Num. 12. 10. 2 Chron. 26. 19. so the running issue as David laid this imprecation on Ioab for his murder Let there not faile from the house of Iaob one that hath an issue or that is a Leper c. 2 Sam. 3. 29. And as the disease is fowl by nature so it was a figure of sin issuing from the corrupt nature of man whereby we are unclean in the sight of God And it signified in speciall manner errors heresies false doctrines and idolatries flowing from them Ezek. 23. 20. and 36. 17. 18. Lam. 1. 9. 17. opposite to the true faith religion and service of God which proceedeth from the incorruptible seed of the word of God and mi 〈…〉 sterie of the same Iam. 1. 18. 1 Pet. 2. 23. 25. 1 Cor. 4. 15. Vers. 3. his uncleannes namely the mans that hath the issue The Greek addeth And this is 〈◊〉 law his uncleannesse his flesh his secret parts run or distil to weet thin and continually 〈◊〉 Hebrew Rar of which Rir that is spittle is derived 1 Sam. 21. 13. Here the Greeke translateth it Gonon seed be stopped from his issue or be stopped because of his issue or hath made a stoppage or obstruction and by this reason of the thicknesse as Sol. Iarchi explaineth it so signifying two sorts of this disease Or if it have begunne and after a while be stopped yet he is uncleane
Ezek. 36. 25. 27. and shall be cleane if then he washed not hee could not be cleane as by the Hebrew canons The man or woman that hath an issue and the mensiruous and the woman in childbed they are uncleane for ever and doe defile men and vessells and seat and saddle untill they be baptised Although they tary many yeeres and have no appearance of their uncleannesse yet if they be not baptised they are still in their uncleannesse Maimony in Metamei mishcab c. 5. s. 1. So finnes that men have committed though they doe them not every day yet the guilt of them remaineth as uncleannesse upon them till by repentance and faith they wash themselves in the blood of Christ 2 Cor. 12. 21. 1 Ioh. 1. 9. 10. Ver. 14. yong pigeons Hebrew sonnes of the dove one for a Sin offring and the other for a Burnt-offring vers 15. The like sacrifice the woman also was to offer vers 29. But the woman in childbed brought for her offring a Lambe for a burnt-offring or a dove if she were poore and a dove for a sin-offring Lev. 12. 6. 8. The Leper brought for his offeing three beasts one he Lambe for a trespasse offeing one ewe Lambe for a sin-offring and one â—ee Lambe for a burnt offring and for poverties sake the two later were doves Levit. 14. 10. c. All these and onely these sorts of unclean persons brought offrings after their washing others were cleane by washing and sprinkling For as the pollutions were greater so were the expiation to teach that our repentance humiliation and returning to the Lord with thankes after wee have sinned and are forgiven should bee in a sort proportionable to our iniquitie shall come so restifying his faith and thankfulnesse with exspectation of full clensing by Christ from all sinne Vers. 15. for his issue or from his issue that is from the uncleannesse which he was in by reason of his issue For as the issue was a disease with which God sometime plagued sinners 2 Sam. 3. 29. and for which they were to bee put out of the host of Israel Numb 5. 2. and signified the contagious sins which comming from within the man doe defile him Mark 7. 20. 23. so this Priest and these sacrifices signified Christ as in the beginning of this booke is shewed by whom we have atonement made by his blood for all sinne 1 Ioh. 7. and from whom vertue proceedeth to heale us by his spirit as it healed the woman that had a bodily issue of blood twelve yeere when no Physicians could cure her Marke 5. 25. 30. For he hath taken our infirmities and borne our sicknesses Matthew 8. 17. Vers. 16. a man Chazkuni observeth here that this word man excepteth a little childe and hee is not exempted from being counted a childe untill he be nine yeeres old and a day seed of copulation or the effusion of seed the Hebrew and Greeke properly signifieth the lying or bed of seed that is by changing the order of words the seed of the bed or of copulation and it is not meant here of the issue forespoken of nor when he lyeth with a woman whereof see vers 18. but of the seed of the healthfull who by imagination dreame or by any accident in the night in his sleepe may bee uncleane Deut. 23. 10. Lev. 22. 4. all his flesh that is as the Greek translateth all his bodie See the notes on vers 5. untill the evening notwithstanding his washing he continueth uncleane till his Sun be fet and a new day begin See the notes on Lev. 11. 24. 32. The Hebrewes say The seed of copulation is a principall uncleane thing defiling men and vessels or other things by touching and earthen vessels by the aier but it defileth not by bearing neither doth be which is defiled there with defile garments when hee hath touched it Maimony in Aboth Hatumoth ch 5. sect 1. After in Deut. 23. 10. 11. all such were commanded out of the campe when Israel went out to warre whereinto they might not come againe till they were washed and their Sun was downe V. 17. skin any thing made of skin see Lev. 11. 32. By these lawes God teacheth us to hate even the garments spotted by the flesh Iude v. 23. Vers. 18. they also shall bath or and they shall wash to weet both of them By this wee may see the reason why the people which were to bee sanctified at the giving of the Law were to abstaine from their wives Exod. 19. 15. and why the Priest put this caution to David if the yong men have kept themselves at least from women 1 Samuel 21. 4. For this law seemeth to imply a pollution even in ordinary carnall copulation which in it selfe was lawfull as being the ordinance of God Gen. 2. 24. But by reason of Sinne nature is so corrupted that there is no act of generation whereto some legall pollution cleaved not as there was also no procreation of children but brought much more uncleannesse with it Levit. 12. both of them figuring that originall and hereditarie sinne whereby wee all have sinned in one man and wherein our mothers doe conceive us Rom 5. 19. Psal. 51. 7. The Hebrew doctors say The man and the woman that doe the act of generation both of them are uncleane by the sentence of the law And the woman is not uncleane by reason of touching the seed of copulation for that is not the touching which the law speaketh of but hoc that doth the act is as he that seeth an accident of uncleannesse Deut. 23. 10. c. Among the heathens there remained monuments of this religion as appeareth by that saying of the Poet discedat ab aris Cui tulit histerna gaudia nocte Uenus Al. Tibull l. 2. Eleg. 1. And another saith Ille petit veniam quoties non abstinet uxor Concubitus sacris observandisque dicbus Iuvenal Satyr 6. Some refeâ—re this to the former case as being spoken of the man that had an accident of uncleannes in the night and before he was cleansed should company with his wife Vers. 19. in her flesh the Greeke saith in her body flesh is here meant as in vers 2. and blood is meant of her monethly customes It may also bee read thus when blood shall be her issue in her flesh Hereupon the Hebrewes say that no other thing maketh her uncleane but blood onely as not that which made the man uncleane ver 2. or any such like and that all blood maketh her uncleane though it be not come forth to the exteriour parts because it is said in her flesh Also that the blood of virgins is cleane and is neither the blood of separation nor the blood of issue because it is not from the fountaine whereof see Levit. 20. 18. Maim in Issurei biah c. 5. sect 6. 18. in her separation or in her removall to weet for the uncleannes of her menstrues during which time shee was not onely separated
garments the other his golden garments because some were made with gold threed woven in them These foure were made of fixe double twisted threed and they were of flaxe onely saith Maim in the Implements of the Sanctury c. 〈◊〉 s. 3. It figured the base estate of Christ here on earth and how he shold without worldly glory performe the worke of our redemption Esay 53. 2. 3. c. but with purity innocency and holinesse Putting on justice and it clothed him his judgment was as a robe and a Miter Iob 29. 14. his flesh in Greeke his skinne the secret parts are hereby meant see Exodus 28. 42. Compare herewith Ezekiel 44. 17. 18. there these foure linnen garments are mentioned and no other and that is a mysticall prophesie of the state of the Church under the gospell where the Priests have no other attire then for atonement or expiation day which mystery is opened in 2 Corinth 5. 19. garments of holinesse in Greeke holy garments wash his flesh that is as the Greeke translateth wash all his bodie Sol. Iarchi here noteth that hee was charged to wash him-selfe every time that hee changed his garments and he changed them five times c. This washing signified his cleansing or sanctification by repentance and faith in Christ Hebewes 10. 22. the garments figured the justice and salvation wherewith by faith in Christ he should be clothed Psal. 132. 9. 16. which they onely that are sanctified doe put on When the Priest put off these garments and put on other hee washed againe vers 24. It figured also the holinesse and purity that should be in Christ himselfe in whom was no sinne 1 Ioh. 3. 5. and put them on This was after the performance of his other morning services which were due every day and to be done in other garments The order whereof is said to be this About midnight for the high Priest might not sleepe all that night lest any accident of uncleannesse such as is spoken of in Deut. 23. 10. should befall him they went about the taking away of the ashes from the altar and ordered the wood c. untill at breake of the day they began to kill the daily sacrifice then they hanged a fine-linnen cloth betweene the high Priest and the people And he put off his common clothes and washed himselfe and put on the golden clothes those eight mentioned in Exod. 28. and sanctified that is washed his hands and his feet and killed the daily sacrifice and tooke the blood sprinkled it on the altar After that he went into the holy place and burned the incense of the morning and trimmed the Lampes and burned the flesh of the dayly sacrifice and the meat offring and drinke offring of the same as was done every day After the daily sacrifice hee offred the bullocke and the seven lambes which were appointed more for that day Num. 29. 8. Afterwards he sanctified his hands his feet and put off his golden garments and washed himselfe and put on his white garments and sanctified his hands and his feet and came to his bullocke spoken of in v. 6. c. Maim in Iom hakippurim ch 1. s. 6. ch 4. s. 1. and Talmud Bab. in Ioma ch 3. Ver. 5. a Sin-offring figuring Christ who shold be a Sin-offring for his Church 2 Cor. 5. 19. 21. and these goats the one was killed v. 15. the other sent away alive v. 21. to signifie how Christ suffering for our sinns should be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 18. The Hebrews write that these two goats were to bee alike to see to of equall stature and price and to be taken both at one time Maimony in Iom hakipp. chap. 5. sect 14. Burnt-offring which was offered after the former Sinne-offring and in other garments ver 24. and signifyed besides reconciliation a new and holy life through the grace of Christ after the purging us from our sins Rom. 12. 1. See the notes on Lev. 1. Vers. 6. for himselfe or which shall be his owne and so Sol. Iarchi hence teacheth that it was to be of his owne and not of the congregations and Targum sonathan expoundeth it of his own goods This was the first sacrifice which was peculiar for this day and for the worke of Reconciliation which beginning with the Priest himselfe sheweth the impersection of that legall priesthood and the impossibility thereof to bring men to God So the Apostle teacheth that every high Priest was himselfe also compassed with infirmitie by reason whereof he ought as for the people so for himselfe to offer for sinnes Thus the Law made men high Priests which had infirmitie but the word of the oath which was since the Law maketh the Son of God who is perfected for ever Hebr. 5. 1. 2. 3. and 7. 28. and for his house in Chaldee for the men of his house And hereby the Hebrewes understand all the Priests see after on vers 11. As in all sinne-offrings they laid their hands on the head of the sacrifice confessed their sinnes and then killed it Lev. 4. so was the order of this which the Hebrewes have declared thus After that the Priest had washed his body put on his white garments and sanctified his hands and his feet he came to his bullocke which afterward in Solomons Temple stood betweene the porâ—ch and the Altar with the head therof to the south and the face to the west and the Priest stood eastward with his face to the west and laid both his hands on the head of the bullocke and confessed saying O God I have sinned done iniquitie and trespassed before thee I and my house I beseech thee O Lord make atonement now for my sinnes iniquities and trespasses which I have commited before thee I and my house as it is written in the law of Moses thy servant For in this day be shall make atonement for you c. Lev. 16. 30 Maâ— in Iom hakipp. c. 4. s. 1. and Talmud in Ioma c. 3. Ver. 7. present them Hebrew make them to stand After the slaying of his own sin-offring the Priest came to the North-side of the Altar and two with him the one called Sagan who was the second chiefe priest next in order to the high Priest on his right hand and the other called Rosh beth ab that is the chiese of the house of the father or principall houshold as 1 Chron. 24. 6. on his left hand and there the two goats were presented with their faces to the West and their back parts to the East Talmud in Ioma ch 3. Mai. in Iom hakip c. 3. s. 2. at the doore that is within the court-yard see the notes on Lev. 8. 3 Vers. 8. give lots that is cast lots the Greeke translateth impose or put lots The manner is said to bee thus The two lots the one had written upon it FOR IEHOVAH and on the other was written FOR A SCAPE-GOAT and they
accompany him And there remained betweene the last boothe and the rocke in the wildernesse two miles At every boothe they said unto the man loe here is meat and here is water if his strength failed him and hee had need to eat hee might eat but there never was man they say that needed so to doe And without necessitie no man might eat for it was their most solemne Fast. From the last boothe they went not with him to the Rocke but halfe way one mile their sabbath daies journey and stood a farre off to see what he did with the goat When he had put the goat downe the Rocke they at the boothes aforesaid waved with linnen clothes or white flagges to the end that they in Ierusalem might know that the goat was come to the wildernesse Talmud in Ioma chap. 6. and Maimony in his Comment thereon and in his Misneh in Iom hakippurim chap. 3. sect 7. c. Of their sabbath dayes journey see the notes on Exodus 16. 29. Vers. 22. all their iniquities by this it appeareth that as the killed goat figured Christ killed for the sinnes of his people so this living goat figured him also who bare our griefes and caried our sorrowes and on whom God laid the iniquity of us all Esa. 53. 4. 6. And because Christ was not onely to dye for our offences but also to rise againe for our justification Rom. 4. 25. to be crucified through weakenesse yet to live by the power of God 2 Cor. 13 4. to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed could not make alive againe therefore God appointed two that in the slame beast Christs death in the live beast his life and victory might be fore shadowed Heb. 9. 23. 24. 28. See the like mysterie in the two birds for the cleansing of the Leper Levit. 14. 6. 7. Or the sending of this goat into the wildernesse as the former was sacrificed in the Sanctuarie might figure out the salvation of Christ communicated with the gentiles and peoples of the world as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples Ezek. 20. 35. The Hebrewes say The scape goat made-atonement for all the transgressions of the Law both the lighter and the more heavy transgressions whether done presumptuously or ignorantly whether they were knowne unto a man or unknowne all are expiated by the Scape-goat if so be the partie doe repent Maimony in treat of Repentance chap. 1. sect 2. This goat was but a shadow of Christ and unto repentance must be added faith sor God hath set him forth to bee a propitiation through faith in his blood Rom. 3. 25. land of separation or a land cut-off a land separated to weet from other lands or from all people that is as the Chaldee translateth it a land that is not inhabited which the Greeke calleth Abaton waylesse or inaccessibles where no man goeth afterward Moses calleth it a wildernesse Or it may meane a place decreed of and determined whither to send him for the Hebrew word sometime signifieth a decree Iob 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sinnes by Christ both from the face of God that they should not appeare against us before him to be imputed unto us and also from us that sinne should have no more dominion over us nor we serve it any longer but having our consciences purged from dead workes should serve the living God 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace saith unto God Thou wilt cast all their sinnes into the depths of the sea Mich. 7. 19. And this word which Moses here useth is not elsewhere used in like sort for a land but for cutting off of other things and in particular is applied to Christ working our redemption that hee was cut-off out of the land of the living Esa. 53. 8. which the holy Ghost expoundeth thus his life was taken from the earth Act. 8. 33. and whereof himselfe speaking said whither I goe ye cannot come Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God Heb. 9. 14. and by which he was made-alive after death 1 Pet. 3. 18. inabled his flesh or manhood to suffer such things as no other creature could come neere unto and thereby Sin is put-away and the body of sinne abolished Heb. 9. 26. Rom. 6. 6. The Hebrewes say of this goat sent away that the man which caried it threw it downe the rocke and so it dyed Thalmud in Ioma chap. 6. Vers. 23. Aaron shall come whiles the goat afore-said was going to the wildernesse these services following began and other after them in this order as the Hebrewes have recorded After he hath sent away the goat by the hand of him that led him hee returneth to the bullocke and goat wholse blood hee had sprinkled within the Sanctuarie and openeth them and taketh out their fat which he putteth in a vessell to burne them upon the Altar And he cutteth the rest of their flesh into great pieces but one cleaving to another and not parted asunder and them he sondeth by the hand of others to be caried out to the place of burning without the campe Levit. 16. 27. When the Scape goat is come to the wildernesse the high Priest goeth out into the womens court to read the Law And whiles hee is reading they burne the bullocke and the goat in the place of the ashes without the citie therefore hee that seeth the high Priest when he readeth seeth not the bullocke and the goat burnt When he readeth all the people stand before him and the minister of the Congregation taketh up the booke of the Law and giveth it to the Chief of the congregation and he to the Sagan or second chiefe Priest and the Sagan giveth it to the high Priest who standeth up when he receiveth it and standeth and readeth the 16. of Leviticus and Levit. 23. 27. 32. c. And when he readeth he blesseth God before and after c. After this hee putteth off his white garments and washeth himselfe and putteth on his golden garments and sanctifieth his hands and his feet and offreth the goat which is for the generall addition to this daies service Numb 29. 11. and offreth his owne ram and the peoples ram as it is said AND HE SHAL COME FORTH AND SHALL MAKE HIS BVRNT-OFFRING AND THE BVRNT-OFFRING OF THE PEOPLE Lev. 16. 24. And he burneth on the altar the fat of the bullocke and of the goat that were burnt without the campe And he offreth the daily evening sacrifice the Lambe Numb 28. 3. and trimmeth the Lempes as on other dayes Exod. 27. 21. After this he sanctifieth his hands and his feet and putteth off the golden
of a man slaine that they should not observe fortunes or use inchantment by eating after the manner of murderers which eat bread over him that is slaine that the avengers of blood may not execute vengeance on them Chazkuni also citeth the like exposition but the former by comparing it with 1 Sam. 14. is the best not observe fortunes or not conjecture by signes of good or evil-lucke an heathenish practice who marked signes for good or evill as by seeing of beasts or birds which they counted lucky or unlucky by the falling of a staffe out of their hands by stumbling when they went out of doores and many such like So that which followeth not observe times is to count one day lucky an other unlucky to take a journey in hand or beginne any worke and the like Of these see the annotations on Deut. 18. 10. 11. where Moses more fully layeth downe this Law and mentioneth sundry other particulars of this kinde calling Israel from all false prophets soothsayers sorcerers unto Gods word and unto Christ alone the Prophet whom he promiseth to raise up unto them Vers. 27. not round not compasse that is not cut ro 〈…〉 d which the Greeke translateth yee shall not make a roundnesse of the haire of your head This is likely to be a manner of the heathens especially in their mourning as these lawes compared with Levit 21. 5. seeme to implie a corner or the corners the singular being put for the plurall which are the forehead temples and behinde the eares these God would not have rounded or cut as with a dish like an halfe globe because idolaters used that fashion as appeareth also by Ier. 9. 26. and 25. 23. 49. 32. And the Arabians used so to poll their heads as Herodotus in his Historie b. 3. testifieth The Hebrew canons say None may shave the corners of their head as the Idolaters have done Levit. 19. 27. and he that so doth is guilty for every corner therefore he that shaveth his two temples though at once is to be beaten twise Maimony in treat of Idolatrie chap. 12. sect 1. marre or corrupt a corner of thy beard that is any of the corners thereof which the Greeke translateth the sight or fashion of your beard This Law is againe repeated for the Priests Levit. 21. 5. where for marring he useth the word shaving and Maimony in treat of Idolatrie chap. 12. sect 7. saith It was the manner of Idolatrous Priests to marre their beards therefore the Law forbiddeth to marre the beard And he maketh five corners two on the upper lip and three beneath and for marring any one he was to be beaten and for marring all five to be beaten as for five transgressions But this is not as hee saith meant for trimming them with sizers but for shaving them off onely for it must be such cutting as is the marring or corrupting of them Such shaving the heathens also used in signe of sorrow as in Esa. 15. 2. it is said of Moab on all their heads baldnesse every beard cut-off So in Ier. 48. 37. Vers. 28. not make Hebr. not give in your flesh which the Greeke translateth not make in your body cutting or incision in Greeke incisions in the Chaldee hurt or corruption so in Leviticus 21. 5. Compare also Deut. 14. 1. Ier. 48. 37. for a soule meaning for a dead soule or person as Numb 6. 6. and as in Targum Ionathan it is here explained that is in sorrow or mourning for a soule departed which the Chaldee translateth for the dead as Moses himselfe explaineth it in Deut. 14. 1. but the Greeke keepeth the word soule Among the Latines also Anima the soule was used for a dead bodie as in Virgil Aeâ—eid 3. Animamque sepulchro Coâ—dinâ—us Hereby God calleth them from the heathenish manners and would have them not to sorrow as others which have no hope 1 Thes. 4. 13. for among the nations when their friends died they lamented and cut themselves and made themselves balde for them Ier. 16. 6. By the Hebrew canons He that did cut one gash for the dead was to be beaten and whether he were a Priest or an other Israelite if he cut one gash for five dead persons or five for one dead person he was to be beaten five times Maimony treat of Idolatrie chap. 12. sect 12. the print of a marke or the writing of an impression which the Chaldee translateth ingraven markes the Greeke letters printed or marked The Hebrewes open it thus The print of a marke spoken of in the Law was when one did cut upon his flesh and filled the cut pâ—â—ce with stibium or with inke or some other colour And this was the custome of the heathens that they marked themselves unto Idolatrie c. Maimony treat of Idolatrie chap. 12. sect 11. From all these and other like heathenish rites whereby they spared not but unnaturally mangled their owne bodies God would keepe his people whose bodies should be the members of Christ and the Temple of the holy Ghost 1 Cor. 6. 15. 19. who therfore should beare in their bodie no other then the markes of the Lord Iesus Gal. 6. 17. See the notes on Deut. 14. 1. 2. Vers. 29. to be an where or to commit fornication This word is used both for carnall whordome and spirituall which is idolatrie as Ex. 34. 15. and to this latter the Chaldee seemeth to referre it saying Prophane not thy daughter to cause her to erre whereby Idolatrie is usually meant What an whore was in Israel is noted on Levit. 21. 7. the land that is the people of the land following her evill example wickednesse or wicked thoughts in Chaldee counsell or purpose of sinnes but Targum Ionathan expoundeth it whoredome See the notes on Levit. 18. 17. Vers. 30. Sabbaths in Chaldee sabbath dayes as before in verse 3. So after in Levit. 26. 2. reverence or feare my sanctuarie unto which they were to come on the Sabbaths Ezek. 46. 3. which Sanctuarie was now the Tabernacle afterwards the Temple This feare was for the presence of God therein whereupon Iakob feared and said How fearefull is this place this is no other but the house of God c. Gen. 28. 16. 17. And Salomon saith Take heed to thy foot when thou goest into the house of God Eccles. 5. 1. And in Targum Ionathan this Law is explained thus yee shall goe to the house of my Sanctuarie infeare From hence the Iewes had many rites for comming into the Sanctuarie and behaving themselves in it which Maimony in tom 3. in Beth habchirah or treat of the Temple chap. 7. sheweth thus It is commanded to reverence the Sanctuarie Levit. 19. 30. and thou reverencest not the Sanctuarie it selfe but him who commanded the reverence thereof And what is this reverence of it A man may not come into the mountaine of the house of God with his staffe or with his shooes on his feete or in his working-garment or
And these are burnt to death He that lyeth with his wives daughter whiles his wife liveth or with her daughters daughter or with her sons daughter or with his wives mother or with her mothers mother or with her fathers mother He that lyeth with his daughter or with his daughters daughter or with his sons daughter Thou hast no unlawfull copulation puniâ—hed with Strangling but for lying with a mans wife onely Levit. 20. 10. And the death which the Law speaketh of absolutely that is without naming what kinde of death it shal be is Strangling And if she be a Priests daughter she is burned Levit. 21. 9. and he that lay with her is strangled and if shee be a betrothed maid they are both of them stoned Deuter. 22. 24. and wheresoever the Law saith Their bloods upon them that is by stoning For all other unlawfull copulations there is cutting-off onely and not death by the Magistrate Therefore if there be witnesses and evidence the Iudges are to beat them for all that deserve cutting-off are to be beaten Maimony in Issurei biah chap. 1. sect 1. 7. Thus by their owne grant this case is singular and there is no other reason of the adulterers strangling then the commanding of their death absolutely Among the heathens also adulterie was punished with death as the King of Babylon rosted Zedekiah and Ahab in the fire because they committed adultery with their neighbours wives c. Ieremie 29. 22. 23. This sinne is a fire that consumeth to destruction and will root out all a mans increase Iob 31. 12. Hee that d 〈…〉 h it destroyeth his owne soule Prov. 6. 32. Vers. 11. their bloods upon them that is they shall be stoned in Greeke both of them are guilty and the Chaldee saith worthy to be killed So in the rest that follow Vers. 12. wrought or done confusion which the Greeke translateth have done-impiously Vers. 13. like copulation with a woman Hebr. with the lyings or copulations of a woman see Levit 18. 22. Vers. 14. wickednesse or a wicked purpose in Chaldee counsell of sinnes in Greeke an unlawfull act See Levit. 18. 17. Vers. 17. impietie or reproach ignominie as the Greeke and Chaldee doe translate it cut-off in Greeke destroyed before the sonnes of their kinne that is soone and openly to weet by the hand of God and to be beaten by the Magistrate as the Hebrewes say See the notes on verse 10. his iniquitie that is the punishment due thereunto as Gen. 19. 15. Vers. 18. having her sicknesse her menstrual-infirmitie for which she was separated as uncleane even from her husband therefore the Greeke translateth it put-apart and the Chaldee uncleane See the annotations on Levit. 12. 2. and 15. 19. 24. the fountaine or well figuratively so called because of the issve as in Levit. 12 7. The Greeke here in the first place keepeth the metaphore hee hath uncovered her fountaine the Chaldee saith her ignominie in the second place the Greeke translateth she hath uncovered the issue of her blood where the Chaldee saith the uncleannesse of her blood The Holy Ghost also explaineth it so for where it is said in Marke 5. 29. the fountaine of her blood was dried up an other Evangelist saith her issue of blood stanched Luke 8. 44. By the Hebrew doctors the wombe wherein the childe is formed is called the Fountaine Maimony in Issureibiah chap. 5. sect 3. Therfore also they exempt virgins from this pollution as is noted on Levit. 15. 19. cut-off in the Greek and Chaldee destroyed to weet by the hand of God for presumptuous doing against this Law Levit. 15. 31. and by the Magistrates if it were knowne she was beaten Maimony in Issureibiah chap. 1. sect 22. And from the Law for washing her in Levit. 15. they teach that the woman which hath her sicknesse or hath an issue or hath borne achilde if shee wash not her selfe in water who so lyeth with any one of them though it be after many yeeres is guilty of cutting-off Maimony ibidem chap. 4. sect 3. But those legall washings figured our better cleansing by the blood of Christ Esa. 4. 4. 1 Ioh. 1. 7. Vers. 20. his aunt which the Chaldee expoundeth his uncles or fathers-brothers wife see Levit 18. 14. childlesse meaning either that God will give them no children or soon take them away if he doe give them For by the Hebrew canons the Magistrates might not put them to death but beat them onely for this sinne See the notes on verse 10. Verse 21. shall be childlesse the Greeke translateth shall dye childlesse as verse 20. Sol. Iarchi hereupon noteth Childlesse meaneth if he have children he shall bury them if he have no children hee shall dye without children therefore the scripture differeth saying in verse 20. they shall dye childlesse and in verse 21. they shall be childlesse They shall die childelesse if he have any at the time of transgression he shall have none at his death for he shall bury them whiles he liveth they shall be childlesse for if hee have none when he transgresseth he shall be all his daies as he now is Vers. 22. And or Therefore ye shall keepe spue or vomit you not out which the Greeke and Chaldee turne loathe or abhorre you See Levit. 18. 25. 26. 28. Verse 23. nation in Greeke nations in Chaldee peoples amyrked or am grieved with and consequently doe abhorre them as the Greeke translateth it and the Chaldee my Word abhorreth them Thus also God was affected with Israel and complained Fortie yeeres I was yrked with that generation Psal. 95. 10. Vers. 24. milke and honey that is all good and comfortable blessings which were also figures of heavenly graces see the notes on Exod. 3. 8. separated in Greeke disparted or disbounded you from all the nations Gods lawes are as a wall and hedge to keepe his people from the statutes and manners of the wicked So Solomon said Thou didst separate them to thy selfe for an inheritance from all the peoples of the earth 1 King 8. 53. Vers. 25. separate betweene the cleane beast that is put difference by eating the cleane and refraining from the uncleane according to the Law in Levit. 11. which thing is here spoken of upon their separation from the peoples because their abstinence from uncleane beasts figured their abstaining from the communion of uncleane peoples as Act. 10. 12. 28. and as is shewed on Levit. 11. The Hebrewes say this is mentioned after the unlawfull copulations aforesaid because who so defileth him-selfe with them degenerateth and is as it were transformed into the nature of uncleane beasts c. R. Menachem on Levit. fol. 151. for uncleane that is that you should count them unclean and abstaine from them The Greeke translateth in uncleannesse Vers. 26. from the peoples in Greâ—ke from all the nations as in verse 24. to be mine or to bee unto me which the Chaldee interpreteth to serve before me Vers. 27. familiar spirit
for these verse 10. 11. Vers. 3. not beene to any man which the Greeke explaineth not given to or not bestowed on a man meaning which hath had no husband For such as had husbands were to be buried and mourned for by them as Abraham mourned for Sarah Genes 23. 2. These sixe Father and Mother and Sonne and Daughter and Brother and Sister that hath had no husband are againe mentioned in Ezek. 44. 25. c. that for them the Priests might be defiled and after their cleansing and dayes appointed to bring their Sin offring And it seemeth they were to doe the like for their wives because Ezekiel the Priest was commanded as an extraordinary case not to mourne for his wife when sheedied Ezek. 24. 16. 17. 18. So the Hebrew canons say Every Priest that is defiled for the dead except for those sixe dead which are expressed in the Law or for his wife if it bee proved by witnesses he is to be beaten Leviticus 21. 1. And whether hee touch the dead or come into the tent or beare him and whether it bee the dead person himselfe or any other uncleannesse about him and so if a Priest touch a grave he is to be beaten And every Priest that commeth within foure cubits of the dead is to be chastised with stripes Maimony treat of Mourning chap. 1. sect 1. 2. 13. he shall defile him-selfe in Greek they shall be defiled meaning all and every of the Priests This is understood not as a permission but a dutie for them to bury and mourne for these their neere kin The Hebrewes say Very weighty is the charge of mourning for even the Priest is driven to be uncleane for his neere-kinne must busie himselfe about them and mourne for them Leviiicus 21. 2. It is a commandement so that if hee would not be defiled they are to cause him to bee defiled against his will So for his wife but this is not but by the doctrine of the Scribes because she hath no heire but him c. And he is to be defiled for his maried wife onely but not for a betrothed wife Likewise for others which are not to be mourned for as such as are put to death by the Synedrion or Magistrates and such as are Apostate from the wayes of the Church and untimely births and such as wittingly kill themselves the Priest is not to defile himself for them And how long is he commanded to defile himselfe for his neere-kinred Vntill the cover of the grave be closed upon them for after that they are as all other dead persons that if a Priest be defiled he is to be beaten Maimony treat of Mourning chap. 2. sect 6. 7. 8. Vers. 4. being a chiefe-man or for a chief-man that is for any other of his house or out of his house save for those before specified So Chazkuni citeth this as a common exposition of this place A common Priest shall not defile himselfe for a chiefe man among his peoples be he the high Priest among his people Although I permit thee to defile thy selfe for thy neere-kinne thou shalt not defile thy selfe for the high Priest who is not of thy neere-kinne The Hebrew Baal signifieth a Lord Master or chiefe man Iudg. 9. 51. Esa. 60. 8. and so the Chaldee translateth it here Rabba that is a master or chiefe-man but the Greek expoundeth it Suddenly as if it were written Bahal Baal also signifieth an husband Exod. 21. 3. 22. which interpretation some keepe in this place Vers. 5. not make or not shave as the Greeke translateth Hebr. not balde baldnesse meaning any way either by shaving or pulling off the hayre or otherwise and the Greeke addeth for the dead which is here intended as is expressed in Deut. 14. 1. And that not the Gentiles onely but the Israelites also were wont to make themselves bald in mourning for the dead appeareth by Ier. 16. 6. Ezek. 7. 18. Amos 8. 10. Also the idolatrous priests of the Gentiles are reported to use these ceremonies for their dead as in the apocâ—iphall writings Baruch 6. 31. 32. it is said And the Priests sit in their Temples having their clothes rent and their heads and beards shaven and nothing upon their heads they roare and cry before their gods as men doe at the feast when one is dead the corner that is any of the corners this was the manner of Idolaters and is forbidden not the Priests onely but all Israelites see the annotations on Leviticus 19. 27. cut any cutting or make any incision a thing forbidden the people also Levit. 19. 28. Deuter. 14. 1. So God would have them in their mourning for the dead not to be immoderate as men which have no hope 1 Thes. 4. 13. nor to imitate the heathenish customes which were idolatrous see the notes on Levit. 19. 28. and Deut. 14. 1. Vers. 6. Fire-offrings in Groeke sacrifices in Chaldee offrings which were burnt in fire unto God As all the people were forbidden the fore-said superstitions because they were holy Gods peculiar-treasure above all peoples Deuter. 14. 2. so the Priests in speciall because they were to be holier then other men in respect of their ministration unto God Therefore the high Priest who came yet neerer unto God is forbidden to mourne for such as common Priests might mourne for Levit. 21. 10. 11. the bread or the food which the Greeke interpreteth the gifts the Chaldee the offring See Levit. 3. 11. shall be holinesse that is men of holinesse which the Greeke and Chaldee translate holy-ones Vers. 7. a wife that is an whore This is the second law concerning the Priests holinesse that as they should not defile themselves by the dead so neither by the living The whore called in Hebrew Zoâ—â—â— is by the Hebrewes said to be she that is not a danghter of Israel or a daughter of Israel that hath lien with a man unto whom it is not lawfull for her to be maried such as are forbidden in Levit. 18. or that hath lien with a prophane man though she may be maried unto him Whosoever hath lien with a man that hath made her a whore whether by constraint or willingly whether presumptuously or ignorantly after he hath uncovered her nakednesse she is unlawfull by the name of an whore â—or a Priest to marie her Any woman of whom her husband hath beene jealous and the thing was bidden and she hath not drunke of the bitter waters Numb 5. it is unlawfull for a Priest to marie her because she is a suspected whore Maimony in Issureibiah chap. 18. sect 1. 6. â—2 or profane Hebr. and prophane or prophaned whereby seemeth not to be meant a common harlot or one that hath defiled her body for that was forbidden before under the name of an whore but as a Priests daughter by her whoredome is said to prophane her father verse 9. so children might againe bee prophaned by their fathers and made unfit for to be maried unto Priests And
thus the Hebrewes expound this here saying Who is shee that is prophane She that is borne of one that is forbidden the Priests And so every one of the women which are forbidden the Priests if she be maried to a Priest she prophaneth her selfe Maimony in Issurei biah chap. 19 sect 1. And Sol. Iarchi here expoundeth profane one that is borne of such as are unlawful for the Priests as the daughter of a widow by the high Priest Levit. 21. 14. or the daughter of a divorced woman by a common Priest Levit. 21. 7. c. put-away or cast out as the Greeke also translateth it that is divorced and not for the cause of adulterie which thing was permitted unto men under Moses law for the hardnesse of their hearts Deuter. 24. 1. 2. c. Matth. 19. 8. What Priest soever maried with any of these three was to be beaten by the Magistrate as is after shewed on verse 15. According to the equitie of this Law the Apostle requireth that the wives of the Ministers of the Church bee grave not slanderers sober faithfull in all things 1. Tim. 3. 11. Vers. 8. And thou or Therefore thou shalt sanctifie him speaking to Israel who were to repute the Priests holy and not suffer them to mary with such as might defile them nor any other way to be uncleane when they ministred before the Lord the bread in Greek the gifts in Chaldee the offring as before in verse 6. holy unto thee thou shalt reverently esteeme him as an holy person sanctified unto Gods service The Hebrewes say It is commanded to separate the Priests and to sanctifie them and to prepare them for the oblation Levit. 21. 8. And every man of Israel must give much ho 〈…〉 to the Priest and let them be first for every thing the is in the Sanctuarie to open the law first and to blese first and to receive a seemely portion first Maimony in Cle hamikdash chap. 4. sect 1. 12. Verse 9. of any Priest Hebr. of a man a Priest Which word man sometime signifieth any oâ—â— aâ— Gen. 23. 6. and 24 16. Levit. 21. 17. sometime a man of dignitie as Psal. 49. 3. and that may also be respected here to commit whoredome or by committing it to weet under her husband as the Hebrew canons explaine it saying There are ten which are to be burnt namely the Priests daughter that committeth whoredome under her husband and hee that lyeth with his daughter c. Maimony in Sanhedâ—â—â— chap. 15. sect 11. The man that lay with her they say was to be strangled as againe they say There is no unlawfull copulation punished with strangling 〈◊〉 the lying with a mans wife onely and if she be a Priests daughter she is burnt and he that lay with her is strangled Maimony in Issurei biah chap. 1. sect 6. See the annotations on Levit. 20. 10. prophaneth 〈◊〉 father the Greeke version saith she profaneth her fathers name the Chaldee her fathers holinesse And Iarchi explaineth it she prophaneth and conte 〈…〉 〈◊〉 〈◊〉 for that men will say of him Cursed is hee 〈◊〉 〈◊〉 this woman Cursed is hee that brought 〈◊〉 〈◊〉 Ver. 10. great among his brethren or greater then 〈◊〉 〈◊〉 that is the High Priest who because he more specially figured Christ called our Arch or High priest and great High priest Heb. 3. 1. and 4. 14. therefore hee was to have more speciall care of his sanctitie both in avoiding pollution by the dead and in his mariage And this Law concerned not the high Priest onely but the second Priest or Priests of the second order mentioned in 2 King 25. 28. and 23. 4. which ministred in the place of the high Priest if by any accident hee were polluted as is noted on Levit. 16. 33. and the Priest also that was anointed for the warre Deut. 20. 2. because these all were greater then their brethren See the notes following on v. 13. oile of anointing an holy oile wherewith only the high Priests and Kings in Israel were anointed and ordained to their office see Exod. 30. 25. 33. and hath filled his hand with the sacrifices to offer them as the Chaldee paraphrase here explaineth it which the Greeke calleth perfecting or consecration See Exod. 29. 9. Both these were to be done to the high Priest but if there were no anointing oile they or dained him with the high Priests garments onely saith Maimony in Clei hamikdash ch 4. sect 12. and he was bound to these lawes as well as if hee had beene anointed with oile the garments the eight ornaments wherewith the high Priest was to be decked see Exod. 28. not make-bare or make-free which the Greeke translateth not put the miter off his head but the Chaldee saith not let his locks grow to weet not 〈◊〉 then 30. dayes as Iarchi explaineth it meaning that hee should not be have himselfe as a mourner for the dead See the annotations on Lev. 10. 6. From which place the Hebrewes gather that one of the rites which mourners for the dead were to use was not to poll their heads Maimony treat of Mourning chap. 5. sect 1. 2. rent his garments which was an other signe of sorrow see Lev. 10. 6. and Gen. 37. 34. Vers. 11. goe in namely into any tent house or place where any dead is whereby he should be defiled Numb 19. 14. any soules of the dead in Greeke any dead soule meaning a dead corpse as before in vers 1. his father c. which was lawfull for any common Priest vers 2. but not for the high Priest The Hebrewes explaine it thus The high Priest may not be defiled for his neere-kinne as for his father or his mother c. neither may hee come to any tent where the dead is though his neerekindred Loe thou art taught in Lev. 21. 11. that he is bound neither to goe in nor to be defiled So that if he touch or cary a dead person hee is to bee beaten once if hee come into a tent and tary there whiles one dye by him c. he is to be beaten twise for comming in and for being defiled If he be defiled before and afterward come into the tent he is to be beaten even for comming in Maimony treat of Mourning c. 3. sect 6. 7. How be it these lawes have exceptions in cases of necessitie as the Hebrew canons also shew thus A Priest that lighteth on a dead body in the way loe he is to defile himselfe though it be the high Priest he is bound to defile himselfe for him and to bury him As if one of Israel be thrown dead in the way and he hath none to bury him Provided that the Priest be himselfe alone and no other with him and that hee call there in the way and none doe answer him But if when he call others doe answer him this is not a dead which hee is commanded to bury but hee must call others to doe it If a Priest and a
Nazirite walke together in the way light upon a dead the Nazirite must goe about to bury him for his holinesse is not perpetuall and the Priest may not defile himselfe though he be but a common priest If there be the high Priest and a common priest then the common priest is to defile himselfe and whosoever is before his fellow in dignity is to bee after him in pollution And if the second chiefe priest with the priest that is anointed for the war Deut. 20. 2. doe light upon a dead hee that was anointed for the warre must be defiled and not the Sagan or second chiefe priest Maimony ibidem ch 3. sect 8. 9. Vnto this Law that the high Priest might not defile him-selfe for his parents or children the words in Moses blessing of tribe of Levi seeme to have refâ—rence Who saith of his father and of him mother I respect him not and his brethren hee acknowledgeth not and his sonnes he knoweth not c. Deut. 33. 9. Compare also Lev. 10. 2. 7. Ver. 12. goe out of the Sanctuary to weet in the time when he should serve there And this Law was not for the high Priest only but for all priests who if any of their friends there died or tidings of the death of any came unto their eares might not therefore depart and leave off their ministration upon paine of death Lev. 10. 7. So the Hebrewes explaine it A priest that goeth out of the Sanctuary in the time of service onely is guilty of death whether he be the high priest or a common priest Levit. 10. 7. So that which is said of the high Priest in Lev. 21. 12. AND HE SHALL NOT GOE OVT c. is not but for the time of service onely that hee shall not leave his service and goe out If it be so why is this warning repeated for the high Priest Because a common priest which is in the Sanctuarie in his service and he heareth of death of one for whom he is bound to mourne though he may not goe out of the Sanctuary yet he serveth not because he is sorowfull and if he serve when he is sorowfull by the law he prophaneth his service whether it be about the sacrifice of a particular person or the sacrifice of the congregation But the high Priest serveth when he is sorrowfull for it is said Neither shall hee goe-out of the Sanctuary nor prophane the Sanctuary as if he should say hee shall continue and serve the service that he is imployed in and it is not prophaned But though the high Priest serveth when hee is sorrowfull yet is it unlawfull for him to eate of the holy things as it is written in Lev. 10. 19. Had I eaten the Syn-offring to day should it have beene good in the eyes of the LORD So neither hath he a portion to eat at evening Maimony in Biath hamikdash ch 2. sect 5. 6. 8. nor prophane the Sanctuarie the Greeke expoundeth it nor prophane the sanctified name of his God the crowne the anointing oile This may be understood of two things of the golden plate which is called Nezer 2 Crowne Exod us 29. 6. and of the Anointing oile both which were upon him Or the later explaineth the former and the Oile is called Nezer a Crowne or Separation because by it he was separated from other men and other Priests Thus the Greeke translateth it the holy oile the anointing of his God is upon him V. 13. a wife in her virginities that is a wife that is a virgin as the Greeke translateth it Three women are unlawfull for all Priests the divorced the whore and the prophane and the high Priest is forbidden foure the three forenamed and the widow Whether it be the high Priest which is anointed with the anointing oile or ordained in the priestly garments and whether it be the priest that serveth or the great Priest that serveth in his place in stead of the high Priest when hee is pollured called the second Priest 1 King 2. 28. and likewise the Priest anointed for the warre Deut. 20. 2. they all are commanded to mary virgins and forbidden to mary widowes Maimony in Issurei biah chap. 17. sect 1. The high Priest was a figure of Christ Heb. 3. 1. his wife which was to bee a virgin was a figure of the Church which is to be chast pure holy as the Apostle writeth to the Church of Corinth I have espoused you to one husband that I may present you a chast virgin to Christ 2 Cor. 11. 2. See also Rev. 14. 4. V. 14. a widow whether she be a widow after betrothing or after mariage she is forbidden him Maimony in Issure Biah chap. 17. sect 11. a virgin of his peoples that is either of the tribe of Levi or of any other tribe of Israel as Iehojada the Priest maried Iehoshabeath the daughter of King Iehoram of the tribe of Iudah 2 Chron. 22. 11. So in Ezekiel 44. 22. it is said of the Priests they shall take maidens of the seed of the house of Israel And in the Hebrew canons Priests and Levites and Israelites may lawfully goe in that is marry one with another and that which is borne goeth after the male that is if the father bee a Priest or Levite the childe is a Priest or Levitc if the father be a common Israelite the childe is a common Israelite though born of a Priests daughter Maimony in Issure biah ch 19. sect 15. Vers. 15. not prophane his seed which he should doe by marying with any of those forbidden him that his sonnes after him might not execute the priests office because they were borne of an unlawfull mother A priest that goeth in to a divorced woman or an whore and an high priest that goeth in to them or unto a widow those are made profane women for ever and if hee beget a sonne of her that which is borne is prophane Maimony in Issureibiah ch 19. sect 3. Therefore the magistrates punished the priests that maryed and lay with any unlawful woman Every priest that marieth any of the three women in vers 7. and lyeth with her is to be beaten An high priest that goeth in to awidow is to be beaten If an high priest marry a widow and lye with her hee is to bee beaten twise once for transgressing this HE SHALL NOT TAKE A WIDOW and once for this HE SHALL NOT PROPHANE And whether he be an high priest or a common priest that marâ—eth any of those for bidden women if hee lye not with her he is not beaten And in every place where he is to be beaten she is to be beaten Every priest that goeth in to an heathen woman is to bee beaten as for an whore A woman that hath beene a widow and hath beene divorced and hath beene made prophane and hath beene an whore and an high priest goeth in afterward unto her he is to be beaten foure times for lying with her once Like judgement
is for a common priest if he goe in to one divorced which was made prophane and after that an whore he is to be beaten thrice for lying with her once But if this order be changed he is to be beaten but once Maimony in Issure biah chap. 17. sect 2. c. Vers. 17. of thy seed that is as the Chaldee interpreteth of thy sons in their generations that is they or any of their posteritie in the ages following ablemish in Hebrew Mum in Gt. Momos in Chaldee Muma which signifieth any thing to be blamed for deformitie want or superflâ—â—tie any imperfection of body in the whole or in any part to offer the bread that is as the Gr. saith the gifts in Chaldee the offring or sacrifice The reason here of was that the Priests were both in their persons and works to figure out Christ his person and worke who was holy harmlesse undefiled separated from sinners and a Lambe without blemish and without spot Heb. 7. 26. 1 Pet. 1. 19. Vers. 18. blind either in whole or in part purblind dimsighted or that had any blemish in his sight eye eyelid or the like The Hebrew doctors reckon nineteene blemishes that might bee in the eye of a priest and seven in the eyelid Maimony in Biath hamikdash cha 8. sect 17. lame or halting on one or both legs having any imperfection in his gate or feet and in the feet there might be twentie blemishes Maimonyibidem fatnosed in Greeke short-nosed or having the nose cut-off It implyeth all manner deformity in the nose wherein there migh bee as the Hebrewes say nine blemishes that hath any thing superfluous or that is excessive either in the whole bodie or any member over long so in Levit. 22. 23. for the sacrifices The Greek translateth it having the eare cut off V. 19. the breaking of a foot that is a broken foot he that shall be broken-footed or broken handed In the hands the Hebrewes say there might bee seven blemishes Vers. 20. crookt-backt that hath a bunch or hillocke on his backe or any other place as Thargum Ierusalemy referreth it to the eyebrowes that hang over the eyes and so it agreeth with them which follow But the Greeke favoureth the former interpretation hath a smal-spot or a thin filme this by the Hebrews is referred to Imperfection in the eye By others to the small or thin stature of the body as to be a dwarfe or over slender The Hebrew Dak is generally that which is small or thâ—â— He that hath a white small spot within the blacke of the eye is the Dack spoken of in the Law saith Maimony in Biath hamik dash ch 7. sect 5. The Greeke translateth it Ephelos and Ephelis is nothing else but a certainerug gednesse and hardnesse of an evill col 〈…〉 saith Cornel Celsus l. 6. c. 5. a confusion or fussion whereby the white and blacke is mixed confusedly together Teballul the Confusion spoken of in the Law is when the white of the eye is drawn and some of it gotten into the blake untill the blake is found mingled with the white saith Maimony ibidem scurfe or dry-scaule maunge called in Hebrew Garab whereupon the Latines borrow the name Porrigo the Greeke translateth it Psora agria and it may be on any part of the body as the Hebrewes observe Maimony in Biath hamikdash ch 7. l. 10. This is againe mentioned in Lev. 22. 22. and in Deut. 28. 27. as a plague incurable scab or tettar as the Greeke calleth it Leichen to which the Chaldee version agreeth for Chaziz the Arabik Chaziza is that which the Greeke call Leichen it is mentioned onely here and in Lev. 22. 22. Maimony in Biath hamikd c. 7. sect 10. calleth it an Egyptian scab or tettar which is hard and foule and that is the Iallepheth the Scab spoken of in the Law It may also be on any part of the body of man or beast stones broken or a cod or stone bruised the Greeke translateth which hath but one stone These twelve particulars are named all other of like nature being implied The Hebrewes say There are in all an hundred and fortie blemishes that doe disable the Priests eight in the head two in the necke nine in the eares five in the browes seven in the eye-lids nineteene in the eyes nine in the nose nine in the mouth three in the belly three in the backe seven in the hands sixteene in the members of generation twentie in the feet eight in all or any part of the body eight in the skin of the flesh and seven in the strength of the body and the breath Maimony in Biath hamikdash ch 8. sect 17. a blemish in him This generall is added to the former particulars to teach that any other blemishes though unnamed did disable a Priest from sacrificing All blemishes whatsoever whether they be in him from the beginning of his creation or grow upon him afterward whether they be transitorie blemishes that may bee removed or not transitorie hee is disabled by them till they be done away A fixed blemish as a broken foot or hand or a transitorie blemish as scurfe or scab And not the blemishes onely which are written in the law doe disable the priests but all blemishes to be seene in the body as it is written WHOSOEVER hath A BLEMISH IN HIM out of any place and those that are written in the Law are for an example Maimony in Biath hamikdash ch 6. sect 3. 4. Further to shew this they say An old man that is neere unto trembling and shaking as hee stands a sicke man when hee trembleth through sicknesse and seeblenesse of strength are as blemished If a Priest serveth when hee stinks of sweat or when hee hath a stinking breath out of his mouth loe hee prophaneth his service as doe all other that have blemishes Maimony ibid. ch 7. sect 12. 13. By these God figured the perfection that should be in Christ Heb. 9. 14. and taught also what graces are requisite in his ministers 1 Tim. 3. 2. 3. 7. Tit. 1. 7. 8. 9. and in the whole Church which is unto him a royall priesthood an holy nation 1 Pet. 2. 9. which Christ hath sanctified and cleansed that he might present it unto himself glorious a Church 〈◊〉 having spot or wrinkle or any such thing but that it should be holy with out blemish Eph. 5. 26. 27. So the Saints are said to bee without blemish before the throne of God Rev. 14. 5. the fire offrings in Gr. the sacrifices in Chaldee the offrings If any priest that have a blemish do serve in the sanctuarie he prophaneth the service and is to bee beaten Maimony in Biath hamikdash chap. 6. sect 1. a blemish in Greeke because a blemish is in him Sol. Iarchi explaineth it thus whiles his blemish is on hm hee is rejected but if his blemish be done away he is fit or approveable Besides the blemishes forenamed such Priests as had transgressed in their
that sanctifieth them with the sanctification of Aaron Numb 18. 8. and commanded them to eate of the heave-offrings Maimony in Trumoth ch 15. sect 22. Vers. 8. a carkasse and a torne thing what these were is before shewed on Lev. 17. 15. and 22. 31. They were unlawfull to be eaten of any Israelite especially of the Priests as here and Ezekiel 44. 31. and figured the sanctitie of their communion as is noted on Lev. 17. and further appeareth by Ezek 4. 13. 14. Vers. 9. my charge or observe my observation that is which I commanded to be kept in Chaldec the observation of my word Here it is specially to bee understood as larchi also saith of eating the heave-offring and of uncleannes of body sinne that is the punishment of sinne So in Lev. 19. 17. Numb 18. 32. and 9. 13. for it that is for the holy thing forespoken of and dye to weet by the hand of God as Targum Ionathan explaineth it by flaming fire For by men such were beaten only as the Hebrew cannons shew saying An uncleane priest is forbidden to eate of the heave-offring whether it be uncleane or cleane Levit. 22. 4. Every uncleane Priest that eateth of the heave-offring which is cleane he is guilty of death by the hand of the God of heaven Levit. 22. 9. and therefore he is be beaten But if hee eate of the heave-offring which is uncleane though it be forbidden he is not to be beaten because it is not holy The uncleane may not eate of the heave-offring untill their sun be set and three starres appeare after the Sunne is gone downe Levit. 22. 7. Maimony in Trumoth ch 7. sect 1. c. The like judgement is for the stranger that is whosever is not a priest or of the priests family for if hee eate of the holy things presumptuously hee is in danger of death The stranger that eateth of the heave-offring presumptuously whether hee bee uncleane or cleane whether hee eate of the heave-offring that is cleane or uncleane he is guilty of death by the hand of the God of heaven as it is written AND DIE THEREFORE IF THEY PROFANE IT and he is to be beaten for eating thereof And if he eate in ignorance he is to adde the fift part thereof unto it Lev. 22. 14. Maimony ibidem ch 6. sect 6. Vers. 10. any stranger that is whosoever is not of the priests familie The Hebrew canons say The heave-offring and the heave-offring of the tithes are to be eaten by the Priests whether old or yong male or female by them and their Cananitish servants and their cattell Lev. 22. 11. The stranger is forbidden to eate of the heave-offring Lev. 22. 10. Maimony in Trumoth ch 6. sect 1. 5. forreiner or sojourner in Hebrew Toshab in Greeke Paroikos which is a stranger-inhabitant one that dwelleth in the hous continually but is not of the house and so differeth from the Slave which is one of the houshold and from the Hareling which is none of the houshold neither abideth therein continually but for a terme The forreiner is he that is hired for ever the Hireling is hee that is hired for yeeres And an Hebrew servant loe hee is as a forreiner and an hireling Lev. 25. 39. 40. And a priests daughter maried to a stranger loe she is as a stranger and it is forbidden ANY STRANGER Lev. 22. 10. whether it be himselfe or his wife Maimony in Terumoth c. 6. 〈◊〉 5. By the forreiner or sojourner in this place seemeth to be meant not onely an Israelite so journing but also an heathen man uncircumcised who leaving his open Idolatrie and yeelding to the Morall law though not to the ordinances as circumcision and the like might dwell among the Israelites Deut. 14. 21. See the annotations on Exod. 12. 43. 45. 48. And from hence the Hebrewes gather that an uncircumcised priest though he had no other uncleannes might not eate of the holy things It is unlawfull for an uncircumcised priest to eate of the heave-offring by the sentence of the Law for loe 〈◊〉 forreiner and the Hireling is spoken of concerning the Heave-offring Levit. 22. 10. and the Forreiner and Hireling is spoken of concerning the Passeover Exod 12. 45. What is the Forreiner and Hireling spoken 〈◊〉 in the Passeover It is an uncircumcised person 〈◊〉 whom it is forbidden so the Forreiner and Hireling spoken of in the Heave-offring the uncircumcised person is forbidden it and if he eat hee is to bee beaten by the Law Maimony in Terumoth ch 7. sect 10. And in another place they say All the oblation whether they be the most holy things or the lighter holy none may eate of them but cleane persons onely that are circumcised Though his sunne be set if hee have not brought his atonement he may not eate of the holy things Maimony in Magnaseh bakorbanoth ch 10. sect 9. a hired person any outlander or any Israelite as before is shewed not eate neither drinke of nor anoint himselfe with any of the holy things appointed unto the Priests For the heave-offrings were given for meat for drinke and for anointing because anointing is as drinking Psal. 109. 18. and dr 〈…〉 ing is comprehended under eating they are to eate that which useth to be eaten and drinke that which useth to be drunke and to anoint with that which is used for unction not wine or the like but they anoint with 〈◊〉 that is cleane c. Maim in Trumoth c. 11. 〈◊〉 1. So for this prohibition they say Whether he eate thâ—â— which is wont to be eaten or drinke that which is 〈◊〉 to be drunke or anoint him with the thing that is uses for unction it is unlawfull for it is said THEY SHALL NOT PROPHANE THE HOLIE THINGS Lev. 22. 15. Maimony ibidem ch 10. sect 2. Vers. 11. buy a soule that is a person to 〈◊〉 of the heathens as before is noted and as Sol. larchi here explaineth it a Cananitish servant Such by comming to bee of the Priests familie might eate though Israelites might not eate And as the Hebrewes say An uncircumcised Priest and all 〈◊〉 were uncleane although they themselves might not eate of the heave-offring yet their wives and their servants might eate Maim in Trumoth c. 7. s. 12. with the purchase of his money Hebrew the purchase 〈◊〉 bought of his silver which the Greeke translateth bought or purchased with silver So that though he bought them not himselfe if they were boughâ— into his house by a wife whom he maried or were bought by his servants they might eate M 〈…〉 in Trum. c. 7. s. 18. he that is borne in his house or the child of his house that is the homeborne servant such as were the children of his slave See the notes on Gen. 15. 3. and 7. 12. Those slaves being in the Priests houshold if they were cleane might eat of some of the heave-offrings that were given for the Priests livelihood See Numb 18. 11. 13. Vers. 12.
a stranger such as were not of the Priests stock for other Israelites are counted strangers in this case So a stranger is here expounded by larchi a Levite or an Israelite of the heave-offring which the Chaldee expoundeth the separated thing the Greeke the first fruits it meaneth The sanctified things of the sons of Israel Num. 18. 8. 11. 19. The reason hereof was because by her mariage shee went out of her fathers house into her husbands as on the contrary a common Israelitesse by mariage with a Priest became of his house and might eate The Hebrewes say Two things are contained in this prohibition that if she a priests daughter be defiled and made an whore or profane as Lev. 21. 7. it is unlawfull for her to eate of the heave-offrings for ever according to the judgment of every prophane person for the prophane is as the stranger in all respects And if she be maried to an Israelite 〈◊〉 may never eate of the Wave-brest and of the Heave-shoulder Lev. 7. 34. although shee bee divorced or her husband dye whereof the next verse speaketh Maim in Trumoth ch 6. sect 7. Ver. 13. no seed no son saith the Chaldee version This is understood also either if she had no child or if her children be all dead as is after shewed as in her youth so that though shee hath brought forth no seed yet if she be with child shee may not eate of the holy things Maim in Trum. ch 8. s. 2. of her fathers bread The Hebrew doctors say We have heard this expounded of the bread and not all the bread shee returneth to eate of the heave-offrings but not of the wave-brest and heave-shoulder Maimony in Trumoth ch 6. sect 9. Hereupon also they inferre An Israelitesse which hath had seed by a Priest she eateth for her childs sake be it male or female though it be seeds seed unto the worlds end for it is said AND SHE HAVE NO SEED As the seed of an Israelite from a Priests daughter disableth her from eating so the seed of a Priest from an Israelitesse inableth her to eat An Israelites daughter that is maried to a Priest and he dye and she have a sonne by him if she be maried after to an Israelite she may not eate of the Heave-offrings If the Israelite dye and she have a sonne by him she may not eate because of that her son by the Israelite if that sonne of hers by the Israelite dye 〈◊〉 may eat for her first sons sake A Priests daughter that is maried to an Israelite and she have a sonne by him if she be againe maried to a Priest she may eat of the heave-offrings If he dye and she have a son by him 〈◊〉 may eate If her son dye which she had by the priest 〈◊〉 〈◊〉 not eat because of her son which she had by the Israelite If her son dye which shee had by the Israelite the returneth to her fathers house as in her youth and eateth of the Heave-offrings not of the brest or shoulder An Israelites daughter that is maried to an Isra 〈…〉 first and have a son by him and after is maried to a Priest eateth of the heave-offring If he dye and she have a son by him she eateth for her last sons sake for loe â—e enableth her to eat as his father inabled her to eate Maimony ibidem c. 6. s. 12. 13. 17. 18. 19. Vers. 14. a man that is any stranger formentioned which belongeth not to the Priests familie Targum Ionathan expoundeth it a man of Israel in ignorance or through unadvised errour But if hee doe it presumptuously hee is guilty of death by the hand of God vers 9. of beating by the hand of the Magistrate adde the fift The stranger that eateth of the heave-offrings in ignorance payeth the principall and the fift part Though hee knoweth it to bee the heave-offring and that it is forbidden him but knoweth not whether hee is guity of death for it or no loe this is ignorance and he payeth the principall and the fift part Whether he eate or drinke or anoynt himselfe with it and whether he eate the heaveoffring that is cleane or that is uncleane in ignorance he must pay the principall the fift Whosoever payeth the principall and the fift payeth to the owners and the fift part to any Priest that he will And he never payeth but according to the price that it was worth at the time when he did eate it whether it bee cheaper at the time when hee payeth for it or dearer Maimony in Trumoth c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16. Vers. 15. not profane by suffring the holy things to be eaten of strangers as before which they heave-up that is offer or as the Greeke and Chaldee expound it separate unto or before the Lord. Vers. 16. Oâ— cause them to beare or And they shall not cause them to beare which may be understood of the Priests that they should not by their negligence cause or suffer the people to bear the punishment of their trespasse and this the Greeke favoureth saying And bring upon them iniquity Or it may be referred to the people that they should not cause them selves to beare iniquity that is the punishment of trespasse for eating the holy things The Chaldee translateth And they receive upon them iniquities and sinns when they eat in uncleannesse their holy-things Whereupon some of the Hebrewes as Sol. Iarchi here observeth understand this word them of the Priests themselves These Lawes for cleannesse corporall in all such as partaked of Gods holy things led them and us to spirituall cleannes in our communion with Christ his graces that we should have our hearts purified by faith Act. 15. 9. and sprinkled from an evill conscience and our bodies washed with pure water Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit wee may perfect our holinesse in the feare of God 2 Cor. 7. 1. For if we walke in the light as God is in the light wee have fellowship one with another and the blood of Iesus Christ his sonne cleanseth us from all sinne 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily we eate and drinke judgment to our selves 1 Cor. 11. 29. Ver. 18. all the sonnes in Greeke all the congregation of Israel These lawes following doe concerne things which were to be offred unto God in what condition and state they ought to bee before they came upon his altar therefore the speech is directed both unto Priests and people Any man Hebrew man man that is whosoever Targum Ionathan saith yong man or old man or of Heb. and of the stranger which the Gr. translateth or of the proselytes joyned unto them in Israel which were heathens converted to the faith of Gods people So differing from the alien in vers 25. his oblation in Greeke gifts by which name the sacrifices
empty and furnished their boothes with all comâ—ly vessels and bedding drinking vessels 〈◊〉 c. but cauldrons kettles and such like were without the boothe If the raine fell they might goe out of the boothes into their houses 〈◊〉 the raine was over At all times when they 〈◊〉 sit downe in the Boothes all the seven dayes they blessed God before they sate downe who sanctified them by his commandements and commanded them to sit in Boothes Maimony 〈◊〉 chap. 6. sect 5. c. every homebo 〈…〉 〈◊〉 borne in the land of Israel the Hebrewes 〈◊〉 women and servants and children and sicke 〈◊〉 But children of five or sixâ— yeeres old and upward were bound hereto that they might be trained up in the commandements Such as were watch men of the city by day were discharged for the day but bound to lye in boothes by night and sâ—â—h as watched by night were discharged for the night but bound by day Maimony in Shopher chapter 6. section 1. 4. Vers. 43. your generations your posterity to dwell in boothes so that the first place where â—rael camped after they came out of Egypt was called Sâ—ccoth that is Boothes Exodus 12. 3 At the eâ—d of every seventh yeere the Law was commanded to bee solemnly read before all the people at this feast that they might â—â—ame 〈◊〉 the Lord their God Deut. 31. â—0 13. See the performance here of in Neh. 8. 18. And whereas at this time of the yeere the people had gathered 〈◊〉 fruits into their houses and filled them 〈◊〉 all good things lest their prosperity should cause them to forget both God and themselves this Law was given that they should then dwell in boothes to remember their miseries past and to expect a full redemption of their bodies soules by Christ â—esus our Lord. CHAP. XXIIII 1 The Israelites are commanded to bring oile for the lampes which Aaron must order 5 The Shew bread with from kincense to be set on the Table every Sabbath and eaten by the Priests 10 23 Shelomiths son blasphemeth and is stoned to death 15 The like law is given for all blasphemers 17 Death is appointed for Murderers 18 Satisfaction for dammages and blemishes AND Iehovah spake unto Moses saying Command the sonnes of Israel that they take unto thee pure oile olive beaten for the Light to cause the lampe to ascend up continually Without the veile of the Testimonie in the Tent of the congregation shall Aaron order it from evening unto morning before Iehovah continually it shall be a statute for ever through-out your generations Vpon the pure candlesticke shall he order the lamps before Iehovah continually And thou shalt take fine-flowre and bake it twelve cakes two tenth-deales shall be in one cake And thou shalt set them in two rowes sixe on a row upon the pure table before Iehovah And thou shalt put upon each row pure frankincense that it may bee for the bread for a memoriall a Fire offring unto Iehovah In the sabbath day in the sabbath day he shall set-in-order before Iehovah continually from the sonnes of Israel an everlasting covenant And it shall be for Aaron and for his sonnes and they shall eat it in the holy place for it is holy of holies to him of the Fire offrings of Iehovah by an everlasting statute And there went out the sonne of an Israelitish woman and he was the sonne of an Egyptian man amongst the sons of Israel and the son of the Israelitesse and a man an Israelite strove-together in the campe And the Israelitish womans son blasphemed the Name and cursed and they brought him unto Moses and his mothers name was Shelomith the daughter of Dibri of the tribe of Din. And they put him in ward that hee might declare unto them by the mouth of Iehovah And Iehovah spake unto Moses 〈◊〉 〈◊〉 saying Bring-forth him that hath cursed out of the campe and let all that heard him lay their hands upon his head and let al the congregation stone him And thou shalt speake unto the sonnns of Israel saying Any man when hee shall curse his God then hee shall beare his sinne And he that blasphemeth the Name of Iehovah shall surely bee put to death all the congregation stoning shall stone him as well the stranger as the home-borne when he blasphemeth the Name shal be put to death And a man when he shall smite any soule of man shall surely be put to death And he that smiteth the soule of a beast shall recompense it soule for soule And a man when he shall give a blemish upon his neighbour as he hath done so shall it bee done unto him Breach for breach eye for eye tooth for tooth as hee hath given a blemish upon a man so shall iâ— be given upon him And he that smiteth a beast shall recompense it and he that smiteth a man shall be put-to-death One judgement shall yee have as well the stranger as the home-borne shal have it for I am Iehovah your God And Moses spake to the sonnes of Israel and they brought-forth him that had cursed out of the campe and stoned him with stones and the sons of Israel did as Iehovah commanded Moses Annotations THat they take or as the Greeke translateth and let them take unto thee that is take and give or bring unto thee see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God in the holy times sanctified for his worship so these here taught them the like in respect of the holy things which concerned Gods service in his Sanctuarie olive or of the olive-tree the oile whereof figured the graces of Gods spirit and the beating of the oile signified the labours and afflictions of Gods people in preaching the word of grace This Law is here repeated from Exod. 27. 20. c. where it was before given see the annotations there the Lampe in Chaldee the Lampes meaning the seven lampes as is explained in Num. 8. 2. which are interpreted the seven Spirits of God Rev. 4. 5. that is the manifold graces of the Spirit now there are diversities of gracious gifts but one and the same Spirit 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up that is to burne as the Greeke and Chaldee expound it for the flame alwaies ascendeth continually this the Hebrewes expound from night to night as the continuall Burnt-offring which was not but from day to day Sol. â—archi on Lev. 24. And in Targ. Ionathan it is explained in the Sabbath day and in the working day This Law sheweth the ordinary duty of the Church to provide oile for the Lampe In times of distresse the Prophet saw a vision of two olivetrees on each side of the candlesticke emptying out of themselves golden oile through two golden pipes God teaching that the
worke of grace is not by humane power or might but by his Spirit Zach. 4. 2. 3. 6. 11. 12. Vers. 3. without the veile meaning without the second veile as it is called in Heb. 9. 3. which parted betweene the most holy place and the holy of the testimony which is before the testimony Exod. 27. 21. meaning the Tables within the Arke called the Testimonie Exodus 25. 21. before which the veile did hang Exodus 40. 21. Aaron and his sonnes Exod. 27. 21. figuring Christ who by his seven spirits with the oile of his grace causeth his word to shine in the sanctuarie of his Church Rev. 4. 5. from evening unto morning that is putting in so much oile as may cause it to burne from evening to morning all the night the measure they say was halfe a Log about a quarter of a pinte of oile for every Lampe Sol. Iarchi See Exod. 27. 20. 21. And that the lampe went out in the morning appeareth by 1 Sam. 3. 3. Vers. 4. the pure candlesticke made all of pure gold a figure of Gods Law See Exod. 25. 31. Or it may be called the pure candlesticke because it was daily to bee purified and made cleane by the Priests before Iehovah there in the holy place were the lamps to be trimmed and so might not be trimmed without and afterward brought in as Chazkuni here observeth Vers. 5. fine-flowre of wheat The making of the shew bread is said to be thus They brought foure and twentie Seahs or Peckes which are eight Ephahs or Bushels of wheat for the Meat-offrings out of which being beaten and ground they boulted foure and twenty tenth-deales or Pottles of fine-flowre and made thereof twelve unlevened cakes They were kneaded and moulded without the court but baked within the courtyard as other Meat offrings And they had three formes or moulds of gold one wherein they put the cake when it was dough and the second wherein they baked it and the third wherein they put it after it was taken out of the Oven Every cake was square ten hand-bredths long and five broad and seven fingers high And the Table was twelve hand bredths long and fixe broad they set the length of the cake on the bredth of the table so that the cake was two band-bredths over the one side and two over the other c. Maimony in Tamidin or Daily sacrifices chap. 5. sect 5. 9. See also the notes on Exod. 25. 29. bake it not in the Sabbath day nor on a feast day but in the evening of the Sabbath they baked it and set it in order on the morrow Maim ibidem sect 10. twelve cakes answerable to the number of the twelve tribes of Israel represented by these cakes and in them all Gods elect called his Israel Gal. 6. 16. which are as unlevened cakes 1 Cor. 5. 7. presented unto him in Christ as upon a pure table in his Sanctuary where his favourable face is alwaies upon them These are called the Shew bread whereof see Exod. 25. 30. Vers. 6. sixe the Greeke addeth sixe cake and Targum lonathan sixe on one row and sixe on another row These were not set one by another or to the table could not well containe them but one upon another as Maimony sheweth ibidem sect 9. 2. and as is noted on Exod. 25. 29. pure table which was of Shittim wood but overlaid with pure gold Exod. 25. 24. Vers. 7. shalt put Heb. shalt give upon or by 〈◊〉 row which the Greeke translateth shalt put upon the one row implying the other also upon the row or by the row that is by each of them The Hebrew ghnal signifieth upon or by as in Gen. 14. 6. and 16. 7. Exod. 14. 9. and in many other places The Hebrewes also say this was by the bread upon the Table They set by the side of each row 〈◊〉 sell wherein was an handfull of frankincense and the 〈◊〉 sell was called Bezik a Cup or Vial. So there were 〈◊〉 handfuls of frankincense in two cups and the cups 〈◊〉 verges that they might rest upon the table Maimony in Tamidin chap. 5. sect 2. pure frankincense the Greeke version addeth and salt By the law in Levit. 2. 13. every meat-offring was to have salt see the annotations there So of this the Hebrew canons say the frankincense was to have salt as the other offrings Maimony in Tamidin chap. 4. sect 10. for the bread or to the bread for a memor 〈…〉 that is the incense shall bee burned on the altar and not the bread which shall bee a memoriall for the bread as the handfull of the Meat-offring with the oile and incense thereof is called the memoriall thereof Lev. 2. 2. bringing to Gods remembrance his covenant with his people The Greeke translateth thus and the cakes shall be for a remembrance set before the Lord. a Fire offring in Chaldee an oblation for these cups of incense were by the Priests burned on the Altar unto God to teach that the twelve tribes of Israel represente◠by these 12. cakes of Shew bread were by 〈◊〉 in Christ a sweet edour unto him Wherefore the Church is said to be persumed with myrrhe and frankincense Song 3. 6. And the prayers of the 〈◊〉 likened to incense Rev. 5. 8. are as a memors 〈…〉 a sweet smelling odour unto God Acts 10. 4. Psalme 141. 2. Vers. 8. In the sabbath day in the sabbath day that is In every sabbath the Greeke translateth in the day of the sabbathes he that is the Priest meaning the Priests in their courses as they ministred The Levites assisted the Priests in the making and preparing of the Shew bread 1 Chronicles 9. 32. and 23. 28. 29. But the Priests onely might come into the Sanctuarie to set it on and take it on the Table And they when they were many alwaies ministred by course Luke 1. 5. 9. saving at the feasts and they entred upon their service on the Sabbath 2 Chron. 23. 4. They did this service thus Foure Priests went in two of them h 〈…〉 their hands the two rowes of bread and two 〈◊〉 their hands the two cups of frankincense And before them went in foure Priests two to take off the two rowes of bread and two to take off the two ccups of incense which were there upon the table They 〈◊〉 caried in stood on the north side with their 〈◊〉 towards the south and they that caried out the bread stand on the south side with their faces to the north These tooke away the old bread and the other set on the new and the hands of the one were amidst the handsds of the other that is when the one tooke off the other set on as it is written BEFORE MEE CONTINVALLY Exod. 25. 30. They went out and set the bread which they brought out upon another golden table which was in the Portch of Solomons Temple and burned the cups of frankincense and afterward divided the cakes Maimony in Tamidin chap. 5.
sect 4. 5. from the sonnes understand receiving it or it being taken from the sonnes of Israel for many such imperfect speeches are to be found which sometime the Holy Ghost supplieth as in a void place 1 King 22. 10. where is to be understood sitting in a void place as 2 Chron. 18. 9. So burden 2 Chron. 2. 18. implieth men that bare burden 1 King 5. 15. and many the like See the notes on Exod 4. 5. and 13. 8. Now this was received from the sonnes of Israel in that it was bought with the money which the people gave Nehem. 10. 32. 33. And it is the Hebrewes opinion that with the halfe shekels which all the people gave yeerely for the service of the sanctuarie Exod. 30. 13. 16. they provided the daily sacrifices and offrings for the congregation salt for the sacrifices wood incense the shew bread the waved sheafe or Omer Levit 23. 10. 11. the two wave loaves Levit. 23. 17. the red heiffer Numb 19. the scape goat Levit. 16. and the like Maim treat of Shekels c. 4. s. 1. Vers. 9. for Aaron and for his sonnes that is for the high Priest and for the other Priests such as did the service that is both the Priests that went out and those that came in on the Sabbath as before is noted on verse 8. And the Hebrew canons declare it thus In the Sabbath when there are the daily sacrifices and the additions Num. 28. 9. 10. and the two cups of frankincense Levit. 24. 7. to bee burned in the morning the men of that fathers house 1 Chron. 23. 6. 11. 24. of the charge or course that went-out they offred the daily sacrifice of the morning and the two lambs of Burnt-offring which were the additions c. and the other course that came in on the Sabbath offred the daily sacrifice of the evening and both these and the other had their part in the Shew bread And they did not eat the bread untill the two cups of frankincense were burned on the fire and the frankincense was to have salt as the other oblations And after that they had offred the additions of the Sabbath they burned the two cups of frankincense And every Sabbath throughout the yeere they parted the Shew bread thus the course of Priests that came in had sixe cakes and they which went out had sixe They which came in parted the bread among them on the northside of the court because they were prepared to serve and they that went out parted on the south side But when there was a feast day of any of the three solâ—mn feasts on the Sabbath likewise on the Sabbath that was in the midst of the feast all the courses of the Priests had their parts equally in the Shew bread c. The high Priest he alwayes tooke from every course halfe the cakes which were his due as it is written AND IT SHALL BE FOR AARON AND FOR HIS SONNES Levit. 24. 9. halfe for Aaron and halfe for his sonnes Maimony in Tamidin chap. 4. sect 9. 10. 11. 12. 14. in the holy place within the court of the Sanctuarie but without they might not eate it The Hebrewes observe that there were Foure and twenty gifts given unto the Priests all of them expressed in the Law and concerning them all was the covenant made with Aaron And whosoever did eat of a gift wherein holinesse was they blessed God who sanctified them with the sanctitie of Aaron and commanded them to eat so and so Eight of those gifts the Priests might not eat of but in the Sanctuarie within the wals of the Courtyard and five gifts they might not eat but in Ierusalem within the wals of the citie The eight which might not be eaten but in the sanctuarie were the flesh of the Sin-offring were it fowle or beast Levit. 6. 26. and the flesh of the Trespasse-offring Levit. 7. 6. and the Peace-offrings of the congregation Levit. 23. 19. 20. and the remainder of the Sheafe or Omer Levit. 23. 10. 11. and the remnant of the Israelites Meat-offrings Levit 2. 3. 10. and the two loaves Levit. 23. 20. and the Shew bread Levit. 24. 9. and the Lepers leg of oile Levit. 14. 10. 12. 13. These might not be eaten but in the Sanctuarie Maimony treat of First fruits chap. 1. sect 1. 2. 3. 4. Of all those gifts see the annotations on Numb 18. Vers. 10. Israelitish Heb. an Israelitesse which the Chaldee expoundeth a daughter of Israel her name was Shelomith vers 11. Vers. 11. blasphemed the Greeke here translateth it named the Chaldee expressed The Hebrew Nakab properly signifieth to pierce or strike through Esa. 36. 6. Habbak 3. 14. Whereupon it is figuratively used for cursing or blaspheming Numb 23. 13. 25. which is as a striking through with evill words It is also used for expresse-naming of a thing sometime in the good part as Esa. 62. 2. and sometime in the evill as the Greeke and Chaldee interpret it in this place the Name understand of Iehovah as verse 16. which is here omitted for the more reverence and because such wickednesse as this it is even a shame to speake as Eph. 5. 12. 3. So elsewhere the scripture sometime omitteth the name of God for reverence as the right hand of the power Mark 14. 62. for the right hand of the power of God Luk. 22. 69. and in common speech among the Iewes they used to say the Blessed for the blessed God Mark 14. 61. Math. 26. 63. And when the High Priest heard words which he thought to be blasphemie hee rent his clothes Matth. 26. 65. according to a canon which they have recorded by Maimony in his treat of Idolatrie chap. 2. sect 10. thus Whosoever heareth blasphemy of the Name he is bound to rend his clothes whether hee himselfe heareth it or heareth from the mouth of him that heard it he is bound to rend his clothes But he that heareth it from the mouth of an heathen is not bound to rend his clothes and Elinkim Shebna had not rent their clothes but for that Rabshakeh was an Apostate from the faith Esa. 36. 22. they brought either the witnesses which heard him or the inferiour Iudges who not knowing how to punish this man brought him to Moses according to the order set in Exod. 18. 22. 26. 〈◊〉 Shelmoith in Greeke Salomith daughter of Dabrei she being an Hebrewesse had maried an Egyptian whiles she dwelt in Egypt whose sonne now blasphemed God Vers. 12. in ward or in prison 〈◊〉 that he might declare meaning that Moses might declare or that it might be declared unto them The Hebrew phrase to declare or expound may be expressed both these wayes as is noted on Gen. 6. 19. 20. The Chaldee explaineth it thus untill it was declared or expressed unto them by the decree of the word of the Lord to weet what punishment the blasphemer should have therefore the Greeke translateth to judge him by the commandement of
restraint as the other legall ordinances untill the Iubile of the Gospel for then Barnabas a Levite sold his field that hee might injoy a better inheritance among the saints Act. 4. 36. 37. Howbeit the Hebrew doctors understand this Law otherwise and say The Priests and the Levites which sell any field of their cities 〈…〉 ny house c. doe redeeme them after this manner they sell fields though it be neer to the Iubile and redeeme them out of hand and they redeeme houses in the walled cities at any time when they please though it bee after many yeeres Lev. 25. 32. Maimony in Iobel chap. 13. sect 7. And this law against selling they expound of alteration or changing thus In the Levites cities they may not make of a citie the suburbs nor of the suburbs a citie nor of the suburbs a field nor of a field suburbs as it is written the field of the suburbs of their cities shall not be sold Lev. 25. 34. We have beene taught that this which is said SHALL NOT BEE SOLD meaneth shall not be altered but the field and the suburbs and the citie shall all three of them be as they are for ever Maimony ibidem sect 4. 5. Vers. 35. waxen poore or brought low as vers 25. and 39. hand faileth or hand is moved which the Greeke translateth and he bee weake or impotent in his hands by thee that is unable to relieve himself This phrase is here once applied to the land in Deut. 32. 35. and often other where to the foot the moving or sliding whereof is also a decay or falling into evill strengthen him or take hold on him and so confirme his weake hands that is as the Greeke translateth helpe or relieve him So God is sayd to strengthen or hold the right hand of Cyrus when he inabled him to subdue nations Esay 45. 1. so of Christ in Esay 42. 6. and of his people when hee helpeth them against their enemies Esay 41. 12. 13. According to this law is that in Deut. 15. 7. 8. 10. where God commandeth to open the hand to lend and to give unto the poore and it is reckoned for one of the sinnes of Sodom that shee strengthened not the hand of the poore and needy Ezek. 16. 49. even the stranger that is though he be a stranger and none of thine owne nation or as the Greeke translateth thou shalt helpe him as a stranger and sajâ—urner Wherby God may intend the naturall Israelites which were but strangers and sojourners with him verse 13. which is also the state of all the Saints on earth 1 Pet. 2. 11. that he may or and hee shall live so the Gr. saith and thy brother shall live with thee By living is meant the recovering of him-selfe out of his miserie as elsewhere life is opposed to sicknesse ruine and other miseries Esay 38. 9. Nehem. 4. 2. 1 Chron. 11. 8. Gen. 45. 27. Therefore God commandeth to let the poore man have sufficient for his need Deuteronomy 15. 8. see the annotations there Hereby also was figured that such as are poore in spirit ought to bee comforted and such as are impoverished by sinne should bee sought after for their recovery by admonition exhortation prayer c. that life may be given them 1 Thes. 5. 14. 1 Ioh. 5. 16. Iam. 5. 16. 20. V. 36. biting-usurie of this see what is noted on Ex. 22. 25. increase or multiplication overplus that is when one taketh more then he lent So in Ezek. 18. 8. 13. 17. Spirituall usury and exaction which under this Law is also forbidden is when the Law is urged upon the conscience of repentant sinners more then is meet whereby his life with God which is by faith in Christ is empeached or when the rudiments of the Law which Christ hath freed his people from are layd as a yoke upon their neckes and burden upon their consciences both which are hinderances of that true life and joy which God by the Gospel and Spirit of his Sonne ministreth unto the Saints Matth. 18. 28. 33. Gal. 2. 14. 21. and 4. 9. 10. 11. and 5. 1. 2. c. Acts 15. 1. 10. 11. Esay 9. 8. Vers. 39. waxen poore in Greeke be humbled or brought low as vers 25 be sold for extreame povertie debt or theft as 2 King 4. 1. Exod. 22. 3. See the notes on Exod. 21. 2. not serve thy selfe in Greeke hee shall not serve thee of a servant of a slave or bondman as to compell him to doe base and slavish works The Hebrewes say It is unlawfull for an Israelite when he buyeth any Hebrew servaÌ„t to make him serve in things vile which are proper for servants or slaves to doe as to cary his vessells after him to the bath or to untie his shoes c. Lev. 25. 49. Which is to be understood of an Hebrew servaÌ„t because his soule is east downe by his sale but an Israelite which is not sold it is lawfull to use his ministerie as a servants for lo he doth not such worke but willingly and of his owne minde Maimony tom 4. treat of Servants chap. 1. sect 7. This Law Solomon kept as it is said but of the sons of Israel did Solomon make no servant but they were men of warre his servants his princes his captatins c. 1 Kin. 9. 22. Vers. 40. as a sojourner in Greeke or a sojourner meaning that he should be used kindly reverently and as a brother vers 46. The Hebrew canons say Every Hebrew servant or handmaid their master is bound to make them equall to himselfe in meat in drinke in clothing in dwelling as it is said in Deut. 15. 16. because he is well with thee so that thou maist not eate white bread and he eate browne bread or thou drinke old wine and he drinke new or thou sleepe on a fetherbed and he sleepe on straw c. Hereupon they say who so buyeth an Hebrew servant buyeth himselfe a master c. Neverthelesse it is necessary that the servant behave himselfe with a servants behaviour in those services which he doth unto him Maim in Servants ch 1. s. 9. yeere of Iubile which was the yeere of liberty for all manner Hebrew servants therefore No Hebrew maid or Hebrew manservant was in use in Israel but at the time when the Iubile was in use whether it were a servant that sold him-selfe or that was sold by the Synedrion Maimony in servants chap. 1. sect 10. Vers. 41. goe out from with thee the Greek saith he shall goe out to remission into liberty For what cause or after what sort soever he hath beene sold the Iubile released him which was a figure of the time of grace whereby now Christ hath freed us from the servitude of sin and Satan Ioh. 8. 32. 36. Rom. 6. 14 18. The Hebrew doctors say He whom the Synedrion sold served six yeeres Exod. 21. 2. from the day of his sale and in the beginning of his seventh
20. or sheepe or goat for that also is implyed in the originall word Exod. 12. 3. 5. V. 27. of an uncleane beast the Greeke translateth plurally of uncleane beasts Iarchi expoundeth this of such uncleane beasts as were spoken of in v. 11. which a man sanctified unto the reparation of the sanctuary to thine estimation the Greeke and Chaldee translate the estimation or value thereof So after and usually in this chapter Vers. 28. devoted thing in Hebrew Cherem in Greeke Anathema which word Luke useth in Greeke for the gifts wherewith the Temple was adorned Luk. 21. 5. It meaneth things devoted dedicated and separated from common use to God And often this Cherem is used for destroying a thing utterly as accursed Exod. 22. 20. Deut. 7. 2. and 20. 17. and for forfeiting or confiscation of goods Ezra 10 8. Here and in Num. 18. and other where it is put for devoted things wholly given unto God There is also a difference betweene the estimations forementioned and the devoted things as the Hebrewes observe that the estimations are determined or set by the Law but the devoted things are not Maim in Erachin c. 1. s. 23. Likewise of devoted things they say some were the Lords some the Priests Num. 18. 14. He that saith This be a devoted thing to the maintenance of the sanctuary or devoted unto God c. it falleth to the maintenance of the Sanctuary but if he saith Devoted absolutely then it is the Priests for absolute devoted things are for the Priests Numb 18. 14. What differ the devoted things of the priests from the devoted things of God Gods devoted things are holy and may be redeemed by the worth of them and the price falleth to the maintenance of the Sanctuary and the goods themselves goe out for common or prophane things But the things devoted for the priests may never be redeemed but are given to the Priest as an heave-offring And of the thing devoted for the Priests hee saith in Levit. 27. 28. IT SHALL NOT BE SOLD NOR REDEEMED not sold to another nor redeemed by the owners Maim in Erachin ch 6. sect 1. 4. Howbeit this difference appeareth not by the Law of God which speaketh of all devote things in generall of all that he hath Hereupon they say A man may devote of his herd and of his flocke and of his servants that are Canaanites and of the field of his possession but not devote all his beasts or all his servants or all his fields or all the moveable goods that he hath for it is written OF ALL THAT HE HATH But if hee doe devote all his goods loe they are devoted whether hee have devoted them for the priests or for the maintenance of the Sanctuary And who so devoteth or sanctifieth all his goods they take all that he hath even to the Phylacteries that are on his head c. Maim in Erachia c. 6. sect 2. 3. And againe Let a man never sanctifie or devote all his goods for he that so doth transgresseth against the meaning of this Scripture which saith OF ALL THAT HE HATH and not All that hee hath Neither is this pietie but folly for loe hee wasteth all his substance when he hath need of the creatures c. Of the sacrifices which a man is bound to bring loe the Law spâ—reth his goods and saith that he shall bring according to the tribute of his hand Deut. 16. 10. how much more in things which a man is not bound unto but in respect of his vow that he should not vow but as is meet for him as it is written in Deuâ— 16. 17. Every man according to the gift of his hand according to the blessing of the LORD thy God which hee hath given thee Maim in Erachin ch 8. s. 13. of a man as of his slaves which were his to â—el or give or devote as his beasts because they were his owne And thus Sol. larchi here expoundeth it as if he devote his menservants or woman-servants that are Canaanites holy of holies Hebrew holinesse of holinesses that is most holy meaning in respect of him that devoted them but the Priests which injoyed them used them as their common goods as the Hebrewes say At the time when he 〈◊〉 〈…〉 voted things for the Priests so long as they are in 〈◊〉 owners house loe they are holy in all respects Lev. 27. 28. when he hath given them to the Priest then they are as common things in all respects as it is said Num. 18. 14. Every thing devoted in Israel shalâ— be thine Maim in Erachin ch 6. sect 5. V. 29. None devoted shall or Any devoted thing shall not Some understand this of beasts devoted by men but it seemeth rather to be spoken of men as in the former verse which were devoted unto death Which was not only done by God as when he devoted Iericho Ios. 6. 17. the Amalekites Deut. 25. 19. 1 Sam. 15. 3. and other the like but by men as in speciall vowes Num. 21. 2. 3. oâ— when they were adjudged to death for sin Exod. 22. 20. And to this latter the Hebrewes do apply this law saying Who so hath his judgement decreed by the Magistrates of Israel that he is to be k 〈…〉 ed for his transgression committed if another doe estimate him or that he estimateth himselfe or saith My price be upon me or another saith the price of this man bee upon me he is not bound to give any thing for this is as a dead man and there is no valuation or price of the dead And of this it is said in Lev. 27. 29 None devoted which shall be devoted of man shall â—e re 〈…〉 med as if he should say there is no redemption 〈◊〉 him but as a dead man Maim in Erachin ch 1. s. 13. The like exposition is given by Sol. Iarchi Chazkuni and others shall be redeemed A devotement was more then a simple vow whereof there might be redemption but things devoted had no redemption And as all vowes were to tend unâ—o the honour of God and strengthning of mens faith with manifestation of their thankfulnesse so the not redeeming of any thing devoted by vow nor of other single vowes without a 〈◊〉 on him that vowed and afterward would redeeme it was to teach men constancy in all good purposes and words For if a man had but sworne to hâ—s neighbour though it were to his owne hinderance he might not change Psal. 15 4. how much lesse might hee change his solemne promise un 〈…〉 the Lord who recompenseth abundantly 〈◊〉 worldly losses with heavenly blessings and 〈◊〉 addeth earthly to them also Mar. 10. 29. 30. P 〈…〉 verbes 3. 9. 10. V. 30. All the tithe There are two sâ—â—ts of 〈◊〉 in the Law the first which after the payment of the first fruits was given to the Levites Num. 18. 21. the second which after the payment of the former tithe was separated and caried up to I 〈…〉 salem and
there eaten by the owners Deut. 1â— 6. 7. 11. and 14. 22. 23. which second tithe every third yeere was given to the poore Deut. 14. 28. 29. The Hebrewes understand this Law not 〈◊〉 the first tithe but of the second thus they write after that they have separated the great heave-offring they separate one of ten out of that which is left 〈◊〉 is called the first tithe and of it is spoken in Numb 18. And this tithe is for the Levites both males and 〈…〉 males Num. 18. 20. 21. The first tithe may law 〈…〉 be eaten of common Israelites and a man may 〈◊〉 thereof in his uncleannes for there is no holinesse in 〈◊〉 〈◊〉 And wheresoever any holinesse is spoken of tithes or redemption of them it is not meant but of the second tithe And they count the first tithes as common things because it is said in Num. 18. 27. And this heave-offring shall bee reckoned unto you as though it were the corne of the threshing-floore c. as the corne-floore wine-presse are common things so is the first tithe Maim tom 3. treat of Tithes ch 1. s. 1. 2. of the tree that is of all trees whose fruit was mans meat and all manner of herbâ—s Luk. 11. 42. The Hebrewes say All meat of man which is kept whose growth or nourishment is out of the ground oweth an heave-offring And wee are commanded to separate thereof the first fruits for the Priest Deut. 18. 4. As corne and wine and oile mentioned in Deut. 18 4. are mans meat and grow out of the earth and have owners as it is said THY CORNE so all that is like unto them oweth an heave-offring and also the tithes Vetches though they be not mans meat forasmuch as they eate them in yeers of famine they owe an heave offring and tithes c. Garden seeds which are not eaten as Rape seed Radish seed Onion seed and the like are free from the heave offrings and from tithes because they are not mans meat but the seeds of the green-herbe 〈◊〉 them Herbes though they be mans meat owe not the tithes save by the doctrine of the Scribes c. Maim tom 3. in Trumoth c 2. s. 1. 2. 3 6. Whatsoever is free from the first tithe is free from the second and from the tithe of the poore and whatsoever oweth the first oweth both the other Mâ—im treat of the second 〈◊〉 the ch 1. sect 12. holinesse in Greek an holy thing Therefore the second tithe might not bee eaten save before the Lord in the place which hee should choose Deut. 12. 5. 6. 7. 17. neither might it be eaten by any uncleane Deut. 26. 12. 14. But the first tithe and the tenth of it which was given to the Priests might bee eaten in every place Numb 18. 31. Vers. 31. will redeeme to weet for himselfe and his owne private use for if he dwelt far from the place which God had chosen he might turne his tithe fruits into money and goe up therewith Deut. 14. 23. 24. 25. so if they were uncleane they were to be redeemed but the fift part was added by such as would redeeme their owne tithe for their own use So the Hebrew doctorâ— say He that redeemeth his tithe for himselfe whether it be his owne or falne to him by inheritance c. must adde the fift part thereto if it be worth foure he must give fiue Lev. 27. 31. If he 〈◊〉 redeemed his 〈◊〉 fruits and added a fift part and would againe redeeme their redemption for himselfe the second time hee is to adde a second fift part for the principall onely and not adde a fift part for the fift part But all tithe which he redeemeth not of his owne he addeth not a fift part Maimony treat of the Second tithe ch 5. sect 1. 3. 4. Ver. 32. the herd or of the flock The Hebrewes understand this law of these onely saying We are commanded to separate one of ten of all cleane beasts which are borne unto men every yeere and this commandement is not in use but for the herd and the flocke 〈◊〉 〈…〉 The tithe beast is to be payed of common things 〈◊〉 not of things sanctified and it is due both within the land and without the land All are 〈◊〉 to give the tithe beast Priests Levites and Israelites And the Law for the tithe beast is that it be killed in the court of the Sanctuarie the blood sprinkled on the altar and the fat burned and the rest of the flesh is eaten by the owners in Ierusalem as the other leight holy things and the Priests have nothing thereof but it is all for the owners as the Paschal lamb And if it be a blemished beast whether a blemish hath befalâ—â— it after or that hee separated it at first with a blemish thereon then it is to be eaten in any place Maim tom 3. in Becoroth or treat of Firstborne ch 6. s. 1. 2. 3. 4. By payment of the tenth Beast unto the Lord the people acknowledged their subjection and thankfulnesse unto him for the giving of tithes was a signe of subjection as the Apostle sheweth in Hebrewes 7. And as the giving of the Firstborne was a thankfull acknowledgement that the beginning of all propagation increase was from God without whose blessings all creatures are barren and fruitlesse Gen. 1. so the giving of the tenthe was a like acknowledgement that his blessing made them plenteous in the fruit of their caâ—tel and other substance Deut. 28. 11. Gen. 31. 8. 9. Psal. 144. 13. for ten is often used to signâ—fie many as is noted on Gen. 31. 7. and Levit. 26. 26. And God it is that promised I will sow the house of Israel and the house of Iudah with the sâ—ed of man and with the seed of beast Ier. 31. 27. that passeth under the rod this sheweth the manner of tithing not to be at the will of man but as the beasts of their owne accord went out of the solde or bawne The Hebrewes declare it thus Who so hath ten lambes and separateth one of them for a tithe or hath an hundred and separateth ten for tithe these are no tiths but thus he must doe He is to gather all 〈◊〉 Lambes or all his calves into the fold and make there to a little doore so that two may not goe out ut once And their damâ— must stand with out and as they 〈◊〉 or belâ—ow and the yong ones heare their voice they goe out of the fold to meet them as it is said THAT PASSETH VNDER THE ROD Lev. 27. 32. it must passe of it selfe and not be caried out by his hand And as they come out of the fold one after another he beginneth and counteth them with a rod one two three foure c. and the tenth that commeth out whether it be 〈◊〉 〈◊〉 female perfect or blemished hee marketh it with a red marke and saith this is the 〈◊〉 Hee needeth not gather all his
of the spirituall seed of Christ promised to be that the Church shall say in her heart Who hath begotten me these Esai 49. 21. For by twelve Apostles and seventy disciples Christs kingdome began to be preached and that immortall seed of the word soone begat many ten thousands of Iewes Act. 21. 20. and many moe of the Gentiles even innumerable Reu. 7. 9. And here also we may observe that whereas the yeere before when all the tribes were first numbred from 20. yeeres old and upward their summe was 603550. men Exod. 30. 14. 38. 26. now in the second yeere when they are againe numbred and the tribe of Levi not reckoned with them there are found the same iust number of 603550. so there were so many young men of nineteene yeeres old as now supplied the want of the Levites put apart for the Lords service that Israel might sâ—e they should lose nothing by whatsoever was imployed in the seruice of God V. 49. Onely or But the tribe it is an exception which the Greeke translateth thus See the tribe of Levi thou shalt not muster to wit among the other Israelites but apart by themselves Num. 3. 15 c. V. 50. appoint or constitute give charge as bishops which hereof have their name Testimony that is the Tables of the Law kept in an Arke within the Tabernacle Exod. 31. 18. they shall be are according as God appointed their burdens Num. 4. 25. 31. 36. and to helpe them for some things six waggons were allowed them Num. 7. 7 8 9. round about the Tab. and next unto the Tabernacle betwixâ— the camps of Israel and it whereof see chap. 2. 3. V. 51. setteth forward being carried after the cloud when God removed it from place to place Num. 10. 11. 17. 21. the stranger any Israelite or other that is not of the tribe of Levi. So for the worke of the Priesthood both Israelites and Levites are counted strangers save the seed of Aaron only Num. 16. 40. put to death either by men or by the hand of God as was Vzzah for putting his hand to the Arke 1 Chron. 13. 10. So in Thargum Ionathan it is expounded he shall be killed with fire flaming out from before the Lord. V. 52. by his owne campe the Greeke transâ—ateth in his owne order which is described in chap. 2. by his owne standard in Greeke according to his owne regiment see Num. 2. 2. V. 53. no feruent wrath no punishment from God as was in Vzzahs case 1 Chron. 13. 〈◊〉 charge or the custodie the watch and ward and doe the workes appointed of God see Num. 3. 7. 8. c. and 18. 3. This debarring of the people from the worke of the sanctuarie and committing it to the Levites charge shewed the separation oâ— of all mankinde from God and their unworthinesse to come neere unto him or his holy things untill they be called and sanctified of God thereunto Which being not effected by the Law or rudiments thereof for the Mount where the L 〈…〉 was given might not be touched Heb. 12. 18 is now performed unto us by Christ who 〈…〉 shed us from our sinnes in his owne bloud and 〈◊〉 made us Kings and Priests unto God and his Father Revel 1. 5 6. so that we have libertie to exter 〈…〉 the Holiest by the bloud of Iesus Heb. 10. 19. CHAP. II. 1. The order of the Tribes pitching about the Tabernacle 3. On the East side Iudah Issachar and Zabulon 10. On the South side Reuben Simeon and Gad. 17. The Tabernacle in the midst of 〈◊〉 campe 18. On the West side Ephraim Man 〈…〉 and Benjamin 25. On the North side Dan A 〈…〉 and Naphtali ANd Iehovah spake unto Moses and unto Aaron saying The sonnes of Israel shall encamp every man by his standard with the ensignes according to the house of their fathers over against round about the Tent of the congregation shal theâ— encampe And they that encampe for most Eastward shal be the standard of the campe of Iudah according to their armies and the captaine of the sonnes of Iudah shal be Naasson the sonne of Aminadab And his armie and those that were mustered of them were seventy and foure thousand and six hundred And they that encampe next unto him shall be the tribe of Issachar and the captaine of the sonnes of Issachar shal be Nethaneel the sonne of Zuar And his armie and those that were mustered thereof were foure and fifty thousand and foure hundred The tribe of Zabulon and the Prince of the sonnes of Zabulon shal be Eliab the sonne of Helon And his armie and those that were mustered thereof were seven and fifty thousand and foure hundred All that were mustered of the campe of Iudah were an hundred thousand and eightie thousand and six thousand and foure hundred according to their armies they shall set forward first The standard of the campe of Reuben shal be Southward according to their armies and the captaine of the sonnes of Reuben shal be Elizur the sonne of Shedeur And his armie and those that were mustered thereof were six and fortie thousand and five hundred And they that encampe next unto him shal be the tribe of Simeon and the captaine of the sonnes of Simeon shal be Shelumiel the sonne of Zurishaddai And his armie and those that were mustered thereof were nine and fifty thousand and three hundred And the tribe of Gad and the captaine of the sonnes of Gad Eliasaph the sonne of Reguel And his armie and those that were mustered of them were five and fortie thousand and six hundred and fifty All that were mustered of the campe of Reuben were an hundred thousand and one and fifty thousand and foure hundred and fifty according to their armies and they shall set forward second And the Tent of the congregation shall set forward the campe of the Levites in the midst of the campes as they encampe so shall they set forward every man in his place according to their standards The standard of the campe of Ephraim according to their armies shal be Sea-ward and the captaine of the sonnes of Ephraim shal be Elishama the sonne of Ammihud And his armie and those that were mustered of them forty thousand and five hundred And next unto him shal be the tribe of Manasses and the captaine of the sonnes of Manasses shal be Gamaliel the sonne of Pedahzur And his armie and those that were mustered of them two and thirtie thousand and two hundred And the tribe of Benjamin and the captaine of the sonnes of Benjamin shal be Abidan the sonne of Gideoni And his armie and those that were mustered of them five and thirty thousand and foure hundred All that were mustered of the campe of Ephraim were an hundred thousand and eight thousand and an hundred according to their armies and they shall set forward third The standard of the campe of Dan shal be Northward according to their armies and the captaine of the sonnes
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.
Iudah and the other tribes as wee see in Num. 2. Moses was furnished with wisdome and knowledge but wanted speech and utterance therefore Aaron was given to bee his mouth and spokes-man Act. 7. 22. Exod. 4. 10. 14. 16. yeâ— Moses by his writings speaketh now eloquently in all Churches and shall doe to the worlds end when Aaron is silent The like was in Paul whose weaknesse in speech was his reproach among the false Apostles 2 Cor. 10. 10. and 11. 6. though he 〈…〉 lled in knowledge and other graces the fruits 〈…〉 eof the world still reapeth from his Epistles Vers. 47. that entred to wit into the warfare or 〈◊〉 as vers 3. the service of service the 〈…〉 ke of ministery assisting the Priests when the Tabernacle stood and taking it downe and setting it vp the Greeke translateth it the worke of workes the service of burden the worke of bearing the Tabernacle when it was removed in Greeke the workes that were to be borne Vers. 48. eight thousand and 500. and 80. Behold the small number of such as warred the spirituall warfare of God in his Sanctuary that of the whole tribe of Levi there were but 8580. fit men when the tribe of Iudah afforded 74. thousand and 600. for the outward warfare in the host of Israel Num. 1. 27. Vers. 49. the month in Chaldee the word in Greeke the voice mustered he or he numbred meaning Moses and the Princes as vers 34. spoken of as of one man CHAP. V. 1 The uncleane are removed out of the Campe. 5. Confession restitution is to be made in trespasses 11. The law of jealousie 15. How the suspected woman is to be brought unto the Priest with an oblation 19. is to be abjured by the Priest 24. and is to drinke of the bitter water that causeth the curse 17. The events following if she be defiled or not defiled ANd Iehovah spake unto Moses saying Command the sonnes of Israel that they send away out of the campe every leper and every one that hath an issue and every one defiled by a soule Both male and female shall yee send away without the campe shall yee send them that they defile not their campes in the middest whereof I dwell And the sonnes of Israel did so and sent them away without the campe as Iehovah spake unto Moses so did the sonnes of Israel And Iehovah spake unto Moses saying Speake unto the sonnes of Israel A man or a woman when they shall doe any of all the so 〈…〉 es of men to transgresse a transgression against Iehovah and that soule bee guiltie Their they shall confesse their sinne which they have done and he shall restore his trespasse in the principall thereof and the fist p 〈…〉 t thereof shall he adde unto it and shall give it to him against whom he hath trespassed And if the man have no kinsman to restore the trespasse unto him the trespasse shall be restored vnto Iehovah unto the Priest beside the ramme of the atonements whereby atonement shall be made for him And every heave-offering of all the holy things of the sonnes of Israel which they shall bring neere unto the priest shall bee his And every mans hallowed things shall be his that which any man giveth to the priest his it shall be And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them Any man if his wife goe aside and transgresse against him a transgression And a man lye with her with seed of copulation and it be kept close from the eyes of her husband and she hath hid herselfe and she is defiled and there is no witnesse against her and she is not taken And the spirit of jealousie passe upon him and he be jealous of his wife and she be defiled or the spirit of jealousie passe upon him and he be jealous of his wife and shee be not defiled Then shall the man bring his wife unto the Priest and he shall bring her offering for her the tenth part of an Ephah of barley meale hee shall not powre oile upon it nor put frankincense thereon for it is a Meat-offering of jealousies a Meat-offering of memoriall making memoriall of iniquitie And the Priest shall bring her neere and make her stand before Iehovah And the priest shall take holy water in an earthen vessell and of the dust which is in the floore of the Tabernacle shall the Priest take and put it into the water And the Priest shall make the woman to stand before Iehovah and shall uncover the womans head and put in her hands the Meat-offering of memoriall it is the Meat-offring of jealousies in the hand of the Priest shall be the bitter water that causeth the curse And the Priest shall charge her by an oath and say unto the woman If no man have lien with thee and if thou hast not gone aside to uncleannesse under thy husband be thou free from the bitter water that causeth the curse But thou if thou hast gone aside under thy husband and if thou be defiled and some man hath had his copulation with thee beside thine husband And the Priest shall by oath charge the woman with an oath of cursing and the Priest shall say unto the woman Iehovah give thee to be for a curse and for an oath among thy people when Iehovah doth giue thy thigh to fall and thy belly to swell And this water that causeth the cuâ—se shall enter into thy bowels to make the belly to swell and the thigh to fall and the woman shall say Amen Amen And the Priest shall write these curses in a booke and he shall blot them out into the bitter water And he shall cause the woman to drinke the bitter water that causeth the curse and the water that causeth the curse shall enter into her to bitternesses And the Priest shall take out of the womans hand the Meat-offering of jealousies and shall wave the Meat-offering before Iehovah and offer it upon the Altar And the Priest shall take an handfull of the Meat-offering even the memoriall thereof and burne it upon the Altar and afterward hee shall cause the woman to drinke the water And when he hath caused her to drinke the water then it shall bee if she be defiled and have transgressed a transgression against her husband that the water that causeth the curse shall enter into her to bitternesses and her belly shall swell and her thigh shall fall and the woman shall bee for a curse among her people And if the woman be not defiled but be cleane then she shall be free and shall conceive seed This is the law of jealousies when a woman goeth aside under her husband and is defiled Or a man when the spirit of jealousie passeth upon him and he be jealous of his wife and shall make the woman to stand before Iehovah and the Priest shall doe unto her all this law And the man shall be free from iniquity and
multitude and made examination of such as were meet to drinke to cause them to drinke and of such as should be jâ—alous of a woman and to cause her to be put away without dowrie And at all times they made the suspected woman to drinke The wisemen commanded the sons of Israel to be jealous of their wives c. but not in the midst of laughter or lightnesse nor in the midst of contention nor to bring terrour vpon them c. It is not meet for a man to containe himselfe and to be jealous before witnesses at the first but 〈…〉 wixt him and her in gentlenesse and by way of puritie and admonition that he may guide her in the right way and remove scandall And whosoever is not carefull of his wife and children and 〈◊〉 to admonish them and visit their waies continually untill he know that they are at peace from all sin and iniquitie he is a sinner as it is written iâ— Ioh 5. 24. AND THOU SHALT KNOW THAT THY TENT shall be in PEACE AND THOV SHALT VISIT THINE HABITATION AND SHALT NOT SIN M 〈…〉 in Sotah chap. 4. sect 1. 18 19. shall beare her iniquitie that is the punishment of her iniquitie as Lev. 20. 17 19 20. Ezek. 4. 4 5. And this tended to the glory of God who findeth out and punisheth all sin adultery in speciall Ezek. 13. 38. Mal. 3. 5. to the purging of the Church which should be as a new lump without the leaven of fornication 1 Cor. 5. 7. and to the paciâ—ying of mens jealous spirits with peace in their families By this severitie of God against secret whoredome above other sins we are taught what judgment remaineth for such as commiâ— idolatry which is spirituall whoredome Ezek. 23. 37. and often done in secret Ezek. 8. 12. for which sin God is jealous to visit the iniquitie of the fathers upon the children Exod. 20. 5. and will give them bloud in wrath and jealousie and they shall beare their lewdnesse and their abomination Ezek. 16. 38. 58. and 23. 35. so that the curse of the Law entreth as water into their bowels Dan. 9. 11. Psal. 109. 18. CHAP. VI. 1. The Law of the Nazarite what hee must abstaine from in his dâ—et habit and conversation whiles the vow is upon him 9. How when he is defiled he shall make an atonement by sacrifices let all fall which was done before and begin againe to observe his vow 13. What sacrifices the Nazarite must bring when his vow is fulfilled and what rites he is to performe withall 22. The Law how the Priests should blesse the people of the Lord. ANd Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them A man or woman when he shall separate to vow a vow of a Nazarite to separate himselfe unto Iehovah He shall separate himselfe from wine strong drinke he shall not drinke vineger of wine or vineger of strong drinke neither shall he drinke any liquor of grapes nor eat grapes moist or dried All the dayes of his Nazariteship he shall not eat of any thing that is made of the wine vinetree from the kernels even to the huske All the dayes of the vow of his Nazariteship the rasour shall not passe upon his head untill the dayes be fulfilled which he separateth himselfe unto Iehovah he shall be holy letting the â—oâ—ks grow the haire of his head All the dayes that hee separateth himselfe unto Iehovah he shall not come at a dead soule For his father or for his mother for his brother or for his sister he shall not make himselfe uncleane for them when they die for the Nazariteship of his God is upon his head All the dayes of his Nazariteship he shall bee holy unto Iehovah And if the dead dieth by him unawares suddenly and he hath defiled the head of his Nazariteship then hee shall shave his head in the day of his cleansing in the seventh day shall he shave it And in the eighth day he shall bring two turtles or two young pigeons to the Priest to the doore of the Tent of the congregation And the Priest shal do the one for a Sin offring the other for a Burnt offering and shall make atonement for him for that he sinned by a soule and he shall sanctifie his head in that day And he shall separate unto Iehovah the daies of his Nazariteship and shall bring a lambe of his first yeere for a Trespasse offering and the former dayes shall fall because his Nazariteship was defiled And this is the Law of the Nazarite in the day when the dayes of his Nazariteship are fulfilled he shall bring him to the doore of the Tent of the congregation And hee shall offer his oblation unto Iehovah one he lambe of his first yeere perfect for a Burnt offering and one she lambe of her first yeere perfect for a Sinne offering and one ramme perfect for Peace offrings And a basket of unleavened cakes cakes of fine flowre mingled with oyle and wafers of unleavened cakes anointed with oile and their Meat offering and their drinke offerings And the priest shall bring them neere before Iehovah and shall make his Sin offering and his Burnt offering And the ramme hee shall make a sacrifice of Peace offerings unto Iehovah with the basket of unleavened cakes and the Priest shall make his Meat offring and his drinke offring And the Nazarite shall shave at the doore of the Teâ—t of the congregation the head of his Nazariteship and he shall take the haire of the head of his Nazariteship and put it on the fire which is under the sacrifice of Peace offrings And the priest shall take the sodden shoulder of the ramme and one unleavened cake out of the basket and one unleavened wafer and shall put them on the palmes of the hands of the Nazarite after he hath shaved himselfe of his Nazariteship And the priest shall wave them for a wave offring before Iehovah it is holy for the priest with the wave brest and with the heave shoulder and after the Nazarite may drinke wine This is the Law of the Nazarite who shall vow his oblation unto Iehovah for his Nazariteship besides that that his hand shall attaine according to his vow which he shall have vowed so shall he doe according to the law of his Nazariteship And Iehovah spake unto Moses saying 〈◊〉 〈◊〉 Speake unto Aaron and unto his s 〈…〉 es saying Thus shall yee blesse the sonnes oâ— Israel saying unto them Iehovah blesse thee and keepe thee 〈◊〉 〈◊〉 Iehovah make his face shine vpon thee and be gracious unto thee Iehovah lift up his face upon thee and giue unto thee peace And they shall put my name upon the sonnes of Israel and I will blesse them Annotations WHen he shall separate to wit himselfe This word separate signifieth to exempt after a speciall and maruellous manner from common estate as is noted on Levit. 27. 2. The Greeke
specially for there when they warrâ—d against Anâ—iochus they stirred up the Nazirites who had accomplished their daies Vers. 〈◊〉 sâ—parate from wine or be a Nazirite in Greeke 〈…〉 from wâ—ne that is abstaine from drinking iâ— God giveth order for the Nazirites diet to abstaine from all fruit of the vine tree â—oâ— their habit to abstaine from cu 〈…〉 g their haire and for their conveâ—sing with others That they abstaine from all pollution by the dead vers 5 6. All which figured out mortification as in the particulars shall appeare and strong drinke in Hebrew Shecar so called for that it causeth drunkennesse and hereof the Greeke borroweth the name Sikera but the Chaldee expoundeth it old wine saying From wine new and old he shall separate himselfe and in Psal. 69. 13 the Greek calleth Shecar wine but the Holy Ghost in Luk. 1. 15. keepeth the name Sikera And it generally comprehendeth all strong drinke made of any fruit howbeit the Hebrews restraine it here to such onely as is made of the fruit of the vine saying Three sorts of things are forbidden the Nazirite pollution and shaving and the fruit of the vine but strong drinke made of Dates or such like is lawfull for the Nazirite and the strong drinke which is forbidden him by the Law is strong drinke made with mixture of wine Maim in Nezir chap. 5. sect 1. But this restraint may be their owne tradition By this prohibition God taught the Nazirites sanctification in mortifying the lufts of the flesh for the drinking of these indangereth men to forget the law of God Prov. 31. 45. to mock and to rage Prov. 20. 1. they take away the heart Hos. 4. 11. the Priest and the Prophet erred through these in vision and stumbled in judgment Esai 28. 7. Therefore Daniel in his mourning drank no wine Dan. 10. 3. Iohn Baptist the Nazirite dranke no wine and is therefore counted a mourner Luk. 7. 32 33. the Nazirites by this abstinence were taught in stead of wine to be filled with the Spirit Eph. 5. 18. and with the love of the Lord which is better than wine Song 1. 2. Vineger of strong drinke in Chaldee vineger of old wine liquor or moisture the Greeke translateth whatsoever things are wrought or made of the grape tho mixed with water or other drinke for generally any thing that commeth of the vine is forbidden as the Angell explaineth this law in Iudg. 13. 14. which notwithstanding the Hebrew doctors do restraine to that which commeth of the fruit of the vine only holding the juice of the leaves or the like to be lawfull And further they say if a little wine be mingled with hony or the like so that there be no taste of the wine that is lawfull for the Nazirite to drinke Yet for the things here expressed as wine grapes ripe or unripe greene or drie huske or kernell whosoever did eat any one of them presumptuously was to be beaten by the Magistrate Maim in Nezir c. 5. s. 2. 6. 8. Vers. 4. of his Naziriteship or of his separation consecration meaning the vow thereof as vers 5. so the Greeke here translateth of his vow made of the wine vine-tree that is any of the fruit thereof for a tree is said to make fruit when it yeeldeth or bringeth it forth as in Gen. 1. 11. therefore in Iudg. 13. 14. it is explained that commeth of or proccedeth from the wine vine-tree and the word wine is added to the vine onely here and in that place to signifie that wine or the fruit of the vine which cheereth God and man Iudg. 9. 13. is in speciall manner forbidden the Nazirite for the mysterie before touched And by Iudg. 13. it appeareth that such as God sanctified to be Nazirites from the wombe their mothers also whiles they went with child of them were to abstaine from these things because by the mothers meat the child is nourished So it figured a full and whole renunciation of worldly pleasures even from the time of our new birth untill the accomplishment of our sanctification from the kernelâ— that is either kernels or huske of the grape which though they have not such force as the liquor to affect the minde yet God here forbiddeth to teach an exact care to avoid evill and danger occasion provocation yea or appearance of evill as 1 Theâ— 5. 22. as we are also to hate not onely pollution or the flesh but even the garment spotted by the first Iude v. 23. not Idols onely but also their 〈…〉 rings and ornaments Esai 30. 22. And for this the Hebrews say that All things forbidden of the 〈◊〉 are equall one with another so that if he put greene grapes with dry or with unripe grapes and 〈◊〉 kernels and husks and eat of this mixture but so much as an olive he is to be beaten Likewise if he drinke a quarter of a Log of the mixture of 〈◊〉 with vineger he is beaten If he eat the like quantitie but of the husks which are the outward 〈◊〉 or of the kernels which are the seeds within he is beaten Maim in Nezir ca. 5. s. 3. 2. Moreover they teach that it is unlawfull for a Nazirite to stand in the company of them that drinke wine but he is to keepe himselfe far away for there is a stumbling block before him our wise men have said he should not come neere a vineyard Ibidem ca. 5. sect 10. As the Nazirites were to abstaine from all that commeth of the vine so from eating any uncleane thing Iudg. 13. 4. 14. which also was a signe of their sanctification see Levit. 11. Vers. 5. of his Naziriteship or separation in Greeke of his sanctimonie or puritie 〈◊〉 passe in Greeke not come upon his head that is he shall not cut his haire The Naz 〈…〉 that shaveth his head is to be beaten whether 〈…〉 with rasour or with sizers likewise if he pinche 〈◊〉 his haire with his hand he is to be beaten M 〈…〉 Neziruth c. 5. sect 11. till the daies be 〈◊〉 The Scripture setteth no number of daies how long a man shall be a Nazirite but as he vow 〈…〉 was he to performe Howbeit the Hebrew doctors write A Naziriteship absolutely is 〈◊〉 daies as he that saith I will be a Nazirite he 〈◊〉 one not lesse than thirty daies and though he say I will be a Nazirite with a very great Naziriteship he is one but thirty daies because he expressed no time If he expresse a time lesse than thirty as if be say I will be a Nazirite one day or ten or twenty daies yet is he a Nazirite thirty daies for there is no Naziriteship lesse than thirty daies This thing we 〈◊〉 by tradition If he expresse a time more than 〈◊〉 daies as 31. or 40. or 100. daies or 100. 〈◊〉 then he is to be a Nazirite according to the 〈◊〉 which he expressed neither lesse nor more If he 〈◊〉 I will be a Nazirite for an houre he
him that continueth not in doing all things commanded Deut. 27. 26. Galat. 3. 10. and whosoever shall keepe the whole Law and yet fayleth in one point he is guiltie of all I am 2. 10. And here this nullitie of the former dayes is added onely to the third dutie of the Nazirite that he should not defile himselfe by the dead and not to either of the former two which might seeme to be greater Of this the Hebrewes have these observations A Nazirite that drinketh wine or eatch that which commeth of the vine though many dayes he destroyeth not or frustrateth not the dayes of his Naziriteship no not one day And so if he shall shave off a little haire of his head or either ignorantly or presumptuaously shave all his head c. he frustrateth but 30 dayes till he have lockes againe and after that he beginneth to reckon As if he vowed to be a Nazirite an 100 dayes and after 20 dayes his head is shaven then hee must wait 30 dayes till the hair of his head be grown and after 30 dayes he is to reckon 80 dayes for the complement of the dayes of his Naziriteship And all those 30 dayes all the particular duties of a Nazirite lye upon him onely they come not into his reckoning A Nazerite that is defiled whether preâ—umptuously or ignorantly yea though it be by the pollution of an heathen by constraint he s 〈…〉 slratch all and must be shaveÌ„ with the shaving for uncleannes bring the oblations for uncleannesse and is to began againe to reckon the dayes of his Naziriteship Num. 6 12. Yea though he be defiled in the day when the dayes of his Naziriteship are fulfilled and in the end of the day all is frustrate If he be defiled the day after the fulfilling that is the day when he bringeth the oblations of puritie he frustrateth 30 dayes onely and thus hee is to doe He is to bring the oblations for uncleannesse and shave for uncleannes and begin to reckon the Naziriteship of 30 dayes and then hee is to shave for cleannesse and bring the oblations of cleannesse mentioned in v. 14 c. And if he be defiled after any one of the bloods be sprinkled for him hee frustrateth not a whit but bringeth the rest of the oblations for cleannesse If he vow to be a Nazirite while he is uncleane by the dead his Naziriteship beginneth upon him if he defile himselfe the second time or drinke wine or shave his head he is to be beaten And if he coÌ„â—â—ue in his uncleannes many dayes they profit him not for his account untill he 〈◊〉 sprinkled the third day and the seventh be washed in the seventh and that seventh day goeth into his account of Naziriteship for him that voweth while he is uncleane but a cleane Nazirite which is defiled he beginneth not to reckon till the eighth day and forward If he have an issue in his flesh be he man or woman all the dayes of their issue goe on in their reckoning although they be uncleane Levit. 15. and this was taught Moses at Mount Sinai And I need not speake how if a Nazirite be uncleane with other uncleannesses the dayes of his uncleannes go on in his reckoning and he loseth not any Maim in Nezir ch 6. s. 1. 8. and c. 7. s 9 10. Verse 13. the Law the third part of the Nazirites Law how heshould shew himselfe thankfull unto God when through his grace hee hath fullfilled his vow and is orderly to be discharged of the same he shall bring him he shall present himselfe to the Lord by the Priest or the Priest shall bring him It appeareth by Act. 21. 26. that the Nazirite was to goe into the Sanctuarie to signifie the accomplishment of the dayes of the sanctification or Naziriteship Some translate he shall bring it the oblation after mentioned and this the Greeke Version favoureth Sol. Iarchi expoundeth it he shall bring himselfe Vers. 14. shall offer or shall bring neere as the Greeke translateth hee shall bring his gift perfect in Greeke without blemish see Exod. 12. Peace-offerings in Greeke Salvation Of these sacrifices see Lev. 1. anâ— 3. and 4. 〈◊〉 for according to the rites there specified were they to be offered And whereas the Nazirite though he had fulfilled his vow without any pollution is here commanded notwithstanding to bring a Sin-offering c. it taught the secret and unseene guiltinesse which cleaveth to the most holy men in their best and most perfect works which without atonement by the blood of Christ cannot be pure and pleasing in the sight of God For though a man know nothing by himselfe yet is he not hereby 〈…〉 but he that judgeth him is the Lord 1 Cor. 4. 4. in whose sight no man can be justified by the workes oâ— the Law Gal. 2. 15 16. These 〈◊〉 〈…〉 〈◊〉 here saith were to looseth 〈◊〉 pro 〈…〉 s 〈◊〉 〈◊〉 â—he Nazirite the fruit of 〈…〉 e his shaving and defiling by the dea 〈…〉 R. Mena 〈…〉 applieth th male 〈◊〉 for a b 〈…〉 〈…〉 ffering to the propertie of mercie and the female 〈…〉 Sin-offering to the propertie of judgment and the peace-offerings to the glory of Israel that setteth peace in the world Verse 15. and wafers The Hebrewes as Sol. Iarchi here say there were teno 〈…〉 ach sort ten cakes and ten wafers which Maimony in Nazir ch 8 sect 1. declareth thus And he bringeth with the ram for peace-offerings six tenth-deales of figure c. of them he baketh twenty cakes ten cakes of unleavened bread and ten wafers of unleavened bread and anointeth the twentie with the fourth part of a Log of oyle and he bringeth the twenty in one vessell See Lev. 7. 12. their meat-offering besides the former extraordinary cakes wafers he was to bring the ordinary meat-offering and drink-offerings appointed for all sacrifices whereof see Num. 28. Verse 16. shall offer them or shall bring them neere which words doe one explaine another in the Hebrew text as they brought neere burnt sacrifices 1 Chr. 16. 1. that is offred burnt sacrifices 2 Sam. 6. 17. For the order it is said He killed the sin-offering first and after that the burnt-offering and after that the peace-offerings and after that hee was shaved And if he were shaved after the killing of the sin-offering or of the burnt-offering it would serve Maim in Nazir ch 8. s. 2. shall doe that is shall offer as v. 11. his sin-offering whereby the Nazirite acknowledged himselfe a sinner even in the most sanctified time and actions of his life and that he could have no accesse unto God but by the sacrifice of Christ so mans best workes have no place in justification Rom. 3. 20. Verse 17. shall make or shall doe that is offer as verse 16. for a sacrifice of peace-offerings to give chanâ—es unto God by whose grace he had fulfilled his vow Therefore he rejoyced keeping a feast before the Lord for
Priests but they had no right unto them till after the fat was burned And the cake which was waved and the sodden shoulder were eaten by the priests and therest of the bread with the residue of the flesh was eaten by the owners as is shewed by Maimony in Maaseh â—akorbanoth â—h 9. sect 6. 9. 12. See the notes on Lev. 3. and 7. ch In that the other shoulder besides the ordinary gift was here given to the Lords Priest it taught the Nazirites as they had received more speciall grace of God to performe their vowes so they should give him more speciall thankes Verse 20. wave them this shoulder was waved of which word see the annotations on Exod. 29. 24. the other was heaved up ward called therfore the heave shoulder by which motions performed by the Priests hands under the Nazirites God taught them that the perfection and acceptation of all their actions was through the mediation of our great Priest Christ Iesus by whom we are to offer the sacrifice of praise to God continually that is the fruit of the lips confessing to his name Heb. 13. 15. holy Hebr. holinesse that is an holy portion for the Priest to eat so the Nazirite was taught to give the glory of his Sanctification unto Christ whom the Priest here figured wave brest Hebr. brest of waving and shoulder of heaving those which the Priest had of all the Peace-offerings Levit. 7. may drinke wine or shall drinke if he will and also shave his head when he will and be uncleane by the dead for now hee was discharged of his vow Though here speciall mention is made of drinking wine which being for the comfort and cheering of mans hart might signifie the fruit and comfort which followeth affliction and humiliation when sorrow and mourning shall be done away And where it is said and after hee may drinke it sheweth that before the shaving and sacrifices here appointed he might not drinke wine though the time of his vow were expired The Hebrewes say A Nazirite that hath fulfilled the dayes of his Nazirite ship and is not shaved with the shaving for cleannesse it is unlawfull for him to be shaved or to drinke wine or to be desiled by the dead as he was before all the particulars of Naziriteship are upon him and if he be shaven or drinke wine or be defiled he is beaten Maim in Neziruth ch 4. s. 12. Verse 21. his oblation understand this is his oblation or as the Greeke saith his gift for his N 〈…〉 ship in thankfulnesse to God for giving him grace to fulfill his Naziriteship and to make atonement for his sinnes committed under that his vow This ordinance of Nazirites was a speciall glory in Israel Amos 2. 11. where their Nazirites were purer than snow they were whiter tha milk they were more ruddy in body than Rubies their polishing 〈◊〉 of Saphir Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow were indued Yet was it but a legall service which by Christ is taken away in whom we have obtained a more glorious state being washed from our sinnes in his owne blood whereby we are whiter than Snow Revâ—â— 1. 5. Psalm 51. 9. and being sanctified by his Spirit we have our conversation in Heaven from whence also we looke for our Saviour the Lord Iesus Christ Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue we have written and concluded that they observe no such thing and it is a Canon of the Hebrew Doctors that The Samaritan or Gentile hath no Naziriteship Thalmud in Nazir ch 9. And by the overthrow of the Citie and Temple of the Iewes by Nebuchadnezar the Nazirites visags became blacker than acoale they were not knowne in the streets their skin cleaved to their bones it was withered it became like a sticke Lam. 4. 8. that they might bee taught to looke for a better sanctification which Christ should give in the heavenly Ierusalem in the light wherof the nations of them which are saved doe walke and into which nothing that defileth shall enter Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite that he is warned not to defile himselfe by the dead because the power of uncleannesse may not enter into the holy Temple as it is written in Song 4. 7. Thou art all faire my love there is no blemish in thee R. Menachem on Num. 6. Verse 22. Iehovah spake after that the people were instructed with Gods Covenant set in order round about his Sanctuary and sanctified in that their order the Law is here given for the blessing of them in that holy state of life For who so looketh into the perfect law of libertie and continueth he being not a forgetfull hearer but a doer of the worke he shall be blessed in his doing Iam. 1. 25. Verse 23. his sonnes the Priests to whom this office of blessing the people is in speciall manner committed as it is said them hath Ichovah thy God chosen to minster unto him and to blesse in the name of Iehovah Deut. 21. 5. And Aaron was separated that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before Iehovah to minister unto him and to blesse in his name for ever 1 Chron. 23. 13. Herein the work of Christ a Priest for ever after the order of Melchisedeck Psal. 110. was figured whom God sent to blesse us in turning away every one of us from his iniquities Act. 3. 26. whos 's first Doctrine began with manifold blessings Matth. 5. 2. 12. who also having fulfilled his ministery here on earth lifted up his hands and blessed his Disciples and so was carried up into heaven Luke 24. 50 51. Therefore when he was to come into the world the Priest of Aarons seed when he should have blessed the peo ple was speechlesse Luke 1. 21 22. to signifie that the end of his Priesthood was at hand and that the people should looke for another Priest in whom all nations should bee blessed Gal. 3. 8. And in this respect wee may have use of the Iewes tradition that their Priests of Aarons stocke were to lift up their hands and blesse the people in the Morning but not at the Minchah or Evening sacrifice Maimony treat of Prayer chap. 14. 〈◊〉 1. for in these last dayes the Evening of times God hath spoken unto us by his Sonne whom he hath appointed heyre of all things Heb. 1. 1. 2. The Hebrewes also say the reason why this blessing is mentioned when the Tabernacle was erected was because from the Tabernacle that is above the abundance of blessing is spred abroad on theÌ„ that are beneath R. Menachem Rakanat on Num. 6. Which is indeed fulfilled in Christ the Minister of the true Tabernacle which the Lord pitched and not man who if he were on earth should not be a
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iâ—â—h but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit 〈◊〉 with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thâ—â— place have also noted how this name of God Iehovah is thrice mentioned and every time with 〈◊〉 different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie 〈◊〉 thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
cups and two knops and two flowers in the branch of the Candlesticke Exod. 25. 34. and moreover a third flower was next to the shaft of the Candlesticke Num. 8. 4. And it had three feet And three other knops were on the branch of the Candlestick from which knops there proceedeth six branches three on the one side three on the other and in every of them branches were three bowles and a knop and a flower and all made like Almonds So there were in all two and twenty bowles and nine flowers and eleven knops And they all were requisite so that if there wanted one of these two and fortie it hindred all the rest The bowles were like the cups of Alexandria wide at the mouth and narrow at the bottome The knops were like the apples or heads of leeks somewhat long like an egge The flowers were like the flowers of Ammudinis which are like a dish whose lip is doubled on the outside The height of the Candlestick was eighteene handbredths that is three cubits The feet and the flower were three hand-bredths then two handbredths smooth then a hand-bredth wherein was a bowle a knop and a flower Then two handbredths smooth then a handbredth knop and out of it issued two branches one on this side and another on that which went up as high as the Candlesticke Then an handbredth smooth and an hand-bredth knop with two branches issuing out of it as high also as the Candlesticke Then an handbredth smooth an handbredth knop with two branches issuing from it as high as the Candlesticke Then two handbredths smooth so there remained three handbredths wherein were three bowles a knop and a flower And there was a stone before the Candlesticke wherein were three steps on which the Priest stood and trimmed the Lampes and upon it he set downe the vessell of oyle and the tongs and the snuffe-dishes when he trimmed the Lamps Other things touching the manner of trimming them and the measure of oyle in every one are noted on Exod. 27. 21. This Candlesticke figured the Law of God shining in the Tabernacle of his Church with the oyle of grace in the seven lampes which are the seven spirits of God Rev. 4. 5. The Commandement is a Lampe and the Law a light Prov. 6. 23. so is the propheticall word as a light shining in a darke place 2 Pet. 1. 19. And as the Candlesticke was of solid beaten worke and the oyle of beaten olive Levit. 24. 2. so is the preaching and practise of the Law laborious and with much affliction 2 Tim. 1. 8. and 2. 3. And the worke of Christ and of his Ministers was signified by the Priests continuall ordering and trimming of these Lamps the lighting of one Lamp from another shewed the opening and inlightning of one place of Scripture by another and the middle Lampe lighted from the fire of the Altar signified that the fountaine of all light and knowledge commeth from Christ who hath the seven spirits of God Revel 3. 1. figured by the seven lamps of fire Rev. 4. 5. The varietie of cups knops and flowers taught the sundry things that are in the scriptures histories precepts prophesies parables c. And as seven is the number of perfection so by the seven branches and lamps the full perfection of the Scriptures is shewed which are able to make us wise unto salvation through the faith which is in Christ Iesus and perfect throughly furnished unto every good worke 2 Tim. 3. 15 16 17. This Candlestick might also be a figure of the Church shining as lights in the world and holding forth the word of life Phil. 2. 15 16. as the seven golden Candl-sticks in Revel 1. 20. were the seven Churches in Asia in the middest of which Christ our great high Priest walked to order their light and to powre the oyle of his grace into their lamps which Church is in nature one in Christ though it hath many particular Churches as branches out of one stocke the chiefe branch whereof was the Church of Israel from whose light we all receive light they having first received the Oracles of God See Rom. 3. 2. and 11. 16 17 18 c. 2 Pet. 1. 19. So the state of the Church by the word and Spirit of God is set forth by a vision of the Candlestick whose lamps are filled with oyle from two olive trees Zach. 4. Rev. 11. and Iohn the Baptist a preacher of the word of grace is called a burning and shining lamp Ioh. 5 3 5. the patterne Hebr. the shew or vision appearance that is the patterne shewed as Exod. 25. 40. This teacheth that no other ground or forme of doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. Eccl. 12. 11 12. Vers. 6. Levites the residue of the tribe of Levi besides the Priests whose consecration is described in Levit. 8. unto whom the other Levites were adjoyned to assist them in the service of Gods Sanctuarie as was signified before in Num. 3. 6. c. but their consecration is shewed in this chapter from among the sonnes hereupon the Levites as in office so in name are distinguished from the other Israelites as are also the Priests from the Levites 1 Chron. 9. 2. the Israelites the Priests the Levites and the Nethinims cleanse them or purifie them after the manner following This though it were the dutie of all the people to be cleane and pure when they came to the Sanctuary 2 Chron. 23. 19. 2 Cor. 7. 1. yet in speciall manner it belonged to the ministers which did beare the vessels of the Lord Esai 52. 11. Ezr. 6. 20. so the Apostles among other graces wherby they approved themselves as the ministers of God nameth one to be by purenesse 2 Cor. 6. 4. 6. Verse 7. Sin-water that is the water of purification from sin which was made with the ashes of an heiffer whereof the Law is after given in Nuâ— 19. As the sacrifice that maketh expiation for 〈◊〉 is called the sin offring so this purifying water is called the water of sinne which the Greeke expoundeth the water of purification And this water sprinkled on the uncleane sanctified to the purifying of the flesh but figured the bloud of Christ which purgeth the conscience from dead workâ— to serve the living God Heb. 9. 13 14. all their 〈◊〉 in Greeke all their body that is shave off all theâ—r haire which was another signe of purification as in the cleansing of the Leper he shaved off all his haire Lev. 14. 8 9. and in the cleansing of the polluted Nazirite Num. 6. 9. So the Levites which were in themselves as lepers that is sinners are cleansed through faith in Christ. their clothes their garments an other rite used in purifying the uncleane Exod. 19. 10. Levit. 14. 9. and 15. 5. By these three rites were signified the purifying from
of which see the annotations on Exod. 12. 6 7 11. Verse 4. to doe that is to keepe or offer the Passeover as verse 2. This was for the sanctification of the whole Church in their persons as the Priests and Levites were before sanctified to their ministeries Verse 6. by the soule the soule is here put for the body and that dead as often other-where see Levit. 19. 28. and Num. 5. 2. sometime the Scripture explaineth it calling it a dead soule Num. 6. 6. The Chaldee Greeke and Latine keepe the Hebrew phrase They that were uncleane by the dead were uncleane seven dayes Num. 19. 11. and such might not come into the Lords Sanctuarie Num. 5. 2. nor eat of the holy things Levit. 7. 20. Hereupon they came to Moses and Aaron to inquire what they should doe for unto them the Law touching the uncleane was commanded Lev. 11. 1. Verse 7. wherefore are we kept backe the Greek explaineth it shall we be kept backe or deprived A religious demaund how they could performe their dutie unto God being in their legall pollution the oblation of Iehovah the Passeover is so called as being commanded by the Lord and kept unto his honour and it is called a sacrifice Exod. 12. 27. The Greeke translateth it a gift unto the Lord. So Korban an Oblation is by the Holy Ghost interpreted a gift Mar. 7. 11. Verse 8. Stand still or Stay which the Chaldee explaineth Tarry till I heare A religious answere signifying that he might doe nothing without word from the Lord so Christ spake not neither did any thing of himselfe but spake things as his father taught him Ioh. 7. 16 17. and 8. 28. From this and other the like examples of Moses Ionathan in his Chaldee paraphrase on this place saith That the Iudges of the Sanhedrin or courts should not be ashamed to aske concerning the judgement which is to hard for them for Moses who was the Master of Israel had need to say I have not heard Verse 10. Any man Hebr. Man man that is whosoever and by man understand the woman also Ionathan expoundeth it yong man or old man when he shall or though he be uncleane by a soule the Greeke and Chaldee adde the soule of a man meaning a dead man as verse 6. and so Ionathan explaineth it by pollution of a man which is dead This one kind of uncleannesse seemeth to be named for all other that continued any number of dayes so the Hebrewes understand it Who is the uncleane that is put off to the second Passeover Who-soever may not eat the Passeover in the fifteenth night of the first moneth Nisan because of his uncleannesse as men or women that have running issues Levit 15. the menstruous and women in childbed and men that lye with the menstruous But who so â—â—â—cheth a dead beast or creeping thing or the like in the fourteenth day he is to wash and they kill the Passeover for him after he is washed and in the evening when his sunne is set he eateth the Passeover The reason hereof is that such uncleannesse by the Law continued but till the evening so that having washed himselfe he was cleane at even and might eat Levit. 11. 24 25. He that is uncleane by a dead man and his seventh day which is the day of his cleansing Num. 19. 11 12. beginneth to be on the fourteenth day of the first moneth though hee wash and be sprinkled with the purifying water Num. 19. 19. so that he is fit to eat the holy things at evening yet they kill not the Passeover for him but he is put off to the second Passeover Num. 9. 6 11. we have beene taught by tradition that it was their seventh day who then came unto Moses and Aaron and hereupon they asked if the Passeover should be killed for them and they should eat at evening and it was told them that they should not kill for them But hereby is meant when he is defiled with such uncleannesse as a Nazirite is to shave him-selfe for it Num. 6. 9. for if he be defiled with other uncleannesse by the dead such as the Nazarite shav 〈…〉 not himselfe for then they kill for him in his seve 〈…〉 day after that he is washed and sprinkled and when his Sunne is set he eateth the Passeover They 〈◊〉 for the menstruous in her seventh day because 〈◊〉 〈◊〉 not washed till the eighth night and so she is â—ot fâ—t 〈◊〉 eat the holy things untill the ninth night Who so searcheth in a well to find a dead bodie they kill net the Passeover for him lest he find the dead there in the well and so be uncleane at the killing time If they have killed for him and hee find not the dead there then he may eat it at evening c. Mai 〈…〉 my in Korban Pesach chap. 6. sect 1 c. a jâ—urney or a way farre off The Hebrew of this word farre off hath extraordinary pricks over it for speciall consideration Hereby the Lord might signifie that we Gentiles which were uncleane even deaâ— in trespasses and sinnes and farre off Ephes. 2. 1. 13. should be made nigh by the bloud of Christ and 〈◊〉 partakers of him the second Passeover who now 〈◊〉 sacrificed for us 1 Cor. 5. 7. But touching this legall ordinance the Hebrewes say What is this j 〈…〉 farre off Fifteene miles without the walâ—s of Ierusalem and so by proportion fifteene miles from the campe of Israel Who so is 〈◊〉 〈◊〉 Ierusalem on the 14 day of the first moneth when the Sunne riseth 15 miles or moe loe this is a journey farre off if lesse than this he is not in a journey farre off for he may be come to Ierusalem by after mid-day though he goe on foot easily Maim in Korban Pesach ch 5. s. 8 9. your generations that is your posterity hereafter so this was not a temporary Law but perpetuall Verse 11. In the second moneth of this second Passeover the Hebrewes say It is a commandement by it selfe and therefore to be done even on the Sabbath for the second is no recompence for the first but is a feast by it selfe therefore they are guilty of cutting off for the breach of it Maim in Korban Pesach chap. 5. sect 1. betweene the two evenings in Greeke towards evening see v. 3. unleavened cakes which figured sinceritie and truth 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. Iarchi here faith There is no prohibition of Leaven save with it when it is eaten But hee might have leavened bread with him in the house Otherwise than at the first Passeover Exod. 12. 15. 19. which therefore needeth further inquiry bitter herbs Hebrew bitternesses the Latine version counted Hieroms expoundeth it wilde lettices which are sad to be bitter in taste Dioscorid lib. 2. chap. 166. though it is not to be restrained to that herbe onely see the annotations on Exod. 12. 8. So the Greeke translateth it Picridoon
10. a Fire-offering in Chaldee an oblation This is meant as Sol. larchi saith but of the Meat-offering and of the oile for the wine was no Fire-offering because it was not put upon the fire Verse 11. or of the goats bee it kid or goat-bucke male or female old or young for the Law putteth no difference as is before observed and so noted by Chazkuni here As for the manner of offering these Meat-offerings the Hebrew canons say that they were not charged to bring frankincense with them as they were with the Meat-offerings that were brought alone Lev. 2. 1. but they were charged to have salt according to the Law in Lev. 2. 13. and this Meat-offering was all of it burnt upon the Altar in the Courty ard whereas of the other Meat-offering an handfull onely was burnt and the residue eaten by the Priests Lev. 2. 2 3. and the wine was powred upon the Altar Maim in Magn. hakorbanoth chap. 2. sect 1. Verse 12. so shall yee make readie or thus shall yee doe The Hebrewes say These Meat and Drinke-offerings whether they be for Burnt-offering or Peace-offerings must bee according to this measure for every one Num. 15. 12. they may not adde more to these measures nor diminish ought from them and if they doe diminish or adde more the whole is made unlawfull Except it bee the Lamb of Burnt-offering which they bring on the day that they wave the Omer of first-fruits Levit. 23. 12 13. for the Meat-offering thereof is two tenth-deales of fine flower mingled with the third part of an Hin of oile but though the flower thereof bee doubled yet is not the wine doubled but the wine for the drinke-offering is the fourth part of an Hin When they measure the Meat or Drinke-offering either of a particular person or of the congregation they mete it not by a measure of three tenth deales for a bullocke or of two for aramme but they measure all in one tenth deale which is in the sanctuarie likewise the oile c. The flower with the oile of the Meat-offerings hinder not the wine neither doth the wine hinder them neither doe the meat or drinke-offerings hinder the sacrifice But a man may bring his oblation to day his meat and drinke-offerings ten dayes after provided that he have not sanctified them in a ministring vessell For if he have put them into a ministring vessell of the Sanctuarie if they abide all night they become thereby unlawfull They may bring no Meat or Drinke-offerings save of common things they may not bring them of the heave-offering nor of the second tithe nor of the first-fruits but of common things onely Maimony in Magn. hakorbanoth chap. 2. sect 5. 8. 12 13. The Burnt and Peace-offerings served as other sacrificer to make atonement for the house of Israel Ezek. 45. 17. Levit. 1. 4. and figured Christs oblation of himselfe to reconcile us unto God his Father and to be our Peace Heb. 9. 14. and 10. 8. 10. Eph. 2. 14 15 16. The Meat-offering besides the signification that it had of Christ Eph. 5. 2. figured in speciall manner the faith and sanctimonie of his people and of their service of God Esai 66. 20. Rom. 15. 16. Psal. 141. 2. Mal. 1. 10 11. So the Lord by this addition of the Meat-offering to the other sacrifices in Canaan taught his people sanctitie in the faith and profession of the Gospell both touching their persons and actions and the Drinke-offerings of wine powred out upon and sanctified by the Altar were not onely a type of Christs bloud shed for remission of sinnes Mat. 26. 28 29. but of our fellowship with him in his afflictions even to be powred out upon the sacrifice and service of Christians faith Philip. 2. 17. 2 Tim. 4. 6. See the annotations on Levit. 2. Verse 13. home-borne the naturall Israelite Vers. 14. stranger in Greeke Proselyte the Gentile converted to the Iewes religion in your generations or throughout that is in all ages successively so in verse 15. Verse 15. Yee of the church or O Church or congregation or Concerning the church which in Targum Ionathan is expounded the whole church before Iehovah in the exercises of religion before the Lord for in civill things there was not one law for both Israelites and strangers Verse 16. one manner that is one manner of practise and obedience and one punishment for transgression Hebr. one judgement So in vers 24. Vers. 17. And Iehovah spake A second ordinance by the Lords authoritie is here imposed upon them that should come into the land of Canaan that they should give him a cake of the first of their dough which law is no where mentioned by Moses save in this place And as the former Law for sacrificing taught them holinesse by faith in Christ who should be sacrificed for his church so this commandement of First-fruits taught them to shew forth the fruits of faith by good workes which God appointed his people to walke in Verse 18. When yee come into the land As a promise is here included that God would bring them into that good land so a duty of thankfulnesse is commanded that they might remember and acknowledge his mercie and have his blessing continued upon them The Hebrewes doe observe that This COMMING differeth from all the COMMINGS mentioned in the Law for in them all it is said When thou art or shalt come When yee are come meaning after the possession thereof and dwelling therein but here it is said When yee come meaning after they were entred into it and did eat of the bread thereof they were bound to give the cake saith Sol. Iarchi on Num. 15. Now this they did before the land was parted for inheritance as appeareth in Ios. 5. 11 12. where they did eat of the old corne of the land and then the Manna ceased And as an Omer of Manna was reserved before the Lord for the generations of Israel that they might see and thankfully remember the bread which God gave them to eat in the wildernesse Exod. 16. 32 33. so a cake of the bread which he should give them in Canaan was to bee given unto him that they might acknowledge him to be the preserver and nourisher of them in the land for it is he that giveth bread unto all flesh because his mercie endureth for ever Psal. 136. 25. whither I bring you or am bringing you thither Hence the Hebrews say They were not bound by the Law to give the cake save in the land of Israel onely when all Israel were there c. Fruits without the land that are brought into the land owe the cake but the fruits of the land that are carried out of the land are discharged as it is said WHITHER I BRING YOV there are you bound both concerning the fruits of the land and the fruits without the land But by the doctrine of the Scribes they were to separate a cake also out of the
before Iehovah R. Menachem â—rom former authours speaketh of these phrases here used unto the LORD and before the LORD that it is meant of him and his Iudgment hall wherby iâ— appeareth that the mysterie of the Trinitie in thâ— Godhead was of old beleeved by the Iewes though how they oppugne the same For there was no Court or Iudgement hall in Israel lesse than of three Iudges and being by them here and in other places applied unto God and in case of sacrifice and expiation of sinne which they did hold peculiar unto God alone it sheweth that they once acknowledged a Trinity of persons in the God-head to whom sacrifices for the sinnes of men were offered Verse 26. and the stranger the beleeving gentile as the Greeke translateth and the proselyte that commeth unto you Thus the Lord sheweth himselfe to be the God of the Gentiles also Rom. 3. 29. Vers. 27. if one soule or any soule that is any person the Chaldee expoundeth it one man So in Lev. 4. 27. through ignorance in Greeke unwillingly This also by the Hebrewes as Sol. Iarchi here is expounded of the sinne of idolatrie of her first yeare Hebr. daughter of her yeare in Greeke a yeareling see the notes on Exod. 12. 5. In Levit. 4. 32. he might also bring an ewe-lamb for his sinne which may likewise be understood here But Sol. Iarchi saith For other transgressions a particular man bringeth an ewe-lamb or a she-goat but for this of idolatrie a she-goat is appointed Verse 29. one law shall be to you that is yee shall have one law the Greeke translateth one law shall be among them or for them that doth or that committeth to wit the sinne through ignorance in Greeke whosoever doth unwillingly Thus the Law promiseth grace in Christ in that it appointeth sacrifices and priests that can have compassion on the ignorant and on them that erre Heb. 5. 2. In this faith David prayeth unto God Ignorances or Unadvised errours who doth understand cleanse thou me from secret sins Ps. 19. 13. Vers. 30. the soule in Chaldee the man with an high hand that is boldly proudly and presumptuously as the Greeke translateth with the hand of pride and Targum Ionathan with pr 〈…〉 or presumption This phrase when it is spoken of good workes meaneth boldnesse courage and magnanimitie in heart and cariage as Israel went out of Egypt with an high hand Num. 33. 3. Exod. 14. 8. but here of evill it meaneth pride and presumption shewing it selfe openly and boldly which Onkelos in Chaldee expoundeth with an uncovered head as being not ashamed of the deed for when men were ashamed they used to cover their heads Ier 14. 4. Of like sort is the high arme in Iob 38. 15. where the Greeke also expoundeth it the arme of the proud and the high or lofty eyes Psal. 18. 28. and 131. 1. reproacheth or blasphemeth which the Greeke and Chaldee translate provoketh to anger It meaneth a reproaching with words as in 2 King 19. 6. 22. and is applied here unto deeds as also in Ezek. 20. 27. yet in this your fathers have reproached or blasphemed me in that they have trespassed a trespasse against me So a presumptuous sinner is counted as a blasphemer of God and hath no sacrifice for his sin but is to be cut off And this word Christ hath respect unto in Luke 12. 10. unto him that blasphemeth against the holy Ghost it shall not bee forgiven that soule in Chaldee that man cut 〈◊〉 in Greeke and Chaldee destroyed which phrase the Apostle useth in Act. 3. 23. shal be destroyed from among the people That word meaneth destruction by the hand of God as in 1 Cor. 10. 10. Heb. 11. 28. So the Hebrew Doctors understand the cutting off mentioned in the Law of Moses which sometime is so explained as in Lev. 17. 10. God saith I will cut him off from among his people But if there were witnesses of the fact the Magistrates punished them either by death or beating see the notes on Deut. 25. 2. Vers. 31. despised the word or contemned 〈◊〉 it at nought as vile dishonoured it Hereupon is that proverbe He that despiseth the word shall be destroyed but he that feareth the commandement shall be rewarded Prov. 13. 13. broken or disanulled frustrated made void it is opposed unto stablishing or confirming This word Christ useth in Mark 7. 9. Full well yee frustrate the commandement of God Vsually it is applied to the breaking of the covenant of God as in Ger. 17. 14. Levit. 15. 44. and often in the Prophets sometime of the Law and commandements Psal. 119. 126. Ezr. 9. 14. Heb. 10. 28. shall utterly be cut off or shall be cut off with cutting off the doubling of the word is for more certainty and speed and as the Hebrew Doctors gather from it in this world and in the world to come See the annotations on Gen. 17. 14. So R. Menachem here saith Although we finde Apostates from God to live more than 50. yeares and that they are not cut off from the 〈◊〉 of this world yet know that their deserts hang upâ—â— them in this world and vengeance shall be taken 〈◊〉 them abundantly in the world to come 〈◊〉 quitie or the iniquitie of it of the soule that is of the person shall be upon it or in it or with 〈◊〉 By iniquitie understanding punishment for iniquitie as in Gen. 19. 15. and as Sinne is for the punishment of sin Lev. 22. 9. Or we may take iniquitie properly as Sol. Iarchi expoundeth it when iniquitie is in him that he repenteth not R. MenacheÌ„ here alleageth an exposition of the ancients that soule shall be cut off and the iniquitie thereof with it as if he should say the iniquity shall cleave unto it after it is cut off to be punished for ever according to that in Esai 66. 24. Their worme shall not die which Ionathan the Chaldee paraphrast expoundeth Their soule shall not die And our Doctors have said It shall be cut off in this world it shal be cut off from the world to come So the Chaldee on Moses which goeth under the name of Ionathan paraphraseth that man shall be destroyed in the world that is to come and shall give account of his sinne at the great day of judgement Verse 32. were in the wildernesse For so saith Chazkuni it was decreed concerning them that they should not come into the land of Canaan In the former commandements of the drinke-offerings and Cake it was written When ye be come into the land c. to teach that they were not to practise them save in the land but the Sabbath was to be kept both within the land and without though it were in the wildernesse and therefore it is written concerning it IN THE WILDERNESSE Verse 34. in ward that is in prison So they dealt with the blasphemer in Lev. 24. 12. it was not declared in Greeke they had not judged or determined Wherefore was it
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
fire were in their hand and they divided themselves into two companies one company went Eastward and another Westward and they searched and went thorow all the court-yard till both companies came to the place where they madâ— the Priests Meat-offering spoken of in Levit. 6. 20. 21. When both sides came thither they said Peace all is peace and they set those that made the Meat-offering to make the same After this order did they every night save the nights of the Sabbath for then they had not fire torches in their hand but searched with the lamps that were lighted there on the evening of the Sabbath Maimony Tom. 3. in Beth habchirah ch 8. no servent wrath any more for transgressing as in former time when servent wrath went out from the Lord Num. 16. 46. See also Num. 8. 19. Vers. 6. I have taken in stead of all the first-born of Israel who otherwise should have ministred unto me see Num 3. 12. and the annotations there a gift for Iehovah or unto Iehovah as the Greeke saith to the Lord the Chaldee before the LORD See Num. 3. 9. 12. and 8. 13 16 19. where they were offered unto the Lord and given unto him and by him given unto Aaron Vers. 7. within the veile not onely the second veile as it is called in Heb. 9. 3. but the first veile within which the Priests went alwayes accomplishing the services Heb. 9. 6. as to burne incense Luk. 1. 9. to trim the lamps Exod. 27. 20 21. to set on the Shew-bread every Sabbath Lev. 24. 8. 9. and the like I have given Hebr. I will givâ— which form of speech noteth a continuance of the gift a service of gift a service freely given you which Sol. Iarchi and Chazkuni explaine thus I have given it unto you by gift that none should say ye are come into it of your selves the stranger any Israelite Levite or whosoever is not of Aarons seed see the notes on Num. 3. 10. Vers. 8. I have given after the office of the Priests and Levites prescribed God here provideth for their maintenance and livelihood which they should have from the people for their service The equitie whereof remaineth perpetuall as the Apostle observeth saying Doe ye not know that they which minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell 1 Cor. 9. 13 14. the charge Hebr. the keeping or observation of mine heave-offerings which the Greeke translateth the keeping of my first-fruits in Chaldee the keeping of my separated things They are said to be a charge or keeping because they were carefully to be taken and used holily as gifts from the Lord. Sol. Iarchi explaineth it which thou must keepe in cleannesse or puritie Therefore they are called holy things and were to be eaten some of them in the holy place and by cleane persons onely a sin v. 9 10 11 c. And in the Hebrew Canons it is said It is unlawfull to defile the heave-offering or first-fruits of the land of Israel like as other holy things or to bring it into the estate of uncleannesse but it is to be eaten being cleane and to be burnt if it be uncleane Maimony tom 3. in Trumoth 6. 12. s. 1. of all the holy things or with all the holy things as Chazkuni here explaineth it see the notes on Num. 5. 9. The Greeke translateth of all things sanctified unto me by the sons of Israel for the anointing that is for the office sake whereunto thou art anointed that as thou art consecrated with the holy oile to attend upon mine holy things Lev. 21. 10 12. so thou shalt have mine holy things to keep and live upon Thus anointing is also used in Lev. 7. 35. This is the anointing of Aaron and the anointing of his sons For this cause the nation of the Iewes was cursed with a curse as having robbed God because they kepâ— backe their tithes and offerings which they should have brought into the store-house that there might have beene meat in the house of God for his ministers Mal. 3. 8 9 10. Vers. 9. of the holy of holies Heb. of the holinesse of holinesses that is of the most holy things which the Greeke translateth of the hallowed or sanctified holy things Some oblations in the Sanctuarie are called holy and by the Hebrew Doctors light holy things some holy of holies that is most holy things of which difference see the annotations on Lev. 6. 17. With these he here beginneth which the Priests onely were to eat and that within the Sanctuarie vers 10. then hee proceedeth to the light holy things which the Priests and their families were to eat within the campe and in ages following within the wals of Ierusalem last of all he speaketh of other gifts which were common and might be eaten by any and in any place verse 14. c. from the fire in Chaldee left or remaining from the fire meaning the fire of the Altar where some part of the most holy things were burned to the Lord. every oblation This may be understood â—s the generall and the Meat-offering Sin-offering c. as the particulars thereof or if it be meant of things different it may be referred to those oblations appointed for the Congregation in Levit. 23. 17 20. Thus Iarchi here explaineth it the Peace-offerings of the congregation And there were no Peace-offerings of the Congregation but onely those mentioned in Levit. 23. as is noted on Lev. 4. 14. and 23. 19. But Chazkuni understandeth it of the two loaves in Levit. 23. 17. and of the Shew-bread saying What oblation is this Wee find afterward the Sin-offering to be expressed and after that the Trespasse-offering which were holy of holies If we understand it of the Burnt offering that was not eaten if of the Peace-offerings they were not holy of holies Behold he speaketh not but of the two loaves Levit. 23. and of the Shew-bread Now both these were most holy and for the Priests onely to eat as is shewed on Lev. 23. 20. and 24. 9. Meat-offering the remainder wherof was most holy for the Priests onely to eat in the holy place by the Law in Lev. 6. 16 17. Sin-offering which the Priests were to eat also in the holy place as in Lev. 6. 26. Trespasse-offering which likewise was most holy and for the Priests onely to eat as the Law sheweth in Lev. 7. 16. which they shall render or shall returne shall restore unto me This may be referred to the sacrifice forementioned and by reason of this word reâ—â—â— or restore and for that the Greeke translateth iâ— whatsoever things they shall render to mee it may in speciall be understood of that ram of atonem 〈…〉 which was given for a Trespasse-offering when 〈◊〉 man restored unto the Lord the thing which hee had robbed according
to the Law in Num. 5. 8 compared with Lev. 6. 2 6. And unto that parâ—â—cular do Iarchi Chazkuni here referre it Nâ—â— that ram was most holy because it was a Trespasse-offring but the thing it selfe which was stollen and restored to the Priest was of the common things as after shall be shewed Vers. 10. In the holy of holies Observe how the Court of the Sanctuarie is here called the holy of holies or most holy place in respect of the Camp of Israel and citie Ierusalem which were holy places for the light holy things as the Passeover Peace-offerings and the like to be eaten in as also in comparison with the great court for the people which was without the Priests court 2 Chron. 4. 9. Ezek. 42. 14. For that which is commonly called the holie of holies or most holy place which was in the Tabernacle after the second veile was not a place to eat in or for any to come into save for the high Priest once in the yeare to make atonement Levit. 16. Hebr. 9. 3. 7. Neither might they eat in the Tabernacle but in the Court and that is here meant as the Law sheweth In the holy place in the court of the Tent of the congregation they shall eat it Levit. 6. 16. And in the court of the Temple there were chambers for such uses Nehem. 13. 5 9. whereupon in Ezek. 42. 13. he speaketh of holy chambers where the Priests that approach unto the LORD shall eat the most holy things there shall they lay the most holy things and the Meat-offering and the Sin-offering and the Trespasse-offering for the place is holy And whereas Ezekiel there prophesieth of the third Temple the Temple of the Gospell which Christ should build at which time the legall Priesthood of Aaron should have an end Heb. 7. these ordinaÌ„ces did signifie besides the Ministers maintenance forespoken of 1 Cor. 9. 13 14. that they which should by Christ be made Priests unto God his Father Rev. 1. 6. as all true Christians are 1 Pet. 2 5 9. should be made partakers of Christ who is both our Meat-offering our Sin Trespasse-offring and feeding on his flesh by faith should be nourished unto life eternall Ioh. 6. 35. 50. 51. coÌ„pared with Heb. 13. 10. 15. every male and not the female for the Priests wives daughters might not eat of the most holythings as they did of the holy and common things v. 11. 13 19. Lev. 6. 18 29. and 7. 6. But now for our partaking of Christ there is neither male nor female for we are all one in Christ Iesus Gal. 3. 28. holy Hebr. holinesse in Greeke holy things shall they be unto thee meaning that onely the Priests and they in their holinesse and cleannesse should eat thereof The blemished Priests might eat but the uncleane might not eat Lev. 21. 21 22. 22. 3 6. The flesh iâ— selfe also must be holy for if any uncleane thing touched it it was burnt and might not be eaten Lev. 7. 19. Vers. 11. And this Here he passeth on to the light holy things which might be eaten by the Priests male female without the Sanctuarie the heave-offering of their gift that is which the Israelites give to the Priest out of their heave-offerings such were as Iarchi also here explaineth the heave-offring of the sacrifice of confession of the peace-offerings and of the Nazirites ram whereof see Lev. 7. 11 12 14. 32 34. Num. 6. 17 20. In Deu. 12. 6. 17. there is meÌ„tioned the heave-offering of your hand w ch is meant of the first-fruits spoken of in Deut. 26. See the annotations on those places the wave-offerings as the breast of the Peace-offerings Levit. 7. 30 31 34. for that was waved as the shoulder was heaved thy daughters understand whiles they remained in their fathers house but being married to strangers they might not eat of the holy things see Levit. 22. 12 13. every cleane person though the Priests slave bought into or borne in his house but no stranger nor hired servant Levit. 22. 10. 11. neither might any uncleane person eat of it Lev. 7. 20 21. Verse 12. All the fat that is as the Chaldee expoundeth it All the best which the Greeke translateth All the first-fruits The fat is often used for that which is good and best of things not of beasts onely but of wheat as Deut. 32. 14. Psal. 81. 17. and 147. 14. and here of oile and wine and so of the land in generall as Gen. 27. 28. and 45. 18. And as after God saith to the Levites in v. 30. wheÌ„ ye have heaved the fat therof so this concerned all the people that they should doe the like They heave not up any but the fairest saith Maimony in Trumoth ch 5. sect 1. See the annotations on Gen. 4. 4. the new oile in Greeke the oile so after of the wine The Law concerning these is repeated in Deut. 18. 4. thus The first-fruits of thy corne of thy new wine and of thy new oyle c. shalt thou give unto him that is unto the Priest Vnder these three all other of like sort are comprehended which the Hebrews explaine thus All mans meat that iâ— kept which groweth out of the earth is bound to pay the Heave-offering or first-fruits And it is a commandement to separate out of it the first-fruits for the Priest Deut. 18. 4. As corne wine and oile are mans meat and grow out of the earth and have owners as it is written THY CORNE so whatsoever is of like sort is bound to pay the heave-offering and likewise the tithes Maimony in Trumoth ch 2. s. 1. See after on v. 21. for the tithes As for the first-fruits w ch the owners brought into the Sanctuarie Deut. 26. the Hebrewes say they were but of seven things only as is noted on Ex. 22. 29. Observe therefore a difference between the first-fruits left for the Priests the first-fruits brought before the Lord there given to the Priest for these were two gifts as after shall be shewed the first-fruits called in Hebrew Reshith that is the first or the beginning after in v. 13. he speaketh of first-fruits called in Hebrew Biccurim of them he saith which they shall bring unto Iehovah to wit into the Sanctuarie according to the Law in Deut. 26. 2. 3 c. of these he saith which they shall give unto Iehovah for they were not bound to bring them out of their place but the Priests came where they were and tooke them These for distinctions sake the Hebrewes call the great heave-offering the other they call the first-fruits So in this place Sol. Iarchi saith the first-fruits of them this is the great heave-offering And of these the Hebrew Canons say The Israelites are not bound to take paines about the Heave-offering and to bring it from the corne-floore to the Citie or from the wildernesse to the inhabited land but the Priests goe out to the corne-floores
and the Israelites give them their portion there And if the Priests come not then he separateth it and leaveth it in the cornestâ—â—re And if there be wilde beasts or cattell that wiâ—â— devoure it there and there be none to keepe it from them our wise-men have ordained that they should then bring it to the citie and be payed of the Priest for the bringing of it For if he separate it and leave it for the beasts be profaneth the name of God Maimony in Trumoth ch 12. sect 17 For the practise of these ordinances see Nehem. 10. 35 39. how the people brought their first-fruits and tithes to the nouse of God which they shall give The Law saith not how much they should give but leaveth it to the peoples liberality Howbeit in Ezek. 45. 13. it is written This is the Heave-offring which ye shall heave up the sixth part of an Ephah of an Homer of wheat c. that was the sixtieth part for an Homer contained ten Ephahs Ezek. 45 11. whereupon the wise-men of Israel ordained that none should give for his first-fruits lesse than the sixtieth part The great Heave-offring hath no set measure by the Law for it is said in Deut. 18. 4. The first fruits of thy corne c. But a man may not separate save according to the measure which our wise-men have set c. And what measure is that A good eye that is a liberall person one of forty and a meane eye one of fifty an evill eye that is a niggard one of sixty And he may not give lesse than one of sixty Maimony in Trumoth ch 3. s. 1 2. The like measure they set for the other First-fruits brought into the Sanctuary Maim in Biccurim or First-fruits ch 2. s. 17. See the notes on Exod. 22. 29. According hereunto is that saying of Ben Syrach give the Lord his honour with a good eye and diminish not the first-fruits of thine hands Ecclus. 35 8. unto Iehovah They were given unto the Lord in that they were given by his appointment to his Priests for their anointing ve s. 8. and service in his Sanctuary therefore they were holy For this cause the Priests were not to receive them after any base or servile manner but as gifts due to the Lord and to them from him and as the Hebrew Canons shew the Israelites were to give them their portion with honour And it was unlawfull for the Priests or Levites to snatch away the heave-offrings or the tithes yea if they did but aske their portion with their mouth it was unlawfull but they were to receive them with honour For at the Lords table they did eat and at his able they did drinke these gifts were the Lords and he did vouchsafe them unto them as it is written I have given unto thee the charge of mine heave-offrings Num. 18. 8. Maimony in Trumoth ch 12. sect 18 c. given unto thee namely for the Priest to eat drink and anoint himselfe with them according to the ordinary use of the creatures The great Heave-offring is given for meat and for drinke and for anointing for anointing is as drinking as it is said And let it enter as water into his inward part and as oile into his bones Psal. 109. 18. And drinking is comprehended under eating that he is to eat that which is wont to be eaten and drinke that which is wont to be drunke and anoint with that which they use to anoint with not with wine or vineger But they anoint with oile that is cleane and burne in lampes that which is uncleane Maim in Trumoth ch 11. sect 1. Who they were that might eat and who might not eat of these Heave-offrings iâ— shewed in Levit. 22. 3 c. Vers. 13. The First-fruits These were another gift which the people brought into the Sanctuary made consession over them to the Lord and then gave them to his Priest whereof see Deut. 26. 〈◊〉 c. These were paid before all other duties before the great Heave-offring fore-mentioned or the tithes after spoken of in vers 21. The Hebrews say When men separate the Heave-offring and the Tithe they are to separate them in order as he separateth the First-fruits spoken of in Deut. 26. first of all and after them the great Heave-offring and after that the first tithe which was given to the Levites vers 21. and after that the second tithe or tithe of the poore whereof fee Deut. 14. 22 23 28 29. Maim in Trumoth ch 3. sect 23. shal eat it in Greek shall eat them Of the cleane person in the Priests house see vers 11. The eating of these first-fruits was to be onely in Ierusalem the holy Citie and whosoever eateth of that gift wherein holinesse is blesseth God who sanctified them with the sanctification of Aaron and commanded them to eat so or sâ— Maim in Biccurim ch 1. sect 2. Vers. 14. devoted thing in Hebr. Cherem of this the Hebrewes say some things were devoted absolutely and such are spoken of here and given to the Priests some things were devoted in speciall unto God or to his Sanctuary and they oâ— the price of them went to the Sanctuary See the Annotations on Lev. ch 27. vers 28. c. shall be thine The use of these is not restrained to the Sanctuary or holy Citie or to the Priests alone but by the Hebrewes these were the Priests due in every place and were common things Maimony in Biccurim ch 1. sect 7. Vers. 15. that openeth the wombe Hebr. every opening of the wombe which the Greeke translateth every thing that openeth every wombe or matrice Hereby the first-borne onely is meant as the Law sheweth in Exo. 13. 2. and such as were males Deut. 15. 19. Exo. 34. 19. redeeming thou shalt redeeme that is thou shalt surely or in any case redeeme the father was to give the Priest to take the redemption money It figured the redemption of Gods people called the Church of the first-borne which are written in Heaven Hebr. 12. 23. who are not redeemed with corruptible things as silver and gold c. but with the precious bloud of Christ 1 Pet. 1. 18 19. So being bought from among men they are the First-fruits unto God and to the Lambe Rev. 14. 4. of the uncleane beast this is translated in Greeke of uncleane beasts as implying all sorts elsewhere the Law mentioneth the Asse it may be for an instance Exod. 13. 13. and 34. 20. But the Hebrews say The uncleane beaâ— spoken of here is the Asse only Maim in Biccurim chap. 12. sect 3. thou shalt redeeme the Asse was to be redeemed with a Lambe or else the owner was to breake the necke of the Asse see the notes on Exod. 13. 13. and 34. 20. The Hebrewes say These two commandements of redeeming it with a Lambe or of breaking the necke of it were of force in every place and at every time and the commandement of redeeming it was before the commandement of
breaking the necke of it The Lambe wherewith it was redeemed was given to the Priest Numb 18 15. The first-borne Asse was unlawfull to be used or made profit of till it were redeemed And if he sold it before it were redeemed the price of it was unlawfull c. Priests and Levites are freed from redeeming the first-borne Asse for it is said in Num. 18. 15. The first-borne of man and she first-borne of the uncleane beast thou shalt redeeme Whosoever was charged to redeem the first-borne of man was likewise for the unclean beast and he that was free froÌ„ the one was free from the other Maim in Biccurim ch 12. See other things noted hereabout on Exod. 34. 20. Vers. 16. Redeemed of him or of them meaning the men fore-spoken of the Greeke translateth the redemption of him and Targum Ionathan addeth for explanation of the son of man from a moneth old Hebr. from the son of a moneth See the Annotations on Lev. 27. 6. the silver of five shekels that is five shekâ—ls of silver This sum was before given for every first-borne Num. 3. 46. 45. twenty gerahs The gerah weighed 16. barley-cornes the shekel of the Sanctuary or holy shekel weighed 320. barley-cornes as is before noted on Levit. 17 25. The Hebrewes hold that this redemption of the son might be either with money or moneyes worth so as it were of moveable goods but not with lands nor with servants nor with bills or writings and if he redeemed his sonne with them he was not redeemed Maim in Biccurim c. 11. sect 6 Now because the tribe of Levi was taken in stead of all the first-borne of Israel Numb 3. therefore they and their seed were freefrom this redemption and so the Hebrew Canons say Priests and Levites are freed from the redemption of their sonnes And further an Israelite that commeth of a woman of Levi is free for the case dependeth not on the father but on the mother as it is said That which openeth the wombe c. Maim ibidem cap. 11. sect 9. Vers. 17. the firstling or the first-borne in Greek the firstlings of cowes c. understand being a male firstling as Exod. 34 19. otherwise it was not sanctified or given to the Priest A firstling which is both male and female hath no holinesse in it at all but it as a female whereto the Priest hath no right Maim in Becoroth ch 2. s. 5. shalt not redeeme thou mayest not give the worth of it or any other for it but the beast it selfe is to be given neither may the owner use or make profit of it or of the â—â—oll or any thing thereon Deut. 15. 19. they are holy and therefore must be hallowed or sanctified to the Lord Exod. 13. 2. The Hebrewes say A man is commanded to sanctifie the first-borne of his cleane beast and to say Behold this is holy All are bound to sanctifie the firstling of a cleane beast both Priests Levites and Israelites although the firstling is the Priests If he have a firstling borne he is to offer the bloud fat on the altar and to eat the rest of the flesh according to the Law of the Firstlings Maim in Bechoroth c. 1. s. 4. 7. a savour of rest that is as the Greeke translateth of sweet smell which the Chaldee explaineth that it may be accepted with favour before the LORD But if it were blemished it might not be offred by the Law Lev. 22. 20 â—1 c. What did they then with their blemished firstlings The Law sheweth in Deut. 15. and the Hebrewes explaine it The firstling oâ— the cleane beast is slaine in the court-yard of the Sanctuary as other light holy things they sprinkle the bloud and burne the fat and the residue of the flesh is eaten by the Priests If the firstling have a blemish whether it be borne with his blemish or a blemish 〈◊〉 on it after it is perfect yet it is the Priests If he 〈◊〉 he may eat it in any place or he may sell it or feed others with it whom he will though it be an keathen for it is a common thing as it is written 〈◊〉 Deut. 15 21 22. And if there be any blemish therein c. thou shalt eat it within thy gates the uncleane and the cleane shall eat it alike as the Roe-bucke and as the Hart and loe that is the Priests goods Maimon in Bechoroth ch 1. sâ—ct 2 3. Vers. 18. as the wave-broast the parts of the Peace-offrings given to the Priests Levit. 7. 34. Set also before on vers 11. Vers. 19. All the heave-offrings the Greeke and Chaldee expound it Every separated thing This conclusion implieth all other holy gifts expressed in other places of the Law though not particulared here And this sheweth Gods bounty to his Priests in allowing them so large meanes of livelihood for their service of him that they might be incouraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doores of Gods Sanctuary or kindle fire on his altar for nought Malac. 1 10. And when the people neglected their dutie in not giving such things as were appointed then was the house of God for saken and the godly governours looked to the redresse hereof Nehem. 13. 10 11 12 c. The Hebrew Doctors write of 24. severall gifts which God bestowed on the Priests with the order and use of them all Foure and twenty gifts were given to the Priests and they are all expressed in the Law and concerning them all was the covenant made with Aaron And whosoever eateth of any gift wherein holinesse is blesseth God who sanctified him with the holinesse of Aaron and commanded him to eat so and so Eight of these gifts the Priests did eat no where but in the Sanctuary within the wall of the Court-yard And fine gifts they did not eat but in Ierusalem within the walâ— of the citie And five gifts were not due unto them by the Law but in the land of Israel only And five gifts were due unto them both within the land aâ— a without the land And one gift was due unto them from the Sanctuary The eight gifts which they did not eat but within the Sanctuary were these 1 The flesh of the Sin-offring whether fowle or beast Levit. 6. 25 26. 2 The flesh of the Trespasse-offring Lev. 7. 1 6. 3 The Peace-offrings of the congregation Levit. 23. 19 20. 4 The remainder of the Omor or Sheafe Levit. 23. 10 c. 5 The remnants of the Meat-offrings of the Israelites Levit 6. 16. 6 The two Loaves Levit. 23. 17. 7 The Shew-bread Levit. 24. 9. 8 The Lepers log of oyle Levit. 14. 10. c. These were not eaten but in the Sanctuary The five which they might not eat but in Ierusalem and before that within the campe of Israel to which Ierusalem afterward was answerable as is noted on Numb 2. 27. were these 1 The
brest and shoulder of the Peace-offrings Levit. 7. 31. 34. 2 The Heave-offring of the sacrifice of confession Levit. 7. 12. 14. 3 The Heave-offring of the Nazirites Ramme Numb 6. 17. 20. 4 The First long of the cleane beast Num. 18. 15. Deut. 15. 19 20. 5 The First-fruits Num. 18. 13. These were not eaten but in Ierusalem The five things due from the land of Israel onely were 1 The Heave-offring or First-fruits Numb 18. 12. 2 The Heave-offring of the Tithe Numb 18. 28. 3 The Cake Numb 15. 20. And these three were holy 4 The First of the Fleece Deut. 18. 4. 5 The field of possession Numb 35. and both of these were common These were not due unto them by the Law save in the Land of Israel The five things due to the Priests in every place were 1 The gifts of the beasts slaine Deut. 18. 3. 2 The redemption of the First-borne son Numb 18. 15. 3 The Firstling of the Asse Exod. 34. 20. Num. 18. 4 The restitution of that which is taken by rapine from a stranger Num. 5. 8. 5 The devoted things Num. 18. 14 These five are common things in all respects Thâ— gift due unto them from the Sanctuary was 1 The skinnes of the Burnt-offrings Levit. 7. 8. And the same Law was for the skinnes of the other most holy things they all were the Priests The gifts which the females had part in as well as the male Priests were five 1 The Heave-offring or first fruits 2 The Heave-offring of the tithe 3. The cake 4 The gifts of the beast Deut. 18. 3. 5. And the first of the fleece Maimony in Biccurim ch 1. sect 1. c. a covenant of salt that is a stable firme and incorruptible covenant So the kingdome over Israel was given to David and to his sonnes by a covenant of salt 2. Chron. 13. 5. and there the Greeke explaineth it an everlasting covena 〈…〉 Vers. 20. Thou shalt have This concerneth not so much Aaron himselfe who died before he came into the Land Numb 20. 28. as his posterity and not them only but all the Levites as alter Moses sheweth in Deut. 18. 1. The Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel inheritance in their land which was divided by lot to the other tribes according as God numbred them when the tribe of Levi was numbred apart Numb 26. 53 55 57 62. Notwithstanding they had cities to dwell in and suburb given from the other tribes Num. 35. and in Ezek. 48. 10. c. an holy oblation out of the spiritual land is given to the Priests and Levites a part or a portion a share among them This word though often it be spoken of a part or portion of land as in Ios. 15. 13. and 19. 9. and 18. 5. c. yet also it is meant of a part in the spoiles or prey as in Numb 31. 36. 1 Sam. 30. 24. And so it seemeth to be intended here of the spoiles gotten by warre of the Canaanites which were of great worth as appeareth by Deut. 2. 35. and 3. 7. and 6. 11. so that Iosua said to some of the people Returne with much riches unto your tents and with very much cattell and with silver and with gold and with brasse and with iron and with very much-raiment c. Ios. 22. 8. yet Levi might have none because the Lord had given him his portion in the holy things and hee was to war another warfare in the Lords Sanctuarie Numb 4. 23. and according to the Apostles doctrine No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2. 4. Oâ— this matter the Hebrews say All the tribe of 〈◊〉 are warned that they have no inheritance in the land of Canaan likewise they are warned that they take no part of the spoile at the time when they conquer the cities Deut. 18. 1. And a sonne of Levi that taketh a part of the spoile is to be beaten and if he have received an inheritance in the land they are to taken away from him It seemeth unto me that these things are not spoken but of the land which was promised by covenant to Abraham Isaak and Iakob c. But all other lands which any of the Kings of Israel should subdue the Priests and Levites were for those lands and the spoiles of them like all other Israelites And why had Levi no right of inheritance in the land of Israel and spoiles thereof with his brethren Because he was separated to serve the LORD and to 〈◊〉 ster unto him and to teach his right wayes and his just judgements unto many as Deut. 33. 10. Therefore were they separated from the wayes of the world they wage not war like other Israelites neither have they inheritance c. but they are the Lords power 〈…〉 written Blesse Lord his power Deut. 33. 11. and the blessed God himselfe is their reward as he saith I am thy part and thine inheritance Maimonytom 3. Treat of the Release and Iubilee ch 13. sect 10 11 12. So in Ezek. 44. 28. God saith of the Priests yee shall give them no possession in Israel I am their possession 1 I am thy part both by the gâ—ts fore-appointed as is said in Deut. 18. 1. the Fire-offrings of Iehovah and his inheritance shall they eat and by other blessings wherewith he would abundantly recompence their worldly want administring unto them his heavenly graces Hereupon the godly testified their faith and hope in God by these and such like speeches God is my part for 〈…〉 Psal. 73. 26. Thou art my part in the land of the living Psal. 1. 42. 6. Iehovah is my part saith my 〈…〉 therefore will I hope in him Lament 3. 24. 〈…〉 at thy word 〈◊〉 that findeth great spoile Psalm 119. 162. Vers. 21. And to the sonnes of Levi Now followeth the Law concerning the Levites who were joyned to the Priests in service and so in provision for their maintenance And this word And Châ—zkuni her 〈…〉 teth as an addition to that which went before saying that the covenant of salt for ever was to the Levites also all the tenth or all the tithes This is the first tithe which the Israelites payed to the Levites after which they separated a second tithe which they themselves did eat before the Lord the first yeare and the second and every third yeare gave it to the Levites and poore whereof see Deut. 14. 22 23. c. Touching this the Hebrewes say that the Israelites After they had separated the great Heave-offring or First-fruits spoken of in Numb 18. 12. they separated one of ten out of that which remained and this is called the first tithe and it is that which is spoken of in Numb 18. 24. and this tithe was for the males and females of the Levites They pay no tithe but of the choice or best
as it is said in Numb 18. 30. When ye have heaved the fat thereof c. as the tithes which the Levites separate is to be of the fat thereof so the tithe which the Israelites separate from the floore or wine-presse is to be of the fat They pay not the tithe but by measure or by weight or by number He that separateth this tithe blesseth God first as they use to blesse for other commandements so he blesseth for the second tithe and for the poore mens tithe and for the tithe of the tithe hee blesseth for every one severally Maim tom 3. Treat of Tithes chap. 1. sect 1. 13 14 16. Vers. 22. not come nigh any more to serve in the Tabernacle as they did in the rebellion of Korah Num. 16. to beare sinne that is lest they suffer the punishment for their sinne So in vers 23. beare their iniquity as in v. 1. to die or and die see the notes on Gen. 2. 3. this sheweth the punishment to be death the Greeke translateth it deadly or death-bringing sinne Vers. 23. beare their iniquity that is beare the punishment of their owne iniquity if they transgresse and of the peoples if they suffer them to transgresse Thus Sol. Iarchi expoundeth it They the Levites shall beare the iniquity of the Israelites for it is their duty to warne strangers from comming neere unto them Vers. 24. Heave up in Greeke and Chaldee separate unto the Lord so in vers 26. This sheweth the tithes to be an oblation to the Lord and a signe of the Israelites homage subjection and thankfulnesse unto him for his blessings And upon this ground the Apostle proveth Melchisedek to be a greater Priest than Abraham or Aaron because Abraham and all the Levites Priests in his Ioynes payed tithes to Melchisedek Gen. 14. Heb. 7. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoiles Heb. 7. 4. Vers. 26. the tithe of the tithe or a tenth part of the tenth Vers. 27. as the fulnesse or as the plenty that is the plentifull increase or the full that is ripe liquour the Greeke translateth it as the separated thing Sol. Iarchi saith Fulnesse meaneth the ripe fruit which is full See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit From hence the Hebrewes gather that seeing the Levites first tithes out of which they payed the Priests tithes were as the corne of the floore and liquour of the presse therefore they were as common things The first tithe is lawfull to be 〈◊〉 by Israelites and lawfull to be eaten in uncleannesse for there is in it no holinesse at all and wheresoever holinesse or redemption of the tithe is spoken of as in Levit 27. it is not meant but of the second 〈…〉 they count the first tithes as common things because it is said And your heave-offring shall be reckoned unto you as the corn of the floore c. as the floore and wine-presse are common for every thing so the first tithe out of which the heave-offring is taken is common for every thing Maimony 〈◊〉 of Tithe chap. 1. s. 2. This is to be understood after the Levites had separated the tenth of the tithe then the rest should be common like the corne of the floore as is explained in vers 30. Vers. 28. Thus you also or So you also you Levites as well as the other Israelites though you have no inheritance in the land yet shall you honour the Lord with an heave-offring out of your first tithe and it shall be reckoned or imputed unto you as if you had lands and possessions and offred tithes out of them to Aaron and so to his posteritie the Priests as was observed in the ages following as it is written And the Priest the sonne of Aaron shall be with the Levites when the Levites take tithes and the Levites shall bring up the tithe of the tithe unto the house of our God to the chambers into the treasure-house Nehem. 10. 38. Thus also are we to understand the Apostle when he saith that the Priests the sonnes of Levi who receive the office of Priest-hood have a commandement to take tithes of the people according to the Law c. Heb. 7. 5. that the Levites tooke them of the people immediately and the Priest mediately in taking the tithe of the tithe from the Levites as this place sheweth compared with Nehem. 10. 37 38. Vers. 29. Out of all your gifts This is more generall and seemeth to imply besides the tenth of their tithe the tenth also of other things as of their owne ground the suburbs and fields which were given to the Levites Num. 35. 4. So Chazkunt here saith Out of all your gifts yee shall heave up to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities they were bound to give unto the Priests c. And it is proportionable that as God was to be honoured with the tithes of other mens lands so of the Levites that they also hereby might signifie their homage and thankfulnesse to God Yea the Hebrews bring the Priests themselves also under this dutie saying Levites and Priests doe separate the first tithe for to separate out of it the heave-offring of the tithe And so the Priests doe separate the other heave-offrings the tithe for themselves that the Priests may receive of all Lest they should eat their fruits untithed the Scripture saith Thus you also shall heave up Numb 18. 28. which we have heard expounded thus YOV these are the Levites ALSO YOV this implieth the Priests Maim Treat of Tithe ch 1. sect 3. the fat that is as the Chaldee expoundeth the best or fairest in Greeke the first-fruits see before on vers 12. 21. So Chazkuni here saith Of all the best and of all the fairest thereof yee shall separate out of it the hallowed part thereof that it may be an heave-offering Vers. 30. the revenue in Greeke the fruit of the threshing-floore This word revenue as the Hebrewes distinguish it is corne after it is cared and after it is threshed and fanned it is called dagan corne Maimony tom 1. in Beracoth ch 3. sect 1. Vers. 31. in every place Sol. Iarchi explaineth it though it be in the place of buriall and that was an uncleane place The first tithes therfore which were paid to the Leviâ—es might be eaten by them as common things in every place but the second tithe which the owners separated after the first and did eat themselves might not be eaten every where but before the Lord only that is within the citie of Ierusalem after the Temple was built therein See Deut. 14. 22 23. c. your house that is your houshold as the Chaldee translateth it the men of your house a reward or wages and so your due for your service so the Apostle speaking of the honour due to the Ministers
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
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â—1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before â—ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â—3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
fruitfull Uine Gen. 49. 22. Vers. 35. Shuthelah in Greeke Southala Becher this some thinke to be he which is called Bered in 1 Chron. 7. 20. Tahan or Tachan in Greeke Tanach by transposition of letters Vers. 36. Eran in 1 Chron. 7. 26. called Edan or Laadan so the Greeke here writeth him Eden for the likenesse of the Hebrew letters whereof see the Annotations on Gen. 4. 18. and Num. 2. 14. Of this Eran or Edan came Iosua the sonne of Nun 1 Chro. 7. 26 27. And here Ephraims sonnes sonne is head of a familie as was before in Iudahs tribe vers 21. Vers. 37. 32 thousand c. he had before 40 thousand Num. 2. 19. so eight thousand of this tribe are now diminished Vers. 38. Bela in Greeke Bale he was Benjamins first-borne 1 Chron. 8. 1. Ashbel called Iediael 1 Chron. 7. 6. Benjamins second sonne 1 Chron. 8. 1. The Greeke here writeth him Asâ—ber or as some copies have it Asubel Abiram or Achiram in Greeke Acheiran elsewhere he is named Aechi Gen. 46. 22. and Achrah the 〈◊〉 sonne of Benjamin 1 Chron. 8. 1. Vers. 39. Shephupham in Greeke Sophaâ— in 1 Chron. 7. 12. he is called Sâ—uppim in Gen. 46. 22. Muppim Hupham otherwise Huppim Gen. 46. 22. 1 Chron. 7. 12. Vers. 40. Ard in Greeke Ader so in 1 Chro. 8. 3. the Hebrew writeth him Adar the familie understand as the Greeke also supplieth of Ard the familie of the Ardites Here Benjamin hath but seven families who in Gen. 46. 21. had ten Vers. 41. 45 thousand c. hee had before but 35 thousand and 400. Num. 2. 23. now his number is increased ten thousand and two hundred that though his families were diminished yet hee had the greatest increase of men of warre amongst all the tribes save Manasseh and Aser Vers. 42. Shuham or Shucham called by transplacing of letters Hushim or Chushim in Gen. 46. 23. in Greeke Same Vers. 43. 64 thousand c. of one familie of Dan there sprang so many thousand men that none of all the tribes save Iudah have the like multitude and he is increased 17 hundred men moe than at the former numbring Num. 2. 26. Vers. 44. Iimnah in Greeke Iamein 〈◊〉 in Greeke Iâ—sovi Betweene these there was another called Iisvah Gen. 46. 17. whose familie here omitted seemeth to be perished Vers. 45. Cheber or Heber in Greeke Cheber of his posteritie see 1 Chron. 7. 32. Here Asers sonnes sonnes are also heads of families as were before in Iudah and Ephraim vers 21. and 36. Vers 46. Serah or Serach in Greeke Sara mentioned also in Gen. 46. 17. 1 Chron. 7. 30. Vers. 47. 53 thousand c. when before 〈◊〉 had but 45 thousand and five hundred Num. 2. 28. that his increase in the wildernesse was elevâ—â— thousand and nine hundred men of warre none but Manasseh was before him Vers. 48. Naphtali in Greeke Naphthal 〈…〉 Iachzeel in Greeke Asiel The foure families of Napthtali continue as in Gen. 46. 24. Vers. 50. 45 thousand c. wheras before he had been 53 thousand and 4 hundred Num. 2. 30. so that eight thousand fewer are at the last than at the first Vers. 51. and a thousand c. The number of all at the former count was 600 thousand and three thousand and 550 Num. 2. 32. so that now in the whole summe the host of Israel is decreased in their 38 yeares traveil eighteene hundred and twentie men exempting the Levites which were numbred apart Wherein Gods worke for them all in generall and for the tribes and families in particular is to be regarded When they were under bondage and affliction in Egypt they multiplied like fish and filled the land Exod. 1. for outward persecution increaseth the Church and lesseneth it not but when they were come out from that iron furnace and carried of God as on Eagles wings thorow the wildernesse in safetie they so provoked him by their murmurings rebellions and idolatries that he consumed their dayes in vanity and their yeares in hastie terrour Psal. 78. 17. 33. And though amongst other blessings God give them his lawes to direct them Exod. 20. c. and his good spirit to instruct them Neh. 9. 20. and led them like a flock by the hand of Moses and Aaron Psal. 77. 21. yet learned they not obedience but mount Sinai gendred to bondage Gal. 4. 24. and the Law wrought wrath Rom. 4. 15. and Moses their Law-giver could not bring them into the promised land but left that unto his successor Iesus the son of Nun who figured Iesus the Sonne of God by whom commeth grace and truth and the inheritance of the Kingdome of heaven Deut. 31. 2. 7. 14. Ioh. 1. 17. Rom. 6. 23. The speciall hand of God touching the tribes and the mothers that bare them and the families and persons that proceeded of them may thus be viewed Seven of the twelve tribes did increase in multitude as they travelled besides the tribe of Levi which also was a thousand at the last numbring moe than at the first ver 62. 1 Iudah increased 1900. 2 Issachar 9900. 3 Zabulon 3100. 4 Manasseh 20500. 5 Benjamin 10200. 6 Dan 1700. 7 Aser 11900. The summe of all increased was nine and fiftie thousand and two hundred besides the thousand Levites Notwithstanding the decrease of the five 〈◊〉 was more for 1 Reuben decreased 2770. 2 Simeon 37100. 3 Gad 5150. 4 Ephraim 8000. 5 Naphtali 8000. So the summe of all that were diminished was one and sixtie thousand and twentie men Observe also the worke of God in respect of Iakobs wives the foure mothers of the tribes Leah R 〈…〉 el Zilpah and Bilhah whom the holy Ghost mentioneth in Gen. 46. 15. 18 19. 25. 1 Leah was multiplied in Iudah 1900. in Issachar 9900. in Zabulon 3100. So the fruit of Leahs body increased in the wildernesse fourteene thousand and nine hundred besides the thousand of Levi. 2 Rachel was multiplied in Manasseh 20500. in Benjamin 10200. So Rachels increase was thirtie thousand and seven hundred 3 Zilphah Leahs handmaid increased in her son Aser eleven thousand and nine hundred 4 Bilhah Rachels handmaid was multiplied in her son Dan seventeene hundred Thus God unparted his blessing among them all but chiefly to Rachel whom Iakob loved for her increase was more than of all the other three They were likewise all of them partakers of his chastisements in their posteritie for 1 Leah was diminished in Reuben 2770. in Simeon 37100. so the lost of her increase in the wildernesse nine and thirtie thousand eight hundred and seventie men 2 Rachel was diminished in Ephraim 8000. 3 Zilphah lost in Gad her sonne five thousand one hundred and fiftie 4 Bilhah lost in Naphtali eight thousand men So the farre greatest losse was Leahs who now might weepe for her children because they were not as long after befell unto Rachel Mat. 2. 18. Againe as the twelve tribes camped in foure quarters about the
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
in Christ in every place as he did at Ierusalem Malac. 1. 11. and at all times as he did at the solemne Feasts of Israel The renewing of the Moone which borroweth her light of the Sunne might figure the renewing of the Church said to be faire as the Moon Song 6. 10. by Christ the Sunne of righteousnesse Mal. 4. 2. whiles her light and joy is by him increased and continued as it is written Thy Sunne shall no more goe downe neither shall thy Moone withdraw it selfe for the LORD shall bee thine everlasting light and the daies of thy mourning shall be ended Esay 60. 20. And Ezekiel prophesying of the daies of Christ saith of the gate of the inner Court of the Sanctuary that looketh toward the East which should be shut the six working daies that in the Sabbath and in the day of the New-moone it should be opened Ezek. 46. 1. The Hebrewes say As the beginnings of the moneths are sanctified and renued in this world so shall Israel be sanctified and renued in time to come Pirke R. Eliezer per. 51. two bullockes The service at the New-moone was much more than in the Sabbath for that was but two lambes vers 9. but this at the New-moone is two bullockes one-ramme and seven lambes all Burnt-offerings and one goat-bucke for a Sin-offering vers 11. 15. These sacrifices were offered beside the daily Burnt-offering and after the sâ—me but Ezekiel foretelleth a lessening of this service speaking but of one bullocke six lambes and a ramme which the Prince should offer Ezek. 46. 6. Vers. 12. three tenth parts of an Ephah or Bushell as in vers 5. that is three Omers The like quantitie was prescribed in Numb 15. 9. and so two Omers for a ramme Num. 15. 6. But in Ezek. 46. 7. the Meat-offering is increased an Ephah for a bullocke and an Ephah for a ramme and for the lambs according as his hand shall attaine unto See before on vers 9. Vers. 13. a severall tenth part Hebr. a tenth part a tenth part that is for every one a tenth part or as Moses explaineth it in Numb 29. 4. one tenth part for one lambe So after in vers 21. and 29. and chap. 29. vers 10. 15. with oyle with the fourth part of an Hin of beaten oyle as was declared in vers 5. But when there was an Ephah of flower for a Meat-offering there was an Hin of oyle to an Ephah Ezek. 46. 5. 7. 11. Vers. 15. for a Sin-offering in Greeke for sin this was to make atonement for them vers 22. the law for sin-offerings was given in Levit. 4. And whereas some Sinne-offerings were eaten by the Priests and othersome whose bloud was carried into the Holy place were not eaten but burnt without the campe Levit. 6. 26. 30. of this the Hebrewes say The offering or doing of the Sin-offerings at the beginnings of the moneths and at the solemne feasts is like the offering of the Sin-offering that is eaten Maimony in Tamidin chap. 7. sect 2. Vers. 16. the first moneth called of the Hebrewes Abib and Nisan it answereth in part to that which we call March see the notes on Exod. 12. 2. and Levit. 23. 5. Vers. 17. the feast of unleavened cakes as is expressed in Levit. 23. 6. The Passeover was a figure of Christ our Passeover to be sacrificed for us the unleavened cakes signified sincerity and truth with which we should keepe the feast 1 Cor. 5. 7 8. See the Annotations on Exod. 12. 15. Vers. 18. any servile worke Hebr. any worke of service it meaneth any worke save about that which men should eat that only was to be done of them Exod. 12. 16. See the notes there and on Levit. 23. 7. Vers. 19. two bullockes c. the same sacrifices and so many as were offered at the New-moones vers 11. The Meat and Drinke-offerings also were the same vers 12 13. 20 21. But Ezekiel prophesieth of a change how at the Passeover on the fourteenth day the Prince should prepare for himselfe and for all the people of the land a bullocke for a Sin-offering And the seven daies of the feast of unleavened cakes he should prepare a Burnt-offering to the LORD seven bullockes and seven rammes perfect daily the seven daies and for a Sin-offering a goat-bucke of the goats daily The Meat-offerings also should be increased an Ephah for a bullocke and an Ephah for a ramme and an Hin of oyle for an Ephah Ezek. 45. 22 23 24. Vers. 22. a Sin-offering of it the Hebrewes say it was eaten in the second day of the Passeover which was the sixteenth day of the first moneth Nisan Maim in Tamidin chap. 7. sect 3. See before on vers 15. Vers. 23. Beside the Burnt-offering the daily sacrifice appointed in vers 3. unto which these sacrifices forementioned were added And beside all these there was the Lambe for a Burnt-offering which was sacrificed with the wave Sheafe or Omer as was commanded in Levit. 23. 10. 13. Vers. 25. the seventh day which was the last day of the feast of unleavened cakes and in this day it is said there should be a feast to Iehovah Exod. 13. 6. called here a convocation of holinesse or holy assembly So in Exod. 12. 16. and Lev. 23. 8. Vers. 26. day of the First-fruits called Pentecost Act. 2. 1. the feast of harvest Exod. 23. 16. the feast of Weekes of the first-fruits of wheat-harvest Exod. 34. 22. a new Meat-offering called so in respect of the former offered at the Passeover the law for this was given in Levit. 23 16. after your weekes after the seven weekes or fifty daies which the Israelites were commanded to number unto them from the Passeover Levit. 23. 15 16. The Hebrew which usually signifieth in your weeks is here to be interpreted after See the Annotations on Exod. 2. 23. Vers. 27. two bullockes these and the rest following are here added to the Feast over and beside those seven lambes one bullocke and two rammes which were offered with the first-fruits Levit. 23. 18. as is shewed in the Annotations there and beside the continuall Burnt-offering or daily sacrifice as after followeth in vers 31. Vers. 31. and their drinke-offerings This seemeth to be referred not only to the former yee shall make them ready but also to the latter they shall be perfect that as the beasts flower and oyle were to be perfect unblemished sound and sweet so the wine for drinke-offerings should likewise be perfect as hee called it strong wine in vers 7. not dead soure mixed with dregs or lees or otherwise corrupted See the Annotations on Gen. 4. 4. CHAP. XXIX 1 The offerings at the feast of Trumpets on the first day of the seventh moneth 7 at the day of afflicting their soules which was the tenth day of the seventh moneth 12 and on the eight daies of the feast of Tabernacles which began on the fifteenth day of the seventh moneth ANd in the seventh moneth in
his owne matters is yet observed to have beene often angry for the Lords cause as is noted on Num. 12. 3. And he was wroth with the officers because upon them lay the charge to direct and governe the people in the wayes of God Compare Acts 20. 28. 〈◊〉 Pet. 5. 2 3. Rev. 2. 1 5. c. the battell of the warre the battell-ray or host of the warre the first word signifieth warfare as it is orderly set in array the second meaneth the warre fight or combat with the enemie Vers. 16. the word of Balaam the doctrine of Balaam as Rev. 2. 14. or as the Chaldee expoundeth it the counsell of Balaam having reference to that counsell intimated Num. 24. 14. a cause to commit or an occasion to commit Heb. to give atrespasse by fornication and idolatrie Num. 25. 1 2 3. The Greeke translateth to revolt and to despise the word of the Lord. the matter Heb. the word in Greeke because of Phogor see Num. 25. 3. 18. Vers. 17. knowne man by lying with a male the latter explaineth the former which sometime is used alone in the same meaning as in Gen. 4. 1. Luke 1. 34. After it is said knowne the lying with a male the like phrases are in Iudg. 21. 11 12. Vers. 19. seven dayes for so long did the pollution by the dead continue Num. 19. 11. any soule that is any person purifie with the water of separation vers 23. the law whereof was given in Num. 19. your captivitie that is your captives or prisoners as in vers 12. The Iewes hold that the heathens are not polluted by the dead or with other like legall uncleannesse as is noted on Num. 19. 14. But in this case when heathens are captived by Israelites and so become their lawfull possession they are uncleane and to be purified by proportion from the law in Gen. 17. 12 13. Wherupon Iarchi here saith Your selves and your captivity not that heathens doe receive uncleannesse and need to be sprinkled but as you the children of the covenant so your captives also which come into the covenant and are uncleane have need to be sprinkled and in the seventh day according to the law in Num. 19. 19. the signification whereof is shewed there Vers. 20. every garment or every cloth the word implieth not onely garments for mans body but cloathes for other use as in Num. 4. 6 7 8. instrument or vessell of skin whatsoever is made of the skin of any beast so after every instrument or vessell of wood worke of goats haire that is thing made of goats haire the word haire may here be understood as in Exod. 25. 4. some adde of goats skins it may also meane any other part as Sol. Iarchi here saith it implieth any instrument of the hornes and of the hoofes and of the bones Vers. 21. which went that is which had gone Hebr. which came wherefore it may also bee Englished which came from the battell so the Greeke here translateth it and so the Hebrew word which usually signifieth to is by the holy Ghost in Greeke translated from or out of as in Rom. 11. 26. from Esay 59. 20. See the like noted on Gen. 36. 6. the ordinance or the statute of the law which the Greeke calleth Dicaioma that is the just ordinance or righteous statute of the law The same word Paul useth in Rom. 2. 26. if the uncircumcision that is the uncircumcised Gentile keepe the ordinances or righteous statutes of the Law and in Rom. 8. 4. that the ordinance the righteous statute of the Law might be fulfilled in us So in Hebr. 9. 1. ordinances of divine service Here Eleazar the Priest declareth to the people the Law which God had commanded Moses as it was generally the dutie of Priests and Levites to teach Iakob Gods judgements and Israel his Law Deut. 33. 8. 10. Hag. 2. 11 12. Mal. 2. 7. Moreover the heiffer with whose ashes the purifying water was prepared was expresly given to Eleazar Num. 19. 3. c. Vers. 23. that goeth thorow the fire that is will or may abide the fire and not be consumed therewith Or that commeth in the fire and it shall be or that it may be cleane water of separation in Greeke water of purification the water mentioned in Num. 19. 9. which was to bee sprinkled upon the vessels with hyssop Num. 19. 18. after they had passed thorow the fire goeth not thorow the fire that will not abide the fire or commeth not in the fire This latter some of the Hebrew Expositors as Iarchi and Targum Ionathan doe follow and understand by things that come in the fire such vessels and instruments as are used at the fire kettles spits and the like and by things that come not in the fire they understand cups platters and such like But the former seemeth best thorow the water to bee washed therewith and not sprinkled onely with that water of separation Num. 19. By this passing thorow fire and water the vessels had a legall purification from their ceremoniall uncleannesse to signifie that the creatures are sanctified unto our use by the word of God and prayer 1 Tim. 4. 4 5. And sometime by vessels the Scripture signifieth men and by their passing thorow fire and water their cleansing from corruption by afflictions and through the grace and spirit of Christ as I will gather you into the middest of Ierusalem as they gather silver and brasse and iron and lead and tinne into the middest of the furnace to blow the fire upon it to melt it so will I gather you in mine anger c. Ezek. 22. 19 â—2 And in a great house there are not onely vessels of gold and silver but also of wood and of earth and some to honour and some to dishonour If a man therefore purge himselfe from these he shall be a vessell unto honour sanctified and meet for the masters use c. 2 Tim. 2. 20 21. Againe Thou hast tried us as silver is txied c. wee went thorow fire and thorow water Psal. 66. 10 12. See also Zach. 13. 9. Mal. 3. 3. Vers. 26. the summe Hebr. the head that is the summe or count as the Greeke and Chaldee expound it see Num. 1. 2. So after in vers 49. Vers. 27. into two parts or into halfes Hebr. divide or halfe the bootie The warre and victory being the Lords hee divideth the prey at his pleasure halfe to the 12 thousand souldiers and halfe to the congregation who went not out to warre So David made it an ordinance in Israel As his part is that goeth downe to the battell so shall his part be that tarrieth by the stuffe they shall part alike 1. Sam. 30. 24 25. And to the warriers of the two tribes and the halfe that fought against the Canaanites Iosua said Divide the spoile of your enemies with your brethren Ios. 22. 8. Vers. 28. And levie or And heave up which the Greeke and Chaldee translate And separate a
c. Hereupon the Rabbins call this booke Sepher Thocbechoth that is the booke of Rebukes Iordan Hebr. Iarden a River springing out of mount Lebanon in the north end of Canaan running along the Countrey Of it and the mysterie thereof see Num. 34. 12. Ioshua 3. the plaine to wit of Moabs land as vers 5. see Num. 22. 1. There Moses spake these things and died Deut. 34. 5. The Chaldee saith Moses rebuked them because they had provoked God in the plaine the red sea so both Greeke and Chaldee doe translate it adding the word sea others keepe the Hebrew name Suph which signifieth flags such as grow by the sea and rivers sides Exod. 2. 3. and so expound it not of the Sea Suph called the Red Sea but of a flaggie place by the sides of Iordan inwards the wildernesse of Arabia So in Num. 21. 14. Pharan or Paran a wildernesse south-ward from the place where Moses now was thorow which Israel had passed Num. 13. 1. in it was a mountaine so named Deut. 33. 2. The Chaldee here addeth in Pharan where they mur 〈…〉 against the Manna Tophel this is thought to be atowne called afterwards Pella which was northward from where Moses now spake Laban in Greek Lobon of others Lybias a Citie lying from them northwest Hazeroth by interpretation Court-yards and so the Greeke expounds it a place lying eastward Of Hazeroth we read also in Numb 11. 35. and 13. 1. Vnto it the Chaldee here referreth it saying In Hazereth where they provoked God for flesh Diza 〈…〉 a region wherein was the Citie Mezahab as some suppose Zahab signifies gold and so the Greeke here translateth by the Gold-mines The Chaldee referres it to the golden Calfe which they made All these are limits of the place where Moses gave this Deuteronomie which was without the holy Land and river Iordan wherein 〈…〉 tisme was administred Matth. 3. environed with places which in name and situation signified 〈◊〉 and teach us the use of this Law which is in afflict the soule by shewing it sin and to pre 〈…〉 for Christ who by faith bringeth us to 〈◊〉 〈◊〉 in the heavenly Canaan Hebr. 4. 1 2 3. c. Verse 2. Eleven daies journey so the Chaldee expounds it adding also the word journey Some of the Hebrews thinke that in eleven daies all things in this Booke of Deuteronomie were by Moses rehearsed Neither could it bee any long time seeing Moses began the first day of the eleventh 〈◊〉 ver 3. and having ended all things in this booke died and was mourned for thirty daies Deut. 34. 8. Then Iosua sendeth spies to view the land Ios. 2. leadeth the people thorow Iordan Ios. 3. circumciseth them and after keepeth the Passeover the foureteenth day of the first moneth Ios. 5. Horeb called also Sinai the mount where the law was given see Exod. 3. 1. mount Seir the mountainy countrey of Seir wherein the Edomites dwelt Gen. 36. 8 9. Kadesh barnea the southerne border of the land of Canaan Num. 34. 4. Though the way was so short yet Israel for their sinnes wandred forty yeares in the wildernesse as God had threatned Num. 14. 33 34. in which time all the fathers died Verse 3. Fortieth yeare of Israels comming out of Egypt In the first moneth of this yeare Marie Moses sister died Num. 20. 1. in the first day of the fifth moneth thereof Aaron his brother died Num. 33. 38. and now at the end of the yeare Moses himselfe dieth when he had repeated the Law and renewed the Covenant between God and his people Israel Vers. 4. Sihon the storie hereof see in Num. 21. and after in Deut. 2. 26. c. The slaughter of Sihon and Og was an encouragement to Israel for their after warres and an argument to move them unto thankfull obedience to the Law now repeated in Astaroth in Edrei hee dwelt in Astaroth and was smitten in Edrei where the battell was fought Num. 21. 33. or as the Greeke translateth it he dwelt in Astaroth and in Edrei for they were both Cities in Ogs land Ios. 13. 31. and Og is said to have reigned in Astaroth and Edrei Ios. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim Verse 5. began or willingly tooke upon him for the word implieth willingnes and contentednes see Gen. 18. 27. So all Ministers should feed their flocks willingly and of a ready minde 1 Pet. 5. 2. And Moses began to declare that is he declared as Iesus began to say unto his Disciples Luk. 12. 1. that is he said unto them Mat. 16. 6. and his disciples began to plucke the eares of corne Mat. 12. 1. that is they plucked Luk. 6. 1. to declare or to make plaine clearely manifest to the understanding of the people as in Habak 2. 2. a thing is said to be made plaine in writing that hee may run that readeth it Verse 6. dwelt or sitten that is continued much They came to that mount in the third moneth after their departure out of Egypt Exod. 19. 1 2. and removed frō the mount the 20 of the second moneth in the second yere Num. 10. 11 12. so they remained there almost a whole yeer where they received the Law or Old Testament and had made a Tabernacle for God to dwell among them from thence God calleth them by word and signe the cloud removing Num. 10. 11. 13. 33. to journey towards Canaan the land promised to Abraham the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under but for a time till they be fitted and brought unto Christ see Gal. 3. 16 17 18. and 4. 1. 5. Heb. 3. 18 19. and 4. 6. 11. Verse 7. Amorite put for Amorites as the Greeke translateth whose neighbours were the Canaanites Pherezites and other Nations promised to be their possession Exod. 23. 23 28 31. side or sea Port which was their westerne border Num. 34. 6. Lebanon which was a mount on the north part of the Land Euphrates in Hebrew Phrath which was their easterne bound in the utmost extent without Iordan And so far Salomon reigned 1 King 4. 21. Of this Euphrates see the notes on Gen. 2. 14. Vers. 8. I have given or I give which implieth both Israels right unto that land Levit. 25. 23. Iudg. 11. 23 24. and their assured victorie over the inhabitants Exod. 23. 27 31. Both these proceeding from the gracious gift of God as eternall life shadowed by this land is also the gift of God through Iesus Christ our Lord Rom. 6. 23. Seed that is children or posterity see the notes on Gen. 13. 15. Vers. 9. I said Moses was occasioned unto this motion not onely by the conscience of his owne inability here mentioned but by the counsell of Iethro and commandement of the Lord Exod. 18. 14 18 19 21 23. Thus the people were furnished with all helpes for their orderly and peaceable travels Vers. 10. As the Starres so the
and 3. 24. Heb. 2. 14 15. Iohn 8. 32 34 35 36. Vers. 14. Furnishing thou shalt furnish him that it in any case furnish him and that liberally or adorne him as with a chaine from whence the similitude is here taken that as crownes and chaines were signes of honour and dignity Dan. 5. 29. so the Master should honourably reward his brother for his service and not turne him out as a vagabond He was sold for extreme poverty Exod. 22. 3. Levit. 25. 39. and if hee should bee turned away emptie he might either be forced to returne into servitude from which God would free his people because they were his servants Levit. 25. 42 55 or be driven to steale Prov. 30. 9. or to beg or live in misery thy floore thy corne by these three flesh bread and wine he was sufficiently provided for his present livelihood and that of the best thy God hath blessed thee so implying other things besides those forementioned and giving a reason of this precept from the blessing of God upon the Master which also often commeth by meanes of the servants diligent and faithfull service who therfore ought not to be sent away empty Gen. 30. 27 30. and 31. 6 38 40 42. For the quantitie the Law appointeth not how much the master should give his servant at his departure the Hebrewes gather from Exod. 21. 32. that he might not give him lesse than the worth of thirty 〈◊〉 whether it were of one kinde of the things for emoâ—tioned or of many Maim treat of servants c. 3. s. 14. Vers. 16. thine house that is thine houshold wife children servants as the Chaldee saith the men of thine house he is well is well used and to his contentment What the Hebrewes gather from these words is noted on Levit. 25. 40. Vers. 17. thou shalt take an aule this was to be done by the knowledge of the Magistrates also Exod. 21. 6. see the annotations there in his care and in the doore so fastning his care to the doore as the Greeke version here explaineth it to signifie that hee yeelded himselfe as a perpetuall servant in his masters house a servant for ever that is till the yeare of jubilee or all the daies of his Masters life see the notes on Exod. 21. 6. thou shalt doe likewise to furnish her liberally when she goeth out of thy service as vers 14. and as some thinke to bore her care for a perpetuall servant if she will not goe out free at the end of six yeeres But the Hebrews understand it of the former onely and hold that a woman was not to bee bored in the care Maim in Servants ch 3. s. 13. Of maid-servants see the Law in Exod. 21. 7. 11. Vers. 18. It shall not be hard or Let it not bee hard that is seeme hard unto thee grieve thee that thou must so furnish him with thy goods when thou lettest him goe the double in Chaldee two for one the hire of an hired servant that is hee hath beene double the worth of an hired servant to thee that hee hath served thee six yeares The reason of this speech some thinke to bee because of the hard service which hee hath done above the service of an hireling as in Luk. 17. 7 8 9. But by the Law Hebrew servants might not be used like slaves but like hired servants Levit. 25. 39 40. Therefore others understand it in respect of the time that an hired servant might not bee hired longer than three yeeres as in Esay 16. 14. within three yeeres as the yeeres of an hireling c. whereas this servant had served six yeares But there is no law given of God that a man might not bee hired for longer time than three yeeres and there is the like phrase in speech of one yeere Esay 21. 16. Others thinke it to bee in respect of his condition that he was â—old for a servant and so bound to his master and could not be free when he would Vers. 19. of thy herd or in that is among thy herd and in thy flocke meaning of beeves sheepe and goats After the lawes that concerne the poore and the servants of Israel hee now repeateth a law which concerned the releefe of his ministers the Priests that served the Lord and his people Israel shall sanctifie that is shall separate as holy unto the Lord the ground of this Law was because God smote all the first-borne of Egypt from man to beast but spared the Israel sees therefore hee commanded them in perpetuall memory of that benefit to sanctifie all their first-borne males unto him See Exodus 13. 2 11 12 13 14 15. not serve that is as the Greeke explaineth it not doe any worke therewith as to plough tread out the corne or any other like Because these beasts were the Lords he forbiddeth men to use them as their owne for any worke service or profit to themselves So the Hebrewes hold this Law by proportion to concerne all other holy things as well as the firstlings and that for transgressing this charge men were to be beaten Maimony tom 〈◊〉 in Megnilah c. 1. s. 7. Vers. 20. Thou shalt eat it this is not meant of the owner but spoken to the Priest unto whom God gave all the firstlings of Israel Num. 18. 15 17 18. See the annotations there yeere by yeere every firstling in his yeere and not deferre the eating of it till the yeere following shall chuse to put his name and place his Sanctuary there see Deut. 12. 5 6. thine house thy family in Chaldee the men of thy house Vers. 21. lame or blinde understand if the beast be lame or blinde or any otherwise blemished The firstlings were to be killed their bloud and fat brought to the Altar their flesh eaten by the Priests as is noted on Num. 18. 17. but no blemished thing might come at the Altar by the Law in Levit. 22. 18. 22. therefore not the firstlings that had blemish on them Vers. 22. Thou shalt eat it speaking to the Priest to whom the firstlings were given for their livelihood see Num. 18. 17. within thy gates in Greeke and Chaldee within thy cities that is in any of their common habitation as the Roebuck that is as ordinary meats wherein is no holinesse So in Deut. 12. 22. Vers. 23. the bloud because it is the soule or life and was for atonement of their soules upon the Altar therefore no bloud of beast or fowle might be eaten see Deut. 12. 23. and Levit. 17. 11 12. CHAP. XVI 1 A repetition of the Law touching the feast of the Passeover and of unleavened bread 9 Of Weekes or Pentecost 13 Of Boothes or Tabernacles 16 Every male must appeare and offer according to the gift of his hand at these three feasts 18 Of ordaining Iudges doing justice 21 Groves and Pillars are forbidden OBserve the moneth of Abib and keep the Passeover unto Iehovah thy God for in the moneth of Abib
acknowledge faces that is be partiall respecting one more than another see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift or a bribe this is repeated from Exod. 23. 8. see the Annotations there Vers. 20. Iustice justice that is all manner justice and nothing but justice exactly carefully and continually shalt thou follow the Greeke translateth Iustly that which is just shalt thou follow The doubling of the word is for more vehemency see Deut. 2. 27. and when a word is trebled it is most vehement as in Ezek. 21. 27. Esay 6. 3. Vers. 21. not plant thee or not plant unto thee or for thy selfe see the like phrase in Exod. 20. 4. a grove called in Hebrew Asherah of Felicity or happinesse a blessed grove such the heathens used for the service of their gods as is noted on Exod. 34. 13. but the Lord would not have such neere his altar in his service notwithstanding the Israelites corrupted themselves herewith sundry times as Iudg. 3. 7. and 6. 25. 1 King 14. 23. and 16. 33. 2 King 21. 3. 7. and there were prophets of the groves 1 King 18. 19. For this sin God threatned to root up Israel out of the good land which he gave to their fathers 1 King 14. 15. The Hebrewes say He that planteth a tree neere unto the Altar or in any part of the Court-yard whether it be barren tree or tree that beareth food although he doe it for to adorne the Sanctuary and beautifie it he is to be beaten Deut. 16. 21. Because this was the manner of Idolaters they planted trees by the altars side that the people might assemble there Maimony treat of Idolatrie ch 6. s. 9. Vers. 22. set thee up a pillar or set up for thy selfe a statue or standing image whereof see the annotations on Lev. 26. 1. CHAP. XVII 1 The things sacrificed to the Lord must be unblemished 2 Idolaters are to be stoned to death being convicted by witnesses 8 Hard controversies are to be determined by the Law which the Priests and Iudges shewed which were in the place that the Lord should chuse 12 The contemner of that determination must die 14 The election and dutie of a King THou shalt not sacrifice unto Iehovah thy God Oxe or Lambe wherein is blemish any evill thing for that is an abomination to Iehovah thy God If there be found in the midst of thee in any of thy gates which Iehovah thy God giveth unto thee man or woman that hath done evill in the eyes of Iehovah thy God in transgressing his covenant And hath gone and served other gods and bowed himselfe downe unto them either to the Sunne or to the Moone or to any of the host of the heavens which I have not commanded And it be told thee and thou hast heard of it and hast inquired diligently and behold it be a truth and the thing certaine that this abomination is done in Israel Then thou shalt bring forth that man or that woman which have done this evill thing unto thy gates the man or the woman and shalt stone them with stones and they shall die At the mouth of two witnesses or of three witnesses shall he that is to die be put to death he shall not be put to death at the mouth of one witnesse The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people and thou shalt put away the evill from the midst of thee If a matter be too hard for thee in judgment betweene bloud and bloud betweene plea plea and betweene stroke and stroke matters of controversies within thy gates then thou shalt arise and goe up unto the place which Iehovah thy God shall chuse And thou shalt come unto the Priests the Levites and unto the Iudge that shall be in those dayes and thou shalt inquire and they shall shew unto thee the word of judgement And thou shalt doe according to the word which they shall shew unto thee they of that place which Iehovah shall chuse and thou shalt observe to doe according to all that they informe thee According to the Law which they shall teach thee and according to the judgement which they shall say unto thee thou shalt doe thou shalt not decline from the word which they shall shew unto thee to the right hand or to the left And the man that will doe presumptuously not to hearken unto the Priest that standeth to minister there before Iehovah thy God or unto the Iudge even that man shall die and thou shalt put away the evill from Israel And all the people shall heare and feare and not doe presumptuously any more When thou art come into the land which Iehovah thy God giveth unto thee and shalt possesse it and dwell therein shalt say I will set over me a King as all the nations that are round about me Setting thou shalt set over thee a King whom Iehovah thy God shall chuse from among thy brethren shalt thou set over thee a King thou maist not set over thee a man that is a forrainer which is not thy brother But he shall not multiply horses to himselfe nor cause the people to returne to Egypt to the end to multiply horses for Iehovah hath said unto you yee shall not adde to returne this way any more Neither shall hee multiply wives to himselfe that his heart turne not away neither shall he greatly multiply to himselfe silver and gold And it shall be when hee sitteth upon the throne of his kingdome that hee shall write for him-selfe the Copie of this Law in a Booke out of that which is before the Priests the Levites And it shal be with him he shal reade therein all the daies of his life that he may learn to feare Iehovah his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted up above his brethren and that hee turne not aside from the commandement to the right hand or to the left to the end that he may prolong his daies in his kingdome hee and his sonnes in the midst of Israel Annotations NOt sacrifice in Greek not offer which is more generall and so the Law also saith in Lev. 22. 20. see the annotations there Oxe or Lambe these are the greatest and the least sacrifices under which two all other are comprehended The Oxe is not to be understood of a gelded beast which wee usually call an Oxe for so it became blemished and unfit for sacrifice but of a Bull as the originall properly signifieth And the Lambe in Hebrew Seâ— implyeth the Kid also as Exod. 12. 3 5. blemish in Hebrew Mum of which the Chaldee Muma and Greeke Momos are derived Whereupon Christ is called the Lambe amomos that is without blemish 1 Pet. 1. 19. It meaneth any superfluity want or deformity in any part as is more largely shewed on Lev. 22. 22. 24. And it
Senate of Iudges which were of the chiefe or heads of the fathers of Israel 2 Chron. 19. 8. as they who here are called Priests are in v. 12. called the Priest and in 1 Chr. 4. 42. many captaines are in the Hebrew called an Head And as among the Priests one was chiefe so among the Iudges one was Prince or Ruler 2 Chro. 19. 11. The Hebrew records say When any doubt arose in any case to any one of Israel he asked of the Iudgement hall or Synedrion that was in his citie if they knew they told it him if not then he that enquired together with the Synedrion or with the messengers thereof went up to Ierusalem enquired of the Synedrion that was in the mountaine of the Temple if they knew they 〈◊〉 him if not then they all came to the Synedrion that was at the dvore of the Court-yard of the Temple if they knew they told it them and if not they all came to the Chamber of hewen stone to the great Synedrion and enquired c. Maim tom 4. treat of Rebells c. 1. s. 4. Of the threâ— Synedrions in Ierusalem see the Annotations on Num. 11. 16. that shall be in those dayes From hence the Hebrewes gather that if the high Synedrion had judged and determined of a matter as 〈◊〉 right in their eyes after them another Synedrom rose up which upon reasons seeming good unto them disanulled the former sentence then it was disanulled and judgement passed according as seemed good unto these latter Thou art not bound say they to walk save after the Synedrion or Iudges that are in thy generation the time wherin thou livest Maim in Rebels c. 2. s. 1. the word of judgement that is the matter or sentence of judgement which was to be according to the Law of God vers 11. as it is said of the Priests And in controversie they shall stand in judgement and they shall judge it according to my judgements Ezek. 44. 24. Whereupon it was also said unto the Iudges Yee shall warne them that they trespasse not against the Lord and so wrath come upon you and upon your brethren 2 Chron. 19. 10. Vers. 10. according to the word or according to the sentence of the word Hebr. the mouth of the word so in v. 11. all that they informe thee or all that they teach thee to wâ—t agreeable to Gods Law as before is shewed from Ezek. 44. 24. And in this sense Christ said to the people of the Scribes and Pharisees sitting in Moses seat All whatsoever they bid you observe that observe and doe Matth. 23. 2 3. which he meaneth not of their owne traditions but of their doctrine according to Moses for when they taught for doctrines the commandements of men hee both reproved them himselfe and willed his Disciples to let them alone as blinde leaders of the blinde Matth. 15. 1 2 14 and charged them to beware of the leaven of the Pharisees and Sadduces that is their doctrine Matt. 16. 6 12. Here therefore the Hebrew Doctors have stumbled at the Law whiles from this Scripture they would establish not onely the written Law of God but the Law by word of mouth or by tradition the foundation whereof they make the high Synedrion which was in Ierusalem from whose judgement they held it not lawfull to decline Maimony in Rebels c. 1. Vers. 11. According to the Law or According to the mouth that is the sentence doctrine or commandement of the Law not decline from the word or not turne aside from The commandement to doc the prohibition not to decline joyned together in this Law doe shew the weight thereof the naming of the Law Iudgement Word which the Priests and Iudges should teach sheweth the rule of right judgement to be given of God in his Law Ios. 1. 7. Deut. 5. 32 33. Ezek. 44. 24. from which when the Priests departed the Lord made them contemptible and base before all the people Mal. 2. 7 8 9. Vers. 12. the man that will doe presumptuously or in presumption proudly as the Greeke translateth in pride the Chaldee in wickednesse It is opposed unto ignorance and errour Exod. 21. 13 14. By the man here here to be meant either private person or inferiour Iudge that proudly disobeyed the sentence of the highest Councell but the Hebrewes referre it chiefly to the Rebellious Elder or Iudge and whereas they brought their owne traditions or law by word of mouth within the compasse of the Law to be taught as is noted on vers 10. they except the Sadduces which had beene from their youth trained up in their fathers opinions and never received the traditions of the Pharisees that such were not to dye by this Law for not obeying the doctrine which the high Court taught by tradition as also from this word will doe they teach that the rebellious Elder was not guilty of death for holding in judgment contrary to the decree of the high Synedrion or for teaching others so to hold unlesse hee teach them to do the thing or doe it himselfe Yet though he were free from death the Magistrates might beat him or otherwise punish him Maim in Rebel c. 3. s. 1. c. the Priest that is the Priests as in v. 9. for by their mouth every controversie and every stroke was to bee tried Deut. 21. 5. standeth to minister so in Ezek. 44. 24. in controversie they shall stand in judgment see the notes on Deut. 10. 8. there before Iehovah or there unto Iehovah as in Deut. 21. 5. the Greeke translateth in the name of the Lord. or unto the Iudge that is the Iudges as is noted on v. 9. And by this disjunctive or the Iudges are distinguished from the Priests forementioned shall die the manner of his death the Hebrewes say was strangling and they that put him to death were the chiefe Iudges When witnesses come and testifie that he hath done according to his teaching or that hee hath taught others to doe it they determine his sentence of death in the judgment hall that is in his Citie and take him and carrie him up from thence to Ierusalem And they put him not to death in the Iudgment hall that is in his citie c. but carrie him up to the high Synedrion in Ierusalem and keepe him untill the feast and strangle him at the feast as it is said and all the people shall heare and feare c. Maimony in Rebels o. 3. s. 8. See also the notes on Deut. 13. 11. the evill the evill doer as the Childee explaineth it agreeable also to the Greeke see Deut. 13. 5. Vers. 14. and shalt say that is if thou shalt say I will set over mee a King Thus God who had set Iudges over his people permitteth them also to have a king if they saw it so meet and would and should doe this thing after an holy and orderly manner But when they sought it amisse it displeased the
this day c. And hee must alwaies use exceeding meekenesse wee have had none greater than our master Moses yet he said And what are wee your murmurings are not against us Exod. 16. 8. And he bare their cumbrance and their burden and their murmurings and their indignation as a nursing father beareth the snoking child Num. 11. 12. The Scripture calleth him a Shepherd to feed Iacob his servant and the manner of a shepherd is expressed in Esay 40. 11. Hee shall feed his flocke like a shepherd bee shall gather the lambs with his arme and carrie them in his bosome c. Maim treat of Kings chap. 2. sect 6. CHAP. XVIII 1 The Priests and Levites have no inheritance but the Lord. 3. The Priests due from the people 6 The Levites portion 9 The abominations the unlawfull arts of the nations are to bee avoided â—15 A Prophet is promised whom Israel must heare 20 The presumptuous Prophet is to die THe Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel the fire offerings of Iehovah and his inheritance shall they eat And hee shall have no inheritance among his brethren Iehovah he is his inheritance as hee hath spoken unto him And this shall be the Priests due from the people from them that slay a slaughter of any beasts whether Oxe or Sheepe that hee shall give unto the Priest the shoulder and the two cheekes and the maw The first fruits of thy corne of thy new wine and of thy new oile and the first of the fleece of thy sheepe shalt thou give unto him For Iehovah thy God hath chosen him out of all thy tribes to stand to minister in the name of Iehovah him and his sonnes all daies And if a Levite shall come from any one of thy gates out of all Israel where hee sojourned and shall come with all the desire of his soule unto the place which Iehovah shall chuse Then he shall minister in the name of Iehovah his God as all his brethren the Levites that stand there before Iehovah They shall eat portion like portion beside his sales by his fathers When thou art come into the land which Iehovah thy God giveth unto thee thou shalt not learne to doe after the abominations of those nations There shall not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire a diviner of divinations an observer of times or an observer of fortunes or a witch Or one that charmeth a charme or that asketh of a familiar spirit or a wizard or that seeketh unto the dead For every one that doth these things is an abomination unto Iehovah and because of these abominations Iehovah thy God doth drive them out from before thee Thou shalt be perfect with Iehovah thy God For these nations which thou shalt possesse hearkened unto observers of times and unto diviners but as for thee Iehovah thy God hath not suffered thee so Iehovah thy God will raise up unto thee a Prophet from the middest of thee of thy brethren like unto mee unto him yee shall hearken According to all that thou askedst of Iehovah thy God in Horeb in the day of the assembly saying Let me not heare again the voice of Iehovah my God and this great fire let me not see any more that I die not And Iehovah said unto mee They have well spoken that which they have spoken A Prophet will I raise up unto them from among their brethren like unto thee and I will give my words in his mouth and hee shall speake unto them all that I shall command him And it shall bee that the man which will not hearken unto my words which hee shall speake in my name I will require it of him But the Prophet which shall presume to speake a word in my name which I have not commanded him to speake and hee that shall speak in the name of other gods that Prophet shall even die And if thou shalt say in thine heart How shall wee know the word which Iehovah hath not spoken That which a Prophet shall speake in the name of Iehovah and the thing be not neither come to passe that is the word which Iehovah hath not spoken the Prophet hath spoken it in presumption thou shalt not bee afraid of him Annotations NO part or no portion namely in the spoiles taken from the enemies which would have beene a great portion as appeareth by Ios. 22. 8. So the Hebrewes expound it No part in the spoile nor inheritance in the land Maimony tom 3. treat of the Release and Iubilee ch 13. sect 10. See the notes on Num. 18. 20. nor inheritance in the land of Canaan which was divided among the other tribes Num. 26. 2. 53. 57. But because the Levites were adjoyned to the Priests for the service of the Lord and his Church Numb 18. 1 2. c. therefore God would not have them cumbred with the affaires of this life lest by them they should be hindred from doing their dutie as it is written No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 3. 4. See also Deut. 10. 8 9. So the Hebrewes say Wherefore was not Levi counted meet to have inheritance in the land of Israel or spoiles with his brethren Because hee was separated to serve the Lord and to inherit him and to teach his strait waies and his just judgments unto many Deut. 33. 10. Therefore was he separated from the waies of the world they wage not warre as doe the rest of Israel neither doe they inâ—erite nor earne for themselves with strength of their bodies but they are the Lords power or substance as it is written in Deut. 33. 11. BLESSE LORD HIS POWER and the blessed God himselfe earneth for them as it is written in Num. 18. 20 I am thy part and thine inheritance Maim treat of the Release and Iubilee c. 13. s. 12. fire-offerings which were to be offered on the Altar by fire as the Meat-offering Sinne-offering and Trespasse-offering of every man Numb 18. 9. and his inheritance that is all other things which being the Lords right by his Law he hath given to the Priests and Levites Of these see the notes on Numb 18. where foure and twenty gifts were bestowed on the Priests all expressed in the Law The Greeke referteth it to the former saying the burnt offerings of the Lord shall be their inheritance Vers. 2. and he that is Levi put for all the Levites and Priests of that tribe so in Mâ—la 2. 4 5. spoken unto him in Num. 18 20. and other places Herein God promiseth to those that feare him his ministers 1 Cor. 9. 13 14. and all his people to be their inheritance that is to releeve them and supply all their wants out of the riches of his grace 2 Cor. 9. 8. So the Hebrewes here say Not the
tribe of Levi onely but every particular man of all that come into the world whose spirit maketh him willing and giveth him understanding with knowledge to separate himselfe to stand before the Lord to minister unto him and to serve him to know the Lord and walke aright as God did make him and that he breake from off his necke the yoake of many inventions which the sonnes of Adam have sought out Eccles 7. 29. behold this man sanctifieth himselfe holy of holies and the Lord will be his part and his inheritance for ever and for ever and ever and will vouchsafe unto him in this world the things that shall be sufficient for him even as hee did vouchsafe unto the Priests the Levites Behold David saith in Ps. 16. 5. The LORD is the portion of my part and of my cup thou susteinest my Lot Maimony in the Release and Iubilee ch 13. s. 13. Vers. 3. the Priests due Hebr. the judgment or right of the Priests which the Chaldee expoundeth due unto the Priests and so the word judgment is elsewhere used for dutie Psal. 81. 5. slay a slaughter that is kill any beast for common food The originall word generally signifieth no more than to kill a beast as is noted on Gen. 31. 54. and in speciall to kill for sacrifice unto God But the large meaning is here to be chosen for it agreeth not with the former lawes in Leviticus touching sacrifices that the Priests should have the cheekes c. and the generall exposition of the Hebrewes is that this is meant of common meats oxe or sheepe implying goats also for that is usually comprehended under the name sheepe or lamb that hee or and he that is every one of the people shall give give unto the Priest Hereupon these are called gifts Of them the Hebrewes write It is commanded to give of every cleane beast that is killed unto the Priest the shoulder the two cheekes and the maw Deut. 18. 3. and these in every place are called gifts And this commandement is in use continually whether when there is a Temple or not and in every place whether within the land of Israel or without it and it is to be of common things not of things sanctified If it bee doubtfull whether the beast be a firstling these gifts must be given out of it if it be a firstling that is all the Priests Num. 18. 15. and if it bee not a firstling these gift 〈◊〉 out of it for the Priest Gifts are due of none but cleane beasts onely as it is said WHETHER OXE OR SHEEPE c. whether it bee killed for mans meat or for to feed infidels or dogs or for medicine these gifts are due of it If a Proselyte have a beast killed if it were before he was joyned he is free if after he were joyned hee is bound to give these gifts In a place where no Priests be they may priz◠the gifts and eat them and give the price to any Priest that they will If he will give these gifts to one Priest hee may or if he will divide them he may not give halfe the maw to one or halfe the shoulder but the shoulder to one and the maw to another and the cheekes to them both that is to each of them one If a priest will sell his gifts he may or give them to an Infidell c. for there is no holinesse in them at all The Priest may not violently take the gifts nor aske them with his mouth but he receives them when they are given him with honour c. Maimony in Biccurim or first-fruits ch 9. s. 1. c. the shoulder the right shoulder saith Maim ibidem s. 18. and they may not plucke off the wooll or flay them but give them with their skin and with their wooll Vers. 4. The first fruits of these see the Annotations on Exod. 22. 29. and Numb 18. 12. These were called by the Hebrewes the great heave-offering and it was to be given they say to the Priest whether it were cleane or uncleane though the corne or oile were all uncleane before it was separated the owner was bound to separate out of it an heave-offering and give it to the Priest If it were cleane the Priest did eat it if uncleane they used it for burning c. And whosoever separated the great Heave-offering or the heave-offering of the tithe hee blessed God before he separated it after the manner as he used to blesse for doing all the commandements Maim in Trumoth c. 2. s. 14 16. Other things hereabout are noted on Num. 18. and Levit. 22. of the fleece Of this there is no measure set by the Law but by the Hebrew Doctors they might not give lesse than one of sixtie the sixtieth part as of other first-fruits is noted on Exod. 22. 29. And this is not due but in the land of Israel as the first-fruits of the corne and of common beasts not of holy And of sheepe onely male and female for their wooll is meet for cloathing He that separateth the first of his fleece and it be lost is indebted for afterward untill he give it unto the priest He that saith all my fleece be first-fruits his words must be confirmed Who so hath many fleeces of first-fruits and would divide them among the priests hee may not give lesse to every one than the weight of five shekels of white wooll enough for a little coat Maim in Biccurim c. 10. Vers. 5. to stand to minister in the name c. the Greeke interpreteth it to stand before the Lord thy God to minister and to blesse in the name of the Lord. This sheweth a reason of the former duty because God had called the Priests from worldly affaires to serve him and to minister and sow unto his people spirituall things therefore they should reape the peoples carnall things as 1 Cor. 9. 11 13. By standing is noted their manner of service as is observed on Deut. 10. 8. and their continuance in the same as Psal. 119. 91. Vers. 6. a Levite This is spoken generally and so implieth either Priest or ordinary Levite who served by their courses but might at other times come up and serve voluntarily have their portion with their brethren of thy gates that is as the Greeke and Chaldee doe translate of thy cities For the Levites dwelt dispersed in the tribes of Israel Ios. 21. he sojourned his dwelling in the cities is called a sojourning as a stranger for that the priests had no inheritance with Israel v. 1. but the Israelites gave them of their inheritance cities to dwell in and the suburbs for their cattell Num. 35. 2 3. shall chuse to have his Tabernacle or Temple and publike worship there see Deut. 16. 2. and 12. 5. Vers. 7. shall minister Although the Priests and Levites ministred in their courses whereinto they were distributed and unto which they were bound 1 Chron. 24. and 25. yet if any would
divide into three because the land was much more long than broad therefore the cities of refuge were in three places equally distant and so commodious for men to flee unto Vers. 4. the case Heb◠the word in Greeke the ordinance of the man-slayer or murderer and live or that he may live From these words the Hebrew Doctors teach that a Scholer exiled to the cities of refuge his Master also goeth with him as it is written AND LIVE But the life of them that love and seeke after wisdome is without the doctrine of the Law counted as death And so the Master that is exiled his schoole goeth with him c. Maim treat of Murder chap. 7. sect 1. smiteth meaning to death as the Chaldee translateth killeth So he smote 2 King 14. 5. is expounded he killed in 2 Chron. 25. 3. unwittingly or ignorantly unawares Heb. without knowledge the Greke saith unwillingly hated him not for hee that was his enemie though hee killed him unawares might not have the benefit of the citie of refuge as is noted on Numb 35. 20. And who is he that hateth He that for enmitie sake speaketh not unto him for three dayes Maim treat of Murder chap. 6. sect 10. in time past Hebr. and Greeke from yesterday and the third day so in vers 6. Vers. 5. As when he commeth or And he that shall come and thus the Greeke translateth it a wood or forrest This is a similitude for all like places and cases but hence the Hebrewes gather Who so commeth into a mans yard without his leavs of the man of that house kill him by errour he is free from being exiled into the cities of refuge for it is said INTO A WOOD. What is that wood A place which the slaine person hath libertie to come into And so all other the like Maim treat of Murder chap. 6. sect 11. the wood that is the helve of the 〈◊〉 findeth that is hitteth or lighteth upon and live within his citie of refuge where hee must abide untill the death of the high Priest Num. 35. 25. See the annotations there Vers. 6. avenger or neare kinsman who is by dutie to avenge see the notes on Num. 35 12. 〈◊〉 heart is hot inflamed with anger griefe and desire of revenge in such heat of minde the affections of men are overcaried to speake or doe that which is not meet So in Psal. 39. 4. Mine heart was 〈◊〉 within me because or as the Greeke translateth if the way belong Hebr. much in soule or in life that is mortally deadly which the Greeke translateth smite his soule and for smite the Chaldee saith kill So in vers 11. judgement that is guilt as the Chaldee explaines it that is hee was not worthy of death O◠judgement that is sentence of death by the Magistrate Vers. 8. all the land from the river of Egypt unto the great river the river Euphrates Gen. 15. 18. Verse 9. this commandement in Greeke these commandements This condition being legall and unpossible for man to fulfill had not therefore the accomplishment outwardly for the inlarging of their coast or for adding of three cities moe for ought that is knowne either by the Scriptures or Iewish records and is therefore to be referred unto Christ spiritually The Iewes themselves referre it unto Christs dayes but carnally as after followeth in his wayes the Greeke addeth in all his wayes the Chaldee in the wayes that are right before him adde three cities of this the Hebrewes say In the dayes of the King Christ they shall adde three other cities unto these sin Deut. 19. 9. And whence shall they adde them Of the cities of the Kenizites and the Kenites and the Kadmonites concerning whom a covenant was made with Abraham our father Gen. 15. 18 19. and hitherto they have not beene subdued and of them it is said in the Law If the Lord thy God inlarge thy coast Maim treat of Murder chap. 8. sect 4. And in another place the same man saith in treat of Kings chap. 11. sect 2. Of the cities of refuge he saith If the Lord thy God shall inlarge thy coast then thou shalt adde three cities moe c. But this thing hath never beene done and the holy blessed God hath not commanded it in vaine But the Law is not in vaine though it bee not literally fulfilled in all the precepts For what the Law could not doe in that it was weake through the flesh God hath done sending his owne Son c. Rom. 8. 3. by him wee have strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6. 18. Vers. 10. That innocent bloud be not or as the Greeke translateth And innocent bloud shall not be shed meaning the bloud of the unwilling man-slayer who is not worthy of death v. 6. and blouds be that is the guilt of bloudshed as the Chaldee expoundeth it the guilt of the judgement of murder The Greeke translateth and there shall not bee in thee a man guiltie of bloud Vers. 11. smite him in soule Greeke smite his soule that is as the Chaldee saith kill him as vers 6. Vers. 12. the Elders in Greeke the Senate thence from the citie of refuge yea or from the Altar of the Lord Exod. 21. 14. for a man that doth violence to the bloud of any person shall flee to the pi◠let no man stay him Prov. 28. 17. See more in the annotations on Num. 35. Vers. 13. put away innocent bloud that is as the Chaldee explaineth it him that shed innocent bloud and it shall goe well or that it may bee well with thee or and good shall be unto thee Vers. 14. limit or bound border land-marke whereby every mans inheritance in the land was limited A sinne great in all places Iob 24. 2. but greatest in the land of Israel Gods holy limit or border Psal. 78. 54. which was parted by lot of the Lord Num. 26. 53. 56. and figured the spirituall inheritance which the Saints have in the Church all the limits whereof are of pleasant stones Esay 54. 12. and whereof Canaan was a type as is noted on Gen. 12. 5. Therefore among the curses pronounced against the breakers of the Law this is the third Cursed bee he that removeth his neighbours land-marke or limit and all the people shall say Amen Deut. 27. 17. the first fathers Eleazar the Priest Iosua the son of Nun and the heads of the fathers of the tribes of the sonnes of Israel Ios. 14. 1. The word fathers I supply from Prov. 22. 28. where it is said Remove not the ancient limit which thy fathers have set and so the Greeke translateth here the limits which thy fathers have set in Chaldee the ancients in the land of Israel the holy land Zach. 2. 12. the Lords land Hos. 9. 3. where this sinne was sacrilegious The Hebrewes say Hee that removeth his neighbours land-marke and taketh of his neighbours limit into his owne
20. 9. And after every company they set officers couragious strong with halberts of iron in their hands who so would turne backe from the warre they have power in their hand to cut off his leg c. Maimony treat of Kings c. 7. s. 1. 4. Thus Israel had the word of God and his Ministers to encourage them that they might fight the battels of the Lord in faith they had also the holy Trumpets blown by the Priests that they might be remembred before the Lord and saved from their enemies Numb 10. 8 9. 2 Chron. 13. 12. And touching this Priest anointed for the war the Hebrewes teach it is a peculiar dignity to his owne person only not to his posterity and in the warre not in the Sanctuary He that is anointed for the warre his sonne is never ordained in his stead but hee is as other Priests if hee be anointed for the warre he is anointed and if he be not anointed he is not anointed And when the Priest anointed for the warre ministreth in the Sanctuary he ministreth in foure garments as the other Priests Maimony in Cle hamikdash ch 4. sect 21. Vers. 3. soft tender that is faint and fearefull as the Greeke translateth it dissolved or faint the Chaldee moved This softnesse or faintnesse of heart God threatneth as a plague Levit. 26. 36. and Iob acknowledged it so saying God hath softned my heart Iob 24. 16. and Rehoboam being soft-hearted could not withstand his enemies 2 Chron. 13. 7. Although therefore a soft heart in respect of God and his word is commendable 2 Kings 22. 19. yet in respect of our enemies it is here forbidden so in vers 8. and Esay 7. 4. hasten not away through feare troubled thoughts and want of faith David blameth this infirmity in himselfe Psal. 31. 22. and 116. 11. terrified or broken discouraged daunted with terrour the Greeke translateth decline not from their facâ—â— See the Annotations on vers 8. Vers. 5. the Officers in Greeke the Scribes of them see the notes on Deut. 16. 18. and before on vers 2. What man is there that is If any man or whosoever hath as in Psal. 34. 13. What man is he is expounded by the Apostle He that will 1 Pet. 3. 10. built a new house By the Hebrews this Law taketh place whether he hath built it or receiued it by purchase or it be given unto him for a gift or it fall unto him by inheritance But who so buildeth an house or planteth a vineyard out of the land of Israel he returneth not home for them Maimony in treat of Kings ch 7. sect 5. 14. not dedicated or not initiated that is begun to take possession of and to use it which was wont to be done with solemnity feasting and singing praise to God as the title of the 30. Psalme sheweth concerning Davids house lest he die this manner of speech sheweth danger as is noted on Genes 3. 3. and teacheth men to be resolute and to goe with their lives in their hands ready to expend them in Gods quarrell as Iudg. 9. 17. Act. 20. 22 23. 24. and 21. 13. For the sword devoureth one as well as another 2 Sam. 11. 25. Act. 12. 2. and another man Three reasons there seeme to be of this and the rest that follow Because the thoughts and cares of their houses lands wives c. might easily trouble men and hinder them from fighting the Lords battels with courage as the like things hindred those that were called to the great Supper Luke 14. 18 19. and no man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2. 4. Againe God hereby sheweth compassion unto the weake whom he spareth for a time from hard service till they be growne strong and fit for to fight the good fight of faith 1 Tim. 6. 12. and 1. 18. Rom. 14. 1 4. Thirdly as his mercies towards Israel were many of them externall and concerned their comforts in this life so he would have them in speciall manner to enjoy the outward blessings bestowed on them Vers. 6. planted a vineyard This also the Hebrewes understand not of a vineyard onely but by proportion of an orchard oliveyard or the like Whether he have planted a vineyard or planted five trees for meat of any kinde or transplanted that is removed it from another place or grafted it so that it be bound to that law of uncircumcised fruit in Levit. 19. 23. or that he hath purchased it or tabeth it by inheritance or by free gift he returneth home But if hee hath planted but foure trees for food or five trees or moe that are barren or hath gotten a vineyard by rapine hee returneth not home therefore And so if a vineyard belong to two partners they returne not for it Maimony treat of Kings chap. 7. sect 6. not made it common or not profaned it that is not used the fruit thereof for common food which he could not doe by the Law till the fift yeere from the planting thereof Levit. 19. 23 24 25. The Greeke translateth hath not made merry or rejoyced with the fruit thereof Vers. 7. betrothed a wife whether maid or widow or if his brothers wife fall to him according to the law in Deut. 25. 5. though they be five brethren and one of them die all the rest doe returne home All these that are to returne from the battell are to returne when they heare the words of the Priest and to provide water and victuals for their brethren which are in the armie and to prepare the wayes for them Maim treat of Kings chap. 7. sect 79. Vers. 8. shall speake further Hebr. shall adde to speake See the notes on vers 2. soft or tender that is faint-hearted see vers 3. When Gedeon warred against the Madianites and made this prodamation of the two and thirty thousand men that were with him there returned two and twenty thousand and but ten thousand remained Iudg. 7. 3. melt not that is faint not or be discouraged in Greeke be not made fearefull An usuall phrase whereof see Deut. 1. 28. By this God taught his people to have faith in him and every man to encourage himselfe and one another in Gods assistance which they that did prospered as in the Reubenites warre against the Hagarites 1 Chron. 5. 20. the Iewes war against the Israelites 2 Chron. 12. 12 18. Iehosaphats warre against the Ammonites 2 Chron. 20. and many the like Of this point the Hebrewes say that after a man is entered into the warre hee should stay himselfe upon him that is the Hope of Israel and his Saviour in time of distresse and know that for the name of God he maketh warre and should put his life in his hand and not be afraid or adread nor thinke either of his wife or of his children but wipe the remembrance of them out of his heart and turne
bring him out unto the Elders of his citie and unto the gate of his place And they shall say unto the Elders of his citie This our sonne is stubborne and rebellious he obeyeth not our voice he is a glutton and a drunkard And all the men of his citie shall stone him with stones and hee shall die and thou shalt put away the evill from the middest of thee and all Israel shall heare and feare And if there be in a man a sinne worthy of death and hee be put to death and thou hang him on a tree His carkasse shall not remaine all night upon the tree but burying thou shalt burie him in that day for hee that is hanged is the curse of God and thou shalt not defile thy land which Iehovah thy God giveth unto thee for an inheritance Annotations SLaine or Wounded meaning to death as the Chaldee translateth killed and this Law was to be kept whether one or many were found slaine giveth or is giving to wit shortly This being a figurative expiation done by Priests with the death of an heiffer c. sheweth this Law to be peculiar to the common-wealth of Israel and so the Hebrewes say The Law for the beheaded heiffer is not to be used but in the land of Israel Maimony in Misneh tom 4. treat of Murder ch 10. sect 1. fallen that is lying dead as there fell 1 Chron. 21. 14. is expounded there died 2 Sam. 24. 15. The Greeke translateth it fallen the Chaldee lying All these circumstances the Hebrewes hold unto strictly It is said Slaine or Wounded not hanged nor broken for such an one is not called Chalal Slaine in the Land or Ground not hid in an heape Fallen not hanging on a tree in the Field not swimming on the water Maimony treat of Murder chap. 9. sect 11. not knowne for if it be knowne they behead no heiffer for him If but one have seene the murderer and though it be a slave or a woman or one whose testimony is not allowable yet there is no beheading of the heiffer therefore if there be many open murderers the killing of the heiffer ceaseth If one witnesse say I saw the murderer another witnesse denie it saying Thou didst not see him and these witnesses come both together then they behead the heiffer Maimony ibidem ch 9. sect 12. 13. Vers. 2. thy Elders he saith not the Elders of that citie as after in vers 3. for it is not knowne as yet to what citie it belongeth but thy Elders O Israel which were of the generall States of the Land The Hebrewes say When a slaine man is found fallen on the earth c. they leave him in his place and five Elders come forth from the high Councell that is in Ierusalem and they measure from him unto the cities that are round about the slaine man Maim ibidem ch 9. s. 1. thy Iudges to whom criminall causes did belong for the triall of them unto the cities he saith not unto the townes or villages but cities and by the Hebrewes they measured not to any citie but such as had in it a Court of three and twenty Magistrates And though he be found by a cities sid c. yet they measure And when they have measured and the citie next him is knowne then they burie the slaine man in his place and the Elders of Ierusalem returne to their place and the Senate of that citie bring an heiffer c. When they measure they doe it exactly And they measure from the nose of him that is slaine If his body be in one place and his head in another they bring the body to the head and bury it in the place there of If there be many dead one beside another they measure from the nose of every one of them And if one citie be neerest to them all it bringeth one heiffer for them all Maimony treat of Murder chap. 9. sect 4 9 10. Vers. 3. an heiffer which was by the death thereof to make expiation in figure for this murder as ordinary sacrifices did for mens sinnes And this was done by the next citie because of presumption of the fact when other proofe failed and this heiffer was to be of the mens of that citie saith Maim ibidem sect 2. and an heiffer of the second yeere or under but if it were a day older than two yeeres it was unlawfull Maim ibidem chap. 9. sect 2. and chap. 10. sect 2. in the yoke the same caution was for the red heiffer Num. 19. 2. see the Annotations there But why speaketh he of the yoke after he had said not wrought with seeing to draw with the yoke is comprehended in other worke The Hebrewes answer Because the yoke maketh it disallowable whether it be in the houre of worke or not When it hath drawne in the yoke but an hand-bredth it is unlawfull though it neither ploughed therewith nor did any other worke Maim ibid. chap. 10. sect 3. Vers. 4. a rough valley or a strong bourne the Hebrew Nachal is both a valley Gen. 26. 17. 19. and a water-streame running in a valley Deut. 2. 13. 36. both which we call a bourne Ethan signifieth strength or strong and durable and is applied sometime to waters Exod. 14. 27. Psalm 74. 15. And Nachal Ethan in Amos 5. 24. is a mightie streame So here wee may understand this to be not only a valley but a streame also in it as the Chaldee version confirmeth but the Greeke translateth it a rough valley Maimony in treat of Murder chap. 9. sect 2. saith they bring downe the heiffer unto a bourne that floweth strongly and that is the Ethan spoken of in the Law shall not be tilled either at the time when the heiffer is killed or after The valley wherein the heiffer is beheaded is unlawfull to be sowen or tilled for ever Deut. 21. 4. and who so worketh any worke there in the body of the ground as to plough or dig or sow or plant or any the like he is to be beaten But it is lawfull to dresse flax there or to dig up stones or any thing which is not as tillage or sowing c. Maimony treat of Murder chap. 10. sect 9. strike off the necke or behead as in vers 6. with an axe on the hinder parts thereof saith Maimony ibidem ch 9. sect 3. The Greeke translateth cut the sinewes of the heiffer After it was beheaded and expiation made the heiffer was buried in the place where it was killed and it was unlawfull to have any profit or use thereof Maim ibidem c. 10. s. 6. Vers. 5. the sonnes of Levi in Greeke the Levites What they were to doe is not expressed by Moses but may be gathered by their office here described to minister c. and by vers 8. where praier is made for atonement And so the Hebrews explaine it that the Elders were to wash their hands and say Our hands have not shed c. v. 7. and the
are comprehended under these heads hearken unto or obey his voice if any speciall thing be commanded unto any as when God sent Saul to root out Amalek 1 Sam. 15. 1 2 19 20. 22. Vers. 18. hath avouched thee or made thee to say that is to promise or give thy word in Greeke hath chosen thee peculiar treasure in the Greek a peculiar people in Chaldee a beloved people see the notes on Exod. 19. 5. to keepe that is that thou shouldest keepe which as it is a part of the covenant on Gods behalfe so is it the worke of his grace in all his people as he hath said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. Vers. 19. give thee to be high or make thee set thee high of which see the notes on Deut. 28. 1. And this is the third argument to perswade obedience in respect of the high excellency which Gods people begin to obtaine by him in this life and shall fully possesse in the end See Colos. 3. 1 2 3 4. Iam. 1. 9. in praise or for praise to be praised even of the enemie for my mercies upon thee as Zeph. 3. 19. 20. So he is said to make Ierusalem his Church a praise in the earth Esay 62. 7. for he exalteth the borne of his people the praise of all his Saints Psal. 148. 14. in name or for name that is fame or renowne this is a continuance and increase of the former praise called therefore an everlasting name that shall not be cut off Esay 56. 5. and a name that shall remaine Esay 66. 22. And it was by a setled continuance of the state of his Church as on the contrary by scattering them he is said to blot out the name of Israel from under heaven 2 Kings 14. 27. beautifull glory which consisteth in outward blessings wherwith God adorneth his Church as with garments of beautifull glory Esay 52. 1. opposed unto ashes Esay 61. 3. and is the continuance of his heavenly ordinances and Kingdome among them Esay 64. 11. Ezek. 16. 12. And all these three degrees of grace the Church enjoyeth by being united unto God as it is written As the girdle cleaveth to the loines of a man so have I caused to cleave unto 〈…〉 e the whole house of Israel and the whole house of Iudah saith Iehovah that they might be unto me for a people and for a name and for a praise and for a beautifull glorie Ier. 13. 11. See also Ier. 33. 9. an holy people This is the chiefest end of all our obedience the glory of God and our owne salvation which is accomplished by our sanctification as the Apostle saith Being now made free from sinne and become servants to God yee have your fruit unto holinesse and the end everlasting life Rom. 6. 22. CHAP. XXVII 1 The people are commanded to write the Law upon the stones when they are come into the land of Canaan 5 and to build an altar of whole stones 11 The T 〈…〉 s divided on Gerizzim and Ebal 14 The curses pronounced on mount Ebal ANd Moses and the Elders of Israel commanded the people saying Keep all the Commandement which I command you this day And it shall be in the day when you shall have passed over Iordan unto the land which Iehovah thy God giveth unto thee that thou shalt set thee up great stones and plaister them with plaister And thou shalt write upon them all the words of this Law when thou art passed over that thou maist goe in unto the land which Iehovah thy God giveth unto thee a land that floweth with milke and honey as Iehovah the God of thy fathers hath spoken And it shall be when yee are passed over Iordan yee shall set up these stones which I command you this day in mount Ebal and thou shalt plaister them with plaister And thou shalt build there an Altar unto Iehovah thy God an Altar of stones thou shalt not lift up any iron upon them Of whole stones shalt thou build the Altar of Iehovah thy God and thou shalt offer thereon Burnt-offerings unto Iehovah thy God And thou shalt sacrifice Peace-offerings and shalt eat there and rejoyce before Iehovah thy God And thou shalt write upon the stones all the words of this Law very plainly And Moses and the Priests the Levites spake unto all Israel saying Take heed and heare O Israel this day thou art become the people of Iehovah thy God Therefore thou shalt obey the voice of Iehovah thy God and doe his Commandements and his Statutes which I command thee this day And Moses commanded the people in that day saying These shall stand to blesse the people upon mount Gerizzim when yee are passed over Iordan Simeon and Levi and Iudah and Issachar and Ioseph and Benjamin And these shall stand for the curse on mount Ebal Reuben Gad and Aser Zabulon Dan and Naphtali And the Levites shall answer and say unto all the men of Israel with an high voyce Cursed be the man that maketh a graven or a molten image an abomination unto Iehovah the worke of the hand of the craftsman and putteth it in a secret place and all the people shall answer and say Amen Cursed be hee that setteth light by his father or his mother and all the people shall say Amen Cursed be hee that removeth his neighbours limit and all the people shall say Amen Cursed be hee that maketh the blinde to erre in way and all the people shall say Amen Cursed be hee that wresteth the judgement of the stranger fatherlesse and widow and all the people shall say Amen Cursed be he that lieth with his fathers wife because hee uncovereth his fathers skirt and all the people shall say Amen Cursed be he that lieth with any beast and all the people shall say Amen Cursed be hee that lieth with his sister the daughter of his father or the daughter of his mother and all the people shall say Amen Cursed be hee that lieth with his mother in law and all the people shall say Amen Cursed be hee that smiteth his neighbour in secret and all the people shall say Amen Cursed be he that taketh a reward to smite a soule the bloud of an innocent and all the people shall say Amen Cursed be he that confirmeth not the words of this Law to doe them and all the people shall say Amen Annotations THe Elders of Israel in Greeke the Senate of the sonnes of Israel compare vers 9. Here Moses giveth order for the confirmation of all the Lawes before repeated by outward signes once to be performed by Israel when they should be come into Canaan The end whereof was to teach them salvation by Christ that they should not expect it by the workes of the Law for that leaveth them under the curse vers 26. Gal. 3. 10. all the commandement that is commandements as the Greeke translateth it or every commandement See
the blessings hee nameth the people vers 12. but now for the curse hee mentioneth not the people but implieth them onely as if hee were Ioth to name them for such misery Ebal in Greeke Gaibal this is reported to be neare to mount Gerizzim but northward and Gerizzim towards the South which is the right side of the world Psal. 89. 13. if so they were it foreshewed the blessings which should be pronounced to those which at the last day shall stand on the right hand and the curses upon those on the left Mat. 25. 33 34. 41. The manner of performing this Law is recorded by the Hebrewes thus Six tribes went up towards the top of mount Gerizzim and six tribes went up towards the top of mount Ebal and the Priests and Levites and the Arke stood beneath in the middest The Priests were round about the Arke and the Levites about the Priests and all Israel on this side and on that as it is written And all Israel and their Elders and Officers and their Iudges stood on this side the Arke and on that side before the Priests the Levites which bare the Arke of the Covenant of the Lord as well the stranger as hee that was borne among them halfe of them over against mount Gerizzim and halfe of them over against mount Ebal Ios. 8. 33. They turned their faces towards mount Gerizzim and pronounced the blessing Blessed be the man that maketh no graven or molten image and those on the one side and those on the other answered Amen They turned their faces towards mount Ebal and pronounced the curse Cursed bee the man that maketh a graven or a molten Image c. and those on the one side those on the other answered Amen till they had finished the blessings and the curses And afterwards they brought stones and built an Altar c. Thalmud Bab. in Sotah chap. 7. Reuben he was the eldest of all Iakobs sonnes by Lea the free woman Gen. 29. 32. yet as for defiling his fathers bed hee lost his dignitie Gen. 49. 3 4. so here hee is taken from his brethren to be among the handmaids sonnes and set on the mount for the curses one of which was this CVRSED BE HE THAT LIETH WITH HIS FATHERS WIFE c. vers 20. so the memory of his sinne remained to his posteritie in speciall manner Gad and Aser the sonnes of Zilpah Leahs handmaid Gen. 30. 10 11 12 13. Zabulon the sixt and youngest of all Leahs sonnes Gen. 30. 20. and because there were to be six tribes on this mount two must bee taken of the free womans sonnes and God tooke none of Rachels but the eldest and youngest of Leahs Dan and Naphtali the two sons of Bilhah Rachels handmaid Gen. 30. 4 5 6 7 8. Vers. 14. the Levites that is some of the Priests the Levites Ios. 8. 33. their office was to teach Iakob Gods judgements and Israel his Law Deut. 33. 10. and as the solemne blessing was by the Levites usually Deut. 10. 8. so here the curses were by them pronounced to the people shall answer that is speake or pronounce Answering is often used for the beginning of a speech as in Iob 3. 2. to all the men or to every man the Greeke saith to all Israel Vers. 15. Cursed It was commanded that the blessing should be put upon mount Gerizzim Deâ—â— 11. 29. and so in the fulfilling of this precept Iosua read as well the blessings as the curses Ios. 8. 34. But the chiefe end of this ordinance was to teach that so many as are of the works of the Law are under the curse as is opened in Gal. 3. 10. The manner is rehearsed before out of the Thalmud and the like is in the Ierusalemy Thargum upon this place saying They turned their faces towards mount Gerizzim and opened their mouth with blessing Blessed be the man that maketh not any image or figure or any similitude which is hatefull and abominable before the Lord the worke of the hands of the sonne of man and putteth it not in a secret place They turned their faces towards mount Ebal and said Cursed be the man which maketh an image or a figure or any similitude which is hatefull and abominable before the Lord the worke of the hands of the sonne of man and putteth it in a secret place and all the people these on the one side and these on the other side answered and said Amen Cursing is both in words and deeds and implieth both the withholding of all good things and the inflicting of all evill especially of eternall damnation and torment Mat. 25. 41. See the Annotations on Gen. 3. 14. and 4. 11. the man that is every one as Paul expoundeth the last of these curses Gal. 3. 10. teaching us to understand the like of all graven the Chaldee and Thargum Ierusalemie interpret it Tselem an image under gravon and molten images all other like humane inventions are implied as is noted on Exod. 20. 4. And the like is to bee understood for the transgression of any other commandement of the first table an abomination to or the abomination of Iehovah that is which he greatly abhorreth Hereupon Images and Idols are often called Abominations 2 King 23. 13. Esai 44. 19. Ezek. 7. 20. the craftsman or artificer implying all devices of the most wise and prudent which make Idolls according to their owne understanding Hos. 13. 2. For Artificers were imployed in the worke of Gods sanctuarie 1 Chron. 29. 5. but when they leave the word of God and follow their owne inventions their worke is cursed and condemned Ier. 10. 3. 9. Esai 40. 18. 20. Hos. 8. 6. a secret place so that not open idolatrie onely but the most secret is execrable though it be even in the heart see Ezek. 8. 12. Psal. 44. 20 21. Amen or So bee it as the Greeke translateth it A confirmation of the curse with their owne mouths desiring that it might be and beleeving that it should bee see Num. 5. 22. The Hebrewes say of Blessing Whosoever answereth Amen after him that blesseth he is as he that blesseth Maim in Misneh treat of Blessings chap. 1. sect 11. The same is to be thought of saying Amen after all these curses Vers. 16. setteth light by or as the Greeke hath dishonoureth see the Annotations on Exod. 20. 12. Vers. 17. limit or land marke border against which the Law was before given in Deut. 19. 14. Vers. 18. blinde to erre or to goe astray They that see ought to be eyes to the blinde Iob 29. 15. and are forbidden to put a stumbling blocke before them Lev. 19. 14. much more to seduce them from the right way for they that are proud and erre from Gods commandements are cursed Psal. 119. 21. how much more if they cause others to errâ—â— He that causeth the righteous to go astray in an evill way shall fall himselfe into his owne pit Prov. 28. 10. Vers. 19. wresteth or perverteth
his commandements 1 Iohn 5. 3. And this is his commandement that we should beleeve on the name of his Sonne Iesus Christ and love one another c. 1 Iohn 3. 23. Vers. 17. But if or And if thine heart turne c. This is the death and evill fore-spoken of see Deut. 29. 18. other gods in Chaldee the idols of the peoples Vers. 18. perishing yee shall perish that is assuredly and speedily perish as the Greeke saith perish with perdition So in Deut. 4. 26. Vers. 19. I call the heavens c. This obtestation of heavens and earth used also before in Deut. 4. 26. may be understood of God and the Angels in heaven as Paul expresseth them in 1 Tim. 5. 21. or of the other creatures also in heaven and in earth as Iosua said This stone shall be a witnesse unto us for it hath heard all the words of the Lord c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens heare Oearth in Psa. 50. 4. He will call to the heavens from above and to the earth to judge his people and in Iob 20. 27. the heavens shall reveale his iniquity and the earth shall rise up against him I have set Hebr. I have given that is faithfully proposed by doctrine and discharged my dutie so in vers 15. The life and blessing which he set before them was by the faith of Christ Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ and seeking to be justified by the workes of the Law for as many as are of the workes of the Law are under the curse Gal. 3. 10. therefore chuse Hebr. and chuse thou or and thou shalt chuse which is the dutie of all Gods people to be performed by grace in Christ. So David chose the way of truth the precepts of God Psal. 119. 30. 173. Compare also Ios. 24. 15 22. Thargum Ionathan explaineth this speech thus and chuse ye the way of life which is the Law that ye may live in the life of the world to come you and your sonnes This is true if it be understood not of the Law of workes but of the Law of faith as Rom. 3. 27 28. and 9. 31 32 33. Vers. 20. to hearken to his voice in Chaldee to receive his word unto him Chald. unto his feare he is thy life that is the author of thy life and salvation through Christ as in Iohn 17. 3. This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent yea Christ himselfe is the resurrection and the life Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Iesus Christ this is the true God and eternall life CHAP. XXXI 1 Moses being ready to die encourageth the people that should goe into Canaan 7 He encourageth Iosua that should be their Governour 9 He delivereth the Law unto the Priests which was to be read in the soventh yeere unto the people 14 Moses and Iosua present themselves before the Lord 16 who fore-telleth the peoples falling from him and his anger against them therefore 19 Hee commandeth a song to be written to testifie against the people 24 Moses delivereth the booke of the Law to the Levites to be kept in the side of the Arke for a witnesse against them and their rebellion 28 Hee maketh a protestation to the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses went and spake these words unto all Israel And hee said unto them I am an hundred twenty yeeres old this day I can no more goe out and come in and Iehovah hath said unto me thou shalt not goe over this Iordan Iehovah thy God he goeth over before thee hee will destroy these nations from before thee and thou shalt possesse them Iosua he shall go over before thee as Iehovah hath said And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorite and unto the land of them whom hee destroyed And Iehovah will give them before you and yee shall doe unto them according to every commandement which I have commanded you Be ye strong and couragious feare not neither be discouraged because of them for Iehovah thy God he it is that goeth with thee he will not faile thee nor for sake thee And Moses called unto Iosua and said unto him in the eies of all Israel Be thou strong and couragious for thou shalt goe in with this people into the land which Iehovah hath sworne unto their fathers to give unto them and thou shalt cause them to inherit it And Iehovah he it is that goeth before thee hee will be with thee hee will not faile thee nor forsake thee feare not neither be dismaid And Moses wrote this Law and gave it unto the Priests the sonnes of Levi which bare the Arke of the covenant of Iehovah and unto all the Elders of Israel And Moses commanded them saying at the end of seven yeeres in the solemnity of the yeere of release in the feast of Boothes When all Israel is come to appeare before Iehovah thy God in the place which he shall chuse thou shalt reade this Law before all Israel in their eares Gather together the people men and women and children and thy stranger that is within thy gates that they may heare and that they may learne and may feare Iehovah your God and observe to doe all the words of this Law And that their sonnes which have not knowne may heare and learne to feare Iehovah your God all the daies that yee shall live on the land whither ye are going over Iordan to possesse it And Iehovah said unto Moses Behold thy daies approach to die call Iosua and present your selves in the Tent of the congregation that I may give him a charge And Moses and Iosua went and presented themselves in the Tent of the congregation And Iehovah appeared in the Tent in a pillar of a cloud the pillar of the cloud stood over the doore of the Tent. And Iehovah said unto Moses Behold thou liest downe with thy fathers and this people will rise up and goe a whoring after the gods of the strangers of the land whither they are going in to be amongst them and will forsake mee and breake my covenant which I have stricken with them And mine anger shall be kindled against them in that day and I will forsake them and will hide my face from them and they shall be devoured and many evils and distresses shall finde them and they will say in that day have not these evils found us because our God is not amongst us And I hiding will hide my face in that day for all the evils which they shall have done in that they are turned unto other gods And now write ye
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
and therefore the King read it saith Chazkuni upon this place Which is by others of them declared thus The King was he that read in their eares and they read in the womens Court which was the outer Court-yard of the Temple And the King read sitting and if he read standing it was the more commendable He read from the beginning of Deuterâ—nomy c. When he read they blew trumpeâ—s through all Ierusalem for to assemble the people And they set up a great Pulpit of wood as is mentioned also in Nehem. 8. 4. and set it in the midst of the Court-yard and the King went up and sate theron that they might heare him reade and all Israel that went up to the feast gathered round about him And the Minister of the Synagogue such as wee reade of in Luke 4. 17. 20. tooke the booke of the Law gave it to the Ruler of the Synagogue such as is mentioned in Luke 13. 14. and the Ruler of the Synagogue gave it to the Sagan or second chiefe Priest called in Acts 5. 24. the Captaine of the Temple and the Sagan gave it to the High Priest and the High Priest to the King for to honour him before the multitude And the King tooke it standing and if he would he sate downe and opened it and seeing it he blessed God as is recorded of Ezra in Neh. 8. 5 6. and after read till hee made an end Then he â—olded it up and blessed God againe after it as the manner was to blesse in the Synagogues Both the reading and the blessing was in the holy tongue The hearers were bound to prepare their hearts and to make their eares attentive to heare with feare and reverence and with joy and trembling as in the day when the Law was given on mount Sinai though they were great wise men which knew the whole Law every whit they were bound to heare with great attentivenesse c. for the King is the Messenger of the Congregation to cause the words of God to be heard If the day of assembling the people began to be on the Sabbath they deferred it till after the Sabbath because of the blowing with Trumpets c. which might not put away the keeping of the Sabbath Maimony in Misneh tom 3. in Chagigah chap. 3. sect 3 4. c. in their eares that they may heare and understand it as the Chaldee translateth and cause them to heare it which hearing is often used for understanding as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the booke in the Law of God distinctly and gave the sense and caused them to understand in the reading Vers. 12. women and children which though they were not bound to come up at the yeerely feasts Exod. 23. 17. yet to this reading they were bound such as could understand Neh. 8. 3. The Hebrew canons say Whosoever is free from appearing before the Lord Exod. 23. 17. is free from the commandement of Gather together Deut. 31. 12. except women and children and the uncircumcicised but the uncleane is free from this commandement as it is written in vers 11. when all Israel is come but the uncleane was not fit to come And it is cleare that such as were of neither sex or of both sexes were bound to come seeing women were bound Maimony in Chagigah chap. 3. sect 2. thy gates in Greeke and Chaldee thy cities Vers. 14. thy dayes approach or are nigh at hand and so the terme of his life fulfilled as where it is written the kingdome of heaven approacheth Matth. 4. 17. another explaineth it The time is fulfilled and the kingdome of God approacheth or is at hand Marke 1. 15. to die understand for thee to die of such want of the person easie to be understood by the context see the notes on Genes 6. 19. and 23. 8. and 47. 29. The Greeke translateth Behold the dayes of thy death approach and I will give or that I may command him or charge him which being done in the Tabernacle and by Gods appearing in the cloud vers 15. served both for Iosuahs own confirmation and to assure all Israel that he had authority from God over them Compare Numb 27. 18 19. Vers. 15. Iehovah appeared that is a glorious signe of his presence as in Thargum Ionathan it is expounded the glory of the divine majestie of the Lord. pillar of a cloud out of which he was wout in favour to speake see Exod. 33. 9. Psal. 99. 7. Vers. 16. liest downe to wit to sleepe that is to die as Iob 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers the faithfull of former times signifiing the immortality of the soule as is noted on Gen. 25. 8. Wherefore Thargum Ionathan paraphraseth on this place thus thou liest downe in the dust with thy fathers and thy soule shall be treasured up in the treasury of eternall life with thy fathers goe a whoring or fornicate that is commit idolatry as the Chaldee explaineth it gods of the strangers in Greeke the strange gods of the land in Chaldee the idols of the peoples of the land they are going Hebr. he is going speaking of the people as of a man so after often in this Chapter The reason hereof is noted on Gen. 22. 17. Vers. 17. will hide my face in Chaldee will take away my divine presence So in vers 18. devoured or eaten up to wit of their enemies made a prey Hebr. to eat which is used passively as to beare Eccles. 3. 2. that is to be borne See the notes on Gen. 6. 20. and 16. 14. finde them that is befall or come upon them so after and in Psal. 119. 143. Neh. 9. 32. found us Hebr. found mee because my God is not in the midst of me Vers. 18. other gods in Chaldee idols of the peoples so in vers 20. Vers. 19. this song in Greeke the words of this song after described in Chap. 32. containing a prophesie of their falling away of Gods judgments following It was given in a song that it might the more easily be learned and kept in memory with delight might move their affections against or in that is amongst the sonnes of Israel so in vers 26. Vers. 20. and be fat the like is prophesied in Deut. 32. 15. and shewed to have come to passe in Neh. 9. 25 26. Vers. 21. answer before them that is testifie before and against them their imagination the thing forged in their heart which the Greeke translateth their maliciousnesse or naughtinesse This imagination is before the thoughts or cogitations as appeareth by 1 Chron. 28. 9. and 29. 18. See Gen. 6. 5. Vers. 23. I will be with thee in Greeke he will be with thee as being the words of Moses whom the Greeke before named concerning God The Chaldee translateth my Word shall be thy helpe See vers 8. Vers. 25. the Levites especially the Priests the sons of Levi as in vers 9. Vers. 26. in
Simeon with Reuben in the former blessing thus Let Reuben live and not die and let Simeon be many in number the voice when he praieth as the Chaldee translateth Receive O Lord the praier of Iudah when hee goeth forth to warre This blessing is to bee compared with Iakobs who likeneth Iudah to a Lions whelpe gone up from the prey c. Gen. 49. 9. and it had accomplishment in David who was of Iudah and a fighter of the Lords battels in which hee often praied as his Psalmes testifie Likewise in Abijah and the Iewes against Israel 2 Chron. 13. 14 18. in Asa warring against the Ethiopians 2 Chron. 14. 11 12 13. in Iehosaphat fighting against the Ammonites 2 Chron. 20. 5 6 18. in Ezekias against the Assyrians 2 Chron. 32. 20 21 22. and others But chiefly in Christ the Lion of the tribe of Iudah Revel 5. 5. him God did heare alwaies Ioh. 11. 42. bring thou him the Chaldee addeth in peace and Thargum Ionathan addeth from the battell in peace This had accomplishment as otherwise so in Davids returne to his people and kingdome 2 Sam. 19. 11 15. and Christs returne unto Israel whereof see Rom. 11. 26 31. be enough for him when he fighteth as God taught Davids hands to warre and his fingers to fight Psalme 144. 1. and girded him with strength to battell 2 Sam. 22. 35 40. The Greek translateth judge for him the Chald. execute vengeance for him on them that hate him So in Gen. 49. 8. thine hand Iudah shall bee in the necke of thine enemies be thou for by his owne strength no man shall prevaile 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. c. Vers. 8. of Levi or unto Levi that is the tribe or posterity of Levi as in Thargum Ionathan it is said And Moses the Prophet blessed the tribe of Levi and said thy Thummim and thy Vrim by interpretation thy perfections and thy Lights these were mysteries put into the high Priests brest-plate whereof see the Annotations on Exod. 28. 30. so they signifie here the graces and office of the Priesthood which was committed to Aaron and his seed till Christ came who had the Priest-hood for ever after a more excellent order Heb. 6. 20. And the speech here may bee directed unto God who gave these mysteries to the Priest and so the Chald. explaineth it Thummim Vrim thou didst put upon the man that was found holy before thee and Sol. Iarchi saith Hee speaketh as to the Majestie of God Or it may be spoken to the tribe of Levi who had the Vrim and Thummim among them but appropriate to one maÌ„ only who was the high Priest a figure of Christ. with the man understand be with the man or to the man that is they belong to him with him they are and so let them remaine thy gracious saint thy mercifull pious or holy one or of thy holy one which title is given to God himselfe Ier. 3. 12. to Christ Psal. 16. 10. with Act. 13. 35 36 37. and to all godly men Psal. 149. 5. And here referring it to Aaron or to Christ the man thy holy one may meane one thing thy holy man as a man a Prince in Exod. 2. 14. or if wee read it the man of thine holy one it is meant the man of God and in Psal. 106. 16. Aaron is called the Saint of the LORD temptedst or triedst This word is sometime spoken of God as hee tempted Abraham Gen. 22. 1. and the Israelites in the wildernesse Deut. 8. 2 15 16. Sometime of men who are said to have tempted God and Christ Exod. 17. 2. 1 Cor. 10. 9. in Massah or in the temptation a place so called because there Israel tempted God Exod. 17. 7. or with temptation and so it is no propet name contendedst or striveâ—st pleadedst this also is sometime spoken of God whose contending with men is the blaming and punishing of them Esay 49. 25. Iob 10. 2. Ier. 2. 9. sometime of mens contending as Israel did with the Lord at the waters of Meribah or of Contention Numb 20. 13. By reason of this diversuse of these words the understanding of this blessing is also divers thus Thy Thummim and thy Vrim O God be with the man thy gracious Saint Aaron and his seed whom thou temptedst with tentation contendedst with him for his sinne at the waters of Meribah Num. 20. 12 13. Or thy Thummim and thy Vrim O Levi bee with Aaron and his seed the man of thy gracious God whom thou with the other Israelites temptedst in Massah c. Exod. 17. 2. Numb 20. Or thus Thy Thummim and thy Vrim O Levi is with or â—e longs unto the man thy gracious Saint Christ Iesus whom thou temptedst in Massah c. 1 Cor. 10. 9. In this last sense the weaknesse of the Leviticall Priesthood is implied which kept not Vrim and Thummim but lost them at the captivity of Babylon Ezra 2. 63. and it is not knowne that they ever had them more untill by Christ our High Priest after the order of Melchisedek they were restored by the Light and Truth of the Gospell The Chaldee interpreteth it in Aarons or Levies praise Thummim and Vrim thou didst put upon the man or cloathedst with them the man that was found holy before thee whom thou tem ptedst with tentation and hee was perfect thou provedst him at the waters of contention and hee was found faithfull This may seeme not well to accord with the history in Num. 20. touching Aarons person yet the Hebrews as Sol. Iarchi on this place say of the Levites that they murmured not with the other murmurers And of Levi God saith by his Prophet My covenant was with him life and peace and I gave them to him for the feare where with he feared mee c. Mal. 2. 5. And againe They kept his testimonies and the ordinance that hee gave them Psal. 99. 7. The Greeke translateth And of Levi hee said Give yee Levi his Manifest-ones and his Truth that is his Vrim and his Thummim to the holy man whom they tempted in tentation they reviled him at the water of Contradiction This interpretation may well bee applied unto Christ also as before is shewed Vers. 9. who saith or who said of his or unto his father c. I respect him not I see not or looke not upon him The Greeke translateth That saith to his father and to his mother I have not seene or I respect not thee This is meant either of the Priests continuall duty who by the Law if his father mother brother or child did die hee might not mourne for them but carry himselfe as if hee did not respect know or care for them as is said of the High Priest that was anointed and cloathed with the ornaments and had Vrim and Thummim upon his heart for his father or for
his mother he shall not bee defiled neither shall hee goe out of the Sanctuary c. Levit. 21. 11 12. Neither might Aaron mourne for his sonnes or Eâ—â—azar and Ithamar for their brethren Nadab and Abihu that were slaine neither might they goe out from the doore of the Tabernacle on paine of death Lev. 10. 2 7. For God would have them more to regard their function and duty in his service than any naturall affection whatsoever And herein Christ was figured unto whom this blessing chiefly belongeth who when hee was told that his mother and his brethren stood without to speake with him hee answered Who is my mother and who are my brethren c. whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 46 50. This may also have reference to the Levites fact who being commanded or Moses killed every man his brother friend neighbour and sonne that had sinned in making and worshipping the golden Calfe so filled their hand or consecrated themselves unto the LORD that hee might give upon them a blessing Exod. 32. 26 29. acknowledgeth not or acknowledged not the first respecteth the Law Lev. 21. the other their fact Exod. 32. To this latter the Chaldee referreth it translating thus Who had no compassion on his father or on his mother when they were guilty of judgement and accepted not the faces or persons of his brother or of his sonne his sonnes or his sonne that is any of his sonnes or children see the notes on Deut. 2. 33. knoweth not or knew not Here knowledge is used for care or regard as in Iob 9. 21. knowing is opposed to disposing and in 1 Thess. 5. 12. know them which labour among you that is regard them and in Prov. 12. 10. a righteous man knoweth that is regardeth or hath care of the life of his beast for they observe that is by Law are bound to observe Levit. 21. or they have observed in their practise Exod. 32. The Greeke translateth it singularly He hath observed thine oracles and kept thy covenant Vers. 10. They shall teach or Let them teach As in v. 8. hee mentioned their gifts and calling in v. 9. their sanctification so here he teacheth their administration in the Word Praier and other ministeriall duties For it is said They shall teach my people the difference between the holy and prophane and cause them to discerne betweene the uncleane and the cleane and in controversie they shall stand in judgment and they shall judge it according to my judgments c. Ezek. 44. 23 24. Compare also Levit. 10. 11. Deut. 17. 9 10 11. and 24. 8. and the commendation which God giveth of Levi in Mal. 2. 6 7. The Law of truth was in his mouth and iniquity was not found in his lips hee walked with mee in peace and equity and did turne many away from iniquity For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for hee is the Angell of the LORD of Hosts unto Iakob by Iakob and Israel are meant all the posterity of Iakob and the weake with the strong for the Church in respect of her infirmity is called Iakob Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe Ioh. 21. 15 16. incense the sweet perfume which the Priests burnt daily upon the golden Altar a figure of Christs mediation with the praiers of the Saints Revel 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests wherefore it is written It pertaineth not unto the Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron that are consecrated to burn incense 2 Chron. 26. 18. in thy nostrill or nose that is before theâ— or as the Greeke translateth in thine anger for the Hebrew Aph signifieth both Nose and Anger and both agree well with the Priests worke for when God in anger sent a plague among the people Aaron put incense in his censor and made attonement for the people so the plague was staied Num. 16. 46 47 48. the whole burnt-offering Hebr. the Calil wheâ—eof see Lev. 6. 22 23. the Greeke here translateth it the continuall oblation Hereby all other sacrifices are meant which the Priests offered on the Lords Altar Levit. 1. and 2. and 3. wherein the worke of Christ offering himselfe for his Church was figured Vers. 11. his power so the Greeke translateth his strength By power is meant sometime an army of men as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred that they might bee increased and strengthened in number and in knowledge Wherefore the company of Levites is called an host or armie Num. 4. 3. c. In this sense Maimony in treat of the Release and Iubile chap. 13. sect 12. expoundeth it saying The Levites are separated from the waies of the world they wage not warre like the other Israelites neither have they inheritance c. but they are the power or armie of God as it is written Blesse Lord his power Sometime by power riches and substance is meant as in Deut. 8. 18. and so the Chaldee expoundeth it here For whereas Levi had no inheritance among the tribes but had the Lord and his first-fruits tithes and offerings for their inheritance and livelihood Num. 18. 20. 21. c. Moses praieth for a blessing on this meanes of theirs worke of his hands all his administration in doctrine burning incense sacrificing c. Compare Ezek. 43. 27. that rise against him as Korah Dathan and Abiram that rose up against Moses and Aaron were all destroyed with their assistants Num. 16. Vers. 12. Of Benjamin or Vnto Benjamin who is blessed here before the other Tribes and before his elder brother Ioseph because the lot of his inheritance was betweene the sonnes of Iudah and the sonnes of Ioseph and Ierusalem where the Levites after administred in the Temple belonged to Benjamin Ios. 18. 11. 28. And in the heavenly Ierusalem the Church of Christ the first foundation is a Iasper which was Benjamins stone Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iudah and Priesthood of Levi Benjamin continued with them in the truth 2 Chron. 11. 1. 3. 12 13. Beloved meaning the tribe of Benjamin who as their father was beloved of Iakob Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell or praier-wise let him dwell inconfident safety that is boldly securely safely by him by the Lord who would tender this little tribe as Iakob tendered Benjamin whom he kept at home with him Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts thereabout by the Temple of God hee shall cover him or
the holy Ierusalem Rev. 21. 10. and Ezekiel likewise before him Ezek. 40. 2. Nebo was the name of a mountaine and of a Citie by it which was given for a possession to the Reubenites Numb 32. 37 38. 1 Chron. 5. 3 8. Pisgah in Greeke Phasga in Chaldee Ramatha so named of the highnesse of it See Deut. 3. 27. Ierecho in Greeke Iericho a Citie within the land of Canaan which the Israelites first conquered by faith causing the wall to fall downe Ios 6. Heb. 11. 30. See after on vers 3. caused him to see as in vers 4. or shewed him as the Greeke translateth from Gilead in Greeke the land of Galaad But Galead was on the outside of Iordan and given to Reuben Gad and halfe Manasseh Deut. 3. 12. 13. being conquered by Moses himselfe so that there was no need to view that but from that Countrey forward hee viewed all the rest Therefore the Hebrewes expound the word Eth by Min From saying From Gilead which was on the outside of Iordan towards the Sunne rising where in Moses was standing unto Dan which is the border of the land of Israel as it is written from Dan even to Beersheba 1 Sam. 3. 20. Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey as Ionathan in his Thargum paraphraseth The Word of the Lord shewed him all the Mighties of the land the valiant acts which should be done by Iephthe of Gilead and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it He shewed him the sonnes of Dan committing idolatry as it is written in Iudg. 18. 30. and the sons of Dan set up the graven image and he shewod him Samson that should come out of him for a Saviour By Dan here we are to understand Leshem or Laish a Citie in the furthest part of the land Northward called also Dan Ios. 19. 47. Iudg. 18. 27 29. Vers. 2. all Naphthali in Greeke all the land of Nephthali which lay also Northward in Galilee Matth. 4. 15. of Ephraim and Manasseh meaning the halfe tribe of Manasseh that dwelt within lordan this was in the middest of the land in Samaria see Ios. 16. and 17. 7 11. of Iudah which was the Southerne part of the Countrey Ios. 15. 1. c. for the land was farre more long than broad and by naming these few chiefe countries he implieth all the rest with them These also in Thargum Ionathan and Sol. Iarchi are applied to the captaines of the house of Naphtali that were joyned with Barak and the Kings which Iosua the sonne of Nun of the tribe of Ephraim should kill and the valiant acts of Gedeon sonne of Ioash of the tribe of Manasseh and all the Kings of Israel and kingdome of the house of Iudah that should rule in the land untill the Sanctuary should be destroyed at the last the hindmost or utmost sea that is the maine sea which was the Westerne coast see the notes on Deut. 11. 24. Vers. 3. the south in Greeke the wildernesse the utmost Cities of the tribe of the sonnes of Iudah towards the coast of Edom described in Ios. 15. 21. c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin along by the coast of Edom c. Thus Moses viewed the land after the order that Abraham did at the first see Genes 12. 6 7 8 9. with the Annotations there God here sheweth Moses all the kingdomes and glory of Canaan from an high mountaine for his comfort and strengthening of his faith who saw the promises a farre off saluted them and died as did his godly forefathers Heb. 11. 9. 13. On the contrary the Deviil taketh Christ up into an excceding high mountaine sheweth him all the kingdomes of the world and the glory of them to draw him if he had beene able from the faith and service of God unto the worship of Satan Matth. 4. 8 9. the plaine of the valley of Iericho in Greeke the regions about Iericho this last part which Moses viewed was the first which the Israeliees possessed Ios. 2. 1. and 3. 16. and 4. 13 19. Sol. Iarchi here saith God shewed to Moses Solomon casting the vessels of the sanctuary as it is said In the plaine of Iordan did the King cast them 2 Chron. 4. 17. Citie of palme-trees so Iericho is called here and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing as Balsam and the like the Citie had the name Ierecho by interpretation Odoriferous or Fragrant unto Zoar in Greeke Segor Thus the last part which Moses viewed was both neerest unto him and the pleasantest of all the land of Canaan for all the plaine of Iordan was well watered it was as the garden of the Lord Gen. 13. 10. Vers. 4. I sware that is I promised by oath see Gen. 12. 7. and 22. 16 17. Psal. 105. 9 10 11. thy seed in Greeke your seed in Chaldee thy sonnes caused thee to see in Greeke I have shewed it to thine eyes This view was by the marvellous worke and grace of God towards his servant that in one place and time hee should behold so large a Countrey and in it by the eye of his spirit so many mysteries as in that holy-land so called in Zuch 2. 12. were comprehended and it being the land of Immanuel or of Christ Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus unto whō Moses and his Law is a Schoolemaster Gal. 3. 24. not goe over to wit over the river Iordan because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel Numb 20. 12. And as hee and others could not enter into the good land because of their unbeleefe Heb. 3. 19. so all that are of the workes of the Law and not of the saith of Christ though they may behold the blessing a farre off yet shall they not enter in to enjoy the same Gal. 3. 9 12. Rom. 9. 31. 32. Vers. 5. servant so he is often called even of God himselfe Ios. 1. 2. and in the new Testament as Rev. 15. 3. the song of Moses the servant of God This title he had in respect of his office being governour of Israel as David also had in Psal. 18. 1. and 36. 1. See Numb 12. died there in the mountaine Deut. 32. 50. as Aaron died on the top of mount Hor Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land it foreshewed the end and abrogation of Moses Law when men are come to the Gospell of Christ for after that Faith is come we are no longer under the Schoolemaster Gal. 3. 25. The Law hath dominion over a man as long as he liveth for the woman which hath an husband is bound by the Law to
how it was used Exod. 29. 27. Hebrew why so called Gen. 14. 13. Hell what it signifieth Gen. 37. 35. Hin a measure how much it contained Exod. 29. 40. and 30. 24. To the Hoary head men should rise up Lev. 19. 32. Holy of Holies a place in the Sanctuary Exod. 26. 33. The high Priest might not enter into it but one day in the yeere and how Le. 16. 2 3 c. Honey unlawfull in the sacrifices Lev. 2. 11. Honey a figure of heavenly graces Deut. 32. 13. Honour what it signifieth and to whom it is due Exod. 20. 12. Horeb a mount called also Sinai Exod. 3. 1. 12. Host Saba what it implieth Gen. 2. 1. The Host or Campe of Israel must be cleane Deu. 23. 9. c. Houre for time Exod. 9. 18. Humbling a woman for defiling Gen. 34. 2. Hur a man in Israel Exod. 17. 10. I IAakob why so named Gen. 25. 26. and 27. 36. Iah the name of God Exod. 15. 2. Idols forbidden Lev. 19. 4. Idolatry with the monuments thereof to be destroyed Deut. 12. 2. Enticers and revolters to Idolatry to die Deut. 13. and 17. 2. c. Iehovah what it signifieth Gen. 2. 4. Exod. 6. 3. Iehovih Gen. 15. 2. Iesurun the name of Israel Deut. 32. 15. Iesus or Iosua Exod. 17. 8. he was first named Hoseas Num. 13. 16. he is appointed Governour after Moses Num. 27. 18. c. Iethro Iether Exod. 3. 1. If used in swearing Gen. 14. 23. and 21. 23. in praying Gen. 24. 42. in vewing Gen. 28. 20. for that Gen. 31. 52. Iles for Countries Gen. 10. 5. Image of God what it meaneth Gen. 1. 26. and 9. 6. Imbalming what it was Gen. 50. 2. Imposition of hands what it signified Exod. 29. 10. The manner of Imposition Lev. 1. 4. Incense how it was made Exod. 30. 35. c. how offered Exod. 30. 8. Incense altar Exod. 30. 1. Ingendering with divers kindes forbidden Levit. 19. 19. Inheritance what it signified Gen. 21. 10. Inheritances might not passe from tribe to tribe Nu. 36. Iniquity for punishment Gen. 19. 15. In for After Exod. 2. 23. In for because or for Deut. 9. 4. Inwards for heart Exod. 29. 13. Iordan or Iarden a river Gen. 13. 10. Num. 34. 12. Ioshua see Iesus The Iourneyes of Israel from Egypt to Canaan ' Num. 33. The sanctifying of their Iourneyes by Moses Num. 10. 35. Is for is become Gen. 3. 22. Isaak his name interpreted Gen. 17. 19. Ismael his name Gen. 16. 11. for Ismaelites Genes 28. 9. Israel why so named Gen. 32. 28. Issachar why so called Gen. 30. 18. why put in the fift place before his elder brethren Gen. 35. 23. Issues that defile men and women with the cleansing of them Lev. 15. The Iubilee or fiftieth yeere Lev. 25. 8. c. Iudging for delivering Deut. 10. 18. Iudgements or judiciall lawes Exod. 21. 1 c. Iudges and Officers to be set up with their dutie Deut. 16. 18 c. The supreme Iudges in the place which God shall chuse and their authority Deut. 17. 8 c. Iust Gen. 6. 9. Iustice Gen. 15. 6. Iustice in weights and measure Lev. 19. 36. Iust judgement required Deut. 25. 1 c. Lev. 19. 15. K KAdesh the name of a place Gen. 16. 14. called Enmishpat Gen. 14. 7. Keeping and Keepers of divers sorts Ex. 22. 10. Kidneyes what they signified Ex. 29. 13. Killing of sacrifices and who did it Lev. 1. 5. The Kings authority and dutie Deut. 17. 14 c. Kissing how used Gen. 31. 28. and 41. 40. Know for accompany Gen. 4. 1 17. and 19. 5. for care or regard Exod. 2. 25. Korahs rebellion and punishment Num. 16. L LAmbs of the first yeere as Ram of the second Lev. 2. 10. Lamb is the young of sheepe or of goats Ex. 12. 4 5. Deut. 14. 4. Land of Canaan was the Lords and might not be sold for ever Lev. 25. 23. what it figured Genes 12. 5 7. Land-markes not to be removed Deut. 19. 14. Latter daies what they are Gen. 49. 1. Laver and the signification thereof Exod. 30. 18. the manner of the Priests sanctifying there-from ibid. vers 19. It was made of the womens looking-glasses Exod. 38. 8. Laughing for joy Gen. 17. 17. and 21. 6. through weaknesse Gen. 18. 12. in mockage Gen. 21. 9. The Law the inheritance of the Church Deut. 33. 4. Law-giver Gen. 49. 10. Law how it was given with what preparation of the people and with how great terrour Exod. 19. and 20. chap. The Law delivered to the Priests Deut. 31. 9. Of reading it publikely at the end of seven yeeres Deut. 31. 10 11 c. The fire of the Law Esh dath Deut. 33. 2. Laying on hands see Imposition Leading for feeding Gen. 47. 17. Left hand for North Gen. 14. 15. Leprosie a plague Exod. 4. 6. The Law for Leprosies and their cleansing whether on mens persons garments or houses Levit. 13. and 14. chap. Lest a word of affirming Gen. 3. 3. Leven what it signified Exod. 12. 15. what it was Exod. 12. 20. Levites given to assist the Priests in stead of the first-borne of Israel Num. 3. 12 45. and 8. 16. The number of the Levites Num. 3. 15 c. The age and time of the Levites service Numb 4. 3 c. and 8. 24. The Levites charges when the Tabernacle removed Num. 4. 15 c. The manner of consecrating the Levites Numb 8. The 48. Cities and Suburbs which should be given to the Levites Num. 35. Levites were to teach the Law Deut. 33. 10. Levies power what it meaneth Deut. 33. 11. Life in Hebrew Lives and why Gen. 2. 7. Lifting up the hand for swearing Gen. 14. 22. for doing any thing Gen. 41. 44. for praying Exod. 17. 11. Lifting up the head diversly used Gen. 40. 13. 19. Lifting up the eyes for looking about Gen. 30. 10. Light Ge. 1. 3. Lights for light some bodies Ge. 1. 14. Linsey-woolsey forbidden Deu. 22. 11. Lev. 19. 19. Lions of divers names and why Gen. 49. 9. Lip for language Gen. 11. 1. Life or liveth used in swearing Gen. 42. 15. Living water what it meaneth Ge. 26. 19. Le. 14. 5. Log what measure it was Le. 14. 10. Ex. 30. 24. Looking forth of the evening or morning Gen. 24. 63. Exod. 14. 27. Locusts or grashoppers Exod. 10. 4. Lord Adonai Gen. 15. 2. and 18. 3. Love the summe and end of the Law Exod. 20. 6. Deut. 6. 5. To love ones neighbour as himselfe Lev. 19. 18. M MAgicians Gen. 41. 8. Magistrates or Rulers what manner of men they should be Exod. 18. 21. Deut. 1. 13. Making for yeelding or bearing Gen. 1. 11. for perfecting polishing c. Gen. 2. 3. for getting winning Gen. 12. 5. Making frustrate Gen. 17. 14. Males bound to appeare before God thrice a yeere Exod. 23. 17. Man Ish Gen. 2. 23. Earthly man Adam Gen. 1. 26. Man and wife for male and female Gen. 7. 2. Man added to
words Genes 9. 20. and 13. 8. Man for every one Gen. 10. 5. and 15. 10. for any man Gen. 24. 16. Lev. 21. 9. Men of number i. few Gen. 34. 30. Man Adullamite for Man of Adullam Gen. 38. 1. Man of words c. Exod. 4. 10. Man of warre Exod. 15. 3. Man-slayer with the Cities of refuge Numb 35. 11 c. Man stealer to die Deut. 24. 7. Manasses why so named Gen. 41. 51. Manna described Exod. 16. 14. Num. 11. 7. Manna loathed of Israel Num. 11. 6. and 21. 5. Marah a place Exod. 15. 23. Marie or Miriam Moses sister Exod. 15. 20. her murmuring and leprosie Num. 12. her death Num. 21. 1. Marriage the manner of it among the Iewes Deu. 22. 13. Of marrying the brothers wife Deut. 25. 5 c. Marvellous for unpossible Gen. 18. 14. Marvellously sever Exod. 8. 22. Massah a place of Tentation Exod. 17. 7. Meat-offering the Law sorts and signification thereof Lev. 2. and 6. 14. c. Meats cleane and uncleane with their signification Lev. 11. Deut. 14. The measure of Meat and Drinke-offerings with the sacrifices Num. 15. 4. c. Meribah a place of Contention Exod. 17. 7. Num. 20. 13. Mesopotamia Gen. 24. 10. and 25. 20. Midian Madianites Gen. 25. 2. and 37. 28. Israels conquest over the Madianites Num. 31. Midst for within or in or with Gen. 2. 9. Ex. 39. 3. Deut. 19. 2. Might or able strength what it is Gen. 49. 3. Milke and honey what they signifie Exod. 3. 8. Miter of the high Priest Exod. 28. 39. Mizpah Gen. 31. 49. Mizraim father of the Egyptians Gen. 10. 6. and 12. 10. Moab and Moabites Gen. 19. 37. Israel might not warre against them Deut. 2. 9. c. Moone whereof named Gen. 1. 16. Molech the idoll described Lev. 18. 21. Morijah what place Gen. 22. 2. To Morrow for time to come Gen. 30. 33. Exod. 13. 14. Morning for first times Gen. 49. 27. for opportunity c. Exod. 12. 10. Moses why so named Exod. 2. 10. his beautie Exod 2. 2. his meeknesse Num. 12. 3. his sinne and Aarons at the waters of Meribah Numb 20. 12. he might not therefore enter into the promised land Deut. 3. 24. c. but he vieweth it before his death Deut. 34. Moving thing Sherets what it meaneth Ge. 1. 20. Mouth for words Gen. 24. 57. and 41. 40. and 45. 21. Mouth for interpreter Gen. 45. 12. Ex. 4. 16. Mules how invented Gen. 36. 24. Murder how to be expiated when the authour is unknowen Deut. 21. 1 c. The murderer must die Deut. 19. 11. Lev. 24. 17. Murmurings of the Israelites Num. 14. 22. Muzzeling the Oxe forbidden when he treadeth out the corne Deut. 25. 4. Myrrhe what it was Exod. 30. 23. N NAked what it meaneth Gen. 3. 7. Nakednesse for weake places Gen. 42. 9. Naked flesh for the privities Exod. 28. 42. Nakednesses for unlawfull copulations what they were Lev. 18. 6 7 c. Nazirite or Separated Gen. 49. 26. The law for Nazirites Num. 6. 2 c. Nebo a Mountaine from whence Moses viewed the promised Land Deut. 32. 49. Necromancy or asking of the dead forbidden Deu. 18. 11. Neighbour who he is Exod. 20. 16. North-side of the Altar the place of killing the sacrifices Lev. 1. 11. Number for few Deut. 33. 6. O OBserving of times forbidden Deut. 18. 10. Observing of fortunes forbidden Deut. 18. 10. Og King of Basan vanquished Numb 21. 33. c. he was of the remnant of the Giants Deut. 3. 11. Oile for spirituall anointing Gen. 28. 18. Oile for the Lampes in the Sanctuarie Lev. 24. 2. c. Okes religiously respected Gen 21. 33. 35. 4. One for first Gen. 1. 5. Exod. 26. 4. for every one Exod. 26. 2. Opening of the wombe or first-borne sanctified Exod. 13. 2. 12. Over the house i. the Steward Gen. 41. 40. 43. 16. 19. Outspred-firmament whereof named Gen. 1. 6. P PAdan Aram called Mesopotamia Gen. 25. 20. Palme tree Exod. 15. 27. Boughes of Palm-trees and other the like used at the feast of Tabernacles Lev. 23. 40. Passeover what it signifieth Exod. 12. 11. the manner of eating it Exod. 12. 8 9 10. the sacrifices appointed for this Feast Numb 28. 16 19 c. The Passeover of sheep and oxen differing from the Paschall Lambe Deut. 16. 2. The Passeover in the second month with the rites of it Numb 9. 11 12 13. Peace for salvation Gen. 29. 6. for welfare Gen. 37. 14. 41. 16. 43. 27. Peace-offerings with the Law and signification of them Lev. 3. 7. 11 c. The shoulder and brest of the Peace-offerings were the Priests Levit. 7. 34. Peculiar treasure Exod. 19. 5. Pentecost a Feast of the Iewes called weeks Lev. 23. 15. Deut. 16. 9. Perfect Gen. 6. 9. 25. 27. Perfect or unblemished for sacrifice Exod. 12. 5. Lev. 1. 3. Perfection required in Israel Deut. 18. 13. Pestilence described by the Hebrewes Exod. 5. 3. Pharan the wildernesse Gen. 21. 21. Pharaoh Gen. 12. 15. Philistims Gen. 10. 14. Phinehas his zeale and reward Numb 25. 7 c. Phylacteries or frontlets what they were and upon what ground they were used Exod. 13. 9. 15. Pillar or Statue Matsebah Gen. 28. 18. Lev. 26. 1. Deut. 16. 22. Pillar of cloud and fire Exod. 13. 21. Pillars a signe of stability Exod. 27. 10. Pledges or Pawnes of their taking and restoring Exod. 22. 26. Deut. 24. 6 10 17. Plenty for multitude Gen. 48. 19. Polluted thing Pigul what it was Lev. 7. 18. Possession what it meaneth Gen. 22. 17. Deut. 9. 1. Plowing with an Oxe and an Asse for bidden Deut. 22. 10. Poore to be releeved Deut. 15. 7 c. Praying what it signifieth Gen. 20. 7. Prayer is the service of God Deut. 6. 13. Priest what it signifieth Gen. 14. 18. Priest or Prince Gen. 41. 45. The high Priests offering for his sinne Lev. 4. 3 c. The high Priests daily oblation Lev. 6. 20. Lawes for the Priests mourning and for their holinesse and marriage Lev. 21. 1 c. Of their blemishes Lev. 21. 17 c. How in their uncleannesse they must abstaine from the holy things Lev. 22. 2 c. The Priests portion of the peoples offerings Numb 18. 9. Foure and twenty gifts for the Priests Numb 18. 19. Priests and Levites had no part or inheritance with Israel Deut. 10. 8 9. 18. 1 2 c. Prince of slaughter-men what officer Gen. 37. 36. Prophaning of Gods Name forbidden Lev. 18. 21. 19. 12. Prophet what it signifieth Gen. 20. 7. Exod. 7. 1. A Prophet promised to Israel and their duty to heare him Deut. 18. 25 c. Purple Exod. 25. 4. Put for Make Gen. 13. 16. 21. 13. 27. 37. Q QVailes sent unto Israel Exod. 16. 13. Numb 11. 31. R RAamses a Citie Exod. 1. 11. Rameses a Citie Gen. 47. 11. Exod. 12. 37. Ram a sheepe of two yeeres Lev. 1. 10. Raine
25 c. Syria whereof named Gen. 10. 22. and 24. 10. and 25. 20. Syrian or Aramite Gen. 10. 22. and 28. 5. T TAbernacle what it signified Exod. 25. 9. it is called the Tabernacle of the Tent Exod. 40. 6. The feast of Tabernacles or Boothes Lev. 23. 34 c. Deut. 16. 13. Take for offer or give bring Gen. 15. 9. and 34. 4. and 48. 9. Talent what it weighed Exod. 25. 39. Tale-bearing forbidden Lev. 19. 16. Task-masters Exod. 1. 11. Tempting what it signifieth Gen. 22. 1. Exod. 15. 25. Ten words or commandements Deut. 10. 4. Ten for many Gen. 31. 7. Lev. 26. 26. Tents and dwelling in them what it meaneth Gen. 4. 20. and 25. 27. Numb 24. 5. The Tent of the Lord Exod. 40. 19. Teraphims images Gen. 31. 19. Testimonie for the Tables of the Law Exod. 25. 16. Theft with the punishments therefore Exo. 20. 15. and 22. 1 c. Three and third a mysticall number Gen. 22. 4. Timbrel an instrument of mirth Gen. 31. 27. Tithe Gen. 14. 20. Lawes concerning Tithes Lev. 27. 30 c. Tithes for the Levites Numb 18. 21 c. Tithe of the Tithes given to the Priests Numb 18. 26. The second Tithes to be eaten by the owners before the Lord Deut. 14. 22 23. Those second Tithes every third yeere were to bee given to the poore Deut. 14. 28 29. The confession made by him that hath given his third yeeres Tithe Deut. 26. 12. To or Vnto for From Gen. 36. 6. Exod. 13. 15. Torne things not to be eaten Exod. 22. 31. Touching for companying with a woman Gen. 20. 4 6 for hurting Gen. 26. 11. Tree for gallowes or gybbet Gen. 40. 19. Trees for speciall use Gen. 21. 33. Trespasse more than sinne Gen. 31. 36. Trespasse-offerings with their signification Lev. 5. the Law thereof Lev. 7. 1 c. Tribes whereof named Gen. 49. 16. The mustering of the Tribes Numb 1. their next mustering and numbers in the fortieth yeere of their travell Numb 26. The order of the Tribes about the Tabernacle Numb 2. Trouble Gen. 34. 30. Sudden trouble Gen. 45. 3. Trumpets of silver with their use Numb 10. 2 c. The feast of blowing of Trumpets Lev. 23. 23 24 Turtle-doves and Pigeons allowed for sacrifices Lev. 1. 14. Twelve the number of the Patriarchs and Apostles Gen. 35. 22. V VEile on Moses face what it signified Exod. 34. 33 34 35. Vessels for all things of use Gen. 24. 53. Virginity if the want of it bee laid to a womans charge what law is therefore Deut. 22. 13 c. The high Priest was to marie a wife in her Virginitie Lev. 21. 13 14. Vision Gen. 15. 1. Visiting what it meaneth Gen. 21. 1. Vâ—circumcised fruits and the Law concerning them Lev. 19. 23. The Uncleane put out of the Campe of Israel Numb 5. 2 c. The Vnicorne described Num. 23. 22. Deut. 33. 17. Vnlevened cakes what they signified Exod. 12. 8. Vnto and to for from or out of Gen. 36. 6. Numb 〈◊〉 31. 21. Vowes and vowing what Gen. 28. 20. Vowes and voluntary offerings wherein they differed Lev. 7. 16. The Law for Vowes Lev. 27 2 c. Num. 30. Of Vowes which Parents or Husbands might breake or confirme Numb 30. Vowes to be paid without delay Deut. 23. 21 c. Voice for fame rumor Geâ— 45. 16. Voyce attributed to bloud Gen. 4. 10. to signes Exod. 4. 8. to thunder Exod. 9. 23. Vr what place it was Gen. 11. 28. Vrim and Thummim Exod. 28. 30. Vsurie and lawes against it Exod. 22. 25. Lev. 25. 36. W WAlking with God what it meaneth Gen. 5. 20. and before God Gen. 17. 1. Warres of Israel and the courage that they should have in them Deut. 20. The new married man was not to goe to warre Deut. 24. 5. Warfare of the Sanctuary by the Levites why so called Numb 4. 3 23. Washing of clothes what it signified Lev. 11. 25. Washing the inwards of the sacrifices Lev. 1. 9. Water of purification with the ashes of a red Heiffer the law and use thereof Numb 19. Watch of the night what Exod. 14. 24. Waving what it was and meant Exod. 29. 24. Lev. 3. 5. The Wave sheafe or Omer that was to be offered at harvest with the rites thereof Lev. 23. 10 11 c. Way what it signifieth Gen. 6. 12. and 18. 19. Way for custome of Women Gen. 18. 11. Gods wayes what they are Deut. 8 6. Weaning Gen. 21. 8. Weeks a feast called Pentecost Lev. 23. 15. Deut. 16. 9. Weighty for rich Gen. 13. 2. Weights and measures to be just Deut. 25. 13 14 c. Lev. 19. 35 36. Whales Gen. 1. 21. Whordome for idolatry Exod. 34. 15. Lev. 17. 7. Wife the same that woman Gen. 2. 23 24. The duties betweene man and wife Exod. 21. 10. Wilde Asse what kinde of beast it is Gen. 16. 12. Wilde beast why so called Gen. 1. 24. Wildernesse what it signifieth Gen. 21. 14. Exod. 3. 1 18. and 16. 1. Deut. 8. 15. The Israelites condemned to dye in the wildernesse Numb 14. 29. Wine forbidden the Priests in their ministration Lev. 10. 9 10. Wisemen Philosophers Gen. 41. 8. Witch or Sorburer described Exâ— 7. 11. Deut. 18. 10 Wizards forbidden Deut. 18. 11. Two Witnesses to confirme every matter Deut. 19. 15. The punishment of the false Witnesse Deut. 19. 16 c. Wresting or perverting of judgement forbidden Exod. 23. 2. Woman whereof named Gen. 2. 23. Womens purification after childbirth Lev. 12. Wonders whereof named Exod. 7. 3 9. Wood for the sacrifices Lev. 1. 7. Words for things Gen. 15. 1. Words for Commandements Exo. 34. 28. Deu. 10. 4. Y AYeere whereof named Gen. 1. 14. The seventh yeere a yeere of rest to the land Lev. 25. 2. c. The yeere of Iubile or fiftieth yeere Lev. 25. 10 c. The seventh yeere debts were to be released Deut. 15. 1 c. In the seventh yeere Hebrew servants were to be set free Deut. 15. 12 c. Yesterday for all time past Gen. 31. 2. Young-men for servants ministers Gen. 14. 24. Exo. 33. 11. for first-borne Exod. 24. 5. Yoke for servitude Gen. 27. 40. Z ZElophehads daughters claime their inheritance and obtaine it Num. 27. Zogar a Citie why so named Gen. 13. 10. and 19. 22. Zuz a kinde of money how much Eev 19. 10. Other Hebrew phrases and figures observed DEfect or want of words to be supplied as Of a verbe substantive Gen. 1. 2. Of a verbe generally Gen. 13. 9. and 11. 4. and 23. 13. and 24. 67. Of a Pronoune shewing the person wanting in a verbe indefinite Gen. 6. 19. and 19. 20. and 23. 8. and 47. 29. A Pronoune after a verbe personall Gen. 31. 42. and 2. 19. Of a noune substantive Gen. 24. 33. Deut. 33. 7. Of a noune substantive after an adjective Gen. 4. 10. and 24. 32. and 25. 8. Numb 1. 1. Of a noune substantive before another substantive Gen. 11. 1.
David Davids jewell or not able song Cethem is fine glistering gold Psal. 45. 10. of that this Michtam may be derived for a golden jewel and so note the excellency of this Psalme The like title is before the 56. 57. 58. 59. and 60. Psalmes Preserve me O God Christ speaketh this Psalme by David his figure as we are taught in the new Testament Act. 2. 25 31. and 13. 35. and here is handled his mediatorship death resurrection and ascension in thee Chaldee in thy word Vers. 2. Thou hast said he speaketh this to him-selfe Thou ô my soule sayest so the Chaldee Paraphrase explaineth it and the Greeke to make it plainer translateth I have said Or it may be spoken to the Spouse or Church of Christ. my good not unto thee understand extendeth not or pertaineth not to thee or is not for thee which the Greeke expoundeth thus of my goods thou hast no need For if man be just what giveth he to God or what receiveth he at his hand Iob 35. 7. The Chaldee saith my good is not given but of thee Vers. 3. To the Saints to wit my good extendeth as else-where Christ saith for their sakes sanctifie I my selfe that they also may be sanctified through the truth Ioh. 17. 19. are in earth such is the meaning of the Hebrew phrase in earth they the relative being put for the verbe which sometime the Hebrew it selfe explaineth as he not the King of Israel 1 King 22. 33. for it was not the King 2 Chro. 18. 32. so he overseer 2 King 25. 19. for was over-seer Ier. 52. 25. and sundrie the like excellent or noble glorious wonderfull an honourable title givē to Christiās See Ps. 8. 2. The Chaldee addeth excellent in good works all my delight in them or in whom all my pleasure is Heb. Chephtsibam that is my pleasure in them so in Esay 62. 4. the Church is called Chephtsi-bah that is my pleasure in her Vers. 4. Their sorrowes shall be multiplied This is meant of Idolaters who hastily endow that is offer sacrifice to another God and so increase their griefes which may be understood of afflictions or of grievous idols for the Hebrew ghnatsabim sorrowes is often used for idols as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here saying the wicked multiply their idols and after they hasten to offer their gifts Accordingly the sense may be this They whose grievous idols are multiplied they that endow another God I will not powre out their oblations that is I will not partake with them or be a mediatour for them endow another or hasten to another A similitude from dowries given in mariages meaning gifts and oblations hastily brought for divine worship powred out oblations or shed-offerings effusions properly put by figure of speech for effused or powred out liquour commonly called Drinke-offerings which were wont to bee powred out upon the sacrifices and by Gods law were to be of wine or Shecar Numb 15. 5 7 10. and 28. 7. but among idolaters were of bloud The Chaldee giveth this sense I will not receive with favour their drinke-offerings nor the bloud of their sacrifices take up their names that is not mention or speake of them according to the law Exod. 23. 13. Ios. 23. 7. Vers. 5. of my part or of my partage that is of the inheritance parted shared and diealt unto me So the Greeke turneth it of mine nheritance The word is generally used for lands cities goods spoiles c. that are shared out And this here hath reference to the law of the Priests which had no part among the people for that the Lord was their part and inheritance Numb 18. 20. The Lord is his peoples part Ier. 10. 16. and 51. 19. and againe his people are called his part Deut. 32. 9. my cup that is measure and portion of joyes or afflictions Psal. 23. 5. and 11. 6. my lot this also is used for an inheritance obtained by lot Ios. 18. 11. Iudg. 1. 3. The Apostle calleth Christs Church by this name 1 Pet. 5. 3. The Greeke translateth thou art he that restorest mine inheritance to me Vers. 6. The lines or Cords such were used in measuring of lands or heritages Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured Jos. 17. 5 14. 〈◊〉 is faire for me or which is faire unto mee that is which pleaseth me well Vers. 7. counselled me given me counsell by his word and Spirit touching my sufferings and the glory that shall follow 1 Pet. 1. 11. Luke 24. 25 26. God is wonderfull in counsell and excellent in worke Esay 28. 29. Vers. 8. I have proposed or equally set the Greeke which the Apostle followeth saith I beheld before Act. 1. 25. he is at my right hand The word is is supplied Act. 2. 25. For God to be at the right hand is powerfully to assist and comfort as on the contrary for Satan to be there is greatly to resist and annoy Psal. 109. 6. Zech. 3. 1. I shall not be moved or that I be not moved Act. 2. 25. Vers. 9. my glory This by the Apostle is applied to the tongue Act. 2. 26. which is the instrument wherewith we glorifie God See Psalm 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence or abide with hope that is boldly safely and securely meaning that his flesh his body should abide or rest in the grave with sure hope of rising againe from death the third day Vers. 10. my soule The Hebrew Nephesh and Greeke Psuchee which we call soule hath the name of breathing or respiring and is therefore sometime used for the breath Iob 41. 12. it is the vitall spirit that al quick things move by therfore beasts birds fish and creeping things are called in Scripture living soules Gen. 1. 20. 24. And this soule is sometime called the bloud Gen. 9. 4. because it is in the bloud of all quick things Lev. 17. 11. it is often put for the life of creatures as keepe his soule Job 2. 6. that is spare his life a righteous man regardeth the soule of his beast Prov. 12. 10. that is the life so to seeke the soule is to seeke ones life to take it away Psal. 54. 5. Mat. 2. 20. It is also many times used for ones selfe as Iob justified his soule that is himselfe Iob 32. 2. Take heed to your soules that is to your selves Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person or whole man as give me the soules that is the persons Gen. 14. 21. so an hungrie soule Psal. 107. 9. a full soule Prov. 27. 7. a wearie soule Prov. 25. 25. eight soules 1 Pet. 3. 20. seventie five soules Act. 7. 14. and many the like It is used also for the lust will or desire as Psal. 41. 3. Exod. 15. 9. for the affections of the heart Psal. 25. 1. for the body of
hath use and so in Psal. 86. 4. Vers. 2. In thee the Chaldee expoundeth it In thy Word so in vers 3. not be abashed that is not disappointed of my hope nor vanquished by my foes See Psal. 6. 11. shew gladnesse insult or triumph for ioy as having got the victory 2 Chron. 20. 27. Vers. 3. yea all or Yea any for whosoever beleeveth in God shall not be ashamed Rom. 10. 10. earnestly expect or patiently hope they shall be or prayer-wise let them be Unfaithfully transgresse that deale disloyally contrary to dutie promise and trust reposed in them So elsewhere he prayeth that no grace be shewed to such Psa. 59. 6. in vaine or without cause and without fruit Psal. 7. 5. Vers. 4. Thy wayes that is thy true faith and religion as Act. 18. 25 26. and thy guidance of mee therein So Moses prayed Exod. 33. 13. learne me thy paths inure me with thy paths or journeyes Learning implieth are and exercise and informing by customable practise Vers. 5. Make me to tread or to goe guide my way in thy truth that is in thy word for that is the truth Ioh. 17. 17. 3 Joh. 3. So after vers 9. Vers. 6. tender mercies or bowels of compassion See Psal. 18. 2. This word noteth the inward affections as the next kinde mercies imply the actions or effects of love from eternitie or from ever This in humane affaires sometime meaneth but of old or a long while Gen. 6. 4. Esay 42. 14. But here and else-where it noteth the eternitie of Gods love which was firme unto his before the world was 2 Tim. 1. 9. Eph. 1. 4. so shewed throughout all generations and is in like sort for ever or to eternity Psal. 100. 5. because our firme happinesse shall have no end Dan. 12. 3. 1 Pet. 1. 4. And these both are conjoyned Psal. 103. 17. Vers. 7. Sinnes of my youth The imagination of mans heart is evill from his youth Gen. 8. 21. and of all mans life youth commonly is most vaine Eccles. 11. 9 10. for which God often punisheth men in their age so making them as Iob saith to inherit the iniquities of their youth Iob 13. 26. Ier. 3. 25. Vers. 8. will he teach or informe with the law for of this word the Law is derived Psal. 19. 8. sinners in the way that is such as sinne and misse the right way God will teach and reduce them thus the Greeke interpreteth it Or those that are sinners he will teach and informe in the way that is right or in his way as vers 9. Vers. 9. to tread in judgement to walke judiciously and as is right and fit Vers. 10. his covenant his testament all bond or league called in Hebrew Brith w ch hath the signification of brotherly or friendly parting of explaining the conditions of agreement For at the making of solemne covenants beasts were killed and parted asunder and the covenant-makers went betweene the parts Gen. 15. 9 10. 17. Ier. 34. 18. Hereupon is the phrase of cutting or striking a covenant Psal. 50. 5. and 83. 6. and 89. 4. The Apostles in Greeke call it diathekee a testament a testamentall covenant or disposing of things Heb. 8. 8. from Ier. 31. 31. And there be two principall covenants or testaments the first that which God made with our fathers when he brought them out of Aegypt the summe whereof was contained in the ten commandements written by the finger of God Deut. 4. 13. Exod. 24. 28. 1 King 8. 21. the other laws written by Moses in a booke called the booke of the covenant 2 King 23. 2. Exod. 24. 4. 7. The second covenant is that new testament all bond which God hath made with us in Christ established upon better promises and confirmed by the bloud and death of Christ the testator as the first was by the bloud and death of beasts Luke 22. 20. Heb. 8. 6. 8. and 9. 16 17 18 c. Vers. 11. even mercisully pardon or therefore thou wilt mercifully forgive This David taketh from Moses who first used this word in a case of great offence Exod. 34. 9. and it betokeneth to spare or pardon upon pacification of grace and mercie and is interpreted by the Apostle in Greeke to be mercicifull propitious or appeased Heb. 8. 12. from Ier. 31. 34. Often used in the Law for forgivenesse upon oblation or intercession made by the Priest Lev. 4. 20. 26. 31. 35. and 5. 10. 13. 16. 18. c. Vers. 12. Who is the man or What manner of man shall he be The Hebrew phrase is Who this the man which also may be resolved Whosoever is the man he shall chuse that is which he shall love and like or which he loveth So chosen Isa. 42. 1. is translated in Greke beloved Matt. 12. 18. Or which he shall require and command for so chusing sometime signifieth 2 Sam. 19. 38. and 15. 15. Vers. 13. lodge in good that is continue in good estate case and prosperitie So lodging is for continuance Iob 17. 2. Prov. 19. 23. and for good the Chaldee saith the blessednesse of the world to come the Greeke translateth in good things the land meaning Canaan the land promised for a possession to Abraham and his seed Gen. 15. 7. and 12. 7. called therfore the land of promise Heb. 11. 9. elsewhere the holy land Zach. 2. 12. the Lords land Ps. 10. 16. the land of Immanuel that is of Christ Isa. 8. 8. a land flowing with milke honey and the pleasantast of all lands Ezek. 20. 6. the seat of Gods ancient Church and figure of his Kingdome Vers. 14. The secret or The mysterie of the Lord meaning that his secret favour is towards them and his secret counsell and mysterie of the faith is revealed unto them for so this word noteth as when Iob saith Gods secret was upon his tabernacle meaning his favour and providence Iob 29. 4. and Gods secret is his counsell Iob 15. 8. Ier. 23. 18. 22. and the hid thing of Christ are often called a mysterie Rom. 16. 25. 1 Cor. 2. 7. and 4. 1. 1 Tim. 3. 9. 16. Eph. 3. 3. 4. 9. Col. 1. 26 27. So Prov. 3. 32. Vers. 16. turne the face or Have respect unto me This was a blessing promised in the law Levit. 26. 9. I will turne the face unto you and make you increase Contrary to this is the hiding of Gods face Psal. 69. 17 18. solitary alone or desolate see Psal. 22. 21. Vers. 17. are inlarged or doe inlarge themselves doe make wide roomth He sheweth his heart to bee penned in with straights and distressing sorrowes which largely spread themselves overall vexations or anguishes tribulations which presse and wring Vers. 18. See my affliction This phrase is taken from Deut. 26. 7. he saw our affliction And it here meaneth a seeing and regarding with compassion and so a redresse and helpe Gen. 29. 22. Exod. 3 7 8. Psal. 31. 8. and 119. 153. and 106. 44. Sometime
14. and 108. 14. Vers. 9. In God we praised to wit his actions salvations c. See a like phrase in Psalm 56. 5. 11. and Psal. 71. 6. Or understand we praised our selves that is gloried triumphed And thus the Greeke In God we shall be praised the Chaldee saith In the word of our God Vers. 12. sheepe for meat or of meat that is to be eaten So after vers 23. sheepe of slaughter that is to be slaine fannest or dispersest strowest abroad as the fan that winnoweth Ier. 4. 11. and 51. 2. So after in Psal. 106. 27. Vers. 13. for no wealth that is for a vile price without gaine God is said to sell his people when he delivereth them into their enemies hands as out of his owne possession So Deut. 32. 30. Likewise in Esay 52. 3. the Lord saith yee have beene sold for nought and yee shall be redeemed without money increasest not or gainest not by the prices of them takest no other people in their stead or increasest that is hightenest not their price Vers. 15. a parable a by-word or proverbe This is often used for grave wise and princely sentences as Psalm 49. 5. here in the ill part for a by-word reproach and fable so Psal. 69. 12. Iob 17. 6. And thus is fulfilled that which was threatned Deut. 28. 37. 1 King 9. 7. Jer. 24. 9. nodding of the head that is a mockage Psal. 22. 8. 9. Vers. 17. taunter or blasphemer Num. 15. 30. Vers. 20. of Dragons or of whale fishes For the Hebrew word is common both for land and water-dragons or whales So Psal. 148. 7. And hereby is meant the place of desolation and affliction as the Greeke here translateth it See Mal. 1. 3. Isa. 34. 13. Ier. 9. 11. and 10. 22. Iob 30. 29. with the shade or in the shade see Psalm 23. 4. Vers. 2â— spred out our hands or our palmes that is have prayed unto for in prayer they spred out the palmes of their hands as to receive a blessing from God 1 King 8. 22. Exod 9. 29. Psal. 143. 6. So the Chaldee explaineth it spred out our hands in prayer to the idols of other peoples Vers. 23. But for thee or For for thy sake that is so farre we be from following strange gods as that for thy sake we are killed daily And this also is a comfort in affliction See Rom. 8. 36. Vers. 24. Stirre up to wit thy selfe These things are spoken of God after the manner of men for properly he that keepeth Israel slumbreth not nor sleepeth Psal. 121. 4. Vers. 26. to the dust this noteth a base and abject state Psal. 113. 7. like this is the soule cleaving to the dust Psal. 119. 25. and putting the mouth in the dust Lam. 3. 29. Vers. 27. an helpfulnesse that is a full helpe The Hebrew hath a letter more than ordinary to increase the signification So Psal. 63. 8. and 94. 17. See the notes on Psal. 3. 3. PSAL. XLV The Majestie and grace of Christ and his kingdome 11 The dutie of the Church and the benefits thereof 14 The glorie of Christians To the master of the musicke upon Shoshannim to the sonnes of Korach an instructing Psalme a song of the wel-beloved virgins MIne heart hath boiled a good word I doe say my workes to the King my tongue the pen of a speedy writer Thou art much fairer than the sonnes of Adam grace is powred out in thy lips therefore God hath blessed thee for ever Gird thy sword upon the thigh O mighty one thy glorious majestie and thy comely honour And in thy comely honour prosper ride on word of truth and of meeknesse and of justice and thy right hand shall teach thee fearfull things Thy arrowes are sharp peoples shall fall under thee in the heart of the Kings enemies Thy throne O God is ever and perpetuall the scepter of thy kingdome is a scepter of righteousnesse Thou lovest justice and hatest wickednesse therefore God thy God hath anointed thee with oile of joyfuluesse above thy fellowes Myrrh and Aloes Cassia all thy garments out of the Ivorie palaces more than they that make thee joyfull Kings daughters are among thy precious ones set is the Queene at thy right hand in fine gold of Ophir Heare O daughter and see and bend thine care and forget thy people and thy fathers house And the King will covet thy beautie for hee is thy Lord and bow downe thy selfe to him And the daughter of Tyrus with oblation shall earnestly beseeke thy face even the rich of the people The Kings daughter is all glorious within her clothing is of purled workes of gold In embroideries shee shall be led along to the King virgins after her her fellow-friends brought in to thee They shall be led along with joyes and gladnesse they shall enter into the Kings palace In stead of thy fathers shall be thy sonnes thou shalt put them for princes in all the earth I will make memorie of thy name in every generation and generation therefore peoples shall confesse thee for ever and aâ—â— Annotations SHoshannim that is Six-stringed instruments for so by comparison with other titles it seemeth here to be meant of musicall instruments as Shalishim be â—â—â—â—e-stranged instruments 1 SaÌ„ 18. 6. Else-where it signifieth six-leaved flowers that is Lilies as Song 2. 6. w ch may also be minded here The Hebrew word is derived of Sâ—â—â—â— that is Six â—â—ke title is in Psal. 69. 1. 80. 1. The Chaldee expoundeth it for them that sit in the Synedrion or Council of Moses which was spoken in prophesie by th◠〈◊〉 of Korah of the welbeloved virgins Kings daughters and other honourable damosels attending upon and comming with the Queene the friends of the bridegroome and bride verse 10. 15. who should sing this marriage-song in praise of them Therefore this Hymne setteth forth Christ in his glory and his Spouse the Church in her beautie For Christis the Bridegroome and Ierusalem the Bride Ioh. 3. 29. Rev. 21. 9 10. all true Christians are Virgins for their spirituall chastitie Rev. 14. 1 4. following and loving the Lambe for the sweet odour of his Name or Gospell Song 1. 2. and are beloved of him and have this new song of praise put into their mouthes Of him is this Psalme as the Apostle expoundeth it Heb. 1. 8. Vers. 2. hath boiled or frieth boileth as in a frying pan that is hath studied and prepared by servent meditation A similitude taken from the Mincah or meat-offering in the law which was dressed in the frying pan Levit. 7. 9. and there boiled in oile being made of fine flower unlevened mingled with oile Levit. 2. 5. and after was presented to the Lord by the Priest vers 8. c. Here the matter of this Psalme is as the Mincah or oblation which with the oile the grace of the spirit was boiled and prepared in the Prophets heart and now presented So the Psal. 141. is likewise compared to the
is faire and commendable among the unfruitfull trees and all the world knoweth it so the Lord of the world was faire and commendable among the Angels when he was revealed upon Mount Sinai at the time that hee gave the Law unto his people at that time I desired to sit in the shadow of his Divine majesty and the words of his Law were sweet to my palate and the reward of his precepts is reserved for me in the world that is to come Vers. 4. the house of wine that is either the wine celler the place where wine is kept or rather the banquetting house where wine is drunke For cellars are called the treasuries or store-houses of wine in 1 Chron. 27. 27. Wine besides that it slaketh thrist cheareth also the heart of man Psal. 104. 15. causeth him to forget his sorrow and misery Prov. 31. 6 7. comforteth the sicke by cherishing and augmenting the vitall spirits By this the Church signifieth encrease of grace from Christ as the fruit of the vine excelleth the fruit of the apple tree and is more comfortable unto the heart And as her troubles and tentations were increased so was his grace towards her for spirituall consolations for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. This house of wine is like that in Prov. 9. 1. 5. where wisedome having builded her house c. inviteth the simple to come and eate of her bread and drinke of the wine which she hath mingled Of the Hebrewes Iarchi expoundeth this wine house to be the Tabernacle of the congregration where the interpretation explanation of the Law is given answerable to which now is the assembly of the Saints though it may also be understood of Gods booke or Scripture the true wine-celler that affordeth spirituall comforts his banner or his standard a flag or ensigne spred abroad a warlike signe as in ch 6. 4. 10. the Church is said to bee terrible as an army with banners And the banner lifted up is a signe of fighting with ioy and victory as in Psal. 20. 6. We will shout-joyfully in thy salvation and in the name of our God we will set up the banner So Christs banner over her signified his defence and the victory which he giveth over all her enemies Sin Satan and the world also the signe that as all souldiers doe camp under their owne standards Num. 2. 2. so shee under the Gospell the ensigne of Christs love towards her love that wherewith Christ hath loved us 1 Iohn 4. 10. wherefore some reade it thus his standard was love toward me By love the Church is redeemed Ephes. 5. 25 by it everlasting consolation is given us and good hope through grace 2 Thess. 2. 16. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Romanes 5. 5. Vers. 5. Stay or Sustaine Strengthen Uphold ye me The Church in her soule sicknesse speaketh to her friends the Ministers of Christ and other Christians that they with the comfortable doctrines and promises of the Gospell applyed unto her conscience would stay and uphold her ready to fall as into a swowne through trouble of minde because of her owne infirmities and want of feeling of Christs grace and blessing Thus in figure when Isaak had blessed Iakob he saith with corne and wine I have sustained him Gen. 27. 37. Spiritually we are sustained and strengthned by the words and promises of Christ which comfort the heart quicken the spirit and strengthen faith when it is weake as it is said Be ye also patient stablish or strengthen your hearts for the comming of the Lord draweth nigh Iam. 5. 8. and I long to see you that I may impart unto you some spirituall gift to the end you may be established Rom. 1. 11. And example may be seene in Iudah when Ezekias spake unto their heart and said Bee strong and couragious c. for there be moe with us then with him with him is an arme of flesh but with us is Iehovah our God to helpe us and to fight our battels And the people stayed or rested themselves upon the words of Ezekias King of Iudah 2 Chron. 32. 6. 7. 8. Likewise in the Apostles who preaching the Gospell confirmed or stablished the soules of the Disciples Acts 14. 21. 22. and 18. 23. with flagons to weer of wine which at banquets was wont to bee distributed by flagons When David had brought the Arke of God into his place and had offred burnt-offrings and peace-offrings and blessed the people he dealt to every 〈…〉 of Israel both man and woman to every one a loafe of 〈◊〉 and a good peace of flesh and a flagon 1 Chr. 〈…〉 2. 3 meaning a flagons or pot of wine as flagons of grapes that is of wine made of grapes are mentioned in Hos. 3. 1. So here with flagons of the 〈◊〉 of grace and consolation which Gods people have distributed among them in the spirituall banquet of the Gospell doth the Church desire to be sustained Flagon are named for the wine in them as the cup for the wine therein Luk. 22. 20. The Hebrewes after their wonted manner apply this to the doctrine of the Law as the Chaldee paraphrast here saith Receive ye ô Moses and Aaron the voice of the words of the Lord out of the midst of the fire and bring me into the house of doctrine and sustaine me with the words of the Law wherewith the world is delighted But it is the Law which causeth the sicknes of the soule as the Apostle sheweth in Rom. 7. and the Gospell of Christ healeth it Luke 4. 18. strow me a bed or spread mee make me a couch boulster me up The originall Raphad signifieth properly to spread abroad as a bed to lye on Iob 17. 13. and so it is translated by the Greeke Stoibasate which is to strow a bed as they were wont with hearbes or to stuffe and boulfter up Thus it is of like meaning with the former word for they used beds and couches at banquets Amos 6. 4. Esth. 1. 5. 6. or it further signifieth her falling downe as into a swowne and as one not able to stand is to lye down on her couch which she desireth may bee made and boulstred with the apples the comfortable doctrines and fruits of Christ forementioned in verse 3. which the Chaldee explaineth the interpretation of the holy words which are sweet like the apples of the garden of Eden sicke of love in languishing with desire to enjoy the comforts of my beloved The Greek translateth it wounded of love The originall word signifieth also weaknesse as in Iudg. 16. 7. 11. This speech implieth a want of feeling and enioying the presence and comforts of Christ as by her after speech is manifest when she saith I adjure you ô daughters of Ierusalem if ye finde my beloved that ye tell him that
he ministred in other services as it is written in Levit. 6. hee shall put on other garments and cary forth the ashes he saith not other for that they were common garments but for that they were lesse then the former Maimony in Tamidin or treat of the daily sacrif chap. 2. Sect. 10. without the campe As the turning of the Burnt-offring to ashes was a signe of Gods acceptation thereof Psal. 20. 4. so the carying out of the campe into a cleane place signified his regard of the very reliques of that holy thing which had accomplishment in Christ his death and buâ—iall without the gates of Ierusalem in Golgotha and in a garden Heb. 13. 11. 12. 13. Ioh. 19. 16 17. 18. 41. 42. the memorie whereof is blessed Of these ashes the Hebrew canons say they were to be left in a place where the winde did not blow strongly And it was not lawfull for strangers to gather them up neither might they be scattered there but laid downe and it was unlawfull for men to make profit or use of them Maimony treat of the daily sacrif chap. 2. Sect. 15. a cleane place the contrary is said touching the stones and dust of a leprous house that they should be poured out into an uncleane place Lev. 14. 40 41 for they came fâ—oÌ„ a polluted house but these ashes came from the Lords holy house therefore were to be laid in a cleane place where no dead caâ—kasses dung or other filth was layd Vers. 12. shall be burning or shall be kindled or made burne on it From hence the Hebrews gather that the fire might not bee kindled beneath and then laid upon the altar but was to be kindled on the altar it selfe Maimony treat of the daily sacrifice c. 2. s. 9. And Baal Hatturim noteth how from hence they have said Although fire came downe from heaven yet they were commanded to bring of common fire be put out or quenched The Hebrew canons say Hee that quencheth the fire of the Altar is to bee beaten for it is said It shall not be put out Lev. 6. 12. though it be but one coale and though it be downe from upon the Altar hee that putteth it out is to bee beaten Maimony ibid c. 2. s. 6. wood no other fewell was allowable for the altar and it was to bee the wood of the publike congregation as is observed on Lev. 1. 7. And as all things about Gods service were to be of the best so of this the Hebrewes say the wood was to be none but choise such as had no wormes in it And that timber of buildings pulled downe was ever vnlawfull they might bring none but new wood Maimoâ—y in Issures Mizbeach ch 6. s. 2. every morning Heb. in the morning in the morning Of this service it is recorded In the morning they laid the wood in order and they made upon the top of the Altar a great fire c likewise towards evening Three fires were orderly made upon the top of the Altar every day the first was the great fire on which they offred the daily sacrifice with the other oblations the second was a little fire in the side from which they tooke fire in a censer to burne incense with every day the third was not for other use but to confirme the commandement concerning the fire which is written FIRE CONTINVALLY SHALL BE BVRNING Lev. 6. 13. Wee have beene taught that that which is said BECAVSE OF THE BVRNING VPON THE ALTAR Lev. 6. 9 is â—eant of the great fire and this THE FIRE OF THE ALTAR SHALL BE BVRNING IN IT Lev. 6. 9. is the second fire for the 〈◊〉 and this THE FIRE VPON THE ALTAR SHALL BE BVRNING IN IT Leviticus 6. 12. is the third for keeping of the fire Maimony in treat of daily sacris ch 2. s. 2. 4. 5. Vers. 13. Fire continually This commandement 〈…〉 ishing the fire alwaies being so oft repeated sheweth it to be of weight and carefully to be observed and signified how by Christ our Altar we should have continually through his Spirit 〈◊〉 ready for the purging and â—aking away of our sins and accesse to offer unto God the sacrifice of praise 1 Ioh 1. 9. Heb 13. 10. 15. likewise the 〈◊〉 of Gods ministers by daily preaching of the word which is likened unto fire Ier. 23. 29. to kindle and stirre up the graces of the spirit in men which may never be quenched Mat. 3. 11. 1 Thes. 5. 19. It foreshadowed also the wâ—rke of Christ who came to send fire on the earth and 〈◊〉 defined to have it kindled Luke 12. 49 likewise the afflictions of Christ and his Church which are continuall in this world and through which we must enter into the Kingdome of God Mark 9. 49. Heb. 2. 10. 1 â—eâ— 4. 12. The Hebrewes say of the fire on the Alâ—ar that it was as a là dder for the Angells to ascend by as in Iudg. 13. 20. the Angel of the Lord ascended in the flame of the Altar and in Ezek. 9. 2. six men stood beside the brazen altar Baal Hatturim on Lev. 6. Vers. 14. Meat-offring the Minchah whereof see Lev. 2. and the annotations there before the Altar that is saith Sol. Iarchi the south for that was the face or forepart of the altar for the foot banke was set on that side Ver. 15. of rest of sweet smell see Lev. 2. 2. The Ierusalemy Thargum translateth it of favourable acceptation and Oâ—kelos to be received with favorable acceptation Ver. 16. unlevened cakes that is made into unlevened cakes as the next verse sheweth This and the like that follow shew how they that wrought about the holy things of the sanctuarie and they which waited at the altar were partakers with the altar so the Lord proportionably ordained also under the gospel 1 Corinth 9. 13. 14. Ezek. 44. 29. See Deut. 18. 1. 2. c. What leveâ— and unlevened cakes signified is noted on Exod. 12. holy place meaning the Court of the sanctuarie in Num. 18. 10. it is called the Holy of holâ—es that is the most holy place yet hereby was meant neither the most holy within the Tabernacle into which none went but the high Priest once a yeare Levit. 16. 2. c. neither the holy place there but the court of the sanctuary where all the most holy things were boyled baken dressed and eaten by holy persons as is explained after v. 26. and Lev. 8. 31. See the notes on Leviticus 24. 9. Vers. 17. with leven or levened as the Greeke translateth it holy â—f holies that is most holy Hebrew holinesse of holinesses The like is sayd after touching the sin-offrings c. Levit. 6. 25. and 7. 1. 6. c. Other things were called holy as the passeover tithes firstfruits c. Such the Hebrewes call leight holy things to distinguish them from the most holy and the lawes concerning them differ The sin-offring trespass-offring and remainder of the peace-offrings were not eaten but by
the males among the Priests within the court Other offerings tithes firstfruits shoulder and brest of the peoples Peace-offrings and the like were for the Priests their sonnes daughters c. that were cleane Numb 18. 9. 10. 11. 19. Againe the most holy things are here limited to bee eaten within the court the light holy things were to bee eaten in the place which the Lord should choose c. Dent. 12. 5. 6. 7. and 16. 5. 6. which after was Ierusalem whereupon the Hebrew canons say who so eateth a bit of the flesh of the most holy things without the court is to bee beaten c. The same judgement is for him that eateth the light holy things out of Ierusalem For Ierusalem walls are for the light holy things as the walls of the court for the most holy Flesh of the most holy things that is caried out of the walls of the court and flesh of the light holy things caried out of the walls of Ierusalem is polluted and unlawfull for ever And though it be brought back againe to his place yet is it vnlawful to be eaten Maim in treat of offring the sacrif ch 11. s. 5. 6. Hereupon Ierusalem is called the holy Citie Nehem. 11. 1. Esay 48. 2. and 52. 1. Mat. 4. 5. Vers. 18. Every male although he bee a bleâ—ished priest saith Sol. Iarchi all that toucheth or who-soever toucheth whether person or thing as any vessell of ministerie and the like meaning that no uncleane person or common vessell might touch them The Greeke translateth whosoever toucheth them shall be sanctified and so Chazkuni adding this and he shall purifie himselfe before he touch them See after in v. 27. and Exod. 29. 37. Vers. 20. in the day and so from that day forward every day Chazkuni saith that In here is in stead of From. And that it is used for After is noted on Exod. 2. 23. the day that he that is Aaron him-selfe as Lev. 8. or any of his sons after him The Chaldee called Ionathans saith in the day that they anoint him to possesse the high priests office The Priest-hood was by naturall succession to Aarons sonnes such as were meet for the same having no blemishes or other impediments which the Magistrates of the highest Court judged of and put him in place None doe constitute an high priest but the Senate of 71. Iudges and they doe not anoint him but by day as it is written Lev. 6. 20. In the day that he is anointed c. and they set not up two high Priests at once The high Priest he is the head of all the priests and they doe anoint him with the anointing oile Exod. 30. and clothe him with the garments of the high Priesthood Exod. 28. They clothe him with the 8. garments and when he puts them off they clothe him againe on the morrow so 7. daies day after day as it is written Exod. 29. 30. the sonne that shall bee Priest in his stead shall put them on 7. dayes And as they aray him with the clothes seven dayes so they anoint him with â—ile seven daies one after another Maimony in treat of the Implements of the sanctuarie c. 4. s. 15. 12. 13. This high Priest was a figure of Christ clothed with the garments of justice and salvation offring himselfe to God for us and us unto God through himselfe making us and our service acceptable unto his Father Heb. 8. 1. and 7. 25. 28. and 10. 10. 22. and 13. 15. Ephah or Bushel the tenth part whereof was an Omer see Exod. 16. 36. continuall or thus a Meat-offring continually The ordinary priests offred their Minchah but at their Initiation or entring upon their office the high priest continually every day See the notes on Lev. 2 1. Vers. 21. a pan to weet a flat-pan plate or slice whereof see Lev. 2. 5. Such being baken dry without liâ—â—ot were the more subject to the heat and parching of the fire And as the high Priest was in speciall manner a figure of Christ so his dayly Meat-offring being of this kinde figured out the suffrings of Christ who was so parched with the site of afflictions for our sins hastily fryed or â—â—ken with bubbles that is so fried that it may bee hoven as with bubbles so in Lev. 7. 12. The manner of making these cakes is said to be thus The high Priest brought a whole tenth-deale of stâ—wre and sanctified it and divided it by the halfe tenth-deale measure which was in the sanctuarie for although the oblation was halfe at once yet was it not sanctified by the halfe And he brought therewith three logs of oile as it is written it shall bee made with oile to adde oile thereunto like the meat-offrings of the lamb Then hee mingled the flowre with oile and hastily-baked it with bubbles And he kneaded of each halfe tenth part six cakes And they were made one by one thus he divided the three logs of oile by the quarter measure that was in the sanctuary a fourth part for every cake And he baked the cake a little and after that fried it upon the pan with the other fourth part of oyle which belonged to it And he did not bake it much as it is written Tuphinei i. Bakings Lev. 6. 21 between baken and raw And afterwards hee divided every cake into two by measure that he might offer the halfe at morning and the halfe at evening And he tooke the halfes and doubled them every one into two and brake them in in peeces til he found every peece doubled into two And he offred the one halfe with halfe the handfull of frankincense in the morning and the other halfe with halfe the handfull of frankincense at evening And if it were the Meat-offring of Initiation or first entring upon his office he divided it not but offred all at once with the handfull of frankincense and both of them were a whole Burnt-offring for offrings made by fire Maim in treat of offring the sacrifices ch 13. s. 2. 3. 4. baken peeces Hebrew bakings of the Meat offring of peeces that is which was broken into peeces See the like phrase in Lev. 5. 15. thou shalt meaning thou priest whosoever as the next verse sheweth therefore the Greeke explaineth it hee shall offer of rest that is of sweet smell as the Greeke translateth in Chaldee to be accepted with favour before the Lord. Vers. 22. the Priest that is anointed Thargum Ionathan explaineth it the high Priest that is anointed with oile a whole-burnt-offring Hebr. a Caâ—â—â— that is whole or altogether in Greeke it is translated here Hapan All in the verse following Holocautos that is wholly-burnt The peoples Meat-offering was eaten by the Priests that made aâ—onement for them v. 15. 16. Lev. 7. 7. but because no Priest being a sinner could make atonement for himselfe therefore his Meat-offring might not be eaten but all burnt on the Altar to teach him to expect salvation not by himselfe nor by