Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

THE FOVRTH BOOKE OF MOSES, CALLED NVMBERS.

CHAPTER I.

1. In the second yeere after Israel was come out of Egypt, God commandeth Moses to number all the males of the people, from twenty yeeres old and up∣ward. 5. The Princes of the tribes, that were joy∣ned with Moses and Aaron for this businesse. 17. The number of every tribe particularly. 45. The summe of them all together. 47. The Levites are not num∣bred among the tribes. 50. but are exempted for the seruice of the Lord, about the Tabernacle.

ANd Iehovah spake unto Moses, in the wildernesse of [unspec 1] Sina••, in the Tent of the congregation: in the first [day] of the second mo∣neth, in the second yeere; after their comming forth, out of the land of Egypt, saying; Take ye, the summe of all [unspec 2] the congregation of the sonnes of Israel; ac∣cording to their families, according to the house of their fathers: by the number of the names; every male, according to their polles. From twentie yeeres old, and upward; every one that goeth forth with the armie, in Isra∣el: [unspec 3] ye shall muster them, by their armies, thou and Aaron. And with you there shalbe a [unspec 4] man of every Tribe: every man shalbe head of the house of his fathers. And these are the [unspec 5] names of the men, which shall stand with you: Of Reuben; Elizur, the son of Shedeur. Of Simeon; Shelumiel, the son of Zurishad∣dai. [unspec 6] [unspec 7] [unspec 8] [unspec 9] Of Iudah; Naasson, the son of Ammina∣dab. Of Issachar; Nethaneel, the son of Zuar Of Zabulon; Eliab, the son of Helon. Of the sons of Ioseph; of Ephraim; Elishama, [unspec 10] the son of Ammihud: of Manasses; Gamaliel, the son of Pedahzur. Of Benjamin; Abidan, [unspec 11 12 13 14 15 16] the son of Gideoni. Of Dan; Ahiezer, the son of Ammishaddai. Of Aser; Pagiel, the son of Ocran. Of Gad; Eliasaph, the son of De∣guel. Of Naphtali; Ahira, the son of Enan. These be the called of the congregation; Princes, of the tribes of their fathers: heads, of the thousands of Israel. And Moses and [unspec 17] Aaron tooke these men, which are expres∣sed, by names. And they assembled all the [unspec 18] congregation, in the first day of the second moneth; and they declared their genealo∣gies according to their familes, according to the house of their fathers: by the number of the names; from twentie yeeres old, and up∣ward, according to their polles. As Iehovah [unspec 19] commanded Moses; so he mustered them, in the wildernesse of Sinai.

And the sons of Reuben, the first-borne [unspec 20] of Israel, were, by their generations according to their families, according to the house of their fathers: by the number of the names, according to their polles; every male, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that [unspec 21] were mustered of them, of the tribe of Reu∣ben, were six and forty thousand, and five hundred.

Of the sonnes of Simeon; by their gene∣rations [unspec 22] according to their families, according to the house of their fathers: those that were

mustered of him, by the number of the names, according to their polles; every male, from twentie yeeres old, and upward; every one, that went forth with the armie. Those [unspec 23] that were mustered of them, of the tribe of Simeon, were nine and fifty thousand, and three hundred.

Of the sonnes of Gad; by their generati∣ons [unspec 24] according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and up∣ward; every one, that went forth with the armie. Those that were mustered of them, of [unspec 25] the tribe of Gad, were five and forty thou∣sand, and six hundred, and fifty.

Of the sonnes of Iudah; by their generati∣ons [unspec 26] according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and up∣ward; every one, that went forth with the armie. Those that were mustered of them, of [unspec 27] the tribe of Iudah, were foure and seventy thousand, and six hundred.

Of the sonnes of Issachar; by their genera∣tions [unspec 28] according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and up∣ward; every one, that went forth with the armie. Those that were mustered of them, of [unspec 29] the tribe of Issachar, were foure and fifty thousand, and foure hundred.

Of the sonnes of Zabulon; by their genera∣tions [unspec 30] according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and up∣ward; every one, that went forth with the armie. Those that were mustered of them, of [unspec 31] the tribe of Zabulon, were seven and fiftie thousand, and foure hundred.

Of the sonnes of Ioseph, of the sonnes of [unspec 32] Ephraim; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that [unspec 33] were mustered of them, of the tribe of E∣phraim, were fortie thousand, and five hun∣dred.

Of the sonnes of Manasses; by their gene∣rations, [unspec 34] according to their families, according to the house of their fathers: by the number of their names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of [unspec 35] the tribe of Manasses, were two and thirtie thousand, and two hundred.

Of the sonnes of Benjamin; by their gene∣rations according to their families, according to [unspec] the house of their fathers: by the number of the names, from twentie yeeres old, and up∣ward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Benjamin, were five and thirtie [unspec] thousand, and foure hundred.

Of the sonnes of Dan; by their generati∣ons according to their families, according to [unspec] the house of their fathers: by the number of the names, from twentie yeeres old, and up∣ward; every one that went forth with the armie. Those that were mustered of them, of [unspec] the tribe of Dan, were two and sixtie thou∣sand, and seuen hundred.

Of the sonnes of Aser; by their generati∣ons [unspec] according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and up∣ward; every one, that went forth with the armie. Those that were mustered of them, of [unspec] the tribe of Aser, were one and fortie thou∣sand, and five hundred.

The sonnes of Naphtali; by their genera∣tions [unspec] according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and up∣ward; every one, that went forth with the armie. Those that were mustered of them, of [unspec] the tribe of Naphtali, were three and fiftie thousand, and foure hundred.

These are those that were mustered, which [unspec] Moses mustered, and Aaron, and the Princes of Israel; twelve men: each one was, for the house of his fathers. And they were, all those [unspec] that were mustered of the sonnes of Israel, ac∣cording to the house of their fathers: from twentie yeeres old, and upward; everyone, that went forth with the armie, in Israel. E∣ven [unspec] all that were mustered, were six hundred thousand, and three thousand, and five hun∣dred, and fiftie. But the Levites, according [unspec] to the tribe of their fathers, were not muste∣red among them.

For Iehovah had spoken unto Moses, say∣ing; [unspec] Onely the tribe of Levi, thou shalt not muster; neither take the summe of them, among the sonnes of Israel. But thou, ap∣point the Levites over the Tabernacle of the Testimonie, and over all the ves∣sels thereof, and over all things that belong to it: they shall beare the Tabernacle, and all the vessels thereof; and they sha〈…〉〈…〉 minister unto it: and shall encampe round about the Tabernacle. And when the

Tabernacle setteth forward, the Levites shall take it downe; and when the Taberna∣cle is to be pitched, the Levites shall set it up: and the stranger that commeth nigh, shall be put to death. And the sonnes of Israel shall [unspec 52] encampe, every man by his owne campe, and every man by his owne standard, throughout their armies. But the Levites [unspec 53] shall encampe round about the Tabernacle of the Testimonie; that there be no fervent wrath, upon the congregation of the sonnes of Israel: and the Levites shall keepe the charge of the Tabernacle of the Testimonie. And the sonnes of Israel did so: according [unspec 54] to all that Iehovah commanded Moses, so did they.

Annotations.

NVmbers] This name is given unto this booke, according to the Greeke title: because the first chiefe thing here handled, is the numbring of the tribes of Israel. The Hebrewes give it no other name then of the first words, Vajedabber, that is, And (the LORD) spake; or Bemidbar, that is, In the wildernesse: see the first annotations on Ge∣nesis and Exodus. And here beginneth the 34. section, or lecture of the Law: whereof see Gen. 6. 9.

Verse 1. Sinai] the mount whereon the Law [unspec 1] had beene given, Exod. 19. by which mountaine Israel yet abode, untill the twentieth day of this moneth, Numb. 10. 11. 12. the Tent] or, Ta∣bernacle of meeting; whither the people were to assemble at the times appointed, and where God met with them, as he promised, Exod. 25. 22. It is called also the Tabernacle of Testimonie, v. 43. and so the Greeke translateth it here. the first] Hebr. the one, understanding day; as in Mat. 26. 17. compared with Marke 14. 12. see the notes on Gen. 8. 13. And one is often put for first, as is noted on Gen. 1. 5. And every first day of the mo∣neth was a feast, Numb. 28. 11. &c. second mo∣neth] which we now call Aprill: so in Thargum Ionathan it is said, the first of the moneth Ijar (that is Aprill) which is the second moneth. In the Scrip∣ture it is named Ziv, 1. King. 6. 1. of the brightnesse and beautie of the flowers which then doe spring. But God had spoken before unto them in the first moneth, which is related after, in Numb. 9. 1. &c. after their comming forth] or, of their departing: seethe annotations on Exod. 16. 1. God having given them lawes for his service, in Exodus and Leviticus; doth now settle their church and com∣monwealth in order.

Vers. 2. the summe] Hebr. the head; which [unspec] some vnderstand for heads; that is, the Rulers: but the Chaldee expoundeth it, the summe (or count,) see the notes on Exod. 30. 12. This people was numbred by Moses, three times; in the first yeere after they came out of Egypt, when every man gave a ransome for his soule; whereby their redemption by Christ was figured, Exod. 30. 11, 12. &c. & 38. 25, 26. In the second yeere, when now they were to be set in order for their encamping about the Sanctuarie, and journeying with it towards Canaan; whereof the 4. first chapters of this booke doe treat. The third and last muster was in the fortieth yeere (the last of their travell;) when all this generation being dead, their sonnes were num∣bred, for to receive inheritance in the land of pro∣mise, a Figure of the Kingdome of Heaven. the sonnes of Israel] the twelue tribes, Gen. 49. 1. 2. 28. So all strangers are excluded from this num∣bring. The Levites also were numbred apart: vers. 49. &c. families] or kindreds, which next descended of those twelve tribes; of which fami∣lies, see Numb. 26. 5. &c. house] that is, as the Greeke translateth, houses: and these were the next descent of the families aforesaid. See Ios. 7. 14. Aben Esra here noteth, that it is said, the house of their fathers, because the familie of the mother, is not called a familie. everymale] whereby the fe∣males are excluded; as also all children, vers. 3. their polles] or, their skulles, that is, as the Greeke translateth, their heads; meaning the par∣ticular persons: so in Exod. 38. 26.

V. 3. old] Hebr. sonne of twentie yeeres; that [unspec 3] is, going in his twentieth yeere; of which phrase, see the annotations on Gen. 5. 32. So all children and youths under 20. yeeres, were not in this ac∣count. upward] some of the Hebrewes limit the time, unto sixtie yeeres old: R. Menachem, on Numb. 1. but the law setteth no such limitation. that goeth forth] to wit, usually; or is able to goe forth. So all that were unable for the warre, through old age, sicknesse, or other infirmities, are not mustered here with Israel. shall muster] or, shall number; which in the Hebrew and Greeke, hath the name of visiting. This numbring of Isra∣el signified Gods providence and care over them, which extendeth not onely to their persons, but to the very haires of their heads, which are all num∣bred, Luk. 12. 7. And in that they are numbred or mustred by their armies, it shewed whereunto God had called them, even to fight the good sight of faith, 1 Tim. 6. 12. By the word of truth, by the power of God, by the armour of righteousnesse on the right hand and on the lest; 2 Cor. 6. 7. Therefore they were to follow the Lord and his Tabernacle, going before them to fight against the Canaanites: as in our spirituall warfare, we are to follow Christ; Reu. 12. 7. & 19. 11.—14. And onely males or men of strength, are mustered: to teach what wee ought all to be in Christ; even strong in the Lord, and in the power of his might; putting on the whole armour of God, that we may be able to stand against the wiles of the Devill, &c. Ephes. 6. 10, 11, 12, 13. So the Church in her travaile, bringeth forth a male or manchilde, Revel. 12. 5. Esai. 66. 7, 8.

V. 4. a man of every tribe] Hebr. a man a man [unspec 4] of (or for) a tribe. So there were twelve Princes, besides Moses and Aaron; fourteene in all: as in the Christian church, there were twelve Apostles,

besides Paul and Barnabas. head] that is, chiefe' or ruler.

V. 5. Of Reuben] understand, from the 10. [unspec 5] verse, Of the sonnes of Reuben: and so the Greeke explaineth it, Of those of Reuben. Eli∣zur] in Greeke Elisour. As the Patriarchs had their name significant in their owne tongue, given them upon speciall occasion, and applied some of them to spirituall use, as is to be seene in Gen. 29. 32. &c. & 30. 6. &c. & 49. 8. &c. so their posteritie had names of good notation and use; though the speciall occasions are not noted. As Elizur signifieth, The Rock (Christ) is my God: and his father Shedeur, The light of the Almightie.

V. 6. Of Simeon] Gr. Of those of Simeon; that is, [unspec 6] of his sonnes: and so the rest which follow. She∣lumiel] in Greeke, Salamiel son of Sourisadai. By interpretation, Shelumiel signifieth, God is my re∣compense; & Zurishadd••i, The Almighty is my Rock.

V. 7. Naasson] so the Greeke writeth him, here [unspec 7] and in Mat. 1. 4. in Hebrew Nachshon: by inter∣pretation Experiment; and Amninadab, My peo∣ple ••s••oble.

V. 8. Nethaneel] i. The gift of God: in Greeke, [unspec 8] Nathanael; and so the name is written in Ioh. 1. 46, 47.

V 9. Zabulon] Hebr. Zebulun. Eli∣ab] [unspec 9] by interpretation, My God is the Father.

Helon] or Chelon; in Greeke Chailon: he hath his name of strength.

V. 10. Ammihud] Hebr. Gnammihud, written [unspec 10] in Greeke Semioud; & so in Nū. 7. 48. the Hebrew letter Gnajin, being sounded like S after the Chal∣dee manner: as Begnor. Numb. 22. 5. is Bosor in 2 Pet. 2. 15 Ammihud signifieth, My people hath the Glory; and Elishama, My God hath heard.

Gamaliel] so the Greeke pronounceth him, here, and in Act. 5. 34. in Hebrew, Gamliel; that is, God is my reward. Pedahzur] in Greeke, Phadasour; by interpretation, The Rocke (Christ) redeemeth.

V. 11. Abidan] that is, My Father is the [unspec 11] Iudge. Gideoni] in Greeke, Gadaioni, The cut∣ter downe, a warlike name.

V. 12. Ahiezer] or, Achiez••r, The brothers help. Ammishaddai] in Greeke, Amisadai; The [unspec 12] peopl•• of the Almightie.

V. 13. Pagi••l] in Greeke, Phagaiel: by inter∣pretation, God hath met me. The same word is ap∣plied [unspec 13] to Christs intercession, in Esai. 53 12.

V. 14. Eljasaph] that is, God hath added: it hath affinitie with Iosephs name. Deguel] in [unspec 14] Greeke, Dagouel; afterward he is named Reguel, Num. 2. 14. Deguel signifieth, Know God; as Re∣guel, The friend of God.

V. 15. Naphtali] in Greeke, Nephthaleim; and so his name is written in Mat. 4. 15. Here the or∣der [unspec 15] of the tribes, as the Princes were chosen out of them, may be viewed thus:

• ...
  Sonnes of Leah.
  • 1. Reuben
  • 2. Simeon
  • 3. Iudah
  • 4. Isachar
  • 5. Zabulun
• ...
  Of Rachel.
  • 6. Ephraim
  • 7. Manasses
  • 8. Benjamin
• 9. Dan, The 1. sonne of Billa Rachels maid
• 10. Aser, The 2. sonne of Zilpha Leahs maid.
• 11. Gad, The 1. sonne of Zilpha.
• 12. Naphtali, The 2. sonne of Billa.

Reuben is first, for being Israels first borne, Gen. 46. 8. Then, Simeon, his nex•• brother. Levi is omitted: because that tribe was to be numbred by it selfe, not with the other, Numb. 1. 47. 49. ye•• of that tribe was Moses and Aaron, chiefe num∣berers of the people, verse 3. Iudah, Isachar and Zabulon, were Leahs next sonnes in order, recko∣ned here as in Exod. 1. 2, 3. and in their precious stones, Exod. 28. Ioseph Rachels first-borne, hath the first birth-right, that is, a double portion, so o•• him are two tribes, 1 Chron. 5. 1, 2. Gen. 48. 5, 6. Ephraim the younger sonne of Ioseph, is set be∣fore his elder brother Manasses, according 〈◊〉〈◊〉 Iakobs disposition, in Gen. 48. 19, 20. and God made him standard-bearer, Num. 2. 18. and ••••ese with Benjamin the free womans children, are set before all the handmaids sonnes, as being the most noble. Dan is the first of all the bondwomens seed, both in birth, Gen. 30. 6. and in the high Priests Ephod, Exod. 28. and is one of the standard bearers, Num. 2. 25. Aser, the second sonne of Zilpha, is (contrary to the usuall order in Exod. 1. & 28.) named next to Dan, Bilhahs sonne; for he was next to his standard in pitching about the Tabernacle; Num. 2. 25. 27. Gad, as he was the first-borne of Leahs handmaid, so was he preferred to the higher place, being now joyned unto the standard of Reuben, Numb. 2. 10.—14. So Nath∣tali remaineth for the last place, as he was the l〈…〉〈…〉 of the tribes that camped about the Tabernacle, Num. 2. 29. Thus Gods wisdome appeareth in naming the tribes, according to the present occa∣sion of their imployments: that all things might be ordered in peace; for he is not the author 〈◊〉〈◊〉 con∣fusion, but of peace; as in all churches of the Saint•• 1 Cor. 14. 33.

V. 16. the called] or, the renowmed; that is, [unspec 16] states men; such as were men of renowne for age and wisdome; and called to consult about matters of state: see Numb. 16. 2. Sol. Iarchi (on Num 7 2.) saith, these were the officers over them in Egypt. which had beene beaten for them, Exod. 5. 14. princes] or rulers. Nasi, 〈◊〉〈◊〉 prince, captaine or ruler, is so named of lifting up, or easing the burdens of the people by their government, as Num. 11. 17. Exod. 18. 22. or, of being li••ted up, and preferred above the people. heads] or cap∣taines of thousands, in Greeke Chiliarchs. 〈◊〉〈◊〉 the thousands] that is, of the bands or companies, which consisted every one of a thousand men: for so the tribes were divided into thousands, hun∣dreds, fifties, and tens, with captaines over them, Exod. 18. 21. 25. Whereupon such a company and their generation, is called a thousand, as in Iuag. 6. 15. my thousand is poore in Manasseh, where the Chaldee translateth it my family. So Bethleem 〈◊〉〈◊〉 towne, is called one of the thousands of Iudah, 〈◊〉〈◊〉

5. 2. where the Greeke (which the holy Ghost al∣loweth in Mat. 2. 6.) translateth the Rulers, or Governours.

V. 18. the second moneth] called Ziv, with us [unspec 18] Aprill, as is noted on v. 1. So this assembling, was at the new Moone, (which signified a renew∣ing or change of the peoples state and order,) and on the same day that God spake unto Moses out of the Tabernacle, v. 1. they declared their ge∣nealogies] of what tribe and familie every man came: or, they were genealogized, that is, were mu∣stered by Moses and the Princes according to their genealogie and pedegree. So the Greeke tran∣slateth, they were visited or mustered. their polles] in Greeke, their heads, as in vers. 2. So after in verse 20. 22. &c.

Vers. 19. of Sinai] where the Lawes, Iudge∣ments, [unspec 19] and Statutes were given to Israel; there also was their order set, for encamping about Gods san∣ctuarie, and marching with it towards Canaan. And this also is to distinguish it from the second mustering, which was in the plaines of Moab, when all this generation was dead, Numb. 26. 3. 63, 64.

V. 20. by their generations] in Greeke, accor∣ding [unspec 20] to their kindreds: so after in v. 22. 24. &c. that went forth] or, that goeth forth with the host; that is, was able to goe forth to warre. So after

Vers. 24. Gad] he is set in the third place, (in [unspec 24] Levies roomth, who was numbred apart, v. 47.) because Gad was ioyned with Reuben and Sime∣on, on the South quarter of the host, Num. 2. 10—14. All the other tribes are mustred in the or∣der before set downe, vers. 5.—15.

V. 25. and fiftie] Gad the handmaids sonne, is [unspec 25] the onely of all the tribes, whose number endeth with fiftie: all the other are by thousands, and end with hundreds; which shewed Gods admirable providence and blessing in multiplying them after such a sort, that no odde or broken number was among all the tribes; (as when Moses blessed Ioseph, he mentioned the ten thousands of Ephraim, and the thousands of Manasses, Deut. 33. 17.) whereas in other numbrings, we shall finde few but broken numbers, as in the first borne of Israel, Num. 3. 43. and in those that returned out of Ba∣bylon, Ezr. 2. 1.—42. Nehem. 7. 6.—45. Here we may behold the number of every tribe, beginning at the greatest, and so in order to the least, thus;

• 1. Iudah 74600.
• 2. Dan 62700.
• 3. Simeon 59300.
• 4. Zabulon 57400.
• 5. Issachar 54400.
• 6. Naphtali 53400.
• 7. Reuben 46500.
• 8. Gad 45650.
• 9. Aser 41500.
• 10. Ephraim 40500.
• 11. Benjamin 35400.
• 12. Manasses 32200.

Iudah hath the greatest number, for he was to bee celebrated of his brethren, Gen. 49. 8. he was stan∣dard-bearer in the foremost quarter as they camp∣ed about the Tabernacle, Numb. 2. 3. His stan∣dard (Lion-like, Gen. 49. 9.) marched in the first place, as they journeyed towards the land of pro∣mise, Nam. 10. 13, 14. He had halte the first birth-right, that of him the chiefe ruler should come, and our Lord Christ himselfe concerning the flesh, 1 Chron. 5. 2. Heb. 7. 14. Here he hath valiant men of warre, moe than double the number of Benjamin or Manasses; almost twelve thousand moe than the greatest tribe.

Dan the handmaids son hath the next number to the most, for Rachels sake; for Iakobs blessing, Gen. 49. 16. and for his place in the campe, to bee standard-bearer to the rere-ward; which was the greatest quarter next Iudahs, Numb. 3. 9. 3••. & 10. 25. that the formost standard, and the hind∣most, might have the greatest number of warriers. And whereas at the first Dan had but one son, Gen. 46. 23. (and so one family, Num. 26. 42.) when Ben∣jamin had ten, Gen. 46. 21. now God so disposed that Dan should be one of the greatest in number, and Benjamin one of the least. For God is the Iudge: he putteth downe one, and setteth up another, Psal. 75. 7. The barren hath borne seven; and she that had many children is waxed feeble, 1 Sam. 2. 5.

Simeon the second patriarch, is the third in num∣ber of warriers, at this time, but before they came into Canaan, his tribe was diminished, for their sinne, exceedingly: but being now 5930••. it was at the latter muster, bu•• 22200. men, Num. 26. 14. so that Moses blessing the tribes, mentioneth not his name at all, Deut. 33.

Reuben, Israels first-borne, as he lost his digni∣tie for defiling his fathers bed, Gen. 49. 3, 4. so here, his increase is none of the greatest, but six of his brethren have moe than he.

Ephraim, as he was blessed before his elder bro∣ther Manasses, Gen. 48. 20. so here he is increased by thousands more ••••an Manasseh, and more than the whole tribe of Benjamin; and his blessing conti∣nueth above his brother, Deut. 33. 17. yet Satan to hinder this, had slaine by the Philistimes of Gath, the sons of Ephraim, whiles they dwelt in Egypt, for which their father Ephraim mourned many dayes, 1 Chr. 7. 20, 21, 22. And as they tra∣uelled in the wildernesse, his posteritie was dimini∣shed eight thousand, Numb. 26. 37.

Benjamin, as he was the youngest of all the pa∣triarchs, so here his number is one of the least, (though at the first, his children were moe than any of his brethren, Gen. 46. 21.) Afterwards in Canaan, his tribe was almost rooted out, Iuag. 20. that he hath not without cause this attribute, Benja∣min the little, Psal. 6 8. 28.

Manasses hath the last place in this count, that Iakobs prophecie might have effect, his youn∣ger brother (Ephraim) shall be greater than he, Gen. 48. 19. But God blessed this tribe in their travell thorow the wildernesse; that at the next muster, they were inreased above twentie thousand moe than at this time; whereas Ephraim his brother was not increased at all, but dimini••••ed, Num. 26. 34. 37. Thus the blessings of God were distribu∣ted

among the tribes, for their number, and for their order, according as in wisdome he saw meet. He increaseth the nations, and destroyeth them: hee inlargeth the nations, and strayteneth them, Iob 12. 23.

V. 32. of Ioseph] he, as his blessing was to bee [unspec 32] like a fruitfull vine, Gen. 49. 22. so of him by his two sonnes, here are moe warriers than any tribe had, saving Iudah. And his two sonnes, Ephraim and Manasseh, are not families but tribes, as if they had beene Iakobs owne, according to his adoption of them, Gen. 48. 5. Thus Ioseph hath a double por∣tion, the first birthright, 1 Chron. 5. 1. 2.

V. 42. The sonnes of Naphtali] Of all the o∣ther [unspec 42] it is said, Of the sonnes, and so the Greeke tran∣slateth this here. Some of the Hebrewes (as Baal hatturim upon this place) give a reason, which appeareth not in Moses, that Of Naphtali onely he saith THE SONNES, because Naphtalies tribe had moe daughters than sonnes: and therefore in Naphtalies blessing (Gen. 49. 21.) he is resem∣bled to a female, an Hinde let loose: Therefore al∣so in Numb. 26. it is written of them all, THE SONNES: because the men were dead, (Num. 26. 64, 65.) but the women multiplied.

V. 44. each one was] Hebr. one man, for the house of his fathers, were they: which the Greeke explai∣neth [unspec 44] thus, one man for one tribe, according to the tribe of their fathers houses were they.

V. 46. six hundred thousand &c.] a marvellous [unspec 46] increase of seventie soules which came into Egypt, Gen. 46. 27. that so many thousands of able men (besides women and children) should in so few yeeres be multiplied, even as the starres of heaven, Deut. 10. 22. & this was the reward of faith, Heb. 11. 11, 12. Baalam looking upon them with admiratiō, said, Who can count the dust of Iakob, and the num∣ber of the fourth part of Israel? Numb. 23. 10. And such is the increase 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 Le∣vites, put apart for the Lords service: that Israel might s••e they should lose nothing by whatso∣ever was imployed in the seruice of God.

V. 49. Onely] or But the tribe; it is an excepti∣on, [unspec 49] 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 [unspec 50] 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 appoin∣ted their burdens, Num. 4. 25. 31. 36. and to helpe them for some things, six waggons were al∣lowed them, Num. 7. 7, 8, 9. round about the Tab.] and next unto the Tabernacle, betwix•• the camps of Israel and it: whereof see chap. 2. & 3.

V. 51. setteth forward] being carried after the [unspec 51] 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 Vz∣zah, 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 trans••a∣teth, [unspec 52] in his owne order; which is described in chap. 2. by his owne standard] in Greeke, accor∣ding to his owne regiment: see Num. 2. 2.

V. 53. no feruent wrath] no punishment from [unspec] 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 o•• of all mankinde from God, and their unworthi∣nesse to come neere unto him or his holy things, untill they be called and sanctified of God there∣unto. Which being not effected by the Law, or ru∣diments 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 Ta∣bernacle. 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 Is∣rael shall encamp, every man by his standard, with the ensignes, according to the house of their fathers: over against, round a∣bout the Tent of the congregation, shal the•• encampe. And they that encampe for most

Eastward, shalbe the standard of the campe of Iudah, according to their armies; and the captaine of the sonnes of Iudah, shalbe Na∣asson the sonne of Aminadab. And his ar∣mie, and those that were mustered of them, [unspec 4] were seventy and foure thousand, and six hundred. And they that encampe next un∣to [unspec 5] him, shall be the tribe of Issachar: and the captaine of the sonnes of Issachar, shalbe Nethaneel, the sonne of Zuar. And his ar∣mie, [unspec 6] and those that were mustered thereof, were foure and fifty thousand, and foure hun∣dred. The tribe of Zabulon, and the Prince of the sonnes of Zabulon, shalbe Eliab the [unspec 7] sonne of Helon. And his armie, and those [unspec 8] that were mustered thereof, were seven and fifty thousand, and foure hundred. All that [unspec 9] were mustered, of the campe of Iudah, were an hundred thousand, and eightie thousand, and six thousand, and foure hundred, accor∣ding to their armies: they shall set forward, first.

The standard of the campe of Reuben [unspec 10] shalbe Southward, according to their armies: and the captaine of the sonnes of Reuben, shalbe Elizur the sonne of Shedeur. And his [unspec 11] armie, and those that were mustered thereof, were six and fortie thousand, and five hun∣dred. And they that encampe next unto [unspec 12] him, shalbe the tribe of Simeon: and the cap∣taine of the sonnes of Simeon, shalbe Shelu∣miel, the sonne of Zurishaddai. And his ar∣mie, [unspec 13] and those that were mustered thereof, were nine and fifty thousand, and three hun∣dred. And the tribe of Gad, and the cap∣taine [unspec 14] of the sonnes of Gad, Eliasaph, the sonne of Reguel. And his armie, and those [unspec 15] that were mustered of them, were five and fortie thousand, and six hundred, and fifty. All that were mustered, of the campe of Reu∣ben, [unspec 16] 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 [unspec 17] 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, [unspec 18] according to their armies, shalbe Sea-ward: and the captaine of the sonnes of Ephraim, shalbe Elishama the sonne of Ammihud. And [unspec 19] his armie, and those that were mustered of them, forty thousand, and five hundred. And next unto him, shalbe the tribe of Ma∣nasses: [unspec] and the captaine of the sonnes of Manasses, shalbe Gamaliel, the sonne of Pe∣dahzur. And his armie, and those that were [unspec 21] mustered of them, two and thirtie thousand, and two hundred. And the tribe of Benja∣min, [unspec 22] and the captaine of the sonnes of Ben∣jamin, shalbe Abidan, the sonne of Gideoni. And his armie, and those that were mustered [unspec 23] of them, five and thirty thousand, and foure hundred. All that were mustered, of the [unspec 24] campe of Ephraim, were an hundred thou∣sand, and eight thousand, and an hundred, according to their armies: and they shall set forward, third.

The standard of the campe of Dan, shalbe [unspec 25] Northward, according to their armies: and the captaine of the sonnes of Dan, shalbe Ahiezer, the son of Ammishaddai. And his [unspec 26] armie, and those that were mustered of them, sixty and two thousand, and seven hundred. And they that encampe next unto him, shal∣be [unspec 27] the tribe of Aser: and the captaine of the sonnes of Aser, shalbe P••giel, the sonne of Ocran. And his armie, and those that were [unspec 28] mustered of them, were one and fortie thousand, and five hundred. And the tribe [unspec 29] of Naphtali, and the captaine of the sonnes of Naphtali, Ahira the sonne of Enan. And [unspec 30] his armie, and those that were mustered of them, were three and fiftie thousand, and foure hundred. All that were mustered, of [unspec 31] the campe of Dan, were an hundred thou∣sand, and seven and fifty thousand, and six hundred: they shall set forth hindmost, ac∣cording to their standards.

These are those that were mustered of the [unspec 32] sonnes of Israel, according to the house of their fathers: all that were mustered of the camps, according to their armies, were six hun∣dred thousand, and three thousand, and five hundred, and fifty. But the Levites were [unspec 33] not mustered, among the sonnes of Israel, as Iehovah commanded Moses. And the [unspec 34] sonnes of Israel did according to all that Iehovah commanded Moses; so they en∣camped according to their standards, and so they set forward, every man according to his families, according to the house of his fathers.

Annotations.

SHall encampe] or, as the Greeke translateth, let [unspec 2] them encampe, that is, pitch their tents, as an ar∣my about the Sanctuary of the Lord of hosts. Here God (having in the former chapter given charge to muster his warriers,) commandeth now to set

them in order, and under government: as in the church, all things ought to be done decently and in order, 1 Cor. 14. 40. his standard] or, his banner; which the Greeke translateth his order; and so the Chaldee calleth it Tekes (a word bor∣rowed of the Greeke Taxis.) Order. And this phrase the Apostle useth (from this place) in 1 Cor. 15. 23. every man in his owne order. Here it is properly a standard, banner or flag, such as is used in the warres: which fitly denoteth the state of the Church in her spirituall warfare, said therefore to be terrible as an armie with banners, Song. 6. 4. 10. and it signifieth her victory; whereupon David saith, we will shout, in thy salvation; and in the name of our God, we will set up the banner, Psal. 20. 6. See also Ier. 50. 2. and 51. 27. where the setting up of a standard, is a signe of preparation unto warre a∣gainst Babylon, as here against the Canaanites. with the ensignes] or, with the signes; which were in the standards, for discerning of one from an other. What these were the Scripture sheweth not: it is not unlikely, that they were such colours as the precious stones had on Aarons brestplate, Exod. 28. on which the tribes names were engra∣ved. In the Thargum called Ionathans, upon this place, it is said; The standard of the campe of Iudah, was of linnen of three colours, according to the three precious stones in the Brestplate (of the Chalcedo∣nie, Saphir, and Sardonyx,) and in it were engra∣ved and expressed the names of the three tribes, Iu∣dah, Issachar and Zabulon; and in the midst thereof was written; (from Num. 10. 35.) Rise up Lord, and let thine enemies be scattered; and let them that hate thee, flee before thee; in it also was pourtrayed the forme of a Lion. The standard of the campe of Reuben, was of linnen of three colours, answerable to the three precious stones in the Brestplate, (of the Sardine, Topaz and Amethyst,) and therein were engraved and expressed the names of the three tribes, Reuben, Simeon, God: and in the midst thereof was written, Heare ò Israel, the Lord our God, the Lord is one: (Deut. 6. 4.) Therein also was pour∣trayed, the forme of an Hart, &c. So he proceedeth for the rest. Howbeit, that proportion will not hold in all, seeing Levi (who is not here among the other tribes) was there one of the twelve; and Ioseph, there graved on the Beryl, hath here two tribes, Ephraim and Manasses; unto whom two colours cannot be allowed from the brestplate, as the Thargum here would. Others therefore ex∣plaine it otherwise, having herein no certainty. Chazkuni (on Num. 3.) bringeth this exposition, The pourtraiture of a man, was on Roubens standard, died after the colour of the Sardine set in the brest-plate for his name, in signe of the Mandrakes which he found (Gen. 30. 14.) which are after the fashion of a man. The pourtraiture of a Lion, was on Iudahs standard, who is called a Lion, (Gen. 49. 9.) and it was dyed into the colour of a Chalcedoni. The figure of a Bullocke (or Oxe) was on Ephraims standard, whose father is likened to a bullocke, (Deut. 33. 17.) It was dyed in colour like a Beryl. The figure of an Eagle was on Dans standard, dyed like an Hyacinth: &c. To this Aben Esra (on Num. 2.) agreeth, saying; There were signes in every stand〈…〉〈…〉 Ancestors have said, that in Re〈…〉〈…〉 was the figure of a Man, &c. in Iu〈…〉〈…〉 figure of a Lion, &c. in Ephraims, th〈…〉〈…〉 locke, &c. and in the standard of Dan, the 〈…〉〈…〉 Eagle: so they were like the Ch〈…〉〈…〉 Prophet Ezekiel saw, (Ezek. 1. 10.) Wha••••••∣ever the signes were, (which the holy Ghost 〈◊〉〈◊〉 concealeth,) this ordering of the people under their standards with ensignes, taught all, to abide in that state wherein God placed them; and not to 〈◊〉〈◊〉 from tribe to tribe, or from ensigne to ensigne; but to continue every one under his governour: for to stand for an ensigne of the people (as is prophe∣sied of Iesus the root of lesse, Esai. 11. 10.) is 〈…〉〈…〉∣pounded by the Apostle, to rule over the G〈…〉〈…〉 Rom. 15. 12. house] in Greeke, houses. ouer against] or, from before it: whereby is meant, aloo••e, or a farre off, (as this word is ex∣plained in Psal. 38. 12. they stand from b〈…〉〈…〉 stroke: and my neighbours stand a farre off;) ye〈…〉〈…〉 as they should view it, and have their faces tow〈…〉〈…〉 it; as the like phrase sheweth, in 2 King. 2. 7. De••••. 32. 52. Gen. 21. 16. So that the doores of all 〈◊〉〈◊〉 tents were to be inward towards the T〈…〉〈…〉 cle, to shew due respect thereto; and y〈…〉〈…〉, in reverence of the holy place, (as in Exod. 3. 5. And the distance may be guessed to be two 〈…〉〈…〉 sand cubites, that is, an English mile, a 〈◊〉〈◊〉 dayes iourney, (whereof see the notes on 〈◊〉〈◊〉. 16. 29.) for such a space was betweene the A〈…〉〈…〉 and the people, in Ios. 3. 4. So R. Solomon 〈◊〉〈◊〉 expoundeth it, Over against, that is, a 〈…〉〈…〉 a mile distance, as it is said in Iosua, yet ther〈…〉〈…〉 a space betweene you and it, about two th〈…〉〈…〉 bits by measure. round about▪ so 〈…〉〈…〉 Lord dwelt in the midst of his people, and 〈◊〉〈◊〉 tents of the Saints were as a wall round about G〈…〉〈…〉 sanctuarie to guard it. For as in Ier. 50. 2•• 〈◊〉〈◊〉 camping against Babylon round about, w•••• 〈◊〉〈◊〉 none thereof might escape: so here they 〈…〉〈…〉∣ped about Gods sanctuarie, for the safety the〈…〉〈…〉 According to which type, the Christian chu〈…〉〈…〉 described in Reu. 4. 2. 4. &c. where th〈…〉〈…〉 Throne in the middest answerable to the Tab〈…〉〈…〉 cle and Temple called Gods throne, in Ez•••• 〈…〉〈…〉. and round about the throne, are foure 〈…〉〈…〉 thrones; which is double the numb〈…〉〈…〉 twelve tribes here camping, because th〈…〉〈…〉 increased under the gospel, and the pl〈…〉〈…〉 tents enlarged, Esai. 54 2. And be〈…〉〈…〉 throne, and the circuit round about the 〈◊〉〈◊〉 are foure liuing creatures full of eyes, &c. 〈◊〉〈◊〉. 4. 〈◊〉〈◊〉 the watchmen or ministers of the church, 〈…〉〈…〉 betweene the Lords Tent and the tents 〈…〉〈…〉 the Levites camped in foure quarters, wher〈…〉〈…〉 Num. chap. 3. and c. 1. v. 50. Her••upon the c〈…〉〈…〉 is described to be those that are 〈…〉〈…〉 Lord, Psal. 76. 12.

V. 3. foremost] or, on the ••••re part, 〈…〉〈…〉 loweth, eastward, or towards the Sun〈…〉〈…〉 the East is said to be before, and the West 〈…〉〈…〉 Esai. 12. the South is called the 〈…〉〈…〉 world, Psal. 89. 13. and the North the 〈…〉〈…〉

which Iob describeth by these names, in Iob 23. 8, 9. So R. Sol. Iarchi noteth on this place, foremost or before, is the east quarter, and the west is called be∣hinde. the captaine] or, the Prince, ruler; as in Num. 1. 16. so after in this chapter. Iudah] the father of our Lord Christ after the flesh, Luk. 3. he as he was most in number of all the tribes, Num. 1. 27. so as a Lion whom none durst rouse up, Gen. 49. 8, 9. he is the chiefe standard-bearer and chiefe captaine of all the captaines of Israel; camping in the first place; as did Moses and Aaron the chiefest of the Levites, in the same quarter betweene Iudah and the sanctuarie, Numb. 3. 38. Also when they marched, Iudah went foremost, Num. 10. 14. And after Iosuahs death, Iudah went first up to fight against the Canaanites, Iudg. 1. 1, 2. He figured Christ the Lion of the tribe of Iudah, who also is Michael, that with his Angels fighteth against the Dragon, and goeth before his heavenly armies; Rev. 5. 5. and 12. 7. and 19. 11. 14.

V. 5. Issachar] and with him Zabulon, vers. 7. [unspec 5] both younger brothers to Iudah, that they might the more willingly be under his regiment: all of them sonnes of Leah the free woman, placed in this first quarter.

V. 7. The tribe of Zabulon] understand from [unspec 7] v. 5. shall encampe next: so the Greeke explaineth it. And they that encampe next, &c. So in vers. 14. 22. 29.

V. 9. an hundred thousand &c.] the greatest [unspec 9] number of warriers, by many, were in this first quarter, where Iudah was standard-bearer; almost thirty thousand moc than in any other quarter. The next in number to him, was the last squadron, where Dan bare the standard: so they that went foremost, and came hindmost, had the greatest ar∣mies, for the more safetie of the Sanctuarie (which matched in the middest) and of all Israel. The number of every one, may be viewed thus:

• 1. In the campe of Iudah, 186400. East.
• 2. In the campe of Reuben, 151450. South.
• 3. In the campe of Ephraim, 108100. West.
• 4. In the campe of Dan, 157600. North.

set forward first] or, march and journey first, when the host removeth, Num. 10. 14. as they en∣camped in the first place, Eastward, before the doore of Gods Tabernacle.

V. 10. Southward] the order proceedeth from [unspec 10] East to South, and so to the West & North; accor∣ding to the course of the Sun, and climates of the world. And this second place is given to Reuben, because he was the first borne, though he lost his first birth-right, Gen. 49. which Iudas and Ioseph had shared betweene them; and he is put downe to the second place.

V. 12. Simeon] Next brother to Reuben, and of [unspec 12] the same mother: with whom is joyned God the first-borne of that mothers maid Zilpha, (vers 14.) both for to keepe them the more easily in subjecti∣on, and to nourish brotherly love.

V. 14. Reguel] in Greeke Rago〈…〉〈…〉: hee was [unspec 14] before called Deg〈…〉〈…〉, Num. 1 14. because the•••• Hebrew letters are like one another, and often changed; as is noted on Gen. 4. 18.

V. 16. second] in the second place: see Num. [unspec 16] 10. 18.

V. 17. Tent of the congregation] in Greeke, the [unspec 17] Tent of the Testimony; the sanctuarie of God: which was to set forward in the midst of the campes, both to shew Gods presence among them; and the honour againe that they should doe unto him As it is written of the church, God is in the midst of her, she shall not be moved, Psal. 64. 5. See also Song. 3. 7, 8. The manner and order of carying the Taberna∣cle, is shewed in Num. 10. 17 &c. the campe] the order of the Levites camping, is shewed in Num. 3. their marching in Num. 10.

V. 18. Ephraim] he the younger brother, is [unspec 18] standard-bearer before his elder, Manasses: as Ia∣kob prophesied his superioritie, Gen. 48. 14. 20. sea-ward] that is, as the Chald•••• expounds it, Westward: see the notes on Gen. 12. 8.

V. 20. Manasses] and next him Berjamin, v. [unspec 20] 22. so all Rachels sonnes encamped together, on the west quarter of the Sanctuarie.

V. 24. an hundred thousand, &c.] this was the [unspec 24] smallest number of all the armie••; almost 80 thou∣sand fewer than in the standard o•• Iudah, v. 9.

V. 25. Dan] He was the first borne of the [unspec 25] handmaids children, and Iakobs fist sonne; Gen. 30. 6. and by prophesie he was to judge his people, as the other tribes, Genes. 49. 16. so God here ap∣pointeth him the standard; and hee hath the grea∣test number of warriers, saving Iudas.

V. 27. Aser] the youngest sonne of the other [unspec 27] handmaid Zilpha; yet set next unto Dan, as is no∣ted on Num. 1. 15. with whom Naphtali Dans brother is joyned, v. 29. so the three handmaids children, were in the Northerne and hindmost quarter: that in Gods ordering of the Tribes, his wisdome might appeare. We may behold the or∣der of the Lords armies, as they encamped, thus:

1. IVDAH, Isachar, and Zabulon: in whose camps were 186400 warriours.

[illustration]

The Sanctuary and the Courtyard about it, were in a long square, twice so long as they were broad; as their description in Exod. 26. and 27. sheweth. But in what forme the campe of Israel was, the Scripture expresseth not, save that it was round a∣bout the Tabernacle, Num. 2. 2. It is likely there∣fore to be in a square; and so many thousand tents as Israel had, could not be pitched in a little roomth. Iosephus (in Antiq. Iud. l. 3. c. 11.) saith, that betweene every tribe, in the foure quar∣ters, there was a distant space, and like a mart or fayre, to buy and sell in their boothes, with artifi∣cers in their shops, as if it had beene a citie. Iona∣than in his Thargum on Num. 2. 3. saith, The campe of Israel was twelve miles long, and twelve miles broad. Vnto this forme of the Church in the wildernesse the Scriptures after have reference, both in the name, calling the beloved Citie, the Camp of the Saints, Rev. 20. 9. (as in 2 Chron. 31. 2. the Temple is called the Campes of the LORD:) also for the manner of situation, the heavenly Ieru∣salem is fouresquare, the length as large as the bredth, Revel. 21. 16. which forme was likewise shewed in vision to Ezekiel, Ezek. 48. 20. and is the most firme and setled, against all troubles. And as here, Gods sanctuarie is walled about with the twelve tribes of Israel: so the new Ierusalem hath a wall with twelve gates, and names written thereon, of the twelve tribes of the sonnes of Israel: and the wall hath twelve foundations, and in them the names of the twelve Apostles of the Lambe, Rev. 21. 12. 14. As here there were three tribes on every quar∣ter; so Ierusalem hath three gates on the East, three on the North, three on the South, and three on the West, Rev. 21. 13. Ezek. 48. 31.—34. As these twelve tribes, (the walls of Gods Tabernacle,) had their fathers names graven on twelve sundrie precious stones, Exod. 28. so the foundations of the wall of the heavenly citie, is of the like stones, Rev. 21. 19, 20. As here betweene the Sanctuary and the Tribes of Israel, were foure companies of Levites, to watch and ward the holy place: so betweene Gods Throne, and the foure and twentie Elders compassing it, there are foure Liuing creatures full of eyes, glorifying God night and day; after whom, the twentie foure Elders fall downe and worship God, Revel. a. 6.—10. Finally, as into this campe of the Lord in the wildernesse, no un∣cleane persons might enter, but were shut out, Num. 5. 2, 3, 4. so into the new Ierusalem, there may in no wise enter any thing that defileth &c. Rev. 21. 27. And the earthly Ierusalem (called the

holy Citie, Mat. 4. 5. Luke 4. 9.) was in the ages following (when Israel dwelt in Canaan) answe∣rable in holinesse to this campe of Israel, as the Hebrewes record, saying; As was the Campe in the wildernesse, such was the Campe in Ierusalem. From Ierusalem (gates) to the mountaine of the House (of the Lord:) the campe of Israel. From the Mountaine of the House, to the gate of Nicanor (which was the East gate of the Temple,) the campe of Levi. From thence and forward, the campe of the Diuine Majestie; answerable to the tapestrie-hang∣ings (of the Lords court) that were in the wilder∣nesse. Thalmud Bab. in Zebachim. ch. 14. in Gema∣ra. See also the annotations on Exod. 40. 33. In the second Temple, the East gate of the court was called the gate of Nicanor; as the comment on the foresaid place of the Thalmud sheweth. And Mai∣mony in Misn. tom. 3. in Beth habchirah, ch. 5. sect. 5. saith of it thus; Every of the gates was ten cubits broad, and twentie cubits high, and had doores cove∣red with gold, except the East gate, which was covered with brasse, like gold, and that gate was cal∣led the high gate [2 Chron. 27. 3.] and that was the gate of Nicanor.

V. 29. And the tribe] in Greeke, And they that campe next, shall be the tribe of Naphtali. See [unspec 29] vers. 7. Thus God adjoyned to every of the foure standards, two tribes; and those the next of bloud inferiour unto them, for to maintaine order, and nourish love, and to afford mutuall helpe. Our Sa∣viour also ordained among his Apostles a kinde of combination and fraternitie, as is to be seene by the rehearsall of their names, in Mat. 10. 2, 3, 4.

• 1. Simon Peter, and Andrew his brother.
• 2. Iames (or Iacob) sonne of Zebedee, and Iohn his brother.
• 3. Philip, and Bartholmew.
• 4. Thomas, and Matthew the Publican.
• 5. Iames sonne of Alpheus, and Lebbeus (or Iudas his brother, Luk. 6. 16. Iude v. 1.)
• 6. Simon Kananites (or the zealous,) and Iu∣das Iscariot.

And these did Christ send forth by two and two, Marke 6. 7. to warre the warfare of his Gospell; (as 1 Tim. 1. 18) And when Iscariot lost his of∣fice, Matthias was chosen in his place, Act. 1. 26. Afterward there were added Paul and Barnabas, Act. 13. 2.

Vers. 32. These are those mustered] in Greeke, [unspec 32] This is the muster (or visitation.) the house] that is, as the Greeke saith, the houses: so in vers. 34. 〈◊〉〈◊〉 600. thousand &c.] the summe that was mentioned before, in Num. 1. 46. See the notes there.

V. 34. so they camped] or, pitched their tents. [unspec 34] The holy Ghost commendeth unto us the obedi∣ence of Israel, as before in the making of the San∣ctuarie, Exod. 39. 42, 43. so here in their orderly camping about, and marching before and after it. That as Order in all things is beautifull, and dele∣ctable; so especially in the Church, and things per∣taining to the service of God: wherefore the Apo∣stle joyed to behold the order of the Church in Colosse, and the stedfastnesse of their faith in Christ, wherein he exhorted them still to walke in him 〈◊〉〈◊〉 Coloss. 2. 5, 6. And Balaam when hee beheld this Campe of Israel, from the top of the Rockes, did not onely admire the multitude of them, and the pre∣sence of the Lord among them; but said, How goodly are thy Tents, ô Iakob; thy Tabernacles, ô Is∣rael! As the vallies are they spred forth, as gardens by the rivers side &c. Num. 23. 9. 10. 21. and 24. 5, 6. And Solomon describeth the church to be beau∣tifull, as Tirzah, (a pleasant place where the King of Israel dwelt, 1 King. 14. 17.) comely as Ierusalem, (which was also beautifull for situation, Psal. 48. 2. and compact together, Psal. 122. 3.) terrible as an armie with banners, Song. 6. 4.

CHAP. III.

1. The sonnes of Aaron, the Priests. 5. The Le∣vites are given to the Priests, for the service of the Tabernacle, 11. Instead of the first-borne of Israel. 14. The Levites are numbred by their families. 21. The families, number and charge of the Gersho∣nites, 27. Of the Kohathites, 33. Of the Mera∣rites. 38. The place and charge of Moses and Aa∣ron. 40. The first-borne of Israel are freed by the Levites. 44. The overplus are redeemed.

ANd these are the generations of Aa∣ron, [unspec 1] and Moses, in the day that Ie∣hovah spake with Moses, in mount Sinai. And these are the names of the sonnes [unspec 2] of Aaron; Nadab the first-borne, and Abi∣hu, Eleazar, and Ithamar. These are the [unspec 3] names of the sonnes of Aaron; the Priests, which were anointed: whose hand he filled, to minister in the Priests office. And Nadab [unspec 4] and Abihu died before Iehovah, when they offered strange fire before Iehovah, in the wildernesse of Sinai: and they had no sonnes: and Eleazar and Ithamar ministred in the Priests office; in the sight of Aaron their father.

And Iehovah spake unto Moses, saying; [unspec 5] [unspec 6] Bring neere the tribe of Levi, and present it before Aaron the Priest: and they shall minister unto him. And they shall keepe [unspec 7] his charge, and the charge of all the con∣gregation, before the Tent of the con∣gregation, to serve the service of the Taber∣nacle. And they shall keepe all the instru∣ments [unspec 8] of the Tent of the congregation, and the charge of the sonnes of Israel, to serve the service of the Tabernacle. And thou [unspec 9] shalt give the Levites to Aaron, and to his sonnes: they are given are given, unto him, out of the sonnes of Israel. And thou shalt [unspec 10] appoint Aaron and his sonnes; and they shall keepe their Priests office: and the stran∣ger

that commeth nigh shall bee put to death.

And Iehovah spake unto Moses, saying; [unspec 11] [unspec 12] And I, behold I have taken the Levites from among the sonnes of Israel, in stead of every first-borne, that openeth the wombe, of the sonnes of Israel: and the Levites shall be mine. Because every first-borne is mine: in [unspec 13] the day that I smote every first-borne in the land of Egypt, I sanctified unto mee every first-borne in Israel, from man unto beast: mine they shall be, I am Iehovah.

And Iehovah spake unto Moses, in the wildernesse of Sinai, saying; Muster the sons [unspec 14] [unspec 15] of Levi, according to the house of their fa∣thers, according to their families; every male, from a moneth old and upward, shalt thou muster them. And Moses mustered them, [unspec 16] according to the mouth of Iehovah, as hee was commanded. And these were the sons of Levi, by their names: Gershon, and Ko∣hath, [unspec 17] and Merari. And these were the names of the sonnes of Gershon, according [unspec 18] to their families: Libni, and Shimei. And the sonnes of Kohath, according to their fami∣lies: [unspec 19] Amtam, and Izhar; Hebron, and Vzzi∣el. And the sonnes of Merari, according to their families, Mahli, and Mushi: these are [unspec 20] the families of the Levites, according to the house of their fathers. Of Gershon, was the familie of Libni, and the family of Shimei: [unspec 21] these are the families of the Gershonites. Those that were mustered of thē, by the num∣ber of every male, from a moneth old and up∣ward, [unspec 22] the mustered of them were seven thou∣sand, and five hundred. The families of the Gershonites shall encampe behinde the Ta∣bernacle, [unspec 23] Seaward. And the Prince of the house of the father of the Gershonites, shall be [unspec 24] Eliasaph, the son of Lael. And the charge of the sons of Gershon, in the Tent of the [unspec 25] congregation shall be the Tabernacle, and the Tent, the covering thereof, and the hang∣ing veile for the doore of the Tent of the congregation. And the tapestrie-hangings of the Court, and the hanging veile for the [unspec 26] doore of the Court, which is by the Taber∣nacle, and by the altar round about, and the cords thereof, for all the service thereof.

And of Kohath was the familie of the Amramites, and the familie of the Izharites, [unspec 27] and the familie of the Hebronites, and the familie of the Vzzielites: these are the fami∣lies of the Kohathites. By the number of every male, from a moneth old and upward, [unspec 28] eight thousand, and six hundred, keeping the charge of the Sanctuarie. The families [unspec] of the sonnes of Kohath shall encampe on the side of the Tabernacle, Southward. And the Prince of the house of the father [unspec 30] of the families of the Kohathites shall be Eli∣zaphan, the sonne of Vzziel. And their [unspec 31] charge shall be the Arke, and the Table, and the Candlesticke, and the Altars, and the vessels of the Sanctuary, with which they shall minister, and the hanging veile, and all the service thereof. And the Prince of [unspec 32] the Princes of the Levites shall be Eleazar, the sonne of Aaron the Priest, having the oversight of them that keepe the charge of the Sanctuarie.

Of Merari was the familie of the Mah∣lites, [unspec 33] and the familie of the Mushites: these are the families of Merari. And those that [unspec 34] were mustered of them by the number of eve∣ry male, from a moneth old and upward, were six thousand, and two hundred. And [unspec 35] the Prince of the house of the father of the families of Merari shall be Zuriel the sonne of Abihail: they shall pitch on the side of the Tabernacle, Northward. And the oversight of the charge of the sons [unspec] of Merari shall be the boards of the Taberna∣cle, and the barres thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, & all the service thereof; And [unspec 37] the pillars of the Court round about, and their sockets, and their pins, and their cords. And they that emcampe before the Taber∣nacle, [unspec 38] foremost before the Tent of the con∣gregation, Eastward, shall be Moses, and Aaron and his sonnes, keeping the charge of the Sanctuarie, for the charge of the sons of Israel: and the stranger that commeth nigh shall be put to death. All that were [unspec 39] mustered of the Levites, which Moses muste∣red and Aaron, at the mouth of Iehovah, according to their families, every male, from a moneth old and upward, were two and twentie thousand.

And Iehovah said unto Moses, Muster [unspec] every first-borne male of the sonnes of Isra∣el, from a moneth old and upward, and take the number of their names. And thou shalt [unspec 41] take the Levites for me, I am Iehovah; in stead of every first-borne of the sonnes of Israel; and the cattle of the Levites, in stead of every firstling among the cattle of the sonnes of Israel. And Moses mustered, as [unspec 42] Iehovah commanded him, every first-borne among the sonnes of Israel. And all the first-borne [unspec 43] males by the number of names, from

a moneth old and upward, of those that were mustered of them, were two and twen∣tie thousand, two hundred, and seventie and three.

And Iehovah spake unto Moses, saying; Take the Levites in stead of every first-borne [unspec 44] [unspec 45] among the sonnes of Israel, and the cattle of the Levites, in stead of their cattle: and the Levites shall be mine, I am Iehovah. And [unspec 46] for those that are to be redeemed of the two hundred, and seventie and three, which are mo•• than the Levites, of the first-borne of the sonnes of Israel, Thou shalt even take five shekels a peace by the poll: after the [unspec 47] shekel of the sanctuarie, shalt thou take; the shekel is twentie gerahs. And thou shalt [unspec 48] give the money to Aaron and to his sons, of the redeemed that are moe, among them. And Moses tooke the redemption money, of those that were moe than the redeemed of [unspec 49] the Levites. Of the first-borne of the sonnes of Israel, tooke he the money: a thousand, [unspec 50] three hundred, and sixty and five shekels, after the shekel of the sanctuarie. And Moses gave the money of them that were redeemed, [unspec 51] to Aaron and to his sonnes, according to the mouth of Iehovah, as Iehovah had com∣manded Moses.

Annotations.

THe generations] that is, the children of Aaron, [unspec 1] and genealogie of the Levites, and the things that befell unto them; for so the word generations is used for accidents that fall out unto any, as is noted on Gen. 5. 1. In this and the next chapter, he shew∣eth the numbring of the Levites, and their order in administration: who were numbred apart, and not with the other tribes, because they were to at∣tend the service of the Tabernacle, and encampe about it, not with the other twelve tribes, Num. 1. 49. 50. and 3. 8, 9, 10. 23. 38. And they were to be numbred after an other manner, not from twentie yeeres old, as the tribes were, Num. 1. 3. but from a moneth old, as touching their tale, Num. 3. 15. and from thirtie yeeres old to fifty, as touching their service, Num. 4. 3. And also, because there 〈◊◊〉〈◊◊〉 inheritance given them, among the sonnes of Israel, Num. 26. 62. but the Lord was their inheri∣tance, Deut. 10. 8, 9. Now to be numbred apart, and not with others, signified some speciall favour towards such, and care over them; as Num. 23. 9.

Aaron Aaron] the elder brother of Moses; and 〈◊〉〈◊〉 Levites: therefore their names are mentioned here.

V. 3. he filled] that is, consecrated (or perfected) [unspec 3] 〈◊〉〈◊〉 the Greeke translateth. See the annotations on Ex••••. 29. 9. and Levit. 8.

V. 4. dyed] by a fire from the Lord, Levit. 10. [unspec 4] 1, 2. This is mentioned againe, in Num. 26. 61. 1 Chron. 24. 1, 2. had no sonnes] the He∣brewes (as Chazkuni upon this place,) say, if they had had sonnes, those sonnes had beene be¦fore Eleazar and Ithamar: for whosoever is fore-most in inheritance, is foremost for honour (or digni∣tie.) in the sight of Aaron] or, before the face, that is, whiles Aaron lived; as before the face of Tharah, Gen. 11. 38. is, while Tharah lived, be∣fore the Moone and Sunne, Psal. 72. 5. 17. is, whiles they continue to give light. The Greeke translateth With Aaron. Elsewhere it is said, by the hand of Aaron, 1 Chron. 24. 19. Of these two, there were so many Priests in Davids dayes, that he distributed them into 24. courses, sixteene of Eleazar, and eight of Ithamar, 1 Chron. 24. 3. 4. The Hebrew Doctors say, Moses divided the Priests into eight wards (or courses,) foure of Elea∣zar, and foure of Ithamar: and so they were untill the Prophet Samuels dayes. Then Samuel and David the King parted them into 24. courses. And over every course (or ward) there was one chiefe Provost. And they went up to Ierusalem to serve by course every weeke. And every sabbath day they changed, one course went out; and the next after them, came in, &c. Maimony tom. 3. treat. of the Instruments of the Sanctuarie, chapt. 4. sect. 3. Compare 1 Chron. 9. 22. 25. 2 King. 11. 5. 7.

V. 6. present it] or, cause it to stand; speaking [unspec 6] of the tribe. In Greeke, present them.

V. 7. his charge] Hebr. his custody (or obser∣uation;) [unspec 7] that is, that which he commandeth them to obserue. See this phrase in Lev. 18. 30. 〈…〉〈…〉 of all the congregation] the Greeke explaineth it, of the sonnes of Israel, as in v. 8. So 〈◊〉〈◊〉 2 Chron. 35. 3. serve the Lord your God, and his people Israel. It meaneth also such things, as they were charged to keepe: but the Levites now were taken in their stead. 〈…〉〈…〉 to serve the service] in Greeke, to worke (or doe) the workes of the Tabernacle: which in Num. 8. 11. is said, to serve the service of the Lord. After, in the 8. verse, the Greeke transla∣teth, according to all the workes of the Tabernacle. The Hebrewes write thus; The s••ed of Levi are all of them separated for the service of the Sanctuarie. And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie, whether they be willing or not willing; (as in Num. 18. 23.) And the Levite, he shall serve the service of the Tent of the congregation. And the sonne of Levi which will take upon him all the Levites commandements sa∣ving one thing, they receive him not in, till he take all upon him. Maimony treat, of the Instruments of the Sanct. chap. 3. sect. 1.

V. 9. are given are given] that is, as the Greeke [unspec 9] here, and Moses himselfe in Num. 18. 6. explai∣neth it, are a gift given: o••, they are wholly given. So the Ministers of the Gospell are called gifts, Ephes. 4. 8. 11. 〈…〉〈…〉 unto him] for his helpe, in the charge and worke of the Sanctuarie: they mi∣nistring unto him, and he and his sonnes mini∣string before the Tabernacle, Num. 18. 2. 6.

V. 11. shalt appoint] or, constitute, set in office as [unspec 11] Bishops, or Overseers. The Greeke explaineth it,

thou shalt constitute over the Tabernacle of Testi∣monie. their Priests office] for every thing of the Altar, and within the veile, Num. 18. 7. the stranger] that is, whosoeuer is not of Aarons seed, as is explained in Num. 16. 40. for no man ta∣keth the honour unto himselfe, but he that is called of God, as was Aaron, Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister. And Maimony in Biath hamikdash, chap. 9. sect. 1. saith, Who is the stran∣ger? Whosoever is not of the seed of Aaron, the males. And after, God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Al∣tar, on paine of death, Numb. 18. 3. put to death] by the magistrate, or by the hand of God, as was Korah, for presuming to doe the Priests of∣fice, Numb. 16.

V. 12. every first-borne] which (before the Le∣vites were taken in their stead) did minister to [unspec 12] the Lord, as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne, is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine] to minister before me, as the Chaldee expoundeth it.

V. 13. I smote] in Chaldee, I killed: see Exod. 12. 29, 30. The Lord having slaine all the first-borne [unspec 13] of Egypt, and spared the Israelites, did there∣fore challenge for his owne, and sanctifie to him-selfe all Israels first-borne, Exod. 13. 2. but tooke the Levites and their cattle, in stead of Israels first-borne men and cattle, Num. 3. 45. and gave them as a gift to Aaron, to minister unto him. Who be∣ing in his Priesthood a type of Christ, all these rites are in him fulfilled: For unto Christ, God gave children, Hebr. 2. 13. and they are a congregation of first-borne written in heaven, Hebr. 12. 23. being of Gods owne will begotten by the word of truth, that they should be a kinde of first-fruits of his creatures, Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit, Rom. 8. 23. These wait on, and follow the Lambe (Christ) being bought from among men, and first-fruits unto God and to the Lambe, Rev. 14. 4. These were brought for an offering unto the Lord, out of all nations; and of them the Lord hath taken for Priests and for Levites, Esai. 66. 20, 21. and Christ hath made us Kings and Priests unto God and his Father, that we may serve him day and night; in his Temple, Rev. 1. 6. and 7. 15.

V. 15. Muster] or Number, Hebr. Visit. This was done by Moses and Aaron, v. 39. and by [unspec 15] the Princes of the congregation, Num. 4. 34. though here the commandement is directed unto Moses onely house] in Greeke, houses. old] Heb. sonne of a moneth. Tho cause why the Levites were numbred from this age, was for that they came in place of the first-borne of Israel, whose redemption is appointed from a moneth old, Num. 18. 15, 16. And they were counted after the houses of their fathers, not of their mothers; for if a woman of Levi were maried to a man of Iudah, or any other tribe, her sonne was not a Levite. The Hebrew canons say; Priests and Levites and Israe∣lites 〈…〉〈…〉fully goe in (that is, 〈◊〉〈◊〉) one to ano∣〈…〉〈…〉; 〈◊◊〉〈◊◊〉 which is 〈◊〉〈◊〉 goeth 〈◊◊◊〉〈◊◊◊〉, &••. as it is written, ACCORDING TO THE HOVSE OF THEIR FATHERS: the house of his father, that is, his familie, and not the house of his mother. Maimony in Issure biah, c. 19. sect. 15.

V. 16. the mouth] that is, as the Chaldee ex∣poundeth it, the word: and the Greeke saith, the [unspec] voice of the Lord.

V. 17. Gershon] in Greeke Gersom (but in [unspec 17] vers. 25. Gerson.) So Ezron, in Gen. 46. 12. is Es∣rom, Mat. 1. 3. Kohath] or as in Greeke, Kaath, See Gen. 46. 11. Exod. 6. 16.

V. 18. Libni] in Greeke, Lobnei and Semeei. [unspec 18] See Exod. 6. 17.

V. 19. Hebron] or, as the Greeke also wri∣teth [unspec 19] it, Chebron, and Oziel. See Exod. 6. 18. Here Kohath hath foure families: so many as both his brethren had together.

V. 20. Mahli] in Greeke Moolei and M••usi. [unspec 20] See Exod. 6. 19.

Vers. 21. Gershon] in Greeke Gedsom; mista∣king [unspec 21] D. for R. by reason of the likenesse of the let∣ters in Hebrew. See the notes on Gen. 4. 18.

V. 23. Seaward] that is, as the Chaldee explai∣neth [unspec 23] it, westward: See Num. 2. 18.

V. 24. house of the father] that is, principall [unspec 24] house: so in v. 30. and 35. Eliasaph] in Greeke, Elisaph; by interpretation, God hath added. La∣el] that is, For God.

V. 25. the charge] or the custodie; the Holy [unspec] things which they were to carrie, keepe and looke unto: whereof see more in Num. 4. Ta∣bernacle] the curtaines of the Tabernacle, Num. 4. 25. for the boords were under Meraries charge, Num. 3. 36. Tent] made of ten curtaines: see Exod. 26. 1. &c. covering] made of goats haire, Exod. 26. 7. And here is to bee understood the other coverings also made of rammes skinnes, and Tachash skinnes, Exod. 26. 14. for they belon∣ged to the Gershonites charge, Num. 4. 25. hang∣ing veile] whereof see Exod. 26. 36.

V. 26. tapestrie hangings] whereof see Exod. [unspec 26] 27. 9. &c. hanging veile] mentioned in Exod. 27. 16.

V. 28. of the Sanctuarie] Hebr. of the sanctifie, [unspec] or holinesse: meaning the holy things; as the Greeke saith, of the Holies: what they were, is expressed in v. 31. See Num. 4. 4. 15. and 10. 21. Here the families of the Levites may be viewed by their numbers;

• 1. Of the Gersonites 7500.
• 2. Of the Kohathites 8600.
• 3. Of the Merarites 6200.

By their situation when they camped about the Tabernacle;

• 1. Gersonites, behinde westward, v. 23.
• 2. Kohathites; Southward, v. 29.
• 3. Merarites, Northward, v. 35.

And to make up the square, Moses and Aaron with the Priests encamped formost Eastward, v. ••8.

By their charges, for there was committed un∣to the care and cariage of the

• 1. Gersonites, the Tent, coverings, veile, hang∣ing of the court, &c.
• 〈◊〉〈◊〉. Koha〈…〉〈…〉, the Arke, Table, Altars, and In∣struments

• of the Sanctuary.
• 3. Merarites, the boords, barres, pillars, soc∣kers, &c.

Among these families of Levi, wee may observe the speciall prerogatives of Kohath the second sonne:

1. Hee excelleth in multitude of families, or chiefe fathers, having foure, when as each of his brethren had but two.

2. He excelleth in multitude of children, ha∣ving 8600. that is, 1100 moe than his el∣der brother Gerson, and 2400. moe than Merari.

3. Of him came Moses the king, Aaron the priest, and Marie the prophetesse; and so all the Priests were of this familie; Exod. 6. 18. 20. Num. 26. 58, 59.

4. His families have the chiefest place about the Sanctuary, the South quarter, next unto Moses, Aaron and the priests, Num. 3. 29.

5. They have the charge of the most holy things within the Sanctuarie, as the Arke, Table, Candlesticke, Altars, &c. Num. 3. 31.

6. Whereas the tribe of Levi had 48. cities al∣lowed them in Canaan, Kohaths posterity had 23. of them; for the Priests had 13. ci∣ties, and the other Kohathites ten; and so he had in a manner a double portion, as much as both his brethren, Ios. 21.

7. Of the Prince of these Kohathites Elizaphan (Num. 3. 30.) there were 200. Levites to helpe home with the Arke in Davids daies, (no such mention being made of the other two princes,) besides 312. Kohathites of other families: when of Gershon and Me∣rari, there were not so many: 1 Chron. 15. 5.—8, 9, 10.

V. 29. Southward] the south is in Psal. 89. 13. called the right side; and in this place it hath a [unspec] name in Hebrew derived also of the right hand; because so it is when men stand with their faces to the East: see the notes on Num. 2. 3.

V. 30. Elizapham. sonne of Vzziel] hee was of the fourth and youngest familie of the Kohathites, [unspec] yet preferred to be the prince over them. This (as the Hebrewes thinke) was offensiue to Korah who was of the second familie of Izhar; and occasioned him to rebell. See the notes on Num. 16. 1. Eli∣zaphan is by interpretation, My God hath stored ••p; and Uzziel, God is my strength.

V. 31. all the service thereof] in Greeke, all the [unspec] 〈…〉〈…〉ks of them.

V. 32. of the princes] the Greeke saith, over [unspec] the princes; and the Chaldee addeth, appointed over the princes. of the Levites] Hebr. of Levi, whose name is put for all his posteritie, as the Greeke and Chaldee translate Levites. So Aaron, is used for the Aaronites; 1 Chron. 12. 27. Elea∣zar] by interpretation The helpe of God. ha∣ving the oversight] or, the Bishop, having the Bi∣s〈…〉〈…〉 office; which hath the name in Hebrew, of Uisitation; in Greeke, of Overseeing: and so this word is translated by the holy Ghost, Episcopee, that is, a Bishops office or charge, in Act. 1. 20. from Psal. 109. 7. And in Num. 4. 16. the Greeke tran∣slateth it Episcopos, Bishop. So in Ezek. 44. 11. ha∣ving charges (that is, Bishops) at the gat: of the house; where the Greeke translateth it Porters. In Thargum Ionathan it is explained thus: Hee inquired by Urim and Thummim, under his hand were they appointed that keepe the custodie of the Sanctuarie. As Aaron the high Priest figured Christ, Heb. 5. 1. 4. 5. so Eleazar in this office being Prince of Princes, shadowed the office of our Lord Iesus, who is the Prince of the Kings of the earth, Rev. 1. 5. the Archpastor, 1 Pet. 5. 4. the great Pastor of the sheepe, Hebr. 13. 20. and Bishop of our soules, 1 Pet. 2. 25. And hence arose the distinction of the high Priest, and the second priest, as in 2 King. 25. 18. And when Aaron was dead, and Eleazar high priest in his place, Num. 20. 26. 28. then Phinehas Eleazars sonne, was Governour over the Levites, 1 Chron. 9. 20.

V. 35. Zuriel] in Greeke Souriel, which sig∣nifieth [unspec 35] God is my Rocke. Abihail] or Abichail, as the Greeke pronounceth it: by interpretation, The fathers strength.

V. 36. the oversight of the charge] that is, as [unspec 36] the Chaldee expoundeth it, that which shall be com∣mitted to the charge (or custodie) of the sonnes of Merari. the service thereof] in Greeke, the workes of them. And because these things were hea∣vy to beare, the Lord allowed them foure wagons, according unto their service, for to ease the cari∣age, Num. 7. 5.—8.

Vers. 38. foremost] or, as the Greeke transla∣teth [unspec 38] 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 them∣selves. Thus Moses a Levite of Kohath, was King in Ieshurun, Deut. 33. 5. and Aaron his bro∣ther, 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 Koha∣thites, and named of the tribe of Levi, that is, com∣mon Levites, 1 Chron. 24. 14. the charge] or, the custodie, the watch of the Sanctuarie: the Le∣vites being assistants under them, Num. 18. 2, 3. Of the watch which was wont to be kept in the San∣ctuary, 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 [unspec 39] many extraordinary pricks over the name of Aa∣ron, for speciall cause: R. Sol. Iarchi saith they were to signifie that Aaron himselfe was not a∣mong 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, H••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 a∣boue others, to apply the studie of Gods Law, Deut. 33. 10. which because they did not accor∣ding 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 provi∣dence appeareth, that the Levites increase should be by just thousands, and the Priests and first-borne of Levi, by hundreds: without any broken num∣ber, 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 [unspec 40] old] Hebr. sonne of a moneth.

Vers. 41. for me] or, unto me, as the Chaldee expounds it, thou shalt bring neere the Levites be∣fore [unspec 41] me. every first-borne] or, all the first-borne, which being appointed unto the Lords ser∣vice, 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 re∣deemed, or given to the Priest, Num. 18. 15. See the notes on verse 12. and 13.

Vers. 43. and seventie and three] Gods speciall providence appeareth againe in this number of [unspec 43] 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 peo∣ples, 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 ex∣plaineth, [unspec 45] shall minister before me.

Vers. 46. those that are to be redeemed] Hebr. [unspec 46] 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 she∣kels: [unspec 47] 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 gera••s] or, twentie pence; the gerah was a peece of silver that weighed six∣teene barley graines: so the shekel weighed 320. graines; see the notes on Exod. 30. 13.

Vers. 48. the money] Hebr. the silver: so in [unspec 48] vers. 49, 50, 51. of the redeemed] un∣derstand, 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, B••∣chor [unspec] 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 vn∣equally 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 Le∣vites, vers. 39.) and on every of them was writ∣ten, 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. of them that were redeemed] the [unspec 51] Greeke translateth, the silver, the ransomes of them that were overplus: this was given to Aaron, because the Levites were given to him, vers. 9. and when Levites failed, this money was in their stead, not the first-borne themselves, but their ransomes, for which the other Levites supplied their place and service. This redeeming of men by silver, fore-shadowed a better redemption by Christ; as it is written, Yee know that yee were not redeemed 〈◊〉〈◊〉 corruptible things, as silver and gold, &c. but with the pretious bloud of Christ, 1 Pet. 1. 18, 19. ac∣cording to the mo••th] that is, the word, as the Chal∣dee translateth; and the Greeke, by the voice of the Lord.

CHAP. IV.

1. The age and time of the Levites service. 4. The cariage of the Kohathites, when the Priests have taken downe the Tabernacle. 16. The charge of Eleazar. 17. The office of the Priests. 21. The cariage of the Gershonites. 29. The cariage of the Merarites. 34. The number of the Kohathites that served. 38. of the Gershonites, 42. and of the Merarites.

ANd Iehovah spake unto Moses, and [unspec 1] [unspec 2] unto Aaron, saying; Take the summe of the sons of Kohath, from among the sons of Levi, according to their families, according to the house of their fathers. From [unspec 3] thirty yeeres old, and upward, even untill fifty yeeres old, every one that entreth into the armie, to doe the worke in the tent of the congregation. This shall be the service of [unspec 4] the sonnes of Kohath, in the tent of the con∣gregation, the holinesse of holinesses. And [unspec 5] Aaron shall come and his sonnes, when the campe setteth forward; and they shall take downe the Veile of the covering, and cover with it the Arke of the Testimonie. And [unspec 6] they shal put thereon a covering of Tachash skin, and shall spreade a cloth wholly of blew, above; and shall put in the barres thereof. And upon the Table of Shew-bread [unspec 7] they shall spreade a cloth of blew, and put thereon the dishes, and the cups, and the bowles, and the covers to cover withall; and the continuall bread shall be thereon. And [unspec 8] they shall spreade upon them a cloth of scar∣let, and cover it with a covering of Tachash skin, and shall put in the barres thereof. And they shall take a cloth of blew, and co∣ver [unspec 9] the Candlesticke of the light, and the lamps thereof, and the tongs thereof, and the snuffe-dishes thereof, and all the oile ves∣sels thereof, wherewith they minister unto it.

And they shall put it, and all the vessels [unspec 10] thereof, within a covering of Tachash skin, and shall put it upon a staffe. And upon the [unspec 11] Altar of gold they shall spreade a cloth of blew, and cover it with a covering of Ta∣chash skin, and shall put in the barres there∣of. And they shall take all the instruments [unspec 12] of ministerie, wherewith they minister in the Sanctuarie, and put them in a cloth of blew, and cover them with a covering of Tachash 〈◊〉〈◊〉, and shall put them on a staffe. And [unspec 13] they shall take away the ashes from the altar, and spreade upon it a cloth of purple. And [unspec 14] they shall put upon it all the vessels thereof, wherewith they minister about it; the fire-pans, the flesh-hookes, and the shovels, and the basons; all the vessels of the Altar: and they shall spreade upon it a covering of Ta∣chash skin, and put in the barres of it. And [unspec 15] Aaron and his sonnes shall make an end of covering the Sanctuarie, and all the vessels of the Sanctuarie, when the campe is to set forward; and after that, the sonnes of Ko∣hath shall come to beare it; and they shall not touch the holinesse, lest they die: these things shall be the burden of the sonnes of Ko∣hath, in the Tent of the congregation. And [unspec 16] to the oversight of Eleazar the sonne of Aa∣ron the Priest (pertaineth) the oile of the Light, and the incense of sweet spices, and the continuall meat-offering, and the anoin∣ting oile; the oversight of all the Taberna∣cle, and of all that therein is, in the Sanctu∣arie, and in the vessels thereof.

And Iehovah spake unto Moses and unto [unspec 17] [unspec 18] Aaron, saying; Cut ye not off the tribe of the families of the Kohathites from among the Levites. But this doe unto them, that [unspec 19] they may live, and not die, when they ap∣proach unto the holinesse of holinesses: Aa∣ron and his sonnes shall goe in, and appoint them every man unto his service, and to his burden. But they shall not goe in to see [unspec 20] when the Sanctuarie is covered, lest they die.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And Iehovah spake unto Moses, saying; [unspec 21] [unspec 22] Take the summe of the sonnes of Gershon, of them also; according to the house of their fathers, according to their families. From [unspec 23] thirty yeeres old, and upward, unto fifty yeeres old, shalt thou muster them, every one that entereth to warre the warfare, to serve the service, in the Tent of the congre∣gation. This shall be the service of the fa∣milies [unspec 24] of the Gershonites, to serve, and for the burden. And they shall beare the cur∣taines [unspec 25] of the Tabernacle, and the Tent of the congregation, the covering thereof, and the covering of Tachash skin, that is upon it above, and the hanging veile for the doore of the Tent of the congregation. And the [unspec 26] tapestry hangings of the Court, and the hanging veile for the doore of the gate of the Court, which is by the Tabernacle, and by the Altar, round about; and their cords, and all the instruments of their service, and all that is made for them; and they shall

serve. At the mouth of Aaron and his sons shall be all the service of the sonnes of the [unspec 27] Gershonites, in all their butden, and in all their service; and yee shall appoint unto them in charge all their burden. This is the service [unspec 28] of the families of the sonnes of the Gersho∣nites, in the Tent of the congregation; and their charge shall be under Ithamar the son of Aaron the priest.

The sonnes of Merari, according to their [unspec 29] families, according to the house of their fa∣thers, shalt thou muster them. From thirtie [unspec 30] yeeres old and upward, even unto fifty yeeres old, shalt thou muster them, every one that entreth into the armie, to serve the service of the Tent of the congregation. And this shall be the charge of their burden, [unspec 31] according to all their service in the Tent of the congregation: the boords of the Taberna∣cle, and the barres thereof, and the pillars thereof, and the sockets thereof. And the [unspec 32] pillars of the Court round about, and their sockets, and their pinnes, and their coards, with all their instruments, and with all their service: and by names shall ye reckon the instruments of the charge of their burden. This is the service of the families of the sons of Merari, according to all their service in the [unspec 33] Tent of the congregation under the hand of Ithamar the son of Aaron the priest. And [unspec 34] Moses and Aaron, and the Princes of the congregation, mustered the sonnes of the Kohathites, according to their families, and according to the house of their fathers. From thirtie yeeres old and upward, even unto [unspec 35] fifty yeeres old, every one that entred into the Armie, for the service, in the Tent of the Congregation. And those that were mu∣stered of them, according to their families, [unspec 36] were two thousand, seven hundred, and fifty. These were they that were mustered of the families of the Kohathites, every one that [unspec 37] served in the Tent of the congregation, which Moses and Aaron did muster accor∣ding to the mouth of Iehovah by the hand of Moses. And those that were mustered of the sonnes of Gershon, according to their [unspec 38] families, and according to the house of their fathers. Form thirtie yeeres old and up∣ward, even unto fifty yeeres old, every one [unspec 39] that entred into the armie, for the service in the Tent of the congregation. Even [unspec 40] those that were mustered of them, according to their families, according to the house of their fathers, were two thousand and six hun∣dred and thirtie. These were they that were [unspec 41] mustered of the families of the sonnes of Gershon: every one that served in the Tent of the congregation, whom Moses and Aa∣ron did muster, according to the mouth of Iehovah.

And those that were mustered of the fami∣lies of the sonnes of Merari, according to their [unspec 42] families, according to the house of their fa∣thers. From thirtie yeeres old and up∣ward, [unspec 43] even unto fifty yeeres old, every one that entred into the armie for the service in the Tent of the congregation. Even those [unspec 44] that were mustered of them, according to their families, were three thousand, and two hun∣dred. These were they that were mustered [unspec 45] of the families of the sonnes of Merari, whom Moses and Aaron mustered, according to the mouth of Iehovah, by the hand of Mo∣ses. All those that were mustered, whom Mo∣ses [unspec 46] and Aaron, and the Princes of Israel mustered, of the Levites, according to their families, and according to the house of their fathers. From thirtie yeeres old and up∣ward, [unspec 47] even unto fifty yeeres old, every one that entred to serve the service of service, and the service of burden, in the Tent of the congregation. Even those that were muste∣red [unspec 48] of them, were eight thousand, and five hundred, and eightie. According to the [unspec 49] mouth of Iehovah mustered he them by the hand of Moses, every man according to his service, and according to his burden: and they were mustered of him, as Iehovah com∣manded Moses.

Annotations.

TAke the summe] Hebr. To take (of which [unspec 2] phrase see the notes on Exod. 13. 3.) the head, and that in number, is the summe, as the Greeke translateth it: and the Chaldee saith, the Count (or reckoning) of the sonnes of Kohath; whose families are here first reckoned, because they were to carry the holiest things. Of Kohaths preheminence, see the notes on Num. 3. 28. Of him Chazkuni here observeth, Though Gershon was the first-borne, yet Kohath is first reckoned, because ••ee carried the Arke. house] in Greeke houses: so after sundry times in this chapter.

Vers. 3. thirtie yeeres old] Hebr. a sonne of [unspec 3] thirtie yeeres, of which phrase see the notes on Gen. 5. 32. Here the beginning of their service is at thirtie yeeres of age; in Num. 8. 24. it is said to be at five and twentie yeeres; (according to which, the Greeke here, and in vers. 23. 30. tran∣slateth it five and twentie:) and in Davids 〈◊〉〈◊〉 began at twentie, 1 Chron. 23. 24. and so in Ezeki∣〈◊〉〈◊〉

dayes, 2 Chron. 31. 17. and after in Ezraes 〈◊〉〈◊〉 the Levites were appointed from twentie years old and upward, Ezra. 3. 8. The places in Moses may thus be accorded, that here he speaketh of catring upon their full ministration, which be∣ing laborious, to cary the Sanctuary, &c. requi∣red full strength of body, and discretion of minde, and began therefore at 30. But in Num. 8. 24. he appointeth 25. for the beginning of their lear∣ning to doe the workes. So Maimony saith; A son of L〈…〉〈…〉mmeth not into the Court unto his service, un∣till they have first learned him five yeeres; as it is said (in Num. 8. 24.) FROM FIVE AND TWENTIE YEERES OLD; and ano∣ther scripture saith, (in Num. 4. 3.) FROM THIRTIE YEERES OLD; loe five are for him to learne. And he entreth not upon his service, till he be growne great, and be a man; as it is said (in Num. 4. 49.) EVERY MAN AC∣CORDING TO HIS SERVICE: Misn. tom. 3. treat. of the instruments of the Sanct. c. 3. s. 7. Chazkuni (on Num. 8.) reconcileth it thus; at 25. yeeres old, they entred all of them to doe the lighter workes, as to watch that no stranger came into the Sanctuarie, &c. and at 30. yeeres of age, they were in their strength, and did beare the Sanctu∣••ie, &c. Now this age of 30. yeeres for the num∣bring of the Levites, continued also in Davids time, 1 Chron. 23. 3. But then the Levites were no more to cary the Tabernacle nor any vessels of it, vers. 26. so by the last words of David, the Levites were numbred from twentie yeeres old and about, vers. 27. which David did by direction from the Lord, 1 Chron. 28. 13. 19. that beginning to learne sooner, they might be the fitter at thir∣tie, to serve the Lord and his people. And it is probable that the multitude of people, and so of sacrifices increasing, the Levites if they had not ministred till 30. yeeres old, would not have suffi∣ced for the service of the Temple; therefore God then by David altered the time of their entrance. This age of 30. yeeres, was by Gods providence in Ioseph, when he began to governe Egypt, Gen. 41. 4••▪ in David, when he began to reigne, 2 Sam. 5. 4. Iohn the Baptist (a Levite) began also his ministerie at that age; and Christ (fulfilling all figures) at the same age began the preaching of the Gospel, Luke. 1. 35, 36. and 3. 2. 3. 23, &c. It 〈◊〉〈◊〉 them also, that the ministers of the Lord should be no Novices (or young schollers,) as 〈…〉〈…〉. 6. untill 50. yeeres old] Hebr. and 〈…〉〈…〉 sonne of 50. ••eenes, at what time naturall 〈◊〉〈◊〉 usually beginneth to decay; therefore God would haue them then leave off the harder 〈◊〉〈◊〉; but still they ministred with their bre∣thren in the Tabernacle, to keepe the charge, &c. 〈◊〉〈◊〉. 8. 26. into the armie••] or, to the man∣〈◊〉〈◊〉 is further explained in vers. 23. to warre 〈…〉〈…〉are, which the Greecke translateth, to 〈◊〉〈◊〉 〈…〉〈…〉upon the Apostle calleth the worke of the 〈…〉〈…〉ry, to warre a good warfare, 1 Tim. 1. ••8. and 〈…〉〈…〉tioneth the weapons of their warfare, 2 Cor. 10. 4. and calleth Timothee a good souldier of Ie∣sus Christ, 2 Tim. 2. 3, 4. because by the sword of the spirit, and other weapons of right cousnesse, they were to cast downe imaginations, and lusts that war in mens members, Eph. 6. 17. 2 Cor. 6. 7. and 10. 5. Iam. 4. 1. Compare Exod. 38. 8. to doe the worke] in Greeke, all the workes; in Chaldee, to serve the service: this explaineth the former warfare, to bee holy and spirituall. So the Bishops office is called a good worke, 1 Tim. 3. 1. for it is to labour in the word and doctrine, 1 Tim. 5. 17.

Vers. 4. the holinesse•• of holinesses.] that is, the [unspec 4] most holy things; as the Arke, Table, Candle∣sticke, Altar, &c. which the Kohathites were to beare, vers. 5. 7. 9. 11. 15. These are generally named the Sanctuarie, Num. 10. 21. and 3. 28.

Vers. 5. setteth forward] or, removeth, journieth [unspec 5] from Mount Sinai towards Canaan; and this was when the cloud was taken up from off the Tabernacle, by the Lord, Num. 10. 11, 12. the veile of the covering] called in Greeke, the shadowing veile; by the Apostle, the second veile, Heb. 9. 3. which was made of blew, purple, scarlet, and fine linnen, with Cherubims, and was hanged betweene the holy place and the most holy, Exod. 26. 31. 33. This veile figured the flesh of Christ, Heb. 10. 20. as the Arke principally signified Christ also, & Gods presence with his church in him. See the notes on Exod. 25. 10. 17. the Testimonie] the Tables of Gods law, which were in the Arke, as in the heart (or bowels) of Christ, Exo. 25. 16. Psal. 40. 8. This Arke of the testimonie was covered with the veile, whiles the Tabernacle did stand, Exod. 40. 3. and now when the Tabernacle is to be taken down and removed, the Arke is covered with the same veile. [unspec 6]

Vers. 6. shall put] Hebr. shall giue; in Greeke, put over, to wit, over the Arke and veile. Ta∣chash skin] in Greeke, hyacinth (or blew colour) skin: see Exod. 25. 5. This was to cover it from all injury of weather, as raine or the like; even as the whole Tabernacle, when it stood, was covered with such, Exod. 26. 14. ••••ai. 4. 5, 6. It was also to signifie the hiding of these mysteries, for a time: see after on vers. 13. 〈…〉〈…〉a cloth wholly of blew] these were those clothes or garments of ministerie mentioned in Exod. 31. 10. above] upmost: and herein the Arke had the preeminence of glo∣ry above all the other holy, things; for their upmost coverings were of skin; but the Arke had above the skinne a cloth of blew, or skie colour, for the honour of Christ whom it figured. the barres thereof] made to beare the Arke with them, Exod. 25. 14, 15. see the annotations there.

Vers. 7. of Shew-bread] Hebr. table of faces, [unspec 7] or of presence: meaning of the bread of Presence (or Shew-bread) as the Chaldee here explaineth it, and Moses elsewhere expresseth. They were twelve cakes, representing the twelve tribes of Israel, or whole church: see the annotations on Exod. 25. 30. and Lev. 24. 5. of blew] the Greeke ••ere translateth it purple. to cover withall] Heb〈…〉〈…〉 of covering or of powring out: of these, seo the notes on Exod. 25. 29. conti∣nuall bread] or, bread of continuance; so called be∣cause it was alwaies upon the table; and when the old was taken off, new was set on, every sabbath,

as is noted on Levit. 24. 8.

Vers. 8. sccarlet] Onely the Arke (represen∣ting [unspec 8] Christ,) and the Table with Shew bread (representing the church) had three coverings; all the other holy things, had but two. And none was covered with scarlet, but this Table onely.

Vers. 9. of the light] in Greeke, inlightning (or [unspec 9] shining) candlesticke: see the notes on Exod. 35. 14. This was a figure of Gods Law, Psal. 119. 105. Prov. 6. 23. 2 Pet. 1. 19.

Vers. 10. upon a staffe] or, upon a leaver, or barre; such as things are removed and caried with [unspec 10] betweene two, or moe, Num. 13. 23. The Greeke translateth it, upon barres; so in vers. 12. Chazkuni noteth here, that it is said, upon a staffe, and not under a staffe, lest that which was caried should bee dragged on the ground.

Vers. 11. Altar of Gold] the Incense altar, [unspec 11] which stood within the holy place: a figure of Christs mediation for his church, and of their presenting their prayers unto God by him. See the notes on Exod. 30. 1,—6.

Vers. 12. instruments] or vessels of ministerie; [unspec 12] Censers, cups, &c. or such as are mentioned in 2 King. 25. 14, 15. Sanctuarie] Hebr. san∣ctitie; in Greeke, the holies. a staffe] in Greeke, barres, as vers. 10.

Vers. 13. the ashes from the altar] This the Greeke translateth, They shall put a covering upon [unspec 13] the altar. The Altar of brasse, which stood in the courtyard, is heremeant. of purple] Onely the brazen altar wa•• covered with purple; as the Table onely with scarlet, vers. 8. and these two colours are sometime used one for another; as, They put on him a scarlet robe, Mat. 27. 28. for which in Ioh. 19. 2. is written, they put on him a purple robe: so in Mark. 15. 17. they clothed him with purple: all these colours signified the heavenly dignity of these holy things, by the blood of Christ. And although the Altar of brasse stood in the open court, where all might see it, yet when they removed, it also was covered as the other holy things.

Vers. 14. Vessels] or instruments, as vers. 12. [unspec 14] fire-pans] of these and the rest, see the notes on Exod. 27. 3. At the end of this verse the Greeke version mentioneth the Laver, Exod. 30. 18. (which in Moses is here altogether omitted) thus; And they shall take a purple cloth, and cover the La∣ver and the base (or foot) thereof, and shall put them into a covering of ••y••ointh skin; and shall put (them) upon barres. It seemeth to be not without mystery, that Moses mentioning fire-pans, flesh-hookes, and other lesse things, should quite omit the Laver, which usually is reckoned among the holy things of the Sanctuarie, Exod. ••5. 16. and 38. 8. and 39. 39. and 40. 30. And as in Mel∣chisedeks history in Gen. 14. he omitted his pa∣rentage, kindred, birth and death; from which silence in the holy story, the Apostle reasoneth as if he had beene without parents or kindred, begin∣ning of dayes, or end of life, Heb. 7. So here (if it may be lawfull to conjecture the like) the La∣ver is left uncovered, and alwaies open to the eyes of the people, that it might be a lively representa∣tion of Gods grace in Christ, continuing and ope∣ned as an ever-springing fountaine: that by the washing of the new birth, by repentance and faith in the bloud of Christ, we may in all our travels, at all times, cleanse our hands and feet, (our workes and wayes,) as the sacrificers did from the Laver, Exod. 30, 19, 20. That albeit the face of the church is sometime hid, (as the Tabernacle wrap∣ped up,) and the Light of the Word shineth not, nor publike worship performed: yet alwaies Gods elect, having faith in him, may wash and purge themselves in Christ his bloud, unto forgivenesse of sinnes, sanctification of the spirit, and saluation.

Vers. 15. the sanctuary] Hebr. Sanctity, or [unspec 15] Holinesse, that is, as the Greeke explaineth it, Holy things: see Num. 3. 28. This covering of the San∣ctuary, besides that it was for the honour and de∣fence thereof, had also a further mystery. For as Moses put a veile upon his face, Exod. 34. 33. that the sonnes of Israel could not stedfastly looke to the end of that which is abolished, 2 Cor. 3. 1••. so the Taberna∣cle (which our fathers caried with Iesus into the pos∣session of the Gentiles, Act. 7. 45.) was solden up, and veiles and coverings were cast upon the holy things, that the Israelites could not behold the end of those types, whose end and accomplishment we now clearely see by the Gospell, by the revelation of the mystery which was kept secret since the world began: but is now made manifest, and by the scrip∣tures of the Prophets, according to the commande∣ment of the everlasting God, made knowne to all ra∣tions, for the obedience of faith, Rom. 16. 25, 26. Therefore we have Gods Throne and true ••aber∣nacle set forth without veiles or covers, Rev. 4. 2, &c. The Temple of God is opened in heaven, and there is seene in his Temple, the Arke of the Testa∣mentall covenant, Revel. 11. 19. not touch the holinesse] that is, the holy things, as the Greeke translateth. This restraint, was like that concer∣ning mount Sinai, which by reason of Gods pre∣sence thereon, might not be touched, upon paine of death, Exod. 19. 12. Heb. 12. 18. left they dye] Hebr. and dye: which the Chaldee expoun∣deth, and not dye: the Greeke, that they dye not: the word not before used, being here againe to be understood, as it is in Iob 30. 20. 25. and 31. 20. Psal. 9. 19. Prov. 30. 3. Deut. 7. 26. and often otherwhere. The Scripture it selfe sheweth this want, and supplieth it; as in 2 Chron. 9. 20. 〈◊〉〈◊〉 were of silver, it was accounted of: that is, it was not accounted of; as is expressed in 1 King. 10. 21. This judgement here threatned, was executed upon Uzzah a Levite, who putting his hand to the Arke of God, was therefore smitten of God, and died, 1 Chron. 13. 10. shall be the bur∣den] that is, as the Greeke translateth, they s〈…〉〈…〉 ••eare these things, to wit, on their owne shoulders, and not by wagons, or any other meanes, Num. 7. 9. Therefore it was a fault in Davids dayes, that the Arke was caried upon a cart, 1 Chron. 13 7. for they fought not the Lord, after the due or∣der, 1 Chron. 15. 12, 13.

Vers. 16. to the oversight] the Bishops office, o••

〈…〉〈…〉 the Greeke translateth, Bishop Eleazar; the Chaldee, that which shall be committed to the charge (〈◊〉〈◊〉 custodie) of Eleazar. oyle of the Light] that is, of (or for) the golden candlestick. These foure par∣ticulars, the Hebrewes say, Eleazar was to cary himselfe: for Chazkuni (on this place) writeth; The oyle of the Light, and the oyle of Anointing, the 〈◊◊〉〈◊◊〉 his right hand, and the other in his left. And the Incense in his bosome; and the Meat-offring on his shoulder. R. Elias, in Reshith chocmah, treat of 〈◊〉〈◊〉, ch. 16. noteth the like from the Ierusalemy Thalmud, adding withall, Behold, according to his high place was his humility, to honour the Lord, to beare all this burden at one time. the Sanctuary] Hebr. the sanctity: Greeke, the Holy. Eleazar had besides the charge of the oyle, incense, &c. the care of all the sanctuarie also, and of the burdens of the Ko〈…〉〈…〉ites, Num. 3. 32. vessels] or instruments; in Greeke, the workes thereof. In this office, Bishop Eleazar was a figure of Christ (the Bishop of our soules, 1 Pet. 2. 25.) unto whom it pertaineth to give grace (the oyle of the Spirit) for understan∣ding of the Scriptures, Luk. 4. 18. and 24. 45. Ioh. 1. 16. To put odours of sweet incense unto the praiers of all Saints, by his mediation, Revel. 8. 3. 1. Tim. 2. 5. To present his Church as a pure Meat-offring and sacrifice unto his Father, Ephe. 5. 26, 27. 1. Cor. 5. 7. To give the anointing oile of the holy Ghost for our sanctification, and rejoy∣cing of our hearts, Ioh. 7. 39. 1 Ioh. 2. 27. To over∣see all Churches and Ministers, and all actions in Churches, where he is present, and walketh a∣mong them till the worlds end, Mat. 28. 20. Rev. 1. 13. and 2. 1. 2. &c.

Vers, 18. Cut ye not off] or, Cause not to cut off; [unspec 18] in Greeke, destroy not, that is, Cause not, or occasi∣on not by your default, them to be cut off, whiles you not looking to your charge, they haply trans∣gresse, and so I destroy them, as I did Nadab and Abihu, Lev. 10. the families] understand, any of the families: the Greeke translateth, Destroy not of the tribe, the family of Kaath.

Vers. 19. live and not die] of this phrase, see [unspec 19] Deut. 33. 6. Thargum Ionathan expounds it, live in the life of the righteous, and not die with flaming fire: having reference to Levit. 10. 2. of holi∣nesses] that is, the most holy things, in Greek, the holies of holies. every man] Hebr. man man, to his ser∣vice, that is, each one to his severall worke, that so disorder and confusion might be avoided, & none might intrude into anothers worke. The Hebrew 〈◊〉〈◊〉 say, The Levites are to be warned that they 〈◊◊〉〈◊◊〉 one anothers work; as that the Singer helpe not to 〈◊◊〉〈◊◊〉 Porters worke, or the Porter the Singers; as it is written, EVERY MAN UNTO HIS SERVICE, AND TO HIS BVR∣DEN. The Levites that doe the Priests service, or a L•••••••••• that employeth himselfe in that worke which is not his owne worke, are in danger of death by the 〈◊〉〈◊〉 of God, Num. 4. 19. Maimony in Misn. treat. of the Instruments of the Sanct. ch. 3. sect. 10. 11.

Vers. 20. to see] so in Exod. 19. 21. the people were charged not to breake through unto the LORD to see: and because the men of Bethshe∣mesh looked into the Arke of the Lord, he smote of the people fiftie thousand and seventy men, 1 Sam. 6. 19. This restraint taught them what discord there is betweene God and sinfull men, and how great need wee have of a Mediatour. And as the Priests themselves might not alwaies enter into the most holy place, Lev. 16. 2. whereby the holy Ghost this signified, that the way into the holy of holies was not yet made manifest, while as the first Tabernacle was yet standing, Hebr. 9. 8. so in that the Levites bare things which they might not touch nor see, it sig∣nified a concealing in part of the mysterie of the Gospell, which in other ages was not made knowne unto the sonnes of men, as it was afterward revealed unto his holy Apostles and Prophets by the Spirit, E∣phes. 3. 5. the mysterie which was hid from ages and from generations, but now is made manifest to his Saints, Coloss. 1. 26. is covered] Hebr. is swal∣lowed up; which word is often used for destroying and abolishing, Iob 2. 3. Num. 16. 30. 32. Esai. 9. 16. and 3. 12. applied here to the hiding and co∣vering of the holy things, which was done sud∣denly, and is by the Chaldee interpreted, when they cover the vessels of the Sanctuarie. It sig••ified the abolishing that after should be of this worldly sanctuary, and shadowes therein, by Christ, Heb. 9. 1.—11. whose death was a destroying of the true Tabernacle and Temple, Ioh. 2. 19. 21. The Apostle also treating of the death of the Saints, useth this similitude; If our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hand, eternall in the heavens. For wee that are in this Tabernacle doe groane, being burdened, not for that wee would be unclothed, but clothed upon; that the mortall thing might bee swal∣lowed up of life, &c. 2 Cor. 5. 1. 4. So Peter cal∣leth his death, the putting off of his Tabernacle, 2 Pet. 1. 14. And this similitude is very fit: for as here in Moses Tabernacle, the most holy things were first covered and taken away; so the soule and powers thereof are first withdrawne from the bo∣die by death. Then, as the curtaines and cove∣rings were taken off, and folded up; so the flesh and skin of our bodies are pulled off, and eaten with wormes. And as the boards of the Taber∣nacle were lastly disioyned and pulled asunder; so shall our bones & sinewes. Compare the descrip∣tion of mans making in Iob 10. 8—12. & of his dissolution, Eccles. 12. And as the Tabernacle dis∣solved, was afterward set vp againe, Num. 10. 21. so shal our bodies at the day of resurrection, 1 Cor. 15. lest they die] Hebr. and die: in Chaldee, and not die; as before in vers. 15.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Here beginneth the 35 section of the Law: see Gen. 6. 9.

Vers. 22. Take] Hebr. to take: see vers. 2. [unspec 22] of them also] in Greeke, these also. Though the Kaa∣thites (of the second brother) were first numbred, because they were to cary the holy things on their shoulders; yet God would not have the other fa∣milies neglected, or to administer confusedly, but counted & appointed also to their charges: wher∣in his providence shineth no lesse than before

Vers. 23. towarre the warfare] which the Greeke [unspec 23] explaineth, to minister: see the notes on vers. 3. to serve the service] in Greeke, to doe the workes: this is an explanation of the former warfare.

Vers. 24. the service] in Greeke, the ministerie. [unspec 24] and for the burden] in Greeke, to serve and so boare. By the service. understand their ministerie in the Tabernacle when it stood, wherein they assisted the Priests; as also the taking downe and setting up of it, Num. 10. 21. and by the burden, their ca∣rying of the Sanctuary, when it removed.

Vers. 27. At the mouth] or, according to the [unspec 27] mouth; in Chaldee, At the word. So after in vers. 37. and 41. and 45. and 49. in all their bur∣den] in Greeke, according to all their ministrations, and according to all their works. yee shall appoint] in Greeke, thou shalt appoint (or number) them. in charge] or, in custodie; in Greeke, by names, as in vers. 32. all their burden] in Greeke, all their workes.

Vers. 28. their charge] or, their custodie, their [unspec 28] observation. under the hand, or, in the hand, that is, under the government and direction of Itha∣mar: so in vers. 33. The Priests being the chiefe in the Sanctuarie, and figures of Christ, were to ap∣point and oversee all the workes of the inferiour ministers; and so Christ and his Apostles did un∣to the ministers of the christian Churches, Mat. 28. 20. 1 Cor. 12. 4, 5, 6. Tit. 1. 5. &c. 1. Tim. 1. 3. and 3. 1.—15.

Vers. 30. thirty yeeres] in Greeke, twenty five [unspec 30] yeeres: the reason of this difference is noted on ver. 3. So after, in v. 35. into the armie] or, warfare; that is, service in the Tabernacle; as the Greeke translateth it, to minister: see vers. 3.

Vers. 31. the charge] or, custodie; in Greeke, ob∣servations. [unspec 31] the sockets] which were an hundred, made of an hundred talents of silver, Exod. 38. 27. of the boards, & bars, see Exod. 26. 18.—27. By reason of the weight of these things, the Merarites had foure wagons allowed them, for the cariage, Num. 7. 8.

Vers. 32. their sockets] which were of brasse, [unspec 32] Exod. 27. 10—17. by names] in Chaldee, by their names: the Greeke said the like of the Gersho∣nites charge, in vers. 27. Whereas the sockets, pil∣lars, pinnes, cords, and other instruments were many, and seemed of lesse importance than the o∣ther holy things within the Sanctuary; the Lord appointeth to have them delivered by names, lest any should be neglected, or left, or to seeke when the Tabernacle should be set vp againe. Signifying hereby the care that he hath of his Church, and of every member, even the least; and so of all his ordinances. Thus the good Shepheard is said to call his owne sheepe by name, Ioh. 10. 3. And David gave unto Solomon, both the pattern of all things to be made in the Temple, and gave gold and sil∣ver by weight, for every table, candlestick, lampe, flesh-hook, bowle, cup, bason, &c. 1 Chron. 28. 11.—17.

Vers. 35. into the armie] or, to the warfare; in [unspec 35] Greeke, to minister: see vers. 3. So after, in vers. 39. and 43.

Vers. 36. two thousand, seven hundred, and fifty] [unspec 36] there were of the Kohathites in all, eight thousand and six hundred, Num. 3. 28. of which, not a third part were able men for the Lords service, as here wee see.

Vers. 40. two thousand and six hundred and thir∣tie] [unspec 40] In all there were seven thousand and five hun∣dred Gershonites, Numb. 3. 22. of which, little more than the third part were fit to serve in the Tabernacle.

Vers. 44. three thousand and two hundred] So [unspec 44] of six thousand and two hundred Merarites (Num. 3. 34) there were moe than halfe fit to serve the Lord in his Sanctuary. The numbers of them all, and of such as were able to serve the Lord, and con∣trary, may be viewed thus;

Kohathires,	In all,	8600.
Able men,	2750.
Vnable,	5850.
Gershonites,	In all,	7500.
Able men,	2630.
Vnable,	4870.
Merarites,	In all,	6200.
Able men,	3200.
Vnable.	3000.

The wisdome and providence of God appeareth in these numbers. The Kohathites, that were most in the whose summe, are fewest for the service of God: the Merarites, that were fewest in number, yeeld most for his service. And whereas the grea∣test burden was for the Merarires, as the boards of the Sanctuary, overlaid with gold, the pillars, the sockets, some of silver, and some of brasse; lest they should murmur at their charge, God furnish∣eth them with moe able men than any of the other families, besides wagons given to ease them. And whereas commonly in families, the yonger and the aged sort are many moe than men of middle years; it is here otherwise, that the greater halfe of the Merarites are strong men, betweene thirty and fifty yeares of age. By this diversitie of number among the Levites families, God sheweth his wis∣dome in fitting men for the worke wherto he hath appointed them, whether it requireth multitude, or gifts: for, To one is given by the Spirit, the word of wisdome; to another the word of knowledge, by the same Spirit; to another, faith, by the same Spirit; to another, the gifts of healing, by the same Spirit, &c. dividing to every man severally as he will. 1 Cor. 12. 8.—12. David being employed in warres, had many valiant Worthies, and strong men for that purpose, rehearsed in 1. Chron. 11. & 12. ch. So had 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. ye•• 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, [unspec 47] or 〈◊〉〈◊〉, as vers. 3. the service of service] the 〈…〉〈…〉ke of ministery, assisting the Priests, when the Tabernacle stood; and taking it downe, and set∣ting it vp: the Greeke translateth it, the worke of workes. the service of burden] the worke of bea∣ring the Tabernacle, when it was removed: in Greeke, the workes that were to be borne.

Vers. 48. eight thousand and 500. and 80.] Be∣hold [unspec 48] the small number of such as warred the spi∣rituall 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: [unspec 49] meaning Moses and the Princes, as vers. 34. spo∣ken 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 obla∣tion. 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 de∣filed.

ANd Iehovah spake unto Moses, say∣ing; [unspec 1] [unspec 2] 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 [unspec 3] they defile not their campes, in the middest whereof I dwell. And the sonnes of Israel [unspec 4] 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; [unspec 5] [unspec 6] 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 [unspec 7] they have done, and he shall restore his tres∣passe 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 trespas∣sed. And if the man have no kinsman, to [unspec] restore the trespasse unto him, the trespasse shall be restored vnto Iehovah, unto the Priest, beside the ramme of the atonements; where∣by atonement shall be made for him. And [unspec 9] 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: [unspec 10] that which any man giveth to the priest, his it shall be.

And Iehovah spake unto Moses, saying; [unspec 11] [unspec 12] Speake unto the sonnes of Israel, and say unto them: Any man, if his wife goe a∣side, and transgresse against him a trans∣gression; And a man lye with her, with [unspec 13] 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, [unspec 14] and he be jealous of his wife, and she be de∣filed; 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 [unspec 15] his wife unto the Priest, and he shall bring her offering for her, the tenth part of an E∣phah 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 me∣moriall of iniquitie. And the Priest shall [unspec 16] bring her neere, and make her stand be∣fore Iehovah. And the priest shall take ho∣ly [unspec 17] water, in an earthen vessell; and of the dust which is in the floore of the Taberna∣cle, shall the Priest take, and put it into the water. And the Priest shall make the wo∣man [unspec 18] to stand before Iehovah, and shall un∣cover 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 [unspec 19] charge her by an oath, and say unto the wo∣man; 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 [unspec 20] thou, if thou hast gone aside under thy hus∣band, and if thou be defiled, and some man hath had his copulation with thee, beside thine husband: And the Priest shall by [unspec 21] 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 [unspec 22] the cu••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 [unspec 23] booke: and he shall blot them out, into the bitter water. And he shall cause the wo∣man [unspec 24] 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 [unspec 25] hand, the Meat-offering of jealousies, and shall wave the Meat-offering before Ieho∣vah, and offer it upon the Altar. And the [unspec 26] Priest shall take an handfull of the Meat-offe∣ring, 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, [unspec 27] then it shall bee if she be defiled, and have transgressed a transgression against her hus∣band, 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, [unspec 28] but be cleane, then she shall be free, and shall conceive seed. This is the law of jea∣lousies, [unspec 29] when a woman goeth aside under her husband, and is defiled. Or a man, when the [unspec 30] 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 [unspec 31] the man shall be free from iniquity: and that woman shall beare her iniquitie.

Annotations.

COmmand] After that God had set his church [unspec 2] and ministery in order, he next giveth lawes for the puritie and holinesse of his church in that order, by removing all sinne and uncleannesse from among them; and after, by appointing the exer∣cises of godlinesse. Of this he saith, Command: whereby the weight of the things here spoken of, is signified. that they send away] or, as the Greeke translateth, and let them send away, that is, put out of the campe; and there were three Campes, the Sanctuary, called the Campe (or tents) of the LORD, 2 Chron. 31. 2. the Campe of the Le∣vites, Num. 3. and the Campe of Israel, the twelve tribes, Num. 2. See the annotations on Exod. 40. 33. And as the uncleane were to be put out of the Campe, pitching about the Sanctuary: so out of he campe which went to warre against their ene∣mies, D••••s. 23. 10, 11. The Campe of the Lords Sanctuary was most holy; none which was un••leane in any thing, might enter in, 2 Chron. 23. 19. Le∣per] who was defiled and uncleane, all the dayes that the plague was upon him, and was to dwell a∣lone, without the campe, Lev. 13. 46. see the anno∣tations there. an issue] the Law of their un∣cleannesse is given in Levit. 15. a soule] that is, a dead soule, as Num. 6. 6. meaning a body; the Chaldee here translateth, by the bones of the soule of a man; taking the soule for a dead carkasse; as in Levit. 21. 1. there the Chaldee hath, the dead. Who so touched any dead man, was uncleane seven dayes, Num. 19. 11, &c. whereas for touching other dead creatures, they were uncleane but un••••ll evening, Lev. 11. 24. 39, 40. These legall pollu∣tions, figured our pollution by sinne of all sorts, (as in their places is shewed:) and the removing of such out of the Lords campe, figured the remo∣vall of unrepentant sinners out of the church; into which any thing that defileth may in no wise enter, Rev. 21.—27. the uncleane may not come into it, Esai. 52. 1.

Vers. 3. male and female] Hebr. From male unto [unspec 3] female, whereby he meaneth both sorts: and as Chazkuni here observeth, he saith not man and wo∣man, to teach that in case of uncleannesse, the great and the small are alike. Vpon this Law, Marie the sister of Moses & Aaron, being striken with lepro∣sie, was put out of the Campe, Num. 12 14, 15. without the campe] or, to without, that is, to a place without the campe. But were they all to be together in one place? seeing the Lepers were to remaine alone, Lev. 13. 46. The Hebrew doctors expound this Law thus; There were three ••ampes; the campe of the Divine Maiesty (that is, the San∣ctuary:) about that the campe of the Levites, and from thence unto the end, the campe of the standards on all foure quarters, that was the campe of Israel. The Leper was put forth out of them all: he that had an issue might be in the campe of Israel, but was put forth out of the second: and the defiled by the dead, he might be even in Lev••es campe, and was 〈◊〉〈◊〉 put forth save from the campe of the Majestie (of God.) Sol. Iarchion Num. 5. This, though it see∣meth contrary to Moses, is the common opinion of the Hebrewes, as may be seene in Thalmud B••••. in Pesachim, chap. 6. and Maimony in Mis••. in B••∣ath h••mikdash, ch. 3. where he rendreth this reason; The Leper because his uncleannesse is greater, he is sent away further than his fellowes; for every one whose uncleannesse is greater, his putting forth is fur∣ther than his neighbours. Therefore they send forth the Leper out of the three campes, which is out of Ie∣rusalem, because he defileth by entrance, whereas ••e that hath an issue, defileth not so. And they send forth men and women that have issues, the menstruous, and women in childbed, out of the two campes, which is, out of the mountaine of the house (of God:) be∣cause they defile bed, and seat, which the uncleane by the dead doe not. The C••el] that is, the Ramp〈…〉〈…〉 or Courtyard, in the Temple, which was more ou••∣ward than the womens court, as the womens was more than the mens court; they put forth out of it, heathens, and such as are defiled by the dead, and

〈◊〉〈◊〉 by lying with the menstruous. If a Leper 〈◊〉〈◊〉 into Ierusalem, he 〈…〉〈…〉eaten (with 40. stripes;) if 〈◊〉〈◊〉 come into the mountaine of the house (of God) ••e is beaten with fourescore stripes, &c. Wee may here note the difference and degrees of places, and their holinesse, which the Hebrewes say were ten, within the Land of Canaan, Ierusalem, and the Temple. 1. The walled townes; 2. The city Ie∣rusalem; 3. The mountaine of Gods house, (mount Sion;) 4. The Chel, or outmost court; 5. The womens court, (which some thinke to be that which is called the new court, 2 Chron. 20. 5.) 6. The mens court. 7. The Priests court, (2 Chro. 4. 9.) 8. The place betweene the Porch and the Altar, (2 Chron. 8. 12.) 9. The Temple, or House it selfe. 10. And the most holy place, or Oracle within the Temple; 1 King. 6. 16. 17. 19. Of these it is written in the Bab. Thalmud in Celim, ch. 1. sect. 6, &c. and by Maimony in M••sn. in Beth h••••chirah, chap. 7. sect. 12, &c. thus: All the land of Israel is holy above all other lands; for they bring out of it, the Sheafe, and the Two loaves, (Lev. 23. 10. 17.) and the First-fruits, which they 〈◊〉〈◊〉 not out of other lands. Ten holinesses are in the land of Israel one above another. The walled townes are holier then the rest of the land, for out of them they put the leprous: neither doe they bury the dead within them, without consent of seven good men of the city, or of all the people of the city, &c. Ierusalem is holier then other walled cities; for they eat the light holy things, and the second tithes, within the walies thereof. The mountaine of (Gods) house, is holier then it; for none that have issues, are menstruous, or in childbed, may come in thither. The Chel (or Ram∣part,) is holier than it, for no heathens, or defiled by the dead, or that hath ••••en with the menstruous, may come in thither. The womens court is holier then the Chel; for none that is washed (from his uncleane∣nesse) that day (before Sun setting, as Levit. 15. 6.) may come thereinto. The court of (the men of) Israel, 〈◊〉〈◊〉 holi••r than the womens court, for none that hath not brought his offering for a••oxement (though he be otherwise cleane, as Levit. 12. 6. 7. and 14. 9. 10. and 15. 13, 14, 15.) may come into it. And the 〈◊〉〈◊〉 that commeth there into, is guiltie of cut∣ting off. The Priests c••••rt, is holier then that, for no 〈◊〉〈◊〉 may come in thither, saue at the time of their 〈…〉〈…〉ssities, for imposing of hands, or for atone∣〈…〉〈…〉 〈◊〉〈◊〉 for staying, or for waving (the Sacrifices.) 〈◊〉〈◊〉 the Porch and the Altar, is holier than 〈◊〉〈◊〉, for none that are blemished, or bare headed, or 〈◊〉〈◊〉 their clothes rent, may come thither. The Tem∣〈…〉〈…〉r than betweene the Porch and the Altar: 〈◊◊〉〈◊◊〉 may come thereinto, but he that hath his 〈◊〉〈◊〉 and feet washed. The Holie of holies is ho∣〈…〉〈…〉 it; for none may come in there, but the high 〈◊〉〈◊〉, in Atonement day, at the time of service, 〈◊〉〈◊〉▪ 6. For the better understanding of these things, we may further observe touching the Tem∣ple i•• Ierusalem, how they say; The mountaine of the house (of God,) which was mount Morijah (〈◊◊〉〈◊◊〉. 3. 1.) was five hundred cubits (long) and five hundred (broad) and was inclosed with a 〈◊〉〈◊〉. And it had ••ive gates, one on the West, and one on the East, and one on the North, and two on the South: and the breadth of a gate was ten cubits, and the height twenty: and they had doores. Within that was a (woodden) fence compassing round about, the height whereof was ten hands bredths, and within that fence was the Chel (or Rampart) ten cubits high; and of that it is said in Lam. 2. 8. He made the Ram∣part and the wall to lament: this was the wall of the court. Within the Rampart was the court, and all the court was in length 187. and in bredth 135. (cubits,) and had seven gates, &c. The Sanctuarie was not all of it in a plaine, but in a cliffe (or ascent,) of the Mount. When a man went in at the East gate of the Mountaine, hee went to the end of the Chel (or Rampart) in a levell ground. And hee went vp from the Chel to the womens court by twelve steps: the height of every step was halfe a cubit, and the bredth halfe a cubit. And all the womens court he went on a levell: and from it to the court of Israel (the mens court) by 15. steps; and all the court of Israel he went on a levell. Thence he went vp to the Priests court, which was two cubits & an halfe higher than Israels. And he went all the Priests court, and betweene the porch and the altar in a levell. Thence hee went vp to the porch by twelve steps. And the porch and the Temple was all on a levell. So the height of the floore of the Temple was aboue the floore of the East gate of the mount of the house, 22. cubits. Maimony in Beth habchirah, chap. 5. & 6. that they defile not] or, and let them not defile (or make uncleane) their camps: for the least of these three, namely the un∣cleane by the dead, whatsoeuer he touched was un∣cleane: Num. 19. 22. Hag. 2. 12. This taught them sanctification, in abstaining from communion with sinne and sinners; as the Apostle sheweth in 2 Cor. 6. 17. Come out from among them, and be yee separate, saith the Lord, and touch not the vncleane thing, and I will receiue you, &c. And in Heb. 12. 15. Looking diligently, &c. lest any root of bitter∣nesse springing vp, trouble you, and thereby many be defiled. I dwell] in Chaldee, my divine presence (Sh••••inah) dwelleth. This reason respecteth not onely the former uncleanesses, but the sinnes also that follow, of transgression, v. 6. and secret adultery, vers. 12. 13. So the Hebrewes also ac∣knowledge; as Chazkuni (on this place) saith, For∣asmuch as the Diuine presence (of God) is among them, & they encampe round about the Tabernacle: it is necessary that they purifie their camps from un∣cleanenes, & cleare themselves from robbery, & from doubtfull wickednes, as of the woman that goeth aside; and to observe the things decreed for purification.

Vers. 6 the sinnes of men] in Greeke, humane [unspec 6] sinnes, that is, any such sinne as men use to fall into through their frailty. to transgresse a trans∣gression] that is, to commit (or by committing) a transgression: so in Lev. 6. 2. where this law is more explained. The Chaldee expoundeth it, to falsifie a falshood, that is, to speake (or deale) falsly: the Greeke, despising despised; in Hebrew Mag••nal: whereof see the notes on Lev. 5. 15. This is the second Law of Israels puritie, and it is against mo∣rall sin & pollution therby; which the sinner was to purge by confession of sin restitution of dammage,

and sacrifice. against Iehovah] in the Chaldee, be∣fore the Lord. This is meant in regard of his deniall or oath before the Lord; as Lev. 6. 2, 3. that soule] in Chaldee, that man: it meaneth man or woman, as before is expressed. be guilty] or, be in trespasse.

Vers. 7. shall confesse] This, though it be here adjoyned to this particular, belongeth to all sinne, [unspec 7] which he that confesseth and for saketh shall have mer∣••ie, Prov. 28. 13. for God looketh upon men; if any say, I have sinned & perverted that which was right, and it profited me not; he will deliver his soule from going into the pit, and his life shall see the light, Io•• 33. 27, 28. The Hebrewes set downe this duty thus; All the precepts in the Law, whether they com∣mand or forbid a thing, if a man transgresse against any one of them, either presumptuously, or ignorantly, when he maketh repentance, and turneth from his sin, he is bound to confesse before the blessed God, as in Num. 5. 7. This confession is with words; and it is commanded to be done. How doe they confesse? Hee saith, Oh God I have sinned, I have done perversly, I have trespassed before thee, and have done thus and thus; and ••oe I repent, and am ashamed of my doings, and I will never doe this thing againe: and this is the foundation of confession. And who so maketh a large confession, and is long in this thing, hee is to be com∣mended, and so the owners of sin and trespasse offrings, when they bring their oblations for their ignorant, or for their presumptuous sinnes, atonement is not made for them by their oblation, until they have made repen∣tance, & confessiō by ward of mouth. Likewise, all con∣demned to death by the Magistrates, or condemned to stripes, no atonement is made for them by their death, or by their stripes, untill they have repented and con∣fessed. And so hee that hurteth his neighbour, or doth him dammage, though he pay him whatsoever he oweth him, atonement is not made for him till he confesse, and turne away from doing so againe for ever, as it is writen, (in Num. 5. 6.) any OF ALL THE SINNES OF MEN. Maimony in Misn. treat. of Repentance, chap. 1. s. 1. his trespasse] or, his guiltinesse, Hebr. Asham: mea∣ning the thing for which he is guilty: as is explai∣ned in Lev. 6. 4. & noted on Lev. 5. 16. The Asham (Guiltinesse) here spoken of, is the thing taken by ra∣p〈…〉〈…〉, or the price thereof, saith Maimon. in treat, of Robbery, & l••st things, c. 8. s. 6. in the principall] or, 〈◊〉〈◊〉 the summe (the head) thereof; that is, eve∣ry whit of it: so in Lev. 6. 5. the fift] see the notes on Levit. 5. 16. and 6. 5. Of this point the Hebrewes say, He that sweareth upon deniall of goods, payeth not the fift part, untill hee confesse it of himselfe: but if there come witnesses, and he stand still in his deniall, he payeth the principall onely upon the mouth (that is, the testimony) of the witnesses: but payeth not the fi••t part, because the fift part with the sacrifice, doe come for atonement, and he bringeth not them, but upon his 〈◊〉〈◊〉 mouth (or confession.) Mai∣mony treat, of Robbery, chap. 7. sect. 8.

Vers. 8. no kinsman] Hebr. Goel; which is ge∣nerall for any kinsman, that redeemeth, avengeth, [unspec 8] or to whom a thing appertaineth when the other is dead. Hereupon the Hebrews apply this law to the stranger; for they say, there is no man in Israel without kinsmen, either brother, or child, or o∣ther of his blood, &c. 〈…〉〈…〉t this is (meant of) the stranger that dieth and hath no heires: Sol. 〈◊〉〈◊〉 on Num. 5. and Maimony in treat. of Robberie &c. chap. 8. sect. 6. the trespasse] or guiltinesse, the thing for which he is guilty; as vers. 7. unto the Priest] who being the Lords minister, should receive it for him. The holy blessed (God) is the Father of the stranger, and meet to inherit that which is his, therefore it should bee given to the sonne of his house, which is the Priest, saith Chaz∣kuni on Num. 5. If (a man) have done rapine unto a stranger, and sweare unto him (falsly) and the stran∣ger die, then he is bound to pay the principall, and the fift part, unto the Priests of that custodie (or ward) If a Priest rob a stranger which hath no he••res, and sweare unto him, and the stranger die; this (Prie••••) hath no right to his robberie which is under his hand; but it goeth out from under his hand, to all his bre∣thren the priests, the sonnes of the custodie (that is, which serve in that ward) Maimony treat, of Rob∣berie &c. chap. 8. sect. 4. 9. ramme of 〈…〉〈…〉∣ments] whereby atonement was made for him with God, by the Priest: whereof see Levit. 6. 6, 7. Here also they say, the trespasse offering is not of∣fered, untill hee that hath done the robberie have re∣stored the principall to the owners, or to the Priests, of he have robbed a stranger that hath no heires. If hee have given the principall, and offred his trespa••••••-of∣fring, atonement is made for him, and the fi••t part hindreth not the atonement; and he is bound to give the fift part, after the atonement. Maimony trea••▪ of Robberie, chap. 8. sect. 13.

Vers. 9. heave-offring] or oblation, in Chaldee, [unspec] separation (or separated thing.) of all] or, with all the holy things: according to which sense the Greeke translateth, and all the hallowed things. So in Ezek. 44. 30. the first of all the first fruits of all things, and every heave-offring of all, of all your heave-offrings shall be the Priests, and the first of your dough shall ye give unto the Priest, that he may cause the blessing to rest in thine house. shall bring neare] or, shall offer to the Priest, and so unto God by him: therefore the Greeke translateth, shall ••ffe•• to the Lord, to the priest, to him shall it be. Of the gifts which God appointed to the Priests, see Num. 18. In that the Lords offrings were given to the Priest, it figured, that all things were given of the Father unto Christ, whom he hath made heire of all things, Heb. 1. 2. And it taught the people their duty, for the maintaining of his ministers, Mal. 3. 8, 9, 10. 1 Cor. 9. 13, 14.

Vers. 10. shall be his] that is, shall be the priests, [unspec] as in Ezek. 44. 30.

Vers. 12. Any man] Hebr. man man, that is, who-soever. [unspec] This is the third Law, for the sanctification of the church, in a case of sinne suspected, and not manifest: which God would have to bee looked unto, and purged. goe aside] to wit, from him to another man, and commit adulterie. A figura∣••ive speech, taken from going aside out of the right way: so in Prov. 7. 25. transgresse] di••••oy∣ally and unfaithfully, as the Hebrew Mag••••al sig∣nifieth, Levit. 5. 15. The Greeke trans••••eth it 〈◊〉〈◊〉▪

the Chaldee, deale falsly.

Vers. 13. Aman] in Greeke, any: meaning a∣〈…〉〈…〉her man besides her husband. from the e••es] [unspec 13] that is, from the knowledge. Of the way of an a∣〈…〉〈…〉s woman, it is said, She eateth, and wipeth ••er mouth, and saith; I have done no wickednesse, Prev. 30. 20. hath ••id her selfe] or, hath been 〈◊〉〈◊〉, hath been in secret; meaning either that she hath dissembled her iniquitie, or, hath beene in a secret place with some other man, wherby she may justly be suspected, and her husband hath cause to be jealous. In this latter sense, the Hebrewes un∣derstand it, and make it the ground of the Law fol∣lowing, for her tryall. They say, The jealousie spo∣ken of in the Law, Num. 5. 14. is when (the man) hath said unto his wife before witnesses, bee not in se∣cret with such a man. The hiding [or secrecie] spoken of i•• Num. 5. 13. is, when she hath beene in secret with that man, touching whom he hath said unto her before two witnesses, be not in secret with him: if shee hath staied with him so long as till she might bee desi∣led, then it is unlawfull for her husband to company with her, untill she hath drunke of the bitter water, and the thing be tried. And at such time as there is ••o water for her that goeth aside (to drinke,) she is un∣lawfull for him for ever, and is put away from him without a bill of dowry. If hee be jealous of her for two at once, and have said unto her, bee not in secret with such and such: if she have beene in secret with them two together, and taried so long as till she might be defiled, though they were both her brethren, or her father and her brother, she is unlawfull (for her hus∣band) untill she have drunke. If hee have said unto ••er before two, speake not with such a man; this is not jealousie; yea, though shee have beene in secret with him by (testimony of) witnesses, and taried till shee might be defiled, shee is not unlawfull (for her hus∣band) neither doth she drinke for this jealousie. Like∣wise, if hee have said unto her, bee not in secret with him; and ••he be seene speaking with him, this is not to be in secret, neither is she unlawfull (for her husband) neither is she to drinke. Also, if there have not been jealousie before, though two doe come and testisy, shee was in secret with this man, and taried till shee might be defiled, she is not unlawfull for her husband, nei∣ther is she to drinke. If he have beene jealous of her before two (witnesses) and he hath seene her in secret with him touching whom he was jealous, and that shee 〈◊〉〈◊〉 till she might be defiled; loe she is unlawfull for 〈◊〉〈◊〉 husband, and is put from him, and hee shall give a 〈◊〉〈◊〉 (of ••••wrie,) for ••e cannot cause her to drinke up∣on 〈◊〉〈◊〉 owne mouth (or testimony.) Maimony in Misn. 〈◊〉〈◊〉 in Sotah. chap. 1. sect. 1▪ 8. These and the like cautions they put concerning this law: some of which seeme to be uncertaine traditions. 〈…〉〈…〉sse] that she is defiled: for upon testimony, 〈◊◊〉〈◊◊〉 ••he were taken with the manner, she was not to drinke, but to dye by the Magistrate, Levit. 20. 10. Io••. 8. 4, 5. And whereas hee speaketh here singularly of a witnesse, the Hebrews observe, that 〈◊〉〈◊〉 there be but one witnesse against her, who saith, she 〈◊〉〈◊〉 〈…〉〈…〉d, she is not to drinke, Sol. Iarchi, on Num. 5. 〈◊◊〉〈◊◊〉 unlawfull (they say) for her husband (to com∣〈…〉〈…〉 with her) for ever; and doth not drinke, but is put away without a dowry. If two witnesses come to∣gether, and one say, she is defiled, another say, shee is not d••filed: or, if one say, she is defiled, and afterward two other come and say, she is not defiled; then shee drinketh, Maim. in Sotah. c. 1. sect. 14. 17.

Vers. 14. the spirit of jealousie 〈…〉〈…〉sse upon him] [unspec 14] or, passe over him: the Greeke saith, come upon him, that he be affected with a j••alous mind; as the wind is said to passe over the grasse, when it is smitten or blasted with the wind, Psal. 103. 15, 16. which in Esai. 40. 7. is said to blow ••pen it. And the spirit of jealousie, meaneth a jealous motion or affection of the minde, wherewith it is caried, as the Scrip∣tures elsewhere speake, of the spirit of wisdome, the spirit of counsell, the spirit of knowledge, Esai. 11. 2. Eph s. 1. 17. the spirit of fornications, H••s. 4. 12 the spirit of feare, 2. Tim. 1. 7. the spirit of meck∣nesse, Gal. 6. 1. the spirit of 〈…〉〈…〉ber, Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit. 〈◊〉〈◊〉] or, after the Greeke, Zealousie, a zealous affection, which is sometime used in the good part, sometime in the evill; as Zeale also is sometimes good, Ioh. 2. 17. 2. Cor. 7. 11. sometime evill, Gal. 5 20. called bit∣ter zeale, Iam. 3. 14. So the Hebrewes have one word Kinah, for zeale, jealousie, 〈◊〉〈◊〉, and ••mula∣tion; as Phineas was zealous for the Lord, Num. 25. 11. Elias was jealous for him, 1. King 19. 10. Io∣suah ••••vied for Moses sake, Num. 11. 29. And jea∣lousie is an affection hard (or cruell) as the grav••; the co••les thereof are co••les of fire, Song 8. 6. it is the rage of a man; therefore he will not spare in the day of vengeance, Prov. 6. 34. This affection is said (af∣ter the manner of men) to be in God himself, ••xod. 20. 5. & Paul was jealous for the Corinthians, fea∣ring le••t they should be corrupted, 2. Cor. 11▪ 2, 3. upon him] the husband, who onely had the power to bring his wife to this triall. Wherefore the Hebrewes write, that if a man bee out of the countrey, or in prison, or the like; and his wife have an evill report for lightnesse, &c. the Magi¦strates are to call her, and say unto her, bee not in se∣cret with such a man. If witnesses afterward come, that shee was with him in secret, so long as that shee might be defiled; the Magistrates are to forbid her her husbands company ever after, and rend her b••l (of dowry.) And when her husband comes home, or out of the prison, he gives her a bill of divorce; but hee cannot cause her to drinks, because himselfe was not jealous of her. Maimony in Sotah. chap. 1. sect. 11.

Vers. 15. his wife unto the Priest] who was in [unspec 15] his office a figure of Christ, by whō God will judge the secrets of men, Rom. 2. 16. the order of this acti∣on is said to be this; The husband commeth to the Magistrates of his citie (where hee dwelleth) and saith unto them; This my wife, I am jealous of her for such a man, and she hath been in secret with him, and these are witnesses; and loe, she saith that shee is cleare, and is willing to drinke, for triall of the thing. Then the Magistrates shall heare the words of the witnesses: and they appoint two to be with the man, to keepe him that he companie not with her, before shee have dr〈…〉〈…〉ke: for she is unlawfull for him, untill shee

have drunke. And they send him to Ierusalem: for they cause not the suspected woman to drinke, but in the great councell of seventy Elders in the San∣ctuarie. When they are come to Ierusalem, the great Councell set her among them, and they terrifie her, and make her sore affraid, that she should not drinke, &c. If she say, I am defiled; or, I will not drinke; she is put from her husband without a dowry. But if shee stand in her cause that shee is cleare, they bring her to the East gate of the Court-yard, which is over against the most holy place, &c. If shee be arrayed in white garments they put upon her blacke: or if she hath faire blacke clothes, they put upon her clothes that are not faire; and take off all ornaments of silver and gold that are on her. And they gather a great company of women unto her; for all the women there present are bound to see her; as it is said (in Ezek. 23. 48.) That all women may bee taught not to doe after your lewdnesse. And every man that will come and see, may come and see. And shee standeth among them without scarfe or veile, onely in her clothes, and her coyfe that is on her head, as a woman within her house, &c. and afterward the Priest adjureth her, in the language that she knoweth, and understandeth. Mai∣mony in Sotah. chap. 3. sect. 1, 2. &c. of bar∣ley] it might be of no other graine, nor any other quantity than the tenth of an Ephah, neither more nor lesse: see the annotations on Levit. 2. 1. The Prophet Hoseah, in a mystery, bought an Adul∣tresse for fifteene peeces of silver, and an homer and an halfe of barley, Hos. 3. 1, 2. The Hebrews here note, Meale, not floure; barley, not wheat: she hath done the act of a beast, and her oblation is the meat of a beast. Sol. Iarchi, on Num. 5. not put] Hebr. nor give frankincense: oile figured grace, which was wanting in her actions; frankincense gave a sweet savour, which her workes did not be∣fore God; therefore both must be wanting, as in all meat offrings that were for sinne. See the notes on Levit. 5. 11. and 2. 2. The Hebrewes make these two distinct precepts: so that he which transgres∣seth and putteth oile, and frankincense, is beaten for the oile in particular, and for the frankincense in particular. Maim. in Sotah. chap. 3. sect. 13. a meat-offring of jealousies] Hebr. a Minchah (whereof see Levit. 2. 1.) in Greeke, a sacrifice of jealousie. From this word the Hebrews say; If a man be jealous of his wife for many men, and she hath beene in secret with every one of them; he is to bring but one Meat-offring for them all, when hee causeth her to drinke; for it is said, It is A MEAT OF∣FRING OF IEALOVSIES: one Meat∣offring for many jealousies. Maim. in Sotah. chap. 4. sect. 16. making memoriall] or, causing iniqui∣ty to be remembred. And this is the reason why it might have neither oile nor incense, which other Meat-offrings had, Lev. 2.

Vers. 16. make her stand] present her before the Lord, for the judgment was his, not mans: by [unspec 16] standing, some understand, her staying there, till the Priest went into the Tabernacle, to gather up dust to put in the water, (vers. 17.) For he went in∣to the Tabernacle to take dust from thence: but shee went not in, Chazkuni on Num. 5.

Vers. 17. holy water] the Chaldee expoundeth [unspec] it, Water of the Laver, (whereof see Exod. 30. 18. the Greeke translateth it, pure living water. The quantity, Moses mentioneth not: the Hebrewes say, halfe a log of water out of the Laver, and hee measured it by the halfe log which was in the Sanctu∣ary. Maim. in Sotah. cap. 3. sect. 9. The halfe Log contained as much as three egges: see the notes on Exod. 30. 24. and Levit. 14. 10. earthen vessell] this they say, was to be a new vessell, where∣with no worke had ever beene done. Maim. in Sotah, cap. 3. sect. 9. And they make this use of it, She had drunke with the adulterer, good wine in faire go••lets: therefore she is to drinke bitter water, in a contempti∣ble earthen dish. Sol. Iarchi, on Num. 5. and Iona∣than in Thargum. dust] in all use, dust was a signe of basenes••••, sorrow, and affliction, Iob 2. 12. Psal. 7. 5. and 22. 15. Lam. 3. 29. it was the food of the cursed Serpent, Gen. 3. 14. Esa. 65. 25. This was given her to drinke, that if she had hearkened to the Serpents tentation, she should be partaker or his curse. Yet being the dust of the Sanctuarie, it was in respect thereof, holy, (as the ground where∣on Moses and Iosua stood where God appeared, was holy, Exod. 3. 5. Ios. 5. 15.) so it taught her to feare judgment from the Lord. into the wa∣ter] or, upon the water: as the Hebrews say, hee put it upon the top of the water, that it might be seene on the upper part of the water. And againe, Ie he put in the dust before the water, it was unlawfull. Maim. in Sotah. c. 3. s. 10. and c. 4. s. 12.

Vers. 18. to stand] the same was said before, in [unspec 18] vers. 16. Hereupon the Hebrews say, the woman was led about from place to place in the court, to weary and tyre her, to see if shee would confesse. Sel. Iarchi on Num. 5. and Maim. in Sotah, c. 3. s. 3. uncover the womans head] The covering on the womans head, is a signe of her subjection to the man, 1. Cor. 11. 5, 6, 7, 10. so the uncovering of her head might be a signe, that now she was in her own power, to cleare or condemne her selfe. It was also a signe of sorrow, Levit. 21. 10. so this her case and action was sorrowfull; & for a woman to have her head bare in such an assembly, was shamefull, 1. Cor. 11. 5, 6. Of this action the Hebrews writen that one of the Priests came and tooke hold on her clothes before, and rent them downe to her heart; and uncovered her hayre, and untied the lockes of her head, for to make her unseemely. Maim. in Sotah, c. 3. s. 11. the Meat-offring] which being brought by her husband for her, vers. 15. she was to take, as by that signe offring her selfe to the Lords try all; unto whom this Meat-offring was by her presen∣ted. in the hand of the Priest] All the while that her head is bare, and the Meat-offring in her hands, the water is to bee in a vessell in the Priests hand, that she may see the water. Maim. in Sotah c. 3. s. 14. the bitter water] or water of bitter∣nesse, in Greeke, water of conviction; because it con∣vinced her if she were guilty: but how was it bit∣ter? By reason of the effect, for it killed her if she were guiltie, and death is said to be bitter, 1 Sam. 15. 32. Eccles. 7. 28. and afflictions are bitter, Esai. 38. 17. The Hebrewes thinke also it was bitter in

caste, and that the Priest put into the water some bit∣ter thing, as wormewood, or the like. Maim. in So∣tah cap. 3. sect. 10. Salomon, speaking of an har∣lot, saith, that the end of her is bitter as wormewood, Prev. 5. 4. as it is to others, so unto her selfe. that causeth the curse] or, the bitter curse-bringing water: so called, because it brought the curse into her, if shee were guilty, vers. 22. This similitude David useth, praying against the wicked, let (the curse) come into his bowels like water, Psal. 109. 18. Ionathan in his Thargum expoundeth it, the bitter water of triall; because it tryed her honesty: But Onkelos the Chaldee paraphrast expoundeth it, that causeth the curse, or maketh cursed.

Vers. 19. charge her by oath] or, adjure her, make her to sweare. In ages following, when Israel [unspec 19] in dispersion lost their language, this adjuration was to bee in that tongue which the woman knew and understood. Maim. in Sotah cap. 3. sect. 7. If no man] that is, no other man, besides thine husband: Rom. 7. 3. as in Gen. 36. 6. unto a land, is by the Chaldee expounded, to an other land. under thy husband] that is, since thou wast mar∣ried: for a maried woman is in Scripture phrase, said to be under an husband, Rom. 7. 2. Or, in stead of thine husband, that is, beside him. The Hebrews say, The husband may deale by oath with her, that she hath not committed whoredome with that man concerning whom he is jealous of her, nor with any o∣ther man. And that she hath not committed whor∣dome under him, after she was betrothed, before hee maried her, or after. But he may not deale with her, that shee did not commit whoredome before they were betrothed, neither after she was put away, if shee had beene put away, and returned to him againe: for if she committed whoredome in that time, she is not un∣lawfull for him. Maim. in Sotah, cap. 4. sect. 17. be thou free] or, be guiltlesse, cleare, innocent: that is, thou shalt have no hurt by this bitter water. From this example, the Hebrewes hold that in all judging of persons, they should first see if they may be cleared.

Vers. 20. had his copulation] or, given his copu∣lation, that is, his seed of couplation, as is expressed [unspec 20] in Lev. 15. 18.

Vers. 21. by oath charge] or, adjure the wo∣man, lay an oath upon her: as Ios. 6. 26. 1. Sam. 14. [unspec 21] 24. oath of cursing] or, of exsecration: in Greeke, 〈◊〉〈◊〉 the oathes of this curse. give thee to be for a curse,] that is, make thee a curse and an oath: that thy name and punishment may be mentioned for an example and terrour to others: as in Ier. 29. 22, 23. of them shall be taken up a curse by all the capti∣〈◊〉〈◊〉 &c. saying; The LORD make thee like 〈◊〉〈◊〉 and like Ahab, whom the king of Babylon 〈◊◊〉〈◊◊〉 the fire; because they committed villeny in Israel, and committed adultery with their neigh∣bours ••ines. So if any tooke an oath vpon them∣selves, they might likewise say, The Lord make me like such a woman, whose belly did swell, &c. if I 〈◊〉〈◊〉 done this thing. And as for a curse, so for an 〈◊〉〈◊〉 (as in Esai. 65. 15. ye shall leave your name for 〈◊◊〉〈◊◊〉, unto my chosen; meaning for an oath of ex∣ecration, as in this place. thy thigh to fall] Hebr. thy thigh falling: in Greeke, thy thigh fallen: in Chaldee, thy thigh dissolved. The thigh is used for the place or instrument of generation, as in Gen. 46. 26. the soules that came out of Iakobs thigh. Falling is often used for dying, as in 1 Chron. 21. 14. there fell of Israel; which is expounded in 2 Sam. 24. 15. there dyed. So the falling of the thigh, may be understood of the dying and rotting of the thigh or wombe: or properly of the falling downe of the wombe out of the place, whereby it became unfit for generation. belly to swell] in Greeke, thy belly burst: so in vers. 27. It is a tradition of the Iewes, that the water which Moses made the Israe∣lites to drinke with the powder of their golden calfe, Exod. 32. 20. had like effect in such as were guilty of that sinne, and could no be convicted by witnesses, that their bellies swelled. Sol. Iarchi on Exod. 32. and R. Monachem.

Vers. 22. shall enter] or, let it enter, and the [unspec 22] thigh] that is, thy thigh, as the Greeke explaineth it. Amen Amen] in Greeke, So be it So be it, Amen is an Hebrew word, but retained by the A∣postles in Greeke, 1 Cor. 14. 16. and so is now used in all languages. By interpretation it signifieth Truth, Verily, or faithfulnesse, as in Esai. 65. 16. the God Amen, is the God of Trueth: and so Christ is called Amen, which is expounded the faithfull and true witnesse, Rev. 3. 14. And in speech unto men, it is an earnest asseueration, as Amen I say unto you, Mat. 24. 47. which another Evangelist in∣terpreteth in Greeke Alethoos, that is Uerily, or Of a truth, Luke 12. 44. It is also interpreted in Greeke Nai, that is Yea, as in Mat. 23. 36. Amen I say unto you; for which in Luk. 11. 51. is written Yea (or Ve∣rily) I say unto you, wherefore both Hebrew and Greeke are ioyned together in Rev. 1. 7. yea Amen: so in 2 Cor. 1. 20. And when it is added to the end of prayers, or of curses, as here & in Devt. 27. 15. it is an approbatiō & confirmation, with desire that the thing may so be; which is explained by adding the word Lord unto it; as in Ier. 11. 5. I answered and said, Amen ô LORD: and more fully in Ier. 28. 6. Amen, the LORD doe so, the LORD per∣forme the words, &c. Wherefore in the prayers of the Church, they used of old, (and so at this day) to answer and say Amen, 1 Cor. 14. 16. and some∣time twice Amen Amen, Neh. 8. 6. and in other constant affirmations, it is also used, as in 2 Cor. 1. 20. all the promises of God are in Christ, yea and are in him Amen. Thus the woman by her answer, con∣firmed the oath and curse, and tooke it upon her selfe if she were defiled; or testified her faith in God, that he would cleare her being not defield; and therefore the word is doubled.

Vers. 23. write these curses] all these words [unspec 23] wherewith he adjured the woman. in a booke] or, in a scroll. The Hebrewes use to call all wri∣tings, bookes, whether they be large or briefe, all bills, bands, letters or epistles, and the like; as in Deut. 24. 1. a booke (that is a hill) of diuorce∣ment: and in 2 Sam. 11. 14. David wrote a booke (that is, a letter, an epistle) to Ioah, in Esai. 39. 1. Merodach sent bookes (that is, letters, as the Greeke translateth it epistles) to Ezekias. The manner of

writing this, is by the Hebrewes thus described; He (the Priest) brought a roll of parchment vellan, as the booke of the Law, and wrote thereon in the holy tongue (that is, in Hebrew) the womans name, as in the bill of divorce, and all the words wherewith he ad∣jured her, letter by letter, word by word; but he wri∣teth not Amen Amen. Maimony in Sotah, chap. 3. sect. 8. They have moreover divers observations, without which they say the writing was vnlaw∣full; as that it must not be written by night, but by day, as her drinking, and oblation was in the day time; nor written backward or confusedly, but in order; nor written before she had taken the oath upon her; for it is said (in vers. 21.) he shall adjure her, and then (in vers. 23.) the Priest shall write. Nor written on paper or any thing saue parchment: nor written by a (common) Israelite, or a young Priest, but by a Priest that ministreth; nor written with such inke or any such thing, as leaueth a marke or impression upon the parchment; but with such as may be all wiped (or scraped) off into the water: and other like rites, Ibidem chap. 4. sect. 7, 8, 9. blot them out] or, wipe out, scrape them into the wa∣ter, that no word, letter, or marke of the writing should remaine on the booke: if there remaine on the scroll any mark•• of the writing which may bee knowen, it is unlawfull; untill hee haue wiped it out well and thorowly. Maim. in Sotah. chap. 4. sect. 10. It signified, that all the words of the curse should enter into▪ her, that if shee were guiltie, her name might be blotted out of Israel, with infamie, by the iudgement of God, the swift witnesse against adulterers, Mal. 3. 5. if she were guiltlesse, the curses written against her were blotted out, and should not appeare to her reproch. So this word is used in the defacing of sinne, through the mer∣cie of God, as in Esai. 43. 25. I, I am he that bl••tteth out thy transgressions for mine owne sake, and will not remember thy sinnes.

Vers. 24. to bitternesses] in Chaldee to cursing: [unspec 24] meaning that they shall bee evill and bitter in their effect unto her.

Vers. 25. wave the Meat-offering] that is, [unspec 25] move it to and fro: see the notes on Exod. 19. 24. The Hebrewes write, that the Priest tooke the mi∣nistring vessell wherein the Meat-offering was, and put it upon her hands; and the priest put his hand under hers, and waved it. Maim. in S••tah. chap. 3. sect. 15. upon the ••ltar] he brought the Meat∣offering to the south-west ••orne of the altar, like the other Meat-offerings of particular persons; and tooke an handfull thereof, and burned it on the altar, and the residue was eaten by the priests. Maim. in Sotah. chap. 3. sect. 15. Of this they further say, If the Meat-offering be polluted before it bee put into a ministring vessell, it is to bee redeemed as all other Meat-offrings that are polluted before they be sancti∣fied by a ministring vessell, and he is to bring another Meat-offring. If it be polluted after it is sanctified in a ministring vessell, then it is b••••nt. And so if shee say, I am defiled, before the handfull be taken of it; or if she say, I will not drinke▪; or if her husband will not have her drinke, or if there come witnesses that she is defiled, or if he die, or if 〈◊〉〈◊〉 die, then the Meat∣offering is all burnt. And if any of these things 〈…〉〈…〉∣pen after the handfull is offered, the 〈…〉〈…〉 not eaten. If her husband be a priest, the 〈◊〉〈◊〉 of the Meat-offering is not eaten, because her hus∣band hath a part therein, &c. but the handfull is ••ffe∣red by it selfe, and the remainder is scattered upon the place of the ashes. Ibid. c. 4. sect. 14, 15. That which is spoken of burning it▪ when it is polluted, is not meant of burning it upon the altar: but in another place, where uncleane things were burnt, which might neither be offered to God, not eaten by men.

Vers. 26. the memoriall] so the handfull is cal∣led: [unspec] see the notes on Lev. 2. 2.

Vers. 27. to bitternesses] with most bitter effect; [unspec] in Chaldee to cursing; as vers. 24. The Hebrewes say, that if she be defiled, immediately her face 〈◊〉〈◊〉 turne yellowish, her eyes will sti••k•• out, &c. and 〈◊〉〈◊〉 carry her out of the womens court wherein shee 〈…〉〈…〉∣deth; and first her belly will swell, and 〈…〉〈…〉 thigh will fall, and shee shall die. And in the 〈◊〉〈◊〉 houre that she dieth, the adulterer 〈…〉〈…〉 whose meanes she was made to drinke, 〈…〉〈…〉 be. Maim. in Sotah. chap. 3. sect. 16, 17. 〈…〉〈…〉 fall] or rot, see vers. 21. This iudgem••nt 〈…〉〈…〉 ding to the transgression; that as with that part 〈◊〉〈◊〉 sinned, so therein she should bee punished. An•• thus the curse entred into her bowels like water, (as in Psal. 109. 18.) not by any naturall effect 〈◊〉〈◊〉 this drinke, but by the power of God; who often bringeth great things to passe, by unlikely meanes; as with clay made of spittle, Christ opened the eyes of the blinde, Ioh. 9. 6, 7.

Vers. 28. shall be free] not ha••e any 〈◊〉〈◊〉 by the [unspec] drinke: as in vers. 19. 〈…〉〈…〉] 〈◊〉〈◊〉. shal be sowen with sced; which the Chald•••• 〈…〉〈…〉∣deth, shall proue with child. This setteth forth Gods power & goodnesse, in effecting such things for clearing the innocent; and working by one drinke such contrary effects, according to the un∣cleannesse or cleannesse of the party that receiu〈…〉〈…〉 it. Even as his word is to one, the savour of death ••••∣to death; and to another the savour of life 〈◊〉〈◊〉, 2 Cor. 2. 16. The Hebrewes write of this woman, When she hath drunke the bitter water, if she die 〈◊〉〈◊〉 out of hand, she is lawfull for her husband▪ (t•• 〈◊〉〈◊〉 pany with,) though he be a priest. And although 〈…〉〈…〉∣nesse beginne to come upon her, and she haue pai••e in other parts of her body; yet for asmuch as her 〈◊〉〈◊〉 swelleth not, nor her thigh begins to fall, she is 〈◊〉〈◊〉; but if her belly begin to swell, and her thigh to 〈◊〉〈◊〉, she is certainly unlawfull. And if shee be 〈◊〉〈◊〉 when she hath drunke she will wax strong, and her face waxeth cleare; and if she have any ••icknesse 〈◊〉〈◊〉 will leave her, and she shall conc••iue and beare a man childe. And if she were w••nt to haue hard travel▪ 〈◊〉〈◊〉 shall haue speedy travell; and of she were wont to bring forth females she shall bring forth males. Maim. 〈◊〉〈◊〉 Sotah. chap. 3. sect. 21. 22.

Vers. 29. under her husband] that is, being 〈◊〉〈◊〉 [unspec] ••••ed: in Greeke, being under an husband▪ s•••• 〈◊〉〈◊〉. 19▪

Vers. 20. shall make the woman to stand] or, 〈◊〉〈◊〉▪ [unspec] present her. The Hebrewes hold that some wo∣men might not drinke; and that none was euer for

ced to drinke, except she would her selfe. They say, A woman of whom (her husband) is jealous, and she hath beene in secret (with another man) they com∣pell her not to drinke: but if shee agree, and say, I am defiled, she is put away without dowry, and is un∣lawfull for her husband ever after; and drinketh not. Likewise if shee say, I am not defiled, neither will I drinke; they compell her not to drinke, but she is put away without dowry. Also if her husband say, I will not cause her to drinke; or if he hath lyen with her after that shee was in secret (with another) shee drinketh not, but takes her dowry, and goes her way, and is unlawfull for him ever after. Some women (they say) are not meet to drinke, though they be willing, and their husbands also would have them drinke, but are put away without dowries: as, she that is wife to a man blind, or lame, or dumbe, or deafe, or that wants a hand: likewise if the wo∣man herselfe be lame, or dumbe, or blind, or wanteth an hand, or is deafe; or she that is but betrothed, and not maried. But if a man be jealous of his be∣trothed wife, and she be in secret (with another man) after she is maried, then she drinketh as all other wo∣men. A woman that standeth to drinke, if her husband die before shee doe drinke, then she drinketh not, neither receiueth she any dowry. Maimony in Sotah chap. 2. sect. 1, 2. &c. These and the like exceptions they make, some of which seeme to be devised for to favour divorcement, whereunto the Iewes have beene overmuch addicted, as appea∣reth by Mal. 2. 16. Matth. 19. 3—8, 9. Moreover they say, If a woman have drunke of the bitter wa∣ter, and have bin cleared thereby, and her husband be jealous againe of her cōcerning the man for whose sake shee was made to drinke, and shee hath beene in se∣cret with him; he cannot make her drinke for his sake the second time, but she is unlawfull for her husband ever after, and is put away without dowry. But if he be jealous over her for another man, and it bee proved by witnesses, that shee hath beene in secret with that other, shee is made to drinke the second time; yea though it be many times, if he cause her to drinke for severall men. Maim. in Sotah, chap. 1. sect. 12.

Vers. 30. free from iniquitie] or guiltlesse, in∣nocent from iniquitie, by doing what in him lieth [unspec 30] for to finde out and purge this sin in his wife, and not nourishing jealousie in his minde still. Where∣as by not doing this, he partaked after a sort with his wives sin. So Chazkuni on this place saith, The man shall be free for that he letteth not his wife alone playing the where under him. The Targum called Ionathans, translateth it thus; And if the man be free from sins, that woman shall beare her sin. And the same exposition others give of these words, saying, Any man that hath used unlawfull cop••lation in his daies after that he is waxen great, the curse-bringing water doth not try his wife, Num. 5. 30. When the man is free from iniquitie, the wo∣man beareth her iniquitie. Maim. in Sotah, ch. 2. sect. 8. and ch. 3. sect. 17. 23. Therefore among the Israelites it is said, that no man which had him-selfe beene guilty that way, could bring his wife to this triall. And of their care about this case of jealousie, it is thus recorded: On the fifteenth day of Adar, (which was the Hebrews twelfth moneth. Esth. 9. 1. (called now February,) the Magistrates looked unto the necessities of the multitude, and made examination of such as were meet to drinke, to cause them to drinke; and of such as should be j••alous of a woman, and to cause her to be put away without dow∣rie. And at all times they made the suspected wo∣man 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 (i•• Ioh 5. 24.) AND THOU SHALT KNOW, THAT THY TENT shall be in PEACE: AND THOV SHALT VISIT THINE HABITATI∣ON, 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 ten∣ded to the glory of God, (who findeth out and pu∣nisheth 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 for∣nication, 1 Cor. 5. 7.) and to the paci••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 remai∣neth for such as commi•• idolatry, which is spiri∣tuall 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 ab∣staine from in his d••et, habit, and conversation, whiles the vow is upon him. 9. How when he is de∣filed, he shall make an atonement by sacrifices, let all fall which was done before, and begin againe to ob∣serve 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, say∣ing; [unspec 1] [unspec 2] Speake unto the sonnes of Isra∣el, and say unto them: A man or wo∣man,

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, [unspec 3] or vineger of strong drinke; neither shall he drinke any liquor of grapes, nor eat grapes moist or dried. All the dayes of his Naza∣riteship, [unspec 4] 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 [unspec 5] passe upon his head; untill the dayes be ful∣filled, which he separateth himselfe unto Ie∣hovah, he shall be holy, letting the ••o••ks grow, the haire of his head. All the dayes [unspec 6] 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 [unspec 7] for his sister; he shall not make himselfe un∣cleane for them, when they die: for the Na∣zariteship of his God, is upon his head. All the dayes of his Nazariteship, he shall bee [unspec 8] holy unto Iehovah. And if the dead dieth by him, unawares suddenly, and he hath de∣filed [unspec 9] the head of his Nazariteship, then hee shall shave his head, in the day of his clean∣sing, in the seventh day shall he shave it. And [unspec 10] 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 [unspec 11] 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, [unspec 12] the daies of his Nazariteship, and shall bring a lambe of his first yeere, for a Trespasse offe∣ring: 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 [unspec 13] fulfilled, he shall bring him to the doore of the Tent of the congregation. And hee shall offer his oblation unto Iehovah, one [unspec 14] 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 [unspec 15] a basket of unleavened cakes, cakes of fine flowre mingled with oyle, and wafers of un∣leavened cakes, anointed with oile: and their Meat offering, and their drinke offerings. And the priest shall bring them neere before [unspec 16] Iehovah, and shall make his Sin offering, and his Burnt offering. And the ramme, hee shall make a sacrifice of Peace offerings, [unspec 17] unto Iehovah; with the basket of unleavened cakes: and the Priest shall make his Meat of∣fring and his drinke offring. And the Na∣zarite [unspec] shall shave, at the doore of the Te••t of the congregation, the head of his Naza∣riteship: 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 sod∣den [unspec] shoulder of the ramme, and one un∣leavened 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 [unspec] 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 Naza∣rite, [unspec] who shall vow his oblation unto Ieho∣vah, 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; * 1.1 Speake unto Aaron, and unto his s〈…〉〈…〉es, saying; Thus shall yee blesse the sonnes o•• Israel: saying unto them;

Iehovah blesse thee, and keepe thee. * 1.2

Iehovah make his face shine vpon thee, and be gracious unto thee.

Iehovah lift up his face upon thee, and [unspec] giue unto thee peace.

And they shall put my name upon the [unspec] sonnes of Israel: and I will blesse them.

Annotations.

WHen he shall separate] to wit, himselfe. This [unspec] word separate, signifieth to exempt, after a speciall and maruellous manner, from common estate, as is noted on Levit. 27. 2. The Greeke translateth it, Who so shall greatly 〈…〉〈…〉. The Lord having before given order for the pu〈…〉〈…〉∣tion of the Campe of Israel, in ne〈…〉〈…〉 duties and things commanded, doth the like here for voluntarie service, which he would accept 〈◊〉〈◊〉 their hands. And this Law for abstinence from wine and strong drinke, is set next the Law for the d••••••∣led or suspected woman; because by drinking such things, people doe often fall into 〈◊〉〈◊〉, Gen. 19. 32.—35. as it is said, Look•• not up•••• the wine when it is red, &c. thi••e eyes will behold 〈…〉〈…〉 women, Prov. 23. 31. 33. But by abstaining there-from, the body and minde may be kept 〈◊〉〈◊〉 and pure. 〈…〉〈…〉 vow] which is a religious 〈…〉〈…〉

made unto God: see the annotations on Lev. 27. 2. And whereas he spake of man or woman, it is to be understood of such as are free, and in their owne power; for they that were under the power of an other, their superiour might disanull their vow if he would, by the Law in Num. 3••. 4, &c. So in this speciall vow, as the Hebrew canons say, The fa∣ther (of a child) or the husband (of a wife) may dis∣anull the Naziriteship of his wife, if he will, as in other vowes. Maimony in Misn. tom. 3. in Nazi∣••••th, chap. 2. sect. 17. a Nazirite] this name wee retaine of the Hebrew Nazir; (whom the Greeke sometime calleth Naz••raios after the He∣brew, Iudg. 13. 5. sometime expoundeth S••••ct••∣fied or Consecrated, Amos 2▪ 12.) and Nazir by in∣terpretation is one Separated or exempt unto some speciall sanctitie, or dignitie, as Ioseph is called a Nazirite, or, separated, Gen 49. 26. D••ut. 33. 16. and Nezer is used for a Crowne: see Exod. 29. 6. And whereas our Saviour Christ is called a Naza∣rene, Matth. 2. 23. it was not of this name Nazi••, no•• of this vow, (for he both dranke wine, and was polluted by the dead, Luk. 7. 33, 34. and 8. 49▪54. which the Nazirites might not doe:) but because he was Ne••••er the Branch out of the roots of Iesse, Esa••. 11. 1. and was brought up in the citie Nazareth (or N••tsrath) Mat. 2 23▪ therefore he was called a Natsarene, or (according to the Greek pronunciation) a Naz〈…〉〈…〉: which title the Evan∣gelists give him sundry waies, Nazarenes the Na∣zaren, Mar. 16. 6. Nazar••ios the Naz••raean, Ma••. 2. 23. and 26. 71. Nazorai••s, the Nazoraean, Act. 2. 22. and 6. 14. and Iesus of Nazaret, Act. 10. ••8 all which differ from Naz••raios, the word by which the Greeks sometime expresse the N••zir or Nazirite, mentioned in this Law. Not withstand∣ing though Christ was no Nazirite according to this carnall commandement (as the Apostle speak∣eth of the Priesthood, Heb. 7. 16.) yet the truth of this type was fulfilled in him, by the spirit of San∣ctification, and after the power of an endlesse life. to separate himselfe] or, to make himselfe a Nazi∣rite; for thereof here it hath the name, and differeth from the word separate used before, which was more generall. The Greeke translateth to sanctifie (or purifie himselfe: which word the Holy Ghost useth in Act. 21. 24. sanctifie (or purifie) thy selfe ••ith them, that is, be a Naziri••e with them. Nazi∣〈…〉〈…〉es were some appointed of God, as Samson, ••••••g. 13. 5. and ••ohn the Baptist, Luke 1. 15. some by men; and they were either Nazirites all the daies of their life, as was Samuel, 1 Sam. 1. 11. or but for certaine daies, as the lawes here giuen by Moses, shew. And for the vow of a N••zirite, the Hebrews have these rules: He that saith, I will not depart 〈◊〉〈◊〉 of this world untill I be a N••zirite; he is to be a Nazirite out of hand, l••st ••e die presently: and if he de••er his N〈…〉〈…〉ship, he transgresseth against (this l••w i•• D〈…〉〈…〉 2••. 21.) Thou shalt not delay to pay it. When a man hath p••rp••sed in his heart, and utte∣••••d with his 〈◊〉〈◊〉, w••rds which carry this sense that 〈◊〉〈◊〉 will 〈◊〉〈◊〉 a N••zirite; though they carry this sense a far ••ff (••••t pl••i••ly) he is a Nazirite. He that 〈◊〉〈◊〉, loe I will be a Nazirite from the kernels of grapes onely, or from the ••usks onely; or a Nazirite from shaving, or from uncleannesse onely; he is a full Nazirite; and all the particular (r••••es) of Nazi∣riteship are upon him; ye•• though it was not in his heart to separate himselfe but from that thing onely; forasmuch 〈◊〉〈◊〉 he hath sp••ken that he ••ill separate from that which is forbidden the Nazirites, he is a full Naz••rit. If they fill him a cup of wine, and give it him to drinke, and he say. I am a Nazirite from it; he is a full Nazirit••. But if he have a grieved ••••ule, or 〈◊〉〈◊〉, and they requ••st him to drinke th••t he may forg••t his sorrow, and he say, I am a Nazirite from it; th••n that ••up onely is 〈…〉〈…〉∣lawfull unto him, and he is no Nazirite; for there was no further 〈◊〉〈◊〉 than that he would ••••t drinke this cup. He that saith, I will be a N••zi∣rite, upon condition that I will drinke wine, or 〈◊〉〈◊〉 p••l∣luted by the dead, or sh••ve my haire; lo•• he is a Na∣zirite, and is forbidden th••se all; because he condi∣tioneth against that which is written in the Law, and who so••ō ditioneth against that which is written in the Law, his c〈…〉〈…〉ion is fr••strate. He 〈◊〉〈◊〉 saith, I will be a Nazirite when I ••ave a s••n; when 〈…〉〈…〉 is borne unto him, he is a Nazirite. H•• that v〈…〉〈…〉th Nazi∣rit••ship in ignorance▪ or by 〈◊〉〈◊〉, &c. 〈…〉〈…〉ree, as f••r other vowes. But ••e that is 〈…〉〈…〉 brought to vow N〈…〉〈…〉p 〈…〉〈…〉. If a 〈…〉〈…〉 to his 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 〈…〉〈…〉 sonne be 〈◊〉〈◊〉; th〈…〉〈…〉 is bound to direct him 〈◊〉〈◊〉 all 〈…〉〈…〉∣ziriteship: if the 〈◊〉〈◊〉 〈…〉〈…〉 N••zi¦rit••. M••imo••y in N••ziru••h, 〈…〉〈…〉 ch. 2. sect. 1. 3. 14 〈…〉〈…〉 〈…〉〈…〉ly unto him, as ••••s. 8 in C••aldee, 〈…〉〈…〉; and I••nathan explaineth it, to the name of〈…〉〈…〉 This sheweth the end and use of these vowes to be religious, for the strengthning of faith, ••nd 〈…〉〈…〉 of vertue, and for honour and thank〈…〉〈…〉 God, after men have obtained his blessings, as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people, when he raised up such among them, whereby they might be i••ci••ed unto holinesse of life; as he saith, I r〈…〉〈…〉sed up of your sons for Prophe••s▪ a••d of your young m••n for Nazi∣rites, Amos 2. 11. Hereupon the Hebrews teach; He that saith, Loc I will 〈…〉〈…〉 Nazi〈…〉〈…〉 I doe so or so; or, if I doe it not, and the li〈…〉〈…〉; ••e is a wicked man, and such Naz〈…〉〈…〉iteship is 〈…〉〈…〉 m••ns. But ••e that voweth to the Lord by way of holinesse, is ho∣nest and commendable; and of him it is said, (in Num. 6. 7.) the Crowne of his God is upon his head▪ and the Scripture compareth him with a Prop〈…〉〈…〉, 〈◊〉〈◊〉. 2. 11. M〈…〉〈…〉. in Nazir〈…〉〈…〉h, ch. 10. sect. 14. It appeareth by 1 Macca••. 3. 49. that in publike calamities they used to make and keepe this vow more specially; for there, when they warr••d a∣gainst An••iochus, they stirred up the Nazirites, who had accomplished their daies.

Vers. 〈◊〉〈◊〉. s••parate from wine] or, be a Nazirite, (in Greeke 〈…〉〈…〉) from w••ne, that is, abstaine [unspec 3] from drinking i••. God giveth order for the Nazi∣rites diet, to abstaine from all fruit of the vine tree; ••o•• their habit, to abstaine from cu〈…〉〈…〉g their haire, and for their conve••sing with others, That they ab∣staine

from all pollution by the dead, vers. 5, 6. All which figured out mortification, as in the par∣ticulars shall appeare. and strong drinke] in Hebrew, Shecar, so called for that it causeth drun∣kennesse; and hereof the Greeke borroweth the name Sikera; but the Chaldee expoundeth it, old wine, saying, From wine new and old he shall sepa∣rate 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 com∣prehendeth all strong drinke made of any fruit: howbeit the Hebrews restraine it here to such one∣ly as is made of the fruit of the vine, saying, Three sorts of things are forbidden the Nazirite; pollu∣tion, 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 sancti∣fication 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. There∣fore 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 Chal∣dee, vineger of old wine. liquor] or moisture, the Greeke translateth, whatsoever things are wrought (or made) of the grape, tho mixed with water, or o∣ther 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 He∣brew 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, [unspec 4] 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 there∣of: 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 my∣sterie before touched. And by Iudg. 13. it appea∣reth, 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 kernel••] 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 The••. 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 quan∣titie but of the husks, which are the outward 〈◊〉〈◊〉, or of the kernels which are the seeds within, he is bea∣ten. 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 san∣ctification: 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 do∣ctors 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 Na∣ziriteship 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 is to be a Nazi∣rite thirty daies. If he say, I will be a Nazirite thirty daies and an houre, he is to be a Nazirite thirty one daies; for there are no houres determined. He that saith, I will be a Nazirite two Naziriteships, or 〈◊〉〈◊〉

he is to be a Nazirite according to the number which he hath mentioned; every Naziriteship of them shall be 30 dayes. And at the end of every 30 dayes, hee is to shave his haire, and bring his offrings, and begin to count for his second Naziriteship; though hee have spoken of 100 thousand Naziriteships: though it be unpossible he should live so long, he is to count one after another untill he dye, or untill hee have accomplished the number of his Naziriteships. He that saith, I will be a Nazirite for ever, or all dayes of my life; he is a Nazirite for ever. If he say, I wil be a Nazirite 1000 yeeres: he is a Nazirite for the time determined, al∣though it is unpossible for a man to live 1000 yeares. And what differeth a Nazirite for ever, from a Na∣zirite for a determined time? A Nazirite for a de∣termined time, may not shave his haire, till the end of the dayes of his separation, Num. 6. 5. But a Nazirite for ever, if his haire be too heavy for him, may lighten it with a rasor at every twelve-months end, and bring three beasts for his oblation, when he shaveth himselfe: as it is written of Absalom, (2 Sam. 14. 26.) at every yeares end he polled, &c. And Absalom was a Nazirite for ever; as we have been taught by tradi∣tion. Samson was not a full Nazirite: for he vowed not to be a Nazirite, but the Angell separated him from uncleannesse. And what was required of him? He might not drinke wine, nor shave his head; but he might be polluted by the dead; this also wee have by tradition. Therefore he that saith, I will be a Nazi∣rite like Samson, he is to be a Nazirite from polling his head, and from wine, for ever; but may be defiled by the dead, Maimony in Neziruth ch. 3. And Thalmud Bab. in Nazer, ch. 1. He that saith, I will be a Nazirite one day before my death, it is unlawfull for him to drinke wine, or to defile himselfe or to shave his head, for ever, Maim. ibidem. chap. 4. sect. 10. the locks] or, the haire, as after is explained by another word of like signification. The haire is an ornament and a covering by nature: and as by washing of garments, the cleansing from impu∣ritie was shadowed, Exod. 19. 10. so by keeping them white and cleane, the continuance of sancti∣fication is signified, Revel. 3. 4. & 7. 14. 15. &. 19. 8. Such was the keeping of the head from the rasort for when the Nazirite (v. 9.) or the Leper (Levit. 14. 8. 9.) was cleansed from impuritie, their haire was shaven off: so the keeping it from shaving, signified, that they had kept themselves from un∣cleannesse. Therefore when the Lord would fi∣gure out the rejection of Israel, as being vnclean be∣fore him, hee did it by this signe of cutting off the 〈◊〉〈◊〉 with a rasor, Esai. 7. 20. Ezek. 5 1.—10. The growing of the haire signified also the growing of the graces of Gods Spirit in them, as in Samson; who with the losse of his haire, lost also the power of God and as his haire grew againe, so his strength in God renued, Iudg. 13. 25. &. 14. 19. &. 16. 17. 19 20. 22. 28. This strength came not by the growth of the haire, (for long haire rather weakneth the body than strengthneth it naturally,) but by the Lord, who sanctifieth to his people outward signes, whereunto himselfe onely addeth grace: as he sanctified the waters of Iordan to wash away Naamans leprosie, which of themselves had no such esticacie, 2 King. 5. 10. 14. Moreover, as the womans long haire, is noted as a signe of her hus∣bands power over her, and her subjection unto him, 1 Cor. 11. 5.—10. so the Nazirites haire might be the like signe of their subjection to the Lord, under whose power they had by this vow, inspect∣all manner committed themselves for further san∣ctification in his sight.

Vers. 6. at a dead soule] that is, a dead person, [unspec 6] whereby he should be defiled: the soule is often used for the whole man, liuing or dead, see Lev. 19. 28. & 21. 1. and so Ionathan in his Thargum here explaineth it, at the sonne of man that is dead. Thus the soule is put for the bodie, for at death the soule departeth, Gen. 35. 18. and by the Hebrew Ca∣nons, the dead d••fileth not, untill his soule be depar∣ted; Maimony in Tumoth meth. ch. 1. sect. 15. Of pollution by the dead, see Numb. 19. 11. &c. This refraining from the dead, (in whom the image as it were of Gods curse for sinne, was to be seene, for the wages of sinne is death, Rom. 6. 23.) figured our ab∣staining from sinfull and dead works, and such as live in them, (which are dead while they are alive, 1 Tim. 5. 6.) that we may keepe our selves unspot∣ted of the world, I am. 1. 27.

Vers. 7. not make himselfe uncleane] or, as the [unspec 7] Greeke translateth, not be defiled for them; namely in touching, mourning for, or burying them. For this, as for the former, the Nazirite if hee did it pre∣sumptuously, was to be beaten by the Magistrate, Maim. in Nazir. ch. 5. sect. 15. &c. This also taught them to moderate their affections and sorrow, for their earthly parents, that they might be holy unto their father which is in heauen. Here the Hebrews have their traditionall exceptions, saying, It is law∣full for a Nazirite to leave the pollution by the dead which is commanded, as if walking by the way, he light upon a dead body, and there is none there to bury him, then is he to desile himselfe for him, and to bury him. If two Nazirites light upon a dead, the one a Nazi∣rite for 30 dayes, the other for an hundred; he that is a Nazirite for 30 dayes shall make himselfe uncleane, (and the other not.) The like they say, for shaving his head, that it is lawfull for him, if it be a shaving commanded; as, if a Nazirite prove a Loper, and be healed of his leprosie within the dayes of his Nazi∣riteship, he is to shave off all his haire, for the shaving of him is commanded in Levit. 14. 8. And whereso∣ever thou findest a commandment to doe a thing, and a prohibition from doing it, if a man can keepe them both, he doth well; and if not, the commandment is to be done, and the prohibition is to be let passe. Maimony in Neziruth, chapt. 7. sect. 11. 12. 14. 15. and Thalmud in Nazir. chap. 7. the Naziriteship] or the separation, Hebr. Nezer, in Greeke, the vow; in Chaldee, the crowne of his God, (as the word Nezer here used, is else-where•••• crowne, Levit. 21. 12.) This is the reason why hee must mortifie his affections, and rather follow his vow in honouring the Lord, than to follow natu∣rall dutie in honouring his dead parents. So unto him that would have had leave to bury his father, Christ said, Follow mee, and let the dead bury their dead, Mat. 8. 21. 22. And here we may compare

the Nazirites with the high Priests, for sanctimo∣nie. The Priests might drinke no wine, or strong drinke, when they went to minister before the Lord, Levit. 10. 9. so the Nazirite might drinke no wine, or strong drinke, whiles he was separated to be holy to the Lord. The high Priest might not goe in to any dead body, nor defile himselfe for his father or for his mother, Lev. 21. 10, 11. so neither might the Nazirite. The high Priest had on his head the Nezer (or crowne) of the anointing oyle of his God, Levit. 21. 12. the Nazirite here hath the Nezer (or crowne) of his God, upon his head. These both of them in their office and sanctimonie were types of Christ, on whose head, his Nezer (or crowne) was to flourish, as is promised in Psalm. 132. 18. And Christians, made Kings and Priests unto God, Rev. 1. 6. have on their heads crownes of gold, Rev. 4. 4.

Vers. 8. holy] ••hus God, besides the former out∣ward observations, requireth inward and spirituall [unspec 8] holinesse; without which all the other were but vanitie.

Vers 9 unawares] or, on a sodaine, which is by another word after repeated, to shew that whatsoe∣ver [unspec 9] sudden unexpected death it were, he was there∣by defiled. And here is the second part of the Na∣zirites Law, when his sanctimonie begun, should be by uncleannesse nullified and fall; till by sacri∣fice he was reconciled unto God, and began a new through his grace in Christ. and he hath defi∣led] or, then he hath defiled, &c. and shall shave his head. so the Greeke explaineth it, defiled shall be the head of his vow, and hee shall shave, &c. Because all the dayes of his Naziriteship he should bee pure from pollution by the dead. shave his head] this sh••ving was to cleanse him from pollution; and differeth from the shaving, when he had fulfil∣led his vow, verse 18. which was to be at the doore of the Sanctuarie; & the haire burned there. When the Nazirite shaveth himselfe for his unclean∣nes, ••e need not shave him at the doore of the Sanctu∣ary, nor cast his haire into the fire. But whether hee be shaved without or within the Sanctuary, his haire is unlawfull to be put to any use, but must be buried, saith Maimony in Nezir. chap. 6. sect. 14. This had like mystery, as the shaving of the Leper when he was cleansed, in Levit. 14. and signified the re∣nouncing of his owne righteousnesse by the works of the Law, as being defiled by sinne: compare Phil. 3. 8. 9. the seventh day] which was the day when all defiled by the dead, were cleane, being sprinkled with the holy water, Numb. 19. 11. 12.

Verse 10. two turtles] This accordeth with [unspec 10] the Law, for making atonement for such as had un∣cleane issues, when they were cleansed, Levit. 15. 14. &c. see the annotations there. The Hebrewes say, When a Nazirite is defiled with any uncleannesse, for which he is to shave himself, one is to sprinkle upon him on the third day, & on the seventh day, (Nū. 19. 12.) and he is to shave off the haire of his head, in the seventh day, and to wash in the seventh day, after he is sprinkled, as do all that are defiled by the dead, (Num. 19. 19.) and when his sun is set, he shall bring his offe∣rings on the eight day, and they are two turtles, or two yong daves, &c. Ma••m. in Nezir. ch. 6. sect. 11.

Verse 11. shall doe] or, make ready, that is, 〈◊〉〈◊〉 [unspec 11] unto God: as that which is said in 1 Chron. 21. 〈◊〉〈◊〉. let my lord the King doe; is by an other Prophet explained, let my lord the King take 〈◊◊◊〉〈◊◊◊〉 2 Sam. 24. 22. If a Nazirite be uncleane 〈◊〉〈◊〉 uncleannesses, he bringeth for them but one 〈◊〉〈◊〉 to wit, if he be uncleane the secon•• time, before 〈◊〉〈◊〉 bring his oblations for the first uncleannes; 〈◊◊〉〈◊◊〉 he delay many dayes after his cleansing before he bring his sin-offring, & is defiled in these dayes, he br〈…〉〈…〉 but one oblation. But if he be uncleane, and then 〈◊〉〈◊〉 sed, and have brought his sin-offering, and is 〈◊〉〈◊〉 the second time after that he hath brought his sin∣offering, although he hath not as yet brought his 〈◊〉〈◊〉 passe-offering, and his burnt-offering, hee is 〈◊〉〈◊〉 to bring other oblations. Maimony in Nezirath, chap. 6. sect. 15. he sinned by a soule] in Ch••ldet, by the dead: that is, for that he missed of his sancti∣fication or Naziriteship, having beene polluted by the dead. So sinning is used for missing of the thing aimed at or intended, Iudg. 20. 16. This caught 〈◊〉〈◊〉 contagion of sinne, which a man unawares and inevitably often falleth into, (for in many things we offend all, Iam. 3. 2.) for which, when we know that we have sinned, we are to make confession un∣to God, and by faith to apprehend the sacrifice o•• Christ, whereby atonement is made for us, 1 Ioh. 2. 1, 2. sanctifie his head] that is, the head of his Nazi∣riteship, as vers. 9. by beginning anew, the dayes of his vow of Naziriteship, during w^ch, the hair•• o•• his head must grow, and he keep himselfe from un∣cleannesse. So Sol. Iarchi here explaineth it; san∣ctifie his head, to beginne againe the count of his Na∣ziriteship. And the verse following confirmeth 〈◊〉〈◊〉. 〈◊〉〈◊〉.

Verse 12. shall separate] to wit, as a Nazirite, [unspec] ••or so the Hebrew word meaneth, which the Greeke translateth sanctific. Hereby God taught, that as he hath given Christ to be an atonement for our sinnes, so when we are cleansed by faith in him, wee must not continue in sinne, that 〈◊〉〈◊〉 may abound, but endevour anew to fulfill 〈◊〉〈◊〉 vow, and walke in newnesse of life, and yeeld our-selves unto God, as those that are alive from 〈◊〉〈◊〉 dead, Rom. 6. 1. 4 13. And as by sacrifices 〈◊〉〈◊〉∣ring Christ, the Nazirite was cleansed from his former uncleannesse, so by a trespasse-offering, which also figured Christ, hee was prepared 〈◊〉〈◊〉 the observation of his vow renewed; because all grace and abilitie to doe good, is of God, obtai∣ned by Christ Iesus our Lord, Iames 1. 17. Iohn 15. 5. the dayes of his Naz〈…〉〈…〉 〈◊〉〈◊〉] in Greeke, all the dayes of his vow; that is, so ma∣ny dayes as he had vowed at the first. And wh•••• beginneth hee to reckon? From the time that hee bringeth his sin-offering: but his burnt-offering and his trespasse-offering binder him not from 〈◊〉〈◊〉 ning [if they be not brought.] Ma••m. in 〈◊〉〈◊〉 chap. 6. sect. 12. of his first yeare] Hebr〈…〉〈…〉 〈◊〉〈◊〉 of his yeare, so in verse 14. of which phrase, see the notes on Gen. 5. 32. Exod. 12. 5. and of the 〈◊〉〈◊〉 passe-offering, see Levit. 5. shall 〈◊〉〈◊〉] that 〈◊〉〈◊〉 shall bee lost and counted as none; as the Greeke translateth, shall bee uncounted, or not 〈◊〉〈◊〉▪ in Chaldee, frustrate. Thus one little pollution

unawares, nullifieth many dayes puritie; for the Law requireth perfect observation, and curseth him that continueth not in doing all things comman∣ded, 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 de∣file 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 Na∣zirite that drinketh wine, or eatch that which com∣meth 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 Nazi∣rite, lye upon him; onely they come not into his recko∣ning. A Nazerite that is defiled, whether pre••umptu∣ously or ignorantly, yea, though it be by the pollution of an heathen by constraint, he s〈…〉〈…〉slratch all; and must be shavē 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 fulfil∣ling, 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 Na∣ziriteship of 30 dayes; and then hee is to shave for cleannesse, and bring the oblations of cleannesse [men∣tioned 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 un∣cleane 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 cō∣••••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 un∣cleane, (Levit. 15.) and this was taught Moses at Mount Sinai. And I need not speake, how if a Nazi∣rite 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 Nazi∣rites [unspec] 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 pre∣sent 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 san∣ctification, 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 [unspec 14] Greeke translateth, hee shall bring his gift. per∣fect] in Greeke, without blemish: see Exod. 12. Peace-offerings] in Greeke, Salvation. Of these sa∣crifices, see Lev. 1. an•• 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 comman∣ded 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 o•• the Law, Gal. 2. 15, 16. These 〈◊〉〈◊〉 〈…〉〈…〉, 〈◊〉〈◊〉 here saith, were to looseth 〈◊〉〈◊〉 pro〈…〉〈…〉s 〈◊◊〉〈◊◊〉. ••he Nazi∣rite, 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 set∣teth peace in the world.

Verse 15. and wafers] The Hebrewes (as Sol. [unspec 15] 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 anoin∣teth 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 for∣mer 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 [unspec 16] neere; which words doe one explaine another, in the Hebrew text, as, they brought neere burnt sacrifi∣ces, 1 Chr. 16. 1. that is, offred burnt sacrifices, 2 Sam. 6. 17. For the order, it is said, He killed the sin-offe∣ring first; and after that, the burnt-offering; and after that, the peace-offerings; and after that, hee was sha∣ved. 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 Nazi∣rite 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 sa∣crifice 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 [unspec 17] give chan••es unto God, by whose grace he had ful∣filled his vow. Therefore he rejoyced, keeping a feast before the Lord; for the flesh of the Peace∣offerings was eaten by him that brought the sacri∣fice, when the Lord and his Priest had their porti∣ons, Levit. 7. 14, 15.

Verse 18. the Nazirite] in Greeke, he that vew∣ed; [unspec 18] in Hebrew, Nazir. shave] this the He∣brewes call, the shaving of puritie (or, for cleannesse) and it differeth from the former shaving, in verse 9. w^ch was for uncleannesse; and figured the purging of his uncleannesse▪ but this shaving was in thank∣fulnesse, to signifie that he had the perfection of his Naziriteship from God, and therefore burned his haire under his sacrifice. This shaving was to bee of all his haire: the Hebrewes say, if hee left but two haeres, he had done nothing, neither had he kept the commandement of shaving, whether he were a cleane Nazirite, or an uncleane. If he had left two haires, he was to let all his haire grow, and shave it all againe with those two haires, [after thirtie dayes.] Maim. in N••z. chap. 8. sect. 67. at the doore of the Tent] afterward when the Temple was built, they say it was in the womens Court, in the Nazirites cham∣ber, which was there 〈◊〉〈◊〉 the South-East corner, and there they boyled their peace-offerings, and cast their hayre into the fire. And if he shaved in the Citie, it would serve: but whether it were in the Citie or Sanctuary, under the cauldron hee was to cast his haire; and he might not shave, till the door•• of the court were opened; as it is said, at THED〈…〉〈…〉RE OF THE TENT: not that 〈◊〉〈◊〉 shaved before the doore, for that were a contempt of the Sanctuary. Maim▪ in Nezir. ch. 8. sect. 3. Compare here with that in Act. 18. 18. where it is said, having shaved his head in Cenchrea, for he had a vow; by which it seemeth, the shaving was not of necessitie to be in the Sanctuarie, or in the Citie of Ierusalem. of his Naziriteship] in Greeke, of his vow: so the vow in Act. 18. 18. and 21. 23. meaneth Nazirite∣ship. under the sacrifice] to burne it there, and consume it, signifying the end of his vow, perfor∣med acceptably to God in Christ, and presented unto him by the Spirit, which is like unto fire, Mat. 3. 11. The Hebrewes say, If he be shaved by the peace-offerings, and he be found disallowable, his shaving is disallowable, and his sacrifices profit him [unspec] not. If he be shaved by the sin-offering, and it be found that it was not staine by the name of a sin-offering; and afterward hee bring the peace-offerings and burnt-offering, and oblations as they are commanded; his shaving is disallowable, & his sacrifices profit him not. If hee bee shaved by the burnt-offering, or by the peace-offrings, and they be stain not by their name, and afterward he bring the other oblations to offer them by their name, his shaving is disallowable, and his sa∣crifices profit him not. If he be shaven by them three, and any one of them be found right, his shaving is right; And he is to bring the other sacrifices, and of∣fer them after their manner. And wheresoever wee say his shaving is disallowable, it frustrateth 30 daies; and he is to count 30 daies after his disallowed sha∣ving, and bring his offerings. Maiman M〈…〉〈…〉 11. of peace-offerings] in Greeke, of 〈◊〉〈◊〉; in Chaldee, of Sanctifications: see Lev. 3. 〈…〉〈…〉 every Nazirite was to fulfill his vow, and b〈…〉〈…〉 owne sacrifices, yet are there certaine observations by the Hebrewes, which are of use for understan∣ding some things in the New Testament. They say, If a man vow to be a Nazirite, he may bring 〈◊〉〈◊〉 fa∣thers oblations for himselfe, and bee shaved 〈◊〉〈◊〉 〈…〉〈…〉 but a woman is not shaved for her fathers offering••; this we have learned by tradition. As, he whose 〈◊〉〈◊〉 was a Nazirite, and he separated mony to 〈…〉〈…〉 ons therewith, and he dye, and leave the money 〈…〉〈…〉∣lute (without expressing for what sacrifice it is, 〈◊〉〈◊〉 the sonne say after his fathers death, I will be a Nazi∣rite upon condition that I may bring my offerings 〈◊〉〈◊〉 the mony which my father separated for his offering: loe, he may bring his offerings with that mo〈…〉〈…〉 so, if he and his father were Nazirites, and 〈◊〉〈◊〉 father separated money absolutely, and dyeth; and the 〈◊〉〈◊〉 after his fathers death, I will shave for my 〈◊〉〈◊〉 money: loe, he may bring his offerings wish the 〈◊〉〈◊〉 but if he say not so, the money falleth to a vo〈…〉〈…〉 fering. If the father die, and leaue many sons▪ they 〈◊〉〈◊〉 the money among them, for it is their inherit〈…〉〈…〉 every one of them must bee shaved for his 〈◊〉〈◊〉 & the first borne hath a double portion. He that 〈◊〉〈◊〉. Vpon me be the shaving of a Nazirite, hee is 〈…〉〈…〉 bring the offerings of shaving for cleannes, and 〈…〉〈…〉∣fer them by the hand of what Nazirite he 〈◊〉〈◊〉. If he say, upon me be halfe the oblations of a Nazirite; 〈◊〉〈◊〉 on mee bee the halfe of the shaving of a Nazirite; then he bringeth halfe the offerings by what Naz〈…〉〈…〉 he will; and that Nazirite payeth his offering•• 〈…〉〈…〉 that which is his. But if he say, Vpon me be the▪ 〈◊〉〈◊〉 of halfe a Nazirite; then he is to bring the offering〈…〉〈…〉 a full Nazirite: for we haue no halfe Naz〈…〉〈…〉 Maimony in Nezir. ch. 8. sect. 15▪ 18. By this, 〈◊〉〈◊〉 may see the reason of that which Iames said unto Paul, though he had no Nazirites vow upon him; We have foure men which have a vow on them; 〈◊〉〈◊〉 take, and sanctifie thy selfe with them, and he at 〈…〉〈…〉∣ges with them, that they may shave their heads, 〈◊〉〈◊〉 Then Paul tooke the men, and the next day sancti〈…〉〈…〉 himselfe with them entred into the Temple, to 〈◊〉〈◊〉 the accomplishment of the dayes of Sanctification. 〈◊〉〈◊〉, Naziriteship] untill that an offering should be 〈◊〉〈◊〉 for every one of them: Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship him selfe, yet might he contribute with them, and they be partakers of his charges about the sacrifices.

Verse 19. the sodden shoulder] or, 〈◊〉〈◊〉 arme, meaning the left shoulder, for the right shoulder was due unto him raw, of all peace-offerings. Lev. 7. 32. this was peculiar of the Nazirites ram onely, and not due to the Priest from any other sacrifice. The manner of this service, was thus; The ram was killed, and the blood sprinkled, and the b〈…〉〈…〉 〈◊〉〈◊〉 and the fat of the intralls taken out. After 〈◊〉〈◊〉 the flesh was cut in pieces, and the brest and the 〈…〉〈…〉∣der were put apart: and the rest of the ram was 〈…〉〈…〉∣den in the womens court. And the Priest tocke〈…〉〈…〉 sodden shoulder of the ramme, with one of 〈◊〉〈◊〉 〈…〉〈…〉 cakes brought therwith, with the brest and the (other

shoulder, and the fat: and he 〈…〉〈…〉th them all on the Nazirites hands; and the Priest put his heads under the owners hands, and wav'd all before the Lord. Maimony in Maaseh hak〈…〉〈…〉, ch••••. 9. sect. 6. 9. After the waving, the fat was salted, and burned 〈◊〉〈◊〉 the Altar: the brest and shoulder was meat for the Priests; but they had no right unto them, till af∣ter the fat was burned. And the cake which was wa∣ved, 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 ••akorbanoth, ••h. 9. sect. 6. 9. 12. See the notes on Lev. 3. and 7. ch. In that the other shoul∣der (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 wa∣ved (of which word, see the annotations on Exod. [unspec] 29. 24.) the other was heaved up ward, called ther∣fore the heave shoulder, by which motions, perfor∣med 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 humilia∣tion, when sorrow and mourning shall be done a∣way. And where it is said, and after, hee may drinke; it sheweth that before the shaving and sa∣crifices 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 sha∣ved, 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 ob∣lation; or, as the Greeke saith, his gift. for his [unspec] 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 hea∣venly 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, Rev••••. 1. 5. Psalm. 51. 9. and being sanctified by his Spirit, we have our conver∣sation 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 Nazirite∣ship; Thalmud in Nazir. ch. 9. And by the over∣throw of the Citie and Temple of the Iewes by Nebuchadnezar, the Nazirites visags became blac∣ker 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 [unspec 22] 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 bles∣sing of them in that holy state of life. For who so looketh into the perfect law of libertie, and continu∣eth, 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 [unspec 23] 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 sepa∣rated, that he should sanctifie the most holy things, hee and his sonnes for ever; to burne (incense) before Ie∣hovah, 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 iniqui∣ties, Act. 3. 26. whose first Doctrine began with manifold blessings, Matth. 5. 2.—12. who also ha∣ving fulfilled his ministery here on earth, lifted up his hands and blessed his Disciples, and so was car∣ried 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 Min∣chah

(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 thē that are beneath▪ R. Menachem Rakanat, on Num. 6. Which is indeed fulfilled in Christ, the Mini∣ster 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 en∣tred 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, Le∣vit. 9. 22. which gesture our Lord Christ also used, when he blessed his disciples, Lu. 24. 50. The He∣brew 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 peo∣ples) 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 en∣ded. 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 I••••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 San∣ctuary, 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 Con∣gregation 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 appea∣reth, that the not pronouncing of Gods name Ie∣hovah, 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 pre∣cisenesse, 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 An∣notations on Gen. 2. 4. and Exod. 6. 3. and of blessing, see Gen. 14. 19. 20.

Vers. 24. Iehovah blesse thee] The name Iehovah [unspec] 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 con∣cludeth, 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 o∣ther 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 He∣brew Doctors (as R. Menachem Rakanat on th•••• place) have also noted how this name of God [Ie∣hovah] is thrice mentioned, and every time with 〈◊〉〈◊〉 different accent in the Hebrew, implying a myste∣rie: 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 counte∣nance to shine (to be lightsome) unto thee. For face, the [unspec 25] 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. some∣time his favour, Psal. 21. 7. But the light or shining of his face, usually meaneth his loving favour and salvation in Christ; as, Cause thy face to shine, and we shall be saved, Psal. 80. 4. 8. 20. and, The light of thy face, because thou didst favour them. Psal. 44. 4. So this second branch respecteth Christ, the Lamb which is the light of the world, and of the heavenly Ierusalem, Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne, Rev. 1. 16. of whom it is said, God who commanded the light to shine out of darknesse, hath shined in our hearts, (giving) the light of the know∣ledge of the glory of God, in the face of Iesus Christ, 2 Cor. 4. 6. So in him is that saying fulfilled, In the light of the kings face is life: and his favour is as a cloud of the latter raine: Prov. 16. 15. And this blessing implyeth deliverance out of miserie, as ap∣peareth by Psal. 80. and Dan. 9. 17. who saith, Cause thy face to shine upon thy Sanctuarie, which is desolate. bee gracious] or, as the Greeke translateth, bee mercifull. This Grace is opposed to all mans workes, with which it cannot stand, Rom. 11. 6. and 4. 4. and it is bestowed on whom God will, Exod. 33. 19. Rom. 9. 15, 16. by which grace, we are saved, through faith, God having shewed the exceeding riches of his grace, in his goodnesse towards us, through Christ Ie∣sus, Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse, unto eternall life, Rom. 5. 21. There∣fore the Apostle blesseth the Churches, with the grace of our Lord Iesus Christ, Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses; but grace and truth came by Iesus Christ, Ioh. 1. 17.

Verse 26. lift up his face] this in men, signifieth [unspec 26] a comfortable and chearefull countenance and ca∣riage, Ioh 29. 24. 2 Sam. 2. 22. so here in God to∣wards his people; and by face understand as before the light of his face, that is, his favour; as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us; and it signifieth the applying and communicating of Gods foresaid grace, to mans conscience and see∣ling, as after it is said, Thou hast put gladnesse in mine heart, &c. Psal. 4. 8. Thus the first branch of the blessing (in verse 24.) implieth the love of the Fa∣ther; the second (in verse 25.) the grace of the Sonne; and this third, the communion of the Holy Ghost; as the Apostle distinctly expoundeth this blessing, in 2 Cor. 13. 14. And by this Spirit, all gracious gifts, of wisedome, knowledge, faith, prophe∣sie,, and the like, are given to the Church, 1 Cor. 12. 8-11. The word face sometime meaneth an∣ger, as before is noted; and the Hebrew Nasa, Lift up, is sometime used for taking away, as in Exod. 10. 19. and so the Chaldee translateth this here, The LORD remove (or take away) his anger from thee. The same exposition the Zohar also giveth of this place, that wrath may be taken away, and not found in the world. and give] Hebr. and put (or dispose) unto thee, that is, communicate with thee: which the Greeke translateth give: and in the Scrip∣tures one of these words is used for another: as hee hath put thee, 1 Kings 10. 9. or, he hath given thee, 2 Chron. 9. 8. So, put glory, Ios. 7. 19. that is, give glory, and to put mercie, Esai. 47. 6. is to give or communicate the same. Peace] this word generally signifieth all prosperitie, and the perfect injoying of all good things; it is opposed to war, Eccles. 3. 8. to discord and onmitie, Ephes. 2. 14, 15. Luke 12. 51. to tumult and confusion, 1 Cor. 14. 33. and to all adversitie, Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a con∣clusion of blessings, Psal. 29. 11. & 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ, Eph. 2. 14, 15, 17. Rom. 5. 1. and enjoyed by the Holy Ghost, Rom. 8. 6. 9. & 14. 17. And the peace of God which passeth all understanding, shall guard our hearts and mindes through Christ Iesus, Phil. 4. 7. And the Hebrew Doctors expound this peace, to be the kingdome of the house of David; R. Nathan in Siphri: which is true, for when the Angell said, Unto you is borne this day, in the citie of David, a Saviour, which is Christ the Lord; then the heaven∣ly host sang, Glory to God in the highest, and on earth peace, Luke 2. 11—14. and one part of his name is, THE PRINCE OF PEACE; Esai. 9. 6.

Verse 27. And they shall] the Priests in all ages, such as were meet to serve in the Sanctuary, per∣formed [unspec 27] this as the other services. The Hebrew Canons have here their limitations; they say, Six things doe let from lifting up the hands (to blesse) 1 the tongue, 2 blemishes, 3 transgression, 4 yeares, 5 wine, 6 and uncleannesse of hands. The tongue, as if they stammer and cannot pronounce the letters aright, or lisp, &c. Blemishes, as if they have any ble∣mishes in their face, hands, or feet; as if they have crooked fingers, &c. Transgression, as if a Priest hath killed a man, though unawares, and though hee have repented for it, yet may he not lift up his hands, Esai. 1. 15. Or, if the Priest have served idols, &c. though he have repented for it, he may never lift up hands; as it is written (in 2 Kings 23. 9.) The Priests of the high places came not up to the Altar, &c. and bles∣sing is as a service, Deut. 21. 5. Yeares, as a young Priest lifteth not up his hands till he be fully come to his age. Wine, as if he have drunke a quarter (of a Log) of wine, hee may not lift up his hands, till hee hath put away his wine from him, Levit. 10. 9. Vncleannesse of hands, as a Priest that hath not washed his hands, may not lift them up (to blesse) but he must wash his hands, as they use to sanctifie them for service, and afterwards hee blesseth. Maim. treat. of Prayer, chapt. 15. sect. 1-.-5. put my name] or, impose my name; which the Chal∣dee expoundeth, shall put the blessing of my name; and Chazkuni saith, the memoriall of my name in eve∣ry

blessing. It seemeth to be meant of the Priests gesture, that they should lift up their hands towards the people, as did Aaron, Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them; and The name of Iehovah is a strong tower: the righteous runneth into it and is safe, Prov. 18. 10. So now in Baptisme, the name of the Father, Sonne and Holy Ghost, is put upon us, Matth. 28. 19. and they that inhabit Ierusalem which is from above, see the face of God, and his name 〈◊〉〈◊〉 in their fore-heads, Rev. 22. 4. I will blesse them] the Greeke addeth, I the LORD will blesse them: and Ionathan in his Thargū paraphraseth, I by my word will blesse them; and Chazkuni explaineth it, that the Priests should not say, we have blessed Israel. God here annexeth a promise to this ordinance, for to strengthen the faith of Israel walking in his feare; & so the word them is to be understood both of people and Priests; as it is said, He will blesse the house of Israel, he will blesse the house of Aaron; he will blesse them that feare Iehovah, the small with the great, Psalm. 115. 12, 13. and his blessing, it maketh rich; and hee addeth no sorrow with it, Prov. 10. 22. And where∣as the Priests were sometime simple, and sometime wicked men; as the sonnes of Eli, were sonnes of Be∣lial, 1 Sam. 2. 12. lest any should despise the ordi∣nance of God for their unworthinesse, this promise is here added. And in the Hebrew Canons, they have this rule; Doe not marvell and say, what avay∣leth the blessing of this simple (priest?) For the re∣ceiving of the blessing dependeth not on the Priests, but on the holy blessed God; as it is written, They shall put my name upon the sonnes of Israel, and I will blesse them, Numb. 6. 27. The Priests doe the com∣mandement which is commanded them; and the holy blessed God, in his mercy blesseth Israel, according to his pleasure. Maim. treat. of prayer, chap. 15. sect. 7.

CHAP. VII.

1 When the Tabernacle was set up, anointed and sanctified, the Princes of the tribes give six wagons and twelve Oxen, for the service of the Sanctuarie, which were given to the Levites of Gershon and Me∣rari. 10. The twelue Princes offer every one in his day, vessels of silver and gold, and cattell for sacrifices of all sorts, at the dedication of the Altar, 84. The summe and weight of all the vessels, and number of all the sacrifices which the Princes did offer. 89. God speaketh unto Moses from the Mercie-seat in the Ta∣bernacle.

ANd it was, in the day when Moses had finished the rearing up of the taberna∣cle, [unspec 1] & had anointed it, & sanctified it, & all the instruments thereof; & the altar, and all the instruments thereof; and had anointed them, and sanctified them: Then offered the Princes of Israel, heads of the house of their [unspec 2] fathers; they were the Princes of the Tribes: they were those that stood over them that were mustered. And they brought their [unspec 3] oblation before Iehovah; six covered wa∣gons, and twelve oxen; a wagon for two of the Princes, and an oxe for one: and they brought them neere, before the Tabernacle. And Iehovah said unto Moses, saying; Take [unspec 4] [unspec 5] it of them, that they may be to serve the ser∣vice of the Tent of the Congregation: and thou shalt give them unto the Levites, to every man according to his service. And Moses [unspec 6] tooke the wagons and the oxen, and gave them unto the Levites. Two wagons and [unspec 7] foure oxen, he gave unto the sonnes of Ger∣shon, according to their service. And [unspec 8] foure wagons and eight oxen, he gave unto the sonnes of Merari, according to their ser∣vice, under the hand of Ithamar, the sonne of Aaron the Priest. But unto the sonnes of Ko∣hath he gave none, because the service of the [unspec 9] Sanctuarie was upon them, they should beare with shoulder.

And the Princes offered, for the dedicati∣on of the altar, in the day that it was anointed▪ [unspec 10] and the Princes offered their oblation, before the altar. And Iehovah said unto Moses: [unspec 11] One Prince for a day, one Prince for a day shall they offer their oblation, for the dedica∣tion of the altar.

And he that offered his oblation in the first [unspec 12] day, was Naasson the sonne of Amminadab, of the tribe of Iudah. And his oblation was [unspec 13] one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason, of seventie shekels, by the shekel of the Sanctua∣rie: both of them full of fine flowre mingled with oile, for a meat-offering. One cup, of ten [unspec 14] [unspec 15] shekels of gold, full of incense. One bul∣locke, a yongling of the herd; one ramme, one lambe of his first yeere, for a Burnt-offering. One goat-bucke, of the goats, for a sin-offe∣ring. [unspec 16] [unspec 17] And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambes of the first yeare: this Was the oblati∣on of Naasson, the sonne of Amminadab.

In the second day, offered Nethaneel the [unspec 18] [unspec 19] sonne of Zuar, the Prince of Issachar. He of∣fered his oblation, one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason, of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oile, for a Meat-offring. One cup of ten shekels of gold, full of incense. [unspec 20] [unspec 21] One bullocke, a yongling of the herd; One ramme, one lambe of his first yeare, for a burnt offering. One goat-bucke o•• the [unspec 22]

goats, for a sin-offering. And for a sacrifice of [unspec 23] Peace-offerings, two oxen, five rammes, five hee-goats, five lambs of the first yeare: this was the oblation of Nethaneel the sonne of Zuar.

In the third day, the Prince of the sonnes of [unspec 24] [unspec 25] Zabulon: Eliab, the sonne of Helon. His oblation was, one silver dish, an hundred and thirtie shekels was the weight thereof: one sil∣ver bason, of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullocke, a yongling of the herd; one [unspec 26] [unspec 27] ramme, one lambe of his first yeare, for a burnt offering. One goat-bucke of the goats, for a sin-offering. And for a sacrifice of Peace∣offerings, [unspec 28] [unspec 29] two oxen, five rammes, five hee∣goats, five lambes of the first yeere: this was the oblation of Eliab, the sonne of Helon.

In the fourth day, the Prince of the sonnes of Reuben: Elizur, the sonne of Shedeur. His [unspec 30] [unspec 31] oblation was one silver dish, an hundred and thirtie shekels was the weight thereof; one sil∣ver bason of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offe∣ring. One cup of ten shekels of gold full of [unspec 32] [unspec 33] incense. One bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a burnt-offering. One goat-bucke of the [unspec 34] [unspec 35] goats for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lams of the first yeare: this was the oblation of Elizur, the sonne of Shedeur.

In the fift day, the Prince of the sonnes of [unspec 36] Simeon: Shelumiel the sonne of Zurishad∣dai. His oblation was one silver dish, an hun∣dred [unspec 37] and thirty shekels was the weight thereof; one silver bason of seventy shekels, by the she∣kel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat∣offering. One cup of ten shekels of gold, full [unspec 38] [unspec 39] of incense. One bullocke, a yongling of the ••erd; one ramme, one lamb of his first yeere, for a Burnt-offering. One goat-bucke of the [unspec 40] [unspec 41] goats for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambs of the first yeare: this was the oblation of Shelumiel, the sonne of Zurishaddai.

In the sixt day, the Prince of the sonnes of [unspec 42] [unspec 43] Gad: Eliasaph the sonne of Deguel. His ob∣lation was, one silver dish, an hundred and thirtie shekels was the weight thereof; one sil∣ver bason, of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oile, for a Meat-offering. One cup of ten shekels of gold, full of incense. [unspec 44] [unspec 45] One bullocke, a yongling of the herd; one ramme, one lamb of his first yeare, for a Burnt∣offering. One goat-bucke of the goats for a [unspec 46] [unspec 47] sin-offering. And for a sacrifice of Peace∣offerings, two oxen, five rammes, five hee∣goats, five lambs of the first yeare: this was the oblation of Eliasaph, the sonne of De∣guel.

In the seventh day, the Prince of the sonnes [unspec 48] of Ephraim: Elishama, the sonne of Ammi∣hud. His oblation was, one silver dish, an [unspec 49] hundred and thirtie shekels was the weight thereof; one silver bason of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offering. One cup of ten shekels of gold, [unspec 50] [unspec 51] full of incense. One bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offering. One goat-bucke [unspec 52] [unspec 53] of the goats, for a sin-offering. And for a sa∣crifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambs of the first yeare: this was the oblation of Elishama, the sonne of Ammihud.

In the eighth day, the Prince of the sonnes [unspec 54] of Manasses: Gamaliel, the sonne of Pedah∣zur. His oblation was one silver dish, an [unspec 55] hundred and thirtie shekels was the weight thereof; one silver bason of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offering. One cup of ten shekels of [unspec 56] [unspec 57] gold, full of incense. One bullocke, a yong∣ling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offering. One [unspec 58] [unspec 59] goat-bucke of the goats, for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambs of the first yeare: this was the oblation of Gamaliel, the sonne of Pedahzur.

In the ninth day, the Prince of the sonnes of [unspec 60] Benjamin: Abidan, the sonne of Gidioni. His oblation was one silver dish, an hundred [unspec 61] and thirtie Shekels was the weight thereof; one silver bason of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offering. One cup of ten shekels of gold, full of incense. [unspec 62] [unspec 63] One Bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offering. One goat-bucke of the goats, [unspec 64] [unspec 65] for a sin-offering. And for a sacrifice of Peace∣offerings, two oxen, five rammes, five hee∣goats,

five lambes of the first yeare: this was the oblation of Abidan, the sonne of Gide∣on••.

In the tenth day, the Prince of the sonnes [unspec 66] of Dan: Ahi••zer, the sonne of Ammishaddai. His oblation was, one silver dish, an hundred [unspec 67] and thirtie shekels was the weight thereof; one silver bason of seventie shekels, by the shekell of the Sanctuary: both of them full of fine floure mingled with oyle, for a Meat-offering. One cup often shekels of gold, full of incense. [unspec 68] [unspec 69] One bullocke, a yongling of the herd; one ramme, one lamb of his first yeere, for a burnt∣offering. One goat-bucke of the goates, for a [unspec 70] [unspec 71] sin offering. And for a sacrifice of Peace-offe∣rings, two oxen, five rammes, five hee-goats, five lambes of the first yeare: this was the oblation of Ahiezer, the sonne of Ammishad∣dai.

In the eleventh day, the Prince of the sonns [unspec 72] [unspec 73] of Aser: Pagiel, the sonne of Ocra••. His oblation was, one silver dish, an hundred and thirty shekels was the weigh•• therof; one silver bason of seventie shekels, by the shekel of the Sanctuary: both of them full of fine floure mingled with oyle, for a Meat-offering. One [unspec 74] [unspec 75] cup often shekels of gold, full of incense. One bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offe∣ring. One goat-bucke of the goats, for a sin∣offering. [unspec 76] [unspec 77] And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambes of the first yeare: this was the oblati∣on of Pagiel, the sonne of Ocran.

In the twelfth day, the Prince of the sonnes [unspec 78] of Naphtali: Ahira, the sonne of Enan.

His oblation was, one silver dish, an hundred [unspec 79] and thirtie shekels was the weight thereof; one silver bason of seventie shekels, by the shekell of the Sanctuatie: both of them full of fine floure mingled with oyle, for a Meat-offering. One cup often shekels of gold, full of incense. [unspec 80] [unspec 81] One bu••locke, a yongling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offering. One goat-bucke of the goats [unspec 82] [unspec 83] ••o•• a sin-offering. And for a sacrifice of Peace∣offerings, two oxen, five rammes, five hee∣goats, five lambs of the first yeare: this was the oblation of Ahira, the sonne of Enan.

This was the Dedication of the Altar, (in [unspec 84] the day when it was anointed;) by the Prin∣ces of Israel: twelve silver dishes, twelve sil∣ver basons, twelve cups of gold. Every silver [unspec 85] dish weighed an hundred and thirtie shekels, and every bason, seventie: all the silver of the vessels, weighed two thousand and foure hun∣dred shekels, by the shekell of the S〈…〉〈…〉▪ The cups of gold were twelve, full of incen〈…〉〈…〉 every cup weighed ten shekels, by the 〈…〉〈…〉 the Sanctuary: all the gold of the cups, was an hundred and twentie shekels. All the [unspec] oxen for the Burnt-offering, were twelve bul∣lockes; the rammes twelve; the lambes of the first yeare, twelve; and their Meat-offering: and the goat-buckes of the goats, twelve, for the sin-offering. And all the oxen for the sa∣crifice [unspec] of Peace-offerings, were twentie and foure bullockes; the rammes sixtie, the hee∣goats sixtie, the lambes of the first yeere, sixtie: This was the Dedication of the Altar, after that it was anointed. And when Mo•••••• [unspec] was gone in, into the Tent of the Cong••••∣gation, to speake with him; then he heard the voyce of him speaking unto him, from above the Covering-mercie-seat, that was upon the Arke of the Testimonie, from betweene the two Cherubims: and he spake unto him.

Annotations.

FInished the rearing up] that is, had fully set u•• the Tabernacle, which was reared the first day of the first moneth of the second yeare after their comming out of Egypt, Exod. 40. 17, 18, &c. anointed it] as was commanded, Exod. 40. 9. (〈◊〉〈◊〉 the holy oyle appointed to be made, in Ex••••. 〈◊〉〈◊〉 23—26, 27, 28.) the performance whereof is men∣tioned in Levit. 8. 10, 11. Because the Sanct•••••••• and Altar were the chiesest things, and 〈◊〉〈◊〉 the oblations, Matth. 23. 17. 19. therefore the P〈…〉〈…〉∣ces performed not this homage following, till they were set up and anointed.

Verse 2. Then offered] Heb. And the Princes, &c▪ [unspec] offered. This offering was in the second moneth of the second yeare after they were come out of E∣gypt, after that the Princes had beene appo〈…〉〈…〉 with Moses and Aaron to number the people, Numb. 1. 1, 2, &c. and the tribes had beene 〈◊〉〈◊〉 in order about the Tabernacle, Numb. 2. according to which order they here bring their offerings ••or the dedication of the Altar. And so the first note on Exod. 40. 2. is to be corrected, where the offe∣rings of these Princes are said to be in the first mo∣neth, which should follow after in the second▪ heads] that is, governours, as the Greeke trans¦lateth the twelve rulers (or, princes) 〈…〉〈…〉 houses: see Numb. 〈◊〉〈◊〉. 16. stood over them that were mustered] or, that were numbred: the Greeke ••aith over the visitation, (or, muster:) of whom it 〈◊〉〈◊〉 said to Moses, in Numb. 1. 5. these are the 〈◊◊〉〈◊◊〉 the men which shall stand with you. So at the ma∣king of the Tabernacle, the Rulers brought pr••••••∣ous Beryll stones, and filling stones for the Ep••••••, &c. Exod. 35. 27. And for the building of the Temple▪ the Princes offered willingly, and gave for the 〈…〉〈…〉

of the house of God, gold, silver, brasse, &c. 1 Chron. 29. 6, 7, 8.

Verse 3. their oblation] Hebr. their Korban; in Greeke, their gifts. This oblation was for the [unspec] publike service of the Tabernacle, to carry it when 〈◊〉〈◊〉 removed, verse 5. Chazkuni here saith, it was to make atonement, for that they had numbred Israel, as in Numb. 31. 49, 50. Thy servants have taken the summe of the men of warre, &c. and there lacketh not one man of us; we have therefore brought an obla∣tion for the LORD, &c. to make an atonement for our soules before the LORD. covered wa∣gons] or, coach wagons, according to the Greeke version: and so the Hebrew Tsabbim is used for coaches in Esai. 66. 20. The Chaldee and other Hebrewes expound them covered wagons. In Levit. 11. 29. Tsab is a Tortois, so called of the shell that covereth it: accordingly here they may bee called wagons Tsab, of the Tortoys (or of covering) because they were like to a Tortois, covered above. Chazkuni expoundeth Tsab for Tsaba an hoast (or armie,) by cutting off the last letter, and so they were named, wagons that went in the armie for the service of the Tabernacle: to which one Greeke ver∣sion agreeth, translating it Dunameos. a wa∣g••n] that is, one wagon for two Princes. for one] that is, as the Greeke translateth, for every one. Thus in their gifts they were partly severall, partly joyned in communion, two and two, for a wagon. The Hebrewes compare the number of six, with the six severall blessings, in Numb. 6. 24, 25, 26. and the twelve oxen, according to the number of the twelve tribes: R. Menachem on Numb. 7. before the Tabernacle] to present them there unto God. Ionathan in his Chaldee paraphrase addeth, Moses would not receive thē of them, & they brought them neere (or offered them) before the Tabernacle. And Sol. Iarchi so explaineth it, because Moses received them not from their hand, till hee was com∣manded by the mouth of God.

Verse 5. that they may be to serve] or, and let [unspec] them be to serve the service, that is, to doe the work; as the Greek translateth, and they shall be for the mi∣nisteriall workes of the Tabernacle of Testimo∣nie.

Verse 8. foure wagons, &c.] Because the service [unspec] of the Merarites was heavier than the Gersonites, as having the charge of the boards, barres, pillars, and sockets of the Tabernacle; whereas the Gerso∣nites carried but the curtaines, coverings and hang∣i••gs, Numb. 4. 31. 25. therefore the Merarites had as many moe wagons and oxen, as the Gersonites. in the hand] that is, under the guidance and government of Ithamar: see Num. 4. 28, 33.

Verse 9. of the Sanctuary] or, of the holy things, [unspec] Hebr. of the holinesse: meaning, the Arke, Table, Candlesticke, Altars, &c. see Num 4 5—15. was upon them] the Greeke translateth, they have the ministeriall things of the holy. with shoulder] that is, as the Greeke explaineth it, they shall be are them on (their) shoulders, and no otherwise; there∣fore when the Arke was carried on a wagon, God was angry, and killed Vzzah, 2 Sam. 6. 3, 7. then David acknowledged that the Lord had made a breach among them, because they sought him not in d••e order, 1 Chron. 15. 1••.

Verse 10. the 〈◊〉〈◊〉] or, the 〈◊〉〈◊〉, con∣secration; [unspec 10] called in Hebrew Chanuc〈…〉〈…〉, which when it is spoken of men, meaneth the C〈…〉〈…〉sing▪ initiation, information and trayning up to any new thing which they were not accustomed to before: when of other things, as of Temples, Altars, Hou∣ses, or the like, it meaneth the first using of them, or dedication & consecration to their first use, w^ch was done with solemnitie; as Solomon 〈…〉〈…〉ted the house of God, 2 Chron. 7. 5. and kept the dedica∣tion of the Altar seven dayes, 2 Chro••. 7. 9. and at the returne out of Babylon, they kept the dedication of the house of God, with ioy, and offered at the dedi∣cation thereof, 100 bull••••cks, 200 rammes, 400 lambs, &c. Ezr. 6. 16▪ 17. So they kept the dedica∣tion of the wall of Ierusalem, with gladnesse, thanks∣giving, singing, cymbals, psalteries, harpes, &c. and with offering of sacrifices and great ioy, N••hem. 12. 27—43. And David made the 30 Psalme, for the dedication of his house. And all the Israelites used to dedicate their dwelling houses, Deut. 20. 5. Like∣wise in the Maccabe••s time, they kept the dediction of the Altar eight dayes, with sacrifices and glad∣nesse, and ordained it to be so kept yeerely, 1 Mac. 4 54, 56▪59. which ordinance was kept in Christs time, Ioh. 10. 22. The like observation is found also among the Heathens, who dedicated their idols with musicke and solemnitie, Dan. 3. 2, 〈◊〉〈◊〉▪ This Dedication is named in Greeke, 〈◊〉〈◊〉, and the feast is called 〈◊〉〈◊〉▪ ••o••. 10. 22. of new making or using, or in memorie of the new ma∣king of any thing. So the sole••nitie of the Law at Mount Sinai, in Exod. 24. was a dedication; as the Apostle saith, it was not dedicated without blood, Heb. 9. 18. and Christ is said to have dedicated for us a new and living way into the holy heavens. Heb. 10. 20. And now, that the altar might be consec••a∣ted for the oblations of all Israel at all times, the Princes of the twelve tribes dedicate the same with gifts and sacrifices of all sorts, and great solemnitie twelve dayes; so testifying their faith and joy in Christ (whom the Altar figured) by whom they should offer the sacrifice of praise to God continu∣ally, Heb. 13. 10—15. And this was a distinct thing from the former oblation, as S••l▪ ••arc••i here obser∣veth; After they had voluntarily given the wagons and oxen to carry the Tabernacle, their heart stirred them up to offer voluntary offerings for the Altar, to dedicate it. before the Altar] to present them there unto the Lord: whereupon Iarchi againe saith, that Moses received it not from their hana, un∣till he was commanded by the mouth of the Power▪ that is, of God. And here we may observe the He∣brewes phrase, which call God the Pow••r; as doe the Evangelists, saying, Yee shall see the So••••e of man sitting on the right hand of the Power, Mat. 26. 64. and Marke 14. 62. which is explained in Luk. 22. 69. the power of God. So the Sonne of the Blesssed▪ Marke 14. 61. that is, the Sonne of God, Matth. 26. 63.

Verse 11. One Prince for a day] this sentence [unspec 11] twice written, is for more plainnesse & exactnesse,

and solemniey of the action: as also to shew an equall right that all the Princes and Tribes had in the Altar now to be dedicated; and how the Lord esteemed of the religious dutie now to be perfor∣med, which he would have done in distinct dayes. Wherefore he also writeth their particular offe∣rings at large, repeating the same things twelve times together.

Verse 12. Naasson] Hebr. Nachshon: so in Num. 1. 7. of the tribe] or, for the tribe; in [unspec 12] which sense the oblation was not for his owne per∣son, but for the whole tribe whereof he was gover∣nour: but the Greeke translateth, Prince of the tribe of Indas. Here the Captaines of the tribes of∣fer every one in his day, not according to their births, or as they are named in Num. 1. but accor∣ding to the order wherein God had set them round about his Sanctuary, in Num. 2. beginning at the East quarter, proceeding to the South, then to the West, and ending at the North, (according to the course of the Sunne) as may be viewed thus; of

• ...
  East.
  • 1. Iudah: Naasson, verse 12.
  • 2. Issachar: Nethaneel, verse 18.
  • 3. Zabulon: Eliab, verse 24.
• ...
  South.
  • 4. Reuben: Elizur, verse 30.
  • 5. Simeon: She lumiel, verse 36.
  • 6. Gad: Eliasaph, verse 42.
• ...
  West.
  • 7. Ephraim: Elishama, verse 48.
  • 8. Manasses: Gamaliel, verse 54.
  • 9. Benjamin: Abidan, verse 60.
• ...
  North.
  • 10 Dan: Ahiczer, verse 66.
  • 11. Aser: Pagiel, verse 7••.
  • 12. Naphtali: Ahira, verse 78.

Thus God would have that order kept in their ob∣lations, w^ch he had appointed for their situations, Num. 2. and so likewise for their journeyings, Num. 10. 14—27. to shew that he is not the author of con∣fused tumult, but of peace, 1 Cor. 14. 33. And Iudah in Naasson his sonne, was first in these oblations (as in many other things,) for to type out the ho∣nour of Christ, who was to be his sonne according to the flesh, Heb. 7. 14.

Verse 13. dish] or, charger, platter, in Hebrew Kag••nara••; in Greeke, Trublion, which word is [unspec 13] used for a dish, in Mat. 26. 23. Such dishes were used to set the Shewbread in, on the golden Table, Exod. 25. 29. and thirtie shekels] the word shekels is expressed in the Chaldee version, and rightly, as the next words manifest: the shekell spo∣ken of in the Law weighed three hundred and twenty barley cornes, saith Maimony in treat. of shekels, ch. 1. sect. 2. See the notes on Gen. 20. 16. bason] or, viall; called in Hebrew Miz••ak, of powring out; in Greeke Phialee, a viall; w^ch word is used in Rev. l. 16. where the vials of Gods wrath are pow∣red out. Such basons or vials were used to carry the blood of the sacrifices to the Altar, where it was powred out: of them mention is made in Zach. 14. 20. the p••ts in the LORDS house, shall be like the basons before the Altar. shekell of the Sanctua∣rie] or, of Sanctitie, that is, the holy shekell, as the Greeke translateth it; which weighed 〈…〉〈…〉∣rahs, Num. 3. 47. and Exod. 30. 13. 〈…〉〈…〉∣offering] or, Minchah: of this see Levit••. 2.

Verse 14. of gold] touching this, C〈…〉〈…〉 no∣teth, [unspec 14] the cup it selfe was of gold, and the weight o•• it was by silver shekels. So Ionathan in his T••••rgum saith, One cup weighing ten shekels of silver, 〈◊〉〈◊〉 (the cup) was of gold. This is plaine by the 〈◊〉〈◊〉 verse following: there Sol. Iarchs saith, that 〈◊〉〈◊〉 shekels of gold weighed not so much as the silver 〈…〉〈…〉∣kels. of incense] or, perfume, in Hebr. K〈…〉〈…〉 every meat-offering of floure as it was 〈◊〉〈◊〉 with oyle, so it had frankincense (Lebonah) 〈◊〉〈◊〉 Levit. 2. 1. but the incense (Ke••oreth) was ••or the golden Altar, the making whereof is descr••bed 〈◊〉〈◊〉 Exod. 30. 34. &c. Sol. Iarchi here noteth, 〈◊〉〈◊〉 incense for any particular person, nor for the 〈◊〉〈◊〉 (brasen) Altar, but this onely. So it was an ex••ra∣ordinary oblation for this present action.

Verse 15. bullocke] in Chaldee, a 〈◊〉〈◊〉; in He∣brew, [unspec] Par, which is a yong bull of the second or third yeere: see the notes on Exod. 29. 1. 〈◊〉〈◊〉 ling] Hebrew, sonne of the herd (or 〈◊〉〈◊〉 Exod. 29. 1. ramme] which also was of the se∣cond yeere, as lambes were of the first: see the notes on Levit. 1. 10. his first yeere] Hebr. sonne of his yeere: of which phrase, see the notes on Gen. 5. 32. Exod. 12. 5. Burnt-offering] the Law and signification hereof, see in Levit. 1.

Verse 16. goat-bucke] a goat of the second yeere [unspec] such was the ordinary Sin-offering for a ruler; see Levit. 4. 22, 23. But this is brought for s〈…〉〈…〉e 〈◊〉〈◊〉 generall, not for any speciall sinne, which L〈…〉〈…〉. 4. treateth of: and so it was also extraordinary, 〈◊〉〈◊〉 Chazkuni here observeth, This (man) 〈◊〉〈◊〉 voluntary incense, whereas no particular p〈…〉〈…〉 eth voluntary incense: this bringeth a 〈…〉〈…〉 which is not for sinne, whereas no particular 〈◊〉〈◊〉 bringeth a sin-offering, but for sinne.

Verse 17. of Peace-offerings] in Greake, of 〈…〉〈…〉∣tion; [unspec] in Chaldee, of sanctifications: see Levit. 〈◊〉〈◊〉 where the Law of this sacrifice is opened. T〈…〉〈…〉 sacrifices of all sorts, figuring the death of C〈…〉〈…〉, and benefits to be reaped thereby, they recon〈…〉〈…〉 and made themselves & theirs acceptable to God, and were made partakers of his grace, to rem〈…〉〈…〉 of sinnes, justification and sanctification through faith, and by the worke of the Holy Ghost; in the communion and feeling whereof they r••joyced be∣fore God.

Verse 18. Nethaneel the sonne of Zuar] called in Greeke Nathanael the sonne of Sogar: see Num. 1. 〈◊〉〈◊〉 Prince] this title is given to all 〈◊〉〈◊〉 〈…〉〈…〉∣cept Naasson of Iudah, who offered first: 〈◊〉〈◊〉 Chazkuni giveth this reason, He is not 〈…〉〈…〉 that he might not be puft up because he 〈…〉〈…〉 and all the other are called Princes, ••••r that 〈◊〉〈◊〉 〈…〉〈…〉∣mitted themselves and offered after 〈◊〉〈◊〉.

Verse 19. He offered] In the Chaldee of 〈◊〉〈◊〉 than there is added, He offered hi•• 〈…〉〈…〉∣dah by the mouth of the Holy 〈◊〉〈◊〉. S〈…〉〈…〉 writeth thus; Why speaketh the 〈…〉〈…〉 Prince of) the tribe of Issachar HEO〈…〉〈…〉 when the like is not said of all the 〈…〉〈…〉

cause Reuben came, and made a stirre, and said, It is enough that my brother Iudah offred before me, I will offer after him. Moses answered, It was said unto me by the mouth of the Almighty, that they should offer according to the order of their journying by their stan∣dards. Therefore is it said, He offered his offering: and the word [Hikrib offered] wanteth the letter jod; that after the plaine writing (by the consonant letters) it is Imperative [Hakreb, offer thou] for that by the mouth of God he was commanded to offer.

Verse 42. Deguel] in Num. 2. 14. he is called Reguel; and so the Greeke here hath Elisaph the [unspec 42] sonne of Rigovel: see Num. 1. 14.

Verse 48. the seventh day] the Hebrewes note this to be extraordinarie, that on the Sabbath day [unspec] the same course of offring was kept as on the other dayes without intermission. Ammihud] in Greeke, Semioud: see the notes on Numb. 1. 10.

Verse 54. Gamaliel] in Hebrew, Gamliel. [unspec] Pedahzur] in Greeke, Phaddasour: see Numb. 1. 10.

Verse 72. In the eleventh day] so the Greeke [unspec] translateth it, which in the Hebrew and Chaldee phrase is, In the day of eleven dayes. So in ver. 78. In the day of twelve dayes; which the Greeke expoundeth, In the twelfth day. Pagiel] in Greeke, Phageel the sonne of E••ran.

Verse 84. dedication of the Altar] The Chal∣dee [unspec] called sonathans, expoundeth it, the dedicati∣on of the anointing of the ••ltar. Here God summeth up the offrings of the Princes, the number of ves∣sels, and the weight of them, and the number of all their sacrifices; to shew how acceptable this their service was unto him, which he so largely set downe in the particulars and in the generall. And as the Altar now dedicated, was a type of Christ: so the oblations of the Princes of the twelve tribes, shewed the faith, hope, and love of Israel towards God in Christ; of whom the Apostle giveth this testimonie; Now I stand and am judged, for the hope of the promise made of God unto our fathers: unto which promise, our twelve tribes instantly serving [God] day and night, hope to come, Acts 26. 6, 7. And they are an example unto all Princes of the earth, how they should honour the Lord with their persons and substance, and willingly offer to the maintenance of his continuall publike service: as is promised unto Ierusalem, They shall bring gold, and incense, and they shall shew forth the praises of the Lord. All the flockes of Kedar shall be gathered toge∣ther unto thee; the rams of Nebaioth shall minister unto thee: they shall come up with acceptance upon 〈◊〉〈◊〉 Altar, and I will glorifie the house of my glory. And the sonnes of strangers shall build up thy wals, and their kings shall minister unto thee, Esai. 60. 6, 7, 10. And the Nations of them which are saved, shall walke in the light of it: and the kings of the earth doe bring their glory and honour unto it; Rev. 21. 24. See examples of the like liberality, in Neh. 7. 70, 71, 72. Ez 2. 68, 69. 1 Chr. 29. 6, 7, 8.

Verse 85. Every] Hebr. one. 2400. shekels] The reason of this exactnesse of their weight seve∣rally and joyntly, was for the honour of the Lords Sanctuary, and vessels of the same, all which were holy: for which cause also at the returne of the Iewes out of Babylon, the vessels of the house of God, were delivered by weight, and received a∣gaine at Ierusalem by weight; for they were holy, and therefore warily to be kep••; and they were taken by number, and by weight of every one: and all the weight was written at that time, Ezr. 8. 25, 27, 28, 29, 30, 33, 34.

Verse 86. an hundred and twentie] so there [unspec 86] was iust the twentieth part of the weight of all the silver vessels in these twelve golden cups. And Ionathan in his Thargum maketh these 120 she∣kels, answerable to the 120 yeeres of Moses life.

Verse 87. their meat-offering] the Greeke ver∣sion [unspec 87] addeth, their meat-offerings, and their drinke-of∣ferings: which though they were not mentioned before, yet were to be understood by the sacrifices that were offered. For by the Law every burnt of∣fering was to have with it a meat-offering of flow∣er mingled with oyle and wine for a drinke-offe∣ring: the appointed measure of them, is to be seene in Num. 15. 3—12.

Verse 88. sixtie] so all the beasts which the 12 [unspec 88] Princes offered at this dedication, were two hun∣dred fifty and two: of which two hundred and foure were Peace offerings; whereof themselves with the Priests did eat, and so kept a feast with joy before the Lord, for his mercy towards his people. See Lev. 7. 15. 29—34.

Verse 89. to speaker with him] that is, with God: [unspec 89] of him speaking] or, of one speaking; which the Greeke translateth, of the Lord speaking. And Thar∣gum Ionathan expoundeth it, of the Spirit speaking. Herein Moses excelled all other Prophets; in that the Lord spake so familiarly with him. See the notes on Num. 12. 8. the covering mercie seat] thus the promise was fulfilled, I will meet with thee there; and I will speake with thee from above the covering mercie seat, Exod. 25. 22. And here∣upon the most holy Place of the Sanctuary, where the Arke and the Mercie-seat was, is called Debir, the Oracle or speaking place, 1 Kings 6. 23. And the Covering mercie seat (or Propitiatorie) being a figure of Christ, Rom. 3. 25. (as it is noted on Exod. 25. 17.) it was a Testimonie of Gods grace to his Church in Christ his Sonne, by whom hee alwayes spake unto our fathers, but more clearely unto us in these last dayes, Heb. 1. 2. And whereas it is said in Lev. 1. 1. the Lord spake unto Moses out of the Tabernacle; this place sheweth how it is to be understood; as Sol. Iarchi here saith, Two Scrip∣tures contradict one another, the third commeth and decideth the case betweene them. One Scripture saith. The Lord spake unto him out of the Tabernacle which was without the veile; and another Scripture saith, I will speake unto thee from above the Mercy-seat. This commeth and decideth it betweene them; Moses went into the Tent, and there he heard tho voyce that came from above the Mercy-seat. The voyce came out from heaven to between the Cherubims; & frō thence it came out into the Tent of the congrega••on. From hence also some of the Hebrews gather (as Chaz∣kuni here noteth) that the beginning of the booke of Leviticus, was when the dedication (here spoken of)

was finished, and he spake unto him] the Hebrews observe how this, HEE SPAKE VNTO HIM, is doubled; to shew that the voyce came from heaven to the mercie-seat, and from thence spake with him: for all the speech with Moses was from heaven, in the day time, and was heard from betweene the two Cherubims, according to that (in Deut. 4. 36.) Out of heaven he made thee to heare his voyce, &c. and thou heardest his words out of the midst of the fire. R. Menachem on Num. 7.

CHAP. VIII.

1 How the Lampes were to be lighted, and what was the workemanship of the Candlesticke. 5 A commandement to cleanse the Levites, with sprink∣ling, shaving, and washing of cloathes. 8 To offer two bullockes for a Burnt-offering and a Sin-offering to make atonement for them. 10 The Israelites were to impose hands on them. 11 And Aaron to wave them. 14 The Levites are separated to serve in the Tabernacle, in stead of all the first-borne of Israel. 20 The commandement is performed concerning the Levites, and they enter upon their service. 23 The age and time when they were to begin, and when to leave off their service.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Iehovah spake unto Moses, say∣ing; Speake unto Aaron, and say un∣to [unspec 1] [unspec 2] him: when thou makest the lampes to ascend up, the seven lamps shall give light over against the face of the Candlesticke.

And Aaron did so; he made the lampes thereof to ascend up over against the face of [unspec 3] the Candlesticke, as Iehovah commanded Moses. And this worke of the Candlesticke was of beaten worke of gold; unto the shaft [unspec 4] thereof, unto the floure therof, it was beaten work: according to the patterne which Ieho∣vah had shewed Moses, so he made the Can∣dlesticke. And Iehovah spake unto Moses, saying, Take the Levites frō among the sons [unspec 5] [unspec 6] [unspec 7] of Israel, and cleanse them. And thus shalt thou doe unto them to cleanse them; Sprin∣kle upon them the sinne water, and let them cause a rasor to passe over all their flesh, and let them wash their clothes and cleanse themselves. And let them take a bullocke; a yongling of the herd; and his Meat-offe∣ring, [unspec 8] fine flowre mingled with oyle: and a second bullocke a yongling of the herd shalt thou take for a Sin-offring. And thou shalt [unspec 9] bring neere the Levites before the tent of the Congregation; and thou shalt gather toge∣ther the whole Congregation of the sonnes of Israel. And thou shalt bring neere the [unspec] Levites, before Iehovah: and the sonnes 〈◊〉〈◊〉 Israel shall lay their hands upon the Levites.

And Aaron shall wave the Levites for a [unspec] wave-offering, before Iehovah, offered of the sonnes of Israel; that they may be to serve the service of Iehovah. And the Levites [unspec] shall lay their hands upon the head of the bullocks, and make thou the one a Sin-offe∣ring, and the other a Burnt-offering, unto Ie∣hovah, to make atonement for the Levites.

And thou shalt set the Levites before [unspec] Aaron, and before his sonnes; and wave them for a wave-offering unto Iehovah.

And thou shalt separate the Levites from [unspec] among the sonnes of Israel, and the Levites shall be mine. And after that shall the [unspec] Levites goe in to serve the Tent of the Con∣gregation, and thou shalt cleanse them, and wave them for a wave-offering. For they [unspec] are given, are given unto me from among the sonnes of Israel; in stead of such as open eve∣ry wombe, in stead of the first-borne of every one of the sonnes of Israel, I have taken them unto me. For every first-borne of the sons [unspec] of Israel, is mine; of man, and of beast: in the day that I smote every first-borne in the land of Egypt, I sanctified them unto me. And [unspec] I have taken the Levites, in stead of every first borne of the sonnes of Israel. And I have [unspec] given the Levites as given to Aaron and to his sonnes, from among the sonnes of Israel, to serve the service of the sonnes of Israel, 〈◊〉〈◊〉 the Tent of the Congregation, and to make atonement for the sonnes of Israel, that there be no plague among the sonnes of Israel, when the sonnes of Israel come nigh unto the Sanctuary. Then did Moses and A••∣ron, [unspec] and all the Congregation of the sonnes of Israel to the Levites; according to all that Iehovah commanded Moses, concerning the Levites, so did the sonnes of Israel unto them. And the Levites purified them∣selves, [unspec] and washed their clothes; and Aaron waved them for a wave-offering before Ieho∣vah: and Aaron made atonement for them to cleanse them. And after that went the [unspec] Levites in to serve their service in the Tent of the Congregation, before Aaron and be∣fore his sonnes: as Iehovah had commanded Moses concerning the Levites, so did they unto them.

And Iehovah spake unto Moses, saving, This is it, that belongeth unto the Levites, 〈◊〉〈◊〉 five and twentie yeeres old, and upward; hee shall goe in to warre the war-fare in the ser∣vice

of the Tent of the Congregation.

And from the age of fiftie yeares, he shall re∣turne [unspec 25] from the warfare of the service, and shal not serve any more. But he shall minister [unspec 26] with his brethren in the Tent of the Congre∣gation, to keepe the charge; and shall not serve the service: thus shalt thou doe unto the Levites in their charges.

Annotations.

Here beginneth the 36 Lecture of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Law; see the annotations on Gen. 6. 9.

LAmpes to ascend] that is, to burne, as the Chal∣dee translateth: so in Exod. 25. 37. and 27. 20. [unspec] Levit. 24. 2. The Greeke interpreteth, when thou shalt set up the lampes, to wit, upon the branches of the Candlesticke: howbeit in the next verse, the Greeke translateth, he kindled. As the Princes of the twelve tribes (in the former Chapter) of∣fered to the dedication of the Altar; whereby the sanctified workes of the body of the Church was signified: so here followeth the like, touching the Ministers, both Priests and Levites, which tribe of∣fered nothing at the former dedication. over a∣gainst the face of the Candlestick] that is, towards the middlemost of the seven branches: for this word Candlestick, sometime comprehendeth the whole, consisting of the shaft and seven branches joyntly, Ex. 25. 31. sometime the middle branch w^ch went rightup from the shaft, out of which the six other bowed branches proceeded, Ex. 25. 34, 35. So the meaning is, that all the lamps should be lighted on that part which was toward the middest, as looking all to it, from whence they first arose and had their light. For they used to light the middlemost lamp, from the fire on the Altar, and all the other lampes were lighted from the middle lampe, and others next them, as is noted on Ex. 27. 21. The Hebrewes say, The six lamps that were fastned unto the six branches that went out of the Candlestick, all of them bad their faces towards the middlemost lampe which was on the branch of the Candlesticke: and this mid∣dlemost lampe, the face of it was towards the most ho∣ly place, and it is called the Westerne Lampe, Mai∣••o••y in Misn. tom. 3. in Beth habchirah, chap. 3. sect. 8. Accordingly Sol. Iarchi here explaineth this, O∣ver against the face of the Candlesticke, that is, the middle lampe, which is none of the branches but of the body of the Candlesticke. The seven lampes shall give light; six which are upon the six branches, the three that are Eastward, having the wickes in them turned towards the middlemost; and so the three that are Westward, having the tops of the wickes towards the middlemost. This Law God briefly gave before in Exod. 25. 37.

Verse 4. And this worke] or, And this was the worke of the Candlesticke; or of the Light vessell. The making hereof is described in Exod. 25. 31—39. and 37. 17—24. beaten worke] in Greeke, strong (or solid;) meaning, it was sound, not hollow, beaten with the hammer out of one peece, not of many peeces: understanding the whole Candle∣sticke with the branches, bowles, knops, and flow∣ers. But the Lamps were made a part, (as were the ••ongs and snuffe dishes.) Ex. 37. 23. and were set up∣on the tops of the seven branches. So Chazkuni no∣teth on Ex. 25. that the lampswere vessels by them∣selves, and might be removed from the branches. unto the shaft, &c.] that is, both the shaft and the flower (which the Chaldee calleth Lilie, and the Greeke Lilies.) were of beaten worke. This Sol. Iarchi ex∣poundeth thus, as if he should say, the body of the Can∣dlesticke all of it, and all that pertaineth thereto. Mai∣mony in Beth hab••••irah (or treat of the Temple) chap. 3. describeth the manner of the Candlesticke thus; that it had foure bowles (or cups) and two knops, and two flowers in the branch of the Candle∣sticke, 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 pro∣ceedeth 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 Al∣monds. So there were in all, two and twenty bowles, and nine flowers, and eleven knops. And they all were re∣quisite, 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 Candle∣sticke. 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, where∣in 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, Re∣vel. 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, histo∣ries, precepts, prophesies, parables, &c. And as seven is the number of perfection: so by the seven branches and lamps, the full perfection of the Scrip∣tures 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 mid∣dest 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 fil∣led 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, appea∣rance, 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 [unspec 6] in Levit. 8. unto whom the other Levites were ad∣joyned to assist them in the service of Gods San∣ctuarie, 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 Le∣vites, 1 Chron. 9. 2. the Israelites, the Priests, the Le∣vites, and the Nethinims. cleanse them] or pu∣rifie 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 belong∣ed 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 them∣selves 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 puri∣fication from sin, which was made with the ashes of [unspec 7] an heiffer, whereof the Law is after given in Nu•• 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 ex∣poundeth the water of purification. And this wa∣ter sprinkled on the uncleane, sanctified to the pu∣rifying of the flesh: but figured the bloud of Christ, which purgeth the conscience from dead work••, to serve the living God, Heb. 9. 13, 14. all their 〈◊〉〈◊〉 in Greeke, all their body, that is, shave off all the••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 pol∣luted 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 sin of all sorts, inward and outward; from all f••••thi∣nesse of the flesh and spirit, 2 Cor. 7. 1. of the hear: and conscience, of the body, and of the conver••a∣tion, Heb. 10. 22. Which purenesse is in speciall required of the ministers, whom the Lord take•••• for his service, as he did the Priests and Lev〈…〉〈…〉. Esai. 66. 21. and generally of all Christians, called also the Priests and Ministers of God, Esai. 61. 6. Rev. 1. 6. whose garments are washed and made white in the bloud of the Lambe (Christ) that they may serve him day and night in his Temple, Rev. 7. 9. 14, 15. and cleanse] or, purifie themselves, by repentance and faith in God; without which all outward rites availed nothing. Or, cleanse them∣selves by washing their bodies in water, as did other uncleane persons, Levit. 14. 8. and 15. 5. so the Chaldee called Ionathans, expoundeth it 〈◊〉〈◊〉 cleansing in water. The Greeke translateth, 〈◊〉〈◊〉 they shall be pure.

Vers. 8. yongling of the herd] or, yong oxe, of the [unspec] second yeere: see the notes on Exod. 29. 1. where the like was brought for the Priests. This was for a Burnt-offring, to make atonement for the Le∣vites, vers. 12. and as Chazkuni here observe••, for the consecration of their service. The forme•• cleansings were to take away sin: these sacrifices after, were also to reconcile them unto God in Christ, whom all sacrifices figured, Heb. 9. 12. and 10. 5—10. his Meat-offring] speaking as of a thing knowne: now the ordinary Meat-offering for a bullock, was three tenth deales of fine 〈◊〉〈◊〉 mingled with oyle; & for a drink-offring, half an H〈…〉〈…〉 of wine, Num. 28. 12. 14. See the annotations there. And of the Meat-offring, see Lev. 2. a second 〈◊〉〈◊〉 locke] that is, an other bullocke, which though it is the second here named, yet was it first offered, v. 1••. Lev. 8. 14. 18. and 14. 19. And no bullock was 〈◊〉〈◊〉 fred for sin, saue the sin of the high Priest, or of the congregation, Lev. 4. 3. 13. 14. 22. 23. and the L••∣vites now taken for all the first-born of Israel, o〈…〉〈…〉 such a sin-offring as the whole congregation sh〈…〉〈…〉

Verse 9. the whole] or, all the congrega〈…〉〈…〉 be∣cause the thing concerned them all to know and to approve, the Levites being now taken 〈…〉〈…〉∣stead of their first-borne, vers. 18, 19. So all the

Congregation was assembled at the Consecration of the Priests, Levit. 8. 3, 4.

Verse 10. the sonnes of Israel] that is, some of the chiefe of them, (as the first borne) in the name [unspec 10] of the rest, shall lay or impose hands on the Levites. which rite was kept at the ordination of officers both in the Old Testament and in the New, Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus, The sons of Israel, that is, the first-borne which were in Israel; for the Levites gave an atonement for them: and every first-borne layed on (hands) on (the Levite) that was for him. This ordinance fitted the present businesse, for the Levites being taken to serve the service of the sonnes of Israel, & in stead of every first-borne, and 〈◊〉〈◊〉 make atonement for them, verse 18, 19. and offered by them, verse 11. they were by this signe, to put the charge and service of the Church upon them, and to consecrate them unto God in their name. And herein they figured the Church of Christ, called the generall assembly and Church of the first-borne, which are written in heaven, Heb. 12. 23.

Verse 11. wave the Levites] this waving the Greeke expoundeth separate; which word is used [unspec 11] for the ministers of Christ; as Separate me Barna∣bas and Saul, for the worke whereunto I have called them, Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith, thou shalt separate the Levites. But ••aving is used for offring, as the sacrifices that were waved or moved to and fro; whereby the troubles and afflictions of the ministers of God were figu∣red: see the annotations on Ex. 29 24, 27. Wave-offring] in Greeke, a gift. So the ministers of the Church are called gifts, Eph. 4. 8. 11. to serve the service] in Greeke, to worke, (or doe) the works of the Lord; so in verse 15. This phrase the Apostle u∣seth, he worketh the worke of the Lord, as I also doe, 1 Cor. 16. 10. so of the Priests and Levites, he saith, that they did work (that is, minister, or serve about) the holy things, 1 Cor. 9. 13.

Verse 12. the head] that is, the heads of the bul∣locks, as the Greeke translateth: but called head, be∣cause [unspec] it was to be done on each of them severally: so Chazkuni explaineth it, on the head of every one of the bullocks. By this rite they testified their faith in Christ, (figured by these sacrifices) from whom they expected forgivenes of sins, & sanctification unto the worke of their ministerie. make thou] in Greeke, thou shalt make, that is, offer to God by the hands of Aaron the Priest. to make atonement] this sheweth the unworthines of all flesh, to mini∣ster before God, untill reconciliation be made for their sins by Christ So Paul sheweth mans insuffi∣ency (or unworthines) for such things, and sheweth our sufficiency to be of God, 2 Cor. 2. 16. & 3. 5, 6.

Verse 13. shalt set] or, shalt present, shalt make to stand, as a signe that they were given to him and his [unspec] sonnes; as in verse 19.

Verse 14. shall be mine] which the Chaldee ex∣plaineth, shalbe ministers before me. See the notes [unspec] on Num. 16. 9.

Verse 15. to serve the Tent] in Greeke, to doe the the works of the Tent: this is explained in v. 19. to serve the service of the sonnes of Israel in the Tent. A like phrase is in Ezek. 48. 18, 19. to serve the citie: and in 2 Chron. 24. 18. they served the groves. and wave them] in Greeke, and give them before the Lord. This is the third time that the waving of the Levites is commanded: Sol. Iarchi faith, that the first (in ver. 11.) respected the Koathites; the second (in vers. 13.) was for the Gershonites; and this third for the Merariees.

Verse 16. are given, are given] that is, as the [unspec 16] Greeke translateth, they are a gift given: or, the doubling of the word meaneth, they are wholly gi∣ven: and the gift confirmed, and now presently they were to be imployed in Gods service; see Gen. 41. 32. Giving is sometime used for confirming, as, Thou hast given thy people, 1 Chron. 17. 22. which is the same that Thou hast confirmed thy peo∣ple, 2 Sam. 7. 24. So in Esai. 33. 16. his bread shall be given, his waters shall be sure. Chazkuni applieth it thus, Given of the sonnes of Israel unto God, and gi∣ven of God unto Aaron: Sol Iarchi referreth it to their divers works, given for the bearing (of the Ta∣bernacle) given for the song: as in 1 Chron. 25. such as open] Hebr. the opening of every wombe: whereof see Exod. 13. 2. this is explained after, to meane the first borne. unto me] or, for me: which the Chaldee expoundeth for my service.

Verse 17. the day that I smote] in Chaldee, the [unspec 17] day that I killed: by day, comprehending the night also, as in Gen. 1. where the day consisteth of eve∣ning and morning; for properly the first borne of Egypt were smitten at midnight, Exod. 12. 29. I sanctified them] as is to be seene in Exod. 13. 2. 12, 13. The prerogative of the first borne, was from the beginning before the smiting of the E∣gyptians, Gen. 25. 31. and 49. 3. but upon that de∣liverance in Egypt, the ordinance was renewed: that they might know the heavenly birthright should be of grace, not by nature; Iam. 1. 18. and obtained through faith in the blood of the Lambe Christ, Heb. 11. 28. and 12. 16, 17, 23. Rev. 14. 4, 5. So the first-borne, and the Levites taken in their stead, were figures of the Elect, whom God of his grace hath chosen out of many, unto himselfe.

Verse 19. as given] in Greeke, a gift given to [unspec 19] Aaron: who being a figure of Christ, these Levites (in stead of the first borne) figured the Elect chil∣dren given of God the Father unto Christ, Ioh. 17. 6. 9. 11. Heb. 2. 13. to serve the service] in Greeke, to doe the workes of the sonnes of Israel; that is, which the first borne of Israel should have done themselves, had not the Levites beene taken for them. to make atonement for the sonnes of Israel] this the Levites did, not by offering sacrifices for the peoples sinnes, (which was done by the Priests onely) but by their other service in the Tent; which being performed according to the will of God, hee was pleased with the people, and sent no plague upon them, either for neglect of his service, or for doing it amisse: and this the words following doe confirme, that there be no plague among the sonnes of Israel, &c. Thus Phineas, when hee had killed the whoremon∣gers, whereupon the Plague was stayed from the Israelites, is said to have made atonement

for the sonnes of Israel, Num. 25. 7. 8. 13. no plague] which the Chaldee expoundeth, no death. 〈◊〉〈◊〉▪ unto the Sanctuary] Hebr. unto the: Holinesse; that is, the place and things of Holinesse, which the Greeke translateth, the Holies. Vnto which if they came neere, and should performe the worke amisse, they werein danger of death, as there be examples in Nadab and Abihu, Levit. 10. 1, 2. in Vzzah, 1 Chron. 13. 10. and the like. Chazkuni explaineth it thus; If all the first-borne should have served, there might have beene a plague amongst them. For the father of a first-borne perhaps was no first-borne himselfe, nor his fathers father, neither were they in∣ured with the service: so when (the sonne) came to serve, he should have no experience or skill therein; and doing that which was not meet, he should be pla∣gued, as we find in Nadab and Abihu. But the Le∣vites when they were chosen, they and their sonnes, and their sonnes sonnes throughout their generations, they were inured and instructed in the service to doe as was meet. And therefore the Scripture saith, The Levite shall have no part nor inheritance, &c. (Deut. 18. 1.) that they might not imploy themselves in any worke save in the service of the Sanctuary: lest if hee should learne his hands profane worke, his armes and fingers should thereby become hard, and unsit to bee applied to minister on the Psalterie, Harpe, &c.

Verse 20. Then did Moses] Hebr. And Moses [unspec 20] did, &c. Moses set, or presented the Levites, verse 13. Aaron waved them, verse 11. and the sonnes of Israel laid their hands on them, verse 10. every one his worke as God had commanded.

Verse 21. purified themselves] from sinne, as [unspec 21] the originall word implieth; the outward rite whereof, was by sprinkling the sinne water upon them, verse 7. waved them] the Greeke saith, gave them for a gift: see verse 11. made atone∣ment by offering their sactifices, verse 12.

Verse 22. to serve their service] in Greeke, to [unspec 22] minister their ministerie (or liturgie.)

Verse 24. from twenty five yeares old] Hebr. from a sonne of twentie five yeares: so in verse 25. [unspec 24] In Num. 4. 3. it was said, from thirtie yeeres old: there he spake of their entrance upon their full ad∣ministration, here, of their beginning to learne the service: see the notes on Num. 4. 3. he shall] that is, every of them shall; as the Greek translateth, they shall goe in: so in verse 25. to warre the warfare] in Greeke, to minister the ministerie (or liturgie.) Why their service is called a warfare, see Num. 4. 3 23.

Verse 25. from the age] Hebr. from a sonne of [unspec 25] fiftie yeares. he shall returne] that is, every of them shall returne, or cease; in Greeke, shall depart from the liturgie, and shall not worke any more. Mea∣ning of the hard labour in bearing the Sanctuary, but not of other ministration, as the next verse sheweth. Maimony (in treat. of the Implements of the Sanctuary, chap. 3. sect. 8.) saith, That which is spoken in the Law of the Levites, From fiftie yeares old, he shall returne, &c. is not meant but for the time that they carried the Sanctuary from place to place; and it is nos a commandement of force in the generati∣ons (following.) But in the ages (following) a Le∣vite was not disallowable by yeares, neither by blemi∣shes, but by voyce, when his voyce failed through much age, he was disabled from serving in the S〈…〉〈…〉. And it seemeth to me, that he is not disallowable, save for singing the song, but he might be of the P••••∣ters.

Verse 26. the charge] or, the custodie, the watch [unspec] or ward; in Greeke, the custodies. not 〈◊〉〈◊〉 service] in Greeke, not worke the workes. This the Hebrewes (as Sol. ••archi and Chazkuni on this place) expound to be the service of bearing (the holy things) on the shoulders; but he was to keepe the charge, to encampe round about the Tent; 〈◊〉〈◊〉 to sing, and to beware that no stranger came into the 〈◊〉〈◊〉∣bernacle. Hereby God taught, that his ministers should be both for yeares and graces, fitted ••or•••• worke wherein they are imployed; and no long•••• continued therein, than they have abilitie to per∣forme their dutie, but imployed in more easie ser∣vice.

CHAP. IX.

1 The Passeover is commanded againe to bee kept in the first moneth, 5 and so it was. 6 Vpon occasion of some that were uncleane, and could not keepe it, a second Passeover is allowed in the second moneth, for them that were before uncleane or 〈◊〉〈◊〉, 13 but not for others. 15 The cloud that covered•••••• Tabernacle, guideth the removings and incamp〈…〉〈…〉 the Israelites.

ANd Iehovah spake unto Moses in the Wildernesse of Sinai, in the second yeare after they were gone out from the land of Egypt, in the first moneth, saving;

And let the sonnes of Israel do the Passe∣over [unspec 2] [unspec 3] in his appointed season. In the four∣teenth day in this moneth, betweene the 〈◊〉〈◊〉 Evenings, yee shall doe it in his appointed season: according to all the statutes of it, and according to all the judgements of it 〈◊〉〈◊〉 shall doe it. And Moses spake unto the sonnes of Israel to doe the Passeover. And they did the Passeover in the first moneth, in the fourteenth day of the moneth, betweene the two evenings, in the Wildernesse of Si∣nai: according to all that Iehovah comman∣ded Moses, so did the sonnes of Israel.

And there were men who were uncleane by the soule of a man, that they could not 〈◊〉〈◊〉 the Passeover in that day: and they ca•••• neere before Moses, and before Aaron 〈◊〉〈◊〉 that day. And those men said unto him: Wee are uncleane by the soule of a man, wherefore are we kept backe, that wee 〈◊〉〈◊〉 not offer the oblation of Iehovah in his ap∣pointed season, among the sonnes of Isra••••.

And Moses said unto them, Stand still and I will heare what Iehovah will command [unspec 8] concerning you.

And Iehovah spake unto Moses, saying; Speake unto the sonnes of Israel, saying; Any [unspec 9] [unspec 10] man when he shall be uncleane by a soule, or be in a journey a farre off of you, or of your generations; yet he shall doe the Passeover unto Iehovah. In the second moneth, in the fourteenth day, betweene the two evenings, [unspec 11] they shall doe it: with unleavened cakes and bitter herbs shall they eat it. They shall not let ought remaine of it untill the morning; [unspec 12] and they shall not breake a bone thereof: ac∣cording to every statute of the Passeover they shall do it. But the man that is cleane, and is not in a journey, and forbeareth to doo [unspec 13] the Passeover; even that soule shall be cut off from his peoples: because he offered not the oblation of Iehovah in his appointed sea∣son, that man shall beare his sinne. And if [unspec 14] a stranger shall so journe with you, and will doe the Passeover unto Iehovah, according to the statute of the Passeover, and accor∣ding to the judgement thereof, so shall he doe: ye shall have one statute, both for the stranger, and for the home-borne of the land.

And in the day, that the Tabernacle was [unspec 15] reared up, the cloud covered the Tabernacle, even the Tent of the Testimony: and in the evening there was upon the Tabernacle, as the appearance of fire, untill the morning. So it was continually, the cloud covered it: [unspec 16] [unspec 17] and the appearance of fire by night. And when the cloud was taken up from off the Tent; then after that, the sonnes of Israel journeyed: and in the place where the cloud abode, there encamped the sonnes of Israel.

At the mouth of Iehovah the sonnes of Is∣rael [unspec 18] journeyed; and at the mouth of Iehovah they encamped: all the dayes that the cloud abode upon the Tabernacle, they encamped.

And when the cloud tarried long upon the [unspec 19] Tabernacle, many dayes; then the sonnes of Israel kept the charge of Iehovah, and jour∣nied not. And it was when the cloud was a [unspec 20] few dayes upon the Tabernacle, according to the mouth of Iehovah they encamped; and according to the mouth of Iehovah they journeyed. And it was when the [unspec 21] cloud was from evening untill morning, and the cloud was taken up in the morning, then they journeyed, either by day or by night, when the cloud was taken up, then they journeyed. Or two dayes or a mo∣neth, [unspec 22] or a yeare of dayes, when the cloud tar∣ried long upon the Tabernacle, abiding up∣on it; the sonnes of Israel encamped and journeyed not: but when it was taken up they iourneyed. At the mouth of Iehovah [unspec 23] they encamped; and at the mouth of Ieho∣vah they journeyed; they kept the charge of Iehovah, at the mouth of Iehovah, by the hand of Moses.

Annotations.

IN the first moneth] This Commandement to [unspec 1] keepe the Passeover, was in time before the num∣bring and ordering of the tribes, mentioned in the former part of this booke: for that was com∣manded in the first day of the second moneth, Num. 1. 1, 2. Whereupon the Hebrewes (as Sol. Iarchi here) doe observe, that there is no order of former and latter in the Law; but things done after, are sometimes ser before. The reason why it is menti∣oned here, is because of the second Passeover kept the 14 day of the second moneth, verse 11. which was after the foresaid master, after the dedication of the Altar, & ordination of the Levites. And the cause why God commanded them to keepe the Passeover in the Wildernesse, was for that by the first institution they were bound to keepe it, when they were come into the land of Canaan, Exod. 12. 25. and therefore without speciall warrant, they would not have kept it in the desert: neither kept they any mo•• but this, till they came into the land Ios. 5.

Verse 3. doc the Passeover] that is, keepe, offer, or [unspec 2] sacrifice the Passeover, called in Hebrew Pesach, in Greeke Pascha; so named because the Lord when he smote all the first-borne in the houses of the E∣gyptians, passed over the houses of the Israelites (whose doore-posts were sprinkled with the lambs blood) and slew not their first-borne. Hereupon the Lord appointed a yearely feast in remem∣brance thereof, which should continue till Christ came, who is our Passeover (or Paschal Lambe) sacrificed for us, in whom we keepe the feast in spirit and truth, 1 Cor. 5. 7, 8. See the annotations on Exod. 12. in his appointed season] every four∣teenth day of the first moneth, as verse 3. which the Greeke here calleth the houre thereof; and in verse 3. the season thereof; and the Hebrewes explaine it, though it be on the Sabbath. So all the feasts in Israel were to be kept at the times appointed of God, Levit. 23. 4 &c. Therefore Ie∣roboam keeping the feast of Tabernacles in the eighth moneth, which God had appointed in the seventh, Levit. 23. 34. it is said to be the moneth which he had devised of his owne heart, 1 Kings 12. 32. 33.

Verse 3. betweene the two evenings] that is, in [unspec 3] the afternoone; Sol. Iarchi (on Exod. 12.) saith, from the sixt houre (which is at mid-day) and up∣ward, it is called betweene the two evenings, for that

the Sunne declineth towards his going downe, &c. be∣tweene the evening of the day, and the evening of the night: the evening of the day is in the beginning of the seventh houre, and the evening of the night, is when the night beginneth. See the notes on Exod. 12. 6. where the houres of killing the Passeover are ob∣served. It figured the time of Christs comming, in these last dayes, Heb. 〈◊〉〈◊〉. 1, 2. as towards the eve∣ning of the world, and the houre of his death, which was the ninth houre, that is, three a clocke in the afternoone, Matth. 27. 46-50. all the sta∣tutes] that is, all the rites and ordinances prescri∣bed, which the Greeke translateth the Law thereof: So in Exod. 12. 43. where it is shewed who were to eat the Passeover. the judgements] this the Hebrewes referre to the unleavened cakes which were to be eaten with it, and seven dayes after; al∣so to the putting away of Leaven, &c. Exod. 12. 8. 15, &c. But here are to be accepted the speciall rites which belonged onely to the first Passeover in E∣gypt, as the sprinkling of their posts with blood, the eating of it standing, &c. of which see the an∣notations on Exod. 12. 6, 7, 11.

Verse 4. to doe] that is, to keepe (or offer) the [unspec 4] Passeover, as verse 2. This was for the sanctifica∣tion 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 [unspec 6] the body; and that dead, as often other-where; see Levit. 19. 28. and Num. 5. 2. sometime the Scrip∣ture explaineth it, calling it a dead soule, Num. 6. 6. The Chaldee, Greeke, and Latine, keepe the He∣brew 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 in∣quire 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?) [unspec 7] A religious demaund how they could performe their dutie unto God, being in their legall polluti∣on. 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 Chal∣dee [unspec 8] explaineth, Tarry till I heare. A religious an∣swere, signifying that he might doe nothing with∣out word from the Lord: so Christ spake not, nei∣ther 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 judge∣ment 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, [unspec 10] 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 Iona∣than 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 unclean∣nesse: as men or women that have running issues (Le∣vit. 15.) the menstruous and women in childbed, and men that lye with the menstruous. But who so ••••••∣cheth a dead beast, or creeping thing, or the like, in the fourteenth day; he is to wash, and they kill (the Passe∣over) 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 Passeo∣ver) 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 ••ot f••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 j••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 dea•• 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 wal••s of Ie∣rusalem, [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 jour∣ney 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 Kor∣ban 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 [unspec 11] Passeover the Hebrewes say; It is a commande∣ment 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 nee∣deth further inquiry. bitter herbs] He∣brew, 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 one∣ly; see the annotations on Exod. 12. 8. So the Greeke translateth it Picridoon, which are herbs of bitter taste, as wilde cichorie and endive. These were to the Iewes a remembrance of their bitter life in Egypt, Exod. 1. 14. and so a figure of the bitternesse of Christs afflictions, whereof we that beleeve, are made partakers by the fellowship of his sufferings, be∣ing male conformable unto his death, Phil. 3. 10.

Ver•• 12. till the morning] if any were left till then, it vas to be burnt; see Exod. 12. 10. with the [unspec 12] annotations. not breake a bone] this was ful∣filled in Christ himselfe, as Ioh. 19. 33. 36. See Ex∣od. 12. 46. The Hebrew Doctors say, that for brea∣king abo••e a man was to be beaten. But he is not guilty save for breaking a bone, whereupon some flesh is, or vherein is some marrow. For breaking any other bone 〈◊〉〈◊〉 is not guilty. But if there be any flesh upon it, though he breake the bone in any other place than where he flesh is, hee is guiltie; although that place of the 〈◊〉〈◊〉 where he breaketh it be bare without flesh. Also••e that breaketh it after another hath broken it, is 〈◊〉〈◊〉 be beaten. Maimony in Korban Pesach, chap. 10. sect. 1. 3, 4. every statute of the Passe-over] i•• Greeke, the Law of the Pascha. This see∣meth robe meant of the first Passeover, the Law whereo〈…〉〈…〉s given in Exod. 12. Howbeit here, the Hebre〈…〉〈…〉s have their exceptions and differences; but 〈◊〉〈◊〉 warrantable, I leave to be considered. What d〈…〉〈…〉fereth (say they) the second Passeover from the first▪ At the first there is a prohibition that no lea∣〈…〉〈…〉 〈◊〉〈◊〉 〈…〉〈…〉ene or found (in their houses,) neither may it be 〈◊〉〈◊〉 with leaven (in them:) neither may they 〈◊◊〉〈◊◊〉 of it out of the company: and they must use the Pr••se (or hymne) in the 〈…〉〈…〉ng of it: and doe bring 〈◊〉〈◊〉 it the Ch〈…〉〈…〉ah (or F••ast-offering spo∣ken of in Deut. 1 〈◊〉〈◊〉.) And it ••ay be kept in un∣〈…〉〈…〉 〈◊〉〈◊〉 most part of the Church be uncleane by the dead. But the second Passeover, may have leavened and unleavened bread with it in the house: and they are not bound to use the hymne in the ea∣ting of it: and they may carry it out of the house where it is eaten: neither bring they the Chagigah with it: neither may it be kept in uncleannesse. But both of them put away the Sabbath (that is, are to be kept even on the Sabbath day,) and the praise (or Hymne) is to be used in the doing of them, and they must be eaten rosted in one house, with unleavened cakes and bitter herbs: and they must not leave ought of them (till the morning) nor breake a bone of them. And why is not the second (Passeover) equall to the first in all things seeing it is sad (in Num. 9. 12.) ac∣cording to every statute of the Passeover they shall doe it. Because there are expressedin it some of the statutes of the Passeover: to teach that it is not equall to the first, save in the things that are expressed cōcerning it: & they are the cōmandemen••s concerning the body (or substance) of it: & they are the statutes of the Passeo∣ver. For this is a generall rule, that their dispersion in Egypt, their taking of the Paschal lamb on the tenth day, and the cha••ge to strike the blood with a bunch of hyssope on the u••per doore-post, & on the two side-posts, and to eat it in••aste: they were not things to be obser∣ved in the genrations following, but in the Passeover of Egypt on••l. Maim. in Korban Pesach, ch. 10. s. 15. Touching t••e eating of the Passeover by the un∣cleane (fore••entioned,) thus they say of it, & of o∣ther the lik••: All the offerings of the Congregation, their time is set, (Lev. 23.) therefore they all doe put away the Sa••bath and uncleannesse by the dead. And every oblati••n of them which is offred in uncleannesse, is no•• eaten: but they burne on the altar such things therof as are to be burned theron; & the residue which sho〈…〉〈…〉d be eaten, are burnt as other holy things that are de〈…〉〈…〉ed, (Levit. 7. 19.) How doth it put away un∣c〈…〉〈…〉nnesse? If the time of that oblation be come, and th•• most part of the Church that offer it be unclean by t••e dead: or if the Church be clean, & the Priests that s••••uld offer it be unclean by the dead: or, if the peop••e a••d Priests be cleane, and the ministring vessels be un∣••l••ane by the dead: loe then it is performed in unclean∣ne; & the uncleane and the cleane are impl••yed ther∣〈…〉〈…〉 ••ogether, and come all of them into the ••••urt (of the S••nctuary.) But they that are unclea••e by other un∣〈…〉〈…〉annes, as by running issues, &c. or ••y creeping things, or dead beasts, & the like; they a••e not imployed ther∣about, neither come they into 〈◊〉〈◊〉 court; although it be performed in uncleannes. A•••• if they transgresse & do it, or come into the court, t••ey are guilty of cutting off for comming in; and of ••ath for serving: for nothing is put off but unclean〈…〉〈…〉s by the dead (man) onely, &c. Vncleannesse by a 〈…〉〈…〉ad man, is put away concerning the Congregation as it is written in Num. 9. 6. And there were men ••ho w••re unclean by the soule of a mā: we have beene ••ught by word of mouth that they are particular me which are put off to the second Passeo∣ver, if they 〈…〉〈…〉nclean. But if the congregation be un∣cleane by 〈◊〉〈◊〉 dead, they are not put away, but the un∣cleannes 〈◊〉〈◊〉 put away, & they do the Passeover with un∣cleannes▪ And the same law is for every oblation, which hath 〈◊〉〈◊〉 time appointed therefore with the Passeover, that 〈◊〉〈◊〉 putteth away uncleannesse. And loe the thing

is expressed in the Scriptures, for it is said (in 2 Chrō. 30. 17.) For there were many in the Church that were not sanctified; therefore the Levites (had the charge) of the killing of the Passeovers, for every one that was not cleane, to sanctifie (them) unto the LORD. For a multitude of the people, many of Ephraim and Manasses, Issachar, and Zabulon, had not cleansed themselves. And what is that which is said (in 1 Chron. 30. 18.) yet they did eat the Passe∣over otherwise than it was written? Because they made an intercalation of that yeere (that is, added a moneth) because of uncleannesse, as it is said (in 2 Chron. 30. 2.) And the King consulted, and his Princes, and all the congregation in Ierusalem, to keepe the Passeover in the second moneth; for they could not keepe it at that time, because the Priests had not sanctified themselves sufficiently. And else-where I have shewed that they are to make no inter∣calation of the yeere at all, because of uncleannesse. There was also an other thing in that yeere, that King Ezekias made intercalation of the yeere, in the 30. day of Adar (or February) which s••ould have beene the beginning of the moneth Nisan for March) and he made that moneth Adar the second: but the wise men agreed not unto him, for they are to make no in∣tercalation in that day, as I have shewed in the trea∣tise of sanctifying the New Moone. And for these things which he did, not according to he custome, it is said, they did eat the passeover othrwise than it is written. And he besought mercy forhimselfe and for the wise men that consented to his d••ags, as it is said (in 2 Chron. 30. 18, 19.) The god LORD pardon every one, that prepareth his he••rt, &c. and it is said (invers. 20.) and the LORD hearkned to Ezekias, and healed the people, that their offering was acceptable, Maim. in Biath hammikdash, 〈◊〉〈◊〉. 4. sect. 10. &c. The same man, in Korban Pes••••h, ch. 7. writeth thus: Many that are uncleane by the dead at the first Passeover, if they be the lesser part of the Church, they are put off to the second Pase∣ever, as other uncleane persons: but if the most of the Church be uncleane by the dead; or if the Pries••s, or the ministring vessels be uncleane by pollution of the dead, they are not put off, but doe all of them ofer the Passeo••er in uncleannesse, the uncleane with the cleane. As 〈◊〉〈◊〉 is said, And there were men that were uncleane, &c. ••um. 9. 6. particular persons are ••ut off, and not the co••gregation; and this thing is for uncleannesse by a de••d (man) onely. If the Church be halfe of them clea••, and halfe uncleane by the dead, they all keepe it 〈◊〉〈◊〉 ••he first (moneth) and the cleane keepe it by themselv〈…〉〈…〉 in cleannesse, and the un∣cleane keepe it by themselves 〈◊〉〈◊〉 uncleannesse, and d••e eat it in uncleannesse. And if ••••ey that be uncleane by the dead, be moe than the clea••••, though but one, they all keepe it in uncleannesse, &c. If the most part of the Church have running issues, 〈◊〉〈◊〉 lepers, &c. and the lesser part be defiled by the dead those that are uncleane by the dead, keepe it not in th•• first (moneth) because they are the lesser part; neith〈…〉〈…〉 keepe they the second (Passeover,) for no Partic••lar persons ••eepe the second, save in the time when he most of the Church have kept the first. If the mo〈…〉〈…〉 part of the Church be uncleane by the dead, and 〈◊〉〈◊〉 lesser part have running issues, or the like; the uncleane 〈◊〉〈◊〉 the dead keepe the first (Passeover;) and those 〈◊〉〈◊〉 have running issues or the like, keepe neither the 〈◊〉〈◊〉 nor the second; for there is no keeping of the 〈◊〉〈◊〉 Passeover, save when the first is brought in cleanne〈…〉〈…〉 if the first be kept in uncleannesse, there is no 〈◊〉〈◊〉 Passeover: If a third part of the Church be clea〈…〉〈…〉, and a third part have running issues, or the like, and a third part be uncleane by the dead; those that are un∣cleane by the dead, keepe neither the first Passeover nor the second: not the first, because they are 〈◊〉〈◊〉 lesser part in respect of the cleane with those that have issues; nor the second, because the lesser part 〈◊〉〈◊〉 the first Passeover. How doe they estimate the Passe∣over, to know whether the most of the Church be un∣cleane or cleane? They estimate it not by all that 〈◊〉〈◊〉 for it may be that twenty are reckoned for one Pascha∣lambe; and they send it by the hand of one to kill it 〈◊〉〈◊〉 thē: But they estimate it by all that come to the 〈◊〉〈◊〉 (of the Sanctuary;) and whiles they are yet without, before the first company cōmeth in, they estimate thē.

Verse 13. not in a journey] the Greeke explai∣neth [unspec] it, in a far journey, as v. 10. Here other 〈◊〉〈◊〉 necessarie and inevitable hindrances are likew〈…〉〈…〉 implied, by reason whereof they could not ke••p•• the first Passeover, but might the second, or were discharged of both, without sinne or danger▪ 〈◊〉〈◊〉 the Hebrew Doctors note, if a man be for〈…〉〈…〉 〈…〉〈…〉∣ted, or if he have ignorantly erred, and not o••••r••d in the first (moneth,) then he is to bring the Pa〈…〉〈…〉er in the 14. day of the second moneth. Who s•• hath ignorantly erred, or hath beene violently hind••ed, so that he offred not in the first moneth; if he p〈…〉〈…〉∣tuously neglect to offer in the second, he is gu〈…〉〈…〉 o•• cut∣ting off: but if he ignorantly erred, or was 〈◊〉〈◊〉 hindred in the second also, he is free. If he 〈◊〉〈◊〉 〈…〉〈…〉∣tuously neglected to offer in the first, then 〈◊◊〉〈◊◊〉 in the second: and if he offer not in the second, 〈◊〉〈◊〉 he faileth of ignorance, he is guilty of c〈…〉〈…〉ng 〈◊〉〈◊〉 because he offred not the Lords offering in the app〈…〉〈…〉∣ted time, and neglected presumptuously, Ma〈…〉〈…〉 Korban Pesach, ch. 5. sect. 1, 2. Now for in〈…〉〈…〉nces, they give these; If a man in a journey betravel∣ling towards the Sanctuarie, and reacheth not 〈…〉〈…〉∣ther, because he is hindred by the beasts w••ich 〈◊〉〈◊〉 driveth: or being (come) to Ierusalem, is 〈◊〉〈◊〉 feet, that he cannot come to the court (of the Sanctu∣ary) till the time of the offring be past, this is 〈◊〉〈◊〉 (or a constrained let.) Ibidem ch. 5. sect. 9. F〈…〉〈…〉e men that have the skins of their Paschall lamb mixed together, and there is found a war•• [w••ich is a signe of uncleannesse] in the skin of one 〈◊〉〈◊〉 them; all those lambs are to be caried out to th place o•• burning; and if they were mixed bef••re their bloud was sprinkled on the Altar, themen 〈◊〉〈◊〉 bound to keepe the second Passeover: b〈…〉〈…〉 〈◊◊〉〈◊◊〉 were mixed after the sprinkling, they ar•• d••••charge•• from keeping th•• second Passeover, Ibidem 〈◊〉〈◊〉 3. 〈◊〉〈◊〉 9. If the owners of a Paschall lambe be defild, 〈◊〉〈◊〉 that the lambe is killed for them; the blo〈…〉〈…〉 there∣of may not be Sp〈…〉〈…〉nkled on the Altar, an•• if it be sprinkled it is ••ot acceptable, therefore they are bound to keepe the second Passeover, Ibidem 〈◊〉〈◊〉 4. sect. 2. A proselye that joyneth 〈◊〉〈◊〉 (to 〈◊〉〈◊〉

Church) betweene the first Passeover and the second; likewise a child that is come to full age betweene the two Passeovers [that is, to the age of 13. yeeres, at what time he is Bar mitsva••, a son of the comman∣dement, that is, bound to keepe all the Law, as his father was, and so bound to eat the Passeover;] they are bound to keepe the second Passeover, Ibidem ch. 5. sect. 7. and sundry the like. and forbeareth] or ceaseth, in Greeke, faileth; meaning wittingly and presumptuously, as appeareth by Num. 15. 30. that soule] which the Chaldee explaineth, that man: and so Moses speaketh in Lev. 17. 4. 9. cut off] in Greeke destroyed. The Hebrewes understand it of death by the hand of God, when the sin is secret and unpunishable by man: see the notes on Gen. 17. 14. And it may be meant of soule or body, or both. Cutting off, is sometimes of the soule, and sometimes of the body. Of the body, when he dieth in the middest of his daies; as if hee die at fiftie yeeres of age, that is death by cutting off, &c. R. Menachem on Gen. 17. The same man there further sheweth, that the state of a man may be such, that though he be cut off in his body from this life, yet he goeth not downe to Gehenna (or Hell) but hath his portion in the garden of Eden (or kingdome of Heaven:) but there is some man guilty of cutting off, whose iniquities are so ma∣ny, that he is cut off from the lite of the garden of Eden; of whom it is written, that soule shall he cut off from my presence, Levit. 22. 3. and, I will even destroy that soule, Levit. 23: 30: and these wicked ones are not cut off in their body, but wax old in this world, as it is said, There is a wicked man that prolongeth (his life) in his wickednesse, Ec∣cles. 7. 15. from his peoples] in Greeke, from his people: by peoples meaning the tribes of Israel, called the peoples of Israel, in Act. 4. 27. So Moses elsewhere explaineth it, saying, hee shall be cut off from Israel, Exod. 12. 15. Num. 19. 13. and, from the congregati••n, Num. 19. 20. and, from the congregation of Israel, Exod. 12. 19. and, from among his people, Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne] that is, the punishment due for his sin: so in Lev. 22. 9. Num. 18. 32.

Verse 14. sojourne with you] this the Greeke [unspec] explaineth, if a proselyte come unto y••u in your la••d. Of strangers to be admitted to the Passeover, see in the annotations on Exod. 12. 48, 49.

Vers. 15. was reared up] or, that he (Moses) [unspec 15] reared up the Tabernacle; which was the first day of the first moneth, in the second yeere, after they were come out of Egypt, Exod. 40. 1. 17. the cloud] a signe of Gods favour and pre∣sence, possessing and protecting the Tabernacle, and dwelling amongst h••s people in Christ: see Exod. 33. 10, 11. and 40. 34. and the annotations there. Also Num. 14. 14. Ez••k. 10. 3, 4. even the Tent of the Testimonie] or, 〈◊〉〈◊〉 the Tent, which the Greeke translateth, and the house of the Testimonie; meaning the most holy place, in which was the Arke with the Tables of the Testimonie (or Law) in it; over which place the cloud speci∣aily was to cover the same. The Hebrew word which usually signifieth to, or f••r, is by the Greeke translated and, as here, so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered, as in Esai. 11. 9. and so in this place. Sol. Iarchi expoundeth it thus; the Tabernacle which was made to be a Tent for the Tables of the Te∣stimonie. as the appearance] or, the very ap∣pearance of fire: in Exod. 40. 38. it is said, and fire was on it by night. The same cloud, was dark∣nesse by day, and fire by night, as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle; as it is said, The LORD will cre∣ate 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 glory shall be a defence, Esai. 4. 5. And in Psal. 105. 39. He spred a cloud, for a covering; and fire, to give light in th•• night. So Christ, by the Scrip∣tures of the holy Prophets and Apostles (which are a cloud of witnesses, Heb. 12. 1.) and by his Spi∣rit, is a shadow in the day time from the heat, and for a place of refuge, Esai. 4. 6. as it is written, Thou (Lord) hast beene a refuge from the storme, a sha∣dow from the heat, Esai. 5. 4. and the Propheticall word, is a light that shineth in a darke place, 2 Pet. 1. 19. See the annotations on Exod. 13. 21.

Vers. 16. cloud covered it] to wit, by day, as is [unspec 16] expressed in Exod. 40. ••8. and to be understood here, therefore the Greeke version also addeth by day; and so doth the Chaldee called Ionathans. The continuance of this signe (notwithstanding the peoples unworthinesse) is remembred by Ne∣hemiah thus; Yet thou in thy manifold mercies, for∣sook••st them not in the wildernesse: the pillar of the cloud departed not from them by day to lead them in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should 〈◊〉〈◊〉 N••hem. 9. 19.

Vers. 17. was taken up from off the Te••t] or, [unspec 17] from upon (or over) the Tent; which the Greeke translateth, went up from the Tent. journeyed] or, removed, set forward. encamped] or pitched, rested. Thus God in Christ, was the cause and be∣ginning of all rest and motion, and the director of his Church, in the way that they should goe. Therefore Moses sanctified both their journeyings and their restings by prayer unto God, Num. 10. 35 36. According to this ancient signe, Christ is said to come with clouds, Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud, and his feet as pil∣lars of fire, Rev. 10. 1. for the salvation of his peo∣ple, and destruction of their enemies. The same grace is set forth by the similitude of a sheep••erd, leading his flocke in and out, whom they follow, Ps••l 8••. 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the 〈◊〉〈◊〉, and their pastures are in all high 〈◊〉〈◊〉; they 〈◊〉〈◊〉 not, nor 〈◊〉〈◊〉, neither doth the he〈…〉〈…〉 〈◊〉〈◊〉 s〈…〉〈…〉 them; for he that hath mercy on 〈◊◊〉〈◊◊〉 them, &c. Esai. 40. 9, 10. Rev. 7. 16. Wherefore the Church desireth to be told, where he s••••d••th his flocke, and where he maketh them to rest at noone, Song 1. 7. And that which the Church saith of Christ, His l••ft hand 〈◊〉〈◊〉 under min•• head, and his right hand doth embrac•• me, ••ong 〈◊◊〉〈◊◊〉

the Chaldee paraphrast (on that place) applieth to this cloud and the effects thereof.

Verse 18. At the mouth] that is, as the Greeke [unspec 18] translateth it, By the commandement; or, as the Chaldee saith, At the word of the Lord: for this signe from heaven, the removing and resting of the cloud, was to them as the mouth or word of God. For God speaketh by his signes, which are therefore called, the words of his signes, Psal. 105. 27. And it signified, that whatsoever we doe, in word or deed, we should doe all in the name of the Lord Iesus, Coloss. 3. 17.

Vers. 19. taried long] or, prolonged the time: [unspec 19] here the spaces of time, shorter or longer, betweene the journyings of the people, are also shewed to be by the Lords cloud: that so, not onely the works, but the times and seasons might appeare to be in Gods hand & power, Act. 1. 7. kept the charge] or, the watch: Hebr. observed the observation: of which phrase see Levit. 8. 35. The Chaldee here translateth the charge (or observation) of the word of the LORD. They kept watch and ward night and day, to see when the cloud should arise; or, they kept the charge (in the meane while) of ser∣ving the Lord, whiles the Sanctuarie was erected. So after, in v. 23.

Vers. 20. a few daies] Hebr. daies of number: [unspec 20] that is, daies easily numbred, meaning a few: see this phrase in Gen. 34. 30.

Vers. 22. a yeere of daies] that is, a whole [unspec 22] yeere: see the notes on Lev. 25. 29. and Gen. 4. 3.

Vers. 23. the mouth] that is, as the Chaldee [unspec 23] saith, the word; in Greeke the commandement: and that the Lord signified his will sometimes by word, and not by signe onely of the clouds removing, ap∣peareth by Deut. 1. 6, 7. and 2. 3, 4. by the hand] that is, by the ministerie of Moses, who both go∣verned the people under God, and used praier at their journeying and encamping, Num. 10. 35, 36. Compare Psal. 77. 21. Esai. 63. 12.

CHAP. X.

1 The Lord commandeth to make two silver trumpets, and to use them for calling of the assem∣bly, and for the journeying of the camps, and when they went to warre, and when they offered sacrifice in their solemnities. 11 The cloud rising, the Israe∣lites remove from Sinai to Paran. 14 The order of their march. 29 Hobab is intreated by Moses not to leave them. 33 The praier of Moses, at the removing and resting of the Arke.

ANd Iehovah spake unto Moses, say∣ing; Make unto thee, two trumpets [unspec 1] [unspec 2] of silver; of beaten worke shalt thou make them: and they shall be unto thee, for the calling of the assembly, and for the jour∣neying of the camps. And they shall blow with them; and all the assemblie shall assem∣ble [unspec 3] themselves unto thee, at the doore of the Tent of the congregation. And if they blow with one, then the Princes, the heads [unspec 4] of the thousands of Israel, shall assemble themselves unto thee. And (if) yee blow an alarme, then the camps, that encampe on [unspec 5] the East-side, shall take their journey. And [unspec 6] if ye blow an alarme the second time, then the camps, that encampe on the South-side, shall take their journey: they shall blow an alarme for their journeyes. And when yee [unspec] gather together the Congregation, ye shall blow, and shall not sound an alarme. And [unspec] the sonnes of Aaron the Priests, shall blow with the trumpets; and they shall be unto you, for a statute for ever, throughout your generations. And if yee goe to warre in [unspec 9] your land, against the distresser that distres∣seth you; then ye shall sound an alarme with the trumpets, and ye shall be remembred be∣fore Iehovah your God, and ye shall be saved from your enemies. And in the day of [unspec 10] your gladnesse, and in your solemne feasts, and in the beginnings of your moneths, then ye shall blow with the trumpets, over your Burnt-offrings, and over the sacrifices of your Peace-offrings: and they shall be unto you for a memoriall before your God; I, am Iehovah your God.

And it was in the second yeere, in the se∣cond [unspec 11] moneth, in the twentieth day of the moneth, the cloud was taken up from off the Tabernacle of the Testimonie. And [unspec 12] the sonnes of Israel journeyed, by their jour∣neyes, out of the wildernesse of Sinai; and the cloud rested in the wildernesse of Pha∣ran. And they journeyed, at the first, at [unspec 13] the mouth of Iehovah, by the hand of Mo∣ses. And the standard of the campe of the [unspec 14] sonnes of Iudah, journyed in the first (place,) according to their armies: and over his army, was Naasson the son of Amminadab. And [unspec 15] over the armie of the tribe of the sons of Issa∣char, was Nethaneel, the son of Zuar. And [unspec 16] over the armie of the tribe of the sons of Za∣bulon, was Eliab, the son of Helon. And [unspec 17] the Tabernacle was taken downe: and the sons of Gershon, and the sons of Merari jour∣neyed, bearing the Tabernacle. And the [unspec 18] standard of the campe of Reuben journeyed, according to their armies: and over his armie, was Elizur, the son of Shedeur. And over [unspec] the armie of the tribe of the sons of Simeon, was Shelumiel, the sonne of Zurishaddai. And over the armie of the tribe of the sons of Gad, was Eliasaph, the sonne of Deguel.

And the Kohathites journeyed, bearing the [unspec 21] Sanctuarie: and they set up the Tabernacle against they came. And the standard of [unspec 22] the camp of the sons of Ephraim journeyed, according to their armies: and over his army, was Elishama, the son of Ammihud. And over the armie of the tribe of the sons of Ma∣nasses, [unspec 23] was Gamaliel, the sonne of Pedahzur. And over the armie of the tribe of the sons [unspec 24] of Benjamin, was Abidan, the son of Gide∣oni. And the standard of the campe of the sons of Dan journeyed; the rereward [unspec 25] of all the camps throughout their armies: and over his armie, was Ahiezer, the sonne of Ammishaddai. And over the armie of the tribe of the sons of Aser, was Pagiel, the [unspec 26] son of Ocran. And over the armie of the tribe of the sonnes of Naphtali, was Ahira, [unspec 27] the son of Enan. These were the journey∣ings of the sons of Israel, according to their [unspec 28] armies, when they journeyed.

And Moses said unto Hobab the son of Reguel the Midianite, the father in law of [unspec 29] Moses; We are journeying unto the place, of which Iehovah said, I will give it unto you; goe thou with us, and we will doe thee good, for Iehovah hath spoken good con∣cerning Israel. And he said unto him, I [unspec 30] will not goe: but unto my land, and unto my kinred, I will goe. And he said, Leave [unspec 31] us not I pray thee; forasmuch as thou know∣est our encamping in the wildernesse; and thou maiest be to us for eyes. And it shall [unspec 32] be, if thou wilt goe with us; yea it shall be, that that good, wherewith Iehovah shall doe good unto us, we also will doe good unto thee. And they journeyed from the mountaine of Iehovah, three daies journey: [unspec 33] and the Arke of the covenant of Iehovah journeyed before them, the three daies jour∣ney, to search out for them a rest. And [unspec 34] the cloud of Iehovah was over them by day, when they journeyed out of the campe.

And it was, when the Arke journeyed, [unspec 35] that Moses said; Rise up, Iehovah, and let thine enemies be scattered; and let them that hate thee, flee from thy face. And [unspec 36] when it rested, hee said; Returne Ieho∣vah, (unto) the ten thousands thousands of Israel.

Annotations.

MAke unto thee] After the constitution and order of the Church about the Lords San∣〈…〉〈…〉ie, and for their journeying towards Canaan; here followeth the appointment of such publike instruments as were requisite for the congregation, both when they journeyed and when they rested, when they went to war, or were in distresse, and when they were in peace. two trumpets] a trum∣pet (called Chatsotsrah) was of metall, a Cornet (called Shophar, whereof see Levit. 23. 24.) was of horne; both these were used after in Israel, 2 Chron. 15. 14. Psalm. 98. 6. Here at first were but two trumpets, as Aaron had but two sons Priests, Eleazar and Ithamar: after as the Priests and busi∣nesse were increased, so were the number of trum∣pets, that in Solomons time there were 120. Priests sounding with trumpets, 2 Chron. 5. 12. From which places compared, the Hebrew canons shew, that there never might be in the Sanctuarie at Gods publike worship there, fewer than two trum∣pets, nor moe than 120. Maimony in Cle ham∣mikdash, ch. 3. sect. 4. of silver] which was the purest metall, and fittest for sound; fit also for sig∣nification, for the word of God, and lively graces of his spirit, were figured by these trumpets, as Esai. 58. 1. and 27. 13. Ezek. 33. 3. Rev. 4. 1. 1 Cor. 14. 8. So the Hebrewes say, the trumpets were to be made of silver; if of any other kinde of me∣tall, they were unlawfull, Maim. in Cle hammik∣dash, ch. 3. sect. 5. The tongue of the just, is as choise silver, Prov. 10. 20. and, the words of the LORD, are pure words, as silver tried, &c. Psalm. 12. 7. beaten worke] wrought with the hammer, bea∣ten into a plate, of one whole peece: so the gol∣den Candlesticke was, Exod. 25. 31. It signified the labour of the ministers of God, giving them∣selves continually to praier, and to the ministerie of the word, Act. 6. 4. that the trumpets may give a cleare and certaine sound, for and unto the people. for the calling] for to call together the congrega∣tion. This was the first of the foure speciall uses of these trumpets, when the people rested, to as∣semble them unto the Lord in his Sanctuarie, for to heare his word, to pray, and to doehim worship. As, Blow the trumpet in Sion, sanctifie a fast, call a solemne assembly, Gather the people, sanctifie the congregation, &c. Ioel 2. 15, 16. and, Blow the trumpet in the new moone, &c. Psalm. 81. 4. It sig∣nified that all the meetings of the Church should be sanctified by the word of God and prayer. for the journeying] to cause the camps, (that is, the people in their camps or tents) to take their journeyes. This was the second use of the trum∣pets, to sanctifie by their sound, the journeyes and travels of Gods people; that as their rest, so all their motions might be in God, by the conduct of his word and spirit. Thus were there three things to be observed at their removings; the Lords ta∣king up of the cloud, Num. 9. 18. 22. the sound of the trumpets, Num. 10. 2. 5. 6. and the prayer of Moses, Num. 10. 35.

Verse 3. And they] that is, the Priests shall [unspec 3] blow, as is expressed in vers. 8. The Greeke tran∣slateth, thou shalt blow, meaning Moses, by the Priests whom he appointed thereto. with them] with both of them: for when but one was blowne, the Princes onely assembled, vers. 4.

Verse 4. with one] the Latine translateth it, [unspec 4] once; but the Greeke better, with one trumpet•• heads] that is, captaines (governours) of thou∣sands; in Greeke, Chiliarchs: see Exod. 18. 21. Thus was there one trumpet for the rulers, and one for the people, that all their assemblies might be in the name, and by the signe of the Lord: and the Governours might have their meeting apart, but not the people without the Governours pre∣sence; for wha••soever concerned the people, it belonged also to the Princes with them, in resting or journeying, peace or warre. And all assem∣bled unto Moses the chiefe, and figure of Christ, Heb. 3. 1, 2.

Verse 5. And if ye blow] or, And ye shall blow [unspec 5] an alarme, and the camps, &c. So after: and thus the Greeke translateth it. an alarme] or, a bro∣ken sound; in Hebrew, Trugnah, which is general∣ly any loud broken ringing noise, either with trumpets, as here; or with mens voices and shou∣tings, as in 1 Sam. 4. 5. and this, either a ioyfull shout, and triumphant noise, as Num. 23. 21. Psal. 47. 6. Ezr. 3. 11, 12. or a mournfull cry, as Ier. 20. 16. See the notes on Levit. 23. 24. This bro∣ken sound or alarme, was fittest to stir vp and incou∣rage the mindes of the people to rise and march forward to battell against the Canaanites: as the former continued equall sound, was for their quiet assembling vnto the seruice of God, and hearing of his Law. And unto this difference the Apostle hath respect, when he saith, If the trumpet give an uncertaine sound, who shall prepare himselfe to the battell? 1 Cor. 14. 8. And therfore also the Greeke here and often otherwhere, translateth it signe, or signification, because by it, the people distinctly perceived what they were to doe. Andir signified, how God by his trumpeters the Prophets and Apostles, hath distinctly signified his will unto his Church, for all things needfull, to furnish them unto all good works, 2 Tim. 3. 16, 17. and such should be the teaching of all his Ministers. The Hebrew Doctors have understood the for∣mer blowing with an equall continued sound, to be a signe of mercy to Israel; and this alarme or broken sound, to be a signe of judgment against their enemies. R. Menachem on Num. 10. saith, The blowing (of trumpets) signified mercies; there∣fore in the time of assembling the people, he saith, And they shall blow with them, and all the assembly shall assemble themselves unto thee, Num. 10. 3. for the gathering of them is in mercy, as it is written, Re∣turne, ô LORD, unto the ten thousand thousands of Israel, Numb. 10. 36. Likewise, And he was King in Iesurun, when the beads of the people, the tribes of Israel were gathered together, Deut. 33. 5. But their journeying was with an alarme, Num. 10. 5. because the divine Majestie went before them; and it is written, Rise up LORD, and let thine ene∣mies be scattred, Num. 10. 35. So the walls of Ie∣richo fell with an alarme (or shout) Iof. 6. 20. be∣cause Gods Majestie went before them to consume their enemies, &c. on the East side] which were Iudah, Issachar and Zabulon, Num. 2. 3-7.

Verse 6. on the South side] Reuben, Simeon, and [unspec 6] Gad, Num. 2. 10. &c. for their journeyes] or, according to their journeyings; that is, not for these two quarters onely, but for the other also: as Chazkuni observeth, for all the foure camps. Here therefore the Greeke version addeth by way of ex∣planation, And ye shall sound the third alarme, and the camps that encampe towards the West shall 〈◊〉〈◊〉 their journey: and ye shall sound the fourth alarm•• and the camps that encampe towards the North, 〈◊〉〈◊〉 take their journey. The like is signified also by F••. Iosephus, in Antiq. Iudaic. lib. 3. c. 11. Where the Latine version misseth, interpreting Noton, the backe part of the Tabernacle (which was westward,) when it meaneth the South: and the third, 〈◊〉〈◊〉 Liba, westward, he turneth Southward; when Li〈…〉〈…〉 is one of the westerne winds, as sheweth Aul. Gel∣lius, in Noct. Attic. l. 2. c. 22.

Vers. 8. a statute for ever] an everlasting or∣dinance: [unspec 8] the outward rite continuing till Christs comming, the spirituall use abiding still for ever; that by the preaching of the word, and prayer, the Ministers of God should guide his people in all their affaires.

Vers. 9 yee goe to warre] Hebr. yee come to warre, which the Greeke translateth, come forth. But com∣ming [unspec 9] is often used for going: as in Ion. 1. 3. com∣ming (that is, going) to Tharshish. the distre〈…〉〈…〉 in Greeke, the adversaries that resist you. This was the third use of the trumpets, to be sounded in time of warre and tribulation: whereof there be exam∣ples in Israels warre against the Midianites, Num. 31. 6. in the Iewes war against the Aposta••e Israe∣lites, when they said, Behold God is with us, for a captaine; and his Priests with sounding trumpets, to cry alarme against you, 2 Chron. 13. 12. and sun∣dry the like. This one distresse of war, is of some thought to be named for all other cal••mities; as the Hebrew canons declare, saying; It is comman∣ded by the Law, to cry out, and to sound an alarme with trumpets, for every distresse that shall come upo•• the congregation; as it is written, Against the di∣stresser, that distresseth you, Num. 10. 9. as 〈◊◊〉〈◊◊〉 should say, every thing that shall distresse you, 〈◊〉〈◊〉 〈…〉〈…〉∣mine, and pestilence, and locusts, and the like; ye 〈◊〉〈◊〉 cry out for them, and sound an alarme. And 〈◊〉〈◊〉 thing belongeth unto repentance: for when distr〈…〉〈…〉 commeth, and they cry out because of it, and make an alarme; all doe know, that for their evill deeds, they are afflicted; as it is written, Your iniquities have turned away these things, and your sinnes have with-bolden good things from you, (Ier. 5. 25.) &c. And by the exposition of our Scribes, we are to humble our selves for every distresse that 〈◊〉〈◊〉 come upon the Congregation, till mercy be shewed from heaven. Maimony in Misn. tom. 1. in Taanioth, or treat. of Fasts (or Humiliation) chap. 1. sect. 1. &c. with the trumpets] with which sound, they were also to lift up their voice in supplication to the Lord, to fast, and pray; as in Ioel 2. 15. 17. 〈◊〉〈◊〉 the trumpet (or Cornet) in Zion, sanctifie a 〈◊〉〈◊〉 call a solemne assembly, &c. Let the Priests the mi∣nisters of the LORD, weepe betweene the P•••••••• and the Altar; and let them say. Spare thy people, ô LORD, &c. So in the warre of Abijah, 〈◊〉〈◊〉

cried unto the LORD, and the Priests sounded with the trumpets, and the men of Iudah gave a shout, &c. 2 Chron. 13. 14, 15. And Iehosaphat in his warre, proclaimed a fast, and prayed, 2 Chron. 20. 3. 6. &c. The order and manner of such fasts, the Hebrewes describe thus: In these daies of Humi∣liation, men are to cry out with prayers and supplica∣tions, and to sound an alarme with trumpets onely. But if they be in the Sanctuarie, they sound an al∣arme with trumpets and with cornet; and not with both of them together, save in the Sanctuarie; as it is written, With trumpets and voice of the cornet, sound an alarme before the King the LORD, Psal. 98. 6. These Fasts (or Humiliations) which they have decreed for the Congregation because of di∣stresses, are not day after day, for the multitude of the congregation cannot continue in so doing. Neither doe they decree the fast to begin, save on the second day of the weeke, and then on the fift day after that, and in the second day (of the weeke) after that againe; and so after this order, on the second day, and the fift, and the second, till mercy be shewed them. They decree no fasts for the congregation, on the Sabbaths, or Feast-daies; neither blow they in them with cor∣net or trumpets, nor cry out and make supplications in them; unlesse it be in a Citie that is besieged by heathens, or invaded by a slood, or in a ship ready to be cast away in the sea, &c. Neither decree they that a fast shall begin at the new Moones, or at the Feast of the Dedication of the Temple, or feast of Purim, or in the working day of any solemne feast. But if they have begun the Fast, though but one day, and any of these daies fall out, they fast, and ac∣complish the day in humiliation. These Fasts which are for distresse, women with child, and that give sucke, and little children fast not. And it is lawfull to eat in the night, when the fast is on the morrow. As the congregation is to fast for their distresse: so is a pri∣vate man to doe for his; as if he be sicke, or wander in the wildernesse, or be imprisoned, he is to humble himselfe, and seeke mercy by prayer (to God.) Every fasting day decreed for the congregation, the Iudges and Elders sit in the Synagogue, and make inquirie of the deeds of the men of that Citie, from after mor∣ning prayer till mid-day; and remove the stumbling blocks of transgressions; and doe admonish, and in∣quire, and search concerning injurious persons and transgressors, and separate them; and concerning vio∣lent persons, and humble them, &c. These are the di∣stresses, for which the congregation are to fast and 〈◊〉〈◊〉 an alarme. For the enemies of Israel that come against Israel; and for the sword that passeth by the land, as of heathens warring with heathens; and for the pestilence; and for evill beasts; and for Locusts; and for Caterpillers; and for blasting of fruits; and for meldew; and for ruine or downfall of buildings, by earthquake, winds, or the like; and for sicknesses that spread among the people; and for meanes of livelihood failing, to the decay of trading; and for raine, if it be too excessive, or too scarse: Every Citie that is distressed with any of these, is to fast, and sound an alarme, untill the distresse be taken away; and all that are round about that Citie, are to fast, but not to sound an alarme, but to request mercy for them. Mai∣mony in Taanioth ch. 1. & 2. That humiliations in times of dist••esse, were appointed of God, the Pro∣phet Ioel sheweth us, in whose time, Palmer-worms, Locusts, Canker-worms, Caterpillars, wasted the fruits of the earth; and drought, as fire and flame, burnt up the pastures, and trees of the field: for which the people were exhorted to fast and pray, which was performed with blowing of trumpets, and sounding alarme, &c. Ioel. 1. 4, 5. 13. 14. 19. 20. and 2. 1. 12. 13. 15. 16. &c. yee shall ••e re∣membred] the Chaldee explaineth it, the remem∣brance of you shall come up for good before the Lord. This is a promise of grace, annexed to the signes, the trumpets: for remembrance is sometime for evill, to punish iniquitie, Nehem. 6. 14. Ier. 14. 10. sometime for good, as Neh. 5. 19. and 13. 22. See the notes on Gen. 8. 1. Thus the silver trumpets signified the Ministers dutie, by preaching of the Law, to call men unto repentance for then sinnes, Esa. 58. 1. Ezek. 33. 3.—7. 8. H••s. 8. 1. ••el 2. 1. 15, 16. and to stirre them up to fight the Lords battels against Satan, sinne, Antichrist, &c 2 Chron. 13. 12. 15. Ier. 51. 27. Ios. 6. 8. Rev. 8. 6, 7, &c. In which battels, the Lord himselfe will be with his people, and blow the trumpet before them, Zach. 9. 14.

Verse 10. day of your gladnesse] in Greeke, [unspec 10] daies; one named for all. This is the fourth use of the trumpets, for joy and triumph before the Lord. And by the day of gladnesse, (distinguished from the solemne feasts) Baal 〈◊〉〈◊〉 understan∣deth the Sabbath day: or, it may be meant of any extraordinary day of rejoycing for any speciall mercy received, or deliverance from evill. As a•• 〈◊〉〈◊〉 first dedication of Solomons Temple, 2 Chr••••. 5. 12, 13. also at the returne out of 〈◊〉〈◊〉 p••ivi••ie, and at the foundation of the second Temple, they set th•• Priests in their apparell with trumpets, &c. and prai∣sed the Lord, whose mercy endureth for ever to∣wards Israel, Ezr. 3. 10, 11. and likewise at the de∣dication of the wall of Ierusalem, Nehem. 12. 27. 35. solemne feasts] the ordinary feasts appointed of God, whereof see Levit. 23. beginnings] called in Greeke New Moones, which were in Israel at the beginning of every moneth, and were among the Solemnities, Num. 28. 11. &c. at which times trumpets and cornets were blowne, as appeareth also by Psalm. 81. 4. with the Trumpets] After∣ward God by David and the Prophets ordained other instruments whereon the Levites played, cal∣led the instruments of musicke of the LORD, 2 Chrō. 7. 6. and they were, Psalteries, Harps, Cymbals, 1 Chron. 16. 5, 6. Flutes (or Pipes) and Timbrels, Psal. 149. 3. David also and the Prophets made Psalmes and Songs, which some of the Levites sung, whiles other played on the instruments, 1 Chron. 25. and 16. 7, 8. &c. And the Hebrewes recording the manner of service in the Temple, say, There might not be fewer than twelve Levites, standing upon the stage every day, to sing th•• song over the sacrifice alwaies. And they sung the song with meuth, without instrument. There might not be fewer Psalteries than two, nor moe than six: not fewer Pipes than two, nor moe than twelve: not fewer Trumpets

than two, nor moe than an hundred and twenty: not fewer Harpes than nine, but as many moe alwaies as they would: and but one Cymbal onely. Maimony tom. 3. in Cle hammikdash, chap. 3. sect. 3, 4. over your Burnt-offrings] a practise of this is shewed in Ezekialis time; for he set the Levites in the house of the Lord, with Cymbals, with Psalteries and with Harps, according to the commandement of David, and of Gad the Kings Seer, and of Nathan the Pro∣phet, (for the commandement was by the hand of the Lord, by the hand of his Prophets;) and the Levites stood with the instruments of David, and the Priests with the Trumpets. And Ezekiah commanded to offer the Burnt-offering upon the Altar, and when the Burnt-offring began, the Song of the Lord began, with the Trumpets and with the instruments ordained by David King of Israel. And all the Congregation worshipped, and the singers sang, and the trumpeters sounded: all (this continued) untill the Burnt-offring was finished, 2 Chron. 29. 25.—28. So when Solo∣mon sacrificed at the dedication of the Temple, the Levites that were singers, and others with Cym∣bals, Psalteries and Harps, were arrayed in white linnen, and stood at the East end of the Altar, and with them 120. Priests, sounding with trumpets. And the trumpeters and singers were as one, to make one sound to be heard, in praising and thanking the Lord; and they lift up their voice with the trumpets, and cymbals, and instruments of musicke, and praised the Lord; For he is good, for his mercy (endureth) for ever, 2 Chron. 5. 12, 13. of your Peace-offrings] The Hebrewes say, they used to sing the Song, over all the Burnt-offrings of the Congregation, which were due (to be offred;) and over the Peace-offrings of the solemne assembly, at the time when the wine (the drink-offering) was powred out. But the vo∣luntary Burnt-offrings which the Congregation of∣fred, &c. they sang not the song over them. Mai∣mony in Cle hammikdash, ch. 3. sect. 3. So they un∣derstood this Law, not for private mens sacrifices, but for the publike Churches: they did not blow, save onely at the Congregations offring which was ap∣pointed them, saith; Chazkuni on Numb. 10. This use of the trumpets signified the spirituall graces and joy that Gods people should shew forth in his service, directed thereto by his Ministers, Psal. 98. 6. and 150. 3. and 81. 3, 4. Ezr. 3. 10. 2 Chron. 5. 12, 13. Coloss. 3. 16. Ephes. 5. 18, 19. Blessed are the people that know the shouting-sound (or alarme of the trumpet,) Psal. 89. 16.

Vers. 11. second yeere] after Israel was come [unspec 11] out of Egypt, Num. 9. 1. second moneth] which we now call Aprill, the Hebrewes called it Ijar. twentieth day] the second Passeover being en∣ded, Num. 9. 11. when by Mount Sinai (where the Law was given them,) they had abidden twelve moneths, lacking ten daies, as appeareth by comparing Exod. 19. 1, 2. the cloud was taken up] by the Lord, which was a signe that now the people should remove, Numb. 9. 17. But they had withall, word from the Lord, who spake unto them, saying; Yee have dwelt long enough in this mountaine; turne you, and take your journey, and goe to the mount of the Amorites, &c. Behold I have gi∣ven the land before you; goe in, and posse〈…〉〈…〉 which Iehovah sware unto your fathers, Deu••. 1. 6, 7, 8. So both by word and signe, God called them from Sinai, the place of bondage, by reason of the Law there given, Gal. 4. 24, 25. unto the land〈…〉〈…〉 promise, which figured the state of grace and free∣dome by Iesus Christ: see the notes on Gen. 〈◊〉〈◊〉. 5.

Verse 12. by their journeyes] from Sinai to Ta∣berah [unspec 12] and Kibroth-hattaavah, Num. 11. 3. 34. and 33. 16. from Kibroth-hattaavah to H〈…〉〈…〉, 〈◊〉〈◊〉 from Hazeroth, into the wildernesse of 〈◊〉〈◊〉, Num. 11. 35. and 12. 16. Pharan] or 〈◊〉〈◊〉, the name of a wildernesse and mountaine in it, men∣tioned againe in Deut. 1. 1. and 33. 2. In this wil∣dernesse Ismael dwelt, Gen. 21. 22.

Verse 13. at the mouth] that is, the word, as the Chaldee saith, or, by the voice, as the Greeke tran∣slateth: see Num. 9. 18. 23. the hand] that 〈◊〉〈◊〉, the ministerie of Moses, who ordered the blowing of the trumpets, and sanctified the journey by prayer, v. 35. Thus they had foure things (at this first removall) to confirme their faith in their 〈◊〉〈◊〉∣vell through that terrible wildernesse; the Word••: God commanding them; and the lifting up of his cloud, for a signe visible; the word of Mosses in pra••∣er, and the sound of the trumpets for a signe 〈◊〉〈◊〉∣ble. And thus they were furnished with all go••d meanes to conduct them into their promised inhe∣ritance: wherefore amongst other mercies or God to Israel, the memoriall of this was after celebrate••, that he led his people in the wildernesse, for his 〈◊〉〈◊〉 endureth for ever, Psal. 136. 16. Deut. 8. 15. 〈◊〉〈◊〉. 63. 14. Ier. 2. 6.

Verse 14. according to] or, with their armies; [unspec 14] that is, with the armie of Issachar, and armie or Za∣bulon, both which were under the standard 〈◊◊〉〈◊◊〉∣dah, Num. 2. 2, 3.—9. So the Lion of Iudah as stan∣dard-bearer, and figure of Christ, goeth before them all, to fight in the forefront of the 〈◊〉〈◊〉. against the Canaanites: see Gen. 49. 8. Iudg. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.

Verse 17. was taken downe] after that the Priest had with veiles and clothes, covered the Ark〈…〉〈…〉 other holy things in the Tabernacle, as is prescri∣bed in Numb. 4. 5. &c. The taking downe of the Tabernacle, and removall thereof, and setting it up in another place; signified (among other th〈…〉〈…〉 the instabilitie of that legall figurative worship, which Christ at his comming was to abolish, 〈◊〉〈◊〉. 12. 27, 28. Also the unsetled estate of the Church, and all the members thereof, in the wildernesse••: this world, 2 Cor. 5. 1.—4. 2 Pet. 1. 14. Likewise the removall of the Church from one place and nation to another, from the Iewes to the Gentiles. Mat. ••1. 43. In regard of this unstayednesse, Mo∣ses said unto them, Yee are not yet come to the 〈◊〉〈◊〉 Deut. 12. 9. But in Davids time he said, The 〈◊〉〈◊〉 hath given rest unto his people: and, the L〈…〉〈…〉 shall no more carry the Tabernacle, nor any of it, for the service thereof, 1 Chron. 23. 25, 26. 〈◊〉〈◊〉 further in the notes on Num. 4, 20. 〈…〉〈…〉 Tab.] having six wagons on which they 〈…〉〈…〉 boards and coverings; as is shewed in 〈…〉〈…〉 5. 7, 8, 9.

Verse 18. of Reuben] who was stand••••∣be••••er

to the second quarter, Numb. 2. 10.—16.

Vers. 20. Deguel▪ called sometimes Reguel. Numb. 2. 14. so here the Greeke nameth him [unspec 20] Ragovel.

Vers. 21. the Sanctuarie that is, (as the Greeke translateth) the holy things, as the Arke, Candle∣sticke, [unspec 21] Table, Altar, &c. which they were to beare on their shoulders, Numb. 4. 5.—15. and 7. 9. and they] that is, the Gershonites and Merarites forespoken of, in vers. 17. who therefore went before, that the house or tabernacle might be set up ready, to receive these holy things; for which the Tabernacle was made, and not they for the Ta∣bernacle.

Vers. 22. Ephraim] the standard-bearer to the third quarter: see Numb. 2. 18.—24. [unspec 22]

Vers. 25. the rere-ward] or, the gatherer, (in Greeke, the last of all the camps,) that gathered up [unspec 25] and tooke care of the weake ones and hindmost, (such as Amalek had before smitten, Exod. 17. Deut. 25. 17, 18.) as also of the Leprous and un∣cleane, such as had beene put out of the host, Num, 5. 2. (as in Num. 12. 15. the people journeyed not, till Mary (who had beeene a Leper) was gathered,) This shewed Gods love and care of the most weake among his people, in taking such order for their safetie. And unto this order of march, the Prophet hath reference in Esai. 52. 12. Iehovah will goe be∣fore you, and the God of Israel will be your rere-ward (or gatherer.) And David processing his faith in God, saith, Though my father and my mo∣ther should forsake me; yet Iehovah would gather mee, Psal. 27. 10. In like manner at the siege of Iericho, armed men went before the Priests that blew with the trumpets; and the rere-ward came after the Arke, Ios. 6. 9. 13.

Vers. 28. These were the journeyings] in Greek, These were the hosts (or armies.) By Th••se, is [unspec 28] meant the order of their marching in their jour∣neyes, which God, by this repetition, would have men to observe; & we may summarily view thus, When God tooke up the cloud, Moses prayed, and the Priests with the trumpets blew an alarme, then Iudah (the first standard) rose up, with Issa∣char and Zabulen; in which campe were 186. thousand and 400. men of warre (Num. 2. 9.) and they marched foremost. Then followed the Le∣vites of Gershon, and Merari, with six wagons bearing the boards and coverings of the Taber∣nacle.

The trumpets sounded an alarme the second time, then Reuben, Simeon and Gad, (with their armie of 151. thousand, 450. fighting men,) rose up, and followed the tabernacle.

After them went the Levites, sons of Kohath, in the middest of the twelve tribes, bearing on their shoulders, the Arke, Candlesticke, Table, Altar, and other holy things.

At the sound of the trumpets third alarme, rose up the standard of Ephraim, under which were of Ephraim, Manasses and Benjamin, 100. thousand and 8000. & an hundred men of war; and these fol∣lowed the Sanctuary going before them: unto which the Psalmist hath reference, when he praieth, Before Ephraim up thy strength, and come for salvation 〈…〉〈…〉 Psalm. 80. 3.

At the fourth alarme, the standard of ••an a∣rose, in whose campe were one hundred fifty seven thousand, and six hundred fighting m••n, of Dan, Aser and Naphtali; who not guarding the taber∣nacle, had charge of gathering all, and looking to the feeble, &c. that nothing should be lost, or 〈◊〉〈◊〉 behind. Thus the Sanctuary ••ad the middest, most safe and honourable place: the greatest campe went foremost, the next in greatnesse went hin•• most, for to resist all enemies, before and after. But the Lord 〈…〉〈…〉selfe was he that went before, and gathered behind, (〈◊〉〈◊〉 52. 12.) who when he rose up, his enemies were scattered, and they that hated him, fled before him, 〈◊〉〈◊〉. 〈◊〉〈◊〉. ••5. when he marched before his people in the wilder∣nesse, the earth quaked 〈◊〉〈◊〉 the 〈…〉〈…〉ens dropped, and he confirmed his inheritance when it was w••a∣ried, Psal. 68, 2. 8, 9, 10.

Verse 29. 〈…〉〈…〉bah] or, 〈◊〉〈◊〉, called in [unspec 29] Greeke, Iohah, sonne o•• Rag••v••l the M〈…〉〈…〉 Hee was also called 〈◊〉〈◊〉, Ex••d. 〈◊〉〈◊〉. 1. and 〈◊〉〈◊〉. Iarcht here expoundeth it H〈…〉〈…〉▪ but Ab••n 〈◊〉〈◊〉 〈◊〉〈◊〉 of another minds, that it was the brother of Zippora Moses wife, and so not father in law, but brother in law to Moses. This speach of Moses to his father in law, some thinke 〈◊〉〈◊〉 before, when he came to him with Zippo••ah, 〈◊〉〈◊〉. 18. 1, 2. &c. and so it may be translated, And Moses had said unto Hobab.

Verse 30. I will not goe] This deniall is [unspec 30] thought to be but for the present; and that Ho∣bab went to his owne country first, and after retur∣ned againe to Moses in the wildernesse; because there is mention of the posteritie of Hobab dwel∣ling among the Israeli••es in Canaan, Iudg. 1. 16. and 4. 11. 1 Sam. 15. 6. Or, if he returned not into the wildernesse, yet at the least, his posteritie came unto Israel in Canaan, as the Scriptures 〈◊〉〈◊〉∣mentioned shew.

Verse 31. for eyes] in stead of eyes, to guide us [unspec 31] by thy counsell and providence. The Greeke tran∣slateth it, Thou shalt be an Elder amongst us. Or, by eyes, may be meant deare, loved, and tendered, as men doe their owne eyes.

Verse 33. mount of 〈…〉〈…〉vah] the Chaldee ex∣plaineth [unspec] it, the mountaine whereon the glorie of the Lord had been revealed: that was Mount Sinai, where the Law had beene given. three dayes journey] or, three dayes way; which was both by Gods direction, & by his speciall power enabling the people to travell so long. The like journey was mentioned from Egypt, Exod. 3. 18. and after from the red Sea, ••x. 15. 22. and now from mount Sinai where the Arke of the covenant journeyed before them: which was a figure of Christ, and of his conducting and strengthening of the people; and his resurrection from the dead was the third day, 1 Cor. 15. 4. which was for our justification, and so for rest and peace unto our soules, Rom. 4, 25, and 5. 1, 2, 3. who said of himselfe, Behold I cast out De∣vilt, and I doecures today and tomorrow, and the

third day I shall be perfected, &c. Luke 13. 32, 33. Of the mysterie of this number three, and of the third day, see the annotations on Ge. 22. 4. jour∣neyed before them] The Arke was carried by the Levites in the middest of them, as appeareth by verse 14. 21. but the eyes of all the people were vnto the cloud conducting them, and to the Arke amongst them; the journeying and resting where∣of was sanctified by Moses prayer, before that the people might either set forward, or pitch their tents: and therefore it is said to journey before them. to search out] or, to espie; which the Chaldee expoundeth to prepare; the Greeke, to consider: it meaneth a diligent search and looking about for to know and finde out the estate of a place, as Num. 13. 2. 17, 18, 19, 20. So God is said to have searched out (or espied) the land of Canaan which he gave unto Israel, Ezek. 20. 6. And that which is here spoken of the Arke, Moses speaketh of God himselfe, in Deut. 1. 33. that he went before them to search out a place for them to pitch their Tents in. So Gods love and providence towards his Church in Christ, is hereby signified. Where∣fore that which Moses said to Hobab, Thou mayest be for eyes unto us verse 31. was not meant that hee should appoint them a place to pitch and rest in; but that he being acquainted with the places in that Wildernesse, might signifie the conditions, com∣modities or discommodities of the places w^ch God should designe them for to pitch their camps in. a rest] that is, as in Esai. 66. 1. a place of rest: so the Chaldee expoundeth it, a place of encamping, or re∣sting. Thus rest, is often used for a resting place, Psal. 132. 8. Gen. 8. 9. 1 Chr. 28. 2. Mic. 2. 10. Zac. 9. 1. This outward rest which God prepared for his people, figured the spirituall rest which we find for our soules, by following Christ in faith, Matth. 11. 29. Hebr. 4. 3. 10, 11.

Verse 34. the cloud of Iehovah] which had con∣ducted [unspec 34] them from Egypt to mount Sinai, Exod. 13. 21. 22. the same guided them still. The Chaldee calleth it the cloud of the glory of the Lord. was over them] or, upon them; the Chaldee understan∣deth, went (or journeyed) over them: the Greeke saith, did over-shadow them: and David teacheth that it was spred for a covering, Psal. 105. 39. name∣ly to shadow them from the heat of the Sunne: and in Num. 14. 14. Moses saith it stood over them. It signified unto them the glorious grace, guidance, and protection of God: and figured the like unto the Church after in Christ; who by his Word and Spirit, guideth and protecteth all his people, Esai. 4. 5, 6. For as God now led his people like a flocke in the Wildernesse, Psal. 78. 52. So Christ the good Shep∣heard calleth his owne sheepe by name, and leadeth them out, goeth before them, and the sheepe follow him, for they know his voyce; and goe in and out and finde pasture, Ioh. 10. 3, 4. 9. 11. See also the notes in Ex. 13. 21. by day] that is, in the day time, and dai∣ly, continually: for by day it was a cloud, and by night a fire: and this continued till they came to the promised land, Exod. 14. 20. 24. and 13. 22. Nehem. 9. 12. 19. Psal. 78. 14. Num. 14. 14.

Verse 35. Rise up] or, Stand up: it is opposed [unspec 35] to sitting still, and is meant here for the helpe and comfort of his people whom he conducted and for the destruction of his enemies, as the words follow∣ing manifest: and thus David often useth it, as in Psal. 3. 8. and 7. 7. and 10. 12. and 17. 13. and 4••. 27. But specially in the 68 Psalme, (which is a prophesie of Christ, his resurrection, and ascension into heaven,) and which he beginneth with these words of Moses, Let God rise up, let his enemies be scattered, &c. which sheweth that the fulfilling of all these mysteries, is by Christ and his rising from the dead, for the justification and salvation of his Church. Onkelos translateth it in Chaldee, Bee thou reveiled, O Lord: and Ionathan paraphraseth, Be thou reveiled now, O Word of the Lord, in the strength of thine anger. thine enemies] Iona∣than in Chaldee saith, the enemies of thy people: and after, those that hate them: for the enemies and persecutors of the Church, are the enemies of God himselfe, Act. 9. 4. Matth. 25. 45. Zach. 2. 8. This David sheweth, when saying vnto God, thine ene∣mies and thine haters; he annexeth, Against thy people they have craftily taken secret counsell, &c. Psal. 83. 3, 4. scattered] as broken asunder: so the word signifieth, Psal. 2. 9. The effect of Christs death and resurrection, is the breaking and scattering of the conjoyned forces of his enemies, Psal. 68. 2, 3. 13. 15. and the contrary gathering to∣gether in one, of the children of God that were scatte∣red abroad, Ioh. 11. 51, 52, Esai. 11. 10, 12. Re∣turne Iehovah (unto) the ten thousands] that is, as the Chaldee paraphraseth, Returne LORD, dwell with thy glory, among the ten thousands thou∣sands of Israel. Or, without supplying the word unto, as the Greeke translateth it, Returne, Lord, th•• thousands the ten thousands in Israel: that is, cause them to returne unto their rest from their travels. For the word Returne, may meane either Gods acti∣on in himselfe, returning to his people: or his acti∣on in them, returning, reducing & bringing them againe; as in Deut. 30. 3. Psal. 14. 7. and 126. 1. In both senses rest and quietnesse is implied, which Moses intreateth God to give unto his peo∣ple, and himselfe to remaine with them. So R. Menachem here expoundeth it to meane quiet∣neesse; according to Esai. 30. 15. In returning and rest shall ye be saved. But the first interpretation seemeth most fitting, that as when the cloud, Arke, and hoast remoued, he prayed God to Rise up and goe with them against their enemies: so when the Arke and people rested, he prayeth God to returne and remaine among them: for in his presence their chiefe joy and safety consisted, as hee elsewhere sheweth, Ex. 33. 14, 15, 16. And that there is often a want of such words necessary to be supplied, the Scripture elsewhere sheweth, as in 2 Sam. 4. 1. 〈◊〉〈◊〉 men were Sauls sonne, that is, were unto Sauls s〈…〉〈…〉: or, hee had two men: and such wants are many times supplied by other prophets: as the pillars that were the house, 2 King. 25. 13. that is, which wer•• in the house, Ierem. 52. 17. The Arke continu•• the house, 2 Sam. 6. 11. that is, continued in the house, 1 Chron. 13. 14. and sundry the like. See; Deut. 32. 43.

CHAP. XI.

1 The people complaining, God punisheth them with fire, which at Moses prayer is quenched. 4 They lust for flesh, and loath Manna. 10 Moses grieved at their murmuring, complaineth to God of his charge. 16 God divideth his burden unto se∣ventie Elders which should beare it with him, 18 and promiseth to give the people flesh. 24 The seventie Elders have the spirit of prophesie. 31 God by a winde bringeth Quailes into the Campe, which the people gathering and eating, doe die of a plague at Ki∣br••th-hattaavah. 35 The Campe removeth to Ha∣zeroth.

ANd the people was when they were complainers, evill in the eares of Ie∣hovah: [unspec 1] and Iehovah heard, and his anger was kindled; and a fire of Iehovah burnt among them and consumed them in the utmost part of the campe. And the [unspec 2] people cryed out unto Moses, and Moses prayed unto Iehovah, and the fire sunke downe. And he called the name of that place Taberah, because the fire of Iehovah [unspec 3] burnt among them. And the mixt mul∣titude that was among them lusted with lust, [unspec 4] and the sonnes of Israel also returned and wept; and said, Who shall give us flesh to eat? We remember the fish which we did eat in Egypt for nought: the cucumbers and [unspec 5] the melons, and the leekes, and the onions, and the garlicke. But now our soule is [unspec 6] dryed away, there is nothing at all, onely out eyes are unto the Manna. And the [unspec 7] Manna was as Coriander seed, & the colour of it as the colour of Bdelium. The peo∣ple [unspec 8] went about and gathered it, and ground it in milles; or beat it in a morter; and ba∣ked it in pannes, and made cakes of it; and the taste of it was, as the taste of the best moi∣sture of oyle. And when the dew fell downe upon the campe in the night, the [unspec 9] Manna fell downe upon it. And Moses heard the people weeping throughout their [unspec 10] families; every man in the doore of his tent; and the anger of Iehovah was kindled great∣ly, and in the eyes of Moses it was evill. And Moses said unto Iehovah; Wherefore [unspec 11] hast thou done evill to thy servant? and wherefore have I not found grace in thine eyes, that thou layest the burden of all these people upon me? Have I conceived all [unspec 12] this people? have I begotten them, that thou shouldest say unto me, Beare them in thy bo∣some, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? Whence should I have [unspec 13] flesh to give unto all this people? for they weepe vnto me, saying; Give us flesh that wee may eate. I am not able my selfe [unspec 14] alone to beare all this people, for it is too heavie for me. And if thou doe thus [unspec 15] unto me, kill me I pray thee, kill me, if I have found grace in thine eyes, and let mee not see mine evill.

And Iehovah said unto Moses; Gather un∣to [unspec 16] me seventie men of the Elders of Israel, whom thou knowest, that they are the Elders of the people and the officers of them, and take them unto the Tent of the Congregati∣on, that they may stand there with thee. And I will come downe and will speake with [unspec 17] thee there, and I will take of the spirit which is upon thee, and will put it upon them, and they shall beare with thee the burden of the people, and thou shalt not beare it thy selfe alone. And say thou unto the people, [unspec 18] sanctifie your selves against to morrow, and ye shall eat flesh; for you have wept in the eares of Iehovah, saying; Who shall give us flesh to eat? for it was well with us in Egypt; therefore Iehovah will give you flesh, and ye shall eat. Ye shall not eat one day, nor [unspec 19] two dayes, nor five dayes, nor ten dayes, nor twentie dayes. Vntill a moneth of dayes, [unspec 20] untill it come out at your nostrils, and it bee unto you loathsome, because that you have despised Iehovah who is among you, and have wept before him, saying; Wherefore now came we forth out of Egypt? And [unspec 21] Moses said, The people amongst whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, and they shall eat it a moneth of dayes. Shall the flocks [unspec 22] and the herds be slaine for them to suffice them? or shall all the fishes of the Sea be gathered together for them to suffice them?

And Iehovah said unto Moses, Is Ieho∣vahs [unspec 23] hand waxed short? thou shalt see now, whether my word shall come to passe unto thee, or not. And Moses went out, and [unspec 24] spake unto the people the words of Iehovah; and he gathered the seventie men of the El∣ders of the people, and made them stand round about the Tent. And Iehovah [unspec 25] came downe in a cloud, and spake unto him, and tooke of the Spirit that was upon him; and gave it unto the seventie men the Elders;

and it was when the Spirit rested upon them, they prophesied, & did not adde. And there [unspec 26] remained two of the men in the campe; the name of the one was Eldad; and the name of the second, Medad; and the Spirit rested upon them; and they were of them that were written, but went not out unto the Tent, and they prophesied in the campe.

And there ran a young man; and told Mo∣ses, [unspec 27] and said; Eldad and Medad doe prophe∣sie in the campe. And Ioshua the sonne of [unspec 28] Nun, the minister of Moses, one of his choise young men, answered and said; My lord Mo∣ses, forbid thou them. And Moses said un∣to [unspec 29] him; Enviest thou for me? but O who shall give that all the people of Iehovah were prophets; that Iehovah would give his spi∣rit upon them. And Moses gathered him-selfe [unspec 30] into the campe; he, and the Elders of Israel. And there went forth a winde from [unspec 31] Iehovah, and brought Quailes from the sea, and let them fall by the campe, as it were a dayes journey on this side, and as it were a dayes journey on that side, round about the campe: and as it were two cubits above the face of the earth. And the people stood up [unspec 32] all that day, and all the night, and all the next day; and they gathered the Quailes; he ••hat gathered least, gathered ten homers: and spreading they spred them for themselves, round about the campe. The flesh was yet betweene their teeth; it was not yet cut off, [unspec 33] when the anger of Iehovah was kindled a∣gainst the people, and Iehovah smote the people with a very great plague. And hee called the name of that place Kibroth hatta∣avah, [unspec 34] because there they buried the people that lusted. From Kibroth hattaavah, the people journeyed unto Hazeroth: and they [unspec 35] were in Hazeroth.

Annotations.

ANd the people] Hitherto in this booke, Gods grace to his people hath beene manifested in [unspec 1] the ordering; directing, and governing of them in the Wildernesse, towards their promised inheri∣tance: now followeth their unthankfulnesse, and unworthy carriage among so great blessings, by their many murmurings and rebellions; whereby both the disobedient nature of man, and the im∣possibilitie of the Law to bring men unto God, is declared. when they were complainers] or, as complainers; that is, even complainers, very murmu∣rers; grudging, and shewing themselves discon∣tented with their esta••e; and (as is likely) for their so long travell in that Wildernesse, three dayes journey before they came to a resting place, 〈…〉〈…〉▪ 10. 33. and thus Sol. larchi here expou〈…〉〈…〉▪ So whereas they should have rejoyced in the 〈◊〉〈◊〉 now among them, they shewed themselves 〈◊〉〈◊〉 mourners, sorrowfull, and (as the Greeke 〈…〉〈…〉∣teth) murmuring. Of such murmurers and com∣plainers, the Apostle also speaketh, Iude verse 〈◊〉〈◊〉. evill] this seemeth to have reference to the first, the people was evill, that is, wicked, and so 〈◊〉〈◊〉∣pleasing the Lord: the Greeke referreth it to the latter, the people murmured evill things 〈…〉〈…〉 Lord. a fire of Iehovah] that is, as the Greeke expoundeth it, from the Lord, and the Chaldee, from before the Lord: though it may also meanes great and vehement fire. Their rebellions before the Law was given at Mount Sinai, God punished not, Exod. 14. 11—15. and 15. 24, 26. and 16. 〈◊〉〈◊〉. 〈◊〉〈◊〉▪ 4 9, 20, 27, 28. and 17. 2—5, save onely when they made the molten Calfe at the mount, Exod. 32 27▪ 28. 35. But their sinnes committed after, hee pu∣nisheth severely, as here and after is to be 〈◊〉〈◊〉: for, the Law worketh wrath, Rom. 4 15. And 〈◊〉〈◊〉 these things happened unto them for ensamples tous, 1 Cor. 10. 5—11. consumca] or, devoure••▪ Hebr. did eat. The Greeke translateth, devoured a part 〈◊〉〈◊〉 the campe. In that the fire consumed in the 〈◊〉〈◊〉 part, it is probable that there the sinne began among them that were faint and weary with travell; as Deut. 25. 18.

Verse 2. sunke downe] that is, went out, or, was [unspec] quenched; in Greeke, ceased. Their seeking to the Lord in their afflictions, and his mercies towards them, are mentioned in Psal. 78. 34.—38.

Vers. 3. he called] that is, Moses called: or, [unspec] as the Geeeke translateth, the name of that 〈◊〉〈◊〉 was called: see the notes on Gen. 16. 14▪ 〈◊〉〈◊〉▪ rah] that is, Burning: which name was given 〈◊〉〈◊〉 imprint a memoriall of their sinne and 〈…〉〈…〉 judgements in their hearts, as Moses after 〈◊〉〈◊〉∣tioneth them, in Deut. 9. 7. 22. 24.

Vers. 4. the mixt-multitude] or, the ga〈…〉〈…〉 [unspec 4] multitude; so called in Hebrew of gatherin••••▪ 〈◊〉〈◊〉 Greeke and Chaldee, of mixture: and in the Ch〈…〉〈…〉∣dee said to be Ionathans, they are called, the 〈…〉〈…〉∣gers that were gathered among them. These were that mixed-people that came up with Israel out of Egypt, mentioned in Exod. 12. 38. 〈◊〉〈◊〉 with lust] that is, lusted greatly and greedily. 〈…〉〈…〉∣ned and wept] that is, againe wept, the Greeke 〈◊〉〈◊〉▪ they sate and wept. The Israelites that a 〈◊〉〈◊〉 be∣fore complained, were punished, and repented▪ now againe, by the example of the strangers among them, returne to their sinfull course. Ch〈…〉〈…〉 here saith, After that (the sons of Israel) had murmured already themselves alone, (verse 1.) they turned and murmured with the mixed-multitude, and 〈◊◊〉〈◊◊〉 desire of flesh. So this was another m••••inie, d••ffering from that forespoken of; though in time and 〈◊〉〈◊〉 n••••re together▪ who shall give] a wish, meaning. O that some wo••••d give us flesh: and a tentation, 〈◊〉〈◊〉 not beleeving that God could doe it. This their lusting is rehearsed, in Psal. 106. 14. and 78. 18, 19. 20. they tempted God in their heart, asking 〈…〉〈…〉 their soule (or lust:) and they spake against 〈◊〉〈◊〉▪

they said; Can God furnish a Table in the Wilder∣nesse? Behold h〈…〉〈…〉 smote the Rocke, and the waters g••shed out, and streames overflowed: can hee give ••read also? or can be prepare flesh for his people?

Verse 5. we remember] they stirred and infla∣med their lust, with remembrance of their former [unspec 5] Egyptian diet. for nought] this may be refer∣red to the fish which they had for nought, without price, getting them out of the rivers freely; or, for nought, that is, for very little, very cheape; as no∣thing is used for very little, Act. 27. 33. Ioh. 18. 20. none, for very few, Ier. 8. 6. 1. Cor. 2. 8. It may also have reference to the former, wee remember for nought, that is, in vaine: so the Hebrew, Chinnam; and Greeke, Dorean, sometime signifieth a thing done or spoken in vaine and without effect; as Pro. 1. 17. Ezek. 6. 10. Gal. 2. 21. garlick] these grosse meats used to be eaten by the poorer sort in Egypt, and by the Israelites when they were slaves there, they now remember, (forgetting their slavery;) and preferre before the Manna which God gave them from heaven, which was both pleasant and whole∣some. Of the things here spoken of, and other the like, the Hebrewes themselves say: Some meats are exceeding evill, and it is n••t meet that a man should ever eat of them, as great fishes that are salted and old, &c. and some meats are evill, but not so bad; ther∣fore it is not meet for a man to eat of them, save a lit∣tle and very seldome; and hee may not use to make them his meat, or to eat them with his meat continu∣ally, as great fishes, cheese, &c. and leekes, and onions, and garlicke, &c. these meats are naught, which a man should eat of but a very little, and in winter dayes; but in sommer not at all. Maim. in Misn. tom. 1. in Degnoth chap. 4. sect. 9.

Verse 6. our soule is dryed] The soule is often put for the body, or whole man, and for the appe∣tite [unspec 6] or desire of meat, drinke, and other things: so here they complaine that they had no nourishment by the wheat of heaven (as Manna is called, Psal. 78. 24.) neither was their appetite satisfied: and here∣upon it is said, they asked meat for their soule, Psal. 78. 18. to satisfie their fleshly lust. our eyes are] or, our eyes behold onely the Manna; that is, we see no other food; neither can we expect for any other, but depend upon Manna onely. For the eyes unto any, signifie hope and expectation, as Psal. 25. 15. and 141. 8. Manna was unto them both a corporall food, and a spirituall, figuring Christ himselfe, with his word and grace, Ioh. 6. 31, 32, 33. 1 Cor. 10. 3. So the loathing of Manna, and long∣ing for the meats of Egypt, figured the rejecting of Christ and his graces, for to have nourishment and life by the workes and righteousnesse of men, Gal. 3. 3, 10. and 4. 9. Such mens eyes cannot see the Manna which is hid. Rev. 2. 17.

Verse 7. Manna] in Hebrew, Man: the reason [unspec 7] of this name, see in the notes on Exod. 16. 14. Chaz∣kuni on that place saith, Man, in the Egyptian tongue, is as Mah, (that is, What) in the Hebrew tongue: and they asked one of another, Man, that is, what is this? Coriander] of it, see Exod. 16. 31. These are the words of Moses, convincing the peoples ingratitude, by the description of Manna, which they disdained. the colour] Hebr. the eye, that is, the colour, or appearance, as the Greeke and Chaldee explaine it: so eye is used for colour, &c. in Lev. 13. 55. Ezek. 1. 16. and 8. 2. and 10. 9. Bdelium] in Hebrew Bdolach, in Greeke, (and by Sol. Iarchies exposition) Crystall: which is white and transparent: so Manna is said to be white, Exod. 16. 31. Of Bdelium, see Gen. 2. 12.

Verse 8. went about] or, went to and fro, to search, [unspec 8] finde, espie, as in Ier. 5. 1. Amos 8. 12. Dan. 12. 4. therefore this word is applied sometime to the eie, as in 2 Chron. 16 9. It figured the labour and dili∣gence that men should use to get the meat which en∣dureth unto everlasting life, Iohn 6. 27. ground it] the grinding and beating of it, &c. figured also the afflictions of Christ, whereby he was prepared to be for us the bread of life, Iohn 6. 48—51. Heb. 2. 9, 10. 1 ••et. 3. 18. But though the Manna was thus hard as wheat to be ground, yet it used to melt as it lay on the earth, with the heat of the Sunne, that they gathered it onely in the morning, Exod. 16. 21. baked] or, boyled, coqued; the word is some∣time used for baking, as in 2 Sam. 13. 8. though usu∣ally it signifieth to 〈◊〉〈◊〉. the best moisture oyle] fresh oyle, w^ch hath no ranke favour. The Hebrew Leshad, is the best o••ly moisture in mans body, Psal. 32. 4. so here it is the best sweet moisture of oyle, which is the uppermost part. It had also the taste of wafers with honey, Ex. 16. 31. And here the Greeke translateth it wafers of oyle, and the Chaldee, paste, (or cakes) with oyle. So it was both pleasnt and wholsome food, and the taste of oyle and honey fi∣gured the sweetnesse of grace, which we by faith perceive in Christ the true Manna, Psal. 119. 103. Song. 5. 16. 〈◊〉〈◊〉 Pet. 2. 3.

Verse 9. ••ell downe upon it] and upon the Man∣na [unspec 9] fell dew againe, which when it was drawne up by the Sunne, then the Manna appeared, Exod. 16. 13, 14. so the Manna lay as it were hidden be∣tween two dewes. But after was manifested, and given them of God freely every day: a wheat which they sowed not, nor laboured for, but had for the taking up, a meat which they knew not, neither had their fathers knowne it: whereby they were taught, that man liveth not by bread onely, but by every word that proceedeth out of the mouth of the Lord, Deut. 8. 3.

Verse 10. throughout] or, by their families; so [unspec 10] the sinne was generally spred among the people. in the doore] that is, openly; and sinned not in secret onely, but as it were proclaimed their iniqui∣tie, and stirred up themselves, and one another, to follow their lusts.

Verse 11. done evill to thy servant] that is, affli∣cted [unspec 11] me: for evill when it commeth from God, meaneth trouble and affliction wherewith he cha∣stiseth his servants, and exerciseth their faith and patience; as Ier. 18. 8. Esai. 45. 7. Amos 3. 6. that thou layest] Heb. for to lay, or to put: so it hath reference to the former part of the speech. See the notes on Gen. 6. 19. the burden] the weighty care and charge: so in Deut. 1. 12. The Greeke here translateth it anger; but after in vers. 17▪ violence, or assault. This sheweth the great charge that lieth

upon governours: so Paul mentioneth the caere of all the Churches, which came upon him daily, 2 Cor. 11. 28.

Verse 12. Have I conceived] so also the Greeke [unspec 12] translateth it; but the Chaldee saith, Am I the fa∣ther of all this people? are they my sonnes? begot∣ten them] Hebr. begotten it; or, brought forth it; speaking of the people, as of one man, begotten, as by a father; or brought forth, as by a mother. So the Apostle applieth both similies to himselfe, say∣ing to the Corinthians, Ye have not many fathers; for in Christ Iesus I have begotten you through the Gospell, 1 Cor. 4. 15. and to the Galathians, My children of whom I travell in birth againe, untill Christ be formed in you, Gal. 4. 19. In this com∣plaint of Moses, the weaknesse of the Law is signified, w^ch begetteth no children to God, Rom. 7. 4. 5, &c. and 8. 3. but by the word of Truth, the Gospell, and by beleefe in Christ, we are borne of God, I am. 1. 18. 1 Pet. 1. 23—25. 1 Ioh. 5. 1. in thy bosome] that is, lovingly, tenderly, carefully: which Moses the Lawgiver could not doe as is done by Christ, of whom it is said, He shall feed his flocke like a shepheard, he shall gather his lambes with his arme, and be are them in his bosome, he shall gently lead those that are with young, Esai. 40. 11. a nur∣sing father] This sheweth the love, mildnesse, gen∣tlenesse w^ch should be in governours; and so it is said unto the Church, Kings shall be thy nursing fa∣thers, &c. Esai. 49. 23. And the Apostle saith, Wee were gentle among you, even as a nurse cherisheth her children: we exhorted, and comforted, and charged every one of you, as a father doth his children, 1 Thes. 2. 7. 11. Accordingly the Hebrewes have this rule for all governours of the Church, It is un∣lawfull for a man to governe with statelinesse over the congregation, and with haughtinesse of spirit, but with meeknesse and feare. And every pastour that bringeth more terrour upon the congregation than is for the name of God, he shall be punished, and shall not see himselfe to have a learned wise son: as it is said, (in Iob 37. 24.) Men do therfore feare him; he respecteth not any that are wise of heart. And so it is not lawfull for him to governe them with contemptuous carriage; although they be the (common) people of the land: neither may he tread upon the heads of the holy people, although they be unlearned & base, they are the sons of Abraham, Isaacke and Iacob, and the armies of the Lord that brought them out of the land of Egypt by great might, and by strong hand; but he must be are the toyle of the Congregation, and their burden; as Moses our Master, of whom it is said, AS A NVR∣SING FATHER BE ARETH THE SVC∣KING CHILD, &c. Maimony in Misn. tom. 4. in Sanhedrin, ch. 25. sect. 1, 2. That w^ch Moses speaketh of a Nursing father, the Chaldee that goeth in the name of Ionathan, and Targum Ierusalemy, calleth Pedagoga, which word Paul useth, when he saith, the Law was our P••dagogue (or Schoolemaster) unto Christ, Gal. 3. 24. whose graces were figured by that land whither Moses now was to lead them; as is shewed in the annotations on Gen. 12. 5.

Verse 13. flesh to give] By these complaints [unspec 13] Moses sheweth his insufficiencie to governe this people, and to supply their wants: neither indeed could he bring them into the promised land, but died ere they came thither, Deut. 34. whereby the impossibility of the Law was signified, that it could not bring men unto God, or satisfie, or restraine the lusts that reigne in our members, though the Law it selfe is holy, Rom. 7. 5—12. But what the Law could not doe, in that it was weake through the flesh, God (hath done) sending his owne Sonne, Rom. 8. 3. who giveth us not flesh to satisfie our carnall lusts, but his owne flesh to be the food of our soules, which he hath given for the life of the world, and which who so eateth, hath eternall life, Ioh. 6. 51. 54.

Verse 15. if thou doe thus] to leave the whole [unspec 15] burden upon me still. Here the word thou, spoken to God, is of the foeminine gender, contrary to common rule of speech, At, for Attah: which some thinke doth intimate Moses trouble of mind, as if he could not perfectly utter his word•• and the like is in Deut. 5. 27. where the people ter¦rified with the Majestie of God when he gave his Law, said unto Moses, Speake thou (At) unto 〈◊〉〈◊〉 Sol. Iarchi here saith, The strength of Moses became feeble as a woman, when the holy blessed (God) shew∣ed him the punishments that he would bring upon them (the people) for this he said before him, If thus, kill mee first. kill me] or, killing me: that is, kill me quite, and out of hand; the word is doubled, for more ve∣hemency and speed. see mine evill] that is, my misery and affliction. By seeing evill, is meant the feeling or suffering of miserie; as to see death, is to dye, Luke 2. 26. Psal. 89. 49. and as on the contra∣ry, to see the salvation of God, meaneth the fruition or enjoying thereof, Psal. 50. 23. and 91. 16. Com∣pare with this, Elijahs speech, 1 Kings 19. 4.

Verse 16. Gather unto me] in Chaldee, Gather [unspec] before me; and Thargum Ionathan explaineth it, Gather in my name seventy worthy men. This is an∣swerable to the number of the seventy soules of the house of Israel, which went downe into Egypt, Gen. 46. 27. Exod. 1. 5. Deut. 10. 22. and to the 70 Elders which went up unto the Lord at mount Si∣nai, Exod. 24. 1, 9. From hence the Hebrewes in their commonwealth, continued their chiefes: Se∣nate in Ierusalem of 71 Elders, as here there were 70, and Moses the Prince. So they record in Tal∣mud Bab. in Sanhedrin, ch. 1. and Maimony in San∣hedrin, c. 1. s. 3, 4, 5, explaineth it thus; there was in Israel, first a great court (or judgement hall) in th•• Sanctuary, and that was called the great Syne∣drion, and their number was 71, as it is written, Ga∣ther to me 70 men, &c. and Moses was chiefe over them, as it is said, And let them stand there with thee. Numb. 11. 16. loe here are 71. The greatest in wise∣dome among them all, they set him for head over them, and he was called Nasi (the Prince) in every place, and hee stood in stead of Moses cur Master. And they placed the greatest among the 70, next 〈◊〉〈◊〉 the head, and he sate on his right hand, and was call〈…〉〈…〉 Ab beth din (the father of the judgement hall) A〈…〉〈…〉 the residue of the 70 sate before him, according 〈◊〉〈◊〉 their eares and according to their dignitie: wh••se∣ever was in wisedome greater than his 〈◊〉〈◊〉 nearer unto the Prince on his left hand. And they sate

as in the forme of an halfe circle round, so that the Prince, with the Father of the Court, might see them all. Moreover they set two Iudgement halls, each of 23. Iudges, the one at the doore of the Court (of the Sanctuary,) the other at the doore of the mountaine of the Temple. And in every citie of Is∣rael wherein were 120. (fathers of families) or moe, they set a lesser Synedrion, which sate in the gate of the citie, as it is written, And establish judgement in the gate, (Amos 5. 15.) And their number was 23 Iud∣ges, and the wisest among them was head of them; and the residue sate in a round like halfe a circle, that hee which was head might see them all. If it were a citie which had not 120 men in it, they set therein three Iudges, for there is no judgement hall of lesse than three, that there might be moe or fewer, if there hap∣ned to be among them dissention in judgement. But every citie which had not in it two wise men, the one fit to teach the whole Law, and the other skilfull to heare, and skilfull to demand and make answer; they set no Synedrion therein, although it had in it two thousand Israelites, &c. the officers] in Greeke, the Scribes, and Targum Ionathan addeth, in Egypt: as if these were such as are mentioned in Exod. 5. 14. and of them Sol. Iarchi also understan∣deth it. What these Officers were after in the com∣mon-wealth of Israel, is noted on Deut. 16 18. Here it seemeth to be meant of such Elders and Officers as were well knowne and had approved themselves for wisedome and good carriage, for which they might with comfort be preferred to this high Senate: for they that have ministred well, (as the Apostle saith) purchase to themselves a good degree, 1 Tim. 3. 13. Afterwards in Israel about the choise of these chiefe Magistrates, it is thus recor∣ded; Our wise men have said, that from the great Sy∣nedrion they sent into all the land of Israel, and made diligent inquirie; whomsoever they found to be wise, and afraid to sinne, and meeke, &c. they made him a judge in his citie. And from thence they preferred him to the gate of the mountaine of the house (of the Lord:) and from thence they promoted him to the gate of the Court (of the Sanctuary,) and from thence they advanced him to the great judge∣ment hall. Maim. in Sanhedrin, chap. 2. sect. 8. stand there] or, present themselves there with thee. They were to stand before the Tabernacle, to present themselves unto God, and to receive authoritie from him; and with Moses, who was to be chiefe over them. The Hebrewes from this word with, gather a likenesse unto Moses, saying, They constitute none in the Synedrion but Priests, Le∣vites and Israelites whose genealogie is knowne, &c. as it is said (in Num. 11. 16.) WITH THEE; which are like thee in wisedome, religion, and genealo∣gie. Maim. in Sanhedrin, ch. 2 sect. 1.

Vers. 17. I will come downe] to wit, in signe [unspec 17] or apparition; as the Chaldee translateth, I will re∣veale my selfe; and Targum Ionathan addeth, I will reveale my selfe in the glory of my Majestie; this was in the cloud, vers. 25. I will take] or, will separate; in Chaldee, will increase of the spirit that is on thee; meaning, the gifts of the Spirit, as prophesie, vers. 25. and other meet for their charge: for there are diversities of gifts, but the same Spi∣rit, 1 Cor. 12. 4. So spirits are named for spirituall gifts, 1 Cor. 14. 12. 32. and the Holy Ghost, for the gifts of the Holy Ghost, Ioh. 7. 39. Act. 19. 2. 6. Thus the spirit of Elijah rested on Elish••, 2 King. 2. 15. when he had the same gifts and power of pro∣phesie, miracles, &c. Neither was Moses spirit hereby diminished; for as Sol. Iarchi saith, Moses in that houre was like unto the Lamp that was left (burning) on the Candlesticks, (in the Sanctuary) from which all the other lamps were lighted, yet the light thereof was not lessened any whit. God shewed hereby, that none without gifts of his Spirit, are fit for office and government, Exo. 18. 21. Deut. 1. 13. Act. 6. 3. The Hebrewes have this rule, Any Syne∣drion, King, or Governour, that shall set up a Iudge for Israel, that is not fit, and is not wise in the wisdome of the Law, and meet to be a Iudge; although he be wholly amiable, and have in him other good things, yet he that setteth him up, transgresseth &c. Maim. in Sanhedrin, chap. 3. sect 8.

V. 18. Sanctifie] in Chaldee, prepare your selves: [unspec 18] so to sanctifie warre is to prepare therefore, Ier. 64. & 51. 28. It meaneth an holy prepara〈…〉〈…〉o receive the gifts that they desired. Sol Iarchi expoundeth it, Prepare yourselv••s for vengeance; and so he saith, (in ser. 12. 3.) Sanctifie (that is, prepare) them for the day of slaughter. The 20 verse sheweth that this may be implied. wept in the eares] in ver. 20. wept before the Lord; and so the Chaldee tur∣neth it here. I•• meaneth, that the Lord had seene and heard their complaint: for weeping is often joyned with lifting up the voyce, or crying out; as Ger. 27. 39. Iudg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4.

Verse 20. Vntill a moneth of dayes] to wit, yee [unspec 20] shall eat, as the Greeke expresseth. Meaning a whole moneth; as a yeare of dayes is an whole yeare, 2 Sam. 14 28. So in Gen. 29. 14. loathsome] Hebr. to loathsomnesse or alienation; which the Greek translateth, to choler; the Chaldee, to offence, that is, offensive, have despised] or, contemptu∣ously refased, set at nought; which the Greeke trans∣lateth, disobeyed the Lord; the Chaldee, rejected the Word of the LORD. who is] the Chaldee saith, whose Majestie (or Divine presence) remaineth a∣mong you.

Verse 22. to suffice them] so the Greeke and [unspec 22] Chaldee expound the Hebrew Ma••sa, which usu∣ally signifieth to finde; but here is used for obtaining that which is sufficient: so in Ios. 17. 16. Iudg. 21. 14. Here Mose, sheweth that the thing promised was unpossible in mans judgement, both in respect of the multitude of men, and length of time: and therefore he mentioneth beasts and fishes which al∣so are flesh, 1 Cor 15. 39 but speaketh not of fowles, as thinking least of all that they should be filled with them: yet God sufficed them with such, verse 31. So Philip said unto Christ, Two hundred〈…〉〈…〉∣worth of bread is not sufficient for (this multitude) that every one may have a little, Ioh. 6. 7, 9.

Verse 23. hand waxed short] that is, power aba∣ted; [unspec 23] the Greeke expoundeth it, Shall not the Lords hand be sufficient? the Chaldee thus, Shall the word

of the Lord be hindered? Hand is often used for power, as being the instrument wherewith power is shewed, Deut. 32. 36. Ios. 4. 24. and 8. 20. shortnesse signifieth lessening; and is applied sometime to the Lords Spirit, as in Mic. 2. 7. is the spirit of Iehovah shortned? Sometime to his hand, as here, and in E∣sai. 59. 1. Behold Iehovahs hand is not shortned, that it cannot save: and in Esai. 50. 2. Is my hand short∣ned at all, that it cannot redeeme? or have I no power to deliver? where the latter sentence explaineth the former.

Verse 25. they prophesied] this was a gift and effect of Gods Spirit upon them: and is elsewhere [unspec 25] so explained; as, upon the handmaids in those dayes, I will powre out my spirit, Ioel 2. 29. that is, I will pow∣er out of my spirit, and they shall prophesie, Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King, the Spirit of God came upon him, and hee prophesied, 1 Sam. 10. 6, 10. Prophesying was not onely a foretelling of things to come, but sometime a declaring of the word of God unto the people; see Exod. 7. 1. Gen. 20. 7. And thus Paul saith, He that prophesieth, speaketh unto men to edification, and ex∣hortation, and comfort, 1 Cor. 14. 3. Sometime it was a singing of praises unto God; as they that prophesied with Harps, with Psalteries and with Cymbals; to confesse and to praise the LORD, 1 Chron. 25. 1, 3. did not adde] that is, prophesi∣ed no more but that day, as God spake the ten com∣mandements, and added not, that is, spake no moe, or after such a manner to the people, Deut. 52. 2. Thus the Greeke here translateth, and they added no more: and Sol. Iarchi saith, they did not adde, i. they prophesied not save that day onely; so it is expounded is Siphre. Howbeit the Chaldee translateth it, ceased not; in a contrary signification, which some∣time is in the Hebrew words. But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not, which seemeth to meane a continuance till all those ten words were finished; we may likewise understand him here to meane a continuance for that day; (as Saul in Naioth pro∣phesied all that day and all that night, 1 Sam. 19. 24.) and not a continuance alwayes; for this seemeth to be a temporary gift and miracle for confirmation of their Office; as in 1 Sam. 10. 6, 11.

Verse 26. Medad] in Greeke, Modad. the [unspec 26] spirit] in Chaldee, the spirit of prophesie. that were written] by Moses in a booke; or in papers (as the Hebrews thinke) and so were appointed a∣mong the rest to come to the Tabernacle, verse 16. 24. but went not out] for what cause, the Scrip∣ture sheweth not: but by comparing this their fact with others, it is probable, that as Saul when hee should have beene made King, withdrew and hid himselfe among the stuffe, 1 Sam. 10. 22. so these two, unwilling to take the charge upon them, with∣drew their shoulders, and came not to the Taber∣nacle: yet the Lord by his Spirit found them out: for whither shall men goe from his Spirit? or whi∣ther shall they flee from his presence? Psal. 139. 7. The Hebrewes have here their uncertaine conje∣ctures: Sol. Iarchi saith, They were all written ex∣presly by their names, and should have beene taken by Lots. For the count was made for the twelve tribes out of every tribe six, except two tribes, of which were but five. Moses tooke seventy two papers (or 〈◊〉〈◊〉 and on seventy of them he wrote AN ELDER, and on two, A PART: and he chose six out of eve∣ry tribe, so there were seventy and two. Then he sa•••• unto them, take up your papers out of the basket. Who so tooke up with his hand (a paper on which was written) AN ELDER, he was sanctified (to that office:) but he in whose hand came up A PART; unto him he said, The Lord will not have thee.

Verse 28. of his choise young men] in Greeke, his chosen one; the Chaldee saith, of his young men. The [unspec 28] originall word signifieth also youth: whereupon some translate it, the minister of Moses, frō his youth: but this seemeth not fit; for Moses shepheards life in Midian, from which he came but a little before this, argueth the contrary. forbid thou them This he spake of envious zeale for his master Moses sake, (as the verse following sheweth;) that he would not have the use of the gift of prophesie common; or, because they obeyed not Moses to come out as he commanded. So the disciples for∣bade one that cast our devils in Christs name, be∣cause he followed not with them, Luk 9. 49, 50. Marke 9. 38. Targum Ionathan explaineth it, M. Lord Moses request mercy from before the Lord, and forbid them the spirit of Prophesie.

Verse 29. Enviest thou] or, Hast thou en••isus [unspec 29] zeale, or jealousie for my sake? which is a prohibi∣tion, Have it not: as, Thinke ye that I am come to give peace on earth? Luke 12. 51. that is, Thinke it not, Mat. 10. 34. but O who shall give] or, and O who, &c. this is an earnest wish, as would God, or the like: the word and, setteth forth the earnestnesse of his passion, as Act. 23. 3. Psal. 2. 6. his spirit] that is, the gifts of his spirit; as the Chaldee saith, his spirit of prophesie. So Paul wisheth that all the Church could prophesie, and saith, Follow after loue, and zealously desire spirituall gifts; but rather that ye may prophesie, 1 Cor. 14. 1.

Verse 30. gathered] that is, gat himselfe, or, at [unspec 30] the Greeke saith, departed. the Elders] who were authorised of God to be of the high Councell or Synedrion with Moses, and his assistants: and thus they differed from those inferiour Magistrates, which had beene appointed before by Iechroes advice, Exod. 18. 21, 25. And as then all hard cau∣ses were brought unto Moses, Exod. 18. 26. so after this, such causes were brought to the high court or Synedrion, first ordained here. This is shewed by the Hebrew Canons in Talmud Bab. Sanbedrin, c. 1. and Maimony in Sanbedrin, c. 5. thus: They set up no King, but by the mouth of the Senate of 71. (El∣ders:) neither make they any lesser Synedrion for every tribe and for every citie, but by the Senate of 71. Neither judge they a whole tribe revolted (to idolatry,) nor a false Prophet, nor the high Priest in judgement of life and death, but by the great Synedri∣on. But money-matters are judged by the Court of three Iudges. Likewise they make (or judge) no el∣der rebellious (Deut. 17.) nor any citie drawne 〈◊〉〈◊〉 to idolatrie (Deut. 13.) neither cause they the sus∣pected woman to drinke the bitter waters (Nam. 5.)

but in the great Synedrion. Neither doe they adde un∣to (or in Large) the Citie or the Courtyard, neither goe they forth to permitted warre, &c. [whereof see the notes on Deut. 20. 1.] but by the great Syne∣drion, as it is said, (in Exod. 18. 22.) every great matter they shall bring unto thee.

Verse 31. a wind] God made an East wind to [unspec 31] passe forth in heaven; and brought on a South wind by his strength, Psal. 78. 26. brought Quailes] such fowles as he had fed them with before, in Ex∣od. 16. 13. them now God againe brought swiftly and as with violence; which the Chaldee transla∣teth, made to flie. let them fall] or, spred them abroad; so this word is Englished in 1 Sam. 30. 16. two cubits] Sol. Iarchi saith, they flew so hie as a∣gainst a mans heart, that he was not toyled in getting them, either by reaching hie, or by stooping low.

Verse 32. ten homers] or, ten heaps, as the Chal∣dee translateth: for the Hebrew homer sometime [unspec 32] signifieth an heape, as in Ex. 8. 4. sometime a kind of measure containing ten Ephahs or Bushels, Ez. 45. 11. the w^ch measure is called also a Cor. Eze. 45. 14. & so Targum Ierusalemy interpreteth it here. Thus also the Greek translateth it ten Cors; (for of the He∣brew Cor, the Greeke Coros, in Luk. 16. 7. & Latine Corus are derived.) And Chazkuni here explaineth it, ten homers; there are in an homer thirtie Seahs (or Pecks;) so ten homers containe three hundred Seahs: loe he that gathered least, had every day ten Seahs. Of the Seah or Pecke, see the notes on Gen. 18. 6. This abundance of fowles was miraculous, where∣upon it is said, God rained flesh upon them as dust; and feathered fowles as the sand of the seas, Psal. 78. 27. And with these they filled their greedy lust; (seeding themselves without feare, as Iude verse 12.) though the Lord had threatned to punish them, verse 20.

Verse 33. not yet cut off] to wit, from their mouth; that is, not taken from them, which the [unspec 33] Greeke translateth, before it (that is, the flesh) failed. Thus the phrase is opened in Ioel 1. 5. the new wine is cut off from your mouth; that is, taken away from you. Or, by cutting, may be meant chewing. The Psalmist alleaging this, saith; They were not estran∣ged from their desire; the meat was yet in their mouth, when the anger of God came up against them, &c. Psal. 78. 30, 31. And here Chazkuni observeth, how they were plagued of God, after that he had sufficed all of them with flesh; that men should not say, hee had not plagued them, but because he was not able to suffice them all with flesh. a very great plague] or, ve∣••••ment great smiting: Abr. Ezra writeth that it was the pestilence: God gave-them their request, when they lusted for flesh; but sent leannesse into their soule, Psal. 106. 14, 15. The anger of God came up against them, and slew of the fat of them; and smote downe the choise young men of Israel, Psal. 78. 31.

Verse 34. hee called] meaning, Moses called, [unspec 34] and by the name of the place, left a memoriall of their sinne and punishment, for a warning to them after, Deut. 9. 22. and to us, that we should not lust after evill things as they lusted, 1 Cor. 10. 6. Or, as the Greeke translateth it, the name of the place was called; see verse 3. Kibroth hattaavah] that is, as the Greeke expoundeth it, Graves (or monu∣ments) of lust. Where lust may be used for the men that lusted; as circumcision, in Rom. 2. 26. is for men circumcised; Pride, for the proud man, Ier. 50. 31, 32. Psal. 36. 12. and many the like. See the notes on Gen. 45. 7.

Vers. 35. were in Hazeroth] or, Chatseroth, in [unspec 35] Greeke, Aseiroth; here they were, that is, abode, or continued; (as Daniel was, that is, continued, Dan. 1. 21. and they were, that is, continued there, Ruth 1. 2.) The cause of which abode, was a new trouble which Moses sister and brother raised against him, Num. 12.

CHAP. XII.

1 Marie and Aaron speake against Moses, about his wife, and office. 4 The Lord calleth them all be∣fore him, justifieth Moses, magnifieth his office, re∣buketh the murmurers, and departeth in anger. 10 Marie is made a Loper, Aaron confesseth sinne, Moses prayeth God to heale her. 14 The Lord com∣mandeth her to be shut out of the campe seven dayes. 15 The peoples journey is stayed till she was brought in againe; then they goe on into Pharan.

ANd Marie and Aaron spake against [unspec 1] Moses, because of the Aethiopian woman, whom he had taken; for hee had taken an Aethiopian woman. And [unspec 2] they said; Hath Iehovah spoken onely indeed by Moses? hath he not spoken also by us? And Iehovah heard it. Now the man Mo∣ses [unspec 3] was very meeke, above all the men which were upon the face of the earth.

And Iehovah said suddenly unto Moses, [unspec 4] and unto Aaron, and unto Marie; Come out ye three unto the Tent of the Congregation; and they three went out. And Iehovah [unspec 5] came downe in the pillar of the cloud, and stood in the doore of the Tent, and called Aaron and Marie; & they two came forth. And he said, Heare now my words: If there [unspec 6] shall be a Prophet among you, I Iehovah will make my selfe knowne unto him in a vision; I will speake unto him in a dreame. My ser∣vant [unspec 7] Moses is not so, he is faithfull in all mine house. Mouth to mouth will I speake with [unspec 8] him, and in vision, and not in darke speeches; and the similitude of Iehovah shall hee behold: and wherefore were yee not a∣fraid to speake against my servant against Moses? And the anger of Iehovah was [unspec 9] kindled against them, and he went away. And the cloud departed from off the Tent; [unspec 10] and behold, Marie became leprous as snow: and Aaron looked upon Marie, and behold she was leprous. And Aaron said unto Mo∣ses; [unspec 11] Alas my lord, I beseech thee, lay not the sinne upon us, wherein we have done foolish∣ly,

and wherein we have sinned. I beseech [unspec 12] thee, let her not be as one dead; of whom when hee commeth out of his Mothers wombe, halfe his flesh is even consumed. And Moses cried out unto Iehovah, saying; [unspec 13] O God, I beseech thee, heale her now.

And Iehovah said unto Moses; And if her [unspec 14] father had spitting spitted in her face, should she not be ashamed seven dayes? let her be shut seven dayes out from the campe; and after let her be gathered in. And Marie was [unspec 15] shut out from the campe seven dayes; and the people journeyed not till Marie was ga∣thered in againe. And afterward the people [unspec 16] journeyed from Hazeroth, and encamped in the Wildernesse of Pharan.

Annotations.

MArie] in Hebrew, Mirjam; in Greeke, Mari∣am; she was a Prophetesse, sister of Moses and [unspec 1] Aaron, Ex. 15. 20 & she it was that began the quar∣rell, as in the originall it appeareth; Marie she spake: therefore she, not Aaron, was plagued with leprosie, v. 10. As Satan prevailed first with Eve, then by her with Adam, Gen. 1. 3. so here first with Marie, and then by her, with Aaron the high Priest. And as the former sin of lust for flesh, began among the ba∣ser sort, Num. 11. 4. so this sin of ambition and vain glory, began among the chiefest of the Church: for these three, Moses, Aaron and Mary, were the chief guides, whom God sent before his people, Mic. 6. 4. because] or, upon occasion, for the sake. Ae∣thiopian] Hebr. Cushite, which the Greeke transla∣teth, Aethiopian. This seemeth to be no other than Zipporah the Midianiresse, who Moses had marri∣ed, Ex. 2. 16, 21. & because the Midianites dwelt in Cush his land, they were called Cushites (or Aethi∣opians,) and it may be also because they were tawny coloured like them. For otherwise Cush was the son of Cham, Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem, Gen. 25. 1, 2. The Chaldee, in stead of Cushith, saith Faire, which may be spoken by the contrary. Iosephus, Philo, and some others, take this wife not to be Sipporah, but another Aethiopians taken] to wit, to wife; that is, married: so in 1 Chron. 2. 19, 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth, the marrying of that woman, (who was not of the stocke of Israel, and who hindred him from cir∣cumcising his son, Exod. 4. 24, 25, 26.) was the oc∣casion of their murmuring. Howbeit, the Hebrew Doctors make his not companying with his wife, to be the occasion: for that he being a Prophet, dai∣ly conversant with the Lord, and frequenting his Tabernacle, abstained from her, lest he should have legall pollution, which would have kept him from the Sanctuary, Levit. 15. 16—31. Compare also Ex∣od. 19. 15. Thus the Chaldee expoundeth it, for hee had put away (or, abstained from) the faire wife which he had taken. And Sol. Iarchi thus, for he had taken a Cushite woman, and had now put her away.

Verse 2. by Moses] or, in Moses; as speaking of [unspec 2] inward revelation by the Spirit: The Targum cal∣led Ionathans, paraphraseth thus; Hath the Lord spoken onely indeed with Moses, who is separated from copulation of the bed, meaning with his wife. also by us] or, in us: as David said, The spirit of Ieho∣vah spake in me, 2 Sam. 23. 2. Here Sol. Iarchi addeth for explanation, hath he not spoken also by us, and yet we have not separated our selves from the way of the earth: meaning, from mutuall societie, such as is be∣tween man and wife; a phrase taken from Gen. 19. 31. But it may be understood, as before is noted, that they would not have Moses esteemed the one∣ly Prophet, who had so stained himselfe by marri∣age with a strange woman. Their drift was, by dis∣gracing Moses for his infirmitie, to grace and ad∣vance themselves; against which it is said, Let us not be desirous of vaine-glory, provoking one another, envying one another, Gal. 5. 26. heard it] that is, took notice of this their speech, to reprove and pu∣nish it. So of Reubens sin, it is said, Israel heard it, Gen. 35. 22. Or, God is said to heare it, as a witnesse of that which it may be they murmured in secret: as in Psal. 59 8. swords are in their lips, for who (say they) doth heare? and in Psal. 55. 20. God will heare and afflict them. See also Psal. 94. 7 8 9.

Vers. 3. meeke] the originall word hath affini∣tie [unspec 3] with affliction and lowlinesse; for by affliction this vertue is furthered, Lam. 3. 27, 28, 29, 30. and is seated in the heart and spirit, as the Apostle men∣tioneth a meeke and quiet spirit, 1 Pet. 3. 4. As Mo∣ses, so Christ is set forth for an example of meeke∣nesse, Mat. 21. 5. and 11. 29. It is a vertue which keepeth a meane in anger, and avenging of our selves when we are offended, wronged, and con∣temned. above all the men] or, more than any man. This commendation the Spirit of God gi∣veth of Moses, though by Moses owne pen, (as the Apostle also writeth in his own behalfe, 2 Cor. 11. 5, 6, 10, 22, &c. and 12. 11, 12.) although Moses is noted to have been very angry, sundry times, Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16 Num. 16. 15. and 31. 14. and 20. 10, 11. compared with Psal. 106. 32, 33.

Vers. 4. said suddenly] so shewing the great∣nesse [unspec 4] of his displeasure against them, which suffered no delay, Psal. 64. 7. Prov. 6. 15. Esai. 30 13. and preventing any that mought thinke Moses com∣plained to God and sought revenge. Thus God who will be a swift witnesse against evill doers, Mal. 3. 5. suddenly rose to plead the cause of his meekest ser∣vant. Compare Psal. 50. 19, 20, 21. yee t••ree] both parties are judicially summoned to appeare before the Lord, in the Tent of his habitation: as he riseth up to judgement, to save all the meeke of the earth, Psal. 76. 9 So in Num. 16. 16.

Verse 5. came downe] in Chaldee, revealed him-selfe: [unspec 5] see Gen. 11. 5. of the cloud] as the throne o•• his glory, out of which he used to appeare & speake unto them, Psal. 99. 7. Num. 16. 42. Vnto these ap∣paritions, those visions of Iohn hath reference, Rev. 10. 1, 2, 3. and 14 14, &c.

Vers. 6. a Prophet among you] or, of you; Hebr. your Prophet: which the Chaldee expoundeth, 〈◊〉〈◊〉 there shall be Prophets to (or among) you. What

this word Prophet meaneth, see in the notes on Gen. 20. 7. Exod. 7. 1. I Iehovah,] so the Chal∣dee also explaineth it: or it may be interpreted, of Iehovah; that is, a Prophet of the LORD: so the Greeke translateth, a Prophet of you to the Lord. in a vision] or, by a vision, or sight; that is, as the Chaldee saith, in visions: so God appeared to Abra∣him the Prophet, in a vision, Gen. 20. 7. and 15. 1. and to Iakob, Gen. 46. 2. to Ezekiel, Ezek. 1. 1. to Daniel, Dan. 8. 2. and others, Iob 4. 13. 2 Cor. 12. 1. Act. 2. 47. whereupon a prophesie is called a visi∣on, Esai 1. 1. Obad. 1. 1. Nahum 1. 1. in a dreame] Chald. in dreames: another way by which God revealed his word to the Prophets, Gen. 31. 11. Deut. 13. 1. 1 Kings 3. 5. Ier. 23. 25. 28. 32. Dreames are in the night, and then as it were in darknesse God spake with the other Prophets; but as R. Menachem here noteth, it was not so with Moses, for (God) spake not with him but by day. Moreover dreames and visions doe soone vanish and flie away, Iob 20. 8.

V. 7. not so] is not such a Prophet, that I should speake to him by dreames and visions. faithfull [unspec 7] in all mine house] that is, in all my Church; for the house of God, is expounded the Church of the living God, 1. Tim. 3. 15. and so the Chaldee here transla∣teth it, in all my people; and Ionathan, in all the house of Israel my people: and Chazkuni explaineth it thus, all the men of my house hold him for faithfull. This is further opened by the Apostle, saying; Consider the Apostle and high Priest of our prosession, Christ Iesus, who was faithfull to him that made him, as al∣so Moses was in all his house, &c. And Moses verily was faithfull in all his house, as a servant, for a testi∣mony of those things which were to be spoken after, but Christ as the Son over his owne house; whose house we are, if we hold fast the confidence, and the rejoycing of the hope firme unto the end. Hebr. 3. 1—6. Touching Moses faithfulnesse, and the confidence that Isra∣el reposed in him, see the notes on Exod. 19. 9.

Verse 8. Mouth to mouth] that is, familiarly, [unspec 8] plainly, in mine owne presence, without any inter∣posed meane; as the Chaldee translateth, Speech with speech. So when Ioseph spake without an in∣terpreter, he said, it is my mouth that speaketh unto 〈◊〉〈◊〉, Gen. 45. 12. and the Apostle opposeth it to speech by writing; as, I would not write with paper and inke, but I trust to come unto you, & speak mouth to mouth, that our joy may be full, 2 Ioh. v. 12, and 3 Ioh. 14. A like phrase is in Exod. 33. 11. Iehovah spake unto Moses face to face, as a man speaketh un∣to his friend: and in this manner of communicati∣on, Moses excelled all other Prophets, Deut. 34. 10. The Hebrew Doctors have explained this mat∣ter thus; It is one of the foundations of the Law, to know that God maketh the sonnes of men to prophesie; and prophesie resteth not but on a wise man, great in wisedome mightie in his vertuous qualities, that his affections (or naturall corruption) prevaile not over him, in any thing in the world but he prevaileth by his knowledge over his affections continually, &c. On such a man the holy Ghost dwelleth, and when the Spirit resteth upon him, his soule is associated to the degree of Angels which are called men, and he is tur∣ned to another man, and perceiveth in his owne know∣ledge that he is not so as he was, but that he is advan∣ced above the degree of other wise men, as it is said of Saul, And thou shalt prophesie with them, and shalt be turned to another man, (1 Sam. 10. 6.) The Prophets were of divers degrees: as in wisedome one wise man is greater than another, so in prophesie one Prophet was greater than another. And all of them saw not the vision of prophesie but by dreame, by vision of the night, or in the day time, after that a deepe sleepe was fallen upon them. Num. 12. 6. and all of them when they prophesied, their joynts crembled, and strength of body failed, and their thoughts were troubled, and the minde was le••t changed to under∣stand that which was seene; as is said of Abraham, And ••oe a terror, a great darknes fall upon him (Gen. 15.) and as is said of Daniel, And my vigour was tur∣ned in me into corruption, and I retained no strength, (Dan. 10. 8.) The things that were made knowne to a Prophet by vision propheticall, were made knowne to him by way of parable, and forthwith the interpreta∣tion of the parable was written in his heart, and hee knew what it was. As the ladder that Iacob our fa∣ther did see, and the Angels ascending and descending o•• it, (Gen. 28. 12.) and the living creatures which Ezekiel saw, (Ezek. 1. and the ••ecthing pot, and Al∣mond rod which Ieromy saw, (Ier. 1.) and the Ephah which Zacharie saw, (Zach. 5.) and so the other Prophets, of whom some spake the parable and the interpretation thereof, some the interpretation onely; and sometime they uttered the parable onely, without the interpretation, as part of Ezekiels and Zacharies words: and they all prophesies by parables and after the way of darke speeches. None of the Pro∣phets prophesied at all times when they would; but prepared their understanding, and sate joyfull, & with chearefull heart, and with contemplation. For prophe∣sie commeth not upon men, either when they are sor∣rowfull, or when they are slothfull, but when they are joyfull: therefore the sons of the Prophets had before them Psalteries, and Timbrels, and Pipes, and Harps, (1 S••. 10 5.) and they sought for prophesie; and this is that which is written, AND THEY PROPHESY∣ING, (1 Sam. 10. 5.) as if he should say, walking in the way of prophesie, untill they doe prophesie. Those which sought to prophesie, are called sonnes of the Pro∣phets: and although they prepared their wits derstanding;) it might be the holy Ghost would come downe upon them, and it might be not. All these things that we have spoken of were the way of prophe∣sie for all the former and latter Prophets except Mo∣ses our master, the master of all the Prophets. And what difference was there betweene the prophesie of Moses, and of all the other Prophets? All the Pro∣phets prophesied by dreame or by vision: but Moses prophesied when he was ••aking and standing; as it is written, And when Moses was gone into the Tent of the congregation, to speake with him thou he heard; the voice of one speaking unto him; (Num. 7. 89.) All, the Prophets prophesied by the hands of an Angell therfore they did see that which they saw in parables and dark speeches: Moses prophesied not by the hands of an Angell, as it is said, MOuth to mouth. I will speake with him (Num. 12. ••8.) it is also 〈◊〉〈◊〉

The Lord spake unto Moses face to face, (Ex. 33. 11.) & againe it is said. And the similitude of the LORD shall he behold, (Num. 12. 8.) as if he should say, there is no parable there, but he seeth the thing cōcerning his Creator, without dark speech, without parable. He it is of whom the Law testifieth, APPARANTLY, AND NOT IN DARKE SPEE∣CHES, (Num. 12. 8.) for hee prophesied not by darke speech, but apparantly for he saw the thing con∣cerning his Creator. All the Prophets were afraid, and troubled, and fainted, but Moses was not so; for the Scripture saith. As a man speaketh unto his friend, (Exod. 33. 11.) as if he should say, as a man is not troubled to heare the words of his friend, so there was strength in the mind of Moses, to understand the words of prophesie, and he stood on his place safe and well. None of the Prophets prophesied at all times when they would: but Moses was otherwise, for at any time when he would, the holy Ghost clothed him, and prophesie came upon him; and he needed not to prepare his minde, and make himselfe readie for it; for he was prepared and readie, and stood as the An∣gels of ministerie, therefore he prophesied at all times, as it is said, Stand still and I will heare what the LORD will command concerning you, (Num. 9. 8.) And this God caused him to trust upon, as it is said, But as for thee, Stand thou here with me, &c (Deut. 5. 31.) whereby thou maist learne that all the Pro∣phets, when prophesie was taken up from them, retur∣ned to their tents, which was for things necessary to the body of them all, as the rest of the people; therefore they were not separated from their wives: but Moses our master returned not to his first tent, therefore hee was separated from his wife for ever; and his minde was fast bound unto God the Rocke everlasting, and his glory was never taken up from upon him, but the skinne of his face shined, and he was sanctified as the Angels. Maimony in Misn. tom. 1 in Iesude hat∣torah, chap 7 sect. 1.—6. Now as the Apostle com∣pareth Christ with Moses, and preferreth him be∣fore Moses, Heb. 3. so in this gift of prophesie hee did excel him: for the Lord God gave him the tongue of the learned that he knew how to speake a word in season, Esai. 50. 4. and this he learned not by dreams or visions, nor by Angels, nor by speech communi∣cated mouth to mouth; but by cleare seeing of God, (which no man ever did at any time;) and being in the bosome of the Father, Ioh. 1. 18. and ha∣ving the Spirit not by measure he testified what hee had seene and heard with his Father, Iohn 3. 34. 32. and 8. 38. and in him all fulnesse dwelt, even the fulnesse of the Godhead bodily, Coloss. 1. 19. and 2. 9. will I speake] that is, I usually speake: the time to come is used to signifie a continued action. in vision] or by sight, or, appearance, that is, appa∣rantly: the Greeke translateth, in an appearance, or sight; which word is opposed (in 2 Cor. 5. 7.) to faith, which is of things not seene, Hebr. 11. 1. and here the Lord opposeth it to darke speeches, so it meaneth an apparant or cleare revelation. Aben Ezra explaineth it thus; I will show him the thing as it is, as the forme of the Tabernacle (Exod. 25. 40) and not in a darke speech, (or riddle) like that (in Ezek. 17. 2.) a great Eagle with great wings, &c. darke speeches] or, hidden speeches, riddles: a〈…〉〈…〉 speech is called in Hebrew Chidah, of sharpnes, be∣cause it requireth sharpnesse of wit, both to pro∣pound & expound the same, as we have example 〈◊〉〈◊〉 Sampsons riddle, Iudg. 14. 13, 14, &c. & it is of the nature of a parable, as in Eze. 17. 2. 3. Son of man put forth a riddle, & speak a parable to the house of Israel; A great Eagle with great wings, long winged, full•• feathers, which had divers colors, came unto Lebanan, &c. And all close and hidden doctrine is called a riddle, Psal. 49. 5. And the holy Ghost translateth it in Greeke, sometime Ainigma, a riddle, 1 Cor. 13. 12. (as the common Greeke version hee hath,) sometime hidden things, Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of Ionathan expoundeth it here. The Apostle sheweth the meaning of this word, when he saith, Now we see thorow a glasses, a riddle, (that is, darkly) but then (we shall see face to face, 1 Corinth. 13. 12. the similitude or, the likenesse, image, which the Greeke interpre∣teth the glory of the Lord: Sol. IIrchi saith, This was the sight of (Gods) back-parts, mentioned in Exod. 33. 23. And this prerogative Moses h•••• above all Israel, which saw no similitude of God, Deut. 4. 12. 15. and above all Prophets, who saw no vision of God so cleare as hee did. For even Moses himselfe could not see the face of God, Ex••••, 33 20. No man hath seene God at any time, Iohn 1. 18. neither can see, 1 Tim. 6. 16. against my servant, against Moses] a manner of speech both earnest and elegant, like that in Gen. 21. 10. with my sonne, with Isaack; and that in 2 Sam. 7. 23. like thy people, like Israel. Sol. Iarchi noteth; Hee saith not, against my servant Moses; but, against my servent against Moses; against my servant, though he were not Moses; against Moses, for though he were not my servant, it were meet yee should feare before him, 〈◊〉〈◊〉 much more seeing he is my servant. According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speake evill of dignities.

Vers. 9. he went away] withdrew the signe of [unspec 9] his glorious presence, not vouchsafing to locate their answer; which was a token of his great d••∣pleasure.

Vers. 10. the cloud departed] the cloud of the [unspec 10] glory of the divine presence of the Lord, saith Tar∣gum Ionathan. leprous as snow] that is, leprous white as snow; and this was the sorest leprosie, and most incurable, see Exod. 4. 6. 2 King. 5. 27. and they that had this disease, were put out of the Lords campe as uncleane, Levit. 13. and therefore God departed now away, for (as Chazkuni here saith,) It is not the way of the earth, that holinesse should stay in an unclean place. This punishment was very memorable, both for the suddennes and sore∣nesse of it; wherefore it is after said, Remember what Iehovah thy God did unto Marie by the way 〈…〉〈…〉∣ter that ye were come forth out of Egypt, Deut. 24. 9 And if God did thus unto so great a woman for Moses sake, what will he doe to such as rebell a∣gainst Christ, who is counted worthy of more glory than Moses, Heb. 3. 3. For if they escaped not, who re∣fused him that spake on earth; much more shall not 〈◊〉〈◊〉 (escape,) if we turne away from him that (speakth)

from heaven, Hebr. 12. 25. For Christ is not the ser∣vant, but the Sonne, even the Lord from heaven, 1 Cor. 15. 47.

Verse 11. Alas my lord] or, Oh my lord, Hebr. unto me, to wit, have respect; the Chaldee explai∣neth [unspec 11] it, We pray thee, my lord: see this phrase in Gen. 43. 20. Aaron as unworthy of accesse himselfe unto God now departed, maketh request unto Mo∣ses, honoureth him (though Aaron himselfe was both the elder brother, and the high Priest) with the title of his lord, confesseth their sinne against him, craveth pardon; and by Moses mediation, to have their sister cured. sinne] that is, the pu∣nishment of sinne, (as Levit. 22. 9. Num. 18. 32.) which hee desireth that by Moses intercession, it might not be laid upon them of God. wherein we have done foolishly] or, because we are become foolish: the Greeke translateth, because we have done ignorantly in that we have sinned: in which sense it is a lessening of their sinne, as done through unadvi∣sednesse and oversight, not maliciously.

Vers. 12. as one dead] by continuance of the le∣prosie upon her, whereby she should be shut out of [unspec 12] the communion of the Church, Num. 5. 2. should defile all that touched her, as doe the dead; and in the end be consumed and die utterly with that fret∣ting plague, as the words following shew. The Chaldee expoundeth this verse thus; Let her not now be separated from among us, for she is our sister: pray now for this dead flesh that is in her, that it may be healed. is even consumed] or, is even eaten, to wit, with the disease: and by comming out of his mothers wombe, the Greeke understandeth and translateth, an untimely birth comming out, &c. for as of such a dead birth the flesh is halfe consumed, so is the flesh of a Leper.

Verse 13. cryed out] that is, as the Chaldee trans∣lateth, prayed, but earnestly, and as grieved for her [unspec 13] affliction: so the word usually signifieth. O God] Hebr. Ael, which is one of Gods names signify∣ing his Might, and together implying his mercy; as is noted on Gen. 14. 18. So in Targum Ionathan, it is here explained; And Moses prayed and be∣sought mercy before the Lord, saying; I beseech for mercie of the mercifull God, I beseech God that hath power of the spirits of all flesh, heale her I beseech thee.

Verse 14. had spitting spitted] that is, had but spitted, to wit, in anger. The Chaldee expoundeth [unspec 14] it, had rebuked. Spitting on the face, is a signe of anger, shame and contempt, Iob 30. 10. Esai. 50. 6. which if it had been from her earthly father, should have made her ashamed and sorrowfull seven dayes: how much more now that it is from her fa∣ther which is in heaven. seven dayes] so long every leper was to be shut up by the Law, for eve∣ry triall; and also at his cleansing: see Levit. 13. 4, 5. 21, 26. and 14. 8. So long was he uncleane, that touched a dead man, Num. 19. 11. gathered] that is, received in, or as the Greeke translateth, en∣ter in. So gathering is used for receiving or taking in, after that one is neglected or forsaken, Iudg. 19. 15. Ios. 20. 4. Psal. 27. 10. Here Targum Ionathan addeth this paraphrase, and I will cause to stay, for thy sake, the cloud of my glory, and the Tabernacle, and the Arke, and all Israel, untill the time that she is hea∣led, and afterward she shall be gathered in.

Ver. 15. Mary was shut] in Greeke, was separated: [unspec 15] this was an example of iustice against sinners, with∣out respect of persons: therefore they are after wil∣led to remember this, Deut. 24. 9. And even Kings when they were Lepers, were separated and dwelt apart, 2 Chron. 26. 20, 21. the people journeyed not] but stayed mourning for her, till she was recu∣red; which was a speciall honour unto Marie above other Lepers, for whom there was no such stay, Num. 5. 2, 4. Because this Mary was one of those who God sent before his people, Mic. 6. 4. Ex. 15. 20. Sol. Iarchi saith, The Lord imparted this honour unto her, because she once stayed for Moses when hee was cast into the river, as it is written, and his sister stood a farre off, &c. Exod. 2. 4.

Verse 16. Wildernesse of Pharan] or of Paran; [unspec 16] which had been Ismaels habitation, Gen. 21. 21. and the place where they pitched in this Wilder∣nesse was called Rithmah, Num. 33. 18. and Cades barnea, Num. 13. 3. 26. Deut. 1. 19, &c.

CHAP. XIII.

1 The Lord biddeth Moses send one man of eve∣ry tribe to search the land of Canaan. 4 Their names and tribes. 17 Their instructions. 21 Their acts and returne after fortie dayes. 26 Their relation of the goodnesse of the land, and strength of the inhabi∣tants. 30 Caleb incourageth the people, but the o∣ther discourage them, and bring up an evill report up∣on the land.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Iehovah spake unto Moses, say∣ing; [unspec 1] [unspec 2] Send thou men, that they may search the land of Canaan, which I give to the sonnes of Israel: one man, one man for a tribe of his fathers, shall yee send every one a ruler among them. And Moses [unspec 3] sent them from the Wildernesse of Pharan, at the mouth of Iehovah: all those men were heads of the sonnes of Israel. And these [unspec 4] were their names: Of the tribe of Reuben, Shammua the sonne of Zaccur. Of the [unspec 5] tribe of Simeon, Shaphat the sonne of Hori.

Of the trbe of Iudah, Caleb the sonne of [unspec 6] [unspec 7] [unspec 8] Iephunneh. Of the tribe of Issachar, Iigal the sonne of Ioseph. Of the tribe of Ephra∣im, Hoshea the sonne of Nun. Of the tribe [unspec 9] [unspec 10] of Benjamin, Palti the sonne of Raphu. Of the tribe of Zabulon, Gaddiel the sonne of Sodi. Of the tribe of Ioseph, of the tribe of [unspec 11] [unspec 12] Manasses, Gaddi the sonne of Susi. Of the tribe of Dan, Ammiel the sonne of Gemal∣li. Of the tribe of Aser, Sethur the sonne [unspec 13]

of Michael. Of the tribe of Naphtali; Nah∣bi [unspec 14] [unspec 15] [unspec 16] the sonne of Vophsi. Of the tribe of Gad; Gevel the sonne of Machi. These are the names of the men which Moses sent to spie out the land: and Moses called Hoshea the sonne of Nun, Ioshua. And Moses sent [unspec 17] them to search the land of Canaan, and said unto them; Goe up this way Southward, and goe up into the mountaine. And see the [unspec 18] land what it is, and the people that dwelleth theron, whether they be strong or weak, whe∣ther they be few or many. And what the land [unspec 19] is that they dwell in; whether it be good or bad, and what the cities be that they dwell in; whether in tents or in strong holds. And [unspec 20] what the land is, whether it bee fat or leane, whether there be wood therein or not: and be ye of good courage, and take of the fruit of the land; (Now the dayes were the dayes of the first ripe grapes.) And they went up [unspec 21] and searched the land, from the Wilder∣nesse of Zin, unto Rehob, to the entrance of Hamath. And they went up by the South, [unspec 22] and he came unto Chebron: and there were Ahiman, Sheshai and Talmai, the children of Anak: now Hebron was built seven yeares, before Zoan in Egypt. And they [unspec 23] came unto the bourne of Eshcol, and cut downe from thence a branch, and one cluster of grapes; and they bare it on a staff, by two: and (they brought) of the pomegranates, and of the figs. That place was called the [unspec 24] bourne of Eshcol, because of the cluster which the sonnes of Israel cut downe from thence. And they returned from searching [unspec 25] [unspec 26] the land at the end of fortie dayes. And they went and came to Moses, and to Aaron, and to all the congregation of the sonnes of Israel, unto the Wildernesse of Pharan, to Kadesh: and brought backe word unto them and unto all the congregation; and shewed them the fruit of the land. And they told [unspec 27] him, and said; We came unto the land whi∣ther thou sentest us: and surely it floweth with milke and honey, and this is the fruit of it. Neverthelesse, the people is strong that dwel∣leth [unspec 28] in the land; and the cities sensed very great: and moreover, we saw the children of Anak there. Amalek dwelleth in the land [unspec 29] of the South: and the Chethite, and the Ie∣busite, and the Amorite dwelleth in the mountaine; and the Canaanite dwelleth by the sea, and by the coast of Iordan. And [unspec 30] Caleb stilled the people before Moses, and said, Going up, let us goe up and possesse it; for we are well able to overcome it. But [unspec 31] the men that went up with him, said; We be not able to goe up against the people: for they are stronger than wee. And they [unspec 32] brought up an evill report of the land which they had searched, unto the sonnes of Israel, saying; The land, thorow which we have gone to search it, is a land that eateth up the Inhabitants thereof; and all the people that we saw within it, are men of statures. And [unspec 33] there we saw the Giants, the sonnes of Anak, which come of the Giants: and we were in our owne eyes as grashoppers; and so we were in their eyes.

Annotations.

Here beginneth the 37 section of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Law: see Gen. 6. 9.

IEhovah spake] By Moses relation after, it appea∣reth, [unspec 1] that when God had led his people from mount Horeb to Cadesh Barnea, thorow the great and fearfull Wildernesse, and they were come to the mountaine of the Amorites; then Moses said, See, the LORD thy God hath given the land be∣fore thee; Goe up possesse it. And all the people came neere unto Moses, and said; We will send men before us, and they shall search out the land for us, and bring us word againe by what way we shall go up, &c. That word liked Moses well; and he tooke of them twelve men, and sent them to spie out the land, Deut. 1. 19—24. So where here it is said, Iehovah spake, &c. it is not meant, that this motion came first from the Lord; but the people first spake of it to Moses, he consulted with the Lord about it; and the Lord approved, or at least permitted the thing which they desired.

Verse 2. Send thou] or, Send for thee: which [unspec 2] Sol. Iarchi expoundeth to this sense; I comm•••••• thee not; if thou pleasest, send: for as much as Israel came and said, wee will send men, &c. Deut. 1. 22. that they may search] or, and let them search, or espie, by searching round about: and the word im∣plieth the action of the heart and minde, not of the eyes onely, Eccles. 1. 13. and 7. 25. Thus God let them goe search or espie the land, which hee him-selfe before had espied for them, Ezek. 20. 6. and went before them in the way, to search them out a place to pitch their tents in, in fire by night, and in a cloud by day, Deut. 1. 33. of Canaan] that is, as the Greeke translateth, of the Chanaanites: na∣med as the chiefe, for it was the land of seven migh∣tie nations, Deut. 7. 1. I give] or, am giving: so he speaketh as of a thing present, for more assu∣rance. one man one man] an Hebrew phrase, mea∣ning, of every tribe one man, excepting the tribe of Levi, for of them none was sent; because they were to have no inheritance in the land, Deut. 18. 1. a ruler] or, a prince; not of the baser sort, because

the businesse was weighty: whereupon their re∣bellion following was of the more note.

Verse 3. at the mouth] or, according to the mouth, that is, the word of the LORD, as the Chaldee [unspec 3] translateth; and the Greeke, by the voice of the Lord: and this Sol. Iarchi expoundeth by his permission. So in the commentarie called Phesikta. f. 47. it is said, The election of the Spies was according to the mouth of the LORD; not that God commanded them to send them. If thou sayest, why did he not for∣bid them to send? To accomplish their desire, and to render them their recompense, and to give unto Ioshua and Caleb a goodreward. heads] that is, as the Greeke saith, Chiefe-rulers; and Chazkuni ex∣poundeth them Captaines over thousands: as in Exod. 18. 25.

Verse 4. Shammua] in Greeke, Samiel sonne of Zacchour. [unspec 4]

Verse 5. Shaphat] in Greeke, Saphat sonne of Souri. [unspec 5]

Verse 6. Caleb] in Greeke, Chaleb son of Iephon∣ne. [unspec 6] See 1 Chron. 4. 15. His name signifieth Hartie: and he brought Moses word againe, as it was in his heart, Ios. 14. 7.

Verse 7. Iigal] in Greeke, Igad. [unspec 7] [unspec 8] [unspec 9] [unspec 10]

Verse 8. Hoshea] in Greeke, Auses son of Naue.

Verse 9. Palti] or as in Greeke, Phalti.

Verse 10. Gaddiel] in Greeke, Goudiel sonne of Soudi.

Verse 11. of Ioseph] He was father of Ephraim [unspec 11] in vers. 8. as well as of Manasseh here; and some∣time Ioseph is named for Ephraim, Ezek. 37. 16. 19. Revel. 7. 8. Here he is named as father of Ma∣nasseh, who was his first-borne, Ios. 17. 1. al∣though the Hebrewes give another reason; name∣ly, because both of them uttered an ill report; Ioseph, of his brethren, (Gen. 37. 2.) and the Prince of Manasseh, of the land: which Hoshea of Ephraim did not. Chazkuni on Num. 13.

Verse 13. Sethur] in Greeke, Sadour. [unspec 13] [unspec 14]

Verse 14. Nahbi] or Nachbi; in Greeke, Naa∣bi sonne of Sabi.

Verse 15. Geuel] in Greeke, Goudiel. [unspec 15] [unspec 16]

Verse 16. These are the names] Chazkuni here obserueth, He sent no spie of the tribe of Levi, be∣cause he had no portion in the land. Nun] cal∣led also Non, 1 Chron. 7. 27. in Greeke, Naue. Ioshua] or, Iehoshua, called sometime Ieshua, Neh. 8. 17. in Greeke, Iesus; and so the New testament writeth him, Act. 7. 45. Heb. 4. 8. that signifieth 〈◊〉〈◊〉 Saviour, Mat. 1. 21. And this name Moses gave him by the spirit of God; either as foreseeing that be should be his successor, and save the people from their enemies the Canaanites; or, (as Sol. Iar∣chi here noteth) praying for him, that the Lord would save him from the counsell of the (wicked) spies. But Chazkuni readeth it, Moses had called Hoshea the sonne of Nun, Ioshua, not that he now first called him Ioshua, but before when he was made his 〈…〉〈…〉ister, and found grace in his eyes. Wee finde him called Ioshua, before they came to mount Si∣〈…〉〈…〉i, Exod 17. 9. and after this, when Moses is rea∣dy to die, hee is called Hoshea, in Deut. 32. 44. where Chazkuni saith thus; At the first when hee was taken to bee Moses minister, Moses called him Ioshua; for so is the manner of Kings to change the name of their ministers, Gen. 41. 45. Dan. 1. 7. But now when hee is made King himselfe, his first name is restored: neverthelesse thorow all the scrip∣ture he is called Ioshua, because he was accustomed thereto already. By this reason, the change of his name should seeme to diminish from his dignitie; whereas it was changed rather for honour; as were the names of Abram, Sarai, Iacob, and others, Gen. 17. 5. 15. and 32. 28. Neh. 9. 7. Esai. 62. 2. Mar. 3. 16, 17.

Verse 17. Southward] or, by the South; as in [unspec 17] vers. 22. meaning the South part of the land of Ca∣naan, as Chazkuni explaineth it. For that was nearest unto them, and the worst part of the land, because it was wildernesse, and waterlesse, as the originall word Negeb, signifieth D••ie ground: and Calebs daughter said to her father, Thou hast given me a south (that is, a drie) land, give me also springs of water, Iudg. 1. 15. and rivers in the south, Psal. 126. 4. meaneth refreshing after bondage and afflicti∣on. The Greeke here translateth, Goe up by this wil∣dernesse: and so in that part was a wildernesse, Ios. 15. 1.—3. And Sol. Iarchi saith, Goe up this way by the south; that was the worst part of the land of Isra∣el: for so is the manner of Merchants; they shew the worst things first, and afterward they shew the best. the mountaine] which was inhabited by Ama∣lekites, Canaanites, and Amorites, Num. 14. 40. 45. Deut. 1. 44. Of this, Chazkuni giveth a reason thus; And when yee shall know how to subdue the mountaine, the vally will be ••asi•• to subdue.

Verse 18. the land what it is] This is againe re∣peated [unspec 18] in vers. 19. and the third time in vers. ••0. which may thus be distinguished: by the land here, is meant the people of the land, as after Moses ex∣plaineth it; by the land in vers. 19. is meant the aire of the countrey, and the cities, villages, tents, which were by the hand of man set theron; and by the land in v. 20. is meant the soile or ground it selfe, & fruits that grew thereon. and the people] and is here for explanàtion, that is, or I meane the people: see the notes on Gen. 13. 15. So in Psal. 66. 4. Let all the earth bow downe to thee, that is, all peo∣ples of the earth: likewise in Psal. 100. 1. and 96. 1. and often in the scriptures. So house for houshold or people in it, Gen. 45. 11. 18. Cities for citizens, Ios. 17. 12. whether they] Hebr. whether it bee strong &c. speaking of the people, as one in multi∣tude.

Verse 19. good or bad] this seemeth to respect [unspec 19] the wholsomnesse of the countrie, for aire, waters, &c. as in 2 King. 2. 19. the situation of this citie is good, but the water is bad, and the land causeth to miscarie. To this Chazkuni referreth it, saying, or bad, if it cause the inhabitants thereof to mis〈…〉〈…〉 (or to be barren,) as 2 King. 2. 19. and hereupon they answered, It is a land that eateth up the inhabi∣tants thereof, Num. 13. 32. intents] or, in campes, troupes: the Chaldee calleth them Villages (or unwalled townes) the Greeke changeth the or∣der, saying, in walled or in unwalled townes.

Vers. 20. fat or leane] This respecteth the soile [unspec 20]

it selfe, which if it be fat, is fertile; if leane, bar∣ren. The Chaldee changeth the metaphor, say∣ing, whether it be rich or poore. So in Neh. 9. 25. 35. they tooke strong cities, and a fat land; and in Ezek. 34. 14. fat pasture. wood] or, trees, as the Greeke and Chaldee interpret it, and Targum Ionathan, trees of food; that is, of fruit to bee eaten. be yee of good courage] or, strengthen, encourage your selves. the first ripe grapes] or, the first fruits of grapes. And then, as Chazkuni: observeth, they had need to have courage, because the keepers (of the vineyards) watched them there.

Verse 21. of Zin] or, of Tsin: there was a wilder∣nesse [unspec 21] into which they came before, called Sin, so named of an Egyptian citie Sin neare it, Exod. 16. 1. Ezek. 30. 15, 16. This desart of Zin, seemeth to be so named as being a Thornie wildernesse; for Zinnim (in the forme plurall) signifieth thornes, Iob 5. 5. And as the former Sin bordered upon E∣gypt, so Zin bordered on the land of Canaan, Num. 34. 3, 4. Ios. 15. 3. Rehob] or Rechob, called in Greeke, Roob, (as Rechabham or Rehobo∣am, 1 King. 12. 1. is written in Greeke by the Holy Ghost Roboam, Mat. 1. 7.) This Rehob was a citie in the west part of the land of Canaan neare un∣to Sidon, which fell by lot to the tribe of Aser, Ios. 19. 28. Iudg. 1. 31. to the entrance] or, to the entring in of Hamath: so in Num. 34. 8. Ios. 13. 5. Iudg. 3. 3. Amos 6. 14. and so the Chaldee here translateth it. Hamath or Chamath, called also He∣math the great, Amos 6. 2. was a citie on the north part of Canaan, and on the East side, (as Rehob was on the West,) Num. 34. 8. Ios. 13. 5. By this description of their voyage, they went from south to north, and from west to east, so viewing the wholeland. This Hamath is in Targum Ionathan called Antiochia, (and so Hamath was after na∣med of K. Antiochus:) and it was situate under mount Lebanan, by the river Iabok.

Verse 22. by the south] or Southward; Gr. by the wildernesse: see vers. 17. and he came unto Che∣bron] [unspec 22] or, unto Hebron; a place in the south parts of Canaan, where Abraham, Isaak and Iacob, with their wives, had beene buried, Gen. 23. 2. 19. and 49. 31. see the notes on Gen. 13. 18. By he came, Sol. Iarchi and others, understand Caleb onely; as if the twelve spies went not in one company, but one or two of them together: and Calebs comming thither is specially mentioned in Ios. 14. 9. the land whereon thy feet have troden, shall bee thine inheri∣tance; and in vers. 12. now therefore give me this mountaine, whereof the Lord spake in that day; and in vers. 14. Chebron therefore became the inheri∣tance of Caleb. Others understand he came, that is, they came; as Chazkuni saith, It is the manner of the scripture to speake of many spies and lyers in wait, in the singular number; as (in Ios. 8. 19.) the lyer in am∣bush rose quickly out of his place. The Greeke trans∣lateth they came▪ the Chaldee hath in some copies Atha, he came; in othersome Atho, THEY came.

Animan] or, as the Greeke writeth him, Achi∣man: he was one of the heathen Giants dwelling in Chebron: the Hebrewes interpret his name, Who is my brother? and that hee was so called, because none in the world was brother to him (that is, like un∣to him) in strength: yet Caleb slew him and his two brethren; Ios. 15. 14. Iudg. 1. 10. 〈◊〉〈◊〉 in Greeke, Sesei. Talmai] in Greeke, Thelames▪ children of Anak] in Greeke, generations of E∣nak: in Chaldee, sonnes of the Giant (or, of the migh∣tie man.) Anak was the sonne of Arba, whereupon Chebron was in former times called Kirjah Arba, that is, the citie of Arba, Ios. 15. 13. Gen. 23. 2. before Zoan] or Tsoan, called in Greeke and Chaldee Tanes: (as of Tsor or Zor, is Tyrus in Greeke.) This declareth not onely the antiquitie of Chebron, but by consequence the goodnesse of the land. For the Anakims which reigned over all, seated themselves in the best places. Sol. Iatchi saith; It may be that Cham builded Chebron for his younger son Canaan, before he builded Zoan for Miz∣raim his elder son, &c. Of all countries none excelled Egypt; as it is written, Like the garden of the Lord, like the land of Egypt, (Gen. 13. 10.) And Zoan was the most excellent in the land of Egypt, for there the kings dwelt, as it is written, For his Princes were at Zoan, (Esai 30. 4.) but Chebron was seven time: better than it.

Verse 23. bourne] or vallie, brooke. The Hebrew [unspec 23] Nachal signifieth both a valley, Gen. 26. 17. 19. and a river or brooke running in a valley: our Eng∣lish word bourne answereth to them both▪ Esh〈…〉〈…〉 signifieth a cluster; and of the Israelites cut∣ting of the cluster, this place had the name, for a memoriall, vers. 24. The Greeke trans∣lateth it, the vallie of the cluster. This place is reported to have beene in the tribe of Dan, within a little of the vallie Sorck mentioned in Iudg. 16 4. a branch] to wit, of a vine, and one cluster of grapes upon it, as the Greeke version saith; and so Iarchi explaineth it, a branch of a vine, and a cluster of grapes hanging upon it. on a staffe] or, on a barre; the Greeke translateth, on barres (or leavers▪) and omitteth the words following by two: which seemeth to favour the exposition that Chazkuni giveth here, they bare it on a barre of the branch, with two other barres. But the more simple and plaine meaning is set downe in Targum Ionathan thus, on a barre, on the shoulders of two of them.

Vers. 25. at the end of 40. dayes] in Greeke, af∣ter 40. dayes. In Targum Ionathan there is added, in the moneth of Ab (which wee call Iuly) at the end of 40. dayes. And Chazkuni explaineth it fur∣ther, that they began on the 29. of Sivan (which we name May,) and ended on the eighth of Ab (or Iuly) So many dayes, our Lord Christ after his re∣surrection viewed his disciples, being seene of them 40. dayes, Act. 1. 3. And according to this num∣ber of daies, the Israelites had yeares allotted them to wander and perish in the wildernesse, because they beleeved not God, but refused to goe into the good land proffered them, Numb. 14. 33. 34. Of the mysterie in this number 40. see more in the notes on Deut. 25. 3.

Verse 26. to Kadesh] called also Kadesh 〈◊〉〈◊〉 Deut. 1. 19. There was a citie of the Edomite called Kadesh, Num. 20. 16. whereupon the wi∣dernesse by it was called also Kadesh, Psal. 29. 〈◊〉〈◊〉

and the same was called the wildernesse of Zin, Num. 33. 36. Chazkuni here saith, The wildernesse of Pharan, and the wildernesse of Zin, and Hazeroth, and Kadesh barnea, and Rithmah (Num. 33. 18.) were one neare to another. This Kadesh (in Greeke Kades) The Chaldee nameth Rekam.

Verse 27. they told him] to wit, Moses, in the hearing of all the congregation. and honey] [unspec 27] that is, with all good things: see the notes on Exod. 3. 8. Thus they acknowledged the truth of Gods promises; they said, It is a good land which the Lord our God doth give unto us, Deut. 1. 25.

Verse 28. Neverthelesse] or, But that. This lat∣ter [unspec 28] part of the speech, was from the ten spies (not from Caleb or Iosua,) who here take occasion to terrifie the people from going to possesse the land, Deut. 1. 28. fenced] with strong holds, high walls and munition; the Greeke expresseth it by two words, fenced, walled: in Deut. 1. 28. and 9. 1. it is said, fenced up to heaven: and in Deut. 3. 5. fenced with high walls, gates and barres. chil∣dren of Anak] in Greeke, the generation of Enak, in Chaldee, sonnes of the Giant: so in Deut. 1. 28. the Greeke translateth them, sonnes of the Giants; see before on vers. 20. Of these there went a pro∣verbe, Who can stand before the sons of Anak? Deut. 9. 2. And of this, the Greekes borrowed the word Anakes, to signifie Kings: and by interpretation Anak signifieth a chaine, Prov. 1. 9. which is an ornament for kings and great personages, and of old, upon their beasts necks also, Iudg. 8. 26. And many such men were chained with pride, as Ps. 73. 6.

Vers. 29. Amalek] that is, the Amalekites, the posteritie of Amalek the sonne of Esau; of whom [unspec 29] see Exod. 17. 8, &c. Because they had beene smitten by Amalek (Deut. 25. 17, 18.) the spies doe now make mention of him, to make them afraid, saith Iar∣chion Num. 13. This Amalek (who was the first of the nations. Num. 24. 20. and an enemie to Is∣rael) would hinder, as they thought, their entrance on the South side. in the mountaine] that is, the mountaines, or, as the Greeke translateth, the mountainy part; for these nations here reckoned were the most mighty; and the Chethites posses∣sed mount Thabor, the Iebusites Ierusalem and mountaines about it, the Amorites mount He∣res &c. Iudg. 1. 21. 34, 35, 36. and these Amo∣rites were high as Cedars, and strong as Oakes, Amos 2. 9. so the land seemed in their eyes unpossi∣ble to be conquered. the coast] or side, Hebr. the land of Iordan; which was towards the East, as the Sea was to the west.

Vers. 30. Caleb] and Iosua with him afterward, [unspec 30] Num. 14. 6. 7. though now at first it may be Iosua purposely held his peace in prudence, because hee was Moses minister, and let Caleb speake. stilled the people before Moses] or made the people to keepe silence before (or unto) Moses: that is, the people beginning to mumure and speake unto Moses and against him, Caleb stilled them. The Chaldee ex∣poundeth it, he made the people to attend (that is, to hearken) unto Moses: and Ionathan in his Tar∣gum saith, hee stilled the people and caused them to attend unto Moses. And it appeareth by Deut. 1. 29, 30. that Moses himselfe spake to incourage the people; but they would not obey. and said] that is, Caleb said; as the 31. vers. manifesteth; and the Greeke addeth, he said unto him. we are well a∣ble to overcome it] or, prevailing we shall prevaile o∣ver it; meaning the land; which the Greeke ex∣plaineth, over them, the people. And this was a speech of faith, beleeving in the power and pro∣mise of God; for Caleb now spake as it was in his heart, Ios. 14. 7.

Vers. 31. But the men] Hebr. And the men; [unspec 31] meaning ten of the twelve, all the other spies ex∣cept Iosua, Num. 14. 6.

Vers. 32. an evill report] an infamie, or diffama∣tion: [unspec 32] of which Solomon saith, hee that uttereth it, is a foole, Prov. 10. 18. And for this their sinne, these men dyed by a plague, before the Lord, Num. 14. 37. This infamie, the Chaldee calleth an evill name: the Greeke here, a dread of the land, but in Num. 14. 36. the Greeke expoundeth it evill words. And whereas the Hebrew Dibbah signifieth but a speech or report, though commonly of faults, which may be done without sinne; the word evill is added by Moses, in Num. 14. 37. to shew that this their diffamation was very sinfull. eateth up] consumeth; in Chaldee, killeth the inhabitants; which may bee understood of their civill warres, whereby they devoured one another. For the A∣morites had conquered the Moabites, Num. 21. 28, 29. the Caphtorims (or Philistines) had de∣stroyed the Avims, Deut. 2. 23. This phrase was after used against the land, when the Hea∣thens had destroyed the Israelites in it, Thou (land) eatest up men, and hast bereaved thy nations, Ezek. 36. 13. of statures] or of dimensions, of mea∣sures; that is, of great stature, tall and bigge; as the Greeke translateth, exceeding tall men. And as the Prophet openeth it, high as Cedars, strong as Oakes, Amos 2. 9. An example of such a man of stature we have in 2 Sam. 21. 20. that had on every hand fix fingers, and on every foot six toes, &c. and another of an Egyptian five cubits high, with a speare in his hand like a weavers beame, 1 Chron. 11. 23. So in Ier. 22. 14. an house of measures (or of statures) is for a large high house.

Vers. 33. Giants] Hebr. Nephilim, such as were [unspec 33] before Noes floud; see Gen. 6. 4. with the annota∣tions. as Grashoppers] or as locusts, that is, low, weake, base in comparison with them. So it is said of God, He sitteth upon the circle of the earth, and the inhabitants thereof are as Grashoppers, Esai. 40. 22. in their eyes] that is, they so esteemed us. And by reason hereof, it may be the spies passed thorow their land more safely, whiles these migh∣tie men despised and neglected them; as the Phili∣stine disdained to meddle with little David, 1 Sam. 17. 42. The Hebrew Doctors to shew this, feigne this explanation; We heard them say one to another, there are pismires in the vineyards like unto men. Chazkuni on Num. 13. 33.

CHAP. XIIII.

1. The Israelites weepe and murmure at the

newes that the spies brought out of Canaan; and speake of returning into Egypt. 〈◊〉〈◊〉 Iosua a••d Caleb labour to still and encourage them, but the Israelites would have stoned them. 11. God threatneth to destroy the people. 13. Moses intreateth for them, and obtai∣neth pardon. 23. The murmurers are deprived of entring into the land, and condemned to wander fortie yeares in the wildernesse, and die there. 36. The spies who raised the evill report, die by a plague. 39. The people hearing the sentence of God against them, mourne, and offer themselves to goe up; but Moses forbiddeth them. 44. Yet they presume to goe up, and are smitten by their enemies.

ANd all the congregation lifted up, and gave their voice, and the people [unspec 1] wept that night. And all the sons of Israel murmured against Moses and a∣gainst [unspec 2] Aaron: and all the congregation said unto them; Oh that wee had died in the land of Egypt, o•• in this wildernesse, oh that wee might die. And wherefore doth Iehovah bring us unto this land, to fall by the sword? [unspec 3] our wives and our little-ones shall be for a prey: were it not better for us to returne into Egypt? And they said, every man unto his brother: Let us make a captaine, and let [unspec 4] us returne into Egypt. And Moses and Aaron fell on their faces, before all the [unspec 5] assembly of the congregation of the sonnes of Israel. And Ioshua the sonne of [unspec 6] Nun, and Caleb the sonne of Iephunneh, which were of them that searched the land, rent their clothes. And they said unto all the congregation of the sonnes of Israel, say∣ing; [unspec 7] The land which wee passed thorow to search it, is an exceeding good land. If [unspec 8] Iehovah delight in us, then hee will bring us into this land, and will give it unto us, a land which floweth with milke and honey. One∣ly [unspec 9] rebell not yee against Iehovah; and you, feare not the people of the land, for they are bread for us: their shadow is departed from them, and Iehovah is with us, feare them not.

But all the congregatiō said, to stone them [unspec 10] with stones: and the glory of Iehovah appea∣red in the Tent of the Congregation, before all the sons of Israel. And Iehovah said un∣to [unspec 11] Moses; How long will this people pro∣voke me? and how long will they not beleeve in me, for all the signes which I have done a∣mongst them? I will smite them with the [unspec 12] pestilence, and disinherit them, and will make of thee a nation greater and mightier than they. And Moses said unto Iehovah; [unspec 13] Then the Egyptians shall heare it, for thou broughtest up this people, in thy might, from among them. And they will say to the in∣habitants [unspec 14] of this land, for they have heard, that thou Iehovah art among this people, that thou Iehovah art seene eye to eye, and that thy cloud standeth over them, and in a pillar of a cloud thou goest before them by day, and in a pillar of fire by night. Now [unspec 15] if thou shalt kill this people as one man, then the nations will say, which have heard the fame of thee, saying; Because Iehovah was [unspec 16] not able to bring this people into the land, which he sware unto them, therefore he hath slaine them in the wildernesse. And now, [unspec 17] I beseech thee, let the power of the Lord bee great, according as thou hast spoken, saying;

Iehovah is long suffering, & much in mer∣cie, [unspec 18] forgiving iniquitie, and trespasse: and clearing will not cleare (the guilty;) visiting the iniquitie of the fathers upon the sonnes, unto the third, and unto the fourth generati∣on. Pardon I beseech thee, the iniquitie [unspec 19] of this people, according unto the greatnesse of thy mercie, and as thou hast forgiven this people from Egypt, even untill now. And [unspec 20] Iehovah said, I have pardoned, according to thy word. But assuredly, as I live, a•••• [unspec 21] the earth shall bee filled with the glory of Ie∣hovah. For all the men which have seene [unspec 22] my glory, and my signes, which I did in E∣gypt, and in the wildernesse, & have tempted me these ten times, and have not ••earkned to my voice; If they shall see the land, which [unspec 23] I sware unto their fathers, neither shall any of them that provoked me, see it. But my [unspec] servant Caleb, because there was another spirit in him, and hee followed me fully; e∣ven him will I bring into the land, whereinto he went, & his seed shall possesse it. (Now [unspec 25] the Amalekite, and the Canaanite, dwelt in the valley:) to morrow, turne yee, and jour∣ney you into the wildernesse by the way of the red sea.

And Iehovah spake unto Moses and unto [unspec 26] [unspec 27] Aaron, saying; How long (shall I pardon) this evill congregation, which murmure a∣gainst me? I have heard the murmurings of the sonnes of Israel, which they murmure a∣gainst me. Say unto them, A•• I live, assu∣redly [unspec] saith Iehovah, if I doe not so unto you, as ye have spoken in mine eares. Your car∣kasses [unspec] shall fall in this wildernesse; and all that were mustered of you, according to your whole number, from twentie yeares old and upward, which have murmured against mee.

If you shall come into the land, concerning [unspec] which I lifted up my hand, to make you dwell therein, save Caleb the sonne of Iephunneh,

and Ioshua the son of Nun. And your lit∣tle-ones, [unspec 31] which yee said should be for a prey, even them will I bring in, and they shall know the land, which yee have despised.

But as for you, your carkasses shall fall in [unspec 32] [unspec 33] this wildernesse. And your children shall feed in the wildernesse fortie yeares, and shall beare your whoredomes, untill your carkas∣ses be consumed in the wildernesse. After [unspec 34] the number of the dayes in which yee sear∣ched the land, fortie dayes; a day for a yeare, a day for a yeare, yee shall beare your ini∣quities, fortie yeares; and yee shall know my breach (of promise.) I Iehovah have spo∣ken, [unspec 35] If I doe not this unto all this evill con∣gregation, that are gathered together a∣gainst me; in this wildernesse they shall bee consumed, and there they shall die. And [unspec 36] the men which Moses had sent to search the land, and which returned, and made all the congregation to murmure against him, by bringing up an evill report upon the land: Even the men died that did bring up the evill report of the land, by the plague, before Ie∣hovah. [unspec 37] But Ioshua the sonne of Nun, and [unspec 38] Caleb the sonne of Iephunneh, lived, of those men that went to search the land. And Moses spake these words unto all the [unspec 39] sonnes of Israel, and the people mourned greatly. And they rose up early in the [unspec 40] morning, and went up unto the top of the mountaine, saying; Loe we be here, and will goe up unto the place, which Iehovah hath said, for we have sinned. And Moses [unspec 41] said, Wherefore now doe you transgresse the mouth of Iehovah? But it shall not prosper.

Goe not up, for Iehovah is not among you, [unspec 42] that yee be not smitten, before your enemies.

For the Amalekite and the Canaanite is [unspec 43] there before you, and yee shall fall by the sword, for because yee are turned from after Iehovah, and Iehovah will not be with you.

But they loftily presumed to goe up to the top [unspec 44] of the mountaine: but the Arke of the co∣venant of Iehovah, and Moses, departed not from within the campe. And the Amale∣kite [unspec 45] came downe, and the Canaanite, which dwelt in that mountaine; and smote them, and discomfited them, even unto Hormah.

Anno••ations.

LIfted up] to wit, their voice, as after followeth, and as is expressed in Gen. 21. 16. she lifted up 〈◊◊〉〈◊◊〉, and wept. Or, all the congregation tooke ••p, that is, received, to wit, the evill report which the spies gave of the land, Num. 13. 32. So the phrase is used, in Exod. 23. 1. Thou shalt not take up a vaine report. This latter, the Greeke version favoureth. gave their voice] that is, cried out. This manner of speech is used to signifie any loud voice, noise or crie, or any creature, or of God him-selfe; as in Psal. 18. 14. the Most high gave his voice; in Ier. ••2. 15. the Lions gave their voice, in Psal. 104. 12. the fowles give the voice; in Psal. 77. 18. the skies gave a voice; in Habak. 3. 10. the deepe gave his voice; and in 2 Chron. 24. 9. men are said to give a voice, when they made a proclamation tho∣row Iudah and Ierusalem. So this people here openly rebelled, and uttered their evill hearts with∣out feare, or shame. that night] Hebr. in or through that night; which the Greeke explaineth, that whole night.

Verse 2. and against Aaron] which were the [unspec 2] Lords ministers, therefore their murmuring was not against them onely, but against the LORD, as Moses told them, in Exod. 16. 2. 8. and as after appeareth in vers. 3. Oh that we might die] or, (Would God) that we were dead: they are words of unbeleefe and despaire, and of great unthank∣fulnesse: compare Exod. 16. 3. Psal. 106. 24, 25. The Greeke translateth, If we were dead: which is a forme of wishing, both in the Greeke and He∣brew tongues, as in 1 Chron. 4. 10. If thou wilt blesse me; that is, Oh that thou wouldest blesse me; so in Luke 12. 49. If it were (for, Oh that it were) al∣ready kindled; and so the Syriak version there ex∣plaineth it.

Vers. 3. to fall] i. that we should fall, that is, [unspec 3] die by the sword? Here they murmure against God himselfe through unbeleefe; as David saith, They contemptuously refused the land of desire, (the plea∣sant land;) they beleeved not his word, but murmu∣red in their tents; they heard not the voice of Iehovah, Psal. 106. 24. 25. were it not better] or, were it not good? The Greeke changeth the phrase thus, Now therefore it is better for us to turne backe into Egypt. So, are they not written, 2 King. 20. 20. is explained thus, Behold they are writen, 2 Chron. 32. 32.

Verse 4. Let us make a captaine] Hebr. Let us [unspec 4] give a head: where by give, is meant make or ap∣point, as the Chaldee expoundeth it; and by head they meane a captaine or chiefe governour, as in Num. 25. 4. 1 Chron. 4. 42. and 12. 20. and as the Greeke here explaineth it. Targum Ionathan paraphraseth thus; Let us appoint a King over us for head. Of this their sinne the scripture saith, They dealt proudly, and hardned their necks, and heark∣ned not to Gods commandements; and refused to heare, and were not mindfull of the wonders that he had done among them: but hardned their necks, and in their rebellion appointed a captaine (or made a head) to returne to their bondage, Nehem. 9. 16, 17. So their evill words and purpose, is counted unto them as the deed done. Sol. Iarchi openeth their words thus, Let us appoint a King over us; and he saith, the Rabbines have expounded this, as mea∣ning idolatry. The same is also noted by R. Menachē, who further likeneth this sin, to theirs that buil∣ded

the tower of Babylon, Gen. 11. So their sinne was against God, who is exalted as head above all, 1 Chron. 29. 11.

Verse 5. fell on their faces] as much affected [unspec 5] with the murmuring of the people: and they fell downe, either to pray unto God for them, as in Numb. 16. 22. or to intreat them, not to proceed in their rebellion, as it followeth, before all the as∣sembly. And elswhere it appeareth, that Moses spake to encourage the people, saying, Dread not, neither be afraid of them: Iehovah your God, who goeth before you, he will fight for you, &c. Deut. 1. 29. 30.

Verse 6. that searched the land] as appeareth [unspec 6] in Num. 13. 7. 9. 17. rent their clothes] in signe of sorrow, for the peoples rebellion and blas∣phemie; for they said, the Lord had brought them out of Egypt, because he hated them, &c. neither did they beleeve the Lord their God, for all that Moses spake unto them, Deut. 1. 27.—32. Of ren∣ding garments in sorrow, see Gen. 37. 29. Lev. 10. 6. in the annotations.

Vers. 9. Onely] or, But rebell not yee; which the Greeke interpreteth, But be not yee apostates [unspec 9] (or revolters) from the Lord: the Chaldee, But re∣bell not yee against the word of the LORD. are bread for us] or, shall be our bread, our food; that is, we shall devoure and consume them. The Chal∣dee expoundeth it, They are delivered into our hand. So Balaam prophesied of Israel, Hee shall eat up the nations, his enemies, Num. 24. 8. And in Psal. 79. 7. He hath eaten up Iakob, that is, consumed: and in Psal. 14. 4. They eat my people, as they eat bread. Also in Deut. 7. 16. Thou shalt eat (that is, consume) all the people. their shadow] that is, God, their defence, covert, protection; which the Chaldee expoundeth their strength; so in Esai. 30. 2. the strength of Pharaoh, and the shadow of Egypt, doe explaine one another: and shadow is used often for defence; as, the shadow of the Almighty, Psal. 91. 1. and, Iehovah thy shadow, Psal. 121. 5. and God saith, I have covered thee in the shadow of mine hand, Esai. 51. 16. and 49. 2. Iehovah is with us] the Chaldee explaineth it, the Word of the LORD is for our help.

Vers. 10. said, to stone them] that is, spake one [unspec 10] to another, that they should stone Iosua and Ca∣leb. An example of notorious obstinacie and out∣rage; and at another time, they had almost done the like unto Moses, Exod. 17. 4. So after this, Ie∣rusalem stoned the Prophets, which spake the things pertaining to her peace, Mat. 23. 37. ap∣peared in the Tent] the Greeke explaineth it, appea∣red in the cloud over the Tent of the Testimonie. This is confirmed by the like apparition, in Num. 16. 42. and Sol. Iarchi here saith, The cloud descended there. It was an extraordinary appearance, to re∣straine the peoples furie, and to help his faithfull witnesses.

Vers. 11. provoke me] or, despite, blaspheme, [unspec 11] contemptuously provoke me. So the Apostle expoun∣deth this word, blaspheme, in Rom. 2. 24. from Esai. 52. 5. and it implieth also a contempt or de∣spising, Prov. 1. 30. and 15. 5. Esai. 5. 24. not beleeve in me] in Greeke, not beleeve me; which the Chaldee explaineth, not beleeve in my word. This unbeleefe is noted as a chiefe cause of their rebelli∣on, and so of their destruction after in the wilder∣nesse, Deut. 1. 32. Heb. 3. 18, 19. for all the signes] though many signes and wonders had beene shewed, yet they beleeved not: so of their posteri∣tie it is said, Though (Iesus) had done so many signes before them, yet they beleeved not in him, Ioh. 12. 37. among them] Hebr. in the midds thereof, to wit, of the people.

Vers. 12. smite them] Hebr. smite him, that is, [unspec 12] the people, spoken of as one man: see vers. 15. pestilence] in Greeke and Chaldee, death: see the notes on Exod. 5. 3. disinherit them] de∣prive them of the land promised unto their fa∣thers: the Greeke and Chaldee translate, destroy them. make of thee] Hebr. make thee, to a nati∣on: the like speech God used, when they had made the golden calfe, Exod. 32. 10. The Greeke here addeth, I will make thee and thy fathers house, &c.

Vers. 14. they will say] that which after follow∣eth [unspec 14] in vers. 16. to the inhabitants] or, with the inhabitants, meaning the Canaanites; so both the one and the other people, will take occasion to blaspheme. The Hebrew word which usually sig∣nifieth unto, is sometime used for with; as in 1 Sam. 23. 23. Ezr. 2. 63. thou Iehovah art] the Chal∣dee expoundeth it, that thy divine presence (or Ma∣jestie) abideth among this people. art seene] or, hast beene seene eye to eye; that is, visibly, appa∣rantly, plainly; according to the like phrase, in Num. 12. 8. mouth to mouth; and in Exod. 33. 11. and Deut. 5. 4. face to face. The Chaldee here ex∣plaineth it thus, that with their eyes they have seene the Majestie of thy glory; and by Targum Ionathan, this is referred to the giving of the law upon mount Sinai. standeth over them] as protecting them from evill; which in Targum Ionathan is explai∣ned, that they should not bee hurt with heat or with raine. Compare Exod. 13. 21, 22. Num. 9. 17, &c.

Vers. 15. as one man] that is, all of them toge∣ther, [unspec 15] and suddenly. the fame of thee] the hear∣say or report of thee; which the Greeke translateth, thy name; the Chaldee, the fame of thy might.

Vers. 16. was not able] elswhere Moses sheweth, [unspec 16] that hee had respect unto two things, by which Gods name and glory might be impeached among the Gentiles; because he could not, or because hee would not, but hated his people, Deut. 9. 28. Exod. 32. 12. And this is the first argument of Moses sup∣plication, that Gods name might not bee blasphe∣med among the heathens.

Vers. 17. the power of the Lord] or, the might, as in vers. 13. that is, as the Greeke explaineth it, the power of thee ô Lord. Lord is here in Hebrew [unspec 17] Adonai, which the Chaldee expresseth by the let∣ters for Iehovah, and it signifieth My stayes, or sustai∣ners: see the notes on Gen. 15. 2. be great] that is, be shewed to be great; the Greeke translateth it, be exalted.

Vers. 18. long suffering] Hebr. long of anger; that is, long ere he be angrie. Here Moses mentio∣neth that Name of God, which was proclaimed at

mount Sinai, when the people had formerly sin∣ned in making the golden calfe, Exod. 34. 5, 6, 7. in mercie] the Greek addeth, & true; from Ex. 34. 6. forgiving] or, as the Greeke translateth, taking away. iniquitie] in Greeke, iniquities, and unrighteous∣nesses, and sins; the Chaldee also addeth the word sinnes, as was in Exod. 34 7. This is the second rea∣son of Moses request, from the nature and covenant of God. the guiltie] this word is supplied also in the Greeke version. The Chaldee paraphraseth, being mercifull unto them that turne to his Law, but not clearing them that turne not. visiting] that is, punishing; in Greeke, recompensing; see Exod. 20. 5. upon the sonnes] or children; in Chaldee, upon the rebellious sonnes. the third] in Chaldee, 〈◊〉〈◊〉 the third generation, and unto the fourth genera∣tion. Thus Moses requested not an absolute par∣don for all; but that God would in wrath remem∣ber mercie, though in Iustice he punished the chiefe transgressors.

Verse 19. even untill now] or, hitherto; as for [unspec 19] example, when they sinned in making the calfe, Exod. 32. (besides other times,) at which time God destroyed them not as they deserved, but some of them onely perished.

Verse 20. I have pardoned] or, I doe pardon, as [unspec 20] the Greeke explaineth it, in the time present. Howbeit Chazkuni understandeth it of the time past, that God should say, he had pardoned them once, when they made the calfe; but now he would not pardon them, but execute vengeance. The for∣mer sense seemeth best, with the limitation follow∣ing, according to thy word, viz. that he would not destroy them all as one man, at once with the pesti∣lence, having respect to the glory of his Name. For which cause, he spared them at other times al∣so, both before and after, as he sheweth by the Pro∣phets, Ezek. 10. 8, 9. 13, 14, 21, 22, &c. Psal. 106. 7, 8. And hereupon the people after confessed, Tho•• art a God of pardons, gracious, and mercifull, long s••ffering, and of great kindnesse, and forsookest the•• 〈◊〉〈◊〉, Neh. 9. 17.

Verse 21. as I live] Hebr. and assuredly I live; [unspec 21] and all the earth shall be filled: which is a forme of ••a••h, often used of the Lord, Ezek. 18. 3. and 20. 33. and 5. 11. Whereupon it is said, And thou shalt sweare Iehovah liveth, &c. Ier. 4. 2. and where hee saith in the Prophet, I have sworne by my selfe, Esai. 45. 25. the Apostle expresseth it with these words, I live, saith the Lord, Rom. 14. 11. And the signe of an oa••h, was the lifting up of the hand; so both of them are joyned in Deut. 32. 40. I lift up my hand to 〈◊〉〈◊〉 and say, I live for ever: Wherefore the oath 〈◊〉〈◊〉 God here sware, is signified by the lifting up of his hand, in Psal. 106. 26. and Ezek. 20. 15. 〈…〉〈…〉lled with the glorie] that is, all peoples of the earth shall see and acknowledge the powerfull and just administration of the Lord, unto his glorie and honour. Compare Esai. 6. 3. and Psal. 72. 19. where Christs kingdome is prophesied of, with whose glory all the earth is full.

Verse 22. my glorie] under this, all Gods glori∣ous [unspec] works are comprehended; as powers are used for powerfull workes, Matth. 7. 22. and 11. 20. 1. Cor. 12. 10. 2 Cor. 12. 12. signes] that is, miracles, miraculous and significant workes. ten times] hereby may be meant no certaine number, but ma∣ny times, as in Gen. 31. 7. Iob. 19. 〈◊〉〈◊〉. so ten is for ma∣ny, in Levit. 26. 26. It may also be taken properly; for now they had sinned ten times; First, at the red sea, Exod. 14. 11, 12. then in Marah, Exod. 15. 23, 24. againe in the wildernesse of Sin, Exod. 16. 2. then twice about Manna, Ex. 16. 20. 27, 28. after that at Rephidim, Exod. 17. 1, 2, 3. then by the Calfe at Horeb, Ex. 32. at Taberah, Num. 11. 1. and againe, at Kibroth Hattaavah, Num. 11. 4. and now the tenth time by their rebellion in Pharan.

Verse 23. If they shall see] that is, as the Greeke [unspec 23] translateth it, Surely they shall not see. This also is an oath, whereby God sweareth they shall not see, that is, not goe in to enioy the land, as is explained by David, in Psal. 95. 11. I sware in my anger, if they shall enter into my rest; which the Apostle ope∣neth thus; He sware that they should not enter into his rest, Hebr. 3. 18. So, If a signe be given, Marke 8. 12. is more plainly expounded, A signe shall not be given, Matth. 16. 4. which I sware unto] that is, which I sware to give unto your fathers, Deut. 1. 35. this was the land of Canaan, Gen. 12. 5. 7. called the holy land, Zach. 2. 12. the land of Iehovah, Hos. 9. 3. the land of Immanuel, that is, of Christ, Esai. 8. 8. for it was a figure of the heavenly inheritance to bee obtained by Christ, Hebr. 11. 9, 10. therefore the keeping of them out of this land, figured also the excluding of them and of all unbeleevers out of the kingdome of heaven, Heb. 3. 12—19. and 4. 1, 2, 3—11.

Verse 24. spirit in him] or, with him; that is, [unspec 24] he was guided by another spirit than the ten spies. The same is to be understood of Ioshua, as appea∣reth by Num. 32. 12. though not here mentio∣ned. This other spirit, was the spirit of faith, which the Law cannot give, Gal. 3. 2. the spirit of adopti∣on of sonnes, not of bondage to feare againe, Rom. 8. 14, 15. by the guidance of this spirit, Caleb con∣stantly followed the Lord, & obtained the promi∣sed inheritance. he followed me fully] Hebr. he fulfilled after me: so in Deut. 1. 36. and Ios. 14. 8, 9. 14. By this manner of speech, is meant a full and constant following and obedience unto the end; the contrary whereof was in Solomon, of whom it is said, he fulfilled not after the LORD, as did David his father, 1 Kings 11. 6. and in this people of Israel now generally, of whom God saith, they fulfilled not after me, Num. 32. 11. The Greeke translateth it, he followed me; the Chaldee, he fulfil∣led (or accomplished) after my feare. Chazkuni ex∣poundeth it, he hath accomplished the word after me; and compareth it with that phrase in 1 Kings 1. 14. I will come in after thee, and fulfill (that is, confirme) thy words. his seed] in Chaldee, his sonnes. shall possesse it] shall inherit it: thus both the Greeke & Chaldee do interpret it: or, shall cause to inherit it, that is, leave it to their posteritie for an inheritance; as it is written, It shall be thine inheritance, and thy childrens for ever, Ios. 14. 9. The word is also used in a cōtrary meaning, to disinherit, as before in v. 12. & so it may here be trāslated, shal disinherit it, that is,

disinherit and drive out the inhabitants of it, and seize upon it, as in Ios. 8. 7. ye shall disinherit (or seise upon) the citie: and thus it agreeth with Calebs speech, If so be the LORD will be with me, then I shall disinherit them (or drive them out) as the LORD said, Ios. 14. 12. In this latter sense, Sol. Iarchi here expoundeth it, drive it out, that is, they shall drive out the Anakims and people that are there∣in. This promise Moses related unto Caleb, and in the name of the Lord, he sware unto him for the performance of it, Ios. 14. 9.

Verse 25. Now] Hebr. And. dwelt] or, dwel∣leth, [unspec 25] Heb. sitteth in the valley: after in vers. 45. they are said to dwell (or sit) in the mountaine; and sit∣ting, as it is often put for dwelling, so sometime for lying in wait, as in Ios. 8. 9. which may be meant here. Chazkuni expoundeth this place thus; that as the spies were afraid of Amalek. (Num. 13. 29.) so with them the holy blessed (God) made them afraid. And wheras it is here said, in the vally and in v. 45. in that mountaine; he accordeth them thus, that the most of them sate in the valley, & some few of them in the mountaine, & those few warred against them; and therfore it is written, WHICH SATE IN THAT MOVNTAINE, to imply that there were of them which sate in another place; or it may be they dwelt in the vally, and when they heard that the sons of Israel came against them, they went up into the mountaine, and lay in wait for them there: and wee find that sit∣ting sometime, meaneth lying in wait, as it is written (in Psal. 10. 8.) He sitteth in the waiting place of the villages. tomorrow turne yee] The people were now in Kadesh, from whence they sent the spies, Num. 13. 26. Deu. 1. 19. & after this their rebellion, and the slaughter following, they abode in Kadesh many dayes, and then turned and journeyed into the wildernesse, by the way of the red sea, Deut. 1. 46. and 2. 1. Chazkuni here saith, Tomorrow meaneth after this time; for loe they abode in Kadesh many dayes before they began to compasse mount Seir: and it is like that (phrase in Exod. 12. 34.) when thy son shall aske thee tomorrow. journey you] or, journey for you, which some understand, to mean, for your good, see Gen. 12. 1. the way of the red sea] that is, the way towards the red sea; see the notes on Exod. 13. 17. In this red Sea the people had been baptised, 1 Cor. 10. 1 2. Ex. 14. Baptisme was unto repen∣tance, and with confession of sinnes, and into the death of Christ, Mat. 3. 6, 11. Rom. 6. 3. so this sen∣ding them backe into the wildernesse, towards the red sea, was to humble them by repentance, that through faith in Christ they might have entrance into the Kingdome of heaven; otherwise they should perish for ever, as their carkasses perished in this wildernesse.

Verse 27. How long] to wit, shall I pardon, (as in [unspec 27] v. 19. 20.) or, shall I beare with. An unperfect speech, such as men use in passion of mind, when through griefe they utter not all their words; as may be seene in Moses, Exod. 32. 32. Psal. 90. 13. in David, Psal. 6. 4. and sundry the like. which murmure] or, which cause (the people) to murmure, as in verse 36. Thus Sol. Iarchi expoundeth it, re∣ferring the congregation forementioned, to the ten spies; but the Greeke and Chaldee translate, which murmure; so in the sentence following.

Verse 28. I live] it is an oath, as in v. 21. whereby [unspec 28] the Lord sweareth in his anger, that they should not enter into his rest, Psal. 95. 11. Heb. 3. 18. Num. 32. 10, 11. assuredly saith] or, the faithfull saying; see Gen. 22. 16. if I doe not] that is, as the Greeke explaineth it, surely I will doe: see before, on v. 23. spoken in mine eares] in Chaldee, spoken before me: this hath reference to their words, in verse 2. where they wished they might die in the wildernes.

V. 29. your carkasses] the Greek calleth thē Cola, that is, members, which word the Apostle also useth in Heb. 3. 17. for carkasses, or dead bodies. So in Levit. 26. 30. fall] that is, die, being destroyed of the destroyer, 1 Cor. 10. 10. mustered] num∣bred as able men for the war, Num. 1. This sen∣tence was executed upon them, as is after shewed in Num. 26. 64, 65.

Verse 30. I lifted up my hand] that is, sware, as [unspec] the Chaldee expoundeth it, I sware by my word: see Deut. 32. 40. and the notes before on v. 21. and Gen. 14. 22.

Verse 31. your little ones] your children vnder [unspec 31] twentie yeares of age: see verse 3. shall know] in Greeke, shall inherit, rightly explaining the sense: for to know the land, is to enjoy the same. And so Moses relating this promise, saith, they shall possesse the land, Deut. 1. 39.

Verse 32. But as for you, your carkasses] Hebr. [unspec] And your carkasses, you: where the latter you, is for explanation, to exempt their children, you or yours onely.

V. 33. shall feed] or, shall be feeding; so likewise [unspec] the Greeke translateth it: by feed, meaning wander as sheepe for pasture in the wildernesse: the Chal∣dee of Onkelos expoundeth it, tary or abide; but Io∣nathan saith, wander; and Chazkuni explaineth it, feed as sheepe sometimes here and sometimes there, so your sons shall remove hither & thither, till their car∣kasses be consumed. Thus may we understand that in the Prophet, The LORD will feed them as a lambe in a large place, Hos. 4. 16. that is, will let them wander to destruction. So in other languages, wan∣dring is used for feeding; as in Virgil. Bucol. eclog. 2. mille meae Siculis errant in montibus agn••. fortie yeares] implying the time past also, from their com∣ming out of Egypt: for one whole yeare, and part of the second, were now past already, when God gave this sentence against them, Num. 10. 11. beare your whoredomes] that is, beare the punish∣ment of your sins; as the Chaldee, for whoredomes, translateth sins; though this name whoredome, is commonly used for idolatrie, Ier. 3. 9. Ezek. 16. 15. 16, 17, &c. See Exod. 34. 15, 16. Lev. 17. 7.

Verse 34. After] or, According to the number; [unspec] in the Hebrew, In is used for As, or according to, as the Greeke translateth it: see the notes on Lev. 25. 15. a day for a yeare, a day for a yeare] that is, each day for a yeare, or a yeare for every day: so in Eze. 4. 6. where the Prophet in a figure bare the iniquitie of Israel so many dayes as they had sinned yeares. Hereupon in prophesies, dayes are put for yeares, Dan. 9. 24. &c. Rev. 11. 3. yee shall know my

br••••ch] to wit, of promise; or simply, my breaking off: that is, ye shall know and have experience by the punishment which you shall suffer, how great your sinne is in breaking promise, and disanulling your word and covenant with me, and in breaking off from me. Thus my breach may be understood, breach, or breaking with me; or from me; as, he that eateth my bread, Psal. 41. 10. is expounded, hee that eateth bread with me, Ioh. 13. 18. Or, my breach, that is, when I breake promise with you, or breake off from you, ye shall know how great evill is upon you. For when men forsake God, he also forsaketh them, and breaketh his covenant with them, that is, performeth not his promise, which is conditio∣nall, if men continue in his faith, Deut. 31. 16, 17. Zac. 11. 10. Iude v. 5. Rom. 11. 22. The Greek trans∣lateth, ye shal know the wrath (or indignation) of mine anger: the Chaldee, ye shall know that yee have mur∣mured against me. Sol. Iarchi expoundeth it, my breach, in that ye have broken (that is, turned away) your heart from (following) after me. This word is after used by Moses, in Num. 32. 23. Wherefore breake ye the heart, (that is, discourage ye) the sons of Israel from going, &c. & in Num. 30. 5. if her father breake (that is, disallow) her; disanul her promise.

Verse 35. have spoken] the Chaldee explaineth [unspec 35] it, have decreed by my word. If I doe not] that is, surely I will doe, as the Greeke expoundeth it: it is an oath, as before in vers. 23. This sentence decreed, seised upon them, that all this generation died in the Wildernesse, Num. 26. 64, 65. & upon this oc∣casion, Moses made the 90. Psalme, wherein he be∣waileth the shortnesse and miserie of mans life; be∣ing finished now in 70 or 80 yeares; and intrea∣teth God for mercy. And of this and other the like punishments, the Apostle saith, they happened unto them for ensamples; and they are written for our ad∣monition, upon whom the ends of the world are come, 1 Cor. 10. 11. So we see that they could not enter in (to the rest of God) because of unbeleefe: let us stu∣die therefore to enter into that rest, lest any man fall, after the same example of unbeleefe, Hebr. 3. 19. and 4. 11.

Verse 36. the men] the ten spies. made to [unspec 36] murmure] and murmured themselves; as the He∣brewes signifieth both their owne act, and that which they caused in others. So the Greeke trans∣lateth it, murmured against it, unto (or before) the con∣gregation. against him] against Moses, as in v. 2. or, as the Greeke translateth, against it; for they murmured also against the land, Num. 13. 32. and 14. 3. evill report] or, defamation: in Greeke, evil words; in Chaldee, an evill name. The word evil, is expressed in the next verse: see the notes on Num. 13. 32.

Ver. 37. the plague before Iehovah] that is, by an [unspec] extraordinary plague from the hand of God: either the pestilence fore-threatned, v. 12. or some other d••ath. And before Iehovah, may mean sudden death there by the Sanctuarie, where the glory of Ieho∣vah appeared, v. 10. as it is said of Vzza, there he died before God, 1 Chron. 13. 10. which another Pro∣phet explaineth, there he died by the Arke of God, 2 〈◊〉〈◊〉. 6. 7. The Hebrewes, (as Sol. Iarchi and Tar∣gum Ionathan on this place,) report these mens death to have beene by an inflammation of their tongues, and wormes issuing out of them; as a just recompence, because with their tongues they had sinned.

Ver. 38. lived] that is, remained alive, safe and in [unspec 38] health. So the judge of all the earth did judgment, and would not slay the righteous with the wicked; as Gen. 18. 25. And they survived, not onely the o∣ther spies, but all the rebellious Israelites, and went in and possessed the land of promise, Ios. 14: ••0. and 19. 49. This sheweth the small number of Gods Elect, though many be called to the profession of the faith. The Hebrew Doctors speaking of Ier. 3. 14. where it is written, I will take you one of a citie, and two of a family, and I will bring you to Zion, doe say, As of six hundred thousand Israelites, onely two entred into the land of promise, to wit, Ioshua and Ca∣leb; so shall it also be in the dayes of Christ. Talmud in Sanhedrin, ch. 11. wherein they beare witnesse a∣gainst themselves, that they fulfilled the in••asu••e of their fathers, in rebelling against Christ, and despising the Gospell of their salvation.

Verse 40. and went vp] that is, girded their wea∣pons [unspec 40] of warre about them, and pressed forward of themselves to goe up, as Moses explaineth it, in Deut. 1. 41. For things which men endevour and are ready to doe, are said to be done by them, as Reuben delivered Ioseph out of his brethrens hand, when he endevoured by exhorting & perswading with them, that he might deliver him, Gen. 37. 21, 22. See also the annotations on Ex. 8. 18. will goe up] and fight, Deut. 1. 41. we have sinned] against Iehovah, Deut. 1. 41. Thus they shewed a kind of repentance and sorrow for their sin, which was not sincere, nor a godly sorrow; for they turned from one evill to another, and overthrew themselves.

Verse 41. Moses said] being first commanded [unspec 41] of the Lord, so to say, Deut. 1. 42. the mouth] that is, as the Greeke translateth, the word of the Lord: and the Chaldee addeth, against the decree of the word of the LORD. But it] or, for it, that is, the thing which ye doe, shall not prosper, that is, not have good successe: in Greeke, It shall not be prospe∣rous unto you. R. Menachem referreth this word It. to Shecinah, the divine Majestie which would not prosper them; and compareth here with a like phrase in Ezek. 1. 13. it went up and downe among the living creatures.

Verse 42. Iehovah is not among you] thus God [unspec 42] bade him say, for I am not among you, Deu. 1. 42. The Chaldee expoundeth it, for Shecinah (the Majestie or presence) of the LORD is not among you. not smit∣ten] in Chaldee, not broken; in Greeke, and ye shall fall before your enemies.

V. 43. from after Iehovah] in Chaldee, from after [unspec 43] the service of the LORD; which the Greeke trans∣lateth, disobeying (or not beleeving) the Lord Chaz∣kuni explaineth it thus, Because the spies made you afraid of the Canaanite & Amalekite that abide there, ye are turned from after the LORD, and are afraid to go into the land, and you trust not in him: therfore he will not be with you, if you transgresse his mouth, to goe to sight, till after 40 yeares. Iehovah will not

be with you] this the Chaldee expoundeth, the Word of the Lord will not be for your holpe.

Verse 44. they loft••ly presumed.] or, tooke upon [unspec 44] them by violence, with a loftie presumptuous minde: in the Chaldee, they dealt wickedly, or, tur∣bulently. The originall word Aphal, (from which Ophel a Tower, or Fort is derived, 2 Chron. 33. 14.) signifieth lifting up, as in Abak. 2. 4. which the Apostle sheweth, to meane a drawing backe from God by unbeleese, Heb. 10. 38, 39. So here in this their presumptuous enterprise, their soules were lifted up in them, but withdrawen from God▪ And Moses explaineth this by two other words, yee pressed forward, Deut. 1. 41. and yee were presumptuous, Deut. 1. 43. The Hebrew Commen∣tary Tanchuma, cōpareth it with another like word which signifieth darknesse, and explaineth it, they went darke (or obscure) for that they went without leau•• from God: and Targum Ionathan, thus; they set forward in the darke, before day dawning▪ to which the old Latine version agreeth, translating it darkned. departed not] in Greeke, moved not. The Arkeremoved not, but at the removall of the cloud, Num. 9. 15, &c. which God not taking up, shewed thereby his dislike of their action. Moses obeying the Lord, would not accompany the pre∣sumptuous sinners: so they went without the Lord, and without the signes of his grace, or company of his ministers.

Verse 45. The Canaanite] that is, the Amorite, [unspec 45] Deut. 5. 44. which was of the posteritie of Canaan, Gen. 10. 15, 16. which dwelt] or, which sate, lay in wait. discomfited them] pursued them as Bees doe, and destroyed them, Deut. 1. 44. Because they re∣belled against God, and vexed his holy Spirit, there∣fore hee was turned to be their enemie, he fought a∣gainst them, Esai. 63. 10. unto Hormah] in Greeke Herme, the name of a place, so called of the event, signifying utter destruction, or Anathema: so after in Num. 21. 3. After this discomfiture, the Israe∣lites returned and wept before the LORD: but hee would not heare their voice, nor give eare unto them; so they abode in Kadesh many dayes, Deut. 1. 45, 46. These things which happened unto them for types, 1 Cor. 10. 11. doe shew the nature of man, of his free-will, and workes without faith, that they procure nothing but wrath from God, and destru∣ction unto men. And as Israel carried themselves under Moses, so did they under Christ: for the Lord Iesus himselfe, & Iohn the Baptist (as Ioshua and Caleb) faithfully testified the truth of Gods promise, and perswaded the people to enter into the Kingdome of God, Mat. 3. 1, 2, 3. and 4. 17. But the Priests, Scribes, and Pharisees (like the unfaith∣full spies) discouraged the people, and would nei∣ther goe themselves into the kingdome of heaven, nor suffer thē that were entring, to goe in, Mat 23. 13. but pretended worldly feares, Iohn 11. 48. Yet after they would seeme to enter by force, going a∣bout to establish their owne righteousnesse, but not submitting themselves unto the righteousnesse of God, Rom. 10. 3. so they pleased not God, but filled up their sinnes alway, and wrath came upon them to the uttermost, 1 Thess. 2. 15, 16.

CHAP. XV.

1 The Lord teacheth Israel how they should sa∣crifice unto him in the land of Canaan, and what mea∣sure of Meat-offerings and Drinke-offerings should be for every sacrifice. 13 The stranger is under the same Law. 17 The Law of the first of the dough••••r an Heave-offring. 22 The sacrifice for sinne of igno∣rance, done by Israelite or stranger. 30 The punish∣ment of sinne done with an high hand. 32 A man that was found gathering stickes on the Sabbath, is by the commandement of God stoned to death. 37 The law of fringes on the borders of their garments, and use that the people should make of them.

ANd Iehovah spake unto Moses, say∣ing; [unspec 1] [unspec 2] Speake unto the sons of Israel, and say unto them: When yee be come into the land of your habitations which I give unto you. And yee will make a [unspec 3] Fire-offering unto Iehovah, a Burnt-offering or a sacrifice, to separate a vow, or a voluntary of∣fering; or in your solemne feasts, to make a savour of rest, unto Iehovah, of the herd, or of the flocke. Then he that offereth his oblati∣on [unspec 4] unto Iehovah, shall bring neere a Meat∣offering of a tenth part of fine flowre, mingled with the fourth part of an Hin of oile. And [unspec 5] the fourth part of an Hin of wine for a drinke∣offering, shalt thou make readie for the Burnt∣offering, or for the sacrifice, for one lambe. Or for a ramme thou shalt make a Meat-offe∣ring [unspec] of two tenth parts of fine flowre, min∣gled with the third part of an Hin of oile. And for a drinke-offering, the third part of an [unspec] Hin of wine shalt thou offer for a savour of rest unto Iehovah. And when thou shalt [unspec] make a youngling of the herd, a Burnt-offring or a sacrifice, to separate a vow or Peace∣offrings unto Iehovah; Then shall he bring [unspec] neere with the youngling of the herd, a Meat∣offering of three tenth parts of fine flowre, mingled with halfe an Hin of oile. And [unspec] thou shalt offer for a Drinke-offering, halfe an Hin of wine for a Fire-offering of a savour of rest unto Iehovah. Thus shall it be done for [unspec] one bullocke, or for one ramme, or for a lamb of the sheepe, or of the goats. According to the number that ye shall make readie, so shall yee make readie for (every) one, according to their number. Every home-borne of 〈◊〉〈◊〉 countrey shall thus doe these things, to offer a Fire-offering of a savour of rest unto Iehovah.

And if a stranger sojourne with you, 〈◊〉〈◊〉 who-soever be among you in your generati∣ons,

and will make a Fire-offering of a savour of rest unto Iehovah; as yee doe, so hee shall doe. Yee of the Church, one stature shall bee [unspec 15] for you, and for the stranger that sojourneth: a statute for ever in your generations; as yee are, so shall the stranger be before Iehovah. One law, and one manner shall be for you, and [unspec 16] for the stranger that sojourneth with you.

And Iehovah spake unto Moses, saying; [unspec 17] [unspec 18] Speake unto the sonnes of Israel, and say unto them; When ye come into the land whither I bring you; Then it shall be, when yee eat [unspec 19] of the bread of the land, yee shall heave an heave-offering unto Iehovah. Of the first of [unspec 20] your dough, a cake shall ye heave for an heave∣offering; as the heave-offering of the threshing-floore, so shall ye heave it. Of the first of [unspec 21] your dough, yee shall give unto Iehovah an heave-offering in your generations.

And when ye shall have sinned ignorantly, [unspec 22] and have not done all these commandements w^ch Iehovah hath spokē unto Moses: Even [unspec 23] all that Iehovah hath commanded you by the hand of Moses, from the day that Iehovah commanded Moses, and henceforward, throughout your generations: Then it shall [unspec 24] be, if ought be done by ignorance, from the eies of the congregation, that all the congregati∣on shall make readie one bullocke, a young∣ling of the herd, for a Burnt-offering, for a sa∣vour of rest unto Iehovah; and his Meat-offe∣ring, and his Drinke-offering, according to the manner: and one goat-bucke of the goats, for a Sin-offering. And the Priest shall make [unspec 25] atonement for all the congregation of the sonnes of Israel, and it shall be mercifully for∣given them: for it is an ignorance, and they have brought their oblation, a Fire-offring un∣to Iehovah, and their Sin-offring before Ieho∣vah, for their ignorance. And it shall be mer∣cifully [unspec 26] forgiven, al the congregatiō of the sons of Israel, & the stranger that sojourneth among them, because all the people was in ignorance.

And if one soule sinne through ignorance, [unspec 27] then it shall bring neere a shee-goat of her first yeare for a Sin-offering. And the Priest shall [unspec 28] make atonement for the soule that sinneth ig∣norantly, when it hath sinned by ignorance, before Iehovah, to make atonement for him, and it shall be mercifully forgiven him. For [unspec] the home-borne amongst the sonnes of Israel, and for the stranger that sojourneth among them, one law shall be to you for him that 〈◊〉〈◊〉 through ignorance. But the soule that shall doe with an high hand, whether he be home-borne, or a stranger, the same re∣proacheth Iehovah; and that soule shall be cut off from among his people. Because he [unspec 31] hath despised the word of Iehovah, and hath broken his commandement, that soule shall utterly be cut off, his iniquitie shall be upon him.

And the sonnes of Israel were in the Wil∣dernesse: [unspec 32] and they found a man gathering sticks on the Sabbath day. And they that [unspec 33] found him gathering sticks, brought him neere unto Moses, and unto Aaron, and unto all the congregation. And they put him in ward, [unspec 34] because it was not declared what should be done to him.

And Iehovah said unto Moses; The man [unspec 35] shall be made to die the death: all the congre∣gation shall stone him with stones without the campe. And all the congregation brought [unspec 36] him forth without the campe, and stoned him with stones, and he dyed, as Iehovah commanded Moses.

And Iehovah said unto Moses, saying; [unspec 37] [unspec 38] Speake unto the sonnes of Israel, and say unto them; that they make unto them a Fringe on the skirts of their clothes, throughout their generations; and that they put upon the Fringe of the skirt, ar••bband of blue. And [unspec 39] it shall be unto you for a Fringe, that yee may see it, and remember all the commandements of Iehovah, and doe them: and that yee seeke not after your owne heart, and after your owne eyes, after which you goe a whoring. That [unspec 40] ye may remember and doe all my comman∣dements, and be holy unto your God. I am [unspec 41] Iehovah your God, which brought you forth out of the land of Egypt, to be unto you a God; I am Iehovah your God.

Annotations.

SPake unto Moses] After the judgement upon the disobedient Israelites, who should perish in [unspec 1] the wildernesse, God now repeateth and enlargeth the Law of sacrificing, which their children should observe in the land of Canaan: whereby their re∣conciliation unto him, and his grace towards them in Christ, was figured: thus after the curse of the Law for sinne, is annexed the grace of the Gospell through faith. In like manner after the destruction of twenty foure thousand for the sinne of Baal pe∣hor, in Num. 25. the Lord causeth the people to be mustered, Num. 26. and appointeth the land to bee given them for inheritance, and repeateth againe the Law of sacrificing at the solemne feasts, in Num. 28. and 29. that upon the example of wrath on the sinfull parents, he might shew his remem∣brance of mercie in Christ, unto the repentant be∣leeving children.

Verse 2. land of your habitations] wherein you [unspec 2] shall dwell: not in the wildernesse, but in the land of promise, (which figured the state of grace in Christ) did God require the sacrifices of his peo∣ple, and promiseth to accept them. So after by the Prophet Ezekiel, he saith, I will bring you into the wildernesse of the peoples, and there will I plead with you face to face. Like as I pleaded with your fathers in the wildernesse of the land of Egypt, so will I plead with you, saith the Lord GOD. And I will cause you to passe under the rod, &c. and I will purge out from among you the rebels, and them that transgresse against me, &c. For in the mountaine of mine boli∣nesse, in the mountaine of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things; with a savour of rest will I accept you, &c. Ezek. 20. 35, 36, 37, 38, 40, 41.

Verse 3. a Fire-offering] in Chaldee, an oblati∣on before the LORD. Burnt-offering] the Law [unspec 3] whereof was given in Levit. 1. a sacrifice] to wit, of Peace-offerings, as the Chaldee explaineth it: the Law concerning them, see in Lev. 3. And the word sacrifice being put absolutely, is often used for Peace-offerings; as in Exod. 18. 12. Lev. 17. 5, 8. and 23. 37. Deut. 12. 27. So it is meant here; for the meat and drinke-offerings following, were not ad∣ded to the Sinne or Trespasse-offerings. The He∣brew Canons say, They are not charged with Meat and Drinke-offerings, save for the Burnt-offering of beasts, and for Peace-offerings onely; whether they be the oblation of the congregation, or of a private person, or the lambe of a woman after child-birth (Levit. 12. G.) and those that the high Priest offereth, for∣asmuch as they are Burnt-offerings, they are charged to have Meat and Drinke-offerings. But the (Burnt∣offerings of) fowles; and the Trespusse and Sin-offe∣rings, they bring no Meat or Drink-offerings with them, save with the Sin-offering of the Leper, and his Trespasse-offering, whose Meat-offerings are ex∣pressed in the Law, (Lev. 14. 10.) Maimony in Mag∣naseh hakorbanoth, ch. 2. sect. 2. to separate] or, in separating a vow: whereof see the notes on Lev. 27. 2. voluntary offering] what these are, and how they differ one from another, is noted on Lev. 7. 16. After, in verse 8. it is called Peace-offe∣rings. And from hence the Hebrewes gather, that Sinne and Trespasse offerings were not required to have Meat and Drink-offerings with them; for, Sin and Traspasse-offerings, and First-fruits, and Tithes, and the Passeover, for as much as they come not by vow or voluntary offering, they are not charged with the Meat and Drink-offerings. Maim. in Magnas. hakorb. ch. 2. sect. 3. folemne feasts] whereof see Lev. 23. So the Peace-offerings of the Chagigah (or Passeover mentioned in Deut, 16. 1, 2, &c.) and the burnt-offerings, were to have meat and drinke-offerings with them: Maim, ibidem ch. 2. sect. 3. savour of rest] that is, of sweet smell, as the Greeke translateth it; which the Chaldee ex∣poundeth, to be acceptedwith favour: see the notes on Gen. 8. 21. and Lev. 1. 9. or of the flocke] to except the burnt-offering of fowles, as before is no∣ted.

Verse 4. his oblation] in Greeke, his gift: so [unspec 4] the Hebrew Korban, is interpreted, a gift, in Mar. 7. 11. shall bring neere] or, shall offer: so after. Meat-offering] in Hebrew, Minchah: of Minchah: of i••, and the signification thereof, see the notes on Let. 2. a tenth part] to wit, of an Ephah, as is expres∣sed in Num. 28. 5. and as the Greeke version here addeth: of the Ephah or Bushell, see Exod. 16. 36. Hence the Hebrewes gather, (as Chazkuni here noteth from R. Nathan) that whosoever would vo∣luntarily offer a Meat-offering, might not bring lesse than a tenth deale. an Hin] a measure in the Sanctuary for liquid things. The Hin is twelve Logs, saith Maimony in Magn. bakorbanoth, ch. 2. sect. 7. The Log was as much as six egges, as is no∣ted on Lev. 14. 10. and Exod. 30. 24. so the H•••• contained as much as 72 egges: the fourth part o•• an Hin, as much as 18 egges. oile] to wit, oile olive, as in Targum Ionathan is expressed.

Verse 5. wine] expounded in Targum Iona∣than, [unspec 5] red wine of the grapes. So in those that follow. It is called Shecar, or, strong wine, in Num. 28. 7. a drinke-offering] or, an effusion, a powred out offe∣ring, because it was powred out upon the Altar, but not upon the fire, as Maimony sheweth, in Magn. ha∣korbanoth, ch. 2. sect. 1. or for the sacrifice] to wit, of Peace-offerings, as the Chaldee expoundeth it; and by this word or, he sheweth, that he is to bring for the one by it selfe, and for the other by it selfe; saith Chazkuni on Num. 15. for one] that is, for eve∣ry one severally, as in verse 12.

Verse 6. Or for a ramme] The Greeke inter∣preteth [unspec 6] it, And for aramme. Aramme was of the second yeare, or upward: the lambe of the first yeare. two tenth parts] two Omers, which was deu∣ble the measure for a lambe, verse 4. and this the Hebrewes understand for the ramme onely, 〈◊〉〈◊〉 for the ewe, or goat; as they write, The quantitie 〈◊〉〈◊〉 the meat and drinke-offrings, for an hee-lambe, or 〈…〉〈…〉∣lambe, is a tenth of flowre, and the fourth part of 〈◊〉〈◊〉 Hin of wine. Likewise for a goat, whether it be 〈◊〉〈◊〉 or great, male or female; also for an ewe, though 〈◊〉〈◊〉 be great. But for aram, two tenth deales of flowre, &c. and the third part of an Hin of wine. Maim, in Magn. hakorb. ch. 2. sect. 4.

Verse 7. of rest] in Greeke, of sweet smell, or good odour: as in verse 3.

Verse 8. when thou shalt make] in Greeke, i•• yee shall make; that is, shall sacrifice. youngling] Hebr. a sonne of the herd: meaning a bullocke: as in Exod. 29. 1. And here is no difference betweene young or old, as was before betweene lambe and ramme; but one quantity is for the calfe, and for the bull. The bullocke or the calfe, be it male or female, hath for the meat-offering three tenth deals of flow•••• &c. Maim. ibidem, ch. 2. sect. 4.

Verse 9. he bring] or, he offer: here the person is changed: before he said, when thou, verse 8. 〈◊〉〈◊〉 he saith, then shall he: the Greeke keepeth the per∣son as before, then shall ye offer. three texth parts three Ome••s; that is, three times so much as set a Lambe, verse 4.

Verse 10. a Fire-offering] in Chaldee, an ob∣lation. [unspec 10] 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, [unspec 11] 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 frankin∣cense with them (as they were with the Meat-offe∣rings 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 [unspec 12] yee doe: The Hebrewes say, These Meat and Drinke-offerings, whether they be for Burnt-offering or Peace-offerings, must bee according to this mea∣sure 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-offe∣ring, 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 San∣ctuarie,) if they abide all night, they become thereby unlawfull. They may bring no Meat or Drinke-offe∣rings, 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 sacri∣ficer) to make atonement for the house of Israel, Ezek. 45. 17. Levit. 1. 4. and figured Christs ob∣lation 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, (be∣sides the signification that it had of Christ, Eph. 5. 2.) figured in speciall manner the faith and sancti∣monie 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 acti∣ons: 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 sa∣crifice 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. [unspec 13]

Vers. 14. stranger] in Greeke, Proselyte: the Gentile converted to the Iewes religion. in your generations] or, throughout, that is, in all ages suc∣cessively: so in verse 15.

Verse 15. Yee of the church] or, O Church, or [unspec 15] congregation: or, Concerning the church; which in Targum Ionathan is expounded, the whole church. before Iehovah] in the exercises of re∣ligion 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 [unspec 16] practise and obedience, and one punishment for transgression: Hebr. one judgement. So in vers. 24.

Vers. 17. And Iehovah spake] A second ordinance [unspec 17] 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 Mo∣ses, save in this place. And as the former Law for sa∣crificing, 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 pro∣mise [unspec 18] is here included, that God would bring them into that good land: so a duty of thankfulnesse is commanded, that they might remember and ac∣knowledge his mercie, and have his blessing con∣tinued 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 inhe∣ritance, 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 re∣served before the Lord, for the generations of Isra∣el, that they might see and thankfully remember the bread which God gave them to eat in the wil∣dernesse, 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, be∣cause his mercie endureth for ever, Psal. 136. 25. whither I bring you] or, am bringing you thi∣ther. 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 with∣out 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 con∣cerning 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 land, that the law of the Cake might not be forgetten out of Israel. Maimo∣ny in Biccurim (or treat. of First-fruits) chap. 5. sect. 5, 6, 7.

Verse 19. of the bread] that is, of the bread-corne, [unspec 19] as in Esai. 28. 28. Bread (that is, Corne) is bruised; and out of the earth commeth bread, Iob 28. 5. Psal. 104. 14. The Chaldee of Ionathan here paraphraseth thus; Of the bread of the revenue of the land, and not of rice, and millet, and lesser seeds. So by the Hebrew canons; Nothing oweth the cake, but the five kinds of graine onely; which are, Wheat, and Bar∣ley, and Rye, and Fox-eare barley, and Oats: for nothing is called BREAD, save that which is made of these. But hee that maketh meat of Rice, Millet, or other like pulse (or seeds,) they owe no cake at all. Maim. in Biccurim, chap. 6 sect. 2. and Talmud. Bab. in Challah, c. 1. yee shall heave] that is, shall offer up; or, as the Greeke and Chal∣dee translate, shall separate; for it was separated by the owner, and offered to the Lord; and so was one of the heave-offrings which God gave unto his Priests, Num. 18. 19. Wherefore it was holy, and whosoever separated a cake, hee first blessed God who sanctified them by his commandements, and comman∣ded them to separate a cake. Maim. in Biccurim, chap. 5. sect 11. An heathen that separated a cake, though in the land of Israel, it was no cake. Ibidem chap. 6. sect. 10. unto Iehovah] in Chaldee, before the LORD. Not that it was brought into the Sanctuarie, or offered on the Altar, but given to the Lords minister: as it is written, Yee shall also give unto the Priest, the first of your dough, Ezek. 44. 30. By the Hebrew canons, The first-fruits, and the heave-offerings, and the Cake, and the principall and the fift part, [spoken of in Num. 5. 7, 8.] and the gifts of the beast [that is killed, Deut. 18. 3.] these are the Priests goods: with them he may buy ser∣vants, and lands, and uncleane beasts, and pay his debts, or wives dowrie, and buy bookes. Maim. in Bic∣curim, chap. 4. sect. 14.

Verse 20. Of the first] or, The first-fruit: with [unspec 20] the first-fruits of all things, God was to be honou∣red, Prov. 3. 9. that thereby all the rest of their food might be sanctified unto them: For if the first-fruit be holy, the lump (or dough) is also holy, Rom. 11. 16. and a promise of plentie is added to them that thus doe, Prov. 3. 10. as of this particular it is said, yee shall also give unto the Priest, the first of your dough, that be may cause the blessing to rest in thine house, Ezek. 44. 30. of your dough] of your paste, or lump. They gave of their corne, first-fruits and tithes, and other gifts, to the Priests, Levites, and poore, when they first reaped and threshed it, Exod. 23. 19. Num. 18. 12. 26. Lev. 23. 22. After them, when they made bread of it, they separated also this cake. And as the Levites separated an heave-of∣fering, out of their tithe, Num. 18. 26. so the poore that glained, separated of their dough; as the Hebrewes write, That which is glained, and which is forgotten, (Deut. 24. 19.) and the corner, Lev. 19. 9. &c. though they be free from the Tru∣mah (or heave-offering,) yet they owe the cake. Like∣wise the first tithes, &c. Maim. in Biccurim, chap. 6. sect. 3. And though other seeds or pulse, owe not the cake, as is before noted, yet they say, Hee that mixeth the meale of wheat, & the meale of rice, and maketh dough of them, if it have the taste of the wheat, it oweth the cake; and if not, it is discharged. Though it bee but the leaven of wheat among dough of rice, if it have any taste of the wheat, it oweth the cake. Dough that is kneaded with wine, or oile, or ho∣ney, &c. if they bake it in an oven, or on the hearth, or pan, or in a fryingpan, &c. oweth the cake. But he that maketh dough to drie it in the sunne onely, or to boile it in a cauldron, it is discharged of the cake, &c. Also parched corne, that is kneaded with water, or ho∣ney, and eaten without baking, is discharged; for nono∣thing oweth the cake, but dough, the end whereof is to be bread baken for mans meat. Ibidem sect. 11. 12. And for the quantitie of dough, out of which a cake is to be given, they say, An Omer full of meale, whether it be of one of the five sorts of graine, or of all of them mixed together, the dough thereof oweth a cake. And it is unlawfull for a man to make his dough of a lesser quantitie, that it may be free from paying the cake. Ibidem sect. 15, 16. What the Omer is, see on Exod. 16. 36. And from that measure of Manna which God gave every one for a day, did they ga∣ther this quantitie, that an Omer of meale should pay a cake to the Lord, as Sol. Iarchi on this place sheweth. a cake] or, loafe, made of the dough aforesaid. He that separateth meale for his cake, it is no cake: but the residue of the dough oweth a cake. When they put water to it, and the meale is mixt with the water, they saparate a cake of the first thing which is kneaded, as it is written, THE FIRST OF YOVR DOVGH. That dough which oweth a cake by the Law, he that eateth thereof is to be bea∣ten. Maim. in Biccurim, c. 8. s. 1. 2. 5. of the thresh∣ing-floore] that is, of the corne in the threshing-floore; as it is your duty religiously to separate first-fruits of your corne in the floore; so of the dough it your houses. Thus the floore is used for the corne therin, in Deut. 16. 13. Sol. Iarchi understandeth it thus; as the heave-offering of the floore, of which there is no stinted measure (by the Law;) & not as the heave∣offering of the tithes, whereof there is a stinted mea∣sure: So for the quantitie, it should be voluntarie, so much as men would give. Howbeit, their wise men (they say) set a measure, viz. that they should separate the foure and twentieth part of the dough, that it might be a gift meet to be given. But the baker, that maketh bread to sell in the street, separateth the eight and fortieth part: for because his dough is much there is in this quantitie sufficient for a gift. Maim. in Biccurim, chap. 5. sect. 2. So the Chaldee of Iona∣than expoundeth this verse, The first-fruits of your dough, a cake, one of 24. (that is, the foure and twen∣tieth part) shall yee separate as a separated-offering for the Priest, &c.

Vers. 21. yee shall give] The repeating of the [unspec 21] commandement, sheweth it to be of importance; and though the Priest had it, yet was it given to the LORD, whose blessing therefore was promi∣sed to the observers of this Law, Ezek. 44. 30 And as all things given unto God, were to be holy, pure and cleane; so of this the Hebrewes write, A man may not make his dough in uncleannesse at all; but is to be admonished, & must be carefull that he be cleane, both he and his vessels, that he may separate a pure cake. Maim, in Biccurim, chap. 8. sect. 11 in your] or, throughout your generations, in all ages: wherefore this ordinance was kept by Israel, after they were returned out of Babylon, Nehem. 10. 37. And besides that all their bread was sanctified un∣to them by these first-fruits, and God was honou∣red, by whose word man liveth, and not by bread onely, Deut. 8. 3. it seemeth to have a further sig∣nification of the chosen people of God, as Paul ap∣plieth this phrase of the first-fruits, and of the lump of dough, unto the state of Israel, Rom. 11. 16. as the Prophet speaking of the first-fruits also saith, Israel was holinesse to the LORD, the first-fruits of his in∣crease; all that eat him, shall beguilty, &c. Ier. 2. 3. And thus the Iewes of old understood this comman∣dement of the Cake, that it signified in mystery the con∣gregation of Israel, called the first-fruits of the world; which whe•• it is put into the oven that burneth with the fire of the holy blessed God, it is necessary to sepa∣rate there-from a cake, that it bee not partaker of se∣vere judgement; and there-from is a blessing reserved in the world, (Ezek. 44. 30.) R. Menachem on Num. 15.

Vers. 22. when yee shall have sinned ignorantly] [unspec 22] or, if yee have erred, that is, done unadvisedly of ignorance, errour, or oversight; whereto is oppo∣sed sinning with an high hand, vers. 30. See the an∣notations on Levit. 4. 2. As in the two former Lawes, the Lord repeated and inlarged the do∣ctrines of faith, and of good workes: so here hee doth the like concerning the forgivenesse of sins, which his people through infirmitie doe fall into; that all the chiefe points of Christian religion, are here renewed unto them. have not done all] The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done; whereas this speaketh of not do∣ing all which should bee done. There also, the sa∣crifice which the congregation should bring, was a Bullocke for a Sin-offering, Lev. 4. 14. here (in vers. 24.) they are willed to bring a Bullocke for a Burnt-offering; and a goat-bucke, for a Sin-offering. Whether is this difference, in respect of the com∣mandements, forbidding evill workes, and re∣quiring good, as the words seeme to import? Or, as the Hebrewes expound it, doth this here respect the sinne of idolatrie onely? Or, as others under∣stand it, is that for all the tribes generally, and this for the severall tribes, cities and townes as they were severed in the land of Canaan? Or, is this (in mysterie) an increase of the sacrifice in Canaan; as in prophesie of the dayes of the Gospell, the Meat and Drinke-offerings (which Christians should spiritually offer with their sacrifices,) are of greater quantitie, than those which were offered under Moses, Ezek. 46. 5. 11. compared with Num 15. 4, 5, 6, 7. and 28. 20, &c.

Vers. 23. Even all] This sheweth the large ex∣tent [unspec 23] of this Law, and the weight thereof, by repea∣ting things so expresly. The Hebrewes, which un∣derstand this of idolatrie onely, say, that that one commandement, is as all the commandements, &c. and that this sheweth, that whosoever professeth idolatrie, is as if he denied all the Law wholly, and all that the Prophets have prophesied; as it is written, AND HENCE FORWARD: Sol. Iarchi on Num. 15. and Maimony tom. 1. treat. of Idolatry, chap. 2. sect. 4.

Verse 24. by ignorance] in Greeke, unwillingly: [unspec 24] see Lev. 4. 2. from the eyes] understand, hidden from the eyes, as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governours, and practised by the people, concerning idolatrie; as is shewed in the annotations on Lev. 4. 13. and so Sol. Iarchi ex∣poundeth here this place. shall make readie•• that is, shall offer for a sacrifice, Levit. 4. 14. And this the Hebrewes understand not of one sacrifice for the twelve tribes, but for every tribe so much. If the errour be in idolatry, that they (the gover∣nours) have erred, and taught it; they bring a Bul∣locke for a Burnt-offering, and a goat-bucke for a Sin-offering, for every tribe; and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth, chap. 12. sect. 1 and Talmud in Hora∣joth, chap. 2. See the notes on Lev. 4. 14. This ex∣position for the number, may seeme probable, be∣cause the people returned from captivitie, offered for all Israel, in Burnt-offerings twelve bullockes, and twelve goat-bucks for a Sin-offering, according to the number of the tribes, Ezr. 8. 35. young∣ling] Hebr. son of the herd: a bullocke was alwaies of the second yeare or upward: so, the goat-bucke following. Burnt-offering] which signified atonement and sanctification by the death of Christ, as is shewed on Lev. 1. of rest] that is, of sweet smell, as the Greeke translateth: the Chaldee saith, to be accepted with favour before the LORD. to the manner] or, right, ordinance: Heb. to the judgment: meaning, the measure prescribed of God, in v. 9, 10. for a Sin-offering] in Greeke, for sin. This word in Hebrew is written with want of a let∣ter, which elswhere usually is expressed: where∣upon Sol. Iarchi noteth, that it is not as other Sin∣offerings; for all Sin-offerings that are by the Law brought with the Burnt-offering, the Sin-offering is before the Burnt-offering, as it is said, (in Levit. 5. 10.) And the second he shall make a Burnt-offering, but this Burnt-offering is before the Sin-offering. The manner of offering this Sin-offering was like the bullocke, in Lev. 4. it was killed in the court-yard, the bloud was carried into the Sanctuarie, and sprinkled seven times before the Lord; the fat was burned on the Altar in the courtyard; and the bo∣dy of the beast was carried forth, and burnt with∣out the campe: so figuring Christ, who should bee slaine for the sinnes of his people, and by his owne bloud enter into heaven; his bodie being crucified

without the gate of Ierusalem, Heb. 9. 11, 12. 24 and 13. 11, 12. If the great assise (of Magistrates) ignorantly sinne in teaching idolatrie, the whole con∣gregation bringeth twelve bullockes for Burnt-offe∣rings, and twelve goats Sin-offerings, and they are burned, because their bloud is carried into the Sanctu∣arie, &c. Though but one tribe onely commit (the sin,) if it be the most part of the church; then all the congre∣gation bring, for idolatrie, twelve bullocks & twelve goats, Maimony in Shegagoth, chap. 12. sect. 1.

V. 25. for all the congregation] or, for every congre∣gation; [unspec 25] wherby may be implied the severall tribes, cities, townes, and synagogues. So in vers. 26. an ignorance] or, an errour; in Greeke, and unwilling Sin, so in v. 26. brought their oblatio] in Greeke, have brought the gift thereof. a Fire-offering] in Chaldee, an oblation before the LORD: & this is meant of the Bullocke the Burnt-offring, as Sol. Iarchi noteth. their Sin-offering] this is the goat; saith Sol. Iarchi. before Iehovah] R. Menachem ••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; wher∣by i•• appeareth that the mysterie of the Trinitie in th•• 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. [unspec 26]

Verse 26. and the stranger] the beleeving gen∣tile, 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, un∣willingly. This also by the Hebrewes (as Sol. Iar∣chi 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 [unspec 29] 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 igno∣rance: 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 un∣derstand? 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 pre∣sumptuously, [unspec 30] 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 pre∣sumption shewing it selfe openly and boldly; which Onkelos in Chaldee expoundeth with an un∣covered 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 ex∣poundeth it, the arme of the proud:) and the high (or lofty) eyes, Psal. 18. 28. and 131. 1. re∣proacheth] 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 blas∣phemed) 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 blasphe∣meth 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 some∣time 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 puni∣shed them, either by death, or beating: see the notes on Deut. 25. 2.

Vers. 31. despised the word] or, contemned, 〈◊〉〈◊〉 [unspec] it at nought, as vile; dishonoured it. Hereupon is that proverbe, He that despiseth the word, shall be de∣stroyed; but he that feareth the commandement, shall be rewarded, Prov. 13. 13. broken] or, disa∣nulled, frustrated, made void: it is opposed unto sta∣blishing or confirming. This word Christ useth in Mark. 7. 9. Full well yee frustrate the commande∣ment 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 up•••• 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 ini∣quitie, as in Gen. 19. 15. and as Sinne, is for the pu∣nishment

of sin, Lev. 22. 9. Or, we may take iniqui∣tie properly; as Sol. Iarchi expoundeth it, when ini∣quitie is in him, that he repenteth not. R. Menachē 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 Iona∣than (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 judge∣ment.

Verse 32. were in the wildernesse] For so (saith [unspec] 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 [unspec] with the blasphemer, in Lev. 24. 12. it was not decla∣red] in Greeke, they had not judged, or determined. Wherefore was it thus? seeing the Law had twise said, that the breaker of the Sabbath should die, Exod. 31. 4. and 35. 2. Sol. Iarchi saith, it was not de∣clared what manner of death he should die: but they knew that hee that prophaned the Sabbath was to die. And the Chaldee called Ionathans paraphra∣seth thus; This judgement was one of the foure judge∣ments that came before Moses the Prophet, which he judged according to the word of the holy (God.) Some of them were judgements of lesser moment, and some of them judgements of life and death. In the judgements of lesser moment (of pecuniarie matters) Moses was readie, but in judgements of life and death be made delayes. And both in the one and in the other, Moses said, I have not heard, [viz. what God would have done.] For to teach the heads (or chiefe) of the Synedrions (or Assises) that should rise up after him, that they should be ready to dispatch inferiour causes (or money matters,) but not hastie in matters of life and death. And that they should not be asha∣med to enquire, in causes that are too hard for them; seing Moses who was the maste•• of Israel, had need to say, I have not heard. Therefore he imprisoned him; because as yet it was not declared, what sentence should passe upon him. The foure judgements which hee speaketh of, were about the uncleane that would keepe the Passeover, Num. 9. 7, 8. and the daughters of Zelophead that claimed possession in the land, Num. 27. 4, 5. (these were the cases of lesse impor∣••ance:) about the blasphemer, Lev. 24. and the Sabbath. breaker here: both which hee kept in 〈…〉〈…〉ard, till he had answer from the Lord.

Verse 35. stone him] This was esteemed the heaviest of all the foure kinds of death, that malesa∣〈…〉〈…〉s suffered in Israel: see the notes on Exod. 21. 12. without the campe] Hereupon they used to carrie such out of the cities, and execute them farre off from the judgement hall, as S••l. Iarchi noteth. So they dealt with Stephen, casting him out of the citie, and stoning him, Act. 7. 58. likewise with Na∣both, 1 Kings 21. 13. also with the blasphemer, Levit. 24. 14. which was a circumstance that ag∣gravated the punishment, being a kind of reproach, as the Apostle noteth, Heb. 13. 11, 12, 13. And this severitie, sheweth of what weight the commande∣ment touching the Sabbath is, the prophanation whereof God would have thus to be avenged. And it further signified the eternall death of such as doe not keepe the Sabbath of Christ, entring into the rest of God by faith, and ceasing from their own works, as God did from his, Heb. 4. 1, 2, 3, 4, 10. 11.

Verse 37. And Iehovah said] After the viola∣ting [unspec 37] of the Sabbath, and punishment for it, God gi∣veth a Law and ordaineth a signe of remembrance, to further the sanctification of his people, that they might thinke upon his commandements and doe them.

Vers. 38. sonnes of Israel] This Law for Frin∣ges, [unspec 38] concerned Israel onely, not other nations; and as the Hebrewes say, men onely were bound to weare them, not women. Women and servants and little children are not bound by the Law to weare the Fringe. But by the words of the Scribes, every childe that knoweth to clothe himselfe, is bound to weare the fringe, to the end he may be trayned up in the comman∣dements. And women and servants that will weare them, may so doe, but they blesse not [God, as men doe when they put them on:] and so all other com∣mandements which women are not bound unto, if they will doe them, they doe them without blessing first. Maimony tom. 1. in Zizith. (or treat. of Fringes) ch. 3. sect. 9. that they make] they themselves, and not heathens for them: a Fringe which is made by an heathen, is unlawfull; as it is written, Speake to the sonnes of Israel, that they make unto them. Maim. in Zizith, ch. 1. sect. 12. a Fringe] that is, Frin∣ges, as in Deut. 22. 12. Moses speaketh of many: and so the Greeke and Chaldee translate it here. A Fringe is in Hebrew called Tsitsith (or Zizith,) which in Ezek. 8. 3. is used for a locke of haire of the head; and is here applied to a Fringe, the threds whereof hang downe as locks of haire. And the Hebrew Doctors call it also Gnanaph, that is, a Branch, because it hangeth as branches or twigs of a tree. The Branch which they make upon the skirt of a garment, is called Tsitsith, because it is like to (Tsitsith) a locke of the head, Ezek. 8. 3. And this Branch is called White, because we are not comman∣ded to die (or colour) it. And for the threds of this Branch, there is no set number by the Law. And they take a thred of wooll which is died like the color of the Firmament, and tye it upon the Branch (or Fringe;) and this thred is called Blew. Maim. in Zizith, ch. 1. sect. 1. 2. The Fringe is called in Greeke, Craspoda, and this word is used by the holy Ghost in Matt. 23. 5. and of it, the Chaldee also calleth it Cruspe∣din. The word Gedilim used for Pringes, in Deut. 22. 12. were the thrums of the cloth which was

woven: and Tsitsith the Fringe here spoken of, were threeds tied unto those thrums with knots. on the skirts] Hebr. on the wings. This is ex∣pounded in Deut. 22. 12. on the foure skirts, (or wings.) The skirt end, or border of a garment, is u∣sually called a wing. as in Ruth 3. 9. 1 Sam. 15. 27. and 24. 5, 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the foure ends or corners of the earth, are called the foure wings thereof, Esai. 11. 12. Eze. 7. 2. Iob 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law, is a garment which hath foure skirts, or more than foure: and it is a garment of woollen or of linnen onely. But a garment of other stuffe, as of silke, or cotton, or camels haire, or the like, are not bound to have the Fringe, save by the words of our wise men, that men may bee admonished to keepe the precept of the Fringe. For all clothes spoken of in the Law absolutely, are not, save of woollen and linnen onely. When hee maketh a fringe on a garment that hath five or six skirts, he ma∣keth it but on foure of the skirts, as it is said, UPON THE FOVRE SKIRTS, Deu. 22. 12. A garment that is borrowed, is not bound to have the Fringe for 30 dayes; after and thence forward it is bound. A gar∣ment of wooll, they make the white thereof of threeds of wooll: and a garment of flax (or linnen) they make the white thereof of threeds of flax; and so of every garment after the kinde thereof, &c. Every man that is bound to doe this commandement, if hee put upon him a garment which is meet to have the Fringe, must put on the Fringe, and then put the garment on; and if he put it on without the Fringe, he breaketh the com∣mandement. But clothes meet to have the Fringe, so long as a man puts them not on, but foldeth and layeth them up, they are not bound to have the fringe: for it is not a dutie in respect of the garment, but in respect of the man which hath the garment. Maim. in Zizith, ch. 3. sect. 1—5. 10. upon the Fringe] or, with the Fringe. a ribband] or, a threed, as the word is Englished in Iudg. 16. 9. or, a lace, as in Exod. 39. 31. it hath the name of twisting or wreathing. The Greeke and Chaldee translate it, a threed: and so it is explained by the Hebrew Doctors; who also say, whether they were threeds of white, or threeds of blew, if he would make them of twisted threeds, hee might so doe; and though the threed were twisted of eight threeds, & a ribband made of them, it was coun∣ted but one threed. The threeds of the fringe, whether white or blew, must be spun for the fringe by name. Mai∣mony in Zizith, c. 1. s. 10, 11. of blew] or, of skie-colour. The Hebrews say, the blew spoken of in the law in every place, is wooll dyed, and like the cleare firma∣ment. And the blew for the Fringe must be died in a knowne die that will continue in the faire color and not change: and whatsoever is not so died, is unlawfull for the Frings, though it be like the colour of the Firma∣mēt. The die for this blew was made (they say) with the bloud of the Chalazon, which is a fish of blew co∣lour, & the bloud of it is black as inke; & it is found in the salt sea. And with that bloud they mix vermil∣lion, &c. Also it must be died for the Fringe by name. Maim. in Zizith, ch. 2. sect. 1, 2, 3. and Talmud in Menacheth, ch. 4. As for the Fringe, (which they usually call the White, because it was not comman∣ded to be died, it might be of any colour, as the garment it selfe, except blew: whereof they write thus; The garment which is all red, or greene, or of o∣ther died colours, they make the white threads (〈◊〉〈◊〉 Fringe) thereof, like the died colour thereof; greene, if it be greene; or red, if it be red. If it be 〈◊〉〈◊〉 blew then they make the white (the Fringe) thereof o•• other colours, any save blacke, for that will turne and appear blewish: & they tie upon all, one threed of 〈◊〉〈◊〉 like as they doe in other Fringes which are not 〈◊〉〈◊〉. Maim. ibidem, ch. 2. sect. 8. By reason of this diffe∣rent colour, they also say, There are foud in the commandement (of the fringe.) two commandements; that a man make on the skirt, a branch issuing out of it; and that he tye upon the branch a threed of blew, (Num. 15. 38.) And the blew hindereth not the white; neither doth the white hinder the blew. A〈…〉〈…〉 if a man have no blew, hee maketh the white a∣lone, &c. Though one hindereth not another, yet are they not two commandements, but one. Our former wise mē have said (from these words,) And it shall be unto you for a Fringe, Num. 15. 39. this teacheth that both of them are one commandement. And the foure Fringes (on the foure skirts) doe hinder one another [so that one may not be without another,] for they foure are one commandement, (Deut. 22. 12.) A〈…〉〈…〉 he that weareth a garment wherein is the white (Fringe) or the blew (ribband,) or both of them toge∣ther, he keepeth one commanding precept. Maim, in Zizith, ch. 1. sect. 3, 4, 5.

Verse 39. for a Fringe] By the institution of [unspec 39] God it was made unto them a Fringe, and so a reli∣gious signe to helpe their memories, and to further their sanctification: wherefore they used to sancti∣fie this, as all other like divine ordinances, by pray∣er; and when they put on this garment, they blessed the Lord their God, the King of the world, which san∣ctified them by his commandements, and co〈…〉〈…〉 them to array themselves with Fringes. And whe•• ••∣ever they clothed themselves herewith in the day∣time, they blessed for them before they put them on. But they blessed not for the Fringes at the time 〈◊〉〈◊〉 the making of them, because the end of the comman••e∣ment is, that they should be arrayed herewith. M〈…〉〈…〉 in Zizith, ch. 3. s. 8. that ye may see it] or, and ye shall see (or looke upon) it; on your selves and one on another. Wherefore the Hebrews say, A〈…〉〈…〉 man was bound to weare the Fringe: for though hee saw it not, others did see it. Maim. in Zizith, ch. 3. sect. 7. By many meanes of sundry sorts, God war∣ned his people of old, to walke religiously and ho∣lily before him; and it is observed by some of themselves, that The holy blessed God left nothing i•• the world, wherein he gave not some commandement to Israel: if they went out to plow, (he said) Th••s shalt not plow with an oxe and an asse together, Deut. 22. 10. if to sow; Thou shalt not sow with 〈◊〉〈◊〉 kindes, Lev. 19. 19. if to reape; Thou shalt not 〈◊〉〈◊〉 reape the corner of thy field, &c. Levit. 19. 9. 〈…〉〈…〉 knead their dough; Of the first of your dough, 〈◊〉〈◊〉 offer a cake, Num. 15. 20. if they killed (〈◊〉〈◊〉 They shall give unto the Priest, the shoulder its two cheekes, &c. Deut. 18. 3. if they found a 〈◊〉〈◊〉 nest; Thou shalt send away the D〈…〉〈…〉e, Deut. 22. 6, 〈◊〉〈◊〉.

if they caught wild beast or fowle; He shall powre out the bloud thereof, and cover it with dust, Levit. 17. 13. if they planted; Ye shall count as uncircumci∣sed the uncircumcision thereof, &c. Levit. 19. 23. if they had a man-child borne, the fore-skinne of his flesh shall be circumcised, Lev. 12. 2. if they buried the dead; Ye shall not cut your selves, &c. Deut. 14. 1. if they shaved themselves; Ye shall not round a corner of your head, &c. Lev. 19. 27. if they builded an house; This shalt make a battlement, &c. Deut. 22. 8. And thou shalt write them upon the posts, &c. Deut. 6. 9. if they cloathed themselves; Ye shall make ye a Fringe, &c. Chazkunion Num. 15. and remember all] This was the spirituall use of this ordinance, that it mought lead them unto a continuall remembrance and practise of all the Law; without which, the out∣ward rite was vaine. The many threeds of the Frin∣ges on the foure skirts of their garment, signified the many commandements of God which they should put upon them, to be as it were cloathed with them, and to walke in them: the heaven∣coloured ribband, taught them an heavenly affe∣ction to all the Law, and an holy conversation; and led them spiritually to put on the wedding garment, Matth. 22. 11. the Lord Iesus Christ, Rom. 13. 14. the whole armour of God, Ephes. 6. 11. and the new man, which after God is created in righ∣tiousnesse and holinesse of truth, Ephes. 4. 24. that their conversation might be in heaven, Phil. 3. 20. From these words, The Hebrew Doctors say; A man should alwayes be carefull to array him-selfe with such a garment as was bound to have the Fringe, that he might keepe this commandement: and in the time of prayer, he is to be warned hereof more especially. It is a great shame for wise men, that they should pray, and not be arraied herewith. A man must for ever be warned of this commandement of the Fringe, for the Scripture maketh it of great weight, and all the commandements, every one depend upon it. Maim. in Zizith, ch. 3. sect. 11, 12. But they abused this, as other divine ordināces, to superstitiō & hy∣pocrisie; & were reproved by our Saviour for ma∣king their Phylacteries broad, & inlarging the bor∣ders (or Fringes) of their garments, Mat. 23. 5. And this their vanitie (neglecting the spirituall end) appeareth in their writings; for unto the thrums or threeds of the garment, w^ch were three inches, they fastned threeds doubled in the midst, whose length (they say) might not be lesse than foure inches, but more than so they might be, though a cubit, or two cu∣〈…〉〈…〉. Maim. in Zizith, ch. 1. s. 6. And for the vertue hereof, they say, Who so diligently keepeth this Law of Fringes, is made worthy, and shall see the face of the Majestic of God: (Baal hatturini on Num. 15.) and when a man is cloathed with the Fringe, and g〈…〉〈…〉 out therewith to the doore of his habitation, hee is safe, and God rejoyceth, and the destroying Angell departeth from thence, and the man shall be delivered from all hurt, and from all destruction, &c. (R. Me∣nachem on Num. 15.) Thus easie it is for men to abuse holy things, and to pervert the right use and end of them by their owne inventions. See the annotations on Exod. 13. 9. And although they 〈◊〉〈◊〉 so great religion in these Fringes, yet as they have lost the spirit and life of this commandement, so God hath deprived them of the outward ri••e, that they have not at this day, (by their owne con∣fession (the blew or heaven-coloured ribband; The blew (Teceleth) is not found in our hands at this day, because we know not to make the die (or colou••) of it: for every blew in wooll is not called Teceleth. But the Teceleth (or Blew spoken of in the Law,) it is knowne that it is unpossible to make it at this day; and therefore we make the white o••ely, saith Ram∣bam (or Maimony) in his exposition on Talmud Bab. in Menachoth, ch. 4. and that ye seeke not] or, and ye shall not seeke, (or search, as Num. 14. 36.) which word Solomon applieth to his heart, searching out things by wisdome, Eccles. 1. 13. and 7. 25. The Greeke here translateth it, turne aside; the Chaldee, erre, (or goe astray.) your heart▪ in Chaldee, the imagination of your heart. Here God calleth men from their owne wisdome and inventions to his Law onely; for every imaginati∣on of the thoughts of mans heart, is onely evill every day, Gen. 6. 5. And, he that trusteth in his owne heart, is a foole, Prov. 28. 26. your eyes] in Chaldee, the sight of your eyes. So the holy Ghost saith, Walke in the wayes of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgement, Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes, as that which is not of the Father, but of the world, 1 Iohn 2. 16. The Hebrewes say, The heart and the eyes are the spies of the body, and brokers to bring it into trans∣gression; the eye feeth, and the heart lusteth, and the bodie acteth the transgression. Sol. Iarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts, and the eyes which are the most excellent of all the outward, teacheth that the whole man is corrupted thorowout, and to be reformed by the Law and Spirit of God. For, except a man be borne of water and of the Spirit, he cannot enter into the kingdome of God, Iohn 3. 5. you goe a whoring] in Chaldee, you orre (or goe astray.) To goe a whoring after o∣ther gods, is an usuall phrase for idolatrie, Exod. 34. 15. Deut. 31. 16. 1 Chr••. 5. 25. Iudg. 2. 17. the same is implied here, as God saith, I am broken with their whorish heart, which hath departed from me; and with their eyes, which goe a whoring after their idols, Ezek. 6. 9. but it meaneth also all other sinnes which mens uncleane hearts and impure eyes carry them unto, with consent and delight: see Lev. 20. 5, 6. Psal. 106. 39. Iam. 4. 4. The Hebrewes say; If any man be drawne after the thoughts of his heart, he will be found a waster of the world, because of the slendernesse (or shortnesse) of his understanding. As, sometimes he will search after idolatrie, and sometimes will thinke peculiarly of the Creator, whether there be any or none: What is above, and what beneath; what was before, and what shall be after. And sometimes of prophesie, whether it be truth or no; and some∣times of the Law, whether it be from heaven or no. And hee knoweth ••••t what to judge of them, till he know the truth concerning his Creator, but will be found a revolter unto heresies. Concerning this thing is that warning in the Law, where it is

said, And ye shall not seeke after your heart, and after your eyes, after which ye goe a whoring, Num. 15. 39. as if he should say, there shall not any one of you be drawne after his owne slender understanding (or know∣ledge,) as to imagine that his cogitation can attaine to the truth: so have our wise men said, AFTER YOVR HEART; this (meaneth) heresies; and AFTER YOVR EYES, this is whoredome. And this is an occasion for a man to deprive himselfe of the world (or life) that is to come. Maimony treat. of Idolatrie, ch. 2. sect. 3.

CHAP. XVI.

1 Korah, Dathan, Abiram, and On, with 250 Princes, rise up against Moses and Aaron, about the Priesthood and government of the Church. 5 Mo∣ses referreth the triall of the cause unto God, and re∣proveth Korahs ambition. 12 He sendeth for Dathan and Abiram, who reproach him, and will not come up. 15 He prayeth against them, 16 and gathereth Korah and his company with their censers, before the Tabernacle. 20 The Lord threatneth to consume the rebels, and commandeth the people to separate from them. 31 The earth swalloweth up Dathan, Abiram, and all Korahs men, and a fire from the Lord devou∣reth the 250 that burned incense. 36 The censers are reserved to cover the altar, for a signe unto Israel. 41 All the congregation murmure against Moses and Aaron, as they that bad killed the Lords people. 44 The Lord killeth 14700 of them with a plague. 46 Aaron by incense stayeth the plague.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Korah the sonne of Izhar, the son [unspec 1] of Kohath, the sonne of Levi, he tooke men; and Dathan and Abiram the sonnes of Eliab, and On the sonne of Peleth, sonnes of Reuben. And they rose up before [unspec 2] Moses, and men of the sonnes of Israel, two hundred and fiftie, Princes of the congrega∣tion, the called of the assembly, men of name.

And they gathered themselves together, a∣gainst Moses and against Aaron, and said un∣to [unspec 3] them; Yee take too much upon you; for all the congregation, all of them are holy, and Iehovah is among them; and wherefore lift ye up your selves above the Church of Ie∣hovah? And Moses heard it, and fell upon [unspec 4] [unspec 5] his face. And hee spake unto Korah, and unto all his congregation, saying; Even in the morning Iehovah will make knowne him that is his, and who is holy, and whom he will cause to come neere unto him: even him whom he hath chosen, hee will cause to come neere unto him. This doe yee: take [unspec 6] unto you censers, Korah and all his congre∣gation. And put ye fire in them, and put [unspec 7] incense on them before Iehovah to morrow; and it shall be, that the man whom Iehovah doth choose, he shall be holy: ye take too much upon you, ye sons of Levi. And Moses said [unspec 8] unto Korah, Heare I pray you, ye sons of Le∣vi. Is it a small thing for you, that the God [unspec 9] of Israel hath separated you, from the con∣gregation of Israel, to bring you neere unto him, to serve the service of the Tabernacle of Iehovah, and to stand before the congrega∣tion to minister unto them? And he hath [unspec 10] brought thee neere, and all thy brethren the sonnes of Levi with thee; and seeke yee the Priesthood also? For which cause, thou and [unspec 11] all thy congregation are gathered together against Iehovah: and Aaron what is he, that ye murmure against him? And Moses sent [unspec 12] to call Dathan and Abiram, the sons of Eli∣ab: and they said, We will not come up. Is it [unspec 13] a smal thing that thou hast brought us up out of the land that floweth with milke and ho∣ney, to kill us in the wildernesse: that thou makest thy selfe a Prince over us, even ma∣king thy selfe a Prince? Moreover, thou hast [unspec 14] not brought us into a land that floweth with milke & honey, & givē unto vs an inheritāce of field & vineyard: wilt thou dig out the eies of these men? we will not comeup. And [unspec 15] Moses was very wroth; and he said unto Ie∣hovah, Respect not thou their offering; I have not taken one asse from them, neither have I hurt one of them. And Moses said unto [unspec 16] Korah; Thou and all thy congregation, be yee before Iehovah; thou and they, and Aaron, to morrow. And take yee every [unspec 17] man his censer, and put incense on them; and bring ye neere before Iehovah, every man his censer, two hundred and fiftie censers: and thou and Aaron, each man his censer. And [unspec 18] they tooke every man his censer, and put fire on them, and put incense on them: and they stood at the doore of the Tent of the congre∣gation, and Moses and Aaron. And Korah [unspec 19] gathered against them, all the congregation, unto the doore of the Tent of the congrega∣tion, and the glory of Iehovah appeared unto all the congregation.

And Iehovah spake unto Moses, and unto [unspec 20] [unspec 21] Aaron, saying; Separate your selves from a∣mong this congregation, and I will consume them, as in a moment. And they fell upon [unspec 22] their faces, and said; O God, the God of the spirits of all flesh; shall one man sin, and wilt thou be fervently wroth with all the congre∣gation?

And Iehovah spake unto Moses, saying; [unspec 23] [unspec 24] Speake unto the congregation, saying:

Get you up from about the Tabernacle of Korah, Dathan, and Abiram. And Moses [unspec 25] rose up and went unto Dathan and Abiram: and the Elders of Israel went after him. And he spake unto the congregation, saying; [unspec 26] Depart, I pray you, from the tents of these wicked men, and touch not any thing that is theirs, lest ye be consumed in all their sinnes.

And they went up from the Tabernacle of Korah, Dathan, and Abiram, on every side; [unspec 27] and Dathan and Abiram came out and stood in the doore of their Tents, and their wives, and their sonnes, and their little ones. And [unspec 28] Moses said, Hereby ye shall know that Ieho∣vah hath sent me to doe all these workes: for (I doe them) not of mine owne heart. If [unspec 29] these men die, as all men die, and they be visi∣ted after the visitation of all men, Iehovah hath not sent me. But if Iehovah create [unspec 30] a new thing, and the earth open her mouth, and swallow up them, and all that ap∣pertaine unto them, and they goe downe a∣live unto hell; then ye shall know, that these men have provoked Iehovah. And it was [unspec 31] as he had made an end of speaking all these words, that the ground clave asunder which was under them. And the earth opened [unspec 32] her mouth, and swallowed up them and their houses, and all the men that appertained unto Korah, and all their substance. And they, [unspec 33] and all that appertained unto them, went downe alive unto hell: and the earth closed upon them, and they perished from among the Church. And all Israel that were round [unspec 34] about them, fled at the voice of them: for they said, Lest the earth swallow up us. And [unspec 35] a fire came forth from Iehovah, and devou∣red the two hundred and fiftie men that offe∣red incense.

And Iehovah spake unto Moses, saying; [unspec 36] [unspec 37] Speake unto Eleazar the sonne of Aaron the Priest, that he take up the censers out of the burning; and scatter thou the fire yonder, for they are hallowed. The censers of these [unspec 38] sinners against their owne soules, and let them make them broad plates, for a covering of the Altar; for they offered them before Iehovah, and they are hallowed, and they shall be for a signe unto the sonnes of Israel. And Eleazar [unspec 39] the Priest tooke the brazen censers, which they that were burnt had offered, and they were made broad plates, for a covering of the Altar. A memoriall unto the sonnes of Isra∣el, that not any stranger, which is not of the seed of Aaron, come neere to offer incense before Iehovah; that he be not as Korah, and as his congregation, as Iehovah spake by the hand of Moses unto him.

And on the morrow, all the congregation [unspec 41] of the sonnes of Israel murmured against Moses, and against Aaron, saying; you have killed the people of Iehovah. And it was [unspec 42] when the congregation was gathered a∣gainst Moses, and against Aaron, that they looked towards the Tent of the congregati∣on; and behold the cloud covered it, and the glory of Iehovah appeared. And Moses [unspec 43] and Aaron came before the Tent of the con∣gregation.

And Iehovah spake unto Moses, saying; [unspec 44] [unspec 45] Get you up frō among this congregation; & I will consume them as in a moment: and they fell upon their faces. And Moses said [unspec 46] unto Aaron; Take the censer, and put fire thereon from off the Altar, and put on in∣cense, and goe quickly unto the congregati∣on, and make atonement for them: for fer∣vent wrath is gone out from before Iehovah, the plague is begun. And Aaron tooke as [unspec 47] Moses had spoken, and ranne into the midst of the Church, and behold the plague was begun among the people: and he put on in∣cense, and made atonement for the people.

And he stood betweene the dead and the [unspec 48] [unspec 49] living, and the plague was stayed. And they that died in the plague, were fourteene thousand and seuen hundred, beside them that died about the matter of Korah. And [unspec 50] Aaron returned unto Moses, unto the doore of the Tent of the congregation, and the plague was stayed.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, [unspec 1] Iude, ver. 11. Izhar] in Greeke, Isaar. Kohath] in Greeke, Kaath. he tooke] to wit, men with him: so Korah is noted as the princi∣pall 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 mentio∣ned, 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 He∣brew, 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 an∣notations on Gen. 36. 24. And thus Chazkuni ex∣poundeth it, And Korah tooke: it meaneth the ta∣king of men; and whom tooke he? Dathan and Abi∣ram, &c. AND before DATHAN is redundant here, as often elsewhere. Abiram] in Greeke, Ab••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 un∣to Korah and the Kohathites, on the Southside of the Tabernacie, (as is shewed in Num. 2.) and so being neighbours in situation, associated them∣selves in evill, which Sol. Iarchi observing, saith thereupon, Woe be to the wicked, and woe unto his neighbour. Korah being a Levite of the Koha∣thites, which was the chiefe familie of the Levites, as is noted on Num. 3. 28. he tooke offence (as Iar∣chi 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 appea∣reth, that the lift up himselfe not onely against Eli∣zaphan, but against Moses and Aaron, and sought the Priesthood also, verse 10.

Verse 2. and men] that is, Korah and men, as ap∣peareth [unspec 2] by verse 5. 16, 17. where these are called Korahs congregation. the called of the assem∣bly] 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 con∣gregation, 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, fa∣mous 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 [unspec 3] 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 a∣mong them.

Verse 4. fell on his face] as affected with their [unspec 4] 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 ge∣sture he used at their former murmuring, Num. 14. 5. and after in Num. 20. 6.

Verse 5. Even in the morning] or, the morning [unspec 5] (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. 1••. 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, thē 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 know∣ledge, care and love of his Elect whom he sanctifi∣eth, 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 separa∣ted 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, & faith∣full ministers of Christ, against revolters: even as an other Apostle applieth also against such, the way of Kain, the errour of Balaam, and the contradiction (or rebellion) of Kore; wherein they perish, Iude verse 11. The Chaldee translateth it, and will make knowne him that is fit for him. and who is hol•• or, and the holy one, that is, him whom hee hath sanctified and separated unto the Priests office. So David (speaking of this rebellion) calleth Aaron the holy one (or Saint) of Iehovah, Psal. 106. 16. and he wore on the golden plate, this ingraving, Holines••e to Iehovah, Exod. 28. 36. for he figured our high

Priest Christ, who was holy, harmlesse, undefiled, se∣parate from sinners, & made higher than the heavens, Heb. 7. 26. and who glorified not himselfe to be made an high Priest, but had the honor given him of his Father, Heb. 5. 5, 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ, as the Apostles have taught us. The Greeke translateth (as before) plurally, saying, and the ho∣ly ones he hath brought neere unto himselfe. cause to come neere] or, bring neere, to wit, to minister unto him, as the Chaldee interpreteth it. And this honor of Priesthood, given now unto all Saints, who are to offer up spirituall sacrifices, acceptable to God by Ie∣sus Christ, 1 Pet. 2. 5. is commended by David, when he saith, Blessed is he whom thou choosest and causest to come neere unto thee, that he may dwell in thy courts, Ps. 65. 5. Which bringing neere, (or, accesse) we all have through Christ by one spirit unto the Father, with confidence by the faith of him, Ephes. 2. 18. and 3. 12. This latter part of the verse, is by the Greeke interpreted thus; And these whom hee hath not chosen to himselfe, he hath not brought neere unto himselfe.

Verse 6. censers] or, fire vessels, as the Greeke [unspec 6] translateth it, fire pans; whereof see Exod. 27. 3. cal∣led sometime incense-vessels, (because incense was burnt in them,) 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke, Hebr. 9. 4.

Verse 7. put ye fire] Hebr. give ye fire, and put in∣cense. [unspec 7] doth choose] or, shall choose, that is, declare by manifest signe that hee chooseth and liketh. he shall be holy] that is, shall be declared to be holy, and so to be a Priest unto God. Because the bur∣ning of incense in the censer, was the meanes of a∣tonement and expiation before God, as after is shewed by Aarons i••ct, in verse 46, 47, 48. and was the peculiar worke of the Priest, Levit. 16. 12, 13. 2 Chron. 26. 18. wherein they that transgressed, were in danger of death, as the example of Nadab and Abihu sheweth, Lev. 10. and it figured in spe∣ciall manner the prayers and mediation of Christ for his Church, Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood, is put upon this worke, rather than on any other sacrifice; and the holinesse whereof Korath boasted, verse 3. should either be approved or reproved of God. For no man hath right to the honour of Priesthood, un∣lesse it be given him of God, Hebr. 5. 4, 5. nor can without divine authoritie, that is, without the com∣mandement and promise of God, please him, or ap∣pease his wrath towards himselfe or others. There∣fore it is a great prerogative and comfort unto all Saints, that they are by Christ made Priests unto God, and through him may boldly offer up their prayers and praises unto the Father, Revel. 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14—16. yee take too much upon you] or, Let it suffice you, that you have thus farre provoked the Lord, and now leave off. Thus Moses returneth the blame upon them∣selves, which they had unjustly laid upon him, in verse 3. So Elias doth upon Achab, 1 Kings 18. 17, 18.

Verse 9. Is it a small thing] or, Seemeth it too little for you: meaning on the contrary, that it was a great thing, and that they should therewith have beene contented; for the Tribe of Levi were in the place of all the first-borne of Israel, Num. 3. 41. So here he reproveth their unthankfulnesse to God. separated you from the congregation] as Israel was separated from all other peoples, to be the Lords peculiar, Lev. 20. 26. 1 Kings 8. 53. so were the Le∣vites separated from the sonnes of Israel, to be the Lords, Num. 8. 14. And hereupon the Scripture speaketh of the Levites, as distinct from the Israe∣lites, 1 Chron. 9. 2. Psal. 135. 19, 20. So the M••ni∣sters of Christ are said to be separated unto the Go∣spell of God, Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle] the workes belonging to the service of God therein, being assistants to the Priests; see Num. 8. 11, 15, 16. and 18. 21. 23. to stand before the congregation] stand••ng is a signe of service, and used for it; as the Scripture in one place saith, which stood before the King, Ierem. 52. 112. and in another, a servant of the King, 2 King. 25. 8. Whereupon the standing of the Levites is used for their service, in Nehem. 12. 44. and as they were to stand before the Lord, to minister unto him. Deut. 10. 8. so here it is said, to stand before the con∣gregation, to minister unto them: thus they were servants of God, and of his Church; as Iosiah said unto them, Serve now the Lord your God, and his people Israel, 2 Chron. 35. 3. See also ••zek. 44. 11.

Verse 10. the Priesthood] in Chaldee, the high-Priesthood; [unspec 10] in Greeke, to doe the Priests Office. That was in degree above the Levites, who were to minister unto the Priests, but not to come nigh the Altar, as did the Priests, Num. 18. 2. 3. For the Le∣vites were appointed unto all manner of service of the Tabernacle of the house of God: but Aaron and his sonnes offered on the Altar of Burnt-offering, and on the Altar of incense, (and were) for all the worke of the most holy place, and to make atonement for Israel, 1 Chron. 6. 48, 49. And Aaron was separated, [to wit, from the other Levites] that he should sanctifie the most holy things, hee and his sonnes for ever, to burne (incense) before the Lord, to minister unto him, and to blesse in his Name for ever, 1 Chron. 23. 13. To usurpe, affect or seeked this office of Priest-hood, without the calling of God, was a great sinne against divine order and authoritie, severely pu∣nished here in Korah and his company, in King Vzziah, 2 Chron. 26. 19.—21. and others.

Verse 11. against Iehovah] because it was a∣gainst [unspec 11] his ordinance and minister, it is said to be against the Lord himselfe. So when the people refused Samuels government, God said, They have not rejected thee, but they have rejected me, that I should not reigne over them, 1 Sam. 87. and Christ said to his ministers, He that heareth you, heareth me; and hee that despiseth you, despiseth me; and hee that despiseth me, despiseth him that sent me. He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me, Luke 10. 16. Iohn 13. 20. Aaron, what is he? to wit, other than the Minister of God. So the Apostle saith, Who is Paul? and who is Apollo? but ministers

by whom ye beleeved, 1 Cor. 3. 5. And thus had Mo∣ses said in their former murmurings, What are wee that ye murmure against us? your murmurings are not against us, but against Iehovah, Exod. 16. 7, 8.

Vers. 12. We will not come up] An obstinate an∣swer, [unspec 12] and refusall of the meanes of their bettering, by Moses debating the matter with them; so might they have been perswaded to disist from their evill course, and have found mercie. By comming up, is meant unto the publike place of judgement, whither (in the Scripture phrase) men are said to goe up, as in Deut. 25. 7. Ruth. 4. 1. And in Ezra 10. 7. 8. whosoever would not goe to Ierusalem at the time appointed by the Princes and the Elders, all his substance should be forfeited, and himselfe sepa∣rated from the Church of those that had been in capti∣vitie. Of Dathan and Abiram, Sol. Iarchi here ob∣serveth, that Their owne mouth caused them to of∣fend (or signified their fall:) they were not but to goe downe, to wit, alive into hell, verse 33.

Vers. 13. out of the land] of Egypt, as is added [unspec 13] in Targum Ionathan: which having beene the place of their bondage and miserie, an iron furnace unto them, Deut. 4. 20. they here call it a land flowing with milke and honey: so despising their re∣demption, & God their Redeemer, who laid their bring from thence, for a ground of their obedi∣ence unto him, Exod. 19, 4, 5. and 20. 2. even ma∣king] or, also making thy selfe a Prince; that is, with∣out God, of thine own presumption advancing thy selfe onely, wholly, and continually. The dou∣bling of the word, is to aggravate their crimination. This latter branch the Greeke translateth, Thou art a Prince: as if it were spoken in derision.

Verse 14. not brought us] according to pro∣mise, [unspec 14] Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is, as the Chaldee explaineth it, of fields and vineyards: one named generally for many, as is noted on Gen. 3. 2. dig out the eyes] that is, make them blinde, as the Chaldee expoundeth it: so in Iude. 16. 21. 1 Sam. 11. 2. of these men] or, as the Greeke translateth it, of those men; which may be meant, of the whole congregation, as if they were so blinde that they could not espie his fraud; or it may have speciall reference to Korah and his company. And thus Chazkuni here explaineth it; Thou hopest to dig out the eyes of Korah, and of all his congregation; as though they had no eyes to see and understand this offence, that thou hast brought us up from the good land of Egypt, and hast not performed unto us that which thou promisedst. to bring us into a land that floweth with milke and honey; but hast said, In this wildernesse they shall be consumed, and there they shall die, (Num. 14. 35.) Moreover, thou hast perverted judgement against us, and therefore we will not come up unto thee, for we beleeve thee not, concer∣ning the triall of this matter.

Verse 15. very wroth] or, very much grieved; [unspec 15] see the notes on Gen. 4. 5. Respect not] or, Looke not, Turne not the face unto; which the Chaldee ex∣poundeth, Accept not with fauour their oblation. their offering] or, their Meat-offering, their Min∣chab; whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. Iarchi expoundeth, their incense which they shall offer before thee to morrow so it hath reference to Korah & his company, 2. 7. and 17. But others (as he saith) explaine it thus; 〈◊〉〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉〈◊〉∣gregation, let not their part be accepted be••••re 〈◊〉〈◊〉. And thus some understand this imprecation to be against Dathan and Abiram onely; as Chazkum saith, The reason why Moses cursed Dathan 〈◊〉〈◊〉 Abiram, was because when Moses sent to call them they said, we will not come up. It was not their 〈◊〉〈◊〉 to convert; for though the Lord should have said, I have chosen Aaron, yet they would have m••••ined a∣gainst the Priesthood. But Korah and the 250 men which tooke upon them to take every man his ce〈…〉〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron, but that he had done it of his owne minde, he would not curse. o•••• asse] that is, not the vilest beast; the Greeke trans∣lateth it, the desire of any of them, that is, any de••••ra∣ble thing. They mistooke and read Cham•••• for Chamur, because the Hebrew letters * 1.3 Dand〈…〉〈…〉 be one like another, as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely, lest Prolemie the King (at whose request they ••••r∣ned the Law into Greeke) should say, Hee 〈…〉〈…〉 asse, but some other gift he did take.

Verse 16. Thou and all thy congregation] The [unspec 16] Greeke expoundeth it, Sanctifie thy congregation, and be ye ready before the Lord, &c. Because their rebellion was against God, verse 11. therefore Mo∣ses committeth the deciding of the controversie unto God.

Ver. 18. at the doore] in the court-yard of the San∣ctuary. [unspec 18] and Moses and Aaron] Targum Io∣nathan explaineth it, they on the one side, and 〈◊〉〈◊〉 and Aaron on the other side.

Verse 19. assembled against them all] not onely [unspec] the 250 forementioned, but the generall mu〈…〉〈…〉∣tude, too ready to incline to his faction. See verse. 41. glorie of Iehovah] in the cloud over the San∣ctuary, as it did at other times in the like cases, 〈◊〉〈◊〉. 42. Num. 12. 5. and 14. 10.

Verse 21. as in a moment] or, even in a moment; [unspec 21] suddenly, and as the Greeke translateth, at once. So in verse 45. and thus God had before threatned, af∣ter they had made the ••••lfe, Exod. 33. 5.

Verse 22. God of the spirits of all flesh] By all flesh, is meant, all mankinde; as in Gen. 6. 13. 〈◊〉〈◊〉. 40. 5. 6. Ezek. 20. 48. and 21. 4, 5. Ioel. 2. 28. and so it is explained in Iob 12. 10. the spirit of 〈◊〉〈◊〉 fl••••h of man. And the Lord is called God of the spirits o•• men, both as he is creator of them, who ••orm〈…〉〈…〉 the spirit of man within him, Zach. 12. 1. called therefore the Father of spirits, Heb. 12. 9. and as the preservation, ordering and government 〈◊〉〈◊〉 them is in his hand, both in life and death; 〈…〉〈…〉 hand is the soule of all living, and the spirit of 〈…〉〈…〉 of man, Iob 12. 10. Therefore Moses useth the like phrase, when he prayeth that a governour might be substituted in his stead, Num. 27. 16. Targum Ionathan explaineth it, God that putt•••••• the 〈◊〉〈◊〉 of the soule, in the bodies of all the sonnes of men: and Targum Ierusalemy thus; God which rulest 〈◊〉〈◊〉

the soules of all flesh; Chazkuni saith, which knowest the spirit of every one of them. The Greeke transla∣teth, God of the Fathers, and of all flesh; understand∣ing (as it seemeth) by spirits, such as the Apostle calleth the spirits of just men made perfect, Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them; as Eccles. 12. 7. shall one man sinne] in Greeke, if one man hath sinned: as if they should say, All have not sinned, why wilt thou be wroth with all? Vpon this intercession, the Lord spareth the people, that would depart from the rebells, verse. 24.

Verse 24. the tabernacle] this seemeth to bee put for tabernacles, or dwellings; the Greeke trans∣lateth [unspec 24] it, the congregation: so in vers. 27. where the Greeke also keepeth the word Tabernacle, which in vers. 26. is called Tents.

Vers. 25. the elders] the Greeke addeth, all the elders. went after him] in Greeke, went with [unspec 25] him, that is, accompanied him.

Verse 26. these wicked men] in Greeke, these [unspec 26] hard men: the originall word properly signifieth restlesse, turbulent, and such as for their sinnes are worthy to be condemned: see the notes on Psal. 1. 1. touch not any thing] because as they themselves, so all things of theirs were uncleane and execrable, and therefore to perish with them, vers. 32.

Verse 27. came out and stood] Heb. came out standing; which the Greeke explaineth, came out [unspec 27] and stood: and these two phrases are one; as where it is said that Iesus blessed, and breaking gave to the disciples, Mat. 14. 19. the other Evangelists ex∣plaine it, he blessed, and brake, and gave, Luke 9. 16. Mark. 6. 41. so, Saying unto them, Matth. 21. 2. is, And saith unto them, Mark. 11. 2. This their standing up, argueth their boldnesse in so bad a cause: for standing up is a gesture denoting courage, Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction, and an haughty spirit be∣fore a fall; as Prov. 16. 18.

Verse 28. all these workes] both the former, in appointing Aaron to the Priest-hood, and the Le∣vites [unspec 28] in stead of the first-borne; and these latter, in appointing Korah and his company to bring their censers with incense, &c. of mine owne heart] which the Chaldee explaineth, of mine owne will; the Greeke, of my selfe. For things devised of ones owne heart, are noted for evill, 1 King. 12. 33. Ezek. 13. 17.

Vers. 29. as all men die] their ordinarie naturall death; which the Greeke translateth, after the [unspec 29] death of all men.

Verse 30. create a new thing] Hebr. create a [unspec 30] creature, that is, doe a new and wonderfull worke, to kill them with such a death as never man died before them. Of this word create, see the notes on Gen. 1. 1. it is applied here to a strange and extra∣ordinarie worke of judgment, as in Esai. 45. 7. God is said to create evill; and in Exod. 34. 10. to create marvels; and in Esai. 48. 6. 7. new and ••idden things God would create. And as evill, so good things which are new and strange, are said to be created of God, Esa. 65. 18. alive] living, haile and sound; not consumed with sicknesse, as ordi∣narily men are before death and buriall. unto hell] into the grave, or state of death: see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference, praying against his enemies, L••t them goe downe alive to hell, Psal. 55. 16.

Verse 32. swallowed up them] to wit, Dathan [unspec 32] and Abiram, as in Psal. 106. 17. The earth opened and swallowed up Dathan, and covered over the con∣gregation of Abiram. So David prayed against his enemies, swallow them up o Lord, Psal. 55. 10. their houses] that is, housholds; as the Chaldee expoundeth it, the men of their houses. apper∣tained unto Korah] The Greeke translateth, and all the men that were with Kore: and the Chaldee, the men that pertained to Korah. But the sonnes of Korah are to be excepted, for they, either not par∣taking with, or forsaking their Fathers sinne, died not: see Num. 26. 21. And whereas mention was made of On, the sonne of Reuben, in verse 1. but not here nor any where of his death, neither in verse 12. of his calling, or refusall to come up; it is to be thought, that either he repented upon Moses reproofe, and so was spared from destruction; or if not so, he is implied among the rest, though not named in particular. their substance] or, their goods; which the Greeke translateth, their cattell; and so the originall word implieth, as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely, but all their other goods, even their tents, were swallowed into the earth, Deut. 11. 6. Here wee may behold the truth of that Proverbe, Riches profit not in the day of wrath: but iustice delivereth from death; Prov. 11. 4.

Vers. 33. closed upon them] or, covered over [unspec 33] them: so there was no hope left for their recoverie. Against such judgement David prayeth, Let not the gulse swallow me, neither let the pit shut her mouth upon me, Psal. 69. 16.

Vers. 34. at the voice of them] at their crie or [unspec 34] noise, which they made when they perished. So in Ier. 49. 21. At the voice (or noise) of their fall, the earth is moved, &c. and, I made the nations to shake, at the noise of his fall, Ezek. 31. 16. Lest the earth swallow us] an unperfect speech, through feare: such as is often used in dangers; as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them; and, When the scorner is punished, the simple is made wise, Prov. 21. 11.

Vers. 35. devoured] or, did eat the 250. men. [unspec 35] They sinned in burning incense, which belonged to the Priests onely; and with burning they were punished, like the judgement on Aarons sonnes, that transgressed also therein, Levit. 10. 1, 2. Of this, David singeth, A fire burned in their congre∣gation, a flame burnt up the wicked, Psal. 106. 18.

Vers. 37. unto Eleazar] Chazkuni here obser∣veth, [unspec 37] that God would not have Aaron to bee defiled (by going among the dead,) because he was one of them that offered, vers. 17. out of the burning] that is, as the Greeke well explaineth it, from among those that are burnt. So in Num. 21. 1. cap∣tivitie, is for a company of captives; and in 2 King. 24. 14. Povertie, for a company of poore people;

and many the like. the fire] which is in the cen∣sers, vers. 7. The Greeke saith, the strange fire; as Lev. 10. 1. yonder] in Greeke, there; which Sol. Iarchi expoundeth, on the earth, out of the cen∣sers: others, out of the court of the Sanctuarie. By casting away the fire; the Lord signifieth the re∣jecting of their service as profane. So in Rev. 8. 5. the Angell tooke the censer, and filled it with fire of the Altar, and cast it into the earth; and there were voices, and thunderings, &c. Which being compa∣red with vers. 3, 4. seemeth to teach likewise a re∣jecting of the service of Antichristians, which abuse and despise Christs mediation; and therefore it is turned unto them to judgement.

Vers. 38. sinners against their soules] Sinners are [unspec 38] here & often used for notorious wicked persons; as, Destroy the sinners the Amalekites, 1 Sam. 15. 18. and, the men of Sodem were evill and sinners, Gen. 13. 13. And they sinned against their soules, in causing their owne death and destruction: for the soule is often used for the life, as in Gen. 19. 17. and 37. 21. So he that provoketh a King to anger, sinneth against his owne soule, Prov. 20. 2. broad plates] Hebr. out-spreadings of plates, that is, plates beaten out and spread broad, to cover the brazen altar with them. and they are hallowed] or, sanctified: & so (as Sol. Iarchi explaineth it) unlawfull for common use, because they had made them for vessels of ministerie. Or, they were now sanctified of God (before whom they sinfully offered them,) to bee an holy signe unto the people. for a signe] and a memortall to the sonnes of Israel, vers. 40. to make them remem∣ber the transgression of these sinners, and to warne them that none hereafter doe the like. So Aarons rod was kept for a signe, Num. 17. 10. and God threatneth by destroying the wicked, to make him a signe, and aproverbe, Ezek. 14. 8. Now all these things hapned unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11.

Vers. 40. not any stranger] or, no man which is a [unspec 40] stranger. seed of Aaron] that is, sons, or, poste∣ritie of Aaron: so all Israelites or Levites (save Aarons sonnes onely,) are counted strangers in this case of priesthood. that he be not] Heb. and he be not as Korah, like him in rebellion, and in pu∣nishment. Therefore Moses afterward rehearseth this historie, to keepe the people in obedience, Deut. 11. 6, 7, 8. unto him] or, of him; having reference to Moses speech in vers. 29, 30. that the truth of the judgement denounced might be ma∣nifest. So the Apostle pronounceth woe unto such, and saith they perish in the gaine saying of Kore, Iude verse 11.

Vers. 41. you have killed] or, as the Chaldee ex∣plaineth [unspec 41] it, you have caused the death. Though they had prayed for the people, v. 32. and the strange∣nesse of the punishments shewed unto all that they were of God, and the judgements were still even before the eyes of the congregation; yet doe they thus breake out into a new rebellion.

Vers. 42. the glorie of Iehovah] it appeared to [unspec 42] help his servants, and to represse and punish the re∣bellious, now as in former times, Num. 12. 5. and 14. 10. and 16. 19.

Vers. 45. Get you up] that is, Depart, or Sepa∣rate [unspec] your selves; as he said before, in verse 21. as in a moment] in Greeke, at o••ce: see the notes on verse 21. fell on their faces] to pray, as 〈◊〉〈◊〉 Ionathan addeth, and as they did before, in vers•• 22. So did David and the Elders of ••••rael, in 1 Chron. 21. 16.

Verse 46. from off the Altar] of this, Chazku∣ni saith, he warned him hereof, that hee might 〈◊〉〈◊〉 [unspec] erre through haste, and effer strange fire a•• 〈◊〉〈◊〉 and Abihu (Levit. 10.) and these other had ••••re incense] Incense that caused death, when it was not in the hand of the Friest, giveth li••e when it is in the Priests hand, saith Chazkuni on this place. Hereby the mediation of Christ for sinners was fi∣gured; who is represented by the A••g••ll standing at the Altar, having a golden cens••••, and much in∣cense given unto him, to offer it with the 〈◊〉〈◊〉 all Saints, &c. Rev. 8. 3. goe qu••c••ly] or, 〈◊〉〈◊〉 to goe with speed; that is, as the Chaldee and Greeke translateth, carie quickly, or in 〈◊〉〈◊〉. the 〈◊〉〈◊〉] in Chaldee, death; the Greeke translateth, ••e 〈◊〉〈◊〉 begunne to breake (that is, destroy) the p••••ple.

Vers. 47. he put on incense] to make atonement▪ [unspec] and to appease Gods wrath; as it is said or the Priests, They shall put it cense in thy 〈◊〉〈◊〉 (or, 〈◊〉〈◊〉 thine anger) &c. and favourably accept th•••• (〈◊〉〈◊〉 Lord) the worke of his hands; Deut. 33. 10. 11. Herein he figured Christ our Mediarcur, who ma•••• intercession for the transgressors, Esai. 53. 12. 〈◊〉〈◊〉 23. 34. So the Hebrewes (as R. Menachem on Num. 16.) applie that prophesie of Es〈…〉〈…〉ching Christ, unto this worke of Aaron, saying, The mea∣ning of this, And he stood betweene the l••ving 〈◊◊〉〈◊◊〉 dead, is like that (in Esai 53. 12.) ••e hath 〈◊〉〈◊〉 out his soule unto death, &c.

Verse 48. betweene the dead and the living] so [unspec] interposing, and as it were exposing himse••••e to the wrath of God for the people; that by the atonement which he now made, the plague might be stayed from the living w^ch yet remained. 〈◊〉〈◊〉 him that is joyned to all the living, there is hope, &c. but the dead know not any thing, &c. neither 〈◊〉〈◊〉 they any more a portion for ever, in any thing that is done under the Sunne, &c. There is no worke, 〈◊◊〉〈◊◊〉∣vice, nor knowledge, nor wisdome, in the grave w••••∣ther thou goest, Eccle. 9. 4. 5. 6. 10. The dead 〈◊〉〈◊〉 not the Lord, neither any that goe downe into 〈◊〉〈◊〉 Psal. 115. 17. They that goe downe into the 〈…〉〈…〉 not hope for the truth (of God) Esai. 38. 18. for after death, commeth the iudgement, Heb. 9. 27. And so by the Hebrew Doctors it is said, There is no atone∣ment for the dead. Maimony in Misn. ••om. 3. in Pesulei hamukdashin, chap. 15. sect. 9. And the Chaldee paraphrast on Eccles. 1. 15. hath this say∣ing; A man whose wayes are rebellious in this 〈◊〉〈◊〉 and he dieth in them, and turneth not by repe〈…〉〈…〉 he hath no power to reforme himselfe after his 〈◊〉〈◊〉 and a man that faileth of the Law and 〈◊〉〈◊〉 whiles he liveth, he hath no meanes, after his death, 〈◊〉〈◊〉 be reckoned with the just men in the gar〈…〉〈…〉 〈◊〉〈◊〉 (or Paradise of God.) And on Ecclis. 6. 6. 〈◊〉〈◊〉 Chaldee paraphraseth thus; yea though the 〈◊〉〈◊〉

of the life of a man be two thousand yeares, if he have not exercised himselfe in the Law, and hath not done judgement and justice; by the oath of the Word of the LORD which (shall be) in the day of his death, his soule goeth down to Gehenna (or Hell torments,) unto one place, whither all sinners doe goe. So there was no estimation, nor price of the dead, for any vow, in Israel, as is noted on Levit. 27. 8. the plague was stayed] This sheweth how greatly the praiers and actions of his servants doe prevaile with God, when they are faithfull, servent, and accor∣ding to his will, I am. 5. 16. 1 Ioh. 5. 14. and fore-shewed the power and efficacie of Christs mediati∣on; for God heareth him alwaies, Ioh. 11. 42. and hee is the Atonement for our sinnes, 1 Iohn. 2. 2. and for his sake, God before whom the pestilence go∣eth, in wrath remembreth mercie, Habak. 3. 5. 2. And as the bloud of the Paschall lamb (figuring the bloud of Christ, 1 Cor. 5. 7.) stayed the An∣gell which destroyed the Egyptians, from tou∣ching the Israelites, Exod. 12. 23. Heb. 11. 28. so the smoke of Aarons incense (figuring the mediation of Christ, Psal. 141. 2. Revel. 8. 4.) stayed the plague here from the Israelites which sur∣vived; that as it is written of the pestilence in Da∣vids time, the LORD repented him of the evill, and said to the Angell that destroyed the people, It is enough, stay now thine hand, 2 Sam. 24. 16. so in this case. Some footsteps of the understanding of this mystery may be seene in the Hebrews, though superstitiously depraved: as when they say, that all hurtfull and destroying (spirits) slee away at the odour of the incense of sweet spices. Targum on Song 4. 6.

Vers. 49. about the matter] or, as the Greeke [unspec 49] explaineth it, for the cause of Kore; which the Chaldee calleth the division of Korah.

Vers. 50. unto the doore of the Tent] into the [unspec 50] court-yard of the Sanctuarie, where Moses remai∣ned; both to signifie unto Moses the effect and fruit of his action, through the mercifulnesse of God; and to give thanks unto the Lord, who had so graciously accepted the worke of his hands. As David offered Burnt-offering and Peace-offerings; after that the Lord was intreated for the land, and the plague was stayed from Israel, 2 Sam. 24. 25. 1 Chron. 21. 26, 27.

CHAP. XVII.

1 Twelve rods of the tribes of Israel being laid in the Tabernacle, on the morrow Aarons rod among them all, onely flourisheth and beareth almonds. 10 It is left in the Tabernacle for a monument against the rebels. 12 The people shew Moses their feare of death.

ANd Iehovah spake unto Moses, say∣ing; speake unto the sonnes of Is∣rael, and take of them, a rod for every fathers house, of all their Princes, according to the house of their fathers, twelve rods: every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi: for, one rod shall be for [unspec 3] the head of the house of their fathers. And [unspec 4] thou shalt lay them up, in the Tent of the Congregation, before the Testimony, where I will meet with you. And it shall be, that [unspec 5] the man whom I shall cause, his rod shall bud; and I will make to cease from me, the murmurings of the sonnes of Israel, where∣with they murmure against you. And Mo∣ses [unspec 6] spake unto the sons of Israel; and all their Princes gave unto him, a rod for one Prince, a rod for one Prince, according to the house of their fathers, twelve rods; & the rod of Aaron was among their rods. And Moses laid up [unspec 7] the rods before Iehovah, in the Tent of the Testimony. And it was on the morrow, that [unspec 8] Moses went into the Tent of the Testimonie; and behold, the rod of Aaron for the house of Levi, had budded, and brought forth buds, and bloomed blossomes, and yeelded al∣monds. And Moses brought out all the [unspec 9] rods from before Iehovah, unto all the sons of Israel; and they saw, and tooke every man his rod.

And Iehovah said unto Moses; Bring Aa∣rons [unspec 10] rod againe before the Testimony, to be kept for a signe, against the sons of rebellion: and thou shalt quite take away their murmu∣rings from me, that they die not. And Mo∣ses [unspec 11] did as Iehovah cōmanded him: so did he.

And the sonnes of Israel said unto Moses, [unspec 12] saying, Behold, we give up the ghost, we pe∣rish, we all of us perish. Every one that [unspec 13] commeth neare, that commeth neare unto the Tabernacle of Iehovah, shall die: Shall we be consumed in giving up the ghost?

Annotations.

SPeake unto] When God saw the cōtinuall mur∣murings [unspec 2] of the people, how they ceased not, he commandeth this that followeth to bee done, that so by miracle the Priesthood of Aaron might be confirmed, and a full end put to all strise there∣about; as vers. 10. a rod for every fathers house] Hebr. a rod a rod, for (or according to) the house of a father: which the Greeke explaineth thus; Take of them a rod, a rod of all their Princes, according to their fathers houses. A rod (or staffe) was such as men used to carrie in their hands, Gen. 38. 18. Exod. 4. 2. the same word (called in Hebrew Mat∣teh) is often used for a Tribe, as in Num. 1. 4. 16. 21. &c. either because of this writing of their names upon rods, or because the twelve tribes grew out of the stocke of Israel, as rods or branches out of a tree. The Princes also caried staves in their

hands, as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16, 17. &c. where the Prophet wrote the names of tribes upon sticks, which were joyned together as one in his hand, to signifie the uniting of the divided tribes. the house] that is, as the Greeke expoundeth it, the houses: see the notes on Num. 1. 2.

Vers. 3. for one rod shall be] The Greeke explai∣neth it thus; for it is one rod: according to the 〈◊〉〈◊〉 [unspec 3] of their fathers house shall they give. The tribe of Le∣vi, though they were distinguished into Priests and Levites; yet as all came by one father Levi, so one rod was for them all. So Iarchi here expoundeth it, Although I have divided them into two families, the familie of the Priests and the familie of the Le∣vites; notwithstanding it is one tribe. Of this their division, see Num. 3. and 18. 1.—7.

Vers. 4. lay them up] or, leave them, or as the Greeke translateth, put them. Tent of the congre∣gation] [unspec 4] or, Tent of meeting. the Testimonie] that is, the A••ke, wherein the Tables of the Law, (cal∣led the Testimonie) were kept. See the notes on Exod. 25. 16. where I will meet] that is, where I use to meet with you; according to the promise in Exod. 25 22. and 30 36 And this is the rea∣son why the Tabernacle was called the Tent of meeting, or of congregation.

Vers. 5. I shall chuse] that i••, shall like of, and ap∣prove to administer the priesthood; as in Targum [unspec 5] Ionathan this is added to minister before me. rod shall bud] or, shall flourish: see vers. 8. will make to cease from me] in Greeke, will take away from thee. This word is spoken of the ceasing or asswa∣ging of waters, Gen. 8. 1. and of wrath, Esth. 2. 1. and is here applied to the murmurings of the peo∣ple, which were like raging waters, fo••ing out their owneshame.

Vers. 8. blessomes] or flowers. yeelded] or, ripened (as the word is Englished, in Esai. 18. 5.) that is, [unspec 8] brought forth ripe almonds. almonds] 〈◊〉〈◊〉 Greeke, & in Targum Ionathan, Nuts. An almond, in Hebrew, Shaked, is named Shaked, which signifieth with care, haste & watchfulnesse, to looke unto and per∣forme a thing. And because the almond tree blos∣someth and beareth fruit sooner than other trees, therefore hath it this name. And Solomon for the same cause, likeneth the white haires which soone grow upon us in age, to the flourishing of the Al∣mond tree, Eccles. 12. 5. By this miracle, God did confirme the Priesthood unto Aaron; as by the vi∣sion of the vine-branches budding, bloss••ming, & bringing forth ripe grapes, &c. hee signified the confirmation of office unto Pharaohs butler, Gen. 40. 10.—13. He signified further by the buds, the continuance and propagation of the Priesthood to his posteritie; who should sprout and grow out of him, by the blessing of God, who maketh the crie tree to bud (or flourish,) Ezek. 17. 24. as also it is prophesied of the church, He shall cause them that come of Iakob, to take root; Israel shall blessome and bud, and fill the face of the world with fruit, Esat. 27. 6. And the originall word for buds, is also use•• for younglings or youth; as in Iob 30. 12. The bles soming (or flourishing) of this rod, figured also the comfortable and glorious effect of the 〈◊〉〈◊〉 〈…〉〈…〉∣tion of the Priests office: as Christ is 〈◊〉〈◊〉 to 〈◊〉〈◊〉 forth ••t the window, flourishing there•• the 〈◊〉〈◊〉 Serg 2. 9. that we all with open face may 〈◊〉〈◊〉 as in a glasse the glorie of the Lord, 2 Cor. 3. 18 and this to the shame of his enemies. Psal. 1 32. 18. The Almonds figured the fruits of his administra∣tion, which hastily should shew forth themselves, to the comfort of the Saints, and pun••shment of al•• that should resist him; as unto Ieremie (one of Aarons sonnes) God shewed in a vision, the r•••• of an Almond tree, (which hath the name of 〈…〉〈…〉∣ning,) and opened the same unto him thus; Then hast well seene; for I will hasten my word, to performe it, Ier. 1. 11, 12. Therefore as soone as Vzzi••h the King rose up to usurpe the Priests office, the le∣prousie even rose up in his forehead, 2 Chron. 26. 18. 19.

Vers. 10. Bring againe] or, Returne Aarons red [unspec 10] before the Testimonie] in Greeke, the Testimo∣nies; meaning the Tables of the covenant in the Arke; as is noted on vers. 4. before which it was laid up, and not in it: for nothing was in the Arke, save the two tables of stone, 1 King. 8. 9. The Hebrewes record how in Solomons Temple, there was a stone in the most holy place, in the west part ther∣of, on which they set the Arke: and before it, was the golden pot of Manna, and the rod of Aaron. Maim. tom. 3. in Beth habchirah, chap. 4. sect. 1. to be kept] Hebr. for a keeping (or reservation.) As the Manna was kept in the golden pot within the most holy place of the sanctuarie, for a reservation and monument to the Israclites, that the generati∣ons after might see the bread which God had gi∣ven their fathers to eat in the wildernesse, Exod. 16. 32.—34. so this rod was kept in the same place for a reservation, and for a signe, that all generations might know the confirmation of their Priest 〈◊〉〈◊〉 in Aarons line. Both did lead them unto Christ; the Manna figuring the flesh of Christ, the 〈◊〉〈◊〉 bread from heaven, wherewith the faithfull should be nourished unto life eternall, Ioh•• 6. 31, 32, 33. 51. and the rod, the Priesthood of Christ, where∣by they should be reconciled unto God, Heb, 9. 11, 12. Therefore the Apostle mentioneth this bud∣ding rod, with the pot of Manna, among the most memorable things that were kept in the Holy o•• holies, Heb. 9. 3, 4. the sonnes of rebellion which the Greeke translateth, the disobedient sons; meaning the Israelites, called sonnes (or children) of rebellion, because they were so much addicted thereunto, as if rebellion it selfe had beene their mother: so that Moses testified, Yee have beene re∣bellions against the LORD, from the day that I kn••w you, Deut. 9. 24. This phrase is common in the Scriptures, as, a sonne of injurious evil•• (or 〈◊〉〈◊〉 wickednesse) Psal. 8. 23. for an injurious or wicked person: and sonnes of affliction, Prov. 31. 5. for af∣flicted persons: so, sonnes of Belial, Deut. 13. 〈◊〉〈◊〉. 1 Sam. 2. 12. sonnes of disobedience, Ephes. 2. 2. and 5. 6. sonnes of the light and of the day, 1 Thes. 5. 〈◊〉〈◊〉 children of wisdome, Mat. 11. 19. children of obe∣dience, 1 Pet. 1. 14. and sundry the like. 〈◊〉〈◊〉 shalt quite take away] or, shalt consume, shalt wh〈…〉〈…〉

end their murmurings: the Greeke translateth it, and let their murmuring cease from me; and they shall not die.

Vers. 12. we give up the ghost] or, have given [unspec 12] up the ghost, that is, died: or, as the Greeke trans∣lateth, are consumed. This may be taken as an unjust complaint of theirs, for the punishments that they had felt, and should still feele for their sinnes. Or ra∣ther, as a serious complaint of their owne miserie, being under sin, and so by the Law under punish∣ment and wrath: like that which the Apostle saith, I was alive without the Law once; but when the com∣mandement came, sinne revived, and I died; and the commandement which (was ordained) unto life, I found (to be) unto death, Rom. 7. 9, 10. The Chaldee paraphraseth upon their words, thus; Behold the sword hath killed some of us, and behold the earth hath swallowed some of us; and behold some of us are dead with the pestilence. And Targum Ionathan thus; Behold some of us are consumed with flaming fire, and some of us are swallowed up into the earth, and perished; behold we thinke that as they, so we all shall perish.

Vers. 13. that commeth neere] in Greeke, that [unspec 13] toucheth the Tabernacle. Shall we be consumed in giving up the ghost?] that is, shall wee die every one? This seemeth to be a deprecation; whereby acknowledging their sinnes to be worthy of death, they pray for mercy: for so questions are often used in earnest deprecations; as, Wilt thou be angry with us for ever? &c. Psal. 85. 6. Wilt thou utterly reject us? Lam. 5. 22. Wilt thou hold thy peace, and afflict us very fore? Esay. 64. 12. and many the like.

CHAP. XVIII.

1 The different charges of the Priests, and of the Levites adjoyned unto them. 9 The Priests por∣tion of the peoples offrings, and hallowed things; and the use of them. 21 The Levites portion is the tithes of the Israelites, but no inheritance in the land. 26. The Levites must give unto the Priests the tenth of their tithes, as the Lords heave-offring: and the rest themselves should enjoy, for a reward of their service.

ANd Iehovah said unto Aaron; Thou, [unspec] and thy sonnes, and thy fathers house with thee, shall beare the iniquity of the Sanctuary: and thou, and thy sonnes with thee, shall beare the iniquity of your Priest-hood. And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou neere with thee, that they may be joyned unto thee, and minister unto thee: but thou, and thy sonnes with thee, (shall minister) before the Tent of the Testimony. And they shall keepe thy charge, and the charge of all the Tent: but they shall not come nigh unto the vessels of holinesse, and unto the Altar; that they die not, both they and you. And they [unspec 4] shall be joyned unto thee, and shall keep the charge of the Tent of the Congregation, for all the service of the Tent: and a stranger shall not come nigh unto you. And ye shall keep [unspec 5] the charge of the Holy place, and the charge of the Altar, that there be no servent wrath any more upon the sonnes of Israel. And [unspec 6] I, behold I have taken your brethren the Le∣vites, from among the sonnes of Israel: to you they are given as a gift for Iehovah, to serve the service of the Tent of the Congre∣gation. And thou and thy sons with thee, [unspec 7] 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, [unspec 8] 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 gi∣ven them, for the anointing, and to thy sons, by a statute for ever. This shall be thine, of [unspec 9] the Holy of Holies, (reserved) from the fire: every oblation of theirs, of every Meat-offe∣ring 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 [unspec 10] holy of holyes shalt thou eat it: every male shall eat it; holy shall it be unto thee. And [unspec 11] 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 [unspec 12] 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 [unspec 13] be in their land, which they shall bring unto Iehovah, shall be thine: every cleane person in thine house shall eat it. Every devoted [unspec 14] [unspec 15] 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 re∣deeme. And those that are to be redeemed of [unspec 16] him, from a moneth old, shalt thou redeeme, by thy estimation; for the silver of five she∣kels, by the shekel of the Sanctuary, which is twenty gerahs. But the firstling of a cow, or [unspec 17]

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 Al∣tar, 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 [unspec 18] wave breast, and as the right shoulder, shall it be thine. All the heave-offerings of the ho∣ly things, which the sonnes of Israel shall of∣fer [unspec 19] 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 [unspec 20] Aaron; Thou shalt have no inheritance in their land, neither shalt thou have a part a∣mong them; I am thy part, and thine inheri∣tance, among the sons of Israel. And to the [unspec 21] 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 [unspec 22] of Israel shall not come nigh henceforth, un∣to the Tent of the congregation, to beare sinne, to die. But the Levite, he shall serve [unspec 23] the service of the Tent of the Congregation; and they shall beare their iniquitie: it shall be a statute for ever throughout your generatiōs, that among the sonnes of Israel they shall not inherit any inheritance. But the tithe of [unspec 24] the sonnes of Israel, which they shall offer up unto Iehovah, for an heave-offering, I have given to the Levites for an inheritance: ther∣fore I have said unto them; among the sons of Israel they shall not inherit any inheritāce.

And Iehovah spake unto Moses, saying; [unspec 25] [unspec 26] 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 Ieho∣vah, the tithe of the tithe. And your heave∣offering [unspec 27] shall be counted unto you as the corne of the threshing floore, and as the ful∣nesse of the wine-presse. Thus you also [unspec 28] 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 there∣of, [unspec 29] the hallowed part thereof out of it. And thou shalt say unto them; When ye have [unspec 30] 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 eve∣ry [unspec] place; you, and your house: for it is a re∣ward unto you for your service in the Tent of the congregation. And ye shall not [unspec 32] beare sin for it, when ye have heaved the fat therof from it: & ye shall not profane the ho∣ly things of the sons of Israel, that ye die not.

Annotations.

SAid unto Aaron] Because of the peoples feare [unspec 1] and complaint, in the end of the former chap∣ter, 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 po∣sterity 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 re∣quire 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 comprehen∣ded both the Tabernacle and the Court-yard, with all things in them: so this is generally spoken con∣cerning the Priests and Levites (which were of Aa∣rons fathers house,) who were all to ward the San∣ctuarie, 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 Le∣vites also, which might not come neere some things belonging to the Priesthood. R. Mena∣chem here saith, that By this admonition was signifi∣ed, how the Priests should not intermeddle with the service of the Levites, nor the Levites with the ••er∣vice 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 applied to a tribe or kinred, which did spring and grow out of Levi, as rods, staves or branches from the stocke o•• a tree. Of this name tribe, see what is noted on Gen. 49. 16. that they may be joyned] or, and let them be joyned; as the Greeke translateth, and 〈◊〉〈◊〉 them be added unto thee. Here is an allusion to Le∣vies name, which signifieth joyned. The Father Levi had the name, because at his birth his mother said, Now my husband will be joyned unto me, Gen. 29. 34. his children (called of him Levites,) are ac∣cording to the notation of their name, made A••∣joynts to the Priests. And this word is after used and applied to such as adjoyned themselves to the Lord, and to his people, Esai 56. 3, 6. Ier. 50. 〈◊〉〈◊〉

Est••. 9. 27. so in the New Testament, Act. 5. 14 and 11. 24. and 2 41, 47. 〈◊〉〈◊〉 minister unto thee] so in Num. 3. 6. the Levites are appointed to minister unto Aaron: elsewhere they are said to minister un∣to the congregation, Num. 16. 9. and unto the Lord, Deut. 10. 8. 1 Sam. 3. 1. 2 Chron. 29 11. and in the name of the Lord. Deut. 18. 6, 7. and are called the ministers of his house, Ez••k. 45. 5. before the Tent] herein is the difference: betweene the Priests and Levites office, that the Priests served at the Altar, and in the holy place; the Levites ser∣ved the outer services, helped to kill, slay, take the bloud, &c. and gave it to the Priests, who sprinkled the bloud received from their hands, 2 Chron. 30. 16. and 29. 34. 1 Chron. 23. 28.—32. of the Testimonie] that is, of the Law, written on the two Tables kept in an Arke within the Tent or Taber∣nacle; and thereof it had this name, as is noted on Exod. 25. 16.

Vers. 3. shall keepe thy charge] or observe thy ob∣servation; [unspec] by custodie, or, thy ward; at thy appoint∣ment doing their service: see Num. 3. 7. the vessels of holinesse] in Greeke, the holy vessels: to come nigh unto them to serve with them at the al∣tar, or in the holy place the Levites might not: which the Hebrew Canons explaine thus; All the Levites are forbidden the service at the Altar, as it is said (in Num. 18. 3.) But they shall not come nigh unto the vessels, &c. They shall not come nigh to the service; but to touch them it was lawfull. Maimony tom. 3. in Cle hatnik dash, ch. 3. sect. 9. So in Num. 3. 8. the Levites were appointed to keepe all the vessels of the Tabernacle: both they and you] they for doing so, you for suffering it. But from these words the Hebrewes say, As the Levites are forbidden to do the service of the Priests; so the Priests are forbidden to doe the service of the Levites, as it is written, Both they and you. Maim. in Cle hamik∣dash, ch. 3. sect. 10.

Vers. 4. the charge] or, the custodie; in Greeke, [unspec] the custodies, or the wards, watches; for so the word is used for keeping watch by night also, as in Psal. 90. 4. See the notes on Ex. 14. 24. a stranger] any of Israel that is not a Levite, is counted a stran∣ger in this businesse: and in the Priests affaires, the Levites themselves were counted strangers, ver. 7. See the notes on Num. 3. 10.

Vers. 5. keepe the charge of the holy place] Heb. [unspec] observe the observation of the holinesse; which the Greeke translateth, of the holies: by this name the Apostle calleth the first Tabernacle, wherin was the Candlesticke, Table, and Shew-bread; as the in∣most part of the Tabernacle is called holy of holies, that is, the holiest of all, Heb. 9. 2, 3. To keepe the charge, or observe the observation, is to have conti∣nuall care day and night, that all things bee kept pure and uncorrupted, and administred according to the will of God: as they that kept the charge, (or ••ard) of the house of Saul, were such as endevoured to keepe and maintaine the Kingdome in Sauls fa∣〈…〉〈…〉, 1 Chron. 12. 29. This dutie of the Priests and Levites in the Tabernacle, continued also in the Temple, where some were porters, keepers of the 〈◊〉〈◊〉, and lodged round about the house of God; some had charge of the ministring vessels, that they should bring them in and out by tale: some of the 〈◊〉〈◊〉 flowre, and the wine, and the oile, and the frankincense, and the spices, & of the Shew-bread: some were sing∣ers. imployed in that worke day and night, &c. 1 Chron. 9. 19, 23.—33. Of their manner of kee∣ping the Temple, the Hebrewes have thus recor∣ded: The keeping of the Sanctuary is a thing com∣manded, yea though there be no feare of enemies, or of theeves; for the keeping thereof is but for the honour thereof. And this keeping is commanded to be all the night: and the keepers are the Priests and the Levites, as it is said, And thou and thy sonnes with thee (shall be) before the Tent of the testimo∣ny, (Num. 18. 2.) as if he should say, you shall be the keepers (or watchmen) thereof. Moreover it is said of the Levites,) And they shall keepe the charge of the Tent, (Num. 18. 4.) It is also said, And they that encampe before the Taberna∣cle, fore-most before the Tent of the Congregation Eastward, (shall be) Moses and Aaron, and his sonnes, keeping the charge of the holy place, (Num. 3. 38.) And if they leave off the keeping of it, they transgresse against a prohibition. The commande∣ment of keeping it, is that the Priests be the kee∣pers in the inner (places) and the Levites in the outer. And twenty foure companies kept it every night continually in twenty foure places; the Priests in three places, and the Levites in one and twenty places, &c. The Priests that warded, slept not in their priest∣ly garments, but folded them up, and laid them at their heads, and put on their owne garments, and slept on the ground, as is the manner of all that ward Kings courts, that they sleepe not on beds. And they set one Provost over all the wards (or custodies) of the kee∣pers, and he was called the man of the mountaine of the house (of God) And he went round about unto every ward, all the night, with torches burning before him; and every warder that did not stand and say, Thou man of the mountaine of the house, Peace bee unto thee, it was knowne that he was asleepe, and hee did beat him with his staffe. And he had authoritie to burne his garment, so that (sometimes) they said in Ierusalem, What noyse is in the Court? It is the cry of a Levite that is beaten, and his garments burnt, be∣cause he slept at his watch. In the morning the Provost of the Sanctuary came and knocked at the gate for the Priests that were in the place of burning (the holy things,) and they opened unto him. Hee tooke a key and opened the little gate, that was between the place of burning and the court-yard, and went from the bur∣ning place into the court-yard, and the Priests went in after him. And two torches of 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 mad•• 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 habchi∣rah, ch. 8. no servent wrath any more] for trans∣gressing, 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 [unspec 6] of Israel, who otherwise should have ministred un∣to 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, [unspec 7] within which the Priests went alwayes, accomplish∣ing 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 giv••; which form of speech noteth a continuance of the gift. a ser∣vice 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, Le∣vite, or whosoever is not of Aarons seed: see the notes on Num. 3. 10.

Vers. 8. I have given] after the office of the [unspec 8] 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 Apo∣stle 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 or∣dained, 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-offe∣rings; which the Greeke translateth, the keeping of my first-fruits; in Chaldee, the keeping of my separa∣ted 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 explai∣neth it, which thou must keepe in cleannesse (or puri∣tie.) 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 unlaw∣full 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 be∣ing 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 explai∣neth 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 kep•• 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 mi∣nisters, Mal. 3. 8, 9, 10.

Vers. 9. of the holy of holies] Heb. of the holinesse [unspec 9] 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, with∣in the wals of Ierusalem:) last of all he speaketh of other gifts, which were common, and might be ea∣ten 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 ••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 oblati∣ons 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 wher∣of 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 re∣store) unto me. This may be referred to the sacrifice forementioned: and by reason of this word re•••••• (or restore,) and for that the Greeke translateth i••, 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 par••••∣cular, do Iarchi & Chazkuni here referre it. N•••• 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 [unspec 10] 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 pla∣ces, 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 atone∣ment, 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 Tem∣ple 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-offe∣ring, 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 ordināces 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 parta∣kers 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. cōpared with Heb. 13. 10.—15. eve∣ry 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 par∣taking 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 i•• 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 [unspec 11] 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-offe∣rings: 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 mētioned the heave-offering of your hand, w^ch is meant of the first-fruits spoken of in Deut. 26. See the annotations on those pla∣ces. 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 daugh∣ters] understand, whiles they remained in their fa∣thers 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. nei∣ther might any uncleane person eat of it, Lev. 7. 20, 21.

Verse 12. All the fat] that is, as the Chaldee ex∣poundeth [unspec 12] it, All the best; which the Greeke trans∣lateth, 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. whē 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 i•• kept, which groweth out of the earth, is bound (to pay) the Heave-offering (or first-fruits.) And it is a comman∣dement 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 af∣ter shall be shewed. the first-fruits] called in He∣brew, 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 un∣to 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 corne∣st••••re. And if there be wilde beasts or cattell that wi•••• 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.) Mai∣mony 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 Ho∣mer of wheat, &c. that was the sixtieth part; for an Homer contained ten Ephahs, Ezek. 45 11. where∣upon 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 sepa∣rate, 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 nig∣gard] 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. Ac∣cording 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 San∣ctuary: 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 ho∣nour. And it was unlawfull (for the Priests or Le∣vites) 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-of∣frings, (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, i•• 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, bles∣seth (God) who sanctified them with the sanctificati∣on of Aaron, and commanded them to eat so or s••. Maim. in Biccurim, ch. 1. sect. 2.

Vers. 14. devoted thing] in Hebr. Cherem: of [unspec 14] this the Hebrewes say, some things were devo∣ted 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, o•• 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 mentio∣neth the Asse, it may be for an instance, Exod. 13. 13. and 34. 20. But the Hebrews say, The uncleane bea•• 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 ow∣ner 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 com∣mandement 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 re∣deeming 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 frō 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 [unspec 16] 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 Anno∣tations on Lev. 27. 6. the silver of five shekels] that is, five shek••ls of silver. This sum was before gi∣ven 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 be∣cause 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 fur∣ther, 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 [unspec 17] 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 ••••oll, or any thing thereon, Deut. 15. 19. they are holy] and therefore must be hallowed (or san∣ctified) 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 First∣lings. 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 ac∣cepted with favour before the LORD. But if it were blemished, it might not be offred by the Law, Lev. 22. 20, ••1 &c. What did they then with their blemished firstlings? The Law sheweth in Deut. 15. and the Hebrewes explaine it, The firstling o•• the cleane beast is slaine in the court-yard (of the San∣ctuary,) 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 o∣thers 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. s••ct. 2, 3.

Vers. 18. as the wave-broast] the parts of the [unspec 18] Peace-offrings given to the Priests, Levit. 7. 34. Set also before, on vers. 11.

Vers. 19. All the heave-offrings] the Greeke and [unspec 19] Chaldee expound it, Every separated thing. This conclusion implieth all other holy gifts, expressed in other places of the Law, though not particula∣red here. And this sheweth Gods bounty to his Priests, in allowing them so large meanes of liveli∣hood, for their service of him; that they might be in∣couraged 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 neg∣lected 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 here∣of, Nehem. 13. 10, 11, 12, &c. The Hebrew Do∣ctors write of 24. severall gifts, which God be∣stowed 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 con∣cerning 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 San∣ctuary, within the wall of the Court-yard. And fine gifts they did not eat but in Ierusalem, within the wal•• 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, a•• 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 Israe∣lites, (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 Ierusa∣lem, [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.

Th••▪ 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 o∣ther 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 sta∣ble, firme and incorruptible covenant. So the king∣dome 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 cove∣na〈…〉〈…〉.

Vers. 20. Thou shalt have] This concerneth not so much Aaron himselfe, (who died before he came [unspec 20] 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. Notwith∣standing, 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 in∣tended here, of the spoiles gotten by warre of the Canaanites, which were of great worth, as appea∣reth by Deut. 2. 35. and 3. 7. and 6. 11. so that Iosua said to some of the people, Returne with much ri∣ches 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 Sanctua∣rie, 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. O•• 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 re∣ceived 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 Is∣rael, 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 g••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 abundant∣ly 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 li∣ving, 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 fol∣loweth the Law concerning the Levites, who were [unspec 21] joyned to the Priests in service, and so in provision for their maintenance. And this word And, Ch••z∣kuni 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 Is∣raelites 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 com∣mandements: 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 [unspec 22] 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 [unspec 23] punishment of their owne iniquity, if they trans∣gresse; 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, se∣parate [unspec 24] 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 thankful∣nesse unto him for his blessings. And upon this ground, the Apostle proveth Melchisedek to be a greater Priest than Abraham, or Aaron; because A∣braham (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 li∣quour: 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 com∣mon 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 holi∣nesse, or redemption of the tithe is spoken of, [as in Le∣vit. 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 com∣mon 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 Le∣vites [unspec 28] as well as the other Israelites, though you have no inheritance in the land, yet shall you ho∣nour 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 po∣steritie the Priests, as was observed in the ages fol∣lowing, 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 cham∣bers 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 im∣mediately, 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 ge∣nerall, [unspec 29] 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 se∣parate the other heave-offrings & the tithe for them∣selves, 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-of∣fering.

Vers. 30. the revenue] in Greeke, the fruit of the [unspec 30] threshing-floore. This word revenue, as the He∣brewes 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, [unspec 31] though it be in the place of buriall; and that was an uncleane place. The first tithes therfore which were paid to the Levi••es, might be eaten by them as com∣mon 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 ho∣nour due to the Ministers of Christ, saith, The la∣bourer 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, ••aing and drinking such things as they give: for the labou∣rer is worthy of his reward. Goe not from house to house, Luke 10 7.

Vers. 32. beare sinne for it] that is, beare the pu∣nishment [unspec 32] 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 pro∣faned 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 Ta∣bernacle and holy things; that so they might pro∣cure 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 re∣sidue 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. 1•• The Law for the use of it, in purification of the uncleane by the dead.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Iehovah spake unto Moses and [unspec 1] [unspec 2] unto Aaron, saying; This is the or∣dinance 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, up∣on which never came yoke. And yee shall [unspec 3] 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 [unspec 4] the Priest shall take of her bloud, with his fin∣ger, and shall sprinkle of her bloud directly before the Tent of the Congregation, se∣ven times. And one shall burne the heiffer, [unspec 5] in his eyes: her skinne, and her flesh, and her bloud, with her dung, shall hee burne.

And the Priest shall take Cedar wood, [unspec 6] 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 [unspec 7] he shall bathe his flesh in water, and after∣ward he shall come into the campe, and the Priest shall be uncleane untill the evening.

And hee that burneth her, shall wash his [unspec 8] cloathes in water, and bathe his flesh in wa∣ter, and shall be uncleane untill the evening.

And a man that is cleane shall gather up [unspec 9] the ashes of the heiffer, and lay them up with∣out 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 ga∣thereth [unspec] the ashes of the heiffer, shall wesh his cloathes, and shall be uncleane untill the eve∣ning: and it shall be unto the sonnes of Israel, and unto the stranger that s•• j••urneth among them, for a statute for ever. Hee that touch∣eth [unspec 11] the dead of any soule of man, he shall be even uncleane seven daies. He shall purifie [unspec 12] himselfe with it in the third day, and in the seventh day he shall be cleane; and if he pu∣rifie not himselfe in the third day, and in the seventh day, he shall not be cleane. Who-soever [unspec] 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, shalbe uncleane seven dayes. And every open vessell, which hath no covering bound upon it, it is un∣cleane.

And whosoever toucheth in the face [unspec 16] 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 [unspec 17] of the burnt heiffer of purification for sinne; and he shall put thereto living water in a ves∣sell. And a cleane man shall take hyssope, and dip it in the water, and shall sprinkle it up∣on [unspec 18] 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, [unspec 19] 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 [unspec 20] 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 sepa∣ration hath not beene sprinkled upon him, he is uncleane. And it shall be unto them for [unspec 21] 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 [unspec 22] whatsoever the uncleane person toucheth, shal be uncleane; and the soule that toucheth, shal be uncleane untill the evening.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here is the 39 Section of the Law, after the Hebrewes account: See Ge∣nes. 6. 9.

THe ordinance] or, the statute, constitution, the [unspec] 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 of∣fer 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 infir∣mities. 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 ta∣ken 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. Mai∣mony in Pharah adummah (or Treat. of the Red heiffer) chap. 1. sect. 1. perfect] in Greeke, with∣out blemish. As all sacrifices were to be unblemi∣shed, Levit. 22. so this; but the perfection here spoken of, the Hebrewes referre to the colour also, that it be perfect in rednesse, because if it have but two haires blacke, it is unlawfull, saith Sol. Iarchi. The same is affirmed also by Maimony, If it have two haires white, or black••, &c. it is to be refused. Maimony in Pharah, ch. 1. sect 2. no blemish] If it hath had a wenne (or wart) and it be cut off though red haire be growen in the place, yet is it disallowable. All blemishes that disable the holy things, disable this heiffer. If it have beene cut out of the mothers body, or beene the price of a dog; or hire of an whore, (Deut. 23. 18.) or beene torne, or beene abused by man-kind (Levit. 20. 15.) it is unlawfull. For what∣soever maketh holy things unlawfull for the Altar, maketh the heiffer unlawfull. Maim. in Pharah, c. 1. sect. 6, 7. yoke] that is, which hath not beene used of men for any worke: and this is peculiar to this heiffer, for other sacrifices were not disabled by the yoke, or any worke, save the heiffer for expia∣tion of murder, Deut. 21. 3. This heiffer excelleth other holy things, for worke done by it, disableth it. As the yoke spoken of concerning the heiffer, (Deut. 21.) maketh all other worke like the yoke: so in this heiffer, &c. But the yoke disableth her, whether it be in the time of working, or not: whereas other works disable her not, save in the time of working. As, if one binde a yoke upon her, although shee hath not ploughed with it, she is unlawfull: but if one tooke her in to tread out corne, (as Deut. 25. 4.) she is not made disallowable, untill he tread out corne with her; and so in all like cases. Maim. in Pharah, ch. 1. sect. 7. As other sacrifices of beasts prefigured Christ, ••o this in speciall figured him; red▪ in his humane nature and participation of our afflictions, Esai. 63. 1, 2. Heb. 2. 14. 17, 18. perfect and without blemish of sinne, both in his nature and actions, Luke 1. 35. 1 Pet. 1. 19. and 2. 22. without yoke, as being free from the bondage of sin and corruption, and from servitude to the ordinances of men in religion, and as doing voluntarily the things that pertained to our redemption, Lam. 1. 14. Ioh. 8. 33, 34, 35, 36. 1 Tim. 6. 1. 1 Cor. 〈◊〉〈◊〉. 23. Ioh. 10. 17, 18.

Vers. 3. unto Eleazar] hee was Aarons sonne, [unspec] and by doing this worke, he was uncleane, vers. 7. wherfore Aaron himselfe, who was the high Priest, did it not. Hence the Hebrewes say, that An or∣dinary Priest was fit for to burne the heiffer: for it is said, Give her unto Eleazar the Priest, and yet Aaron himselfe was living. And by word of mouth we have beene taught, that this was done by Eleazar; and all other heiffers (were done) either by the high Priest, or by a common Priest. And he that did it, was arayed with the foure ornaments of a common Priest, whether he were the high Priest, or an ordi∣nary Priest that did it. Maimony in Pharah, ch. 1. sect. 11. 12. It figured that the worke of our re∣demption and purification from sinne, should be the worke of Christs Priestly office, Heb. 9. 9, 13, 14. He in performing the truth of this type, was both Priest and sacrifice. he shall bring] The

Greeke translateth, they shall bring; and so after, they shall slay; as if, not Eleazar himselfe, but some other at his appointment did it. And the words follow∣ing, he shall slay her before his face, seeme to imply so much, that some other man did slay her before Eleazars face. And it is frequent in Scriptures to make one the doer of a thing, which he comman∣deth to be done; as Pilate gave the body of Christ to Ioseph, Mark. 15. 45. that is, commanded it to be given, Matth. 27. 58. See the Annotations on Exod. 7. 17. Gen: 39. 22. and 48. 22. without the campe] which figured Christs suffering with∣out the gates of Ierusalem, Hebr. 13. 11, 12. So in ages following, they burned this heiffer without Ierusalem, as in the Hebrew records it is said, They burne not the Heiffer, but without the mountaine of the house (of God,) as it is written, And he shall bring her forth without the campe, (Numb. 19. 3.) and they use to burne it on mount Olivet. Maimony in Pharah, ch. 3. sect. 1. Without the Campe, male∣factors were to be put to death, Lev. 24. 10. Num. 15. 36. one shall slay her] a stranger (or other man) did slay her, and Eleazar beheld it, saith Sol. Iarchi on this place. So in vers. 5. he shall burne the heiffer, in his eyes; that is, another man shall burne her in Eleazars sight: which is confirmed by vers. 7, 8. where first the Priest (Eleazar) is commanded to wash his cloathes, and after, hee that burned her was to wash his cloathes; so that these were divers men. Hence also the Hebrewes say, They may not slay two red heiffers at once, for it is written, And he shall slay her. Maim. in Pharah, ch. 4. sect. 1.

Vers. 4. with his finger] figuring the finger, that [unspec 4] is, the Spirit of our Priest Christ Iesus, whereby he hath sprinkled the way for us into heaven, and our hearts from an evill conscience, that we may have accesse thither by his bloud, Heb. 9. 22, 23, 24. and 10. 19, 20, 22. For as the fi••ger of God, Luk. 11. 20. is interpreted the Spirit of God, Matth. 12. 28. so the finger of the Priest here, signified the Spirit of our High Priest Christ, by the power whereof, our way is prepared into the kingdom of God, through the applying and sprinkling of his owne bloud, Heb. 12. 24. and 10. 19. 1 Pet. 1. 2. 1 Cor. 6. 11. The Hebrewes gather from this precept, that it was unlawfull to receive the bloud in a vessell, because it is said, the Priest shall take of her bloud with his finger. Maim. in Pharah, ch. 4. sect. 4. directly before the Tent] that is, towards the fore-part, or doore of the Tabernacle. The Priest stood without the camp, where the heiffer was slaine, and there sprinkled to∣wards the Sanctuary seven times, (which is a full and compleat number, as is noted on Levit. 4. 6.) and that place being a figure of Heaven, Hebr. 9. 24. this sprinkling thitherward, typed out how li∣berty should be procured for Gods people, to enter into the holiest by the bloud of Iesus, by the new and living way, which he hath consecrated for us. Hebr. 10. 19, 29. By the Hebrew Canons, If he sprinkled (the bloud) and not towards the Sanctuary, it was unlawfull. Likewise if he did slay or burne her, and not over against the Sanctuary, it was unlawfull. Maimony in Pharah, ch. 4. sect. 5.

Vers. 5. one shall burne] that is, some shall burne [unspec 5] in Eleazars sight; or, Eleazar shall cause it to be burnt before his eyes. For another man burned it, as appeareth by vers. 8. wherefore Targum Iona∣than explaineth it, another Priest shall burne. The burning of the heiffer without the campe, figured how Iesus, that he might sanctifie the people with his owne bloud, should suffer without the gate (of Ieru∣salem,) Hebr. 13. 11, 12.

Vers. 6. Cedar wood] this, with the hyssop and [unspec 6] scarlet following, were used in the cleansing of Le∣pers that were healed, Lev. 14. 4. See the Annota∣tions on that place. The Cedar is one of the grea∣test and tallest trees (opposed to the hyssop as the lowest, 1 King. 4. 33.) it is durable wood and rot∣teth not, being choise (or excellent) Song. 5. 15. fi∣guring the perpetual efficacy of the death of Christ, who by one offring hath perfected for ever them that are sanctified, Hebr. 10. 14. eyzop] or hyssope, whereof see Exod. 12. 22. As here it was burned with the heiffer, so after in vers. 18. a sprinkle was made with it, figuring the vertue and odour of Christs death, to purge our sinnes, and to sprinkle our hearts from an evill conscience, Hebr. 1. 3. and 10. 22. scarlet] or, twice died scarlet, called in Hebrew Sheni tholagnath; whereof see Exod. 25. 4. This bloudy colour sometime signifieth Sinnes, Esai. 1. 18. and it is the death and bloud of Christ that cleanseth us from all sinne, Rom. 6. 10. 1 Iohn 1. 7. the preaching hereof maketh the lips like a threed of scarlet, Song 4. 3. into the midst of the burning] The manner of burning this heiffer in the ages following, is described by the Hebrewes thus: They made a banke (or causey) from the mountaine of the house of God (in Ierusalem) un∣to mount Olivet; [the mountaine which our Lord Iesus used to frequent, Luke 21. 37. Joh. 18. 2. whi∣ther hee went the night that hee was betrayed ••o death, Luke 22. 39, 40, &c. and it was over against the Temple, Mar. 13. 3. and from thence, after his resurrection, he ascended up into heaven, Act. 1. 9.—12.] and the heiffer, and hee that burned her, and all that assisted him in the burning of her, went out from the mount of the Temple, unto mount Olivet, upon that banke. The Elders of Israel wen•• before them on their feet to mount Olivet, and there was a place to baptise (or wash) in: and the Priest and they that assisted him to burne the heiffer, went on the banke, and came to mount Olivet, &c. and the Elders imposed their hands upon the Priest, and said unto him, wash once. Hee went downe and washed, and came up and wiped himselfe. And there was wood laid in a row, wood of Cedar, and Oke, and Firre-tree, and Fig-tree, which they tooke and made a pile of, like a tower; &c. and the fore-part was towards the West; [that was towards the Temple.] Then they bound the heiffer, and laid her upon the pile of wood, with her head to the South, and her face to the West; and the Priest stood on the East-side, with his face 〈◊〉〈◊〉 the West. Hee killed her with his right hand, and tooke the bloud in his left hand, and sprinkled with the finger of his right hand, of the bloud that was in 〈◊〉〈◊〉 palme of his left hand, seven times towards the 〈◊〉〈◊〉 holy place (of the Temple.) At every sprinkling, 〈◊〉〈◊〉 dipped his finger in the bloud, and the residue of 〈◊〉〈◊〉

bloud which was on his finger, was u••lawfull to sprinkle with; therefore at every sprinkling he wiped his finger on the body of the heiffer. When he had made an end of sprinkling, he wiped his hands on the heiffers body, and came downe from the pile, and kindled the fire with small stickes, which he put under the stickes of the pile, and the fire began to burne, and the Priest stood a far off, and observed it, till the fire burned upon her, and her belly cleft asunder. And afterward he tooke Ce∣dar wood and eyzop, not lesse than an hand-bredth, and wooll died in scarlet, five sh••kels weight, &c. And he bound the eyzop with the Cedar, with the tongue [or long peece] of scarlet, and cast them into her belly, (Numb. 19. 6) And hee cast them not in, before the fire was kindled upon the b〈…〉〈…〉ke of her body, nor after that she was burnt to ashes; and if he did, it was un∣lawfull; for it is said, into the midst of the burning, not before the fire is kindled on her body, nor after she is turned to ashes. Maimony in Pharah adummah, ch. 3. sect. 1, 2.

Vers. 7. Wash his cloathes] which was a signe of [unspec 7] purification from uncleannesse, as is noted on Lev. 11. 25. and 15 5. The same was concerning him that burned the heiffer, vers. 8. and the cleane man that gathered up her ashes, vers. 9, 10. Hereby the imperfection of the Legall Priesthood was shewed, in that the Priests which prepared the meanes of sanctification for the Church, were themselues pol∣luted in the preparing and doing of them, as may be gathered by proportion from Hebr. 7. 27, 28. and 10. 1, 2, 3. The sinne also of the Priests, and others that procured the death of Christ, (though it was the life of the world,) seemeth hereby to be signi∣fied, Matth. 26. 65, 66, &c. Act. 2. 22, 23, 38. and 3. 14, 15, 17, 18, 19. Albeit by the tradition of the Hebrewes, they were very carefull about the clean∣nesse of the Priests, when they did this worke: for, the Priest that burned this heiffer, they separated him (from his house) to a chamber prepared in the Court (of the Temple,) which was called the Stone chamber, because all the vessels thereof were of stone, which doe receive no uncleannesse, and he ministred in a vessell of stone all the seven daies that he was separa∣ted, and his brethren the Priests might not touch him, for the more care of his cleannesse. Seven daies before the burning of the heiffer, they separated the Priest that burned her from his house, as they separated the High Priest for his service on Atonement-day, (wher∣of see the notes on Levit. 16. 33.) Also they se∣parated him from his wife, lest she should have her dis∣ease, and so he be uncleane seven daies, (as Levit. 15. 24.) Every of those seven daies of his separation, they sprinkled him with the water of purification, (lest ••e should be uncleane by the dead, and not know it.) end with the ashes of the heiffer that had beene burned already (before.) Maimony in Pharah, ch. 2. Not∣withstanding all this care, Whosoever busie them∣selves about this heiffer, from the beginning to the end, doe make their garments uncleane, and are bound to wash themselves, and are uncleane till the evening. And wheresoever the Law speaketh of washing of cloathes for uncleannesse, it is to teach us, that not the cloathes only upon him are uncleane, but every cloth 〈◊〉〈◊〉 vessell which this uncleane person shall touch, whiles his uncleannesse is on him is made uncleane. And not this heiffer only, but all Sin-offrings that are burnt (without the campe) whether bullocks or goats; he that burneth them, defileth ••is cloathes, the time of the burning of them, till they be turned to ashes: (Le∣vit. 16. 28.) Maim. ibidem, c. 5.

Vers. 9. a man that is cleane] this man is said in [unspec 9] Targum Ionathan to be a Priest. the ashes] It is reported, that After they had finished the burning of her, they beat her with staves, her and all the wood of the pile wherewith she was burned; and sifted all with sives: and whatsoever was blacke, which possi∣bly they could pound and make it ashes, either of her flesh, or of the wood, they pounded it till it was made ashes; and that which had no ashes in it, they left the same; and every of her bones that remained unburnt, they pounded. Maimony in Pharah, ch. 3. sect. 3. As the burning of the heiffer signified the sufferings of Christ, Hebr. 13. 11, 12. so the ashes were the mo∣nument of his most base and utmost afflictions; for ashes were used as greatest signes of sorrow and mi∣sery, 2 Sam. 13. 19. Iob 30. 19. and 42. 6. Ier. 6. 26. and to be brought to ashes upon the earth, is noted for the extremity of Gods fiery judgements, Ezek. 28. 18. But the memoriall of Christs most ignomi∣nious death, is to be kept as a most glorious monu∣ment of our life, justification and sanctification through faith in his name, 1 Cor. 11. 24. 26. Gal. 6. 14. Phil. 3. 8, 9, 10. without the campe] to signifie, that they which would have part in the death of Christ, must goe forth unto him, without the campe, bearing his reproach, Heb. 13. 13. in a cleane place] figuring a cleane heart, and pure con∣science, in which only the monuments of Christs death are reserved by faith, Act. 15. 9. Heb. 10. 22. Eph. 3. 17. The Hebrews say, They gathered not any of her ashes to lay it up in the court (of the Sanctua∣ry:) but they divided all the ashes into three parts. One part they put in (the place called) the Cheil, [the Fort or Frontier,] and another part, in mount Oli∣vet, and the third was parted to all the Wards (or Custodies of the Levites.) That which was parted to all the Wards, the Priests sanctified therewith; and that which was put in mount Olivet, the Israelites sprinkled with it: and that which was put in the Cheil, was reserved and laid up, as it is written, AND IT SHALL BE FOR THE CONGREGATION FOR A RE∣SERVATION; to teach that they laid up (some) of it. And thus they laid up some of every heiffer which they burned, in the Cheil. And they did (burne) nine red heiffers, after they were com∣manded this precept, till the desolation of the second Temple. The first was done by Moses our Ma∣ster, the second by Ezra, and seven after Ezra, till the Temple was destroyed. And the tenth shall be done by the King Christ, who be reveiled with speed, A∣men, So be the good will of God. Maimony in Pha∣rah, ch. 3. sect. 4. This last speech of the Iew, shew∣eth their zeale without knowledge; for wee know that the Sonne of God is come, and hath given us an understanding, that wee may know him that is true, and we are in him that is true, even in his Sonne Ie∣sus Christ, 1 Ioh. 5. 20. and by him was this legall

type (as all other) accomplished; as it is written, If the ashes of an heiffer sprinkling the uncleane, sancti∣fieth to the purifying of the flesh, how much more shall the bloud of Christ. who through the eternall Spirit offered himselfe without spot to God, purge your con∣science from dead workes, to serve the living God? Hebr. 9. 13, 14. Wherefore Christ the King hath been ••evealed, and they have done unto him what∣soever they would: but even unto this day, when Moses is read, a veile is laid upon their heart, so that they cannot stedfastly looke to the end of that which is abolished; neverthelesse when it shall turne to the Lord, the veile shall be taken away, 2 Cor. 3. 15, 16. Then shall they looke upon him whom they have pierced, and they shall mourne for him, as one mourneth for his only sonne, and shall be in bitternesse for him, &c. Zach. 12. 10. And this day, God cause to come with speed, Amen. for a reservation] or, for an asservation, a keeping, that is, to be reser∣ved or kept: See the like phrase in Exod. 16. 32, 33, 34. Num. 17. 10. Sol. Iarchi here saith, That which was in the Cheil (or Fort) was put there for a reser∣vation, according to that sore-noted out of Maimo∣ny. But this may be understood of all the ashes, (and not of a third part only,) which was kept for the use of Israel, as after followeth. for the con∣gregation] Hence the Hebrewes say, that all Israe∣lites were sit to keepe it. Therefore any of the com∣mon people, which bringeth a vessell out of his house, though an earthen vessell, and saith, This vessell is cleane for the Sinne (water,) l••e it is cleane, they sanctifie in it, and sprinkle out of it; though that ves∣sell is uncleane for the Sanctuary, and for the heave∣offering. And so any of the common people that shall say, I am cleane for the Sin-water, or that hath the Sin-water by him, and saith it is cleane, hee is to be trusted: for there is no man of Israel too vile for it. Maim. in Pharah, ch. 13. sect. 12. water of sepa∣ration] that is, water to be sprinkled for separation, to be sprinkled on such as are separated and remo∣ved, because of uncleannesse, from other people. This appeareth by vers. 13. where it is said, because the water of separation was not sprinkled upon him. The Hebrew Niddah, which properly signifieth a separation or removall for uncleannesse, is some∣time figuratively used for uncleannesse it selfe, which is to be done away; as in 2 Chron. 29. 5. Ezra 9. 11. Whereupon the water which cleanseth it, is called the water of separation; which the Greeke and Chaldee versions call water of sprinkling, because it was sprinkled on the uncleane to purifie him; vers. 18. 19. According to which phrase, Christs bloud is called the bloud of sprinkling, Hebr. 12. 24. be∣cause it purifieth the conscience, and was figured by this sprinkling water, Heb. 9. 13, 14. a purifi∣cation for sin] Hebr. a sin: which word as it is of∣ten used for a Sin-offring, or sacrifice that expiateth sinne, as in Lev••••. 4. 3, &c. so here it is the name of that water which purified sinne, as a••ter is manife∣sted in vers. 12. &c. Wherefore the Greeke transla∣teth, it is a sanctification, or a purification. And these two names here given to this water, the Pro∣phet useth, when he foretelleth the grace of Christ; In that day there shall be a fountaine ••pened to the house of David, and to the inhabitants of Ierusa∣lem, for Sinne, and for Separation, Zach. 13. 1. that is, for a purification for sinne, and for a wa∣ter of separation for uncleannesse, which the Greeke there interpreteth, for a removall away, and for a sprinkling.

Vers. 10. shall wash] as when any bloud of the [unspec 10] Sin-offering was sprinkled on a garment, it was to be washed, Levit. 6. 27. so here he that gathered up ashes was to wash his cloathes, for it could not be but some of the ashes would light upon them. See the notes on vers. 7. the stranger that sojour∣neth] in Greeke, the proselytes that are adioyned.

Vers. 11. of any soule of man] that is, of any dead [unspec 11] man, or any corpse of man: the soule is here used for the dead bodie, as is noted on Levit. 19. 26. and Numb. 6. 6. and this is an explanation of the former dead, that it is meant of man onely: for hee that touched a dead beast, was not uncleane seven daies, but one day only, Lev. 11. 24, 27, 39. neither was he to be sprinkled with these ashes. Sol. Iarchi here saith, it is spoken to except the soule of a beast, for the uncleannesse thereby needeth no sprinkling▪ uncleane seven dayes] during which time of his un∣cleannesse, he might not come into the Sanctuary, nor touch any holy thing, Levit. 7. 19, 21. nor be in the Lords Campe, Numb. 6. 2. (unto which the citie Ierusalem was answerable in the ages follow∣ing, called therefore the Holy Citie, Nehem. 11. 1, 18. Matth. 4. 5.) And hereby was figured such as were dead in trespasses and sinnes, Ephes. 2. 1. and such as have their consciences defiled by dead workes, Heb. 9. 13, 14. which may not enter, during their uncleannesse, into the city of God, R••vel. 2••. 27. Of this legall pollution, the Hebrewes have these sayings; A dead person defileth by touching & by bearing, and by the Tent, with seven daies unclean∣nesse. The uncleannesse by touching, and by the Tent▪ are expressed in the Law, Num. 19. 11, 14. Vnclean∣nesse by bearing, is by tradition [gathered by conse∣quence.) For if a dead beast, which maketh one un∣cleane but till evening, and defileth not by the Te••t, doth defile by bearing, as is written in Levit. 11. 25. how much more doth a dead man. And as a dead beast which by touching defileth till evening, defileth 〈…〉〈…〉 evening by bearing; so a dead man which by touching de••ileth seven daies, defileth also sevē daies by bearing. Vncleannesse by touching▪spoken of in every place, whe∣ther of a dead man or other uncleane things, is when a man with his flesh toucheth the uncleane thing it 〈◊〉〈◊〉▪ whether it be with his hand, or with his foot, or with any other part of his flesh, &c. Vncleannesse by bearing spoken of in any place, either of a dead man, or of other uncleane things, is when a man beareth the uncleane thing, although hee touch it not; although a store be betwixt him and it. Forasmuch as he beareth it, he is uncleane; whether he beare it on his head, ••r 〈◊〉〈◊〉 his hand, or with any other part of his body▪ 〈◊〉〈◊〉 though the uncleane thing hang by a threed, or by 〈◊〉〈◊〉 haire, if he hand the threed on his hand, and l••••t up 〈◊〉〈◊〉 uncleane thing by it, loe he beareth it, and is unclea••••. Nothing is defiled by bearing, save man onely▪ 〈◊〉〈◊〉 vessels. As; if a man hold in his hand ten vessels, one above another▪ & a dead carkasse, or any the like thing

be in the uppermost vessell, the man is unclean by bea∣ring the carkasse, and the vessels upon his hand are all cleane, save the uppermost vessell which the uncleane thing toucheth; and so in all like cases, &c. There is no kind of living thing, which is defiled whiles it is alive, or that doth defile whiles it is alive, save man only, and he that is of Israel, &c. A dead man defileth not till his soule be departed from him, as it is written, The soule of a man that is dead, Num. 19. 13. A dead untimely birth, &c. defileth by touching, by bearing, and by tent, as a great man which is dead; as it is written, He that toucheth the dead of any soule of mā, Nū. 19. 11. Like∣wise so much as an olive of a dead mans flesh, either moist or dry as a potsherd, defileth as doth a whole dead man. A lim cut off from a living man, is as an whole dead man, & defileth by touching, by bearing, and by tent, though it be but a little lim of a child of a day old, &c. A lim separated from a dead man, defileth also by touching, by bearing, & by tent, as doth the dead man, &c. Maim. tom. 3. in Tumath meth, ch. 1. & 2. These & other the like legall pollutions, teach Gods peo∣ple how carefull they should be, that they defile not themselves with sin, or communion with dead and sinfull works; as the Apostle saith, Touch not the uncleane thing, 2 Cor. 6. 17. Be not partaker of other mens sins, keepe thy selfe pure, 1 Tim. 5. 22.

Vers. 12. He shall purifie himselfe] by sprinkling [unspec 12] the foresaid water; as the Chaldee expoundeth it, He shall sprinkle; the Greek, He shall be purified. The originall word signifieth to purifie from sin; which sheweth that this outward uncleannes figured the pollution of the soule by sin; and the purification here commanded, signified repentance from dead works, and faith towards God, w^ch purifieth the heart, Heb. 6. 1. Act. 15. 9. with it] with the water fore-spoken of, v. 9. and the ashes, as Targum lonathan here expresseth: the manner whereof followeth. he shall be cleane] that is, as the Greeke transla∣teth, and he shall be cleane, and in the seventh] Chazkuni here observeth, Lest any should thinke, if he forget and be not sprinkled in the third day, he may be sprinkled twise on the seventh day, and it will serve the turne as if he were sprinkled on the third day, and on the seventh; therefore the Scripture saith, If hee purifie not himselfe in the third day, and in the se∣venth, &c. for it is necessary that there be three dayes betweene sprinkling and sprinkling.

Vers. 13. the soule] that is, the corps, as before is [unspec 13] shewed. that is dead] in Greeke, if he be dead. From these words the Hebrewes gather, that the diad defileth not, till his soule be departed. Maim. in Tumath meth, c. 1. s. 15. For death is the departing of the soule from the body, Gen. 35. 18. Psa. 146. 4. he defileth the Tabernacle] if hee come in that estate into the court of the Tabernacle: yea though he have washed himselfe, yet if he have not bin sprin∣kled the third day and the seventh day, he defileth it, as I••••chi here noteth, and Moses after sheweth. that soule shall be cut off] in Chaldee, that man shall be destroyed. This is mean•• if he come in presump∣tuously; but if he doe it ignorantly, he is to bring a sacrifice, Lev. 5. 3.—6. So the Hebrewes explaine this Law. Maim▪ in Biath hamikdash, ch. 3. sect. 12. See the notes on Num. 6. the water of separation] in Greek and Chaldee, the water of sprinkling. This signified, that when any have sinned he cannot be cleansed from it before God, by any of his owne workes, nor satisfie by his owne sufferings, but on∣ly by having his conscience sprinkled with the bloud of Christ by his spirit; for that is it which clean••eth us from all sin. 1 Ioh 1. 7. Heb. 9. 13. 14.

Vers. 14. in a tent] and so by proportion, in a [unspec 14] house, as the Greeke here translateth it; for a tent is named, because the people then dwelt in tents in the wildernesse. But for uncleannesse the He∣brewes say, that onely a tent was uncleane, and to be sprinkled, as is after noted on vers. 18. and all that is in the ••ent] the pollution by the dead is in this respect above all other pollutions, as the He∣brews say, The uncleannes of the t••nt is not like other uncleannesses, but by the dead onely. And whether there come into the tent (of the dead) man or vessell, or the dead be brought into the tent where men or vessels are, or that the dead be with men or vessels under the same tent, they are uncleane. Whether he come wholly into the tent of the dead, or come but some part of him, he is unclean by the t••nt. Though he do but put in his hand, or the tops of his fingers, &c. he is all uncleane, &c. Whether the dead person be an Israelite or an heathen, he defileth by being touched or carried, but an heathen defileth not by tent. This is by traditi∣on, for l••e he saith of the war of Midian, whosoever hath touched any slaine, Num. 31. 19. and hee mentio∣neth not there the tent. Likewise an heathen is not made uncleane by the dead, but an heathen that tou∣cheth the dead, or beareth him, or commeth into the tent where (the dead) is, loe he is as if he had not touched him. And why? because he is as a beast that toucheth the dead, &c. And this is not for the dead onely, but for all other uncleannesses every one, hea∣thens and beasts are not made unclean by them. Ma••m. in Tumath meth, c. 1. s. 10, 11, 12, 13. uncleane seven dayes] This is the ordinary time for the un∣cleannesse of men or of vessels that are defiled by the dead; but those which touch such a defiled man, are uncleane but untill evening, vers. 22.

Vers. 15. every open vessell] The Chaldee trans∣lateth [unspec 15] it, every open earthen vessell, (or vessell of pot∣ters clay:) and so the Hebrew Doctors expound this Law, as Iarchi saith, The Scripture speaketh of an earthen vessell which receiveth no uncleannesse in the outside of it, but in the inside▪ &c. So Maimony in Tumath meth, c. 21▪ Of vessels & their uncleannes, see the annotations on Lev. 11. 32, 33. no cove∣ring bound upon it] in Creeke, not bound with a bond upon it: by covering, some understand a cloth up∣on it. The vessell was so to be stopped, that the aire of the tent might not goe into it▪ then both it and all things in it were cleane, otherwise they were unclean. From hence the Hebrewes gather also by proportiō, that if another tent were within the tent of the dead, the things in it were cleane, because they were hid or covered; and likewise if the un∣cleane thing were swallowed up by a living crea∣ture. But nothing put up in vessels was free from uncleannesse, except the vessell had a cove∣ring bound upon it. Neither was any thing cleane by being buried in the ground under the tent or

house: but if an house were uncleane, and vessels were hidden in the floore thereof, though an hun∣dred cubits underneath, they were uncleane. Maim. in Tumath meth, ch. 20.

Vers. 16. in the face of the field] that is, in the [unspec 16] open field where no tent is, there pollution is by touching onely. slaine with the sword] or with any other instrument; the sword is named for an instance. Therefore in Num. 31. 19. the law saith more generally, whosoever hath killed any person, and whosoever hath touched any slaine, &c. Targum Ionathan here addeth, one that is slaine with the sword, or the sword wherwith he was slaine. So in the Hebrew Canons it is said, the sword is as the dead person, to wit, for defiling him that touched it. Maim. in Tumath meth, c. 5. s. 3. The word some∣time is used for wounded, though not dead, as in Ps. 69. 27. and 109. 22. Hereupon the Hebrewes say, A lim cut off from a living man, it is as an whole dead man, and maketh uncleane by touching, by bearing, and by tent, though it be but a small lim of a child of a day old. For there is no stinted measure of lims, as it is written, whosoever toucheth in the face of the field, one that is slaine with the sword, and it is a knowne thing that it is all one whether he be slaine with the sword, or with a stone, or with other things. This tea∣cheth that he is uncleane, which toucheth a lim that the sword hath cut off; provided that it be a whole lim as it is created of flesh, sinews and ••••nes. Maim. in Tumath meth, c. 2. s. 3•• or a dead body] though not slaine by violence, but dying alone. abone of a man] By reason of this uncleannesse by dead mens bones, the Prophet saith, When any seeth a mans bone, he shall set up a signe by it, till the buriers have buried it, &c. Eze. 39. 15. The Hebrews write that the bloud also of a dead man defileth as doth the dead man: but the bloud of a living man (they say) is cleane, so long as he is alive. Maim. in Tu∣math meth, c. 2. a grave] or a sepulchre, to wit, wherin any dead have been buried. A grave, all the while that uncleannes is within it, defileth by touching and by tent, as doth the dead person, by the sentence of the law, Nū. 19. 16. And whether one touch the top of a grave, or touch the sides of it (he is uncleane.) A field wherein a grave is plowed up and the bones of the dead are consumed into dust, that dust defileth by tou∣ching and by bearing. Maim. in Tumath meth, c. 2. s. 15, 16. Thus the pollutiō by mankind being dead, is above all other legal pollutions whatsoever: w^ch lively sheweth the fruit and effect of sin, w^ch caused death, Rom. 6. 23. and the horror of death, holding men in subjectiō, until by the voice of Christ they be raised & brought out of their graves, Ioh. 5. 28, 29. The Hebrews say, The cause of the uncleannes of the dead, is by meanes of the Angell of death [the de∣vill] that brought poison into man. R. Menachem on Num. 19. Hereby also was figured the estate of such as are dead in sinne, even dead whiles they are alive, Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave, Psal. 5. 10. so that their corrupt words and sinfull works do infect others, 2 Tim. 2. 17, 18. 1 Cor. 5. 6.

Vers. 17. And they shall take] that is, some shall [unspec 17] take, some cleane man, as v. 18. for the uncleane] to cleanse him. of the dust] that is, of the ashes, as the Greeke explaineth it. of the burnt ••e••••er of purification for sin] Hebr. of the burning of ••••nne, that is, of the Sin-offering (the heifer) that is bur∣ned, v. 9. he shall put] that is, some cleane man shall put. living water] that is, as the Chaldee expoundeth it, spring (or welling) water, which for the continuall motion is called living water, as is noted on Lev. 14. 5. and Gen. 26. 19. in a vessel Touching the manner of performing this rite, the Hebrewes have many observations. The water on which the heifers ashes are put, is not filled but in a vessell, and out of fountaines that spring, or of rivers derived from them: and the putting of the ashes upon the water that is filled is called sanctifying. And the water on which the ashes are put, is called the water of purification from sin, & sanctified water, & the Scrip∣ture calleth it water of separation, (Num. 19. 9.) It is lawfull for any to fill the water, save for the deafe, and the foole, and the child; and lawfull for any to sanctifie, save for the deafe, the foole, and the childe: and they sanctifie not but in a vessell, neither doe they sprinkle, but out of a vessell; and the filling and sanctifying may be done by night, but they do not sprinkle, nor wa〈…〉〈…〉, but by day; and all the day long they may sprinkle or wa••••. In any vessell they may fill, and sprinkle, and sanctifie▪ though vessels of stone, of earth, &c. He that turneth a spring into his wine-presse, or into a cisterne, and then filleth a vessel out of that presse or cisterne, it is unlaw∣full: for it is necessary to take the water out of the Spring into a vessell at the first. The maine sea, as the gathering together of water, is not as a Spring, there∣fore they fill not out of it to sanctifie, &c. When they sanctifie the water with the ashes, he putteth the water which is filled by the name of sin-water, into a vessell, and putteth the ashes upon the face of the water, and mixeth all together; and if he put in the ashes first, and afterward the water, it is unlawfull. And wheras it is said in the law, And he shall put thereto 〈◊〉〈◊〉 water, (Num. 19. 17.) it is meant to mix the 〈…〉〈…〉es with the water. He that sanctifieth, must doe it pur∣posely, and put the ashes with his hand on the water; as it is said, And they shall take for the uncleane person; so that he must have an intent to sanctifie, and to 〈◊〉〈◊〉, and to sprinkle, &c. He that delivereth sanctified wa∣ter, or water filled for sanctification, to an unclean per∣son to keepe it, it is become unlawfull. He that is 〈◊〉〈◊〉∣red is unlawfull to sanctifie or to sprinkle, but not un∣lawfull to fill the water, &c. he may receive wages for filling, or for carrying the water; but he must sancti∣fie for nothing, and he that sprinkleth must sprinkle for nothing. Maim. in Pharah adummah, ch. 6. sect. 1. &c. and ch. 9. sect. 1. &c. and ch. 7. sect. 2.

Vers. 18. a cleane man] either he that tooke the [unspec 18] ashes and put them to the water, or any other: see the notes on v. 9. He that filleth the water for sancti∣fication, it is not necessarie that it be he himselfe that sanctifieth, and that sprinkleth; but one may sanctifie, and another may sprinkle. Maim. in Pharah, ch. 10. hyssop] that herbe w^ch was used in cleansing of the Leper, whereof see Lev. 14. 4. A cleane man take〈…〉〈…〉 three stalks of hyssop, and bindeth them in a bunch, &c. and dippeth the tops of the branches in the water 〈◊〉〈◊〉 separation which is in a vessell, and purposely 〈◊〉〈◊〉 leth on the man, or on the vessels, &c. Maim. in Pha∣rah,

ch. 11. sect. 1. dip it in the water] He that sprinkleth, needeth not to dip for every sprinkling, but dippeth the hyssop, and sprinkleth one time after ano∣ther, till the water be ended. And he may sprinkle with one sprinkling on many men, or on many vessels at once, though they be an hundred: whatsoever the water toucheth, it is cleane every whit, if so be he that sprinkleth doe intend to sprinkle upon it. Maim. in Pharah, ch. 10. sect. 8. upon the tent] in Greeke, upon the house. The tent was uncleane by the dead, though it touched it not, as this Law sheweth. The Tent it selfe whereinto the uncleannesse came, though the uncleannesse touched it not, yet is it uncleane with seven dayes uncleannesse by the Law, and is as clothes that touch the dead corpes; for it is said, And he shall sprinkle upon the Tent. Maim. in Tumath meth, ch. 5. sect. 12. all the vessels] nothing but this water could purifie the vessels; though they were melted in the fire, yet they were in part uncleane, as it is said, Every thing that may abide the fire, ye shal make it goe thorow the fire, and it shall be cleane: neverthe∣lesse it shall be purified with the water of separation, Num. 31. 23. the soules] the living persons, or men, as Targum Ionathan explaineth it. And this is spoken largely without limitation, though they had other uncleannesse upon them, than by the dead. And so the Hebrewes explaine it largely, saying; All that are uncleane doe receive the sprink∣ling; as men or women that have running issues, wo∣men separated for their disease, and women in child∣bed, which are defiled by the dead, they sprinkle upon them in the third day, and in the seventh, and loe they are cleansed from the uncleannesse by the dead, although they are uncleane still with other unclean∣nesse. For it is said, (in Num. 19. 19.) And a cleane person shall sprinkle upon the uncleane, &c. whereby thou maist learne, that the sprinkling is availeable for him, though he be uncleane. And so an uncircumci∣sed person receiveth the sprinkling; as an uncircum∣cised person that is uncleane by the dead, and one sprinkle upon him in the third day and in the seventh, loe he is cleane from the uncleannesse by the dead; and when he is circumcised, he washeth (or baptiseth) and eateth of the holy things at evening. Maim. in Pha∣rah, ch. 1. sect. 3. And for the effect of this sprink∣ling, they say, A man defiled by the dead, and one hath sprinkled on him, when any of the water of sepa∣ration hath touched any place of the skin of his flesh who was uncleane, the sprinkling is availeable for him, though it fall but upon the top of his finger, or of his lip, &c. And so for an uncleane vessell sprinkled, when any whit of the water toucheth the body of the vessell, the sprinkling is availeble for it. Maim. ibid. c. 12. s. 1. a bone] that is, a mans bone, as the Greeke translateth, and as was expressed in v. 16.

Vers. 19. in the third day] to wit, after his un∣cleannesse [unspec 19] being certainly knowne. Who so is un∣cleane by the dead, and tarieth many dayes without sprinkling, when he commeth to be sprinkled, he coun∣teth before him three dayes, and they sprinkle on him in the third day, and in the seventh, &c. Maim. in Pharah, c. 11. s. 2. and in the seventh] w^ch is the day of the accomplishment of his purification: the third day was mysticall, having reference to the re∣surrection of Christ, w^ch was on the third day after his death, 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mysticall, as being the number of perfection of the Sabbath, and of accomplishing a work, as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing, and ceasing from our sinfull and dead works, after that we are sprinkled with the bloud of Iesus, and water of his Spirit, Heb. 4. 9, 10. and 9. 13, 14. wash his cloathes] w^ch was a common rite, for all that were defiled with other unclean∣nesses; wherof see Lev. 11. 25. and 14. 8, 9. and 15. 5. bathe his flesh] in Greeke, wash his body: the word flesh is expressed before in v. 7. & it is meant of his whole body, or all his flesh, as Lev. 15. 16. cleane at evening] after the Sun is set, at what time a new day beginneth; and so in mysterie, a new life to begin. This cleansing of the defiled by the dead, figured Christs worke of grace upon dead and sin∣full men; of him it is prophesied, Hee shall sprinkle many nations, Esai. 52. 15. and of him doth the A∣postle open this figure, saying, If the blend of buls and goats, and the ashes of an heifer, sprinkling the un∣cleane, sanctifieth to the purifying of the flesh; how much more shall the bloud of Christ, who through the eternall Spirit offered himselfe without blemish unto God, purge your conscience from dead works to serve the living God? Heb. 9. 13, 14. The sprinkling of the ashes of the heifer, figured the applying unto us of Christs death, whereunto he was delivered for our offences, and was raised againe for our justification, Rom. 4. 25. The living water wherewith the ashes were mixed, figured the Spirit of God, which they that beleeve in Christ doe receive, Ioh. 7. 38, 39. of which he gave this promise, Then will I sprinkle clean water upon you, and ye shal be clean, Eze. 36. 25. These being applied unto our consciences by faith (as with hyssop) w^ch purifieth the heart, Act. 15. 9. & by the preaching therof, Gal. 3. 2. doe baptise us into Christs death, that like as he was raised up frō the dead, unto the glorie of the Father; even so wee also should walk in newnesse of life, Rom. 6. 3, 4. And so we draw neere unto God, with a true heart, in sul assurance of faith, having hearts sprinkled from an e∣vill conscience, and bodies washed with pure water, & our robes washed, and made white in the bloud of the Lambe, Heb. 10. 22. Rev. 7. 14. and cleansing our selves frō all filthines of the flesh and spirit, we perfect holinesse in the feare of God, 2 Cor. 7. 1. Of these my∣steries the Hebrew Doctors, though estranged from the true life and light of Christ, retained some knowledge; for they say, When the living water is mixed with the ashes, it purifieth the uncleane, where∣as before that, while the ashes were alone, they defiled all that were imployed about them. And behold, the living water signified the water that is on high, which taketh away uncleannesse from the ashes, &c. And loe when it is sprinkled on the uncleane, the uncleannesse fleeth from him, &c. and a cleane spirit resteth upon him, and purifieth him. R. Menachem on Num. 19.

Vers. 20. uncleane] by any of the things afore-said, [unspec 20] about the dead. not purifie himselfe] or, not be purified, to wit, by having the water sprink∣led upon him, as the Chaldee explaineth it;

and the latter part of this verse manifesteth. that soule] in Chaldee, that man cut off] in Greeke and Chaldee, destroyed. defiled the San∣ctuarie] by comming into it before he hath beene purified. For such were shut out of the host, Num. 5. 3. how much more out of the Sanctuary? There∣fore Porters were see there at the gates, that none which was unclean in any thing should enter in, 2 Chr. 23. 19. An unoleane person that commeth into the Sanctuary presumptuously, his punishment is cutting off, Num. 19. 20. if ignorantly, then he is to bring the sacrifice appointed, Lev. 7. Maim in Biath hamik∣desh, 〈◊〉〈◊〉. 3. s. 12. See the annotations on Lev. 5. 2, 3.

Vers. 21. wash his cloathes] as being uncleane, [unspec 21] and so to continue untill evening; likewise he that toucheth the water of separation shall wash his cloathes, and be uncleane untill evening. This in∣terpretation Chazkuni here giveth of it; that in the former branch, uncleannesse is implied untill evening; and in the latter branch, the washing of his cloathes also is implied, though not expressed. This is one of the mysteries of this Law, that a clean mā (as he is called in v. 18, 19.) was made un∣cleane, by sprinkling or touching the holy water, which sanctified those that were uncleane; and so it had contrary effects to purifie the uncleane, and to poulute the cleane; as the Sun melteth wax, and hardneth clay. Hereby the Holy Ghost seemeth to signifie the imperfection and insufficiencie of these legall rites, which in their greatest vertue did but sanctifie to the purifying of the flesh, as the Apo∣stle saith, Heb. 9. 13. and yet even then also, left the purifier himselfe in uncleannesse, which hee had not before. That by consideration of these effects, the people might be led unto Christ and his Spi∣rit, who is able to purge the conscience from dead workes, and to save them to the uttermost that come unto God by him, Heb. 9. 14. & 7. 25. The Hebrewes understand this of such as sprinkled or touched the water, when there was no need, as when no unclean person or vessell was to be sprinkled with it. Mai∣mony in Pharah, ch. 15.

Vers. 22. whatsoever] or whomsoever; Hebr. all, [unspec 22] implying men, vessels, &c. the uncleane] to wit, by the dead, of whom was spoken before. shall be uncleane] to wit, untill evening, as the end of the verse sheweth: and this is an inferiour degree of uncleannesse; for the man or vessell polluted by the dead, was uncleane seven dayes, vers. 11. 14. but that w^ch such an unclean man or vessell touched, was uncleane till the end of that day. So in the Hebrew Canons, A man which is defiled by the dead, and the vessels which that man toucheth, are uncleane seven dayes, as it is said, And yee shall wash your cloathes in the seventh day, and ye shal be clean, (Num. 31. 24.) But a man that shall touch a man which is defiled by the dead, whether he touch him af∣ter that he is separated from the things that defiled him, or touch him whiles he toucheth the dead, lo this second man is uncleane till the evening, as it is said, (in Num. 19. 22.) And the soule that toucheth, shall be unclean untill the evening. Mai. in Tumath meth, ch. 5. s. 2. the soule] in Chaldee, the man. that toucheth] to wit, him that is defiled, as before is no∣ted; or it, the thing which is defiled by the te••d of an uncleane man. Thus pollution passed from one thing to another, and from that other to third; whereby God figured the contagioness no spreading abroad, and infecting where it goeth; leaving uncleannesse till the end of that day, and beginning of a new: then washing our selves by repentance and faith in the bloud of Christ, we are cleane. For we are buried with him by baptisme into death, that like as Christ was raised up from the dead, unto the glory of the father, even so wee also 〈◊〉〈◊〉 walke in newnesse of life, Rom. 6. 4.

CHAP. XX.

1 The children of Israel come to Zin, where Marie dieth. 2 They murmure for want of water. 7 The Lord biddeth Moses speake to the Rocke. and it should give forth water. 11 Moses smi••elt the Rocke, and water commeth out. 12 The Lora•• angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him. 22 At mount Hor, Aaron re∣signeth his place to Eleazar his sonne, and dieth.

ANd the sons of Israel, even the whole [unspec 1] congregation, came into the wilder∣nesse of Zin, in the first moneth; and the people abode in Kadesh, and Marie di∣ed there, and was buried there. And there [unspec 2] was no water for the congregation; and they gathered themselves together against Moses and against Aaron. And the people con∣tended [unspec 3] with Moses; and they said, saying; And oh that we had given up the ghost, when our brethren gave up the ghost, before Ieho∣vah. And why have ye brought the Church [unspec 4] of Iehovah into this wildernesse to die there, we and our cattell? And why have ye made [unspec 5] us to come up out of Egypt to bring us in, unto this evill place? it is no place of seed, or of figs, or vines, or of pomegranates, neither is there any water to drinke. And Moses and [unspec 6] Aaron went from the presence of the church unto the doore of the Tent of the Congre∣gation, and they fell upon their faces, and the glorie of Iehovah appeared unto them.

And Iehovah spake unto Moses, saying; [unspec 7] [unspec 8] Take the rod, and gather together the Con∣gregation, thou and Aaron thy brother, and speake ye unto the Rocke before their eyes, and it shall give forth his water: and thou shalt bring forth to them water out of the Rocke; and thou shalt give the congregati∣on and their cattell drink. And Moses took [unspec 9] the rod from before Iehovah, as he comman∣ded him. And Moses and Aaron gathered [unspec 10] together the Church before the Rocke, and he said unto them, Heare now ye rebels, shall we bring forth water for you out of this rock?

And Moses lifted up his hand, and he smote [unspec 11] the Rocke with his rod twice; and much wa∣ter came out, and the Congregation dranke, and their cattell.

And Iehovah said unto Moses and unto [unspec 12] Aaron, Because ye beleeved not in me, to sanctifie me, in the eyes of the sonnes of Isra∣el, therefore ye shall not bring this Church into the land w^ch I have given them. This [unspec 13] is the water of Meribah, because the sonnes of Israel contended with Iehovah: and hee was sanctified in them.

And Moses sent messengers from Kadesh, [unspec 14] unto the king of Edō: Thus saith thy brother Israel; Thou knowest all the travell that hath found us. And our fathers went downe in∣to [unspec 15] Egypt, and we have dwelt in Egypt many dayes, and the Egyptians did evill to us, and to our fathers. And we cried out unto Ie∣hovah, [unspec 16] and he heard our voice, and sent an Angell, and hath brought us forth out of E∣gypt; and behold, we are in Kadesh, a citie in the utterrmost of thy border. Let us passe, I [unspec 17] pray thee, thorow thy countrey; we will not passe thorow the fields, or thorow the vine-yards, neither will we drinke of the water of the well: we will goe by the kings way, wee will not turne aside, to the right hand or to the left, untill we have passed thy border. And [unspec 18] Edom said unto him; Thou shalt not passe thorow mee, lest I come out against thee with the sword. And the sonnes of Israel [unspec 19] said unto him; We will goe up by the high-way; and if we drinkē of thy water, I and my cattell, then I will give the price of it; onely without doing any thing else, I will passe tho∣row on my feet. And he said, Thou shalt not [unspec 20] passe thorow: And Edom came out against him with much people, and with a strong hand. And Edom refused to give Israel, [unspec 21] to passe thorow his border; and Israel turned aside from him.

And they journeyed frō Kadesh, & the sons [unspec 22] of Israel, even the whole congregation, came unto mount Hor. And Iehovah said unto [unspec 23] Moses and unto Aaron, in mount Hor, by the border of the land of Edom, saying; Aaron [unspec 24] shal be gathered unto his peoples, for he shal not enter into the land which I have given unto the sonnes of Israel, because ye rebelled against my mouth at the water of Meribah.

Take Aaron and Eleazar his son, and bring [unspec 25] [unspec 26] them up unto mount Hor. And strip Aa∣ron of his garments, and put them upon Ele∣azar his son, and Aaron shall be gathered and shall die there. And Moses did as Iehovah [unspec 27] commanded, and they went up into mount Hor, in the eyes of all the congregation. And Moses stripped Aaron of his garments, [unspec 28] and put them upon Eleazar his son; and Aa∣ron died there in the top of the mountaine: and Moses and Eleazar came downe from the mountaine. And all the congregation [unspec 29] saw, that Aaron had given up the ghost: and they wept for Aaron thirtie dayes, even all the house of Israel.

Annotations.

THe whole Congregation] to wit, of the next ge∣neration [unspec 1] of the Israelites, when their fathers (according to the judgement threatned in Num. 14. 29. &c.) were for the most part now dead in the wildernesse, as appeareth by Deut. 2. 14, 15. Zin] or Tsin: whereof see the notes on Num. 23. 21. Betweene Hazeroth, mentioned in Num. 12. 16. and this place in Zin, where now they cam∣ped, there were eighteene other stations or resting places, whither the Israelites had come, Num. 33. 18.—36. the first moneth] to wit, of the fortieth yeare, after they were come out of Egypt, as appeareth by Num. 33. 38. compared with the 28. verse of this chapter, and Deut. 2. 1.—7. So this was the last yeare of Israels travel in the wilder∣nesse: and from the sending of the Spies, Num. 23. unto this time, was about 38 yeares, Deut. 〈◊〉〈◊〉. 22. 23. and 2. 14. In all which space, we see how few things are recorded concerning Israel; and the things that are mentioned, are partly their murmu∣rings & rebellions, by which they provoked God, & for which they were punished: partly the means of grace, reconciliation and sanctification, tought them of the Lord, to be obtained by Iesus Christ, figured by the sacrifices and ordinances which Moses shewed them; that it might appeare, that where sinne abounded, grace did much more a∣bound, Rom. 5. 20. abode in Kadesh] about foure moneths they stayed here; thē removing to mount Hor, there Aaron died, the first day of the fift mo∣neth, Num. 33. 38. This Kadesh (which the Chal∣dee nameth Rekam,) was either another wilder∣nesse, or another place in the wildernesse, than that from which the spies were sent, Num. 13. 26. cal∣led 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 ga∣ber (w^ch is a port on the shore of thē red sea. 1 Kin. 9. 26.) they removed next to this Kadesh, Num. 33. 36. So Iephthah saith, Israel walked thorow the wil∣dernes 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 Prophe∣tesse, 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 tra∣vell, 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 de∣ceased, Iesus the sonne of Nun (a figure of Iesus the Ionne of God,) bringeth them into the pro∣mised 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, [unspec 2] 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 wa∣ter againe: here God tried the children, as he had done the Fathers, and they also rebelled a∣gainst 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 Ca∣naan, 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, wa∣ters came out. There the place was named Meri∣bah or Contention, Exod. 17. 7. here the place is na∣med 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 rebelli∣on 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 Ta∣berab, Num. 11. 1, 3. the next at Kibroth haitaa∣vah, Num. 11. 24. then in the wildernesse of Pha∣ran, 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 re∣bels, Num. 16. 41. now the sixt is in Kadesh.

Vers. 3. contended] chode with bitter and re∣proachfull [unspec 3] 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 bre∣thren, before the Lord: whereby they seeme speci∣ally to meane the pestilence (the last plague where∣with their brethren died, Num. 16. 49.) which pest, above other judgements, commeth most im∣mediatly from the hand of God, as David acknow∣ledgeth, 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. Where∣fore 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 sick∣nesse.

Vers. 4. to die there] understand, that we should [unspec 4] 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, [unspec 5] 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, [unspec 6] 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 cr••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: [unspec 8] 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 again•• 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 Mo∣ses rod (which is also called the rod of God, Exod. 4. 20. and 17. 9.) might be kept also in the San∣ctuary: and after in verse 11. it is said, Moses smote the rocke with his rod. speake ye unto the▪ Rocke] He saith not, smite the rocke: yet in verse 11. Moses smote the rocke; and in vers. 10. he spake to the people; but it is not said that he spake to the rocke, as here he was commanded. Some others thinke, that Gods intendment in bidding him.

Take the rod, was to smite the Rocke with it; and that he sinned not in smiting it, but in unbeleefe; for which he is blamed in vers. 12. it shall give forth his water] or, the waters of it: this promise of God, was that whereon the faith of Moses and Aaron should have rested. thou shalt bring forth] God was he that brought forth, and gave water to the people, as is often mentioned to his glory; He clave the Rockes in the wildernesse, and gave drinke, as out of the great deepes, and brought forth streames out of the Rocke, &c. Psal. 78. 15, 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15, 20. But that worke is here ascribed to Moses ministerially, for that the waters should come out at his speaking. So in other workes of grace, the Ministers of the Word are called Saviours, Obad. vers. 21▪ for in the faithfull performance of their office, they both save themselves, and those that heare them, 1 Tim. 4 16.

Vers. 9. from before Jehovah] that is, out of the [unspec] Tabernacle; for so the phrase importeth, as in Num. 17. 7. Exod. 16. 33, 34.

Vers. 10. Heare now ye rebels] As here he spea∣keth to the people, who was bidden speake to the [unspec] Rocke, vers. 8. so the manner of his speech shew∣eth great passion of minde, more than at other times: and the Scripture noteth, that now the peo∣ple had bitterly provoked his spirit, so that he spake unadvisedly (uttering his anger) with his lips, Psal. 106. 33. shall we bring forth water] a speech of doubting and unbeleefe, both in Moses and Aa∣ron, as in vers. 12. God blameth them because they beleeved not in him. So before, when Moses said, Shall the flockes and the herds be slaine for them, &c. he was blamed with this answer, Is the Lords hand waxed short? Numb. 11. 22, 23. Moses was sore moved against this latter generation of Israelites, who had seene so many miracles, and their fathers perished for rebellion, and yet they were not bet∣tered: hee might feare, lest for their sinning like their fathers, the Lord would leave them, as he af∣ter speaketh in Numb. 32. 14, 15.

Vers. 11. lifted up his hand] another signe of [unspec 11] indignation, being joyned with smiting. twice] the doubling of his stroke shewed also the heat of his anger. Sol. Iarchi (on this place) conjectureth, that 〈◊〉〈◊〉 smote it twice, because at first it brought forth b•••• drops, (of water) because God had not bid∣den him smite it, but speake unto it. much water] or, many waters. He clave the rockes in the wilder∣rasse, and gave drinke, as out of the great deeps, Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect, Rom. 3. 3. Moses and Aaron beleeved not God, to sanctifie him, vers. 12. yet he faithfully kept his promise, and sanctified himselfe, vers▪ 13. the Congregation dranke] Thus the Lord know his people in the wildernesse, in the land of droughts, Hos. 13. 5. And they thirsted not, when be led them thorow the desarts; he caused the waters to flow out of the rockes for them: he clave the rockes 〈…〉〈…〉so, and the waters gushed out, Esai. 48. 21. The 〈◊〉〈◊〉▪ out of the Rocke, besides the refreshing which it gave unto their bodies, was also a spirituall 〈◊〉〈◊〉 from that spirituall Rock Christ, 1 Cor. 10. 4. who being smitten for our transgressions, Esai. 53. with the rod of the Law, which worketh wrath, Rom. 4. 15. from him proceedeth the living water, wherewith the Israel of God may quench their thirst for ever, John 4. 10, 14. For who so beleeveth in him, out of his belly shall flow rivers of living wa∣ter, even the waters of the holy Ghost, Ioh. 7. 38, [unspec 9] 39. To these waters, every one that thirsteth is cal∣led to come freely, Esai. 55. 1. Rev. 22. 17. their cattell] that water, which was both a naturall and spirituall refreshing to the people, is given also to the beasts for their naturall thirst, because the signes and seales of Gods grace are such in respect of the use of them, to those unto whom they are sanctified of God for that purpose. So the waters of Iordan were sanctified for Baptisme, unto repen∣tant and beleeving sinners, Matth. 3. 6. which out of that use were common waters. And now, not only the Israelites cattell, but the wilde beasts also of the wildernesse, had benefit by this mercy of God to his people: whereunto the Lord hath re∣ference, when he saith by his Prophet, The beast of the field shall honour me, the dragons and the owles, because I give waters in the wildernesse, rivers in the desart, to give drinke to my people, my chosen, Esai. 43. 20.

Vers. 12. ye beleeved not in me] the Chaldee ex∣poundeth [unspec 12] it, ye beleeved not in my word. Thus un∣beleefe was here the chiefe sinne, and cause of o∣ther sinnes, as before in the people, Numb. 14. so here in Moses and Aaron, who were 〈◊〉〈◊〉 partners in the transgression. And this their sinne is called a rebellion against the mouth of the Lord, Numb. 27. 14. and a transgression, Deut. 32. 51. which word, as R. Menachem here noteth, implieth salf∣hood, as in Lev. 6. 2. it is joyned with false deniall: and the Apostle saith, Hee that beleeveth not God, hath made him a lier, 1 Ioh. 5. 10. to sanctifie me] inwardly in the heart by faith, outwardly by obedience, to doe that which I commanded; and by both to ascribe unto mee the glory of my truth and power. So when it is said, Sanctifie the Lord of hosts, Esai. 8. 13. the Apostle expoundeth it, San∣ctifie the Lord God in your hearts, 1 Pet. 3. 15. in the eyes] the Greeke translateth it, before the sons of Israel. This seemeth to be the reason of Gods se∣verity at this time against Moses and Aaron, more than before, when Moses bewrayed also his unbe∣leefe, in Num. 11. 21, 22, 23. because he now pub∣liquely dishonoured God before all the people, (which did aggravate the sin,) whereas the former time he did it not in their eyes, but in private be∣fore the Lord. therefore] Chazkuni observeth, that this word implieth an oath. Neither indeed could Moses repentance or prayer get this sentence to be reversed: for when the Lord hath sworne, he will not repent, Psal. 110. 4. 〈◊〉〈◊〉 ye shall not bring] This chastisement was grievous unto Moses, so that he besought the Lord that he might goe over, and see the good land; but the Lord was wroth with him for the peoples▪ sakes, and would not heare him, Deut. 3. 23,—26. And as God here spake, so it came to passe; for Aaron died in mount Hor, Numb. 20. 24, 28. and Moses on mount Nebo, after

he had seene the land with his eyes, but might not goe over thither, Deut. 34. The Psalmist saith, Thou wast unto them a God that forgiveth, and taking vengeance on their practises, Psal. 99. 8. Moses the Minister of the Law, though he guided Israel tho∣row the wildernesse, to the borders of the promised land, yet could not bring the people thereinto; but Iesus (or Iosua) his successour, gave them the pos∣session of it; to signifie, that the Law (which wor∣keth wrath, Rom. 4. 15.) and the workes thereof (by which no flesh shall be justified, Gal. 2. 16.) cannot bring us into the kingdom of God, but Iesus Christ (who hath loved us, and given himselfe for us,) gi∣veth us by faith the inheritance of the heavenly kingdome, Rom. 4. 24, 25. and 5. 1, 2, &c. Gal. 2. 16. and 3. 13, 14, &c.

Vers. 13. of Meribah] that is, of Contention, [unspec 13] or Strife; which the Greeke translateth, of Contra∣diction; so called for a memoriall of their sinne, and for a warning to ages following, not to do the like; whereupon it is said by David, Harden not your heart, as in Meribah, Psalm. 95. 8. The same name was given to the former place in Rephidim, Exod. 17. 7. To distinguish betweene them, the Scripture calleth this, Meribah of Kadesh, in the wildernesse of Zin, Deut. 32. 51. contended with Iehovah] in that they contended with Moses, vers. 3. it is ac∣counted as contention against the Lord himselfe, as he told them before, in Exod. 16. 8. The Greeke translateth, reviled before the Lord. he was san∣ctified▪ or, he sanctified himselfe in them. Though Moses and Aaron sanctified him not by faith and o∣bedience, yet was he sanctified among the people, by the worke of his grace, in giving waters for their thirst. Or, he was sanctified in them, that is, in Mo∣ses and Aaron, as Targum Ionathan explaineth it: for by punishing their rebellion, he sanctified him-selfe in them; as it is written, That the heathen may know me, when I shall be sanctified in thee. O Gog, be∣fore their eyes; where it is understood of punish∣ment; as it followeth, And I will plead against him with postilence, and with bloud, &c. thus will I mag∣nifie my selfe, and sanctifie my selfe, and I will be knowne in the eyes of many nations, Ezek. 38. 16, 22, 23. See also the Annotations on Levit. 10. 3. And thus ••ol. Iarchi expoundeth it, in them, for Mo∣ses and Aaron died because of them; for when the ho∣ly blessed God doth judgement, &c. he sanctifieth him-selfe before his creatures; and so it is said, Fearefull art thou, ô God, out of thy Sanctuaries, Psalm. 68. 36.

Vers. 14. Edom] the Edomites, the posterity of [unspec 14] Esais, who was surnamed Edom, Gen. 25. 30. and 36. 1. This message which Moses sent unto Edom, and all things about it following, were done by the direction and word of God, as appeareth by Deut: 2. 1, 2, 4, &c. 〈◊〉〈◊〉 thy brother Israel] so the whole nation is called, because Iakob, whose name was called Israel, Gen. ••2. 28. was naturall brother to Esau: and this title of brotherhood continued long after, as in O 〈◊〉〈◊〉 vers. 10, 〈◊〉〈◊〉. Also the Law saith, Thou shalt not abhorre an Edomite, for he is thy brother. Deut. 23. 7•• 〈…〉〈…〉 travell that hath found us] the wearisome molestation that hath befallen us. See the like phrase in Exod. 18. 8. Nehem. 9. 32.

Vers. 15. into Aegypt] The history hereof is in [unspec 15] Gen. 46. dwelt] Hebr. sitten, that is, continued; in Greeke, sojourned. Many daies] see Exod. 12. 40. Did evill] afflicted with rigorous bon∣dage, and other cruelty: See Exod. 1, &c.

Vers. 16. We cried out] as is recorded in Exod. [unspec 16] 2. 23. an Angell] This was Christ: See Exod. 3. 2. and 14. 19. and 23. 20. with the Annotati∣ons. Some of the Hebrewes understand it of Mo∣ses, because the Prophets are called Angels or Mes∣sengers, as in Iudg. 2. 1. 2 Chron. 36. 15, 16. Hag. 1. 13. in Kadesh a citie] or, by Kadesh, to wit, in the wildernesse lying neere, and having the name of Kadesh the citie, Numb. 33. 36. The Chaldee here and usually nameth it Rekam.

Vers. 17. thorow thy country] because it was the [unspec 17] neerest way: therefore when Edom refused to let them goe thorow, they turned and passed by the way of the wildernesse of Moab, Deut. 2. 8. Iudg. 11. 17, 18. the vineyards] to rob, or make spoile of any mans goods. water of the well] that is, of the wells, or, of any well: the Greeke translateth, of thy well: Meaning either that they would not drinke without paying for it, as in vers. 19. or, that they would drinke of the rivers which were common, not of wells which were private, and digged of men for their owne use. the kings way] that is, the high-way, which is common for all to passe by, vers. 19. So againe in Numb. 21. 22.

Vers. 18. Not passe thorow me] that is, thorow [unspec 18] my country, vers. 17. as the Chaldee explaineth it, thorow my border. See the like phrase in Deut. 2. 30. Rom. 15. 28. left I come] it is a threatning which the Greeke explaineth, otherwise I will come: See the Annotations on Gen. 3. 3. with the sword] the Chaldee expoundeth it, with them that kill with the sword; the Greeke, in warre. It had beene the dutie of Edom, to have met their brother Israel with bread and with water in the way, as God speaketh of the Moabites, Deut. 23. 4. but by this unkindnesse the Lord would have his people to see, how all worldly friends and kindred after the flesh will faile them, yea and oppose them, that their hope and strength may be in him alone, Mat. 10. 21, 22.

Vers. 19. the high way] or causey; that which be∣fore [unspec 19] was called the Kings way, vers. 17. the Greeke here translateth it, the mountaine. the price] Hebr. the sale; which both Greeke and Chaldee translate, the price. This was so commanded of God, Ye shall buy meat of them for money, that 〈◊〉〈◊〉 may eat: and ye shall also buy water of them for mo∣ney, that yee may drinke. For Iehovah thy God hath blessed thee in all the worke of thine hand, Deut. 2. 6, 7. without doing anything else Hebr. with∣out a word, that is, without any thing; which the Chaldee explaineth, any evill thing (or ward.)

Vers. 20. with much people] Hebr. with an hea∣vie people; which the Chaldee expoundeth, a great army. The Scripture confirmeth this; as that which in 1 King. 3. 9. is written an heavie (or 〈◊〉〈◊〉, people, is in 2 Chro. 1. 10. expounded a great 〈◊〉〈◊〉. This comming out was to resist Israel by force an••

strong hand, for Edom was afraid of them, Deut. 2. 4. and trusted not their words.

Vers. 21. to give] that is, to suffer, or to give Is∣rael [unspec 21] leave to passe, as the Chaldee expoundeth it. Nor withstanding, as they went along their coast, the Edomites suffred them to buy victuals of them, as appeareth by Deut. 2. 28, 29. 〈◊〉〈◊〉 aside] and went along thorow the wildernesse, and compas∣sed 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 suf∣fered patiently the unkindnesse of Edom, and o∣beyed the Lord herein, though the way which they after went thorow the wildernesse, was very grie∣vous unto them, and their soules were much dis∣couraged because of the same, Numb. 21. 4, 5.

Vers. 22. mount Hor] a mount in the edge of the [unspec 22] land of E••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 ••ountaine upon a mountaine: 〈◊〉〈◊〉 argum Ionathan na∣meth it mount Omanos.

Vers. 24. gathered unto his people] that is, die, [unspec 24] 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 peoples here, are Aarons godly fore∣fathers: as David desireth the contrary, Gather not my soule with sinners, Psal. 26. 9. See the Annota∣tions on Gen. 25. 8. rebelled against my mouth] that is against my word, as the Chaldee expoun∣deth it: the Greeke saith, yee provoked me. See be∣fore on vers. 12.

Vers. 26. strip Aaron] or, disaray Aaron of his [unspec 26] garments, meaning of his Priestly robes, the gar∣ments 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 gi∣ving 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 ••••to his hand, and he shall be a father to the inhabi∣tants 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 recon∣cile 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 Priest∣ly 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 E∣liazar, 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. Where∣fore 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 of∣fer 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 insuffi∣ciencie 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 [unspec 28] 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 signi∣fied, 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 un∣der 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. ••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 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, remar∣kable, and implying high and heavenly mysteries. So the Arke of Noe rested on mount Ararat, Gen. 8. 4. Abraham sacrificed his sonne on mount Mori∣jah, Gen. 22. 2. &c. as the Sonne of God was sacri∣ficed 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 ex∣pounded the Law, Matth. 5. 1, &c. Ezekiel in a vi∣sion 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. Mo∣ses 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 Aa∣ron 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 un∣derstanding, [unspec 29] as by the relation of Moses and Elea∣zar, 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, chasti∣fing their sin upon Aaron, who died now not only for his own transgression, but for their sakes, as Mo∣ses 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 al∣so 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 Aa∣ron, 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. Mour∣ning 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 bu∣riall 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 Is∣rael vanquisheth them, and Sihon their King, and possesseth their cities. 27 Proverbs or Prophesies of Sihons overthrow. 33 Og King of Basan figh∣teth against Israel, and is also vanquished, and Israel possesseth his land.

ANd the Canaanite the King of Arad, [unspec 1] 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 [unspec 2] unto Iehovah, and said: If giving thou wilt give this people into my hand, then I will utterly destroy their cities. And Iehovah [unspec 3] 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 [unspec 4] the way of the red sea, to compasse the land of Edom; and the soule of the people was short∣ned, because of the way. And the people [unspec 5] spake against God, and against Moses; Wher∣fore 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 peo∣ple came unto Moses, and said; We have sin∣ned: for we have spoken against Iehovah, & a∣gainst thee; Pray unto Iehovah, that he take a∣way 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 [unspec 9] had bitten a man, when he beheld the serpent of brasse, he lived.

And the sonnes of Israel journeyed, and [unspec 10] [unspec 11] encamped in Oboth. And they journeyed from Oboth, and encamped in Ije Abarim, in the wildernesse which is before Moab, to∣ward the Sunne-rising. From thence they [unspec 12] journeyed, and camped in the valley of Za∣red. From thence they journeyed, and cam∣ped [unspec 13] on the other side of Arnō, which is in the wildernesse, which commeth out of the bor∣der of the Amorite; for Arnon is the border of Moab, betweene Moab and the Amorite.

Wherefore it is said in the booke of the [unspec] warres of Iehovah, Vaheb in a whirlewind, and the brooks of Arnon. And the streame [unspec 15] of the brookes, which declineth to the situa∣tion of Ar, and leaneth upon the border of Moab. And from thence to Beer, that is, the [unspec 16] Well whereof Iehovah said unto Moses, Ga∣ther together the people, and I wil give them water.

Then sang Israel this song: Spring up O [unspec 17] [unspec 18] Well, answer ye unto it. The Well, the Prin∣ces digged it, the Nobles of the people del∣ved it, with the Law-giver, with their staves. And from the wildernesse, (they journeyed) to Mattanah. And from Mattanah to Naha∣liel, [unspec 19] [unspec 20] and from Nahaliel to Bamoth. And from Bamoth to the valley which is in the field of Moab, the head of Pisgah, and it loo∣keth toward Ieshimon.

And Israel sent messengers unto Sihon [unspec 21] [unspec 22] 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 Si∣hon [unspec 23] would not grant Israel to passe thorow his border: but Sihon gathered together all his people, and went out against Israel into the wildernesse; and he came to Iahaz, and [unspec 24] fought against Israel. And Israel smote him with the edge of the sword, and possessed his land, from Arnon unto Iabbok, even unto the sons of Ammon; for the border of the sons of Ammon was strong. And Israel tooke [unspec] all these cities, and Israel dwelt in all the ci∣ties of the Amorite, in Heshbon, and in all the daughters thereof. For Heshbon was the citie of Sihon, the King of the Amorites: and he had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon. Wherefore they that [unspec 27] speake in proverbs, say, Come into H〈…〉〈…〉bon, let the city of Sihon be built and prepared.

For a fire is gone out from Heshbon, a [unspec 28] flame from the citie of Sihon; it hath consu∣med Ar of Moab, the Lords of the high pla∣ces of Arnon. Woe to thee, Moab, thou [unspec 29] art perished, ô people of Chemosh: he hath given his sons t••at escaped, and his daugh∣ters into captivity, unto Sihon, the king of the Amorites. And their lamp is perished from [unspec 30] Heshbon, even unto Dibon; and we have laid them waste even unto Nophah, which reach∣eth unto Medeba. And Israel dwelt in the [unspec 31] [unspec 32] land of the Amorite. And Moses sent to spie out Iazer, and they tooke the daughters thereof, and drove out the Amorite that was there. And they turned, and went up the [unspec 33] way of Bashan; and Og the king of Bashan went out against them, he and all his people, to the battell at Edrei. And Iehovah said [unspec 34] unto Moses, Feare him not, for into thy hand have I given him, and all his people, and his land; and thou shalt doe unto him as thou diddest unto Sihon king of the Amorites, which dwelt in Heshbon. And they smote [unspec 35] him, and his sonnes, and all his people, untill there was none left him remaining; and they possessed his land.

Annotations.

KIng of Arad] Arad seemeth to be the name [unspec] of the citie where the King reigned, as in Ios. 12. 14. and so the Chaldee here explaineth it. in the South] the South part in the land of Canaan, Numb. 33. 40. the way of the spies] or the way of Atharim, as the Greeke version retaineth the Hebrew name, as proper; and it might be a way so called, and well knowne in that time. But the Chal∣dee translateth it, the way of the spies; meaning that they came towards Canaan, after they had beene turned backe towards the red sea, Num. 14. 25. and had beene at Ezion-gaber, Num. 33. 35. they retur∣ned towards Canaan again, along by Edoms coast, to come unto the land which the spies had sear∣ched, Num. 13. a captivity] that is, some cap∣tives, or prisoners. So captivity is used for captives, or people taken in warre, in Num. 31. 12. Iudg. 5. 12. 2 Chron. 28. 5. and often: as poverty, for a com∣pany of poore people, 2 King. 24. 14. and spoile, for spoiled people, Amos 5. 9. thankesgivings, for a company of thanksgivers, Neh. 12. 31. and many the like. The Canaanites having heard of the o∣verthrow which was given Israel, ••8. yeares be∣fore, Numb. 14. 45. and of the hand of God against them so long in the wildernesse, were hardned and emboldened to encounter them now when they

heard againe of their comming; and Satan ende∣voured hereby to discourage Israel, that as their fa∣thers through unbeleefe being afraid, entered not into the promised land, Deut. 1. 27, 32, 35. so the children also might be deprived. And God for a chastisement of their sins, and for the triall of their faith, suffereth the enemie at first to prevaile, that his people might know that they should not conquer the land by their owne strength, or for their owne worthinesse, Psal. 44. 3, 4. Deut. 9. 4.

Vers. 2. vowed a vow] calling upon God for [unspec 2] helpe, and religiously promising to devote unto him their enemies and all their substance. See the Annotations on Gen. 28. 20. If giving thou wilt give] that is, if thou wilt indeed give; and it impli∣eth a prayer, which often is uttered after this man∣ner: as, Iabez called on the God of Israel. saying, If blessing thou wilt blesse me, &c. 1 Chron. 4. 10. utterly destroy] or, devote; in Greeke, anathema∣tize: things devoted after this manner, the persons were to die, their goods confiscate to the Lord, Le∣vit. 27. 28, 29. So when Iericho was devoted, the people and beasts were killed, the citie burnt, the goods carried into the Lords treasury, Ios. 6. 17, 19, 21, 24.

Vers. 3. hearkned to the voice] that is, as the Chaldee explaineth it, received the prayer of Israel. [unspec 3] gave up the Canaanite] to wit, into their hand, as the Greeke here repeateth from vers. 2. they utterly destroyed] Hebr. he utterly destroyed, or de∣voted, speaking of Israel, as of one body. But how could they being so farre off in the wildernesse, de∣stroy their cities, lying within Canaan, Numb. 33. 40. into which they came not, till after Moses death? It seemeth the accomplishment of this vow was performed long after, when they were come in∣to the land. For the King of Arad is reckoned for one of those that Iosua conquered, Ios. 12. 14. See also Judg. 1. 16, 17. They now conquered the Ca∣naanites armie that came out against them, and de∣voted the spoiles which they tooke; and when their cities came into their possession, they utterly destroyed and devoted them, and so payed their vow, which now they promised. he called] or, they called, meaning Israel; unlesse it be applied in speciall to Moses. The Greeke translateth, they called. Hormah] or Chormah; in Greeke, Ana∣thema, that is, Devotement, or utter destruction. By this name they both set up a memoriall of Gods mercy, who gave their enemies into their hand; and of their dutie, to keepe the vow which they had promised.

Vers. 4. to compasse the land] because Edom had denied them passage thorow it, Numb. 20. 18, 21. [unspec 4] by reason whereof their travell was increased. soule of the people was shortned] or, was straitned, that is, was grieved, or discouraged. This word, when it is applied to the hand, signifieth inability, as in Numb. 11. 23. Esay 37. 27. 2 King. 19. 26. unto the soule (as in this place) it meaneth griefe, vexation, or discomfort; so in Iudg. 16. 16. Sam∣sons soule was shortned (that is, vexed) unto death; and in Judg. 10. 16. the Lords soule was shortened, (that is, grieved) for the misery of Israel: and some∣time it is with a kinde of loathing, as in Zach. 11. 8. my soule was shortned for them, that is, loathed them. A like phrase is of the shortnesse of the spirit, which also signifieth anguish, trouble, and vexation, as in Exod. 6. 6. Iob 21. 4. and want of power, as in Asic. 2. 7. The Greeke here translateth, the people was feeble minded, or of small soule, or courage. be∣cause of the way] or, in the way: but In often no∣teth the cause of a thing; as, the Lords soule was grie∣ved in (that is, for, or because of) the misery of Is∣rael, Iudg. 10. 16. or according to the like phrase in Zach. 11. 8. their soule loathed the way, both for the longsomnesse of it, and for the many wants and troubles that they found therein, as in vers. 5. So the Greeke interpreteth it, for the way: and Iarchi in like manner, saying, Because it was hard unto them, they said, we were now neere to enter into the land, and we turne backward: so our fathers turned, and lingred 39. yeares, unto this day; therefore their soule was shortned for the afflictions of the way. This way into the land of promise, figured the way into the kingdome of God, thorow the wildernesse of this world, (the wildernesse of peoples, as in Ezek. 20. 35.) into which kingdome wee cannot enter, but through much tribulation, Act. 14. 22. because the gate is strait, and the way is narrow that leadeth unto life, Matth. 7. 14. and we are to go thorow fire and thorow water, Psalm. 66. 12. The discourage∣ment of this people, sheweth humane frailty and infirmitie, through want of faith and patience: for as they erred in heart, and knew not the Lords waies, Psal. 95. 10. so many, when tribulation or per∣secution ariseth because of the Word, by and by they are offended, Matth. 13. 21.

Vers. 5. spake against God] The Chaldee ex∣poundeth [unspec 5] it, murmured before the Lord, and conten∣ded with Moses, and so in vers. 7. This was their wonted carriage, in their tentations: see Exod. 14. 11. and 15. 24. and 16. 2, 3. and 17. 2, 3. Num. 11. 1, 4, 5. & 16. 13, 14. and 20. 3, 4, 5. By God here is meant Christ, the Angell of Gods face or presence, in whom his name was, Exod. 23. 20, 21. Esay 63. 9. as the Apostle openeth this place, say∣ing, Neither let us tempt Christ, as some of them al∣so tempted, and were destroyed of serpents, 1 Cor. 10. 9. this light bread] meaning Manna; as the Chaldee explaineth it, this Manna the light meat: in Greeke, this vaine (or empty) bread. So they call it, either because it was light of digestion, that they felt it not in their hot stomackes; or in contempt, counting it base and vile, in comparison with other meats: See Numb. 11. 5, 6, 8. This Manna being rained upon them from heaven, Psal. 78. 23, 24. was both corporall and spirituall food unto them, a figure of the hidden Manna, which Christ seedeth his people with, unto life eternall, Rev. 2. 17. Ioh. 6. 48, 49, 50, 51. So the contempt thereof, was the contempt of Christ and his grace: and into this sin doe all they fall, that loath and leave Christ and has Gospell, for the momentany pleasures of this life; the enemies of the crosse of Christ, whose end is de∣struction, whose God is their belly, and whose glory is in their shame, who minde earthly things, Philip. 3. 18, 19.

Vers. 6. fiery serpents] or, burning serpents, as [unspec 6] the Chaldee translateth: the Greeke in this place calleth them deadly (or killing) serpents. In the Hebrew they are named Seraphim, that is, Burners, because when they bite a man, he burneth with ex∣treme heat and thirst: it may be also in respect of their colour, for some serpents are of a fiery colour: Nicander in Theriacis. Of the Hebrew Saraph, the Greekes by changing the order of letters, have borrowed the name Prester, which is a kinde of venemous serpent, called also Dipsas, and Causon; of which it is reported, that who so is stung there∣with, he hath such a vehement thirst, that he cannot be satisfied, but is tormented with it centinually, and though he drinke never so largely, yet is he presently as thirsty as before. And againe, that the bitings of these serpents were left of the most ancient (Physici∣ans) as altogether incurable, Dioscorid. lib. 6. cap. 38. & 40. They are said to be like unto Vipers, but their biting more hurtfull; for the heart of a man is in∣flamed with their biting, and his lips are parched and drie with thirst, as Nicander writeth of them. Sol. Iarchi saith, they are called Seraphim (burners) because they burned men with the venim of their teeth. The Prophet Esay mentioneth the flying fiery ser∣pent, in Esay 14. 29. and 30. 6. whereby it seemeth to be a kinde of serpent with wings. With these and other serpents, the wildernesse thorow which they went, did abound, as Moses sheweth in Deut. 8. 15. but God, who guided them tho∣row it, kept them from hurting his people, till now for their sinne, hee gave them power to bite and kill them: as he saith otherwhere, I will com∣mand the serpent, and he shall bite them, Amos 9. 3. Here also there was a remembrance of the first sinne that came into mankinde by the serpent, and the death that followed thereupon, Gen. 3. for as the venim of serpents killeth the bodie; so the ve∣nim of Satan, which is sinne, killeth both body and soule: and as the Serpent biting any one part, the venim and contagion spreadeth over all the bodie, and killeth the whole man: so the poyson of sinne, which entred by one man, hath infected and killed all the lump of mankind, Rom. 5. 15.—18. died] The judgements of God are both inevitable, and incurable of man, Ier. 8. 17. Amas 5. 19, 20. and 9. 1, 2, 3. Deut. 28. 27. And as no salve or medicine could heale the bodies of those that were bitten: so can no work of man cure the biting of that old Ser∣pent or sting of sinne, but the venome thereof ra∣geth and reigneth, tormenting the conscience vnto death, Rom. 5. 12, 14, 21. and 3. 20.

Vers. 7. We have sinned] The afflictions which [unspec 7] God layeth upon his people, are a meane (through his grace) to bring them to the sight and acknow∣ledgement of their sinnes, and seeking unto him, as it is said, When he slew them, then they sought him: and they returned, and enquired early after God, Psal. 78. 34. Yea the wicked are often forced hereby, to confesse and seeke helpe of God, as did Pharaoh. Exod. 9. 27, 28. that he take away] or, and let him take away the serpents; in Hebr. the serpent, put for the multitude of them; as in Exod. 8. 6. the frog, is for frogs; and in Exod. 8. 17. the louse, for li••e, and many the like. They desire the removing of the punishment, after repentance and confession of sinne; without which, plagues are not only conti∣nued, but increased, Levit. 26. 21, 23, 24, 28. How∣beit God did not presently take away the serpents, but gave a remedy for such as were bitten, vers. 8. 9. Moses prayed] As at other times, so still hee sheweth himselfe an example of mecknesse, un∣mindfulnesse of injuries, and readinesse to forgive the wrongs done unto him. Thus Samuel also did in like case, and said, Far be it that I should sinne a∣gainst the Lord, in ceasing to pray for you; but I will teach you the good & the right way, 1 Sam. 12. 19, 23.

Vers. 8. Make thee a fiery serpent] or, a burning [unspec 8] serpent, Hebr. Saraph, which the Greeke translateth a serpent: hereby is meant, a serpent of brasse, vers. 9. a similitude of one of those fiery serpents, a fi∣gure of Christ, as himselfe hath opened it, saying, As Moses lifted up the serpent in the wildernesse, even so must the Son of Man be lifted up, Ioh. 3. 14. For as this had the similitude of a serpent, but had no venome; so Christ had the similitude of a sinfull man, yet without sin, Heb. 4. 15. upon a pole] or, for a signe; the originall Nes signifieth an ensigne or banner lifted up on high, and is here by the Grecke and Chaldee translated a signe, meaning a pole or pertch, which is usually set up for a signe or signifi∣cation of some thing. And hereupon our Saviour useth the word of lifting up, or setting on high, in Joh. 3. 14. meaning of his crosse, upon which he was lif∣ted up at his death, or of the the preaching of him cru∣cified: as elsewhere he likewise saith, When ye have lifted up the Son of Man, Ioh. 8. 28. and againe when he signified What death he should die, he said, And I, if I be lifted up from the earth, will draw all men unto me, Ioh. 12. 32. So the setting of this Serpent on a pole or signe, was a figure unto them of Christ to be crucified, and preached unto the world for sal∣vation. when hee looketh upon it, shall live] or, then he shall see (or looke upon) it, and he shall live; so implying both a commandement and a promise. And this was the reason of the putting it upon a pole, that the people which were farre off, might presently see it, every man from his place. As the Serpent lifted up, was a figure of Christ; so the looking upon it signified faith in Christ; as it is written, At that day shall a man looke to his Ma∣ker, and his eyes shall have respect to the holy one of Israel, Esay 17. 7. And thus our Lord himselfe expoundeth it, As Moses lifted up the Serpent in the wildernesse, even so must the Sonne of Man be lifted up; that whosoever BELEEVETH in him should not perish, but have eternall life, Iohn 3. 14, 15. Likewise among the Hebrewes Targum Ionathan explaineth it thus, Hee shall looke upon it and live, if his heart be attent unto the name of the Word of the Lord. And Sol. Iarchi saith, when they submitted their heart unto their Father which is in heaven, they were healed, otherwise they pe∣rished. shall live] that is, shall bee healed, and have his life and health continued; as in Esay 38. 21. he shall live, that is, shall recover, or be cu∣red. And by this recovery and continuance of na∣turall life, was figured life eternall to all that belee∣ved

in Christ▪ Iohn 8. 15. who is the root of Iesse, standing up for an ensigne of the people, whereunto then at 〈◊〉〈◊〉 should seeke, Esay 11. 10. And the worke of 〈◊〉〈◊〉 was hereby lively signified. As they that were bitte•• with these s••rpents, if they looked up∣on their sores, and not to the signe〈…〉〈…〉cted of God, they died: so they that are bitten with sinne, if they six their eyes ther••••, though with repe••••ance, and looke not unto Christ, doe despaire and die, Matth. 27. 3. 〈◊〉〈◊〉. As they, if they sought to Surgeons or Physitians, or used salves or medicines of their owne or others; perished: so whosoever seeketh to any but Christ, or endevoureth by his owne workes or sufferings to have life with God, [unspec] dieth in his sinnes, Ioh. 8. 24. Gal. 5. 4. As the bra∣sen serpent was an unlikely thing in humane rea∣son, to heale such deadly wounds: so Christ cruci∣fied, is unto the Iewer a stumbling-blocke, and unto the Greekes▪ foolishnesse; but unto them which are called both I wes and Greekes, Christ is the power of God, and the wisdome of God, 1 Cor. 1. 23, 24.

Vers. 9. a serpent of Brasse] which metall, be∣sides that is of a fiery colour, Ezek. 1. 7. Rev. 1. [unspec 9] 15. and so might resemble the colour of the ser∣pent•• 〈◊〉〈◊〉 is also strong and durable, and in that re∣spect might figure out the strength of Christ, who was inabled by the power of the God-head to en∣dure a••d overcome all 〈…〉〈…〉is tribulations, otherwise than any man could: whereupon Iob faith in his sorrows, Is my strength the strength of stones? or is my flesh of brasse? Ioh. 6. ••2. But unto the Prophet Christ shewed himselfe à man, whose appearance was like the appearance of brasse, Ezek. 40. 3. 〈…〉〈…〉, for a sign••, as in vers. 8. This was the worke of Mose••; whereupon it is said, As Moses lifted 〈◊〉〈◊〉 the Serpenti••g the wildernesse, Iohn 3. 14. and it signified how Moses Law was our Schoolma∣ster unto Christ, that we might be justified by faith, Gal. 3. 24. by his writings, Christ is lifted up as an ensigne unto all peoples for he wrote of Christ, Ioh. 5▪ 46▪ and by the rigour of his Law, which urgeth satisfaction for sinne, ••nd curseth all transgressours, Gl〈…〉〈…〉 was lifted up upon the crosse, God sending his owne Sonne in the likenesse of sinfull flesh▪ who by his sacrifice▪ for sinne, condemned sinne in the flesh, Gal. 3. 10.▪13. Rom. 8. 3. if a serpent] or, as the Greeke translateth, When a serpent bi•• a man; so that the serpents were not taken away from the peo∣ple, as they desired, in 〈…〉〈…〉s. 7. but continued still as a 〈◊〉〈◊〉, to n〈…〉〈…〉re the disobedient people: only God provideth a remedy to heale the repen∣tant and beleeving sinners. Wherefore also the bra∣zen serpent was not l•••••• standing in that place, but they carried it along thorow the wildernesse, even into the land of Canaan, where it continued many yeares, 2 King. 18. 4. Such is the worke of grace towards us 〈◊〉〈◊〉 this life, for neither are our sinnes ut∣terly taken from us in this life, but wee have for∣givenesse of them by the bloud of Christ, 1 Iohn 1. 7, 8, 9, 10. 〈◊〉〈◊〉. 3. 2. neither are our tentati∣ons and afflictions wholly removed, though wee be••••••ch the Lord therefore; but we receive grace from him, which is suffi〈…〉〈…〉 for us; and his strength is 〈◊〉〈◊〉 perfect in weaknesse, 〈◊〉〈◊〉 Cor. 12. 7, 8, 9. when hee beheld] or, and if he beheld (or looked un∣to:) the serpent of brasse, then he lived: where Ta••∣gum Ionathan addeth againe, ad directed his heart to the name of the word of the Lord, then he lived. And the Author of the booke of Wisdome, spea∣king of this serpent, (which hee calleth a signe of salvation) saith, Hee that turned himselfe towards it, was not saved by the thing that he saw, but by thee [O God] that art the Saviour; of all, Wisd. 16. 6, 7. This sheweth the truth of Gods promises and signes, that they give life to them that obey and beleeve in Christ: and when God promiseth to powre out the Spirit of grace upon his people, it is with these words, They shall looke upon 〈◊〉〈◊〉 whom they have pierced, Zach. 12. 10. Thus the iust shall live by his faith, Habak. 2. 4. and hee that heareth the word of Christ, and beleeveth on him that sent him, hath everlasting life, and shall not come into condemnation, but is passed from death unto life, Ioh. 5. 24. For the wages of sinne is death but the gift of God is eternall life, through Iesus Christ our Lod, Rom. 6. 23.

Vers. 10. Oboth] Of these places and journeyes, [unspec 10] see Numb. 33. where they are reckoned in or∣der; for here some are named, and other▪some o∣mitted.

Vers. 11. before Moab] before the Moabites [unspec 11] countrey. The posteritie of Moab and Ammon the sonnes of Lot, Gen. 19. 36.—38. had vanquished the Giants (called Emims and Zamzummims) which before dwelt in those parts, and succeeded them, and dwelt in their stead, Deut. 2. 10, 11, 20, 〈◊〉〈◊〉. Through the wildernesse, along by their coasts did Israel palse, but were forbidden to warre with them, or with the Edomites, Deut. 2. 9. 19▪ 5.

Vers. 12. The valley of Zared] or, the bourne [unspec 12] of Zared, or Zered: which word bourne (as also the Hebrew Nachal) is both a valley. and a river running thorow a valley: and so this Zared was a river or brooke also, over which Israel passed: See Deut. 2. 13.

Vers. 14. it is said] Hebr. it shall be said. The [unspec 14] time to come, noteth a continued or common say∣ing; so he speaketh as of a knowne speech. the booke] or, the narration, (the rehearsall) of the warres of Jehovah: what booke this was is uncer∣taine; whether some writing of Israel, not now ex∣tant; or, some writing of the Amorites, which con∣tained songs and triumphes of their King Sihons victories, out of which Moses may cite this testimo∣ny, as Paul sometime doth out of heathen Poets, Act. 17. 28. Tit. 1. 12. Vaheb] this is thought by some to be the name of the King of Moab, whom Sihon vanquished, vers. 26. by others, to be the name of a place or citie. The Greeke Interpre∣ters mistaking * 1.4Z. for †V. (which in Hebrew are one like another) reade it Zoob, and give this sense, Therefore it is said in the booke, The warre of the Lord hath set on fire (or burned) Zoob, and the brookes of Arnon. The Chaldee Paraphrast (whom others also follow) taketh it for no proper name, but expoundeth it thus: The warres that the Lord did at the red Sea, and the mightie workes at the brookes of Arnon. in a whirle-wind] o••,

〈◊◊〉〈◊◊〉 tempest; understand, the Lord (by the 〈◊〉〈◊〉 of Sihon against Moab) hath consumed 〈◊〉〈◊〉 i•• a whirle-wind, or with a tempest. So warres 〈◊〉〈◊〉 often set forth by the similitudes of fire, tempest, 〈◊〉〈◊〉 winds, and the like; as, I will kindle a fire 〈◊〉〈◊〉 th•• wall of Rabah, and it shall devoure the pa∣〈…〉〈…〉 thereof with shouting in the day of battell, with 〈…〉〈…〉pest in the day of the whirle-wind, A∣•••••• 〈◊〉〈◊〉 14▪ and, Thou shalt be visited of the Lord of h••sts with thunder, &c. with whirle-wind and te••pest, and the flame of devouring fire, Esay 29. 6. and againe, The Lord will come with fire, and with his chariots like a whirle-wind, Esay 66. 15. So in Na••um 1. 3. Esay 5. 28. Ierem. 4. 13. And thus the Greeke explaineth it, The war of the Lord hath set Zoob on fire. Some take the Hebrew Suphah (which usually signifieth whirle-wind or storme) to be here the name of a place, the same that is cal∣led Suph in Deut. 1. 1. which also is the name of the redsea, as is noted on Exod. 10. 19. so the Chal∣dee interpreteth it, the red sea. and the brookes] or, the bournes of Arnon, to wit, the Lord hath consumed; or (as in vers. 28.) the flame hath consumed the bournes of Arnon. It may also be ex∣pounded, The Lord warred with Vaheb in a whirle-wind, and with the brookes of Arnon. Moses inten∣deth by this testimony to shew how the Israelites had right to this countrey: for it being sometimes Moabs land, with whom Israel might not meddle, Deut. 2. 9. the Lord had before Israels comming, ••••••rred up the spirit of Sihon King of the Amorites, to sight against the King of Moab, and to take this p••rt of his country from him, as is after mentioned, Num. 21. 28, 29. Then Israel comming, and being commanded of God to warre against the Amorites, Deut. 2. 24. tooke it againe out of Sihons hand, and so became lawfull possessour of this land by con∣quest. This right Iephthah defended for Israel, when after many yeares the Ammonites (brethren [unspec] 〈◊〉〈◊〉 〈…〉〈…〉ab) required these lands to be restored again: see the story in Judg. 11. 12, 13.—27. For the Moa∣••••••e•• and Ammonites were neighbours; and Chaz∣〈…〉〈…〉eth on Numb. 21. 23. that as Sihon had ta∣ken the land of Moab on the South-side, from Iordan 〈◊〉〈◊〉 the river Arnon; so he had taken on the North∣sid•• 〈◊〉〈◊〉 land of the sons of Ammon unto Jabok: and for th•••• 〈◊〉〈◊〉 it was lawfull for Israel (to possesse it:) 〈◊◊〉〈◊◊〉 is that which our Doctors have said, Moab 〈◊〉〈◊〉 A••••mon were purified by Sihon.

Vers. 15. And the streame] or, the shedding, [unspec 15] the 〈…〉〈…〉usion of the brookes. This verse seemeth to be a continuance of the former testimony, out of the 〈◊〉〈◊〉 of the warres of Jehovah; to shew the limits 〈◊〉〈◊〉 ••ounds of this country which Sihon had won, 〈◊◊〉〈◊◊〉 it was distinguished from Moabs land. 〈◊〉〈◊〉.] a citie of Moab, vers. 28. called in Greeke Er. leaneth upon the border] that is, as the Greeke explaineth it, lieth by, or is adjoyned to the ••••••ders of Moab.

Vers. 16. From thence to Beer] or, to the Well; [unspec] ••or 〈◊〉〈◊〉 Beer signifieth; and the Greeke translateth it, front thence the Well (or pit.) Some understand here, from thence they journeyed to Beer: the Chaldee Paraphrast expoundeth it, from thence was given unto them the Well. Of this Beer there is no menti∣on among the journeyes of the people in Num. 33. I will give them water] The Greeke addeth water to drinke. The Lord, who before had suffe∣red the people to thirst, and gave them water when they murmured against him, Exod. 17. Numb. 20. doth now of his grace give them a Well of water, when they murmured not, to teach them to depend upon him by faith, for they that seeke the Lord, shall not want any good thing, Psal. 34. 10. Wherefore the people were to be assembled, that all might be∣hold the goodnesse of God, and sing his praise. And this water of the Well had also a like spirituall sig∣nification as the waters of the Rocke; for as the Rocke was Christ, 1 Cor. 10. 4. so the Well figured him, who is the fountaine of the gardens, the Well of living waters, Song 4. 15. and the waters signified the Spirit, which they that beleeve on him shall re∣ceive, Iohn 7. 38, 39. Esay 44. 3. of which water, whosoever drinketh, shall never thirst, but the water that Christ shall give him, shall be in him a well of water springing up into everlasting life, Iohn 4. 14. This grace he promised of old to his people, say∣ing, The poore and needie seeke water, and there is none; their tongue faileth for thirst: I Iehovah will heare them, I the God of Israel will not forsake them. I will open rivers in high places, and foun∣taines in the midst of the valleyes; I will make the wildernesse a poole of water, and the dry land springs of water, &c. That they may see, and know, and consider, and understand together, that the hand of Iehovah hath done this, and the Holy one of Israel hath created it, Esay 41. 17, 18, 20. And againe, A fountaine shall come forth of the house of the LORD, and shall water the valley of Shittim, ••oel 3. 18.

Vers. 17. Then sang Israel] Singing here was in [unspec 17] them a signe of mi••th and joy, as in Iam. 5. 13. and of beleefe in God, and thankfulnesse, as in Psal. 106. 12. and signified the spirituall joy which the faithfull have in Christ: concerning which it is prophesied, With joy shall yee draw water out of the wells of salvation. And in that day shall yee say, Praise Iehovah, call upon his name, declare his doings among the people, &c. Esay 12. 3, 4. Spring up] or, Ascend O Well. Answer ye to it] that is, sing (or shout) ye to it, or sing ye of it. The word An∣swer, here meaneth to sing one after another, as when they sung at the red sea, Mary answered them, that is, sung after the men, Exod. 15. 21. and in 1 Sam. 18. 7. the women answered one another, as they plaied on instruments, and sung the victory. So in Psal. 147. 7. Answer yee (that is, Sing yee) to Iehovah with confession. And the order of the words may be thus, Answer (or Song) ye unto it, Spring up O Well. A like phrase is in Esay 27. 2. A vineyard of red wine, answer ye unto her; or, Answer (that is, Sing) ye unto her, A vineyard of red wine. For the Scrip∣ture it selfe often changeth the order of words and sentences; as, I will put my lawes into their minde, and write them on their heart, Hebr. 8. 10. or, put them into their heart, and write them on their mind, Hebr. 10. 16. So in Esay 〈…〉〈…〉1. compared with Rom. 10. 20. and Deut. 5. 16. with Eph. 6. 2. Mat. 21. 〈◊〉〈◊〉 39▪ with Mar. 12. 8. & many the like. See the notes on

Gen. 5. 6. By this song they celebrate the miracle and memory of the Well which God gave them: and if they sung it at the first, when they assembled to diggeit, it shewed also their faith in the promise of God, who had said, he would give them water; and so they speake unto the Well (as Moses was bidden speake to the Rocke, Numb. 20. 8.) that it should ascend or spring up, according to the word of the Lord. This Targum Ionathan explaineth it, Ascend ô Well, ascend ô Well, did they sing unto it, and it ascended. Or if they sang it after; it is a memoriall and celebration of Gods goodnesse and faithful∣nesse, as he had spoken unto them: Ascend ô Well, that is, Come up into our heart or memory; answer (or sing) ye of it, that it may never be forgotten. And ascending or comming up, is often used in this sense, as in Ier. 3. 16. neither shall it ascend (or come up) on the heart, neither shall they remember it: and in Ier. 51. 50. Remember the Lord a far off, & let Ierusalem ascend upon your heart, that is, come into your mind.

Vers. 18. The Well, the Princes digged it] or, O [unspec 18] Well, which the Princes digged, which the Nobles of the people delved: where digged and delved are two words of the same meaning, as in the Hebrew Caphar and Carah. The Princes and Nobles of Is∣rael digging this Well, and the memory thereof thus celebrated by the song of Israel, setteth forth the glory of this gracious gift of God unto his peo∣ple, and figured the labours and industry of the governours of the Church, to bring forth the wa∣ters of the Spirit, by the preaching of the word, and opening of the Scriptures, 2 Chron. 17. 7, 8, 9. Gal. 3. 2. 1 Tim. 5. 17, 18. Hebr. 13. 7, 17. 1 Pet. 1. 10, 11, 12. So in ages following this Well was renowmed, being called Beer Elim, that is, the Well of the Mightie ones, Esay 15. 8. with the Law-giver] or, by the Law-giver, that is, together with him, and by his direction, as in vers. 16. un∣derstanding by the Law-giver, Moses, as in Deut. 33. 21. or God himselfe, as in Esa. 33. 22. the LORD is our Law-giver. And the Law-giver in Israel was a figure of Christ, Gen. 49. 10. Iam. 4. 12. The Chaldee taketh one here to be used for many, and translateth it the Scribes, as Ezra the Priest is called a Scribe of the words of the commandements of the Lord, and of his statutes to Israel, Ezr. 7. 11. with their staves] a staffe or rod in the hand of governors, was a signe of their power and authority from God; wherefore the Scripture useth these words for such significati∣on, Numb. 17. 2, 3, &c. Psal. 23. 4. and 110. 2. Ier. 48. 17. 1 Cor. 4. 21. So the Greeke translateth this here; when they ruled over them. The Hebrewes have feigned many things of this Well, of the springing and running of it from place to place, and of the mysteries of it concerning Israel: but our Saviour is the best Expositor, who hath taught us to apply the brasen Serpent fore-spoken of, to himselfe and his dying for the people, Iob. 3. 14. and this Well of water (which was the next token of grace to Israel in the wildernesse) to the waters of the Spirit, which is a Well springing up to eternall life, in such as beleeve in him, Iohn 4. 10.—14. and 7. 37, 38, 39. Also the Hebrewes themselves doe thus far testifie in Midrash Koheleth, on Eccles. 1. 9. As the first Redeemer (Moses) brought downe Man∣na, Exod. 16. so the last Redeemer (Christ) shall doe Psal. 72. 16. And as the first Redeemer caused a W•••• to spring up; so the last Redeemer shall cause waters to spring up; as it is said, And a fountaine shall come forth of the house of the LORD, and shall water the valley of Shittim, Ioel 3. 18. to Mattanah] which is by interpretation a Gift, and is likely to be the name of a place (as the Greeke version also confirmeth) though neither it, nor those that here sollow, are rehearsed by these names in Numb. 33. where all their journeyes are told: neither is it here expressed by Moses, that they journeyed to these places; but such words may well be understood. Chazkuni (on this Scripture) saith, this is added to that before (in vers. 13.) They camped on the other side of Arnon, which is in the wildernesse, &c. and from that other side which is in the wildernesse, which (in Numb. 33. 46.) is Almon Diblathaim, they came to Mattanah, called in Numb. 33. 47. the Mounts of Abarim before Nebo, the name of a place on the North side of the river Arnon, in the beginning of the land of Sihon; and it is called Mattanah (a Gift) because there began the gift of the land unto Is∣rael, (Deut. 2. 24. 31.) But afterward hee sheweth another interpretation, that from the wildernesse, a place of drought, water was given them for a gift: and so the Chaldee interpreteth it, from the wil∣dernesse it was given unto them: and Targum Io∣nathan, from the wildernesse it was given them for a gift.

Vers. 19. to Nahaliel] by interpretation, the [unspec 19] valley (or bourne) of God: the Greeke calleth it Naadiel. Chazkuni saith, this is that which in Numb. 33. 48. is called the plaines of Moab. to Bamoth] by interpretation High-places: that is called Beth Iesimoth (saith Chazkuni) in Numb. 33. 49.

Vers. 20. in the field] that is, in the countrey of [unspec 20] Moab. This valley, as Chazkuni saith, is called in Numb. 33. 49. Abel Shittim, in the plaines of Moab. the head of Pisgah] by head, may be under∣stood the top of the mount Pisgah, or the beginning of the same: the Greeke translateth it from the top. Chazkuni expoundeth it thus, That Samab (or High place) which is in the field of Moab, is the head of Pisgah (or of the Hill) that looketh toward Iesbi∣mon, which is a great wildernesse. and it looketh] that is, the Hill Pisgah looketh; and so the Greeke version referreth it thereto. And Sol. Iarchi saith, That Pisagh looketh toward the place named Ieshi∣mon, which signifieth a wildernesse, because it is deso∣late. Ieshimon] in Greeke, the Wildernesse, and so the word is used for a wildernesse, in Deut. 32. 10. Psal. 68. 8. and 78. 40. and otherwhere. All these places are by the Chaldee paraphrast referred to the Well aforesaid, thus; And from (the place) where it was given unto them, it descended with them to the valleyes, and from the valleyes it ascended with them to the High places, and from the High places to the valley that is in the field of Moab, &c. So Tar∣gum Ionathan to the like effect, and others.

Vers. 21. Israel sent Messengers] in Greeke, Moses [unspec] sent Messengers: which seemeth to be taken from

D〈…〉〈…〉 2. 26. where Moses saith, I sent messengers. F〈…〉〈…〉ie is very frequent, when things are done by a multitude, where one is chiefe, that the action is ascribed either to the multitude, or to him that is 〈◊〉〈◊〉 indifferently: as, They made peace with 〈◊〉〈◊〉, and served him, 1 Chron. 19. 19. or, They 〈◊〉〈◊〉 peace with Israel, and served them, as ano∣ther Prophet recordeth it, 2 Sam. 10. 19. So Ie∣〈…〉〈…〉, he brought forth the Kings sonne, and he put the 〈◊〉〈◊〉 upon him, 2 King. 11. 12. or, They brought forth the Kings sonne, and they put upon him the crowne, 2 Chron. 23. 11. and, they offered burnt∣offerings, 1 Chron. 16. 1. or, David offered burnt∣offerings, 2 Sam. 6. 17. and many the like. The oc∣casion of this message now sent by Israel, was the commandement of God, who willed them to goe 〈◊〉〈◊〉 against Sihon, and to possesse his land, Deut. 2. 24, 25. S••hon] or Sichon; in Greeke, Seon King of the Amorites, his chiefe citie was Hesbon, Deut. 2. 26. saying] the Greeke version addeth (from Deut. 2. 26.) with peaceable words, saying.

Vers. 22. Let me passe] in Greeke, Let us passe: [unspec] which phrases are often used indifferently, when they are spoken of a multitude: and so the Scrip∣ture serreth this downe both wayes, Let me passe, as here, and in Deut. 2. 27. and Let us passe, Iudg. 11. 19. thorow thy land] that so I may come into the land of Canaan, unto my place, Iudg. 11. 19. Deut. 2. 29. we will not turne] in Deut. 2. 27. I will not turne, speaking of the multitude as of one man. into field, or into vineyard] to the right hand, or to the left Deut. 2. 27. See Num. 20. 17. of the well] in Greeke of thy well, meaning of any of his wells, for nought; but they would buy their water of him for money, Deut. 2. 28. the Kings way] the high way, common for all, which in Deut. 2. 27. is set downe thus, by the way, by the way. See also Num. 20. 17.

Vers. 23. would not grant] Hebr. granted (or [unspec 23] gave) not: that is, would not give or suffer: as where it is said, David removed not the Arke, 1 Chro. 13. 13. another Prophet openeth it thus, David would not 〈◊〉〈◊〉 the Arke, 2 Sum. 6. 10. And so Moses ex∣plaines this in Deut. 2. 30. But Sihon king of Hesbon 〈◊〉〈◊〉 let us passe thorow him. The cause why he would ••ot, was feare & distrust, as it is written, But Si〈…〉〈…〉 〈◊〉〈◊〉 not Israel to passe thorow his coast, Iudg. 11. 〈◊〉〈◊〉 ••ut chiefly it was of the Lord, who purpo∣sed to destroy the Amorites, as Moses saith, For fe∣hovah thy God hardned his spirit, and made his heart strong, that he might give him into thine hand, Deut. 〈◊〉〈◊〉, Iahaz] or Iahats, in Greeke, Fassa; in La∣〈…〉〈…〉, Iasa; the name of a city mentioned also in Deut. 2. 12. Iudg. 11. 20. Esay 15. 4. Ier. 48. 21, 34.

Vers. 24. Israel smote him] for, Iehovah the God [unspec 24] of Is••ael delivered Sihon and all his people into Israels had, Iudg. 11. 21. Deut. 2. 33. Therefore the glory of this victory is ascribed unto God, in Ps. 135. 10, 11. and 136. 17, 18, 19. And in Amos 2. 9. God saith, I destroyed the Amorite before thē, whose height was like the height of the Cedars, and he was strong as the O〈…〉〈…〉: yet I destroyed his fruit from above, & his roots from beneath. was strong] by reason that it was ••enced with Iabbok which was a river, & by moun∣tines and cities on them, Deut. 2. 37. therefore the Ammonites held their territories beyond Iabbok, so that Sihon tooke them not from them: and as for Israel, they might not warre ••gainst the Ammo∣nites, Deut. 2. 19.

Vers. 25. tooke all these cities] utterly destroying [unspec 25] men, women, and children of every citie, but the cattell and spoile of the cities they tooke also, Deut. 2. 34, 35. the daughters] that is, as the Chaldee explaineth it, the townes or villages there∣of: for the chiefe-cities are counted as mothers, the villages about them as daughters, thorowout the Scriptures, Ezek. 16. 44, 45, 46, 48, 53. There∣fore as here it is said, Hesbon and her daughters; so elsewhere wee reade, Hesbon and all her cities, Ios. 13. 17. And that which is called a citie, and a mother in Israel, 2 Sam. 20. 19. is in the Greeke interpreted, a citie and a mother citie (Metropolis) in Israel. These daughters Moses calleth unwalled cities, Deut. 3. 5.

Vers. 27. that speake in proverbs] or, that [unspec 27] speake parables; in Greeke, Aenigmatists they that speake riddles: such in Israel were the prophets, that used to speake by parables, as Ezek. 17. 2. and 20. 49. But it is also used for prouerbs and by-words, to the reproach of persons that are brought downe from high estate to misery; as Deut. 28. 37. 2 Chron. 7. 20. Ierem. 24. 9. Habak. 2. 6. and so it is meant in this place. The Hebrewes Tanchuma, and Sol. Iarchi, expound these that spake in pro∣verbs, to be Balaam and Beor his father, (as wee reade that Balaam tooke up his parable against A∣malek and others, when he prophesied their destru∣ction, Numb. 24. 20.—23.) Iarchi saith, that Sihon was not able to subdue them, and he went and hired Balaam to curse them; and hereupon Balak said un∣to him (in Numb. 22. 6.) I know that he whom thou blessest is blessed, &c. But this is an uncertainry, and it may be also understood of the Israelites, that they used these parables in rehearsing the workes and warres of the Lord. Come into Hesbon] or, into Cheshbon; in Greeke, Esebon. Chazkuni ex∣poundeth it, Come to dwell in Hesbon, for now it shall be established, after that Sihon hath the domi∣nion of it: for so long as it was in the hand of the King of Moab, they were afraid to dwell within it, because the King was weake. Let the citie of Si∣hon] in Greeke thus, that the citie of Seon may be built: by which it appeareth, that this proverb was first takē up after that Sihon had won Hesbon out of Moabs hand. prepared] or, firmely establi∣shed; meaning, more than in former times it had beene; or, as Iarchi saith, prepared in Sihons name, for to be his citie.

Vers. 28. a fire] by fire and flame, warres that [unspec 28] consume are usually meant, as in Esay 47. 14. Dan. 11. 33. Amos 1. 7, 10, 12, 14. and 2. 2, 5. Hobad. 1. 18. Psal. 78. 63. So this is spoken of Sihons wars a∣gainst the Moabites. The Chaldee expoundeth it, A strong east wind like fire, and warriers like a flame: and the Ierusalemy Targum thus; A people strong, and burning like fire, and warriers like a flame of fire. from the citie of Sihon] from the citie which now is Sihons, as Chazkuni explaineth it. These parables are after by Ieremy applied against the

Moabites, They that fled stood under the shadow of Hesbon, because of the force (of the enemy:) but a fire is gone out of Mesbon, and a flame from the midst of Sihon, [that is, of the citie of Sihon] and hath con∣sumed the corner of Moab, &c. Ier. 48. 45. con∣sumed Ar] or, eaten up (devoured) Ar of Moah. The Chaldee explaineth it, hath killed the people of Lechajath of Moab. And this seemeth to be right, that the people was destroyed, and not the citie or countrey. For Ar (which the Chaldee calleth Le∣chajath) remained still the possession of the Moa∣bites, Deut. 2. 9, 18, 29. Esay 15. 1. In stead of this, Ieremy saith, the corner of Moab, Ier. 48. 45. Ar is the name of that countrey in the Hebrew tongue; and in Syriak it is called Lecajath, saith Sol. Iarchi on Numb. 21. the Lords] or, the Masters (patrons) of the high places of Arnon. These the Chaldee expoundeth Chemarims (or Priests) which served in the Gods house (or temple) of the high place of Arnon: the Greeke translateth it, the pillars of Arnon. The Prophet calleth them, the crowne of the head, (that is, the chiefe or prin∣cipall) of the sonnes of tumult, Ier. 48. 45. high places] where they used to serve their God, as ap∣peareth also by the Prophet, saying, 〈◊〉〈◊〉 will cause to cease in Moab, saith Iehovah, him that offereth in the high place, and him that burneth incense to his God, Ier. 48. 35. So Targum Ierusalemy expoun∣deth this place of Moses thus; Killed the Priests that sacrificed before their Idols in Arnon.

Vers. 29. Woe to the Moab] in Chaldee, Woe to [unspec 29] you Moabites. It is a continuance of the parable taken up against them. people of Chemosh] in Greeke, of Chamos; which the Chaldee explaineth, people that serve Chemosh. So in Ier. 48. 46. Woe to thee Moab, the people of Chemosh is perished. This Chemosh was the god of the Moabites, 1 King. 1. 33. and as it seemeth also of the Ammonites, Iudg. 11. 24. for their service of which Idoll, they are called the people of Chemosh, as the Israelites are usually cal∣led the people of Iehovah. he hath given] that is, Chemosh hath given, or suffered his sonnes that escaped the sword, to be taken captives. Thus Mo∣abs idolatrie is here upbraided as the cause of their ruine: and so Ieremie after saith of them, Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence, Ier. 48. 13. And againe, Chemosh shall goe forth into captivity, with his Priests and his Princes together, Ier. 48. 7. Likewise another Prophet saith, When it is seene that Moab is weary on his high place, he sh••••d come to his sanctuary to pray, but he shall not prevaile, Esay 16. 12. And though Chemosh was an Idoll, and so nothing in the world, as the Apostle saith, 1 Cor. 8 4. and therefore could not doe evill, neither was it in him to doe good, Ier. 10. 5. yet thus it is spoken of him, he hath given according to the speech and opi∣nion of the idolaters; as Iephthah also said to the King of Ammon, Wilt not thou possesse that which Chemosh thy god giveth thee to possesse? Iudg. 11. 24. But indeed the God of Israel was hee that brought this judgement upon the Moabites for their idola∣trie, Ier. 48. 12, 13.

Vers. 30. their lampe is perished] their light is [unspec 30] lost, that is, as the Greeke translateth it, their seed is perished; by seed, meaning such as should inherit the kingdome; and so the Chaldee paraphrast ex∣plaineth it, the kingdome is ceased from Heshbon: and Targum Ierusalemy giveth the same expositi∣on, the kingdome is ceased from Hesbon, and ruler from Dibon. The like metaphor is elsewhere used; as, And unto his some will I give one tribe, that Da∣vid my servant may have a lampe alway before me in Ierusalem, that is, a seed, or son to reigne in Ierusa∣lem, 1 King. 11. 36. So in 1 King 15. 4. for Da∣vids sake, did the Lord his God give him a lampe in Ierusalem, to set up his sonne after him; where the lampe is expounded his sonne. Thus the Hebrewes here also expound it; their lampe is perished, that is, saith Iarchi, their kingdome is perished. And Chaz∣kunithus; the citie Hesbon hath lost her heire, from over all the land unto Dibon, so that no heire of Moab shall inherit it any more: a Lampe meaneth an heire, as in 1 King. 11. 36. To this sense the old Latine version saith, Their yoke is perished from Hesebon: for a yoke often signifieth dominion, as in Ier. 27. 8, 11. and 28. 2, 14. A lampe signifieth a kingdome, and a yoke, and dominion, saith Sol. Iarchi. It may also be translated, And we have shot at them: so it agreeth with that which followeth, and wee have laid them waste; and they are the words of Sinon and his favourites, triumphing for their conquest over Moab. Dibon] one of the high places and cities in Moabs countrey, Esay 15. 2. Ierem. 48. 18, 22. The Chaldee expoundeth it, the do∣minion is departed from Dibon. which reacheth unto Me••eba] the Chaldee saith, which is ad∣joyned unto Medeba, that was another citie in Moabs land, Esay 12. 2. The word which, (in He∣brew asher) is noted extraordinarily in the He∣brew, with prickes over it, for some hidden mea∣ning. Baal-hatturim saith of it thus; R (in asher) is pricked, and there remaineth (that letter being ta∣ken away) ash (that is, fire,) because it was burnt with fire, and the R of it is taken away. The Greeke version favoureth this, for it translateth, yet they kindled fire upon Moab.

Vers. 31. the land of the Amorite] in Greeke, all [unspec 31] the cities of the Amorites. This countrey, which be∣fore had been the Moabites, was conquered by the Amorites, and so became their land; and was ta∣ken from them by Israel, and inhabited, as is after shewed in Numb. 32. 33, 34, &c.

Vers. 32. Iazer] a citie also that had beene [unspec 32] sometime the Moabites, Ier. 48. 32. but ••ow the Amorites; the land about it was goodly pasture ground, and was after given to the tribe of Ga••, Numb. 32. 1, 3, 34, 35. daughters] that is, the townes or villages, as the Greeke and Chaldee ex∣plaine it: see vers. 25.

Vers. 33. the way of Bashan] that is, as the [unspec 33] Greeke translateth, the way which (leadeth) unto Basan. This Basan (which the Chaldee calleth Matnan) was a goodly soile, the pastures nouri∣shed strong and fat cattell, whereto the Scripture hath often reference, as in Deut. 32. 14. A〈…〉〈…〉s 4. 1. Mic. 7. 14. Ierem. 50. 19. Og] another King of the Amorites, a Giant of great statute: See

Deut. 3. where this historie is repeated and inlar∣ged.

Vers. 35. they possessed] or, they inherited his ••and. These countries God gave unto Israel, as the [unspec 35] first-fruits of their inheritance, after their wearisome travels and troubles in the wildernesse; by which they were to be encouraged against the residue of their enemies beyond the river; as Moses after∣ward saith, Thine eyes have seene all that Iehovah your God hath done unto these two Kings; so will Ieho∣vah doe unto all the kingdomes whither thou passest: ye shall not feare them; for Iehovah your God he will fight for you. And Iehovah will doe unto them as hee did to Sihon and to Og, Kings of the Amorites, and to the land of them whom he destroyed, Deut. 3. 21, 22. and 31. 4. For which also they were to be thankfull unto God, and sing his praises, as David after teacheth them, saying, Confesse ye to Iehovah, for he is good, for his mercy endureth for ever. To him which smote great kings, for his mercy endureth for ever. And slew famous kings, for his mercy endureth for ever. Sihon king of the Amorites, for his mercie endureth for ever. And Og the king of Bashan, for his mercie endureth for ever. And gave their land for an heritage, for his mercie endureth for ever. Even an heritage unto Israel his servant, for his mercie endu∣reth for ever, Psal. 136. 1. 17.—22.

CHAP. XXII.

〈◊〉〈◊〉 Balak king of Moab sendeth for Balaam a Prophet to curse Israel. 8 Balaam consulting with the Lord, is forbidden to goe. 15 Balak sendeth the second time, and Balaam asking againe of the Lord, is permitted to goe. 22 An Angell would have slaine him▪ If, if his asse had not turned aside, which dumbe 〈◊〉〈◊〉 speaking with mans voice, forbade the Prophets foolishnesse. 31 Balaams eyes being opened, seeth the Angell, confesseth his sinne, and offereth to turne 〈◊〉〈◊〉, but is willed to goe forward. 36 Balak goeth 〈◊◊〉〈◊◊〉 Balaam, and entertaineth him royally.

ANd the sonnes of Israel set forward [unspec 1] and encamped in the plaines of Mo∣ab, on this side Iordan, by Iericho.

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And Balak the sonne of Zippor saw all that [unspec 2] [unspec 3] Israel had done to the Amorites. And Moab was sore afraid of the people because they were many, and Moab was irked be∣cause of the sonnes of Israel. And Moab [unspec 4] said unto the Elders of Midian; Now will this company lick up all that are round about us, as the oxe licketh up the greene grasse of the field: And Balak the sonne of Zippor was King of Moab at that time. And hee sent [unspec] messengers unto Balaam the sonne of Beor, to Pethor, which is by the river of the land of the sonnes of his people, to call him, saying, Behold a people is come out from Egypt, behold they cover the eye of the land, and they abide over against me. Now there∣fore [unspec 6] come I pray thee, curse me this people, for they are mightier than I, peradventure I shall be able to smite them, and shall drive them out of the land: for I know that he whom thou blessest is blessed, and he whom thou cursest is cursed. And the Elders of [unspec 7] Moab, and the Elders of Midian went, and divinations in their hand, and they came un∣to Balaam, and spake unto him the words of Balak. And he said unto them; Lodge [unspec 8] here 〈◊〉〈◊〉 ••ight, and I will bring you word a∣gaine, as Iehovah shall speake unto me: and the Princes of Moab abode with Balaam.

And God came unto Balaam, and said, [unspec 9] [unspec 10] What men are these with thee? And Bala∣am said unto God, Balak the sonne of Zip∣por, King of Moab, hath sent unto me. Be∣hold, [unspec 11] a people is come out from Egypt, and covereth the eie of the land: now come, curse me them, peradventure I shall be able to fight against them, and shall drive them out.

And God said unto Balaam, Thou shalt not [unspec 12] goe with them, thou shalt not curse the peo∣ple, for they are blessed. And Balaam ••ose [unspec 13] up in the morning, and said unto the Princes of Balak, Goe you unto your land, for Ieho∣vah refuseth to give me leave to go with you.

And the Princes of Moab rose up and [unspec 14] came unto Balak, and said, Balaam refuseth to come with us. And Balak yet againe sent [unspec 15] Princes moe, and more honorable than they.

And they came to Balaam, and said to [unspec 16] him, Thus saith Balak the sonne of Zippor; Be not thou letted, I pray thee, from com∣ming unto me. For honouring I will ho∣nour [unspec 17] thee very greatly: and whatsoever thou shalt say unto me, I will doe: come therfore, I pray thee, curse me this people. And Ba∣laam [unspec 18] answered, and said unto the servants of Balak; If Balak would give me his house full of silver and gold, I cannot goe beyond the mouth of Iehovah my God, to doe lesse or more. And now, I pray you, tarry you also [unspec 19] here this night, that I may know what Ieho∣vah will speake unto me more. And God [unspec 20] came unto Balaam by night, and said unto him, If the men be come to call thee, rise up, goe with them: but yet the word which I shall speake unto thee, that shalt thou doe.

And Balaam rose up in the morning, and [unspec 21] sadled his Asse, and went with the Princes of

Moab. And Gods anger was kindled be∣cause [unspec 22] hee went, and the Angell of Iehovah see himselfe in the way for an adversarie against him: and hee was riding upon his Asse, and two of his young men were with him. And the Asse saw the Angell of Ieho∣vah [unspec 23] standing in the way, & his sword drawne in his hand; and the Asse turned aside out of the way and went into the field: and Balaam smote the Asse to turne her into the way. And the Angell of Iehovah stood in a path [unspec 24] of the vineyards, a wall being on this side, and a wall on that side. And the Asse saw the [unspec 25] Angell of Iehovah; and shee thrust her selfe unto the wall, and thrust Balaams foot a∣gainst the wall; and he smote her againe. And the Angell of Iehovah went further and [unspec 26] stood in a narrow place, where was no way to turne aside, to the right hand, or to the left.

And the Asse saw the Angell of Iehovah, [unspec 27] and she fell downe under Balaam; and Ba∣laams anger was kindled, and he smote the Asse with a staffe. And Iehovah opened the [unspec 28] mouth of the Asse, and she said unto Balaam, What have I done unto thee that thou hast smitten me these three times? And Balaam [unspec 29] said unto the Asse, Because thou hast moc∣ked me; I would there were a sword in mine hand▪ for now I would kill thee. And the [unspec 30] Asse said unto Balaam, Am not I thine Asse which thou hast ridden upon ever since I was thine unto this day, was I ever wont to doe so unto thee? And he said, Nay. And Ie∣hovah uncovered the eyes of Balaam, and he [unspec 31] saw the Angell of Iehovah standing in the way, and his sword drawne in his hand, and he bended downe the head and bowed him-selfe downe on his face. And the Angell of Iehovah said unto him, Wherefore hast [unspec 32] thou smitten thine Asse these three times? Behold, I came out to be an adversarie, be∣cause thy was is perverse before me. And [unspec 33] the Asse saw me and turned aside before me these three times: unlesse she had turned a∣side from me, surely now also I had slaine thee and saved her alive. And Balaam said unto the Angell of Iehovah, I have sinned, [unspec 34] for I knew not that thou stoodst against me in the way: and now if it be evill in thine eies, I will get me backe againe. And the An∣gell of Iehovah said unto Balaam, Goe with [unspec 35] the men, but onely the word that I shall speake unto thee, that shalt thou speake: and Balaam went with the Princes of Balak. And Balak heard that Balaam was come, and [unspec 36] he went out to meet him unto a citie of Mo∣ab which is by the border of Arnon, which is in the utmost of the border. And Balak [unspec 37] said unto Balaam, Did not I sending send unto thee to call thee? Wherefore camest thou not unto me? Am I not able indeed to honour thee? And Balaam said unto Ba∣lak, [unspec 38] Loe I am come unto thee; now am I a∣ble at all to speake any thing? the word that God shall put in my mouth that shall I speak.

And Balaam went with Balak, and they [unspec 39] [unspec 40] came unto Kirjath-huzoth. And Balak slew oxen and sheepe, and sent to Balaam, and the Princes that were with him. And it was in [unspec 41] the morning that Balak tooke Balaam, and brought him up into the high places of Baal, that he might see from thence the utmost part of the people.

Annotations.

SEt forward] removed their campe from the [unspec 1] mountaines of Abarim, Num. 33. 48. the plaines of Moab] or, champion countrey, which sometime had been Moabs, afterward the Amo∣rites, and now Israels by conquest. These plaines reached unto the river Iordan, in that part which was neere to, or over against Iericho, (the first city which they conquered in Canaan, Ios. 6.) and therefore it is called Iordan of Iericho: and here they remained till Moses died, encamping in these plaines from Bethjesimoth unto Abel shittim, Num. 33. 49. Here many notable things fell out, even all that are recorded from this place to the end of Deuteronomie, and in the beginning of Iosua; their deliverance from Balaams curse, their mustering for the inheritance of Canaan, their victorie over the Midianites, the addition of sundry divine or∣dinances, especially the repeating and explaining of the whole Law, and renewing of the covenant betweene God and them by Moses in Deuterono∣mie, and the like: whereupon God saith unto their posteritie, O my people, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him, from Shittim unto ••ilgal, [that is, the many good things which fell out be∣tweene Shittim where now they were, and Gilgal where Iosua circumcised them, Ios. 5.] that ye may know the righteousnesse of the Lord, Mic. 6. 5.

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Here beginneth the fortieth Le∣cture of the Law, as it was divided to bee lead in the Iewes Syna∣gogues: see Gen. 6. 9.

Vers. 2. Balak the sonne of Zippor] in Greeke, [unspec 2] the sonne of Sepphor. This Balak was now King of Moab, vers. 4. a man of note, both for policie and power, Mic. 6. 5. Iudg. 11. 25. he saw all that Isra∣el had done, but with an evill eye, and looked not upon it to receive instruction, as doe the wise, Prov. 24. 32.

Vers. 3. afraid of the people] or, because of the people. Thus the prophesie was fulfilled, The migh∣ty [unspec 3] men of Moab trembling shall take hold upon them, Exod. 15. 15. Moab was irked] that is, grieved, distressed in themselves pricked in their hearts with a loaching of this people. The same is spoken of the Egyptians, they were••••ked because of the sonnes of Israel, Exod. 1. 12. There was no cause for the Moabites thus to fret: for Israel passed by them in peace, and touched not their border, being forbid∣den of God, Deu. 2. 9. They had also by the slaugh∣ter of the Amorites, freed them from evill neigh∣bours, which had before taken away a part of their land, and were likely in time to have taken more, Num. 21. 26. And they were allied unto Israel▪ for Moab was the posteritie of Lot, unto whom Abra∣ham the Father of Israel was uncle, and whom A∣braham had rescued out of captivitie, Gen. 19. 36, 37. and 14. 12, 16. But being now degenerate from the faith of their father Lot, and fallen to ido∣latry, Num. 21. 29. they feared (as doe the wicked) where no feare was, Psal. 53. 5. and doe loath the people of the God of Abraham, and Lot their fa∣ther▪

Vers. 4. Elders of Midian] in Greeke, the Se∣nate [unspec 4] of Madiam. These Elders were Senatours, such as governed the State, called afterward Prin∣ces, vers. 7, 8. and the Midianites were by nature the children of Abraham, Gen. 25. 1, 2. and so bre∣thren unto Israel; but now conspired against them; being also fallen from Abrahams faith to idolatrie with Baal-Pehor, Num. 25. 17, 18. They were neighbours to the Moabites, and as it see∣meth had beene consederates with them in former warres; as when Hadad King of Edom smote Mi∣dian in the field of Moab, 1 Chron. 1. 46. These were not the people against whom Israel should warre; neither had they occasion to be offended at the Amorites overthrow, who held them in sub∣jection: for the five Kings of Midian that combi∣ned with Moab, and perished for the same, Num. 31. 8. are called the Dukes of Sihon, Ios. 13. 21. They had cause therefore to have beene thankfull unto Israel; who freed them from Sihons tyrannous yoke, and to have rejoiced with the joy, and for the prosperity of their brethren. this company] or, the Church; in Greeke, this Synagogue, or Congrega∣tion. 〈…〉〈…〉licke up] that is, devoure, or consume, as the Chaldee explaineth it. So fire that consumeth, is [unspec] said to lick up in 1 Kings 18. 38. but here the simi∣〈…〉〈…〉de is taken from oxen that lick up the grasse as they seed. And not unfitly doth Moab hereby, as it were, prophesie of their owne destruction: for the strength and beautie of Israel may well be like∣ned hereto, as Iosephs was by Moses to his first-borne bullocke, Deut. 33. 17. and the wicked are as grasse, and shall soone be cut downe, and wither as the greene herbe, Psal. 37. 2. And though at this time Israel might not meddle with Moab, (for they had other enemies to prey upon, and the oxe loweth not when he hath fodder, Iob 6. 5.) yet Ba∣〈◊〉〈◊〉 their Prophet foretold of a starre and scepter that should rise out of Israel, and sinite the corners of Moab, Num. 24. 17. which was fulfilled in part by David, who smote Moab, and they became his servants, 1▪ Chron. 18. 2. And God further prophe∣sieth their destruction afterward, I have broken Moab, like a vessell wherein is no pleasure, saith the LORD, Ier. 48. 38.

Vers. 5. Balaam] so written after the Greeke, [unspec 5] and the New Testament, Rev. 2. 14. in Hebrew, Bilghnam. He was a Diviner, or Scothsayer, as is said in Ios. 13. 22. Balaam also the sonne of Beor▪ the Diviner, did the sonnes of Israel s••ay with the sword: where the name Diviner, (or Soothsayer) is to be understood of the sonne Balaam, not of the father Beor; as the like phrase in Esai. 37. 2. shew∣eth, where it is said, Unto Esaias the sonne of Amos the Prophet; which another Scripture explaineth thus, Unto Esaias the Prophet, the sonne of Amos, 2 King. 19. 2. And that Balaam was indeed such a kinde of man, is after shewed by Moses, in Num. 24. 1. The Apostle calleth him a Prophet, 2 Pet. 2. 16. and false prophets are called Diviners, Ier. 27. 9. and their prophesying, Divination, Ezek. 13. 6, 7, 23. What a Diviner was, is shewed on Deut. 18. sonne of Beor] so the Greeke here writeth that which in Hebrew is Beghnor: But the Apostle Peter writing from Babylon, 1 Pet. 5. 13. calleth him sonne of Bosor, 2 Pet. 2. 15. For in the Baby lo∣nian or Chaldee language, the Hebrew letter * 1.5 Ghnajn, is often pronounced like S, whereupon the Greeke Interpreters sometime put S in stead thereof; as Gnamnciud, Num. 1. 10. is in Greeke Semioud, and in Ier. 46. 17. Saon heghnebir, the In∣terpreters (taking it for a proper name) expresse it in Greeke thus, Sao neeshe〈…〉〈…〉 so Iehojadangh, in Ier. 29. 26. is in Greeke, Iodese; Hosheangh, in Num. 13. 8. is A••ses; and Ieshuangh, Ezr. 2. 2. is Iesus, and many the like. Pethor] in Greeke, Phathourra; it was a citie in Mesopotamia, or Aram, Num. 23. 7. Deut. 23. 4. the countrey where Abraham first dwelt, Act. 7. 2. Gen. 24. 4, 10. and there he served strange gods, Ios. 24. 2. In this countrey all the Patriarchs (except Benjamin) the heads of the tribes of Israel were borne and brought up, Gen. 35. 26. till Iakob their father fled the land, after he had there served for a wife, and for a wife had kept sheep, Hos. 12. 12. Gē. 31. 21. Iakobs posteritie here∣upon professed their father to be an Aramite, or Syrian, Deut. 26. 5. and from Aram is Balaam now sent for to curse them. And as it was in the East countrey, Num. 23. 7. so the Easterne land was in∣famous for Divination and such like arts: see E∣sai. 2. 6. by the river] to wit, Euphrates, called the river by excellencie, because it was the greatest, Gen. 15. 18. so in Ios. 24. 2. 15. 2 Sam. 10. 16. 1 King. 4. 24. 1 Chron. 19. 16. And thus the Chal∣dee here explaineth it, to Pethor of Aram which is by Euphrates. they cover] Hebr. it covereth, speaking of the people as of one. The Scrip∣ture useth the singular or plurall number in∣differently, as is noted on Gen. 22. 19. th•• eye] that is, the face, or sight (as the Greeke translateth) of the land (or earth) See the like phrase in Exod. 10. 5. 15. abide] sit, or dwell over against mee. These words implied reasons to perswade Balaam to come; for their comming out of Egypt, inti∣mateth

that they being strangers, had no right to invade the land; their covering the face of the land, shewed their number to be great; and they having subdued the Amorites, and filled their land, could not easily be resisted; their abiding over against Moab was a signe (as they thought) that Israel would next invade their countrey. But in all this, the truth of Israels case and carriage was concealed; for here is no meation how God had of old promised them the land of Canaan, Gen. 15. 18. or, how the Canaanites wickednesse was growne so great, that their land should spue them out, Lev. 18. 24, 25. neither speaketh he of their wrongfull oppression and bondage in Egypt, and miraculous deliverance from thence, Exod. 1. &c. nor how Israel being come, had not harmed ei∣ther Edom or Moab, but passed by them in peace, Deut. 2. 4. 8▪ 9. 13. and warred onely with the cur∣sed Canaanites devoted unto destruction. Though Moab could not but know these things as well as Edom, Num. 20. 14, 15. &c. yet would he menti∣on none of them; neither was he content that his brother Israel should doe to the Canaanites, as Moab himselfe, and Edom, and Ammon had done before to the Emims, Horims, and Zamzum∣mims, whom they had cast out of their inheritances, and dwelt in their steads, Deut. 2. 9, 10, 12, 20, 21. For this conspiracie with Balaam, and his ende∣vour to destroy Gods people, it is said, Balakarose and warred against Israel, Ios. 24. 9.

Vers. 6. Now therefore come] Hebr. And now [unspec 6] come. His purpose being by a curse upon them, to bereave them of Gods favour and protection, hee would have him to come, that by neerenesse of his person, and by beholding them, his speech might have more vehemencie of spirit, and better effect, as he supposed. So Elisha the Prophet turned backe and looked on the children whom hee cursed in the Name of the Lord, 2. Kings. 2. 24. And on the contrary, when Isaak would blesse his sonne, he called him neare and kissed him, and smelling the savour of his garments, he uttered a more powerfull blessing, Gen. 27. 26, 27. and so did Iakob to Iosephs children, Gen. 48. 9. 10, &c. And for this cause Balak led Balaam (when hee was come) unto high mountaines, from whence he might view them whom he was to curse, Num. 22. 41. and 23. 9. 14. 28. curse me this] or, curse for me this people. The curse was first laid up∣on the creatures by God himselfe for sinne, Gen. 3. and heavy effects followed thereof: the earth cur∣sed, brought forth thornes and briers in stead of wholesome fruits, Gen. 3. 17, 18▪ and cursed againe for Cains wickednesse, it yeelded▪ no more the strength thereof, Gen. 4. 12. the figtree cursed by Christ, suddenly withered, Mark. 11. 21. And when the curse is duly pronounced by Prophets, and men of God, it wanteth not effect; as the curse-bringing water of jealousie, which should cause the belly of the polluted to swell, and her thigh to rot, Num. 5. 21, 22, 27. and the children cursed by Eli∣sha, were rent in peeces of Beares, 2 Kings 2. 24▪ Wherefore the plot which Balak laid, was most dangerous and wicked, and the most likely course to obtaine his desire. For those whom God bles∣seth, their enemies flee, and fall before them, Deut. 28. 7. but they whom he curseth, are exposed to all miserie, and made a prey unto their enemies, Deut. 28. 25, 33. And if now the King could have obtained from God a curse upon Israel, hee might soone have vanquished them, for they that are cur∣sed of him shall be cut off; Psal. 37. 22. How curses were pronounced by the Prophets of God, may be seene in Gen. 9. 25. Psal. 109.—6. 20. Ios. 6. 26. Ier. 17. 5, 6, they are mightier] Hebr. it is mightier than I; meaning both in number & strength, and so too mighty for him to encounter with. This was upon Israel a fruit of Gods blessing, who had pro∣mised that Abraham should be a mighty nation, Gen. 18. 18. and performed it, whiles in the land of their affliction, he made them mightier than their enemies, Psal. 105. 24. as their enemie himselfe ac∣knowledged, Exod. 1. 9. And Balak here confes∣sing himselfe unable to match them in might, seek∣eth therefore to weaken them first by magicall exe∣crations. peradventure] or, if so be; or, as the Greeke translateth it, if perhaps; which phrase Peter useth in Act. 8. 22. if perhaps the thought of thi••e heart may be forgiven thee. It is a word that impli∣eth difficultie in a thing, but with good hope to be attained. See the notes on Exod. 32. 30. I shall be able to smite them] or, I shall prevaile, and we shall smite them, and I shall drive them, &c. The Greeke trans••ateth, I shall be able to smite of them, and cast them out. In vers. 11. it is repeated thus, I shall be able to fight against them, (or, overcome them in battell) and so the Chaldee explaineth it here, I shall be able to fight against them. Warres were wont to be taken in hand holily; and the Lord useth this phrase, Sanctifie warre against her, Ier. 6 4. he commandeth that the campe of his people should be holy, and no uncleannesse in it, Deut. 23. 9, 10.—14. he appointed Priests with holy instruments, and silver trumpets, to sound an alarme, Num. 10. 9. and 31. 6. and they were to fight the battels of the Lord, 1 Sam. 25. 28. and he was with them as their Captaine, as it is said, And behold, God is with us for our Captaine, and his Priests with sounding trumpets to cry alarme against you: O children of Israel, fight ye not against Ieho∣vah the God of your fathers, for ye shall not prosper, 2 Chron. 13. 12. Hereupon his people were wont to aske counsell of him, and to have his direction in their warres, Iudg. 1. 1. and 20. 18, 27, 28. 1 Chr. 14. 10, 14, 15, 16. And after victories, they used to praise the Lord with songs, Iudg. 5. Psal. 18. and to honour him with the spoiles of the enemies, consecrated to his house and service, Num. 31. 50. 1 Chron. 26. 26, 27. And this the nations of the world after a sort practised, save that in stead of see∣king to the Lord according to his word, they sought by divination and unlawfull arts, as Balak now did by Balaam the Soothsayer; Nebuch••d∣nezzar by divination consulting▪ with Teraphims, and looking in the liver and entrailes of beasts, Ezek. 21. 21. Agamemnon by sacrifice to lupi•••• and praying to him for victorie over the T••••jans, Homer. Iliad. 2. and other the like. Moreover, as

Balak sought to turne the favour of God from Is∣ra••l, and to bring his curse upon them by Balaams meanes: so other nations are said to use, before they warred against any people, to endevour by prayers, sacrifices, and inchantments, to turne the 〈◊〉〈◊〉 of God from them. Before the Heathen Romans ••esieged by Cieie, their Priests called out the god, under whose tutelage the Citie was, and promised him more ample honor or place among them▪ Plin〈…〉〈…〉. hist. lib. 28. cap. 2. The same is also 〈◊〉〈◊〉 by others; and the manner of doing it is recorded to▪ bee first with a supplication to the gods, and that god specially which had taken up∣on him the defence of the citie, that he would for∣sake the people, citie, places, temples, and holy things▪ & having stricken a feare and forgetfulnesse in that people and citie, would come into Rome to accept of them, their places, temples, holy things, and citie, and to be provost unto them, their peo∣ple and souldiers, vowing if so he would doe, to honour him with temples and games. When thus they did, they offered also sacrifices▪ and looked for divination in the entrailes of beasts. And having thus called out the gods, the Dictator or Emperor devoted (or cursed) the enemies citie and armie, that they might be filled with flight, feare, terrour; and that whosoever of them carried armes against their legions or armie, might both they, their countries, fields, cities, &c. be deprived of light from above, and reputed for devoted and conse∣crared, as any the greatest enemies whosoever, &c. Macr••••. Saturnal. lib. 3. cap. 9. Hereupon their Po∣••••s, wh•••• countries were conquered, ascribed it to the depa••••••re of their gods from them, as in Virgil. Aenei••. 2.

Excessere omnes, adytis, aris{que} relictis, Di•• qui•• us imperium hoc steterat.

In which heathenish opinions and practises, there may some footsteps be seene of the ancient true Re∣ligion•• for when God▪ would deliver up Ierusa∣lem into the hands of the Chaldeans, he first by a signeto his Prophet, signified his departure from, and 〈…〉〈…〉saking of his Temple that stood herein, Ezek. 10. 1, 4, 18, 19. and 11. 22, 23. When Caleb and losua would encourage the people to warre against the Canaanites, they used this argument, They are but bread for us, their Shadow (meaning God their defence) is departed from them, and Ie∣••••••ah 〈◊〉〈◊〉 with us, feare them not, Num. 14. 9. So when the heathens carried Images and Idols with the•• in their armies (as the Philistims did their gods, which David burnt with fire, 1 Chro. 14. 12.) they foolishly imitated Gods people, who some∣times carried the Arke of his covenant (the token of his presence) before them in their battels, 1 S••••. 4. 3, 4.—8. Num. 14. 44. he whom thou blessest] or, whom thou shalt blesse, the Greeke translateth it plurally, they whom thou blessest, art blo••••••d; and they whom thou cursest, are cursed. By this it appeareth of how great reputation Balaam was among men, as Simon Magus in Samaria was esteemed The great power of God, Act. 8. 10. But the Lord doth curse the blessings, and blesse the curses of his owne Priests and people, when they doe them amisse, Mal. 2. 2. Psal. 109. 28. how much more when they are done by Soothsayers and prophane. The curse causelesse shall not come, Prov. 26. 2. and if Balaam had cursed Israel with∣out the Lord, it had no more prevailed than Goli∣aths words, who before he fought, cursed David by his gods. 1 Sam. 17. 43.

Vers. 7. divinations] that is the wages or re∣ward [unspec 7] of divinations was in their hand; the wages of unrighteousnesse, as the Apostle calleth it, 2 Pet. 2. 15. being for a wicked art, and to an ••nrighte∣ous end; so Targum Ionathan expoundeth it, The fruits of divinations sealed in thei•• hand. And thus Besorah, i. Good tidings, is used for the reward of good tidings, in 2 Sam. 4. 10. In Israel, when the heads judged for reward the Priests taught for hire, and the Prophets divined for money; the Lord threatneth that for their sake Zion should be plow∣ed, as a field, and Ierusalem become ••••aps, M••••. 〈◊〉〈◊〉. 11, 12. Balaamites see their reward in this world in the hands of men, and that they follow; but the people of God walke by faith, not by sight; and their rewards is in heaven hid with God, not in the hands of man, 2 Cor. 5. 7. Mat. 5. 11, 12.

Vers. 8. I will bring you word againe] or, I will [unspec 8] returne you word; which the Greeke explaineth, I will answer you the things which the Lord shall speake unto me. He would have them lodge there that night, because he would aske counsell of God, who used to speake to the Prophets by dreames and visions of the night, Num. 12. 6. Io•• 4. 13. and 33. 14, 15. Ier. 23. 25, 28. He con••ulteth with Ieho∣vah the true God, whose Propher he would seeme to be, and calleth him his God, vers. 18. and be∣cause the businesse concerned the people of Ieho∣vah, of him he was to enquire. But his promise to bring them word what Iehovah said, he perfor∣med not faithfully, as appeareth by comparing vers. 13. with vers. 12. the Princes of M〈…〉〈…〉] and also of Midian, which are here to be under∣stood from vers. 7. where they were called 〈◊〉〈◊〉.

Vers. 9. God came] to wit, by night, as in v. 20. [unspec 9] which the Chaldee expoundeth, word came from before the LORD. So God came to Abimel•••••• in a dreame by night, Gen. 20. 3. and God came to L••b••n the Syrian in a dreame by night, Gen. 31. 24. Some∣times for his peoples sake, and sometimes for their owne, God revealed his counsels of old unto men that were wicked, Gen. 41. 25. Dan. 2. 45. and 4 21, 22. So still he giveth gifts of knowledge and un∣derstanding in his word to men that are none of his, Mat. 7. 22▪ 23. and 24. 24. 2 Tim. 3. 8. the eye] the face, as vers. 5. curse me them] the word curse here, is another word in the originall, than that before used in vers. 6. but of the same significa∣tion, as appeareth also after in Nū. 23. 7. 8. It mea∣neth a piercing or striking thorow with evill spee∣ches, and so is used for cuising or blaspheming: see the notes on Lev. 24. 11. be able to sight] or, prevaile in fighting (or warring) against them, as the word is used for prevailing, in Esai. 7. 1•• see be∣fore on vers. 6. Here Balaam having to deale with God that knoweth all things, would not corrupt

their speech, but fully related the message sent unto him: but in his answer to the Princes, he dealeth otherwise, vers. 13.

Vers. 12. not curse] As the message had two [unspec 12] branches, to goe, and to curse; so God answereth unto, and forbiddeth both, adding a reason, be∣cause they were blessed. And as he forbide him to go to any other place, so he forbade him to curse them in any place, or where now he was. So that Balaam here might know the whole will of God about this businesse, and needed not to enquire what the Lord would speake unto him more, as he did in vers. 19. And though Israel had often pro∣voked the Lord by their sinnes in the wildernesse, yet would he not suffer the wicked to curse them, but made them heires of that blessednesse which belongeth to those whose iniquities are forgiven, and whose sinnes are covered, Rom. 4. 6, 7. are blessed] and therefore may not be cursed of any; for the gifts and calling of God are without repentance, Rom. 11. 29. And when Iakob the father of this peo∣ple had got the blessing of Isaak unawares, Esau could not get him to reverse it, but Isaak said, I have blessed him, yea and he shall be blessed, Gen. 27. 33. neither could Balaam with all his altars and sacrifices, procure God to change, but was him-selfe forced also to blesse them three times, Num. 24. 10. Wherefore they are after put in minde of this mercie, the LORD thy God would not hear∣ken unto Balaam, but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee, Deut. 23. 5.

Vers. 13. Iehovah refuseth to give me] the Chal∣dee [unspec 13] explaineth it, it pleaseth not the LORD to suf∣fer me; and in Greeke, God permitteth me not. Here Balaam telleth them but the first part of Gods speech, concealing the other, and the reason which God gave, wherein the weight of the answer lay. If he had faithfully shewed them the whole coun∣sell of God, it might have stayed this evill enter prise, & cut off all occasion of further sending. But as a man loth to displease, and loving the proffe∣red gaine, he useth a faint and favourable speech, as if he should have said, I could be content and glad to gratifie the King herein, but God will not suffer me at this time to goe, the fault is not mine, therefore I pray you have me excused. The con∣trary dutie is shewed in Ier. 23. 28. The Prophet that hath a dreame, let him tell the dreame; and hee that hath my word, let him speake my word faithfully, &c. and in the Apostles practise, who saith, I have not shunned to declare unto you all the counsell of God, Act. 20. 27.

Vers. 14. Balaam refuseth to come] in Greeke, [unspec 14] Balaam will not come. Observe Satans practise a∣gainst Gods word, seeking to lessen the same, and that by degrees from hand to hand, till either he bring it to nothing, or at least pervert it to a wrong purpose. Balaam told the Princes lesse than God spake to him; and they relate to Balak lesse than Balaam told them; that when the answer came to the King, it was not now the word of God, but of man; it was onely Balaam refuseth to come; as if God had not forbidden or hindered this action, but onely there wanted a will in the Prophet; there being no word brought either of the Lords will touching his people, or of their blessed estate, as was signified in vers. 12. Hereupon grew occasi∣on for this mischiefe to be further followed; and Balaam was the second time sollicited with stron∣ger tentations than before, vers. 15, 16. &c.

Vers. 15. moe, and more honourable] or, greater [unspec 15] and more honourable. Of the Hebrewes, Sol. Iar∣chi gathereth from Balaams words to goe with you, v. 13. that he being haughty and of a proud spirit, insinuated therby, as if with them he might not go, but with other greater than they he might: but this is uncertaine. The holy Ghost sheweth rather, how Balaams word (as it was related,) was so farre from causing the King to leave off his wicked purpose, that it was as a whetstone to sharpen it; and caused him to attempt it a fresh with stronger assaults both in persons and proffers.

Vers. 16. Be not letted] or, be not forbidden, or [unspec 16] withholden; the Greeke translateth, I pray thee de∣lay not (or slack not) to come unto me: w^ch phrase is used in Act. 9. 38. where the disciples send to Pe∣ter, desiring him that he would not delay to come to them. It meaneth here, that Balaam neither of his owne will, nor by any other meanes would be stay∣ed or hindered from comming.

Vers. 17. Honouring I will honour thee] that is, I [unspec 17] will surely and highly honour thee, which the Greek explaineth, I will honorably honor thee. This offer, as it agreed with the majestie of the King, so with the ambition and covetousnesse of the Pro∣phet: and Satan so carried the matter betweene them, as made most for his advantage. By this bait he allured the woman to eat of the forbidden fruit, promising unto her opening of eyes, and likenesse unto God, Gen. 3. and by it he hoped to have taken Christ himselfe, when he promised to give him all the kingdomes of the world, and the glory of them, Matth. 4. 8, 9. and now with it he prevaileth over Balaam, and still doth over Prophets of Balaams spirit. I will doe] in Greeke, I will doe unto thee. The kings of the earth, if they may have their de∣sires fulfilled, will honour their Prophets, and doe all that they say. Thus the Prophets of Baal were fed at Iezabels table, when the Prophets of the Lord were fed in caves, with bread and water, 1 King. 18. 19, 13. and the witnesses of Christ prophesie in sackcloth, Rev. 11. 3.

Vers. 18. I cannot goe beyond] or, I may not [unspec 18] transgresse. The word signifieth sometime una∣bilitie, whereby a man cannot; sometime unlaw∣fulnesse, whereby one may not, and consequently will not doe a thing; as in Gen. 34. 14. and 43. 32. and 44. 26. Balaams speech here seemeth to imply all; for as he might not lawfully, being forbidden of God; so neither could he, being restrained of God, who would not suffer him to curse Israel. But for Balaams will, it was corrupt, being in love with the wages of unrighteousnesse, 2 Pet. 2. 15. therefore he sought of God that he might have done it, Num. 23. 1. 14. but the Lord would not heare him, Deut. 23. 5. the mouth] that is, as the Greeke openeth it, the word; in Chaldee, the decree of the

word of the LORD. Iehovah my God] by this it appeareth, that Balaam the Syrian (and so the people to whom he was a Prophet,) did know and worship the true God, though corrupt∣ly, and it may be other gods also with him. And that other peoples, as the Temanites, Shubites, Naamathites and Buzites, kept the knowledge and service of the true God, is manifest by Iobs history, Iob. 2. 11. and 32. 2. and 42. 7, 8, 9. Also the Name of God Iehovah was both knowne and pronounced by Balaam, and other peoples, together with the Hebrewes, who now many ages since have abstained from pronouncing of it, as is noted on Num. 6. 24. lesse or more] or, little or great: understand, little thing or great, (as the phrase is more fully expressed in 1 Sam. 20. 2. and 22. 15. and 25. 36.) meaning any thing at all; to which the Greeke addeth, of mine owne minde. In Balaam here is a picture of cove∣tous hypocrites, which pretend they would not doe against the Word of God, for an house full of gold, when they will doe it for an handfull: as this Prophet laboured with all his might to doe the thing which God had forbidden him.

Vers. 19. that I may know] or, and I will know, (that is, inquire) what Iehovah will adde to speake [unspec 19] with mee, that is, will speake more unto mee. Here hee beginneth to discover himselfe and his love to Balaks wages, in that he resteth not in Gods will, plainly revealed to him before: and that he tempteth God by this second consulta∣tion, as if he were changeable like himselfe, and would respect the person of the King or Prophet, to speake otherwise than he had done. For where he pretended to know more, he intended and de∣sired to heare otherwise, and contrary to that which hee knew to bee the minde of God. But Gods people should rest in that which they know to bee his word and will; and if any teach otherwise, to let him be accursed, Galat. 1. 8, 9.

Vers. 20. If the men be come] that is, Foras∣much [unspec 20] is, or, Seeing the men are come. So the word If meaneth also in Song 1. 8. goe with them] Gods permitting of Balaam to goe with these second Embassadours, when he had forbid∣den him to goe with the first, was in wrath against the Prophet, who stood not in the Lords first counsell: and therefore he was in danger to have died by the sword of the Angell, verse 33. and ••aindeed slaine by the sword of Israel, Ios. 13. 22. In the meane time, both hee and the King had hope that they might effect their evill pur∣pose, seeing that God himselfe seemed to change his minde: so being hardned, they went on, with altars and sacrifices, to procure leave from God to 〈…〉〈…〉se his people, Num. 23. 1. For when men will not hearken to the voyce of the Lord, hee withdraweth his grace, and giveth them up to the perver intendment of their owne heart, and lets them walke in their owne counsels, Psal. 81. 12, 13. but yet] or, but surely the word, &c. By this restraint, God signifieth the continuance of his good will towards Israel, though in such words, as Balaam might still conceive hope to obtaine his desire: for the first answer was plaine, thou shalt not curse the people, verse. 12. in which hee not resting, hath now a darker Oracle, thou shalt doe the word that I shall speake unto the••, when hee knew not what God would speake. Thus when the will of God is known and not regarded, he taketh from men the certaintie of their knowledge, and cau∣seth his word to be darke and doubtfull unto them, so that they stumble at it, 1 Pet. 2. 8. the Sunne goeth downe over the Prophets, and the day is darke over them, Mich. 3. 6. Balaam thought he should have heard more from God, but heareth lesse, and loseth that which he had learned before. that shalt thou doe] this both taught Balaam his dutie, that he ought to doe it willingly, and closely signified that that hee should doe, though against his will. For, the Lord bringeth to nought the coun∣sell of the heathens, he maketh of none effect the devi∣ces of the peoples: but the counsell of the Lord stan∣deth for ever, Psalm. 33. 10, 11. And hee restrai∣neth the wicked of their wils, putting his hooke in their nose, and his bridle in their lips, Esay 37. 29. even Satan himselfe is limitted, (as in Iobs case, Iob 1. 12. and 2. 6.) and cannot hurt the very swine, without leave from the Lord, Mat. 8. 31, 32.

Vers. 21. in the morning] as Abraham being [unspec 21] spoken to of God to sacrifice his sonne, rase early in the morning and sadled his Asse, and tooke two of his young men with him, &c. Gen. 22. 3. shewing his readinesse to obey the will of the Lord, though with the losse of his onely sonne whom he loved: so Balaam here riseth in the morning, sadleth his Asse, and taketh two of his young men with him, vers. 22. shewing his greedinesse to get prefer∣ment, and the wages of iniquitie which he loved, though with the losse of the favour of God, and (in the end) of his owne life. Gods children runne not so fast in the way of his commandements, when hee enlargeth their heart, Psalm. 119. 32. but the children of Satan runne as fast to evill, and make haste to shed innocent bloud, Esay 59. 7. They runne and prepare themselves without iniquitie in Gods people, Psal. 59. 4, 5. So are the wayes of every one that is greedy of gaine, which taketh away the life of the owners thereof, Prov. 1. 16, 19.

Vers. 22. Gods anger was kindled] in Greeke, [unspec 22] God was angry in wrath. The judgements of God are a great depth, Psalm. 36. 7. hee is often of∣fended, and that justly, when men doe that which he saith Doe, because they doe it not with that minde, and to that end which hee requireth, Esay 10. 6, 7. and his word or leave, is in displea∣sure against sinners that have no love to the truth. The young Prophets of Iericho would have leave to send fiftie men to seeke Elijahs bodie, but Eli∣sha forbade them: after by their importunacie, hee said, Send. They sent, and sought, but found him not: then Elisha gave them this reproofe, Did not I say unto you, Goe not, 2. King. 2. 16, 17, 18. As they ought to have rested in the Pro∣phets first word, so should Balaam have done fiere in the first answer of God; and for not doing it,

wrath from the Lord was upon him. the Angell of Iebovah] this Angell speaketh as the Lord him-selfe, onely the word that I shall speake unto thee, that shalt thou speake, v. 35. Wherfore this seemeth to be Christ, the Angell which redeemed Iakob from all e∣vill, Gen. 48. 16. and now commeth to redeeme Iakobs children from the curse intended against them; the Angell that was sent before Israel, to keepe them in their way, in whom Iehovahs name was, Exo. 23. 20, 21. even Michael the great prince, which standeth for his people, Dan. 10. 21. and 12. 1. an adversary] in Hebr. Satan, which name when it is used for an adversary to Gods people, usually meaneth the Deuill, Iob 1. 6. Mat. 4. 10. Rev. 12, 9. and 20. 2. but here being spoken of an adversarie to the wicked, & defender of the church, is applied to an holy Angell, or to the Prince of Angels and men. And here the love of God unto Israel appeareth, that when he giveth a wicked man leave to goe out against them, forthwith hee sendeth his Angell to resist him, and to stand for the helpe of his chosen; as all the Angels are mini∣string spirits, sent forth to minister for them, who shall be heires of salvation, Heb. 1. 14. two of his young men] that is, of his servants: see the notes on Exo. 33. 11. So Abraham went with two of his young men, Gen. 22. 3.

Vers. 23. the Asse saw the Angell] It pleaseth [unspec 23] God to confound the wisedome of the wise and arrogant, by base and contemptible meanes, for the foolishnes of God is wiser than (the wisdome of) men, 1 Cor. 1. 25. Balaam was a great Prophet, accusto∣med to visions and revelations, yet saw not with his eies, neither knew with all his skill (v. 34.) that the Angell stood against him, whom his Asse, a rude and silly beast, did see and avoid, to the safety of his master: and he that could advertise others of things that should befall them, Num. 24. 14. could not advertise himselfe of the danger of death w^ch was before him. So God destroyeth the wisedome of the wise, and bringeth to nought the understanding of the prudent, 1 Cor. 1. 19. When visions appeared, the Prophets were wont to see them, and others in their company saw them not, as in Dan. 10. 7. & Act. 9. 7. here the Prophet seeth nothing, but the beast under him hath the eyes opened to see the ap∣parition. his sword drawne] a signe of wrath and vengeance; so David saw the Angell that plagued Israel with a drawne sword in his hand, 1 Chron. 21. 16. and Iosua the like, in that Angels hand, who as captaine of the Lords host, was to destroy the Cana∣anites, Ios. 5. 13. 14. Balaam went with a purpose to curse Israel, and after to have them killed with the sword: his curses would have been like the piercings of a sword, Prov. 12. 18. he had whetted his tongue as a sword, and bent his arrow, even a bitter word, Ps. 64. 4. the Lord to reward him according to his works, sendeth out a sword against him. the Asse turned aside] The beasts, and fowles, and other bru∣tish creatures, are often taken to teach & convince men, Iob 12. 7, 8. Esay 1. 3. Ier. 8. 7. & Balaams fol∣ly was reproved here by the action of this dumbe beast, as after it was by words, Nū. 22. 28, 30. 2 Pet. 2. 16. Balaams way was perverse before the Lord, v. 32. he had forsaken the right way, & went astray, 2 Pet. 2. 15. the asse turning aside out of the way, might have taught him to have desisted from his evill course. The Asse avoideth the danger & evill before his eyes; the master being blinded with am∣bition and covetousnes, seeth it not, but would goe on to destruction, v. 33. smote the asse] the Greek here addeth, with his rod (or staffe) which is taken from v. 27. As he that judgeth another, condem∣neth himselfe doing the same things, Rom. 2. 1. so the Prophet in smiting his beast, sheweth himselfe to bee worthy of moe stripes, doing much worse than it. A whip for the horse, a bri∣dle for the asse, and a rod for the fooles backe, Prov. 26. 3.

V. 24. and a wall] in Chaldee, and another wall. [unspec 24] The Angell needed not have chosen such places; but these things hapned unto Balaam for ensam∣ples, and are written for our admonition: for when men goe on in a way not good, if they escape one perill, they fall into another greater, and at last into inevitable danger; as the Prophet signifieth by feare, and pit, and snare; Hee that fleeth from the feare shall fall into the pit; and hee that getteth up out of the pit, shall be taken in the snare, Ier. 48. 43, 44.

Vers. 25. and thrust Balaams foot] or, pressed, [unspec 25] crushed his foot. This word is used in 2 Kings 6. 32. where the Kings messenger, who was sent to take away Elishaes head, was pressed (or crusht) in the doore. God by this second signe came neerer unto Balaam, who went on in his perverse way, and withall discovereth the vanity of his art, who being a diviner, could not presage the evill that should befall him, though such things as these happened in his way; which in the opinion of vaine men, are signes of ill lucke: and therefore by the grounds of his owne craft, should have turned him backe, or made him to suspect at least that his journey should be unfortunate: see 1 Sam. 6. 2, 3. 9. But God taketh the wise in their owne craftinesse, and the counsell of the froward is carried headlong: they meet with darknesse in the day time, and grope in the noone day, as in the night. But he saveth the poore from the sword, from their mouth, and from the hand of the mighty, Iob 5. 13, 14, 15. The children of God have the Angels to keepe them in all their wayes, and to beare them up, lest they dash their foot against a stone, P••alm. 91. 11, 12. But Ba∣laam tempting the Lord, hath his Angell to withstand him, whereby his foot is crushed against the wall: yet maketh he no good use thereof.

Vers. 26. no way to turne aside] In this carri∣age [unspec 26] of the Angell, the Lord would have us see the proceeding of his judgements against sinners; first more mildly, shaking his rod at them, but letting them goe untouched; then comming neerer, hee toucheth them with an easie correction, as it were wringing their foot against a wall; but bringeth them at last to such a strait, as they can no way escape his hand, but must fall before him.

Vers. 27. Balaams anger was kindled] the wrath [unspec]

of man worketh not the righteousnesse of God, Iam. 1. 20. but a furious man aboundeth in transgression, Prov. 29. 22. Balaam learned no good by this strange carriage of his beast, but is more inraged, and smiteth it, not knowing that by meanes of it his owne life was saved, vers. 33. This foolishnesse of the Prophet the dumbe beast reproveth, vers. 28. &c. and in him God would let us see the na∣ture of wicked men, which make no good use of his works, neither see his providence in the crea∣tures, the service whereof he lendeth unto them.

Vers. 28. opened the mouth of the Asse] that the [unspec 28] dumbe asse spake with mans voyce, 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke, but a cause of feare and astonishment, yet hardned he himselfe against it also, and pleaded for to main∣taine his folly, vers. 29. so no workes, signes or miracles, are able to change the hardnesse of mans heart, but grace from God onely, Iohn 12. 37, 38. And here we may observe how the deuill, to draw into sinne, chose the Serpent for his instrument, the most subtill beast of the field, Gen. 3. 1. but God to rebuke and convince the wicked, useth the Asse, the most silly of all beasts: shewing as in a fi∣gure, how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ, by deceitfull workers, by the sleight of men, and cun∣ning craftinesse, wherby they lie in wait to deceive, 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell, not with wisedome of words, but with the plaine demonstration of the truth, and chuseth the foolish things of the world to confound the wise, the weake things of the world to confound the mightie, and base things of the world, and things despised, yea and things which are not, to bring to nought things that are, 1 Cor. 1. 17. 27, 28. For the children of this world are in their generation wiser than the children of light, Luke 16. 8.

Vers. 29. I would kill thee] The Prophet is nei∣ther [unspec 29] dismaied with the speaking of his dumbe beast nor abated from his wrath, but increaseth in evill, who before hee knew or inquired of the cau••e, would presently kill the Asse that saved his life. A righteous man regardeth the life of his beast, but the bowels of the wicked are cruell, Prov. 12. 10. If Balaam looked for such good service of the b〈…〉〈…〉 beast, and would not be mocked or abu∣sed thereby, he being a reasonable creature, and wiser than many, should much lesse have mocked with God, and resisted his counsell: but by his owne words against his Asse, he condemneth him-selfe, being guiltie of death for his sinne against God, as the Angell sheweth in vers. 32, 33.

Vers. 30. ever since I was thine] or, since thou, [unspec 30] to wit, hast had me: the Greeke translateth it, from by youth: the Chaldee, since thou hast beene: and the Hebrew phrase sometime so meaneth, as in Gen. ••8. 15. since I was; where the Greeke also expoundeth it, from my youth. was I ever wont] 〈◊◊〉〈◊◊〉 I accustoming beene accustomed? By this demand, the beast convinceth the Prophets foo∣lishnesse, who should have gathered that some ex∣traordinary cause moved it thus to doe, seeing it had never done so before: & teacheth us, that whē the creatures depart from their kinde, and custo∣med obedience unto us, we should looke for the cause thereof in our selves: for our sinnes against God, occasion the creatures to rebell against us, Levit. 26. 20, 21, 22.

Vers. 31. uncovered the eyes] opened them to [unspec 31] see the Angell as the Asse did before him, vers. 23. signifying, that as men cannot see the marvellous things of his Law, unlesse he uncover their eyes, 〈…〉〈…〉s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgres∣sion of his Law, unlesse he reveale them, Esay 47. 11. The way of the wicked is as darknes, they know not at what they stumble, Pro. 4. 19. bowed himselfe downe on his face] or, to his face; as the Greeke translateth, hee bowed downe to his face, that is, wor∣shipped the face or person of the Angell.

Vers. 32. Wherefore hast thou smitten, &c.] [unspec 32] The Angell rebuketh the misesage of his beast, which ought not to be smitten without cause; how much lesse then might he smite innocent men, with the curse of his tongue? And God, who sa∣veth man and beast. Psal. 36. 7. and commanded that the beasts also should rest from their ••oile on the Sabbath day, Deut. 5. 14. and defendeth their innocencie against their cruell masters, will much more defend the cause of his people against their wrongfull oppressors, Exod. 22. 23. thy way is perverse] or, the way which thou goest is per∣verse, that is, thy purpose and intent in going this journey, is contrary to my will which I first revea∣led unto thee, vers. 12. The Chaldee paraphraseth thus, because it is manifest before me, that then woul∣dest goe in away against me. The Apostle openeth and applieth it against the Balaamites of his time, in these words; an heart they have exercised with co∣vetous practises, children of the curse, which have for∣saken the right way, and are gone astray, following the way of Balaam (the sonne) of Bosor, who loved the wages of unrighteousnesse, 2 Pet. 2. 14, 15. The Apostle Iude (in vers. 11.) calleth it the errour of Balaam.

Vers. 33. turned aside before me] or, at my face [unspec 33] or presence: so after, turned aside from me, or, from my face or presence. I had slaine thee] or, killed thee: in the Angels former words the justice of his judgement is implied; for if Balaam did smite his Asse, for turning aside out of the way, vers. 23. and would have killed her for falling downe un∣der him, though thereby his life was saved, vers. 29. how much more deserved he himselfe to be smitten and killed, for departing out of the Lords way, and following his own crooked wayes, with a purpose to destroy the lives of his people Israel. Therefore a woe is pronounced on those that runne greedily after Balaams errour for reward, Iude vers. 11. saved her alive] as we have an example in the Prophet, who being disobedient unto the mouth of the Lord, a lion met him by the way and slew him, but the Asse whereon hee rode was not torne, 1 King. 13. 23, 24, 26, 28.

Vers. 34. I have sinned] this seemeth to [unspec 34] bee acknowledged, for his smiting of the Asse, and his reason following so sheweth:

but the sin that lay hid in his heart, his wicked pur∣pose & covetousnes, he dissembleth, & prosecuteth still unto the end. if it be evill in thine eyes] that is, as the Greek translateth, if it please thee not; mea∣ning, that he should goe on his journey. He could not bee ignorant, that his evill intent to curse Gods people for his owne promotion, was most evill in the Lords eyes, and the cause why the An∣gell came out against him; but concealing that, he speaketh of his outward actions, and faintly offe∣reth to turne back, with an if it were evill. His love to the wages of unrighteousnesse caused him thus to speake, together with the leave which God had given him, in vers. 20. faine he would goe, but if necessitie constraine him he will turne backe.

Vers. 35. Goe with the men] When neither the [unspec 35] first words of God who forbade him, v. 12. nor the signes and dangers which met him by the way, could turne his heart, or deliver him from his error, the Lord againe biddeth him go on, so giving him up to his owne lusts; which he followed to his de∣struction. See the notes on v. 20. So Iarchi explai∣neth these words, Goe with the men, for thy portion is with them, and thine end to perish out of the world.

Vers. 36. he went out to meet him] for to wel∣come [unspec 36] him, and entertaine him with honour; as Moses to like end, went out to meet his father in law, Exod. 18. 7. and Ioseph went out to meet Is∣rael his father, Gen. 46. 29. and the kings of Sodom & of Salem, to meet Abraham, Gen. 14. 17, 18. Heb. 7. 1. It sheweth how greatly Balaam was respected of the King, as false prophets have alwayes been of wicked Rulers, because they serve their lusts. It had beene Moabs dutie to have met their brother Isra∣el with bread and water in the way when they came out of Egypt: but loe the King of Moab go∣eth out (even to the utmost border of his land) to meet this soothsayer, whom he had hired to curse Israel; therefore God commandeth his people not to seeke their peace or good for ever, Deut. 23. 3.—6. Arnon] the border betweene Moab and the Amorites, Num. 21. 13, 26.

Vers. 37. Did not I sending send] that is, earnest∣ly send unto thee. Am I not able indeed] a vaine [unspec 37] boast, and such as had no effect; for he was not a∣ble indeed to honour Balaam in the end, but sent him away in wrath, and with disgrace, confessing that the LORD had kept him backe from honour, Num. 24. 10, 11. But as Satan himselfe proudly offereth the kingdomes and glory of the world to those that will worship him, Mat. 4. 8, 9. so wicked Princes doe offer promotion to false prophets and flatterers, which oftentimes God suffereth them not to performe: and they turne the edge of their sword against the Israel of God, which they are of∣ten forced to put up emptie into the sheath, the Lord turning their intended curse into a bles∣sing.

Vers. 38. am I able at all] the word is doubled for more vehemencie, canning can I speake; that is, [unspec 38] surely I cannot in any wise. Hee speaketh to ex∣cuse himselfe, signifying his willingnesse to grati∣fie the king, as appeared by his comming to him, but shewing withall his inabilitie to doe ought against God or his people. For the LORD their redeemer, he frustrateth the tokens of the ••••rs, and maketh diviners mad; he turneth wise men backe∣ward, & maketh their knowledge foolish, Esa. 44. 25.

Vers. 39. Kirjath-huzeth] which is by inter∣pretation, [unspec] the citie of the outmost parts, or the ci∣tie of streets. It is the name of a citie, of the situa∣tion in the utmost part of the land; as the Chaldee interpreteth it, the citie of his borders; and the old Latine version calleth it, the citie which was in the utmost borders of his kingdome: w^ch some thinke to be Ar, forementioned in Nū. 21. 28. called the cor∣ner of Moab, in Ier. 48. 45. Sol. Iarchi in his anno∣tations on this place expoundeth it, a citie full of streets, men, and children in the outer parts of it.

Vers. 40. Balak slew oxen] either for sacrifice, [unspec 40] (as the word is often used for sacrificing) or for a feast to welcome Balaam, or for both; as the Moa∣bites used such idolatrous feasts whereof the peo∣ple did eat, Num. 25. 1, 2. Thus Balak rejoyced at the comming of his friend, and received him with all royall solemnity. Wherein as we see the enter∣tainment that this wicked prophet had, that his honour and good cheere might make him to for∣get the perils w^ch he had passed, and might againe fall into by the hand of God: so may we observe the contrary dealing of the LORD, and of this King. The Angell of the Lord came out as an adversary to withstand him; the King as a friend to welcome him. The King blameth him for comming no soo∣ner; the Angell for going so soone. The Angell met him with a sword, to signifie that that should be his end if he went on in his wickednes: the king receiveth him with a banquet, and all honourable entertainment, that by it, and hope of more gaine and preferment, he might be encouraged to goe on with his wicked enterprise. Betweene these two, Balaam chuseth the worser part for the honour of this world, though even that also was taken a∣way from him. As the Partridge sitteth on egges, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the middest of his dayes, and at his end shall be a foole, Ier. 17. 11.

Vers. 41. in the morning] that is, the next day [unspec] early after the feast. Thus Balak delaieth no time, to accomplish his evill purpose, beginning the day with mischiefe. David was diligent in the mor∣nings to destroy all the wicked of the land, Psal. 101. 8. Balak riseth early to destroy the people of God, and is of them whose feet run to evill, and they make haste to shed bloud, Prov. 1. 16. the high places of Baal] in Greeke, the pillar of Baal; the Chaldee expoundeth it, the high place of his feare, meaning of his god or idoll whom he feared, (as God is called the Feare, in Psal. 76. 12.) and Tar∣gum Ionathan nameth it the Feare (or idoll) of P••∣or; whereof see Num. 25. 3. Baal (by interpreta∣tion, a Lord, Master or Patron) is a name given to the idols of many nations, which they used to worship on high places, hils or mountains, De••••. 12. 2. And here doe Balak and Balaam build altars and offer sacrifices, Numb. 23. 1. that they might curse Israel; for as God sendeth his people helpe from his Sanctuarie, and sup∣porteth

them out of Sion, Psalm. 20. 2. and commeth unto them to blesse them, in all places where he putteth the memoriall of his name, Ex∣•••• 10. 24. so the Idolaters thought of their high p••••ces, that they were the fittest to obtaine their re∣quests in, from the hand of God, though it were to curse his people. that he might see] or, and hee saw, meaning Balaam: the Greeke translateth, and ••e (to wit, B••lak) shewed him a part of the people, to wit, of Israel: whom hee would have him to be∣hold, that his curse might be the more powerfull and effectuall. See Num. 23. 13.

CHAP. XXIII.

1 Balaam and Balak offer sacrifices. 4 God meeteth Balaam, and putteth in his mouth a blessing, which offendeth Balak. 13 They come to another place to curse the people of the Lord, and there againe they offer sacrifices. 16 God meeteth Balaam, and putteth in his mouth a more ample blessing. 26 Ba∣lak being more offended, bringeth Balaam to a third place, where also they sacrifice.

ANd Balaam said unto Balak, Build [unspec 1] me here seven altars, and prepare me here seven bullocks, and seven ••ams. And Balak did as Balaam had spo∣ken, [unspec 2] and Balak and Balaam offered a bullock and a ram on an altar. And Balaam said [unspec 3] unto Balak; Stand by thy Burnt-offering, and I will goe, peradventure Iehovah will come to meet me, and what word soever hee sheweth me, I will tell thee: and hee went to an high place. And God met Balaam, and [unspec 4] he said unto him, I have prepared seven al∣ta••s, and I have offered a bullocke and a ram on an altar. And Iehovah put a word in [unspec 5] Balaams mouth, and said, Returne unto Ba∣lak, and thus thou shalt speake. And he re∣turned [unspec 6] unto him, and loe he stood by his Burnt-offering; he, and all the Princes of Mo∣ab. And he tooke up his parable, and said, [unspec 7] Balak the King of Moab hath brought mee from Aram, from the mountains of the East, (saying;) Come curse me Iakob, and come de••ie Israel. How shall I curse whom God [unspec 8] hath not cursed, and how shall I de••••e whom Iehovah hath not defied? For from the top [unspec 9] of the ••ocks I see him, and from the hi••s I be∣hold him: loe the people shall dwell alone, and shall not be r••ckoned among the Nati∣ons. Who can count the dust of Iakob, and [unspec] the number of the fourth part of Israel? Let my soule die the death of the righteous men, and let my last end be like his. And Balak [unspec] said unto Balaam; What hast thou done un∣to me? I tooke thee to curse mine enemies; and behold, blessing thou hast blessed them. And he answered, and said, Must I not take [unspec 12] heed to speake that which Iehovah hath put in my mouth?

And Balak said unto him, Come I pray [unspec 13] thee with me unto another place, that thou maist see them from thence; thou shalt see but the utmost part of them, and shalt not see them all, and curse me them from thence.

And he tooke him to the field of Zophim, [unspec 14] to the top of Pisgah; and he built seven al∣tars, and offered a bullock and a ram on an altar. And he said unto Balak; Stand here, [unspec 15] by thy Burnt-offering, and I will meet yon∣der. And Iehovah met Balaam, and put a [unspec 16] word in his mouth, and said, Returne unto Balak, and thus thou shalt speake. And he [unspec 17] came unto him, and lo he stood by his burnt∣offering, and the Princes of Moab with him; and Balak said unto him, What hath Ieho∣vah spoken? And he tooke up his parable, [unspec 18] and said, Rise up Balak, and heare▪ hearken unto me thou son of Zippor. God is not a [unspec 19] man that hee should lie, or a son of Adam that he should repent: hath he said, and shall he not doe? and hath he spoken, and shall hee not confirme it? Behold I have received to [unspec 20] blesse, and he hath blessed, & I can not reverse it. He hath not beheld iniquitie in Iakob, [unspec 21] neither hath he seene perversenesse in Israel: Iehovah his God is with him, and the showt of a King is among them. God brought [unspec 22] them forth out of Egypt; hee hath as the strengths of an Vnicorne. Surely there is no [unspec 23] inchantment against Iakob, nor divination a∣gainst Israel; according to this time, it shal be said of Iakob, and of Israel, What hath God wrought? Behold, the people shall rise up [unspec 24] as a couragious Lion, and lift up himselfe as a renting lion: he shall not lie downe untill he eat the prey, and drinke the bloud of the slaine. And Balak said unto Balaam, Nei∣ther [unspec 25] cursing curse him, nor blessing blesse him. And Balaam answered and said unto [unspec 26] Balak; Spake I not unto thee, saying; All that Iehovah speaketh that I must doe? And Balak said unto Balaam; Come I pray [unspec 27] thee, I will take thee unto another place; per∣adventure it will be right in the ••ies of God, that thou shalt curse me them from thence.

And Balak tooke Balaam unto the top of [unspec 28] [unspec 29] Peor that looketh toward Ieshimon. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. And Balak did as Balaam [unspec 30]

had said, and hee offered a bullocke and a ram on an altar.

Annotations.

BVild me here] or, Build for me in this place se∣ven [unspec 1] altars. Balaam here bewraieth his impi∣ety, when in stead of disswading the king from his evill enterprise, by the word of God, who had for∣bidden him to curse Israel, Num. 22. 12. hee at∣tempteth together with him, to effect his wicked purpose; and that (which is worst of all) under the colour of religious actions, building altars, and offering sacrifices to God, hereby to intreat and obtaine leave of him to curse his people. For it was the manner in those dayes to seeke the Lord, and obtaine his favour by sacrifice, Gen. 46. 1, 2. &c. 1 Sam. 13. 9, 12. Hos. 5. 6. Thus Bala∣am hath soone forgotten the Oracle of God, the sword of the Angell, and dangers that hee so hardly escaped by the way, and greedily runneth after the errour of his evill heart, fulfilling the saying of the Prophet, Let favour be shewed to the wicked, yet will he not learne righteousnesse, Esai. 26. 10. prepare me] or, prepare for me. As Balak said, Curse me Iakob, and de••ie Israel: so Balaam saith, Build me altars, and prepare me sacrifices; his intent being not to honour God, but to curse his people. Thus religion is made a cloke of wic∣kednesse. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked minde, Prov. 21. 27. God desireth mercie and not sacrifice, Hos. 6. 6. But Balaam was of their reli∣gion which thinke that gaine is godlinesse, 1 Tim. 6. 5. and for the wages of iniquitie, abuseth the ordinances of the blessed God, unto cursing and crueltie. seven bullocks] as bullocks and rammes were sacrifices which God himselfe required in the Law, Levit. 1. and which the Patriarchs had learned from God of old, Gen. 15. 9. so seven was a number sanctified of God for many mysteries, (as is noted on Levit. 4. 6.) and particularly in sacri∣fices, as he said to Iobs friends, Take unto you now seven bullocks and seven rammes, and goe to my ser∣vant Iob, and offer up for your selves a Burnt-offering, Iob 42. 8. So at the bringing up of the Arke, David and the Elders of Israel offered seven bullocks and se∣ven rams, 1 Chron. 15. 26. and Ezekias with the ru∣lers brought seven bullocks, & seven rams, and seven lambs, and seven hee-goats for a Sin-offering for the kingdome, &c. 2 Chron. 29. 21. Wherefore the A∣ramites, Moabites, and other nations, having lear∣ned from their ancestors the manner of sacrificing unto God, retained it till Moses time, and long after, though corrupted with their owne supersti∣tions, and abused to much impietie. Hereupon Ba∣laam sacrificeth to the Lord in this sort, to purchase favour of him, and vainly boasteth unto God him-selfe of his good worke, v. 4. And according to this number, it is seven times said of Balaam, that he took up his parable, Num. 23. 7. 18. and Num. 24. 3. 15. 20. 21, 23.

Vers. 2. Balak did] Though Chemosh was Balaks [unspec 2] God, Num. 21. 29. yet now by Balaams counsell he sacrificeth to Iehovah the God of Israel v. 3. 17. as unstable men in hope to obtaine their purposes are easily drawn to communicate with all religions true or false, & to make a sinfull mixture of them, 2 King. 17. 28, 29,—33. Ezr. 4. 1. 2. Act. 17. 23. on an altar] that is, as the Chaldee explaineth it, on every altar. The altar being an holy ordinance, w^ch sanctified the offering, Matth. 23. 19. and a fi∣gure of Christ, Heb. 13. 10. Ioh. 17. 19. they (for the more sanctimony) offer their gifts on severall al∣tars. Wherein they adde superstition to the religion received from the fathers: for holy men used one altar in a place, though many sacrifices, 〈◊〉〈◊〉. 8. 20. & 12. 7. and 13. 4. 18. and 26. 25. and 33. 20. and 35. 〈◊〉〈◊〉 Exod. 17. 15. and 24. 4. but Idolaters accustomed themselves to many altars, 2 Kings 18. 22. Ier. 11. 13. Hos. 10. 1. & 12. 11. Amos 3. 14. Esa. 17. 8. such many altars were multiplied to sin, Hos. 8. 11.

Vers. 3. Stand] or, Present thy selfe, to wit, unto [unspec 3] God, here by thy burnt-offering, and goe not with me: as they were wont to stand by their sacr••fices whiles they burned, and present themselves there unto the Lord, who first had respect unto the offe∣rer, and then unto the gift, Gen. 4. 4, 5. so Balak and his princes were to stay there, if perhaps God would respect their persons. peradventure Iehovah 〈◊〉〈◊〉 come] or, as the Greeke translateth, if perhaps the Lord will appeare. Balaam went now to meet with inchantments, or signes of good luck, Num. 24. 1. w^ch after the manner of false Prophets, hee colou∣reth with the name of the Lord. what word] or, what thing soever. to an high place] to a cliffe o•• the rock: or, solitarie, to a solitarie place: and thus the Chaldee expounds it, he went alone. He went as sooth sayers were wont, to an high & solitary place, to make his prayers, and to observe signes if any should appeare.

Vers. 4. God met Balaam] in Greeke, God appea∣red [unspec 4] to Balaam; in Chaldee, the word from before the LORD met (or came unto) Balaam: and so againe in v. 16. Though he sought the Lord both by an unlawfull means of inchantment, Num. 24. 1. Deu. 18. 10. and to a wicked end, that he might curse Is∣rael, Deut. 23. 4, 5. yet the Lord meeteth with him, and putteth his word in his mouth, for the good of his people. So when Nebuchadnezzar used divi∣nations, and consulted with Idols, being unresol∣ved whether he should first warre against the Iewes or the Ammonites, the Lord so disposed of it, that he first fell upon the Iewes, and signified the same to his Prophet, Ezek. 21. 19.—23. he said] that is, as the Greeke explaineth it, Balaā said. I have prepared] or, I have ordered. He vainly glorieth of his religious works before God, supposing that he would be pleased with his many altars and sacrifi∣ces wherewith he honoured him; and with all im∣plying his request, that he might have leave to curse Israel: but the Lord would not heare Balaam, Deut. 23. 5. for he hath not so great delight in Burnt-offerings and sacrifices, as in obedience to his voyce, 1 Sam. 15. 22. To doe justice and judge∣ment, is more acceptable to the LORD, than sacri∣fice, Prov. 21. 3.

Vers. 5. put a word in Balaams mouth] The Lord giveth no answer to Balaams boasting speech, nor [unspec 5] sheweth any regard of his altars and sacrifices, (which were an abomination unto him, Prov. 15. 8.) but sendeth him backe with a blessing upon his people, contrary to his owne and the kings desire and expectation. The preparations of the heart in man, and the answer of the tongue from the LORD, Prov. 16. 1.

Vers. 7. he tooke up his parable] the parable of his prophesie, saith Targum Ionathan. By taking up, [unspec 7] is meant apronouncing with an high voice; so God would have them all take knowledge of his word against them, and for his people. By a parable or proverbe, is meant a grave speech, which groweth into common use among men. And it is used both in the good part, for excellent matter of do∣ctrine and comfort, as Iob 27. 1. and 29. 1. Prov. 1. 1. and in the evill part, for proverbs of reproach and reprehension, as in Deut. 28. 37. Esay 14. 4. Parables also are opposed to plaine and familiar speeches easie to be understood, Ezek. 20. 49. Ioh. 16. 25. so now God speaketh by Balaam to the wicked Moabites, but in parables; that seeing, they might not see; and hearing, they might not under∣stand, as in Luke 8. 10. brought me from A∣ram] to wit, frō Aram naharajim, or Mesopotamia, as Moses sheweth in Deut. 23. 4. and so the Greeke here translateth, sent for me out of Mesopotamia; and Targum Ionathan explaineth it, Aram which is by Euphrates. See the notes on Gen. 24. 10. and Numb. 22. 5. of the east] situate eastward from Moabs and Israels land: that country was infamous for sorcery and divination, Esay 2. 6. defie] or, detest, with angry threats, and hatefull indigna∣tion, as the word signifieth in Dan. 11. 30. The Greeke translateth it Acourse.

Vers. 8. whom God hath not cursed?] Thus the [unspec 8] Greeke also readeth, adding the word whom: such wants the Seripture sometime supplieth; as, this house is high, 1 King. 9. 8. for this house which is high, 2 Chron. 7 21. Otherwise it may be translated, How shall I curse? God hath not cursed. Targum Iona∣than explaineth it, How shall I curse, when the word of the Lord blessed them? Here God by Balaams owne mouth reproveth the errour of the King, who had sent so farre twice to fetch him, that of himselfe was able to doe nothing in this businesse; and taxeth the vanitie of this Art of Magicke or di∣vination, which is not able either to helpe or hurt any without leave from God. So the Babylonian is convinced by the prophet, saying, Stand now with thine inchantments, and with the multitude of thy sor∣ceries, wherein thou hast laboured from thy youth, if so be thou shalt be able to profit, if so be thou mayest pre∣vaile. Thou art wearied in the multitude of thy coun∣sels; let now the Astrologers, the Star-gaz••rs, the monethly Prognosticators stand up, and sav thee from those things that shall come upon thee. Behold, they shall be as stubble, the fire shall burne them, &c. Esay 47. 12, 13, 14.

Vers. 9. For from the top] or, when from the top [unspec 9] (Hebr. the head) of the rockes, I see him, meaning, the people, spoken of as one body. I behold him] in Greeke, I consider him, speaking againe of the people: as Targum Ionathan explaineth it, I consider this people. Balak brought him to the moun∣taines, that seeing the people from thence, hee might the more easily curse them: but the sight of them did so amaze him, as he blessed them. Thus all occasions and circumstances which the wicked chuse for their advantage, God turneth against them, and for the accomplishment of his owne wil. shall dwell alone] separated from other peoples. And this further signifieth, how they should be suf∣ficiently provided for of God, having neither need nor feare of other peoples; for so dwelling alone, implieth a security from evill; as in Ier. 49. 31. And thus Moses blessing them, said, Israel shall dwell in confident safety alone, Deut. 33. 28. shall not be reckoned] or, shall not reckon themselves: this re∣specteth their faith in God, and service of him, whereby they were his peculiar, and separated from other peoples, as Exod. 19. 5. Lev. 20. 24, 26. Ezr. 9. 2. So Christ hath chosen his Church out of the world, Ioh. 15. 19. 1 Pet. 2. 9. and this grace the faithful apply unto themselves, as it is said, We know that we are of God, and the whole world lieth in wic∣kednesse, 1 Ioh. 5. 19.

Vers. 10. Who can count] that is, None can count, [unspec 10] they are so many, Heb. Who counteth; which the Chaldee expoundeth, who can (or is able to) count. And thus the Scripture somtime explaineth it selfe; as, Not that which goeth into the mouth, defileth a man, Matth. 15. 11. that is, can defile him, Mark. 7. 15. See the Annotations on Gen. 13. 6. So after in vers. 20. the dust of Iakob] that is, the children of Iakob; as the Greeke translateth it, the seed of Iakob. Here Balaams mouth confirmeth the pro∣mise which God made of old unto Iakob, saying, Thy seed shall be as the dust of the earth, Gen. 28. 14. and the like was before unto Abraham, I will mul∣tiply thy seed as the starres of heaven, and as the sand which is upon the sea shore, Gen. 22. 17. And thus the Chaldee here expoundeth it, Who can count the lit∣tle ones of the house of Iakob, of whom it was said, they shall be multiplied as the dust of the earth. of the fourth part] or, of a quarter, as the Chaldee explai∣neth it, of one of the foure campes of Israel: for they camped about the Tabernacle in foure quarters, Numb. 2. Whereas the promise of the blessing to Abraham consisted of two branches; 1. that God would give the land of Canaan to him and to his seed for ever: 2. and that he would make his seed as the dust of the earth, Gen. 13. 15, 16. under which, spirituall graces in Christ were also compre∣hended: the Lord causeth Balaam here to ratifie them both, for their dwelling alone in the land, and for their innumerable increase. And whereas Balak envied their multitude, and would therefore have them cursed, that they might be diminished, Num. 22. 3, 5, 6. Balaam is here forced to utter a blessing for their further increase. Thus God resisteth him in all his counsels and enterprises. Let my soule die] that is, Let me die: an Hebrew phrase, where∣by the soule is put for the person, I, thou, or he: and death is the departure of the soule from the body, Gen. 35. 18. Then dust returneth unto the earth as

it was, and the spirit returneth to God that gave it, Eccles. 12. 7. So Samson said, Let my soule die with the Philistines, Iudg. 16. 30. the death of the righteous men] the Greek translateth, with the soules of the just men; meaning the righteous of Israel, as the Chaldee explaineth it, the death of the just men thereof, that is, of that people. Balaam, who lived the life of the wicked, desireth (as many doe) to die the death of the righteous: but as he lived, so he died among the enemies of God, by the sword of Israel, Numb. 31. 8. Howbeit he pronounceth here a greater blessing upon Israel, as they that were happie not only in life, but in death. For, righte∣ousnesse (which is by faith in Christ, Phil. 3. 9.) de∣livereth from death; but when a wicked man dieth, his expectation perisheth, Prov. 11. 4, 7. Here also Balaam testifieth of the soules immortality, and dif∣ferent case of good & bad: for otherwise what were the death of the righteous better than of the wic∣ked? let my last end] or, let my posterity. The originall word sometime signifieth the end, oppo∣sed to the beginning, as in Deut. 11. 12. Prov. 19. 20. and so the Chaldee translateth it here, let my end be like theirs: sometime it is the posteritie, or children which come after; as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greeke Interpreters understood it here, saying, and let my seed be like their seed: thus Balaam prophesieth a blessing also to the seed of every righteous Israelite, according to the promise made unto Abraham and his seed af∣ter him, Gen. 17. 7. And further, this word, end, is often used for reward, which is after labours, Prov. 23. 18. and 24. 20. 1 Pet. 1. 9. which also may be implied here, of a blessed reward which the righ∣teous have after this life in heaven, Mat. 5. 12. But Balaam being a minister of Satan, though transfor∣med as a minister of righteousnesse, his end was according to his workes, as the Apostle telleth us of all such, 2 Cor. 11. 15.

Vers. 11. I tooke thee to curse mine enemies] Ba∣lak who had before builded altars, and offered sa∣crifices, [unspec 11] as to serve the Lord with great devotion, being now crossed in his purpose, manifesteth his hypocrisie, pride, malice, and notorious pro∣phanation of religious exercises; in that he regar∣ded not, nor rested in the answer of Godby Ba∣laam, but opposed his owne will, as that which the Prophet should have fulfilled; unjustly calleth the Israelites his enemies, who passed by him in peace; repineth against their blessing, and blameth the Prophet for pronouncing it.

Vers. 12. Must I not take heed to speake] or, Shall I not observe to speake. Though Balaams will was [unspec 12] bent to curse Israel for Balaks wages, yet could he not, because God restrained him: wherefore hee bare his blame at the King's hand. And now to ex∣cuse himselfe, he signifieth not onely the necessitie laid upon him by the Lord, but a pretended care and observance in himselfe to speake his word on∣ly: thus the hypocrites mocked one with another; and hee that sitteth in the heavens, laughed; the Lord had them both in derision, Psal. 2. 4.

Vers. 13. see but the utmost part of them] or, but [unspec 13] a part of him, and shalt not see him all: speaking of Israel, as one body. The King gathered from Ba∣laams words, in vers. 9. that by seeing the whole multitude, he was dismayed; (so looking to the se∣condary cause, not to God the principall:) where∣fore though he failed of his purpose at the first, he secōdeth it in another place, with hope to prevaile; as the Syrians being foiled by Israel in the moun∣taines, would fight against them in the plaine, ho∣ping there to be strōger than they, 1 King. 20. 20.—23. And when he could not have the whole peo∣ple cursed, he bringeth Balaam to see a part of them as when the Dragon could not hurt the Woman (the Church) that escaped his persecution with her Ea∣gles wings; he being wroth, went to make war with the remnant of her seed, Rev. 12. 13.—17. and as A∣malek, who smote the hindmost of Israel, even all that were feeble behinde them, Deut. 25. 17, 18.

Vers. 14. field of Zophim] that is by interpretati∣on, [unspec 14] of the Spies (or Scout-watches:) and the Greeke interpreteth it, the Scout-watch of the field: it see∣meth to be a place where they kept the watch of the countrey against enemies; as Sol. Iarchi here saith, It was an high place, where the Spie stood to watch whether any forces came against the citie▪ of Pisgah] or, of the hill, which the Chaldee ex∣poundeth of the high place. Such hils and high places idolaters used to sacrifice upon, Deut. 12. 2. And Balak thought them luckie to atchieve his pur∣poses, but all in vaine; as it is written, Truly in vaine is salvation hoped for from the hills, and from the multitude of mountaines: truly in ••ehovah our God is the salvation of Israel, Ier. 3. 23. seven al∣tars] so prosecuting their wickednesse still, under colour of religion: see the notes on vers. 1. 2.

Vers. 15. I will meet yonder] to wit, with Ieho∣vah; [unspec 15] and so the Greeke explaineth it, I will goe to enquire of God. See before in vers. 3, 4, &c.

Vers. 18. Rise up Balak] to heare the word of [unspec 18] God with reverence; for at it even Kings were wont to rise up, when it was spoken: as afterward Eglon King of Moab also did, in Iudg. 3. 20. ••eark is unto me] that is, as the Chaldee explaineth it, unto my word.

Vers. 19. God is not a man, &c.] The Chaldee [unspec 15] paraphraseth thus, The word of God is not like the speeches of the sonnes of man; for the sons of man doe say and lye. By lying is meant failing in the perfor∣mance of that which is spoken, as in Habak. 2. 3. Psal. 89. 35, 36. 2 King. 4. 16. that he should repent] The like testimony Samuel beareth of God before King Saul, The strength of Israel will not lie, nor repent; for he is not a man that he should repext, 1 Sam. 15. 25. Though the Scripture speaketh sometime of God, that he repenteth, as in Amos 7. 3, 6. ••er. 18. 8. yet that is spoken of him, according to our capacitie, because his worke is changed, when he himselfe continueth unchangeable, for with him is no variablenesse, neither shadow of tur∣ning, Iam. 1. 17. See the notes on Gen. 6. 6. In this speech of Balaam there is a reproofe of Balaks 〈◊〉〈◊〉, who thought by his endeuours to turne Gods affe∣ction from Israel, and therefore rested not in the word before revealed, but strugled against it still, as if God were false or variable. shall he not con∣firme

it?] meaning, he will doubtlesse confirme and stablish it; as the Chaldee expoundeth it, hee confirmeth all his words. The Greeke translateth, shall he speake, and shall he not continue? that is, con∣stantly performe it? So to confirme a thing, is by the holy Ghost expounded, to continue to doe it, Gal. 3. 10. from. Deut. 27. 26.

Vers. 20. I have received to blesse] understand, [unspec 20] received a commandement to blesse. See the Anno∣tations on Gen. 24. 33. and I can not reverse it] or, shall not turne it away; which the Chaldee ex∣plaineth, and I shall not turne my blessing from them. The Greeke translateth, I shall blesse, and shall not reverse. Here Balaam preacheth the stablenesse of Gods love unto his people; and how all powers and potentates, all magicall inchantments and di∣vinations, and what things else soever, are not able to separate Gods people from his love and blessing in Christ.

Vers. 21. He hath not beheld] or, He (that is, [unspec 21] God) be holdeth not iniquitie. Here Balaam blesseth Israel the second time, pronouncing first their justi∣fication in the sight of God, even that blessednesse which they have, whose iniquities are forgiven, and whose sinnes are covered, Rom. 4. 7. For not to be∣hold, or see iniquitie in sinfull men, is (as David speaketh) to hide his face from their sinnes, and to blot out all their iniquities, Psal. 51. 11. the contra∣ry whereof is, when God setteth mens iniquities before him, and to the light of his face, Psal. 90. 8. and 109. 14, 15. And this is opened by the Pro∣phet, when the Lord saith, The iniquitie of Israel shall be sought for, and there shall be none; and the sins of Iudah, and they shall not be found: for I will par∣d••m them whom I reserve, Ier. 50. 20. iniquity] this word, in Hebrew Aven, is of large significati∣on, applied to all kinde of sinne, which causeth paine, sorrow, and misery; and in particular to ido∣latry, 1 Sam. 15. 22. and Aven is an idoll, in Esay 66. 3. and to this the Chaldee here referreth it, saying, no servers of Idols in the house of Iacob; so doth Targum Ionathan likewise; and the old La∣tine version saith, There is no Idoll in Iakob, mea∣ning among the Israelites, the posterity of Iakob. But the word being more generall, implieth this and all other iniquity, originall or actuall, all which God in mercy pardoned to his people, that it was no more seene of him, to be imputed unto them. And as iniquity is often used for the punishment of the same, so is this word Aven in Psal. 90. 10. Hab. 1. 3. in which meaning the Greeke Interpreters translate it here, There shall be no painfulnesse (or mi∣sery) in Iakob. perversnesse] or molestation: a word which signifieth both sinne and affliction for sinne, Psal. 94. 20. and 25. 18. and 73. 5. The Chaldee taketh it in the first sense, for them that do 〈◊〉〈◊〉; and this is most fit: but the Greeke trans∣lateth it paine. his God is with him] this the Chaldee expoundeth, the word of the LORD their God is for their helpe. Hereby is signified the cause and author of their former blessednesse, to be God himselfe in the midst of them; as Moses said, Let the Lord now goe amongst us; for it is a stiffe-necked 〈◊〉〈◊〉; and pardon thou our iniquitie and our sin, &c. Exod. 34. 9. And his presence with them was a signe of their estate in grace, otherwise they could have had no communion with him, 1 Ioh. 1. 6, 7. as himselfe said, whiles they were in their sinnes, I will not goe up in the midst of thee, for thou art a stiffe-necked people, lest I consume thee in the way, Exod. 33. 3. and by his being with them, they were [unspec] secured both from Balaams curse, and from all feare of evill, Psal. 23. 4. and 91. 15. the shout of a King] or the alarme (the sounding shout) of a king, that is, of God. He hath reference to the silver trum∣pets which Israel used in their warres, by the ordi∣nance of God, who also promised, that they should be remembred before the Lord their God, and sa∣ved from their enemies, Num. 10. 9. Whereupon Abijah said, Behold, God is with us for a captaine, and his Priests with sounding trumpets to crie alarme against you: ô sons of Israel, fight yee not against the LORD the God of your fathers, for yee shall not pr••sper, 2 Chron. 13. 12. So by the shout or alarme of this King among his people, they now were sa∣ved from the evils that Balak and Balaam conspi∣red against them. Herewith also may be compared the sounding of trumpets, and shout at the singe of Iericho, Ios. 6. 16. 20. and in the battell of G••deon, Iudg. 7. 20. And thus Iesus Christ, the King and de∣fender of the Church, causeth continuall joy and triumph in the hearts of his people, justifying, san∣ctifying, and preserving them in peace with God, who alwayes causeth them to triumph in Christ, 2 Cor. 2. 14. and giveth them salvation from the hands of their enemies. Wherein they rejoyce and say, Who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that con∣demneth? Rom. 8. 33, 34. among them] Hebr. in him, that is, in Iakob: which phrase may also signifie the faith that his people have in God their King. The Chaldee expoundeth it, The presence (or habitation) of their King is among them.

Vers. 22. God brought them] or, God the bringer [unspec 22] of them. This answereth Balaks complaint, there is a people come out of Aegypt, Numb. 22. 5. Balaam telleth him, they came not of themselves, (as he im∣puted unto them for evill,) but they were brought up of God. So againe in Numb. 24. 8. he hath] or, to him is. It may be understood first of God, and then of Israel, unto whom God giveth strength, Psal. 68. 36. the strengths of an Vnicorne] or, as the Greeke translateth it, the glory of an Vnicorne. The Vnicorne is a beast commended in the Scrip∣ture for the excellencie of his horne: whereupon the Prophet saith, My horne shall be exalted as the Unicornes, Psal. 92. 11. and for his strength; as it is said, Wilt thou trust him, because his strength is great? Iob 39. 11. Therfore the prowesse of a people against their enemies is set forth by this similitude; as Moses saith of Ioseph, His hornes, the hornes of an Vnicorne, with them he shal push the peoples together, Deut. 33. 17. And in this sense Balaam speaketh here of Israel, as in his third blessing he explaineth it, He hath as the strengths of an Vnicorne, hee shall eat up the nations his enemies, and shall breake their bones, &c. Numb. 24. 8. And Christ being delivered from the power of his enemies, faith, Thou hast an∣swered

me from the hornes of Vnicornes, Psal. 22. 22. And God himselfe sheweth the nature of this beast to be such, as he will not be tamed, or made ser∣viceable to man, nor bide by the crib, nor plough, or harrow, or bring home the seed into the barne, Iob 39. 9, 10, 12. The originall word of strengths here used, (which the Greeke translateth glory, the Chaldee, strength;) is properly such lustinesse, courage and prowesse, as whereby one endureth labour without wearinesse or fainting. Hereby then is signified, that as God himselfe is Almighty, so of his grace he communicateth to his people such strength, as whereby they shall vanquish their ene∣mies, but shall be vanquished of none, for being strong in faith, and the word of God abiding in them, they overcome the world, and the wicked one (Satan,) 1 ••oh. 5. 4. and 2. 14. sin shall not have dominion over them, Rom. 6. 14. neither are they the servants of men, 1 Cor. 7. 23. they renew their strength, they runne and are not weary, they walke and faint not, Esay 40. 31.

Vers. 23. Surely there is] or, as the Greeke and Chaldee interpret it, For there is: so making this [unspec 23] that followeth a reason of the former comparison. And whereas humane Writers report a speciall ver∣tue to be in the Vnicornes horne against poison, some apply that to the poison of inchantment and divination next spoken of, which could not pre∣vaile against Israel, because of the vertue of Gods grace given to his people. no inchantment] or, no observing of fortunes; a sinfull art, when by ob∣serving the events of things, they gathered signes of good or evill lucke to themselves or others: see the Annotations on Lev. 19. 26. and Deut. 18. 10. against Iakob] or, in Iakob: but in is often used for against, as in Numb. 12. 1. In this sense he teacheth that no devillish arts could hurt Gods peo∣ple, for the gates of hell shall not prevaile against the Church of Christ, Matth. 16. 18. Although therefore Balak had led him from place to place, to trie if one were more luckie for him than another, that Israel might be cursed; and Balaam had now twice gone to meet with inchantments, that hee might have cursed them, Num. 24. 1. yet all was in vaine, for God would not suffer it. But the Chaldee giveth the latter sense, as if no such inchantments were pleasing unto, or in use among this people, being forbidden them of God, Levit. 19. Deut. 18. divination] that is, presaging or soretelling of things to come: see the notes on Deut. 18. 10. according to this time] or, even at this time it shall be said: that is, not hereafter only, but even now, it shall be said by me, who am to prophesie of this people, what great things God hath wrought and will worke for them. It may also be referred unto time to come, as Chazkuni expoundeth it, The next yeare, after they are gone over Iordan, about this time, it shall be said concerning Iakob and Israel, how many (great) workes the holy blessed (God) hath wrought for them. See the like phrase in the Anno∣tations on Gen. 18. 10. and 25. 31. what hath God wrought!] that is, how wonderfull things God hath wrought for them. The Greeke transla∣teth it, What God shall performe. He teacheth that all the valiant acts of Israel should not be done by themselves, but by God for them, as it is shewed in Psal. 44. 1, 2, &c. Wherefore it is written, Lord thou wilt ordaine peace for us: for thou also hast wrought all our workes in us, Esay 26. 12. And so the Apostle saith, It is God which worketh in you both to will, and to doe, of his good pleasure, Philip. 2. 13. and, he which hath begun a good worke in you, will performe it, untill the day of Iesus Christ, Phil. 1. 6.

Vers. 24. as a couragious Lion] Of these names [unspec 24] of Lions, see the Annotations on Gen. 49. 9. Of the Lions nature, Solomon saith, it is strongest among beasts, and turneth not away for any, Prov. 30. 30. Here, the blessing which was specially given to the tribe of Iudah, Gen. 49. is applied to all Israel, which were in Christ, the Lion of the tribe of Iudah, Rev. 5. 5. for, just men are bold as a Lion, Prov. 28. 1. lift up himselfe] a signe of stoutnesse, courage, and Majestie. By this, and the former rising up, is meant the valiant onset which they should make upon their enemies the Canaanites, whereof the booke of Iosua is a testimony: and under them were figured the spirituall enemies of the salvation of Israel; Satan, sinne, the world, &c. which the Church of Christ should resist and overcome by faith, 1 Pet. 5. 9. and 2. 11. 1 Ioh. 5. 4. untill he cat the prey] that is, as the Chaldee, and Tar∣gum Ionathan expound it, untill he have killed his enemies. Signifying hereby Israels constant figh∣ting of the Lords battels, not lying downe, or gi∣ving themselves rest, till they had gotten a full vi∣ctory. This was in part fulfilled in the conquest of Canaan, at the end whereof the two tribes and an halfe returned with much riches, cattell, silver, gold, &c. to divide the spoile of their enemies, with their brethren, Ios. 22. 3, 4, 8. And when Da∣vid having fought the battels of the Lord, sang un∣to his praise, I have pursued mine enemies, and de∣stroyed them, and turned not againe, untill I had con∣sumed them, 2 Sam. 22. 38. But chiefly it is perfor∣med by the grace of God in Christ, against the ene∣mies of our soules; whereof it is thus prophes••ed, And the remnant of Iakob shall be among the nati∣ons, in the middest of many peoples, as a renting Li∣on among the beasts of the forrest, as a young Lion a∣mong the flockes of sheepe; who if he goe thorow, both treadeth downe, and teareth in pecces, and none can deliver. Thine hand shall be lifted up upon thine ad∣versaries, and all thine enemies shall be cut off, Mic. 5. 8, 9. And this spirituall warfare is not like the battels of the world, with confused noise, and gar∣ments rolled in bloud, Esay 9. 5. but with the sword of the Spirit, which is the word of God, Ephes. 6. 17. in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tossings to and fro, in labours, in watchings, in fastings, by purenesse, by knowledge, by long-suffering, by kindnesse, by the holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousnesse on the right hand, and on the left, &c. 2 Cor. 6. 4.—7. For even Christ himselfe, whē he was called the Lion of the tribe of Iuda, appeared like a Lamb as it had been slaine, Revel. 5. 5, 6. and his people for his sake are killed all the day long, are counted as s••••epe for 〈◊〉〈◊〉

〈…〉〈…〉ghter; and yet in all these things, are more than 〈…〉〈…〉qutrours, through him that loved them, Rom. 8. 36, 37.

Vers. 25. Neither cursing curse him] in Greeke, [unspec 25] Neither curse mee him with curses, neither blessing blesse him: that is, neither curse Israel at all, nor blesse him at all. Here Balaks indignation against Balaam, and sinne against God, is increased: re∣jecting his owne Prophet, resisting the word of the Lord now the second time: and when hee could doe no evill to Israel, he would hinder them from good.

Vers. 27. per adventure it will be right in the eyes [unspec 27] of God] that is, it will please God, as the Chaldee expoundeth it; and so the Greeke saith, if it may please God. This is Balaks third and last attempt against the Church of Christ in another place; as Satan tempted Christ himselfe thrice in three seve∣rall places, which not succeeding, he then left him, Matth. 4. 1,—11. And whereas before, the King supposed that Balaams seeing of the whole multi∣tude, was the let why hee did not curse them; hee now perceiveth God to be the cause, and therefore by sacrifices in a place idolatrous, he seeketh to ob∣taine his favour.

Vers. 28. the top of Pe••r] the name of a moun∣taine, [unspec 28] called in Greeke Phogor; and in Chaldee, the top of the high-place of Peor, where the Moabites used to sacrifice unto their idoll, called Baal▪peor, Num. 25. 2. 3. 18. and there they had a temple cal∣led Beth-peor, or the house of Peor, Deut. 3. 29. and neare it was a citie called Beth-peor, which the Is∣raelites had taken from King Sihon, and it was af∣ter given for a possession to the Reubenites, Ios. 13. 15, 20. In this idolatrous mountaine, the King ho∣ping to be heard of God, maketh supplication with new altars and sacrifices: so continuing the abuse of his religion, bent against the wil of God, and to the destruction of his people.

CHAP. XXIV.

1 Balaam leaving inchantments, prophesieth by the Spirit of God the happinesse of Israel. 10 Ba∣lak in anger dismisseth him; 14 but before his de∣parture he prophesieth of the Starre of Iakob, and the distruction of some nations.

ANd Balaam saw that it was good in [unspec 1] the eyes of Iehovah, to blesse Israel; and he went not as at other times, to meet with inchantments, but he set his face toward the wildernesse. And Balaam lifted [unspec 2] up his eies, and he saw Israel abiding in tents, according to their tribes, and the Spirit of God was upon him. And he tooke up his para∣ble [unspec 3] and said, Balaam the sonne of Beor assu∣redly saith, and the man whose eye is open, assuredly saith. Hee assuredly saith, which [unspec] heard the oracles of God, which saw the vi∣sion of the Almightie, falling and having his eyes uncovered. How goodly are thy tents, [unspec 5] [unspec 6] O Iakob, thy tabernacles, O Israel! As the valleyes are they spread forth, as gardens by the river side: as Lign-aloes-trees, which Ie∣hovah hath planted, as Cedar trees beside the waters. He shall poure waters out of his [unspec 7] buckets, and his seed shall be in many waters, and his King shall be higher than Agag, and his kingdom shal be exalted. God brought [unspec 8] him forth out of Aegypt; hee hath as the strengths of an Vnicorne: he shall ••at up the nations his distressers, and shall breake their bones, and pierce them thorow with his ar∣rowes. He couched, he lay downe as a ren∣ting [unspec 9] Lion, and as a couragious Lion, who shall stirre him up? Blessed be every one of them that blesse thee; and cursed be every one of them that curse thee.

And Balaks anger was kindled against Ba∣laam, [unspec 10] and he smote his hands together; and Balak said unto Balaam, I called thee to curse mine enemies; and behold, blessing thou hast blessed them these three times. And now [unspec 11] flee thou unto thy place: I said, honouring I will honour thee; but loe, Iehovah hath kept thee backe from honour. And Balaam [unspec 12] said unto Balak, Spake I not also to thy mes∣sengers which thou sentest unto me, saying, If Balak would give me his housefull of silver [unspec 13] and gold, I cannot goe beyond the mouth of Iehovah, to doe good or evill out of mine owne heart: what Iehovah shall speake, that will I speake. And now, behold I goe unto [unspec 14] my people: Come, I will counsell thee what this people shall doe to thy people, in the lat∣ter daies.

And hee tooke up his parable, and said, [unspec 15] Balaam the sonne of Beor assuredly saith; and the man whose eye is open, assuredly saith.

Hee assuredly saith, which heard the o〈…〉〈…〉∣cles [unspec 16] of God, and knew the knowledge of the Most high, which saw the vision of the Al∣mightie, falling, and having his eyes uncove∣red. I shall see him, but not now; I shall be∣hold [unspec 17] him, but not nigh: There shall proceed a starre out of Iakob, and a scepter shall rise out of Israel, and shall smite thorow the cor∣ners of Moab, and shall unwall all the sons of Seth. And Edom shall be a possession, [unspec 18] and Seir shall be a possession for his enemies, and Israel shall doe valiantnesse. And hee [unspec 19] shall have dominion out of Iakob, and shall destroy him that remaineth, out of the citie.

And he looked on Amalek; and he tooke [unspec 20] up his parable, and said, Amalek was the first

of the nations; but his latter end shall be, that he perish for ever.

And he looked on the Kenite, and tooke [unspec 21] up his parable, and said, Strong is thy dwel∣ling place, and thou puttest thy nest in a rock.

Neverthelesse, Kain shall be wasted, untill [unspec 22] Ashur shall carry thee away captive.

And hee tooke up his parable, and said, [unspec 23] Alas, who shall live when God doth this?

And ships (shall come) from the coast of [unspec 24] Kitim, and shall afflict Asshur, and shal afflict Heber, and he also shall perish for ever.

And Balaam rose up, and went and retur∣ned [unspec 25] to his place; and Balak also went to his way.

Annotations.

HE went not as at other times] or, not at this [unspec 1] time, as the time before, (which the Greeke translateth, according to his custome,) to meet with inchantments. This sheweth, that all his former altars, and sacrifices, and consultations with the Lord, were by that wicked art of inchantment, or observing of fortunes, such as the Prophets and di∣viners of the nations used, Deut. 18. 10. 14. Which thing he now left, as seeing it not availeable for his purpose; but that his evill heart was not changed, appeareth by his going with the King to mount Peor, to see if from thence he might curse Israel, by his commanding of altars and sacrifices as before, Numb. 23. 27,—30. and by his pestilent counsell which he gave the king after this, for the destructi∣on of Gods people, Numb. 31. 16. Rev. 2. 14. set his face toward the wildernesse] where Israel lay encamping, that he might as it were prevent God, and suddenly utter a curse against his people. The Chaldee paraphraseth, he set his face towards the Calfe that Israel had made in the wildernesse, (Exod. 32.) as if, looking upon their sinnes, hee thought for them he might have cursed Israel: and so in Tar∣gum Ierusalemy it is explained, He set his face to∣ward the wildernesse, and remembred concerning them the worke of the Calfe, and would have cursed Israel.

Vers▪ 2. abiding in tents] or, dwelling; which the [unspec 2] Greeke translateth, camping, or having their armie, or l••••••er. The order wherein God had placed the armies of Israel about his sanctuary, Numb. 2. they alwaies kept, when they pitched in the wildernesse: the sight whereof astonished the enemie, so that he could not curse them as hee desired, but blessed them the third time. the Spirit of God was up∣on him] that is, as the Chaldee explaineth it, the spi∣rit of prophesie from before the Lord rested upon him: and as Sol. Iarchi here noteth, it came into his heart that he should not curse them. The like phrase was before in Numb. 11. vers. 26. the Spirit rested upon them, and they prophesied: and againe in vers. 29. would God that all the Lords people were prophets, and that the Lord would put his Spirit upon them. This was Gods powerfull worke, changing Ba∣laams heart when he intended evill; as when Saul and his messengers went with an evill purpose to have taken David in Naioth, the Spirit of God was upon them, and they also prophesied, 1 Sam. 19. 19, 20,—23. And when wicked men, being thus o∣ver-ruled, uttered divine oracles, as now Balaam did, they spake not of themselves, as it is said of the holy Prophets, For prophesie came not at any time by the will of man; but holy men of God spake, being mo∣ved (or carried) by the holy Ghost, 2 Pet. 1. 21.

Vers. 3. he tooke up his parable] that is, prophe∣sied; [unspec 3] see Numb. 23. 7. assuredly saith] or affir∣meth, averreth: a word appropriate to the oracle of God, which is a faithfull saying, 1 Tim. 1. 15. See the Annotations on Gen. 22. 16. Here Balaam beginneth his third blessing with a solemne pre∣face, avouching the truth and constancie of it from God; against whose will the more he strugleth, the stronger he is resisted. the man whose eye is o∣pen] which the Chaldee expoundeth, the man that is faire sighted, that seeth well; the Greeke transla∣teth, the true man: hee seemeth hereby to signifie that he was a Prophet, who in old time was called a Seer, 1 Sam. 9. 9. Shethum the originall word, used only here, and in vers. 15. is of contrary signi∣fication to Sethum, that is, closed, or shut up: how∣beit some take it to be of the same meaning, which may then be explained thus, The man who had his eye shut, but now open. And eye is put for eyes, un∣derstanding the eyes of his minde opened by the spirit of prophesie: though some of the Hebrewes (as Iarchi here observeth) have from hence con∣jectured, that Balaam was blinde of one eye.

Vers. 4. the oracles of God] or, the sayings of God, [unspec 4] as the Chaldee saith, the word from before God: but the Greeke translateth strong oracles, because God (in Hebrew El) is so named of being strong or mightie. vision of the Almightie] or, of the Alsufficient, that is, as the Greeke translateth, of God. falling] understand, into a trance, or deep sleepe, or falling on my face to the ground: for even the holy men of God, when they saw divine visi∣ons, used to fall downe on their faces, and into deep sleepes, as dead men. So a deepe sleepe (or trance) f••ll upon Abraham, Gen. 15. 12. and Daniel was a∣fraid, and fell on his face, and was in a deepe sleepe on his face toward the ground, Dan. 8. 17, 18. and Iohn fell at his feet as dead, Rev. 1. 17. and Ezekiel fell on his face, Ezek 1. 28. and 3. 23. and 43. 3. and 44. 4. Likewise when the spirit of prophesie came upon men, they are said to fall, or lye downe, as did Saul, 1 Sam. 19. 24. And in this place of Balaam, the Chaldee translateth it, lying downe; the Greeke, in a sleepe; so after, in vers. 16. eyes uncovered] or, unvailed, to wit, to see the vision, as the Chal∣dee saith, and it was revealed unto him.

Vers. 5. How goodly] or, how good! which word [unspec 5] implieth profit, pleasure, beauty, joy, delight, &c. See the Notes on Gen. 1. 4. thy tents] in Greek, thy houses, or dwellings; but tents are a moveable habitation, fitting the people of God in this world. Hebr. 11. 9. and a warlike life, Ier. 6. 3. Afterward the Church is called the tents of Iakob, Mal. 2. 12

and the tents of Iudah, Zach. 12. 7. And lakob their f••ther is noted to have dwelled in tents, Gen. 25. 27. Moreover, when this people were seated in Canaan, their dwelling places were called their Tents, 2 Chron. 10. 16. and 7. 10. So this is meant of the state of the Church, not only then present, but throughout all ages. thy tabernacles] or, thy habitacles, dwelling places; which have their name of vicinitie, or neerenesse together. This therefore noteth the communion of the Church with Christ, and one with another: and is by Tar∣gum Ionathan expounded, the Tabernacle of the congregation which is set among you, and your taber∣nacles which are round about it, O house of Israel. O Israel] that is, O Israelites. The Church is named after their father Iakob and Israel; Iakob is their name in respect of their owne infirmitie, (whereupon it is said, Feare not, thou worme Iakob, Esay 41. 14. and, by whom shall Iakob arise? for he is small, Amos 7. 2. 5.) but Israel is the name of their power and prevailing with God and men. See the Annotations on Gen. 32. 28.

Vers. 6. spred forth] or stretched out, implying [unspec 6] both length, and bredth, and large extent of Is∣raels habitations; compared therefore to valleyes or bournes, which are long, large, pleasant to be∣hold, and watered with rivers, whereby they are fruitfull, as Song 6. 11. as Gardens] which are inclosed, set with pleasant and wholesome plants, and by rivers are made alwaies fresh, greene, and fruitfull. Wherefore the Scripture likeneth the Church to a garden full of pleasant fruits, Song 4. 12.—16. Esay 61. 11. by the river] in Greeke, by rivers: whereby the gardens are made greene and fruitfull, without which they wither. There∣fore when God threatneth judgement to Israel, he saith, ye shall be as a garden that hath no water, Esay 1. ••0. and promising mercy, he saith, Thou shalt be like a watered garden, Esay 58. 11. Hereby was sig∣nified that river of God full of water, Psal. 65. 9. the river, the streames whereof make glad the citie of God, Psal, 46. 4. even the Word and Spirit of the Lord, which refresheth and comforteth his people, as it is written, Their soule shall be as a watered garden, and they shall not sorrow any more at all, Ier. 31. 12. Lign-aloes-trees] or, as some thinke, Santall∣trees, in Hebrew Ahalim, which hath affinity with the ••ame of Aloes derived of it. The Greeke translateth it Tents; but the Chaldee Spices. The Lig•• aloes is a tree growing in Arabia and India, which giveth a sweet odour, and is like the Thyine wood mentioned in Revel. 18. 12. and is here used to signifie the good fame of the Church, and report of her graces, which is as a sweet smell. Ie∣•••••••••• hath planted] this signifieth the excellencie of this tree above others, and the growth in the n〈…〉〈…〉ll place, where it best prospereth: so the Ce∣dars are said to be planted by him, in Psal. 104. 16. and he is the Planter of his Church, Ier. 2. 21. 〈◊〉〈◊〉 by the waters] The Cedar is one of the good∣li••st trees, for talnesse, bignesse, strength and du∣rance; with the timber of it the Temple was built, 1 King. 6. 9, 10. & by the waters it best flourisheth, and signifieth the glory of the kingdome of Israel; as it is written of the kingdome of Assyria, Behold the Assyrian was a Cedar in 〈…〉〈…〉non, with faire branches, and with a shadowing shrend, & of an high stature, &c. The waters made him great, the deepe ••et him up on high, with her rivers running re••••••d a∣bout his plants, &c. Ezek 31. 3, 4. See also Psal. 1. 3.

Vers. 7. Hee shall poure waters] or, water shall [unspec 7] flow out of his buckets: speaking of Israel. This pa∣rable is translated by the Greeke Interpreters thus; There shall come forth a man out of his seed, and shall have dominion over many nations, and his kingdome shall be higher than Gog, and his kingdome shall be increased. And by the Chaldee Paraphrast thus; There shall grow up a King, which shall be anoi••ted of his sonnes, and shall have dominion over many peoples; and his King shall be mightier than Ag••g, and his kingdome shall be exalted. And Targum Ionathan expoundeth it to the like effect; and the exposition accordeth with other Scriptures which speake of the propagation of children, by the simili∣tude of waters, fountaines, eisternes, and the like: as, Heare yee this, O house of I••kob, &c. which are come forth out of the waters of Iudah, Esay 48. 1. and yee of the fountaine of Israel, Psal. 68. 27. And Solomon speaking of wife and children in the lawfull state of marriage, saith, Drinke waters out of thine owne cisterne, and running waters out of thine owne well. Let thy fountaines be dispersed a∣broad, and rivers of waters in the streets; Let them be onely thine owne, &c. Prov. 5. 15.—18. And againe speaking of the harlot, he saith, Stollen wa∣ters are sweet, Prov. 9. 17. Thus Balaam prophe∣sieth here of Israels great increase, and of the glo∣rie of their kingdome, in David and Solomon, but chiefly in Christ. Otherwise, by waters may be understood the Word and Spirit of God, as Ioh. 3▪ 5. and 4. 10. and 7. 38, 39. which should plenti∣fully be poured out in the Church; that they might with joy draw water out of the wells of salvation, as Esay 12. 3. his seed, in many waters] this seed may be understood as before, of children; and many waters, of many peoples, as in Revel. 17. 15. Esay 57. 19. Psal. 144. 7. Or seed may meane corne, sowen in watry, moist and fruitfull places, to bring forth much increase: as, Blessed are yee that sow be∣side all waters, that send forth thither the sect of the Oxe and the Asse, Esay 32. 20. higher than Agag] the King of the Amalekites, whom Saul the King of Israel subdued, 1 Sam. 15. 8. and it see∣meth this was a common name to all the Kings of Amalek, as Pharaoh was to all the Kings of Aegypt. Spiritually the King of Israel is Christ, Iohn 1. 49. and 12. 13, 15. who is higher than the Kings of the earth, Psal. 89. 28. amongst whom Agag sometime excelled. his kingdome] the kingdome of Is∣rael, exalted by David and Solomon, but above all by Christ, whose Church and kingdome is above all kingdomes, in grace, glory, and incorruption, Esay 2. 2. Dan. 2. 44. Rev. 11. 15.

Vers. 8. of an Vnicorne] This similitude is here [unspec 8] repeated and inlarged from the former blessing, in Num. 23. 22. ••••t up] that is, consume the nations, as the seven nations in Canaan, Deut. 7. 1. and all other, subdued by faith, as it is said, The nation and

kingdome that will not serve thee, shall perish: yea those nations shall be utterly wasted, Esay 60. 12. See also Num. 14. 9. breake their bones] in Greeke, unmarrow (or eat out the marrow of) their fat bones. It signifieth an utter weakning of them, that they should never recover their strength. pierce them] in Greeke, shoot thorow the enemie with his arrowes. Arrowes are often mentioned among o∣ther instruments of warre, Jer. 50. 9. 14. and 51. 11. Zac. 9. 14. These pierce inwardly, and are fi∣guratively applied to piercing words, Psal. 64. 4. and spiritually to the words of Christ, whose ar∣rowes are sharpe in the heart of the kings enemies, Psal. 45. 6.

Vers. 9. He couched] Here Balaam applieth un∣to [unspec 9] Israel that blessing which Iakob gave unto his son Iudah, the father of our Lord Christ, the Lion of that tribe, Gen. 49. 9. and it signifieth the victory of the Church over their enemies: See also Numb. 23. 24. who shall stirre him up] who dare pro∣voke him? meaning, none. So the victory gotten shall quietly be held; and the peace of the Church after her warfare, is here foretold, but accomplished in Christ. Blessed be every one of them] The conclusion of this blessing is the same wherewith Isaak ended the blessing upon Iakob the father of this people, Gen. 27. 29. and like that which God gave unto Abraham, Gen. 12. 3. Thus God conti∣nueth his grace to the faithfull and their seed for ever; and here, by Balaams owne mouth, curseth all this wicked plot and practise of the king and pro∣phet, who had endevoured with their utmost craft to curse the people whom God had blessed, and Balaam is condemned of himselfe.

Vers. 10. he smote his hands] or, clapped the palmes [unspec 10] of his hands; a signe of indignation and griefe in the king, with a contempt of the prophet; as elsewhere it is said, Men shall clap their hands at him, and shall hisse him out of his place, Iob 27. 23. and, All that passe by the way, clap their hands at thee, they hisse, and wag their head, &c. Lam. 2. 15.

Vers. 11. Flee thou] or, Flee for thy selfe, that is, [unspec 11] Get thee gone speedily: so fleeing is used for speedy departing, in Esay 48. 20. Zac. 2. 6. Iob 9. 25. and 14. 2. Amos 7. 12. Here Balak being out of hope to effect his purpose, leadeth not Balaam to another place, as he had done before, but turneth him off with ignominie. unto thy place] thy countrey Mesopotamia, as the place of the Canaanites, &c. in Exod. 3. 8. is their country, and in Exod. 23. 20. the place, is in Greek, the land. Or, unto thy city Pethor, as, unto the place of Sichem, Gen. 12. 6. is the citie of Sichem: See Amos 4. 6. kept thee back] in Greek, deprived thee of honour. Here Balaam, who ambiti∣ously sought after honour and riches, is sent away with shame, and misseth of the wages of unrighte∣ousnesse which he loved: for, The wicked worketh adeceit full worke; but to him that soweth righteous∣nesse, shall be a sure reward. Prov. 11. 18.

Vers. 13. goe beyond the mouth] in Greeke, trans∣gresse [unspec 13] the word: See Numb. 22. 18. out of mine owne heart] in Greeke, of myselfe.

Vers. 14. I will counseil thee what this people shall doe] This seemeth to be an unperfect speech, which the Chaldee Paraphrast well explaineth thus; I wi〈…〉〈…〉 counsell thee what thou shalt doe, and I will shew thee what this people shal do. For the Scriptures have ma∣ny like briefe speeches, as is noted on Exod. 4. 5. & 13. 8. and Moses after sheweth, that Balaam gave Balak wicked counsell against Israel, to draw them unto idolatry and fornication, Num. 31. 16 and our Saviour calleth it the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to com∣mit fornication, Rev. 2. 14. the history whereof fol∣loweth in Num. 25. And thus the Hebrews also ex∣pound this place: Chazkuni in these words, I will counsel thee: Moses our Teacher concealeth the coun∣sell, because Balaam said it to Balak in secret: but in Num. 31. 16. it is revealed. To like effect writeth Sol. Iarchi, saying, This Scripture is briefe, I will coūsell thee to cause them to stūble (or fall) & I will tell thee what evill they shal doe to Moab in the latter daies: and Targum Ionathan openeth it by Num. 25. 1, 2, &c. in the latter daies] that is, the daies after following: See the like in Gen. 49. 1. For the time present Israel might not meddle with the peo∣ple of Moab, Deut. 2. 9. but after in Davids daies, he smote Moab and measured them with a line, ca∣sting them downe to the ground: even with two lines measured he to put to death, and with one full line to keepe alive; and so the Moabites became Davids servants, 2 Sam. 8. 2. Againe in Ier. 48. there is a large prophesie of Moabs destruction, with a pro∣mise of the returning of their captivitie in the lat∣ter dayes.

Vers. 15. tooke up his parable] that is, prophesied, [unspec 15] but darkly and in parables: see vers. 3. whose eye is open] in Greeke, the true man: See the notes on vers. 3.

Vers. 16. the knowledge of the Most high] in [unspec 16] Chaldee, knowledge from before the Most high, that is, made knowne to him of God. This sentence is here added more than in vers. 4. Baal-hatturim here noteth, that he saith this, because hee would re∣veale the dayes of Christ. falling] into a trance; the Greeke translateth it, in a sleepe: see this opened on vers. 4.

Vers. 17. I shall see him] or, shall see it; meaning [unspec 17] the person or thing that now hee is to speake of; namely David, and his kingdome, the accomplish∣ment whereof should be in Christ and his Church. Sol. Iarchi explaineth it thus; I see the praise of Iacob, and their greatnesse: but it is not now, but after a time. Chazkuni here saith, Hee prophesi∣eth of David. but not nigh] that is, as the Chaldee explaineth it, his comming is not nigh. This may be understood of Christ, for of him hee after prophesieth; whom Balaam saith, he shall be∣hold, (for every eye shall see him, and they also which pierced him, Rev. 1. 17.) but he had not Iobs faith, to behold him his Redeemer, Iob 19. 25. 27. shall proceed a star] or, a star hath proceeded, speaking af∣ter the manner of prophesie of a thing to come, as already done. The Greeke translateth, a star shall a∣rise: which the Chaldee expoundeth, A king shall arise out of the house Iacob. This is to be understood in part of David, and chiefly of Christ our Lord,

who thus rectifieth of himselfe, I am the root and the off-spring of David, the bright and morning starre. Thus also the Hebrewes understood it of old; for the 〈◊〉〈◊〉 Christ that arose unto the Iewes in the day〈…〉〈…〉 of Traj••n the Emperour, was called (in allu sion 〈◊〉〈◊〉 is prophesie) Bar Chochab, that is, the s〈…〉〈…〉e of the starre: but being after slaine in battell, the Iewes seeing themselves deceived, called him Bar Coziba, that is, the sonne of falshood. Of him there is mention in Talmud Bab. in Sanhedrin, cap. Chelek▪ and Maimony in Treat. of Kings, cap. 11. sect. 〈◊〉〈◊〉. saith of R. Akiba, who was the armour-bea∣〈…〉〈…〉 of Ben Coziba the King, that he said of him, hee was the King Christ. And he and all the wise men of his age thought that he was the King Christ untill he was killed for uniquity: when he was killed, they knew he was not. a scopter] or, a rod, a staffe, a signe of kingdome and government: See the notes on Gen. 49. 10. The Greeke translateth it, a man shall rise out of Israel; the Chaldee saith, Messias (or Christ) shall be anointed of the house of Israel. As David and other Kings had scepters, so Christ is said to have a rod on scepter, as, The scepter of thy kingdome is a scepter of righteousnesse, Psal. 45. 7. Hebr. 1. 8. and, Thou shalt rule them with a rod (or scepter) of iron, Psal. 2. 9. the corners] or, the sides, (the quarters) of Moab; meaning a co••quest of the whole countrie, in every quarter and corner of it. The Greeke Interpreters understood it figu∣ratively, the Dukes, of Moab; likewise the Chal∣dee 〈…〉〈…〉phrast, saying, hee shall kill the Princes of Moab. This was literally fulfilled by David, who 〈◊〉〈◊〉 Moab, and cast them downe to the ground, &c. 2. Su••▪ 8. 2. spiritually by Christ, destroying idola∣ters and antichristians, in religion like Moabites. shall unwall] shall cast downe the walls, that is, conquer and subdue; which the Greek expoundeth shall captive (or make a prey;) the Chaldee, shall ride, 〈◊〉〈◊〉 dominion. the sons of Seth] who was the son of Adam, set in Abels roome, whom Kain killed, Ge••. 4. 〈◊〉〈◊〉 and all Kains ••••ce being drowned in the 〈◊〉〈◊〉, onely Seths posterity in Noah remained: so 〈◊〉〈◊〉 all the world now are the sons of Seth, as of A∣〈…〉〈…〉 〈…〉〈…〉erefore the Chaldee explaineth it, he shall 〈◊〉〈◊〉 〈…〉〈…〉ion over all the sonnes of men. So it is a prophesie of Christ, whom all Kings should wor∣〈…〉〈…〉, 〈…〉〈…〉ions should serve, Psal. 72. 11. and the 〈◊〉〈◊〉 of the earth should be his possession, Psal. 2. 8. 〈◊◊〉〈◊◊〉 the name of Iesus every knee should bow, Phil. 〈◊〉〈◊〉. 10. And this conquest is gotten by the preaching of the Gospell, as it is written, The weapons of our 〈…〉〈…〉fore are not carnall, but mighty through God, to the p〈…〉〈…〉ing downe of strong holds, casting downe ima∣ginations, and every high thing that exalteth it selfe against the knowledge of God, and bringing into cap∣〈…〉〈…〉 〈…〉〈…〉ry thought to the obedience of Christ, and having in a readinesse to revenge all disobedience, 2 ••er. 10. 4, 5, 6. Some take Seth here to be meant not of a••ans name, but to signifie the hinder part, and to meane the peoples then behinde Balaam, as the Ammonites, Midianites, and the like: but be∣sides the Chaldee fore-mentioned, the Greeke also 〈…〉〈…〉eth it, all the sons of Seth: and the Hebrewes doe most so expound it; as Sol. Iarchi saith, all the sonnes of Seth, i. all peoples, which doe all come of Seth the sonne of Adam the first. Maimony in Misn. tom. 4. Treat. of Kings, cap. 11. sect. 1. explaineth Ba∣laams prophesie thus; I shall see him, but not now; this is David: I shall behold him, but not nigh; this is the King Christ. There shall proceed a starre out of Iakob; this is David: and a scepter shall rise out of Israel; this is the King Christ: and shall smite tho∣row the corners of Moab; this is David, as it is writ∣ten (in 2 Sam. 8. 2.) And he smete Moab, &c. And he shall unwall all the sonnes of Seth; this is the King Christ, of whom it is written (in Psal. 72. 8.) He shall have dominion from sea to sea. And Edom shall be a possession to David, as it is said, And all they of E∣dom became Davids servants. 2 Sam. 8. 14. And Seir shall be a possesston; this is unto the King Christ: as it is said, And Saviours shall come up on mount Si∣on, to judge the mount of Esan, and the kingdome shall be the Lords, Hobad. vers. 21.

Vers. 18. Edom] the Edomites the posterity of [unspec 18] Esau; these became a possession to David, 1 Chron. 18. 13. after that unto Christ; as it is written, Who is this that commeth from Edom, &c. Esay 63. 1.—6. Seir] the mountaine where Esau dwelt, Gen. 36. 7, 8. wherefore the Greeke in stead of Seir, na∣meth Esau. shall doe valiantnesse] or, doe vali∣antly, valiant acts: which phrase is sometime un∣derstood of warres and victories, as in 1 Sam. 14. 48. sometime of getting wealth and riches, as in E∣zek. 28. 4. Both may be here meant, and the Chal∣dee expoundeth it of the latter. And as this was an∣swerable to the name of Israel, which signified his power and prevailing with God and with men, Gen. 32. 28. so David, after he had vanquished the Edo∣mites, celebrated the truth of this promise, saying, Through God wee shall doe valiantnesse, and hee will tread downe our enemies, Psal. 60. 14.

Vers. 19. And he shall have dominion] he, that [unspec 19] is, one of the house of Iakob, as the Chaldee expres∣seth it. So Targum Ionathan saith, And a ruler shall rise up out of the house of Iakob. And it may be understood of David first, then and chiefly of Christ. Sol. Iarchi openeth it thus, And yet there shall be another ruler out of Iakob, and hee shall de∣stroy him that remaineth out of the citie. Of the King Christ he speaketh thus, of whom it is said (in Psal. 72.) he shall have dominion from sea to sea. out of the citie] that is, of every citie, to wit, of the Edomites, as vers. 18. or more generally, of all ci∣ties; as the Chaldee expoundeth it, the citie of the peoples. Chazkuni referreth it to Ioab, Davids cap∣taine, of whom it is said, Six moneths did Ioab re∣maine there with all Israel, untill he had cut off eve∣ry male in Edom, 1 King. 11. 15, 16. But it hath re∣ference also to further victories, as is said, The house of Jakob shall be a fire, and the house of Ioseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devoure them, and there shall not be any remaining of the house of Esau, for the Lord hath spoken it, Hobad. vers. 18. The Targum called Ionathans, nameth it Constantinople: by which it is evident, that the Authour of that worke was not Ionathan ben Vzziel, who paraphrased on the Prophets, and was of the Apostles age, but

some later Iew, who put forth his worke in that Io∣nathans name.

Vers. 20. he looked on Amalek] on the countrie [unspec 20] or people of the Amalekites, the posterity of Esau, Gen. 36. 12. As the sight of Israel occasioned Ba∣laam to blesse them, vers. 2, &c. so the beholding of the wicked, occasioned the utterance of their judgement and curse. the first] or the beginning of the nations; meaning either the chiefest of them, or, as the Chaldee expoundeth it, the first of them that warred against Israel; for which God threat∣ned their ruine before, in Exod. 17. as now he fore-telleth it againe by Balaam. As Israel was the Lords first-fruits, Ier. 2. 3. and therfore by him preserved: so Amalek being the first-fruits of the wicked nati∣ons, is devoted to destruction, fulfilled in part by Saul, 1 Sam. 15. and after in Mordecaies time, Ester 7. but spiritually accomplished by Christ. Thus Iericho the first-fruits of the Cananean cities, was also devoted and destroyed, Ios. 6. his later end] or, his posteritie; as the Greeke translateth, his seed: See Psal. 37. 38. that he perish for ever] or, unto perdition, which the Greeke translateth, shall perish; the Chaldee, shall perish for ever: So in vers. 24.

Vers. 21. the Kenite] that is, the Kenites, or [unspec 21] Kenaeans; these the Chaldee calleth Salmeans; so that he tooke them for those Kenites mentioned in Gen. 15. 19. But Targum Ionathan expoundeth it of Iethro, that became a Proselyte, Exod. 18. And so in Iudg. 1. 16. it is said, the children of the Kenite, Moses father in law, went up, &c. And these are mentioned here next Amalek, because they dwelt with them; as is written, And Saul said unto the Kenites; Goe, depart, get you downe from among the Amalekites, &c. 1 Sam. 15. 6. thou put∣test thy nest] Hebr. to put thy nest, of which phrase see the Annotations on Gen. 6. 19. And here the Hebrew Ken, which is a nest, hath allusion to the Kenites name: by nest, meaning an habitation, as in Iob 29. 18. a similitude taken from Eagles, which build their nests on high rockes; see Obad. vers. 4. Habak. 2. 9. So hereby was signified the secure dwelling of the Kenites by Israel, without distur∣bance, till the Assyrian wasted all.

Vers. 22. Kain] that is, the Kenite, who came, [unspec 22] as it seemeth, of a man named Kain, and so is by the Chaldee expounded as before, the Sal••••aean. Some thinke it to be the name of the place where they dwelt. wasted] or, eaten up, to wit, by enemies. untill Asshur] or, whiles Assur; the Assyrians, and Babylonians, who carried away captive the ten tribes of Israel, 2 King. 17. 6. and the Iewes into Babylon, 2 King. 25. and so the Kenites with them, as appeareth by this prophe∣sie; and after the returne of the people out of Ba∣bylon, there is mention of these Kenites also, in 1 Chron. 2. 55.

Vers. 23. Alas, who shall live] the Chaldee ex∣plaineth [unspec 23] it, Woe to the sinners that shall live, &c. He signifieth hereby extraordinary and grievovs cala∣mities. doth this] Hebr. putteth, or disposeth this, to wit, this that followeth. Targum Ionathan explaineth it, When the word of the Lord shall be re∣vealed, to give a good reward unto the just, and to take vengeance on the wicked, &c.

Vers. 24. from the coast of Kitim] Hebr. from [unspec 24] the hand of Kitim, which the Chaldee expoundeth from the Romanes; the old Latine version, from Ita∣ly; the Greeke keepeth the Hebrew phrase, from the hand of the Kitaeans. Kitim (or Chittim) was one of the sons of Iavan, the son of Iapher, the son of Noe, Gen. 10. 4. His posterity seated in Cilicia, Macedonia, Cyprus, and Italy also, as Iosephus ob∣serveth in Ant••q. lib. 4. cap. 22. Wherefore Kitim is taken sometime for the one, and sometime for the other. Here it may imply both the troubles that befell the Assyrians and Iewes, by the Greekes and Seleucidae in the troublous daies of Antiochus, ac∣cording to that in Dan. 11. 30. For the ships of Ki∣tim shall come against him: and after calamities that befell the Hebrewes, from the Romanes. shall afflict Assur] they, the ships, that is, the armies of Kitim shall afflict the Assyrians, which come of Assur, the sonne of Sem, the sonne of Noe, Gen. 10. 22. Heber] or Eber, that is, Hebers chil∣dren, as the Greeke translateth it, the Hebrewes: of Heber, see Gen. 10. 22, 24. All Israel were his posteritie, afflicted by Greekes and Romans. Christ was the chiefest of Eber, Luke 3. 23, 35. he was killed by Pilate the Romane Deputie. Since that time, Rome by Antichrist there reigning, hath af∣flicted Christ in his members. he also] that is, Kitim shall perish for ever: or, shall goe unto per∣dition. Thus Balaam, as hee began with the bles∣sing of Israel, endeth with the destruction of their enemies: God by his mouth confirming the promises made unto Abraham, and to his seed for ever; the accomplishment of all which, is in Christ.

Vers. 25. returned to his place] that is, went away [unspec 25] with a purpose to returne home, but was stayed by the Midianites, and among them was killed by the sword of Israel, Numb. 31. 8. But this is here so sig∣nified, to shew how God disappointed their first plots and practises, that Balaam returned as hee came, and could not curse Israel, but denounced woes against their enemies. Things which mē pur∣pose and endevour to doe, are said to be done by them, though perhaps not effected; as is noted on Exod. 8. 18. Numb. 14. 40. It might also be, that Balaam indeed returned to his place, and afterward came againe to the Midianites. So Chazkuni (on Numb. 31.) saith, After that he had returned to his place, to Mesopotamia, he came againe to Midian, to receive mony of the Elders of Midian, when he heard say of the plagne which had beene in Israel by his counsell.

CHAP. XXV.

1 Israel at Shittim commit whoredome with the daughters of Moab, and idolatry with Baal-Peor. 4 The idolaters are commanded to be slaine. 6 P••i∣nehas killeth Zimri and Cozbi. 10 God therefore giveth him an everlasting Priesthood. 16 The Mi∣dianites are to be vexed for their wiles against Israel.

ANd Israel abode in Shittim, and the [unspec 1] people began to commit whordome with the daughters of Moab. And they called the people unto the sacrifices [unspec 2] of their gods: and the people did eat, and bowed themselves downe to their gods.

And Israel was joyned to Baal-Peor, and the [unspec 3] anger of Iehovah was kindled against Israel.

And Iehovah said unto Moses, Take all [unspec 4] the heads of the people, and hang them up before Iehovah, against the Sunne, that the fierce anger of Iehovah may bee turned away from Israel. And Moses said unto [unspec 5] the Iudges of Israel; Slay yee every man his men that were joyned unto Baal-Peor.

And behold, a man of the sonnes of Is∣rael [unspec 6] came, and brought neere unto his bre∣thren a Midianitesse, in the eyes of Moses, and in the eyes of all the congregation of the sonnes of Israel: and they were weeping at the doore of the Tent of the congrega∣tion. And Phinehas the sonne of Eleazar, [unspec 7] the sonne of Aaron the Priest, saw it; and he rose up from amongst the Congregation, and tooke a javelin in his hand. And hee [unspec 8] went in after the man of Israel, into the tent, and thrust both of them thorow, the man of Israel, and the woman, thorow her belly; and the plague was stayed from the sons of Israel.

And those that died in the plague were [unspec 9] foure and twenty thousand.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And Iehovah spake unto Moses, saying: [unspec 10] [unspec 11] Phinehas the sonne of Eleazar, the sonne of Aaron the Priest, hath turned my wrath away from the sonnes of Israel, whiles hee was zealous with my zeale among them, that I consumed not the sonnes of Israel in my zeale. Therefore say, Behold I give unto [unspec 12] [unspec 13] him my covenant of peace. And there shall be to him, and to his seed after him, the co∣venant of an everlasting Priesthood, because hee was zealous for his God, and made at∣onement for the sonnes of Israel. And [unspec 14] the name of the man of Israel that was smit∣ten, that was smitten with the Midianitesse, was Zimri, the sonne of Salu, a Prince of a fathers house, of the Simeonites. And [unspec 15] the name of the woman the Midianitesse that was smitten, was Cozbi the daughter of Zur; he was an head of nations, of a fathers house of Midian.

And Iehovah spake unto Moses, saying: [unspec 16] [unspec 17] Vex thou the Midianites, and smite yee them. For they vex you with their wiles, [unspec 18] wherwith they have beguiled you in the mat∣ter of Peor, and in the matter of Cozbi, the daughter of a Prince of Midian their sister, which was smitten in the day of the plague, for Peors sake.

Annotations.

ABode in Shittim] a place in the wildernesse, in [unspec 1] the plaines of Moab, neere Iordan, called A∣bel Shittim, in Num. 33. 48, 49. In this place Israel did sit, or abide, untill after Moses death; and from thence Iosua removed them to Iordan, where they passed over to Gilgal, Ios. 2. 1. and 3. 1. Wherefore God after willed the people to remember the things that befell unto them, from Shittim to Gilgal, that they might know the righteousnesse of the Lord, Mic. 6. 5. And the history now following shew∣eth, how when Balak, the Princes of Moab and Midian, and Balaam their prophet, had plotted and practised with all their art and might, to with∣draw Gods favour and blessing from his people, but prevailed nothing; the prophet gave Balak and the Midianites counsell to put a stumbling-blocke before the Israelites, to see if they could withdraw the people from the love, feare, and o∣bedience of the Lord their God, that Israel sinning, might fall and bring themselves into the curse, (which Balaam could not bring upon them) and so perish. By this wicked counsell they prevailed against many, to the death of 24. thousand Israe∣lites: but the state and body of the Church was by Gods grace still preserved, the wicked being taken away by his judgement. the people] some of the people of Israel; for they that fell to this wic∣kednesse, did all perish; but they that cleaved to the Lord, remained alive, Deut. 4. 3, 4. to commit whoredome] or, to commit fornication; which the Chaldee expoundeth, to erre (or goe astray) after the daughters of Moab; understanding also, the daughters of Midian, as appeareth by vers. 6. 17, 18. This evill they fell into, by the wicked counsell and doctrine of Balaam, who taught Ba∣lak to cast a stumbling-blocke before the sonnes of Israel, to eat things sacrificed to Idols, and to com∣mit fornication, Revel. 2. 14. So Moses likewise saith, Behold these (women) caused the sonnes of Is∣rael, through the word of Balaam to commit traspasse against Iehovah in the matter of Peor, Num. 31. 16. That hypocrite who had so often blessed Israel, and pronounced those accursed which cursed them, who had heard and uttered the oracles of God, had his eyes opened, had escaped the sword of the Angell, &c. to the end that he should not speake or doe any thing but what the Lord comman∣ded: yet after all this, hee was the authour of this mischiefe; that it might appeare how evill men and seducers wax worse and worse, decei〈…〉〈…〉g, and being deceived, 2 Tim. 3. 13. and t〈…〉〈…〉 me•• might beware of false prophets, which come in

sheepes cloathing, but inwardly are ravening wolves, Matth. 7. 15.

Vers. 2. they called] that is, the daughters of [unspec 2] Moab called, or invited. Thus the intended warre of Moab against Israel was turned to a pretended peace, and feigned amitie, alluring the people by fleshly baits, to defile their bodies and soules with whoredome and idolatry. By the women of Moab, and of other strange peoples, Solomon the wise was also drawne into sinne, 1 King. 11. 1, 4. sacrifices of their gods] or, of their god; in Greeke and Chaldee, of their idols: meaning of Baal-Peor: whereof David speaketh thus, They were joyned unto Baal-Peor, and ate the sacrifices of the dead, Ps. 106. 28. By the dead, meaning Idols, unto which the Scriptures doe oppose the living and true God, 1. Thess. 1. 9. Ier. 10. 9, 10. did eat] and so communicated with their idolatry; for they which eat of the sacrifices, are partakers of the Altar, 1. Cor. 10. 18. This sinne God in speciall manner had forewarned them of, in Exod. 34. 14, 15. bowed to their gods] in Greeke and Chaldee, to their idols. This people whom God had guided thorow the wildernesse fortie yeares, who had seene Gods workes, and felt his punishments for their owne and their fathers sinnes, were delivered from many enemies round about, and now abiding in Shittim, were ready to enter into the promised land, are here prevented and overthrowne through their owne corruption.

Vers. 3. was joyned] or, was coupled, was yoked: [unspec 3] unto which word the Apostle seemeth to have re∣spect, when he saith, Be yee not unequally yoked to∣gether with unbeleevers, 2 Cor. 6. 14. to Baal-Peor] which the Chaldee expoundeth, to them that served Baal-Peor, that was the Idoll of the Moa∣bites and Midianites, called in Greeke Bel-phegor. Baal is by interpretation a Lord or Patron: by which name it is probable that the heathens called the Sunne, or some starre, as is noted on Lev. 18. 21. Peor, or Phegor, was the name of a mountaine, Numb. 23. 28. and of the Idoll there worshipped, Numb. 25. 17. Ios. 22. 17. And because Baal was a common name to many Idols, and much reveren∣ced of the peoples, through corruption the Israe∣lites called also the LORD, Baal: but he blameth them for it, saying, Thou shalt call me no more Baali, Hos. 2. 16. and in detestation of the name, the Pro∣phets put Bosheth, that is, Shame, in••stead of Baal, that is, Lord: as it is written, They went to Baal Peor, and separated themselves unto that Shame, Hos. 9. 10. and the Greeke Interpreters in 1 King. 18. 25. translate Baal, Shame: yea and the Hebrew Prophets sometime put one for another, as Ierub Baal (who was Gedeon) Iudg. 8. 35. and 9. 1. is cal∣led Ierub-Besheth, 2 Sam. 11. 21. Esh-Baal, 1 Chro. 8. 33. is called Ish-Bosheth, 2 Sam. 2. 10. and Me∣rib 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. ••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 to∣gether 〈◊〉〈◊〉 idolatry, (as this history sheweth,) and to be that which in other language was called Pria∣pus. 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 prophe∣sied 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 in∣to 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 trans∣lateth, [unspec 4] 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 them∣selves. before Iehovah] or, for, or, unto Ieho∣vah, 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 ••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 govern∣ment, [unspec 5] as they were distributed in Exod. 18. 25. Al∣though 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 [unspec] 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 congrega∣tion, of God himselfe and his iudgements (for which the people now wept:) and so of all religi∣on; and with a purpose to stirre up the people un∣to open rebellion.

Vers. 8. into the tent] The originall word used [unspec] 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 re∣strained: 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 fol∣lowed Baal-Peor, the Lord destroyed them from [unspec 9] among his people, Deut. 4. 3. The Apostle spea∣king hereof, saith, Neither let us commit fornicati∣on, 〈◊〉〈◊〉 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 ••3 thousand by the hand of God, of which latter number the Apostle speaketh: or, one thou∣sand of the chiefe were hanged, and the rest slaine by the sword.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here the Hebrewes begin the 41 Se∣ction or Lecture of the Law, which they call Phinehas.

Vers. 11. hath turned away] in Greeke, hath [unspec 11] caused my wrath to cease. The fact of Phinehas, who was but a Priests sonne, no ordinary Magi∣strate, and who proceeded not with the malefa∣ctors 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 He∣brew) meaneth both a fervent indignation against the sinners, and a fervent love unto the Lord, shew∣ed 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 [unspec 12] 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 cove∣nant, 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 [unspec 13] untill Christs comming, to whom the Priesthood of Aaron was to give place, Heb. 7. 11. &c. Phine∣has 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. 5. And God by his Prophet promiseth, that David shall never want a man to sit upon the throne of the house of Israel: neither shall the Priests the Le∣vites want a man before me, to offer burnt-offerings, and to kindle meat-offerings, and to doe sacrifice con∣tinually, Ier. 33. 17, 18. 21, 22. Both which are ac∣complished in Christ, Luke 1. 32, 33. Heb. 3. 1. and 5. 1.—5. and 8. 1, 2, 3, &c. zealous for his God] or, jealous for his God, that is, for the dishonour done unto his God; as God himselfe is said to be jealous for Ierusalem, when hee was sore displeased with the heathens that afflicted it, Zach. 1. 14, 15. It is good to be zealously affected alwayes in a good thing, Gal. 4. 18. that God sheweth here in rewar∣ding Phinehas zeale, who stood up and executed judgement, and the plague was stayed: and it was counted to him for justice, to generation and genera∣tion for ever, Psal. 106. 30, 31. The Hebrewes in ages following mentioned his glory; as Ben Sirach saith, because he had zeale in the feare of the Lord, and stood up with good courage of heart; when the people were turned backe, and made atone∣ment for Israel, therefore was there a covenant of peace made with him, that he should be the chiefe of the Sanctuary, & of his people; and that he and his po∣steritie should have the dignitie of the Priesthood for ever, Ecclus 45. 23, 24. The Scripture noteth the contrary of Eli (who came of Ithamar the brother of Eleazar) for when his owne sonnes committed whoredome with the women of Israel, that assem∣bled at the doore of the Tabernacle of the congre∣gation, and made themselves vile, hee restrained them not, but honored his sonnes above the Lord: therefore God threatned to cut off his arme; and the arme of his fathers house, that there should not be an old man in his house for ever. And he sware unto the house of Eli, that the iniquitie of Elies house should not be purged with sacrifice, nor offering for e∣ver, 1 Sam. 2. 22. 29, 31. and 3. 13, 14. made atonement] or, made reconciliation, pacified Gods wrath through faith: this word used for atonement by sacrifice, is here applied to the executing of judgement upon the malefactors; whereupon God stayed the plague which had begun upon the congregation. As oftentimes for the sinne of some, God is wroth with the whole congregation, Ios. 7. 1. 12. and 22. 17, 18. so here for the just fact of Phinehas his wrath was turned away, vers. 11. and atonement is made. So the proverbe was fulfilled, The kings wrath is as messengers of death; but a wise man will pacifie it, Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house, 2 Sam. 21. 3. &c.

Vers. 14. smitten] that is, killed, as the Chaldee [unspec 14] explaineth it: so in vers. 15. and 17. Zimri] in Greeke, Zambri, sonne of Salo; the notation of this name agreeth with his end; for Zimri signifi∣eth cutting off, as superfluous boughes are pruned, or cut off from the Vine: Salo signifieth treading under foot; so as a fruitlesse branch he was cut off from the vine of Israel, and trodden down of God and men; as it is written, Thou hast trodden downe

all them that goe astray from thy statutes; for their d〈…〉〈…〉t is falshood; 〈…〉〈…〉 19▪ 1••8. among the Si∣〈…〉〈…〉tes] in Chalde••, of the tribe of Simeon. And being a Prince, and bringing that harlot unto 〈◊◊〉〈◊◊〉, vers. 6. it is likely that many of that tribe tooke part with him, and perished in the plague aforesaid. For whereas that tribe at the former muster, had 59 thousand and three hundred men of warre among them, Num. 1. 22, 23. they were diminished now after this plague 37. thousand and one hundred, that there remained at the next mu∣ster, but 22 thousand and two hundred men, Num. 26. 1. 14.

Vers. 15. 〈◊〉〈◊〉] in Greeke, Chasbi daughter of [unspec 15] Sour. Cozhi signifieth lying, or falshood; Zur is a Rocke, an head of nations] that is, a governour of peoples; for he was a Prince of Midian, vers. 17. and afterward he it said to be one of the five Kings of Midian, Num. 31, 8. And as Balaam with his wicked counsell and doctrine, is named as a figure of Antichristian seducers, corrupting the Christi∣an Church with fornication and idolatry, Rev. 2. 14. so in this Prince of Midian, and the harlot his daughter, we may behold the type of Antichrist, who by the spirit and doctrine of Balaam hath drawne the Church unto fornication and idolatry, with false gods, and heresies. His false prophets, like the daughters of Moab, allure men unto those abominations: for as the wisedome of God (in Christ▪) sendeth forth her maidens to invite the simple to come and eat of her bread, and drinke of the wine that she hath mingled, Prov. 9. 1.—5. so the foolish woman, (or whore of Babylon, Revel. 17▪ 〈◊〉〈◊〉. 5.) hath also her toll-guests, the spirits of devils▪ working miracles, which goe forth unto the Kings of the earth, &c. Rev. 16. 13, 14. and she cal∣leth passengers, who goe right on their wayes to par∣take of her stollen waters which are sweet, and bread in secret, which is pleasant: and many doe follow her pernicious wayes, yea many strong men have been slaine by her, Pro. 〈◊〉〈◊〉 13.—18. and 7. 26. 2 Pet. 2. 1, 2. The kings also of the earth have committed fornication with her, Rev. 18. 3. & brought her by their lawes unto their brethren & subjects. And as the harlots name was Cozhi, that is, a lie, or falshood, the daughter of Zur, that is, a Rock, a Prince of Mi∣dian of Abrahams degenerate children, Gen. 25. 1, 2. so is the Church of Antichrist false & deceitfull, yet the pretended, daughter of the Rocke, which Christ hath promised to build his Church upon, Matth. 16. 18. though being departed from the true faith of Christ, as the Midianites were from the faith of their father Abraham. For those An∣tichristian idolatries, God sendeth forth his plagues, Rev. 16. But when with the sword of the Spirit, (w^ch is the word of God, Ephes. 6. 17.) those abominations are cut off, and the authors of them thrust thorow, as in Ziach. 13. 2, 3, the wrath of God which now is kindled against the sinners, shall be turned away. of a fathers house] Sol. Iarchi here noteth from Gen. 25. 4. that Midian had five fathers houses, Ephah, and Epher, and Ha∣noch, and Abida, and Eldaah: and this man was king of one of them.

Vers. 17. Vex the Midianites] or, Distresse, [unspec 17] that is, war against the Mi••••anites; as the Greeke translateth, Vse enmitie against them: Hebr. To vex or To distresse, of which phrase-see the notes on Ewod. 13. 〈◊〉〈◊〉. God who had first punished his owne people for their sinnes, doth now decree venge∣ance against their enemies, which was done by Mo∣ses before his death, Num. 31. 2. For as God faith to the nations, Loe I begin to bring evill on the ci∣tie, upon which my name is called; and should yee be utterly unpunished? ye shall not be unpunished, 〈◊〉〈◊〉. 25. 29. He speaketh this against; the Midianites, ra∣ther than against the Moabites (whom he had for∣bidden Israel to vex or distresse, Deut. 2. 9.) be∣cause they were chiefe in the mischiefe. For though Balaam gave the counsell to the king of Moab, Rev. 2. 14. and the Moabitish women were prostitute al∣so unto whoredome, Num. 25. 1. yet Balak at first did not much regard that counsell, but turned B••∣laam away with shame, Num. 24. 11, 25. but the Midianites retained him, and amongst them hee was slaine, Num. 31. 8. And Cezbi a kings daugh∣ter of Midian was a principall instrument of evill unto Israel, as God sheweth in vers. 18. therefore the Midianites were first in the punishment. smite ye them,] that is, as the Chaldee expoundeth it, kill ye them.

Vers. 18. For they vox you] or, disiresse you, not [unspec 18] with warre, but with wiles and deceit. So God saith of Babylon, Reward her even as shee hath re∣warded you, Rev. 18. 6. The reward of unrighteous workes, is righteous judgement. their wiles] or, their guiles, deceits, crafts. beguiled you] or, dealt wilily and craftily with you; as the Egypti∣ans when they thought to deale wisely for the sup∣pressing of Israel, Exod. 1. 10. are said to deale craf∣tily, Psal. 105. 25. and Iosephs brethren, when they craftily conspired his death, Gen. 37. 18. By this it appeareth, that the amitie of the Midianites was but feigned, and that they plotted the destruction of Israel. matter] Hebr. word of Peor; the ido∣latrie with Baal-Peor, w^ch Israel was drawne unto, vers. 2, 3. So the matter (or word) of Cozhi, is meant the fornication with her, vers. 6. for Pe∣ors sake] Hebr. for the word of Peor, that is, which plague came on Israel for Peors sake or cause.

CHAP. XXVI.

1 The summe of all the men of Israel from twen∣tie yeares old and upward, is taken in the plaines of Moab. 5. The families and numbers of Reuben. 12 Simeon. 15 Gad. 19 Iudah. 23 Issachar. 26 Zabulon. 29 Manasseh. 35 Ephraim. 38 Benjamin. 42 Dan. 44 Aser. 48 Nath∣tali. 51 The summe of them all. 52 The Law of dividing among them the inheritance of the land. 57 The families and number of the Levites. 62 The cause why they were not numbred among the Israe∣li••es. 63 None were left of them which were num∣bred at Sinai, but Caleh and Iosua.

ANd it was after the plague that Ieho∣vah said unto Moses, and unto Elea∣zar, [unspec 1] the sonne of Aaron the Priest, saying; Take ye the summe of all the con∣gregation [unspec 2] of the sonnes of Israel, from twen∣tie yeares old and upward, according to the house of their fathers, every one that goeth forth with the armie in Israel. And Moses [unspec 3] and Eleazar the Priest spake with them in the plains of Moab, by Iordan neere Iericho, saying; From twentie yeares old and up∣ward, [unspec 4] as Iehovah commanded Moses, and the sonnes of Israel which went forth out of the land of Egypt.

Reuben, the first-borne of Israel; the sons [unspec 5] of Reuben, of Enoch, the familie of the Eno∣chites; of Phallu, the familie of the Phallu∣ites. Of Hezron, the familie of the Hezro∣nites; [unspec 6] of Carmi, the familie of the Carmites.

These are the families of the Reubenites, [unspec 7] and they that were mustered of them were three and fortie thousand, and seven hundred and thirtie. And the sonnes of Phallu, Eli∣ab. [unspec 8] [unspec 9] And the sonnes of Eliab, Nemuel, and Dathan and Abiram: this is that Dathan and Abiram, the called of the congregation, who strove against Moses, & against Aaron, in the congregation of Korah, when they strove against Iehovah. And the earth opened her [unspec 10] mouth and swallowed up them, and Korah, when the congregation died; when the fire devoured two hundred and fiftie men, and they were for a signe. But the sonnes of [unspec 11] Korah died not.

The sonnes of Simeon, according to their [unspec 12] families; Of Nemuel, the familie of the Ne∣muelites; of Iamin, the familie of the Iami∣nites; of Iachin, the familie of the Iachinites.

Of Zerah, ••he familie of the Zarhites; of [unspec 13] [unspec 14] Saul, the familie of the Saulites. These are the families of the Simeonites; two and twentie thousand, and two hundred.

The sonnes of Gad, according to their fami∣lies; [unspec 15] of Zephon, the familie of the Zepho∣nites; of Haggi, the familie of the Haggites; of Suni, the familie of the Sunites. Of Oz∣ni, [unspec 16] the familie of the Oznites; Of Eri, the fa∣milie of the Erites. Of Arod, the familie of [unspec 17] the Arodites; of Areli, the familie of the A∣relites. These are the families of the sonnes [unspec 18] of Gad, according to those that were mustered of them, fortie thousand and five hundred.

The sonnes of Iudah were Er and Onan: [unspec 19] and Er and Onan died in the land of Ca∣naan. And the sonnes of Iudah, according to [unspec] their families, were; of Selah, the familie of the Selanites; of Pharez, the familie of the Pharzites; of Zarah, the familie of the Zar∣hites. And the sonnes of Pharez were of [unspec 21] Hezron, the familie of the Hezronites; of Ha∣mul, the familie of the Hamulites. These [unspec 22] are the families of Iudah, according to those that were mustered of them, seventie and six thousand, and five hundred.

The sonnes of Issachar, according to their fa∣milies: [unspec 23] of Thola, the familie of the Tholaites; of Phuva, the familie of the Phunites. Of [unspec 24] Iashub, the familie of the Iashubites; of Sim∣ron, the familie of the Simronites. These [unspec 25] are the families of Issachar, according to those that were mustered of them, sixtie and foure thousand, and three hundred.

The sonnes of Zabulon, according to their [unspec 26] families; of Sered, the familie of the Sar∣dites; of Elon, the familie of the Elonites; of Iahleel, the familie of the Iahleelites. These are the families of the Zabulonites, ac∣cording [unspec 27] to those that were mustered of them, sixtie thousand and five hundred.

The sons of Ioseph, according to their fami∣lies, [unspec 28] [unspec 29] were Man esses and Ephraim. The sons of Manasses; of Machir, the family of the Ma∣chirites; and Machir begat Gilead; of Gilead, the familie of the Gileadites. These are the [unspec 30] sons of Gilead; of Ieezer, the familie of the Ieezerites: of Helek, the familie of the Hele∣kites. And of Asriel, the familie of the As∣rielites: [unspec 31] and of Shechem, the familie of the Shechemites. And of Shemida, the familie [unspec 32] of the Shemidaites; and of Hepher, the fami∣lie of the Hepherites. And Zelophehad [unspec 33] the sonne of Hepher had no sonnes, but daughters: and the names of the daughters of Zelophehad, were Machlah, and Noah, Hoglah, Milcah, and Tirzah. These are the [unspec 34] families of Manasses; and those that were mustered of them, two and fiftie thousand, and seven hundred.

These are the sonnes of Ephraim, according [unspec 35] to their families: of Shuthelah, the familie of the Shuthalhites; of Becher, the familie of the Bachrites; of Tahan, the familie of the Tahanites. And these are the sonnes of [unspec 36] Shuthelah: of Eran, the familie of the Era∣nites. These are the families of the sonnes [unspec 37] of Ephraim, according to those that were mu∣stered of them, two and thirtie thousand and five hundred; these are the sonnes of Ioseph, according to their families.

The sonnes of Benjamin, according to their [unspec 38] families: of Bela, the familie of the Belaites; of Ashbel, the familie of the Ashbelites; of

Ahiram, the familie of the Ahiramites. Of [unspec 39] Shephupham, the familie of the Shupha∣mites; of Hupham, the familie of the Hupha∣mites. And the sonnes of Bela were Ard [unspec 40] and Naaman, the familie of the Ardites; of Naaman, the familie of the Naamites. These are the sonnes of Benjamin, according [unspec 41] to their families, and those that were muste∣red of them, five and fortie thousand and six hundred.

These are the sonnes of Dan, according to [unspec 42] their families; of Shuham, the familie of the Shuhamites: these are the families of Dan, according to their families. All the families [unspec 43] of the Shuhamites, according to those that were mustered of them, sixty and foure thou∣sand and foure hundred.

The sonnes of Aser, according to their fa∣milies; [unspec 44] of Iimnah, the familie of the Iim∣naites; of Iisvi, the familie of the Iisvites; of Beriah, the familie of the Beriites. Of the [unspec 45] sonnes of Beriah; of Cheber, the familie of the Chebrites; of Malchiel, the familie of the Malchielites. And the name of the [unspec 46] [unspec 47] daughter of Aser was Serah. These are the families of the sonnes of Aser, according to those that were mustered of them, three and fiftie thousand and foure hundred.

The sonnes of Naphtali, according to their [unspec 48] families; of Iachzeel, the familie of the Iach∣zeelites; of Guni, the familie of the Gunites.

Of Iezer, the familie of the Iizrites: of Sil∣lem, [unspec 49] [unspec 50] the familie of the Sillemites. These are the families of Naphtali, according to their families, and they that were mustered of them, five and fortie thousand and foure hundred.

These were the mustered of the sonnes of [unspec 51] Israel; six hundred thousand, and a thousand seven hundred and thirtie.

And Iehovah spake unto Moses, saying; [unspec 52] [unspec 53]

Vnto these the land shall be divided for an inheritance, according to the number of names. To the many thou shalt give them [unspec 54] the more inheritance, and to the few thou shalt give them the lesse inheritance: to every man according to those that were mustered of him, shall his inheritance be given. Not∣withstanding, the land shall be divided by lot; [unspec 55] according to the names of the tribes of their fathers they shall inherit. According to the lot, shall the inheritance thereof be [unspec 56] divided betweene many and few.

And these are they that were mustered of the Levites, according to their families; of [unspec 57] Gershon, the familie of the Gershonites; of Kohath, the familie of the Kohathites; of Me∣rari, the familie of the Merarites. These are [unspec 58] the families of the Levites, the familie of the Libnites, the familie of the Hebronites, the familie of the Mahlites, the familie of the Mushites, the familie of the Korachites: and Kohath begat Amram. And the name of [unspec 59] Amrams wife was Iochebed the daughter of Levi, whom she bare to Levi in Egypt: and she bare unto Amram, Aaron and Moses, and Mary their sister. And unto Aaron [unspec 60] was borne Nadab and Abihu, Eleazar and Ithamar. And Nadab and Abihu died, [unspec 61] when they offered strange fire before Ieho∣vah. And those that were mustered of them, [unspec 62] were three and twentie thousand, all males, from a moneth old and upward, for they were not mustered among the sonnes of Is∣rael, because there was no inheritance given to them among the sonnes of Israel.

These are they that were mustered by Mo∣ses [unspec 63] and Eleazar the Priest, who mustered the sonnes of Israel in the plaines of Moab by Iordan, neere Iericho. And among these, [unspec 64] there was not a man of those that were muste∣red by Moses and Aaron the Priest, who mu∣stered the sonnes of Israel in the wildernesse of Sinai. For Iehovah had said of them, [unspec 65] Dying they shall die in the wildernesse: and there was not left a man of them, save Caleb the sonne of Iephunneh, and Ioshua the sonne of Nun.

Annotations.

AFter the plague] after the death of the 24 [unspec 1] thousand that perished for the sinne of Peor, (Num. 25. 9.) the Lord commandeth the people to be numbred, which should have inheritance in his land; to signifie his love and care of those that cleaved unto him, Deut. 4. 3, 4. The Hebrewes explaine it by the similitude of a shepherd, who when wolves have gotten among his flocke, and w••rried some of them, he counteth them, to know the number of those that are left. Againe; As when they came out of Egypt, and were delivered to Moses, they were delivered him by tale, (Exod. 38. 26.) so now when Moses was ready to die, and to deliver his flock again, he delivered them by tale. Sol. Iarchi on Num. 26. Eleazar] who now was high Priest after the death of Aaron his father, who had before num∣bred them with Moses, Num. 1. 3. And this Elea∣zar was he, who after with Iosua divided the land of Canaan to this people, Ios. 14. 1. &c.

Vers. 2. the summe] Hebr. the head; which [unspec 2] the Chaldee expoundeth, the count, or summ••: see Exod. 30. 12. This was the third time that Israel was numbred for to fight the Lords battels agains••

the Canaanites, and to receive their land for an in∣heritance. See the Annotations on Num. 1. 2. 20 yeares old] Hebr. sonne of twentie yeare: see Num. 1. 3. house] that is, as the Greeke explai∣neth it, houses of their fathers. Iarchi saith, they were reckoned by the tribe of the father, and not after the mother: So in Num. 1. 2. goeth forth with the armie] able to goe out to warre the warfare of the Lord: see the notes on Num. 1. 3.

Vers. 3. spake with them] in Chaldee, spake, and [unspec 3] said to number them; but Targum Ionathan ad∣deth, spake with the Princes, and said, to number them. So it accordeth with Num. 1. 4. plaines] or, champion countrey of Moab: see Num. 22. 1.

Vers. 4. From 20 yeares old] Hebr. from a sonne of 20 yeares; as vers. 2. and here is to be under∣stood, [unspec 4] the people are to be numbred, or the like.

Vers. 5. the first-borne] Reuben for this cause is [unspec 5] here first numbred, as also in Num. 1. 5, 20. though he lost his dignity by his sinne, 1 Chron. 5. 1. and was put downe to the second quarter, as they en∣camped about the Sanctuarie, and marched to∣wards Canaan, Num. 2. 10.—16. Enoch] in Hebr. Chanoch. see Gen. 5. 18. and 46. 9. of the Enochites] Hebr. of the Enochite, (or Chanochite) the singular number put for the plurall: so after thorowout this chapter. See the annotations on Gen. 10. 16. And here Reuben hath foure families, according to Gen. 46. 9. and 1 Chron. 5. 3.

Vers. 7. mustered] or numbred; Hebr. visited. [unspec 7] See the notes on Num. 1. 3. 43 thousand, &c.] at the former muster they were 46 thousand and five hundred, Num. 1. 21. so they increased not, but decreased whiles they travelled in the wildernesse.

Vers. 9. the called] that is, renowned, famous: [unspec 9] see Num. 1. 16. and 16. 1, 2. &c. strove] in Greeke, made insurrection: in Chaldee, gathered themselves together. This mutinie stirred by the chiefe of the tribe, seemeth to be one cause of their decrease by the hand of God against them.

Vers. 10. and Korah] that is, the men and goods [unspec 10] that pertained unto Korah, as Num. 16 32. the congregation died] in Greeke, his congregation, meaning Korahs, as Num. 16. 40. 250 men] that offered incense, Num. 16. 35. for a signe] or, for an ensigne, a banner; the Greeke and Chal∣dee translate it, a signe: whereby God signified his anger to be displaied against all that should rebell in like manner. In Num. 16. 40. it is called A memoriall unto the sonnes of Israel, that no stranger, &c. come ne••re to offer incense before Iehovah; that he be not as Korah, &c. Of such things the Apo∣stle saith, they were our examples, 1 Cor. 10. 6.

Vers. 11. died not] to wit, either by that fire, or [unspec 11] by the swallowing up of the earth, Num. 16. 32. 35. It seemeth they consented not to their fathers rebellion, or at least repented at the warning given by Moses, Num. 16. 5. &c. The sons of Korah were Assir▪ and Elkanah, and Abjasaph, Exod 6. 24. these and their posteritie lived and kept their office in Israel; for their genealogie is reckoned in 1 Chron. 6. 22.—38. and they were appointed by David to be singers in the house of the Lord, 1 Chro. 6. 31. 32. and of them came Samuel the Prophet, 1 Chron. 6. 33, 34. compared with 1 Sam. 1. 20. and Heman, who with his off-spring were singers, 1 Chron. 6. 33. and 25. 4, 5, 6. And many Psalmes have in their titles, To the sonnes of Korah, as Psal. 42. and 44 and 45. and 46. and 47. and 48. and 49. and 84. and 85. and 87. and 88.

Vers. 12. Nemuel] called also Iemuel, in Gen. [unspec 12] 46. 10. and Exod. 6. 15. in Greeke here, Namov••l. So in 1 Chron. 4. 24. Iachin] in Greeke, A∣chein: he is called Iarib, in 1 Chron. 4. 24.

Vers. 13. Zerah] in Greeke, Zara; so in 1 Chr. [unspec 13] 4. 24. elsewhere called Zohar, Gen. 46. 10. Exod. 6. 15. Saul] the sonne of a Canaanitesse, Gen. 46. 10.

Vers. 14. These are the families] to wit, which [unspec 14] remained: for there was one familie more of O∣bad, Gen. 46. 10 Exod. 6. 15. but that was extinct in the wildernesse, and therefore omitted here and in 1 Chron. 4. 24. 〈◊〉〈◊〉 and 200.] their num∣ber was greatly diminished; for at the former mu∣ster, they were 59 thousand and 300, Num. 1. 23. Among other sinnes, that forementioned in Num. 25. 14. seemeth to be a speciall cause hereof. And Moses blessing all the other tribes before his death, maketh no expresse mention of Simeons, in Deut. 33.

Vers. 15. Gad] though hee was not the next [unspec 15] borne to Simeon, nor of that mother, yet is he 〈…〉〈…〉∣stered in the third place, because hee was joyned with Reuben and Simeon in the South quarter, as they encamped about the Sanctuarie, Num. 2. 10. 14. Zephon] in Greeke, Sapho••, he was called also Ziphion. in Gen. 46. 16.

Vers. 16. Oz••i] in Greeke, Az••ni: in Gen. 46. [unspec 16] 16. he is named Ezbo••.

Vers. 17. Arod] in Greeke, Aroadi, and in Gen. [unspec 17] 46 16. Arodi.

Vers. 18. and five hundred] so this tribe had few∣er [unspec 18] now by five thousand one hundred and fiftie men, than at the former muster, Num. 2. 15.

Vers. 19. and Onan died] both of them died [unspec 19] without issue, God did cut them off for their wic∣kednesse in their youth, Gen. 38. 7. 10.

Vers. 20. Selah] in Greeke, Selon. [unspec 20] [unspec 21]

Vers. 21. of Pharez] The sonnes of Iudah were five in all, Gen. 38. so noted by the holy Ghost, in 1 Chron. 2. 4. they were all to have beene heads of families; but two dying childlesse, here are taken two of his sonnes sonnes (H••zron and Hamul) in their stead; and these were of Pharez, (the second brother of the twinnes, Gen. 38. 28, 29.) of whom our Lord Christ came according to the flesh, Matth. 1. So Iudah hath five families continued, according to the number of his five sonnes.

Vers. 22. and six thousand] at the first muster [unspec 22] he had but 74 thousand and six hundred, Num. 2. 4. now he is increased nineteene hundred mo••: and as he, so all the tribes under his standard were increased also; whereas in Reubens they were all diminished. For Iudah prevailed above his bre∣thren, for the honour of Christ who was to come of his stocke: see 1 Chron. 5. 2. Gen. 49. 8.—10. Heb. 7. 14.

Vers. 23. Issachar] he is numbred next Iudah, [unspec 23] for he was next him under his standard, Num. 2. 5. next him graved on the high Priests brest-plate, Exod. 28. borne next of the same mother Leah, Gen. 30. 17, 18. Of him and his foure families here reckoned, see the notes on Gen. 46. 13. Phu∣vah] called also Phuah, in 1 Chron. 7. 1. and so here in Greeke, Phova.

Vers. 24. Iashub] hee is called Iob, in Gen. [unspec 24] 46. 13.

Vers. 25. 64 thousand] hee had before but 54 [unspec 25] thousand and foure hundred, Num. 2. 6. so that his tribe is increased nine thousand and nine hundred men of warre.

Vers. 26. Zabulon] or Zebulun, hee was next [unspec 26] brother to Issachar, Gen. 30. 19, 20. next him on Aarons brest-plate, Exod. 28. and next him in marching and camping about the Tabernacle, Num. 2. His three families continue here, as they were in Gen. 46. 14.

Vers. 27. sixtie thousand, &c.] who were before [unspec 27] 57 thousand and foure hundred, Num. 2. 8. so they are increased three thousand and one hundred men.

Vers. 28. Ioseph] of him came two tribes, for [unspec 28] hee had the first birth-right, a double portion, 1 Chron. 5. 2. Gen. 48. 1. 5.

Vers. 29. Manasses] he, though the elder bro∣ther, [unspec 29] was put downe to the second place, by Iakobs prophesie, Gen. 48. 14. 19, 20. and by Gods dispo∣sition of the tribes, Num. 2. 18. 20. yet here hee is mustered before Ephraim the standard-bearer; as his armie was increased in the wildernesse, when Ephraims was diminished, which after doth ap∣peare. Machir] he was the sonne of Manasses by his concubine an Aramitesse, 1 Chron. 7. 14. Gilead] in Greeke, Galaad. There was also a place called Gilead, which the sonnes of this Machir con∣quered, and had it for their possession, Num. 32. 39, 40. Ios. 17. 1.

Vers. 30. Ieezer] in Greeke, Achiezer: in Ios. [unspec 30] 17. 2. Abiezer. Here not onely the sonnes sonnes (as was noted before of Iudah, vers. 21.) but the sonnes sonnes sonnes are made heads of families in the tribe of Manasses: the like whereof is not in any other tribe. This honour hath Ioseph above his brethren; who also whiles he lived, saw unto Ephraim sonnes of the third generation: also the sonnes of Machir sonne of Manasses, were borne up∣on Iosephs knees, Gen. 50. 23. And Manasses here hath eight families, when no other tribe hath so many.

V. 33. Zelophehad] or Zelophehad, in Greek, S••lpa∣••d. [unspec 33] the names] Hebr. the name. Machlah] in Greeke their names are written, Maala, Nova, Aigla, Melcha, and Thersa: Of these daughters, see Num. 27. 1. &c. Num. 36 11. Ios. 17. 3.

Vers. 34. 52 thousand, &c.] he had before but [unspec 34] 32 thousand and 200. Num. 2. 21. so that now hee was increased 20 thousand and five hundred men of warre: none of all the other tribes had halfe so much increase. Thus Iakobs prophesie is fulfilled, Ioseph shall be the sonne of a fruitfull Uine, Gen. 49. 22.

Vers. 35. Shuthelah] in Greeke, Southala. Be∣cher] [unspec 35] this some thinke to be he which is called Be∣red, 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 [unspec 36] (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 E∣phraims sonnes sonne is head of a familie, as was before in Iudahs tribe, vers. 21.

Vers. 37. 32 thousand, &c.] he had before 40 [unspec 37] thousand, Num. 2. 19. so eight thousand of this tribe are now diminished.

Vers. 38. Bela] in Greeke, Bale: he was Benja∣mins [unspec 38] 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 As••∣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, Sopha••, in [unspec 39] 1 Chron. 7. 12. he is called S••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. [unspec 40] 8. 3. the Hebrew writeth him Adar. the fami∣lie] 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 [unspec 41] 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 trans∣placing [unspec 42] of letters Hushim (or Chushim) in Gen. 46. 23. in Greeke, Same.

Vers. 43. 64 thousand, &c.] of one familie of [unspec 43] 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. 〈◊〉〈◊〉] [unspec 44] in Greeke, I••sovi. Betweene these there was ano∣ther called Iisvah, Gen. 46. 17. whose familie here omitted, seemeth to be perished.

Vers. 45. Cheber] or Heber, in Greeke, Cheber: [unspec 45] 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 [unspec 46] mentioned also in Gen. 46. 17. 1 Chron. 7. 30.

Vers. 47. 53 thousand, &c.] when before 〈◊〉〈◊〉 [unspec] had but 45 thousand and five hundred, Num. 2. 28. that his increase in the wildernesse was elev•••• thousand and nine hundred men of warre: none but Manasseh was before him.

Vers. 48. Naphtali] in Greeke, Naphthal〈…〉〈…〉. [unspec 48] 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 [unspec 50] 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 [unspec 51] 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 num∣bred apart. Wherein Gods worke for them all in generall, and for the tribes and families in particu∣lar is to be regarded. When they were under bon∣dage and affliction in Egypt, they multiplied like fish, and filled the land, Exod. 1. (for outward per∣secution 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 vani∣ty, 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 Aa∣ron, 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 Mo∣ses their Law-giver could not bring them into the promised land, but left that unto his successor Ie∣sus 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 multi∣tude 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 Ia∣kobs 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 wil∣dernesse, 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 un∣parted 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 Si∣meon, 37100. so the lost of her increase in the wil∣dernesse, 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 tabernacle, Num 2. so the hand of God for the increase and diminishing of their campes may be seene thus:

In the first and chiefest quarter Eastward, were IVDAH, Issachar, and Zabulon, all increased. Iudah was the father and figure of Christ, under whose standard, all that camp & march are blessed.

In the second quarter Southward, were REV∣BEN, Simeon, and Gad, who were all diminished; as Reuben for his sin lost his honor and birthright, 1 Chro. 5. 1. so his sons rebelled, Num. 16. and Si∣meon sinned with an high hand, Num. 25.

In the third quarter Westward, were EPHRA∣IM, Manasseh, and Benjamin; of whom the first was diminished, the other two increased.

In the fourth quarter Northward, were DAN, Aser, and Naphtali; of whom the two former were multiplied, the third and last diminished.

Concerning the families of the tribes (excepting Levi) they are 57 in all. For here are families

• 1 Of Manasseh 8.
• 2 Of Benjamin 7.
• 3 Of Gad 7.
• 4 Of Simeon 5.
• 5 Of Iudah 5.
• 6 Of Aser 5.
• 7 Of Reuben 4.
• 8 Of Issachar 4.
• 9 Of Ephraim 4.
• 10 Of Naphtali 4.
• 11 Of Zabulon 3.
• 12 Of Dan 1.

The sum of all the families is 57: to whom if we adde the twelve tribes, and Iakob himselfe the fa∣ther of them all, the whole number is Seventie, w^ch was the number of the soules of Iakobs house that went into Egypt, Gen. 46. 27. But comparing these now with the heads of families named in

Gen. 46. we shall see five families rooted out; one of Simeon, Leahs son; one of Aser, the son of Leahs handmaid; and three of Benjamin, Rachels son; whose ten families are decayed unto seven. In these numbers, increase and decrease of the tribes and fa∣milies of Israel, we may behold that w^ch lob saith of Gods works; Who knoweth not in all these, that the hand of the Lord hath wrought this? in whose hand is the soule of every living thing, and the breath of all flesh of man. Behold he breaketh downe, and it cannot be built againe: he shutteth up a man, and there can be no opening. He increaseth the nations, and destroyeth them: he enlargeth the nations, and strait∣neth them, Iob 12. 9, 10. 14. 23.

Vers. 53. Unto these the land shall be divided] So [unspec 53] the naturall sons of Israel onely had inheritance; but under the Gospell it is prophesied, that the strangers also should have inheritance among the tribes; Ezek. 47. 22, 23. By this also it appeareth, that the tribes diminished had a double punish∣ment, losse of men, and a lesser inheritance in the holy land: both which are opposed to the cove∣nant and promise made to their fathers, w^ch stood on these two branches, multitude of children, and inheritance of the land, Gen. 12. 2. 7. and 13. 15, 16. and 15. 5. 8. 18. and 17. 2. 6. 8. and 22. 17. and 26. 3, 4. and 28. 13, 14. and 35. 11, 12. Sol. larchi here saith, To these and not to them that are lesse than twentie yeares old, although they came to full twentie before the division of the land. For loe the land was se∣ven yeares in conquering, &c. yet none had portion in the land but these six hundred thousand, & one thou∣sand: and if one of them had six sons, they received but their fathers portion onely. But Chazkuni refer∣reth it to the families, saying; To these the 57 fami∣lies reckoned here, shall the land be divided for inheri∣tance by the number of names, 57 portions according to the 57 heads of families. So it is written in Num. 33. 54. Ye shall divide the land by lot; for an inheri∣tance among your families. This figured, that onely such shall have their part in the kingdome of hea∣ven, as are chosen and called of God, and have their names written in the lambs booke of life, Rom. 8. 28, 29, 30. 1 Pet. 1. 2, 3, 4. 5. Rev. 21. 27.

Vers. 54. To the many] To the tribe and familie [unspec 54] w^ch hath many persons in it, Thou shalt give them the more (Hebr. thou shalt multiply his) inheritance. So the portions were not all equall in quantitie, but proportioned to the multitude of men in the tribes and families. To the tribes which had the grea∣ter multitudes, they gave the greater portion, though the portions were not equall: for lo every tribe had his portion according to his multitude; saith Sol. Iarchi on Num. 26. Hereupon the sons of Ioseph com∣plained of their small portion in respect of their great multitude, Ios. 17. 14.

Vers. 55. by lot] Although Eleazar the high [unspec 55] Priest, Iosua the governour, and 12 princes of the tribes, (appointed of God, Num. 34. 17, 18. &c.) were to divide the land; yet to cut off contention, and to shew the providence & disposition of God, according to the purpose of his will, hee com∣mandeth lots to be cast; for, The lot causeth conten∣tion to cease, and parteth betweene the mightie, Prov. 18. 18. and, The lot is cast into the lap, but the Whole disposing thereof is of the LORD, Pro. 16. 33. And the Hebrew Doctors say, The portions were not made but by lot, and the lot was by the mouth of the holy Ghost. Sol. Iarchi on Num. 26. The manner of do∣ing it was thus; First the land was by men divided into parts, according to the number of the tribes; as Iosua sent men to divide the land which remai∣ned into seven parts, and to describe it according to the inheritance of them, and so to bring the descrip∣tion unto him, that he might cast lots for them be∣fore the Lord. And they described it by cities, into seven parts, in a booke, and brought it to Iosua, who cast lots for them in Shiloh before the Lord; and so every tribe received as their lot came up, according to their families, Ios. 18. 4.—11. &c. Moreover, in the Hebrew records it is said, that it was not divided but by Vrim and Thummim, [which was the oracle of God in the brest-plate of the high Priest, Exo. 28. Num. 27. 21.] as it is said (in Num. 26. 56.) Accor∣ding to (or At the mouth of) the lot. When Eleazar was cloathed with Vrim and Thummim, & Iosua and all Israel stood before him, there was a Kalphi [a ves∣sell whereinto the lots were put, whereof see the Annotations on Lev. 16. 8.] of the Tribes names, and a Kalphi of the names of the limits (or bounds of the countries) set before him; and hee being dire∣cted by the holy Ghost, said; Naphtali commeth up, the limit Genasareth commeth up: he tooke out of the Kalphi of the tribes, and Naphtali came up in his hand; out of the Kalphi of the limits, and the limit Genasareth came up in his hand. And so for every tribe. Talmud Bab. in Baba bathra, c. 8. in Gemara, and Sol. Iarchi on Num. 26. But observe that the land within lordan was divided onely to nine tribes and an halfe, because two tribes & an halfe had their portion on the outside of Iordan, Num. 34. 13. 14, 15. By reason of this dividing the land by lot, the Scripture calleth 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 por∣tion 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) a∣mong 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 inheri∣tance, 1 Pet. 5. 3. Ephes. 1. 14. 18.

Vers. 56. According to the lot] Hebr. At (or [unspec 56] 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 pur∣pose 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 [unspec 57] no inheritance in the land, vers. 62. yet were they to have 48 cities and their suburbs for their habi∣tation, Num. 35. which also fell unto them by lot, Ios. 21. 4. &c.

Vers. 58. Korachites] or, Korhites, of Korah [unspec 58] 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 de∣gree further than the other families. And where∣as in Exod. 6. 16. &c. there are reckoned of Ger∣shon two sonnes, Libni and Shimei; here the fami∣lie of the Libnites is mustered, but Shimei left out. There Kohath hath foure sonnes, Amram, and Is∣har, and Hebron, and Vzziel; here Vzziel is omit∣ted; neither is Ishar named, but in his sonnes the Korhites.

Vers. 59. she bare to Levi] by she understand [unspec 59] Levies wise, or Iochebeds mother: Sol. Iarchi ex∣poundeth 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 [unspec 60] children, Gershon and Eliezer, are againe omitted: see the notes on Num. 3. 38.

Vers. 61. and Abihu died] and they had no sonnes, [unspec 61] Num. 3. 4. See the historie in Levit. 10.

Vers. 62. 23 thousand] who at the former num∣bring [unspec 62] 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 [unspec 65] die: this was threatned for their rebellion, & refu∣sing 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 mu∣stered, which should conquer Canaan, were a vali∣ant 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 or∣dinances of God, and beholding his workes, ha∣ving 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 inhe∣ritance. 5 Moses bringeth their cause before the Lord, who granteth their request. 8 The Law of in∣heritances, when a man dieth without a son. 12 Mo∣ses 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 Zelo∣phehad [unspec 1] 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 [unspec 2] Moses, and before Eleazar the Priest, and be∣fore the Princes and all the congregation, at the doore of the Tent of the Congregation, saying; Our father died in the wildernesse, [unspec 3] and he was not among the Congregation of them that gathered themselves together against Iehovah, in the congregation of Ko∣rah: but in his sinne he died, and hee had no sonnes. Why should the name of our fa∣ther [unspec 4] be done away from among his family, because he hath no sonne? Give unto us a possession among the brethren of our fa∣ther. And Moses brought their cause be∣fore [unspec 5] Iehovah.

And Iehovah said unto Moses, saying; [unspec 6] 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 [unspec 8] 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 [unspec 9] daughter, then ye shall give his inheritance unto his brethren. And if he have no bre∣thren, [unspec 10] then ye shall give his inheritance unto the brethren of his father. And if his father [unspec 11] have no brethren, then ye shall give his inhe∣ritance 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 [unspec 12] 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 [unspec 13] be gathered unto thy peoples, as Aaron thy brother was gathered. For ye rebelled a∣gainst [unspec 14] 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 wilder∣nesse of Zin.

And Moses spake unto Iehovah, saying; [unspec 15] [unspec 16] Let Iehovah the God of the spirits of all flesh, set a man over the congregation: Which may go out before them, and which [unspec 17] 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 [unspec 18] 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 him to stand before Eleazar the Priest, and before [unspec 19] all the congregation, and charge thou him before their eyes. And thou shalt give of [unspec 20] thine honour upon him, that all the con∣gregation of the sonnes of Israel may heare.

And hee shall stand before Eleazar the [unspec 21] Priest, and he shall aske (counsell) for him, by the judgement of Vrim, before Iehovah: at his mouth shall they goe out, & at his mouth shall they come in; hee, and all the sonnes of Israel with him, and all the congregation.

And Moses did as Iehovah commanded [unspec 22] him: and he tooke Ioshua and caused him to stand before Eleazar the Priest, and before all the congregation. And he laid his hands [unspec 23] upon him, and charged him, as Iehovah spake, by the hand of Moses.

Annotations.

THen came] Hebr. And they came neere (or ap∣proached) [unspec 1] to wit, unto Moses, &c. v. 2. Targum Ionathan saith, they came to the place of judgement. Zelophehad] or, Zelophchad; in Greeke, Sal∣paad son of Opher, son of Galaad, &c. See Nū. 26. 33. of the families] or with (among) the families of Manasseh; as comming before when all the other families came to be mustered, ch. 26. but the Greeke translateth, of the familie of Manasses. of Ioseph] what needeth he to be named here? Sol. Iarchi answereth, because Ioseph loved the land, as it is said (in Gen. 50. 25.) and ye shall carry up my bones from hence: and his daughters loved the land, as it is said, (in Num. 27. 4) Give unto us a possession, &c. Machlah] or Mahlah, Nognah, Choglah, &c. in Greeke, Maala, Noua, Aigla, &c. the Scripture na∣meth them foure times; here, and in ch. 26. 33. and 36. 11. & Ios. 17. 3. The order of their names is alte∣red in Num. 36. 11. Machlah, Tirzah, and Hoglah, &c. whereupon Iarchi here saith, they were all of like esteeme one as another, therefore the order of them is changed.

Vers. 3. of Korah] who was a rebell, Num. 16. Zelophehad was not among other Rebels, where∣by [unspec 3] he and his posteritie might be deprived of his inheritance. in his sinne] in (or for) his owne sinne, as other men died in the wildernesse: and he had not beene a meane to draw other men into sinne, as did Korah, and other rebellious persons.

Vers. 4. Why should the name of our father bee done away] or, be diminished; that is, let not his [unspec 4] name be done away; as the Greeke translateth, Let not our fathers name be blotted out: see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished; as it is writ∣ten, In the generation following let his name be b••••∣ted out, Psal. 109. 13. Give unto us a possession] These daughters, as they honoured their father deceased, in seeking to have his name continued, so they shewed faith in God, beleeving that the land should bee given them for inheritance, which the men of Israel before beleeved not, and therefore could not come into it, but it was promi∣sed to their children, Num. 14. And though these were women, no warriers, not mustered among the armie, Num. 26. yet beleeved they the promise to belong unto them; as the inheritance was given to Abraham by promise, not by the Law, Gal. 3. 18. Wherfore in claiming right in the holy land, they figuratively claimed inheritance in the king∣dome of heaven, which shall be given to them which worke not, but beleeve in him which justi∣fieth the ungodly, Rom. 4. 5, 6. &c. So these five vir∣gins may be considered as the five wise virgins, which tooke oyle in their vessels with their l••m••es, that they might be readie to goe in with the bride∣groome to the marriage, Matth. 25. 1.—10. and they are our examples, that we should seeke com∣fort and assurance (in the wildernesse of this world, where we are weake and Orphans,) of our in he∣ritance with those that are sanctified by faith in Christ: & to claime this portiō in the land of the li∣ving, without respecting either our works or weak∣nesse, by vertue of the covenant of grace confirmed by Christ, in whom there is neither Iew nor Gen∣tile, bond nor free, male nor female; but all are one: and whosoever are Christs, are Abrahams seed, and heires according to the promise, Gal. 3. 28, 29. Their names also seeme to be not without mysterie: for Zelophehad by interpretation signifieth The shadow of feare, or of dread: his first daughter Machlah, Infirmitie; the second, Noghnah, Wandring; the third, Choglah, Turning about for joy, or Da••••ing; the fourth, Milcah, a Queene; the fift, Tirzah, Wel∣pleasing, or Acceptable. By these names we may ob∣serve the degrees of our reviving by grace in Christ: for wee all are borne as of the shadow of feare, being brought forth in sinne, and for feare of death were all our life time subject to bondage, Hebr. 2. 15. This begetteth Infirmitie, or Sicknesse, griefe of heart for our estate; after which, Wandring abroad for helpe and comfort, we find it in Christ, by whom our sorrow is turned into joy. He com∣municateth to us of his royaltie, making us Kings and Priests unto God his Father, Rev. 1. 6. and shall be presented unto him glorious, and without ble∣mish, Ephes. 5. 27. So the Church is beautifull as Tirzah, Song 6. 3.

Vers. 5. brought their cause] or, brought neere [unspec 5] their judgement, that is, their cause to be judged of, as in difficult cases he used to doe. Foure princi∣pally are observed, of which this was one: see the Annotations on Num. 15. 34.

Vers. 7. speake right] speake that which is just [unspec 7] and meet to be done: so God approveth their desire and request of faith, and sheweth himselfe to bee

the father of the fatherlesse, Psal. 68. 5. And of them Sol. Iarchi here observeth, that their eyes saw that which Moses eyes saw not. giving then shalt give them] that is, thou shalt surely give them without faile. This commandement was fulfilled in Ios. 17. 4. Here the word them, (as Chazkuni also noteth) is of the male or masculine gender, though he speaketh of females: which may bee either in respect of their faith and confidence, such as might beseeme men; or of Gods gift (especial∣ly of his grace in Christ hereby figured) which he giveth without difference of male and female, Gal. 3. 28. The Hebrewes (in Talmud Bab. in Baba hathra, ch. 8.) have recorded that The daughters of Zelophehad had three portions for inheritance; their fathers portion, because he was one of them that came out of Egypt; and his portion with his brethren in the goods of Hepher (his father) and because he was the first-borne, he had two portions. Which Rambam in his Annotations on that place, explaineth thus; All that came out of Egypt were to have part in the land; and if the father and his sonne both came out, each of them had a portion alike. And Zelophehad and Hepher were both of them that came out of E∣gypt: so Zelophehad was to have had his part, and to have had by inheritance of Hepher, two parts, be∣cause he was the first-borne, &c.

Vers. 8. If a man] or, Any man when hee dieth [unspec 8] and have no sonne: here God passeth from the spe∣ciall case of these virgins, and giveth a generall law for inheritances, that they should passe to the fe∣male, if the father died without male issue: but o∣therwise the daughters had no part in the inheri∣tance with the sonnes:

Vers. 11. unto his kinsman] or, unto his neere kin; [unspec 11] of which words, see the notes on Levit. 18. 6. From this word, and that which followeth, next to him, Sol. Iarchi noteth he should be of his familie; and none is called a familie but on the fathers side. Touching the right of inheritances, the Hebrew Canons lay it downethus; Who so dieth, his chil∣dren doe inherit that which is his, and they are before all other. And the males are before the females. But the female never inheriteth with the male. If he have no children, his father shall be his heire; or if it be a ••••ther, shee is heire to her children; and this thing is by tradition. And whosoever is first for in∣heritance, is of them that first come out of the thigh (that is, are begotten first.) Therefore whoso dieth, 〈◊〉〈◊〉 it man or woman, if they leave a sonne, hee inheri∣teth all; if his sonne be not found alive, they looke next to the seed of that sonne. If any of his seed be found, whether males or females, though it be the sonnes daughters daughters daughter to the end of the world, she inheriteth all. If he have no male issue, they turne to the daughter. If he have a daughter, she inheriteth all. If his daughter be not found in the world, they looke unto the daughters seed, which if any be found, whether males or females to the worlds end, it inheriteth all. If the daughter have no seed, the inheritance returneth to his father. If his father be not living, they looke next to the seed of the father, which are the brethren of him that is dead. If hee have a brother found, or brothers seed, he inherits all: if not, they turne to the sisters; if he have a sister or si∣sters seed, it inherits all. And if there be neither bro∣thers seed nor sisters seed, forasmuch as the father hath no seed, the inheritance returneth to the fathers father. If the grandfather be not living, they looke to the grandfathers seed, which are the brethren of his father that is deceased: and there the males are be∣fore the females, and the seed of the males before the females, as was the right of the seed of the dead him-selfe. If none of his fathers brethren, nor of their seed be found, the inheritance returneth to the great grandfather: and after this manner it proceedeth upwards. Thus the sonne is before the daughter, and all the issue of the sonne before the daughter, and the daughter is before her grandfather, and all her issue are before her grandfather. And the father of the deceased is before the brethren of the deceased, and the brother before the sister, and all the brothers issue before the sister: and the sister before her grandfa∣ther, and all the sisters issue before her grandfather. The grandfather is before the brethren of the father of him that is deceased, and his fathers brethren are before his fathers sisters, and all that come out of the thigh of his fathers brother, are before his fa∣thers sisters; and his fathers sisters are before the fa∣thers grandfather of him that is deceased; and so all that come out of the thigh of his fathers sister are be∣fore his fathers grandfather: and after this manner it proceedeth and ascendeth untill the beginning of the generations. Therefore there is no man of Israel that is without heires. Who so dieth & leaveth a son, and a sons daughter, though it be a sons daughters daugh∣ters daughter, to the end of many generations, shee is for most and heire of all, and the (first mans) daughter hath nothing. And the same law is for the brothers daughter with the sister, and for the daughter of his fathers brothers son, with his fathers sister, and so all in like sort. Who so hath two sons, and they both die while he liveth, and the one son leave three sons, and the other son leave one daughter, afterward when the old man dieth, the three sons of his son shall inherit the halfe of his heritage, and the daughter of his (o∣ther) sonne shall inherit the (other) halfe; for cach of them was to inherit aportion of his father: and af∣ter this manner doe the sonnes of brethren divids, and the sonnes of the fathers brother, unto the beginning of the generations. The familie of the mother is not called a familie, neither is there inheritance but to the familie of the father: therefore brethren by the mo∣ther are not heires one of another, but brethren by the father are heires one of another: and this, whether it be his brother by his father onely, or his brother by his father and his mother. All that are neere (in bloud) by transgression doe inherit, as they which are lawfully begotten; as if one have a bastard son, or a bastard brother, loe they are as other sons and as other brethren for inheritance. But the sonnes of a bond-woman, or of a strange woman, is not counted a son for any matter, neither is he an heire at all. Mai∣mony tom. 4. in Nachaloth (or treat. of Inheritan∣ces) ch. 1. sect. 1.—7. As the sons had their fathers inheritance divided among them, (the first-borne having a double portion, Deut. 21. 17.) so for re∣leefe of the widow, and of the daughters, the

Hebrewes had these lawes. A widow is to be sustai∣ned by the goods of the heires all the time of her wi∣dowhood, untill she receive her dowrie; and after shee hath received her dowrie in the judgement Hall, shee hath not that sustenance. As they sustaine her (with food) after her husbands death with his goods; so they give her raiment, and houshold-stuffe, and dwel∣ling; or she remaineth in the dwelling which she had whiles her husband lived. If the widow die, her hus∣bands heires are bound to bury her. Our wise men have commanded that a man should give a little of his goods to his daughter, &c. If a father die and leave a daughter, they measure his purpose how much was in his heart to give unto her for her liveli∣hood, and they give it her: and his acquaintance are they that measure his purpose. If they know it not, the Magistrates rate it, and give her a tenth part of his goods for her livelihood. If he leave many daugh∣ters, every one of them when she commeth to be mar∣ried, hath a tenth of his goods. And she which is af∣ter her, hath a tenth part of that which remaineth of the first: and she which is after her, hath a tenth of that which is left of the second. And if they come all to be married at once, the first receiveth a tenth part, and the second a tenth part of that which remaineth of the first, and the third a tenth of that which re∣maineth of the second; and so (the rest) though they be ten, &c. and the residue of the goods are the bre∣threns. If the brethren have sold or mortgaged their fathers lands, the daughter taketh her livelihood from the purchasers, even as a creditor taketh his debt of the purchasers. Who so commandeth at his death, that they should give his daughters no livelihood of his goods, they doe hearken unto him; for this is not of the nature of a dowrie. Maimony tom. 2. treat. of Wives, ch. 18. sect. 1. &c. and ch. 20. sect. 1. &c.

Vers. 12. this mountaine of Abarim] There were many mountaines of Abarim, Num. 33. 47. by this mountaine therefore is meant one speciall, which was called Nebo, which was in the land of Moab, over against Iericho, Deut. 32. 49. And they were called Abarim, of the fords or passages which were by them over Iordan into the land of Canaan. Wherefore the Greeke version saith, Goe thou up into the mountaine which is on this side (Iordan) of mount Naban, (or this mount Nabais:) And Mos. Gerundens. explaineth it thus; The mountaine of Abarim is mount Nebo, as is expounded in Deut. 32. and is so called, because it is by the fords of Iordan, where they passe over into the land of Canaan. see the land] the land of Canaan, saith the Greeke: and so Moses expresseth it in Deut. 32. 49. Though this were some comfort unto Moses, to see the land a farre off, and salute the same (as the faithfull fathers are said to doe the promises which they received not, Heb. 11. 13.) yet his desire and earnest suit unto the Lord was, that he might have gone over and seene it: but he would not grant it him, because he had sinned, and God had denoun∣ced his death before, Deut. 3. 23.—26. Num. 20. 12. See the Annotations on Deut. 34. where his viewing of the land is described.

Vers. 13. be gathered unto thy peoples] in Greeke, be added unto thy people: meaning, that he [unspec 13] should die there, and be buried, Deut. 32. 50. and 34. 5, 6. and his soule should be gathered unto his godly forefathers: see Num. 20. 24.

Vers. 14. For ye rebelled] or, For as much as yet [unspec 14] rebelled against my mouth, that is, as the Greeke and Chaldee expound it, against my word: so in Num. 20. 24. to sanctifie me] that is, which word and commandement of mine was, that ye by faith should sanctifie mee, but yee sanctified mee not. Wherefore the Greeke here translateth, ye sanctified me not: and so it is explained in Deut. 32. 51. be∣cause ye sanctified me not. Meribah of Kadesh] or, strife of Kadesh; as the Greeke translateth it, of the contradiction of Kades; & the Chaldee, the strife of Rekam. By this name Kadesh it is distinguished from the other Meribah spoken of in Exod. 17. 7. So in Deut. 32. 51.

V. 15. of the spirits of all flesh] the Greeke trans∣lateth, [unspec 15] of the spirits, and of all flesh: so before in Num. 16. 22. It meaneth that God is both the Creator of all mens soules or spirits, Eccles. 12. 7. Zach. 12. 1. and he that giveth them spiritual gifts of wisdome, knowledge, grace, &c. as spirits are used for spiritu∣all gifts, in 1 Cor. 14. 12. set] or, visit, that is, pro∣vide & constitute for Bishop or overseer; who ther∣fore is called in v. 17. a shepherd, or Pastor. Though for the peoples sake the Lord was angry with Mo∣ses, and would not let him goe into the good land, Deut. 4. 21. yet such was Moses love unto them, and care for their welfare, that he procureth what in him lieth, their good after his decease, by having a faith∣full governour set over them of God, which is a blessing unto a land or people, Eccles. 10. 17.

Vers. 17. goe out before them] by this phrase of [unspec 17] going out, and comming in, and that which follow∣eth, leading out and bringing in, is signified the ad∣ministration of the officer, and government of his people, both in time of peace and of warre: where∣fore when Moses was old, and the time of his ad∣ministration expired, he said, I can no more goe out and come in, Deut. 31. 2. So the Priests administrati∣on in the Lords house, is called a going in thereto, 1 Chron. 24. 19. The similitude is taken from a shepherd, whose dutie is to goe before the sheepe, and to lead them out, that by his guidance they may goe in and out and sinde pasture, as is spoken of our great shepherd, the Lord Iesus, whom this Iesus the successor of Moses prefigured, Iohn 10. 3, 4, 9. which have no shepherd] or, no Pastor: w^ch estate is miserable, as is noted of our Saviour, that when he saw the multitudes, he was moved with compassion on them, because they fainted & were scat∣tered abroad, as sheep having no shepherd, Mat. 9. 36.

Vers. 18. Iosua the son of Nun] in Greeke, Iesus the [unspec 18] son of Naue: so in the new Testament he is called Iesus, Act. 7. 45. Heb. 4. 8. the spirit] to wit, the spirit of God; meaning the gifts and graces of the Spirit; as wisdome, Deut. 34. 9. and the like. The Chaldee expoundeth it, the spirit of prophesie; and Targ. Ionat. saith, the spirit of prophesie from before the Lord remaineth upon him: w^ch accordeth with Num. 11. 24. But whether in prophesie or other graces, he was but a shadow of Iesus the son of God, to whom he gave not the spirit by measure, Iob. 3. 34.

lay thine hand] or, impose thine hand, that is, thine hands, as the Greeke translateth, and as Moses after sheweth in vers. 23. which was a signe of his calling and ordination to his office, as in Numb. 8. 10. with which also it seemeth he received a grea∣ter measure of the Spirit; as it is said, And Iosua the sonne of Nun was full of the spirit of wisdome; for Moses had laid his hands upon him, Deut. 34. 9.

Vers. 19. charge thou him] or, command him; [unspec 19] give him a charge for the faithfull executing of his office: such as we reade of in Deut. 31. 7, 8. Besides that which was now done by Moses, God himselfe did after give him a charge in the Tabernacle, Deut. 31. 14, 15.

Vers. 20. give of thine honour] or, give (that is, [unspec 20] put) of thy glory, or of thy Majestie: whereby the gifts fitting the government of Israel seeme to be meant, as wisdome, according to Deut. 34. 9. or some other exterior signe of his calling from God, whereby the people might be obedient to him. As it is said of Solomon, when he sate on the throne of the Lord, and all Israel obeyed him, that the Lord magnified Solomon exceedingly before the eyes of all Israel, and gave upon him the honour of the kingdom, (or royall majestie) such as had not beene on any king before him in Israel, 1 Chron. 29. 23, 25. And the contrary is spoken of Antiochus, that vile person, they shall not give upon him the honour of the king∣dome; but he shall come in peaceably, and obtaine the kingdome by slatteries, Dan. 11. 21. The Chaldee translateth, thou shalt give of thy brightnesse (in Greeke, thy glory) upon him: as referring it to the shining of Moses face, spoken of in Exod. 34. 30, 35. and so other Hebrewes expound it, as Sol. Iarchi here saith, This is the shining of the skin of his face; and R. Menachem from the judgement of former Doctors, saith thus, of thine honour, and not all thine honour: Hereupon they say, The face of Moses was like the face of the Sunne; the face of Iosualike the face of the Moone. Though Iosua had not all the honour of Moses, for There arose not a Prophet since in Israel like unto Moses, Deut. 34. 10. yet Iesus Christ was counted worthy of more glory than Moses, Hebr. 3. 3. may heare] that is, heare him, as the Greeke translateth, and so obey his authority. Thus it is opened in Deut. 34. 9. Moses had laid his hands upon him, and the sonnes of Israel hearkened unto him, that is, obeyed him: which is further manifested by their words unto him, in Ios. 1. 16, 17, 18. Herein Iesus the sonne of Nun was a figure of Iesus the Sonne of God, of whom it is written, We were eye∣witnesses of his Majesty, for he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my belo∣ved Sonne, in whom I am well pleased, HEARE YE HIM, 2 Pet. 1. 16, 17. Matth. 17. 5.

Vers. 21. and he shall aske for him] that is, Elea∣zar [unspec 21] shall aske counsell of God for Iosua in all doubt∣full cases; in all their warres, &c. Or, and hee shall aske of him, that is, Iosua shall aske of Eleazar: this the Greeke favoureth, translating, and they shall aske of him the judgement of Vrim (or of manifestations.) by the judgement of Vrim] by the brest-plate of judgement, wherein were Vrim and Thummim; whereof see the Annotations on Exod. 28. 30. Thus Saul enquired of the Lord by Urim, but hee answered him not, 1 Sam. 28. 6. at his mouth] in Chaldee, at his word; by his, understanding Gods mouth, or Eleazars mouth, speaking from the Lord: so in Targum Ionathan it is expounded, At the word of Eleazar the Priest they shall goe out. But then is implied the Lords word, by which the Priest was to give answer: for it is a rule among the He∣brew Doctors, Every Priest that speaketh not by the Holy Ghost, and the divine Majesty residing on him, they aske not (counsell) by him. Talmud Bab. in Io∣ma, cap. 7. in Gemara. For in such consultations, though they inquired by the Priest, yet the answer came from the Lord; as there is an example in Da∣vid, 1 Sam. 23. 9, 10, 11, 12. shall they goe out] out to warre, and in againe from the same; and so in all weighty affaires which were extraordinary. Wherefore it was an over sight in Iosua and Israel that they made peace with the Gibeonites, and as∣ked not (counsell at) the mouth of the Lord, Ios. 9. 14, 15. he] that is, Iosua himselfe, and all the people. Whereas the High Priest with Urim and Thummim, Lights and Perfections, was a figure of Christ, (as is shewed on Exod. 28. 30.) the Lord by this ordinance signified, that all governours and people should have their administrations directed by the mouth of Christ: For God, who commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Iesus Christ, 2 Cor. 4. 6.

CHAP. XXVIII.

1 The Lords oblations are commanded to be of∣fered in the time appointed. 3 The continuall Burnt∣offerings every day, with their Meat and Drinke of∣ferings. 9 The offerings in the Sabbath; 11 in the beginnings of the moneths; 16 at the Passeover; 26 and in the day of First-fruits, or Pentecost.

ANd Iehovah spake unto Moses, say∣ing; [unspec 1] [unspec 2] Command the sons of Israel, and say unto them: Mine oblation, my bread for my Fire-offerings, the savour of my rest, ye shall observe to offer unto me in his appointed time. And thou shalt say unto [unspec 3] them; This is the Fire-offering which ye shall offer unto Iehovah; Two hee-lambes of the first yeare, perfect, day by day, for a continuall Burnt-offering. The one lambe thou shalt [unspec 4] make ready in the morning, and the other lambe thou shalt make ready betweene the two evenings. And a tenth part of an Ephah [unspec 5] of fine flower for a Meat-offering, mingled with the fourth part of an Hin of beaten oile.

The continuall Burnt-offering which was [unspec 6] made in mount Sinai for a savour of rest, a Fire-offering unto Iehovah. And the Drink-offering [unspec 7]

thereof shall be the fourth part of an Hin for the one lambe; in the holy place shalt thou cause to be powred out a drink-offering of strong wine unto Iehovah. And the o∣ther [unspec 8] lambe thou shalt make ready betweene the two evenings: as the Meat-offering of the morning, and as the Drink-offering thereof, thou shalt make ready; a Fire-offering, a favour of rest unto Iehovah.

And in the Sabbath day, two hee-lambes [unspec 9] of the first yeare, perfect, and two tenth parts of fine flower for a Meat-offering, mingled with oyle, and the Drinke-offering thereof.

The Burnt-offering of the Sabbath, in his [unspec 10] Sabbath, beside the continual Burnt-offering, and his Drinke-offering.

And in the beginnings of your moneths [unspec 11] ye shall offer a Burnt-offering unto Iehovah: Two bullockes, younglings of the herd, and one ramme; seven he-lambs of the first yeare, perfect. And three tenth parts of fine flower [unspec 12] for a Meat-offering, mingled with oyle, for one bullocke: and two tenth parts of flower for a Meat-offering, mingled with oyle, for one ramme. And a severall tenth part of [unspec 13] fine flower, for a Meat-offering mingled with oyle, for one lambe: for a Burnt-offering, a savour of rest, a Fire-offering unto Iehovah.

And their Drinke-offerings, halfe an Hin [unspec 14] of wine shall be for a bullocke, and the third part of an Hin for a ram, and the fourth part of an Hin for a lambe: This is the Burnt-offe∣ring of the moneth, in his moneth, through-out the months of the yeare. And one goat-buck [unspec 15] of the goats for a Sin-offering unto Ieho∣vah: it shall be made ready beside the continu∣all Burnt-offering, and his Drink-offering.

And in the first moneth, in the fourteenth [unspec 16] day of the moneth shall be the Passeover unto Iehovah. And in the fifteenth day of this moneth shall be the feast: seven daies shall un∣leavened [unspec 17] cakes be eaten. In the first day shall be [unspec 18] a convocation of holinesse; yee shall not doe any servile worke. But yee shall offer a Fire offering for a Burnt-offering unto Ieho∣vah; [unspec 19] two bullockes, younglings of the herd, and one ramme, and seven he-lambes of the first yeare, perfect shall they bee unto you.

And their Meat-offering, fine flower [unspec 20] mingled with oyle; three tenth parts shall ye make ready for a bullock, and two tenth parts for a ramme. A severall tenth part shalt [unspec 21] thou make ready for one lambe, throughout the seven lambes. And one goat-bucke for [unspec 22] a Sin-offering, to make atonement for you.

Beside the Burnt-offering of the morning, [unspec 23] which is for a continuall Burnt-offering, yee shall make ready these. After this manner [unspec 24] ye shall make ready for every day, seven daies, the bread of the Fire-offering of a savour of rest unto Iehovah: it shall be made ready, be∣side the continuall Burnt-offering, and his Drinke-offering. And in the seventh day [unspec 25] yee shall have a convocation of holinesse, yee shall not doe any servile worke.

And in the day of the First-fruits, when ye [unspec 26] offer a new Meat-offering unto Iehovah after your weekes, ye shall have a convocation of holinesse, ye shall not doe any servile worke.

And yee shall offer a Burnt-offering for a [unspec 27] savour of rest unto Iehovah; two bullocks, younglings of the herd, one ramme, seven hee-lambes of the first yeare. And their [unspec 28] Meat-offering, fine flower mingled with oile; three tenth parts for one bullocke, two tenth parts for one ramme. A severall tenth part [unspec 29] for one lambe throughout the seven lambes.

One goat-buck of the goats, to make atone∣ment [unspec 30] [unspec 31] for you. Yee shall make them ready, beside the continuall Burnt-offering, and his Meat-offering; perfect shall they be unto you, and their Drinke-offerings.

Annotations.

COmmand the sonnes of Israel] After that God [unspec 2] had numbred the people, and appointed them their inheritance, he now repeateth and explaineth former lawes concerning his service which they should doe unto him in that their inheritance, dai∣ly, weekely, monethly, and at their solemne Feasts as they fell every yeare: for he therefore would give unto them the lands of the heathens, and they should inherit the labour of the peoples, that they might observe his statutes, and keepe his lawes, Psal. 105. 44, 45. And because they had omitted the so∣lemnizing of these feasts now 38. yeares, (from the keeping of the Passeover in the wildernesse in the second yeare, Num. 9. untill the Circumcision and Passeover at Gilgal, Ios. 5.) by reason of their tra∣vels, wherein the Sanctuary, Altar, and holy things were folden up and removed from place to place, and the generation which had beene before muste∣red was dead, Numb. 26. 64, 65. therefore lest the ordinances formerly given should be forgotten or neglected, and the people continue to doe as now they did, every man whatsoever was right in his own eyes, Deut. 12. 8. the Lord causeth the law of sacri∣ficing to be againe commanded. Which sacrifices being all figures of Christ, and our service of God by him, (as hath beene shewed in the booke of Le∣viticus) teach us to serve the Lord under the Gospel of his Sonne, in spirit and truth: for thereof were these legall feasts a figure, Esay 66. 23. Zach. 14. 16,—19. 1 Cor. 5. 7, 8. Coloss. 2. 16, 17. Heb. 13. 15.

Mine oblation] that is, mine oblations; in Greek, my gifts: Hebr. my Korban, which is an offering or gift by which men drew nigh unto God, through faith in Christ. See the notes on Levit. 1. 2. my bread for my Fire-offerings] the Chaldee ex∣poundeth it, the bread ordained for my oblations. Vn∣der the name of bread all food is implied, and the flesh it selfe, or fat of the sacrifices, as is noted on Levit. 3. 11. the savour of my rest] the savour or odour of sacrifices which may quiet or pacifie my spirit and anger, and make you and your service pleasing and acceptable to me. The Greeke trans∣lateth it, for a savour of sweet smell; the Chaldee, to be accepted with favour. See Lev. 1. 9. in his appointed time] every one in the time appoin∣ted therefore of God: the Greeke saith, in my feasts; for the same word which signifieth an appointed time, is also used for a solemne feast appointed of God, Levit. 23. 2. Hereby God limiteth every sa∣crifice his proper day and time; which if it were let slip, that oblation might not be offered in ano∣ther day or time. This is further manifested in vers. 10. where he saith, The Burnt-offering of the Sab∣bath, in his Sabbath; which the Hebrewes expound thus, and not the Burnt-offering of one Sabbath, in another Sabbath. Maimony tom. 3. in Tamidin, chap. 1. s. 7. And it is a common proverbe among them, Gnabar Zeman, gnabar korban; If the time be past, the oblation is past: and it is prophesied of An∣tiochus the wicked, that he should thinke to change the times and the lawes. Dan. 7. 25. And Ieroboam king of Israel, who kept the feast of the seventh moneth, in the eighth moneth, is taxed for it in the Scripture, which calleth it the moneth which he had devised of his owne heart, 1 King. 12. 32, 33.

Vers. 3. the Fire-offering] the sacrifices to be [unspec 3] burned with fire unto the Lord; which Fire signi∣fied both the worke of Gods Spirit, and the fiery trials and afflictions through which Christ and his children should be consecrated unto God, Matth. 3. 11. Hebr. 9. 14. 1 Pet. 4. 12, 13, 14. of the first yeare] Hebr. sonne of the yeare: so after often in this and the next chapter: of which phrase see the Annotations on Exod. 12. 5. perfect] that is, perfect lambes, without blemish or corruption: what this meant is shewed on Lev. 1. 3. and 22. 21. day by day] or for a day, that is, daily. a continuall Burnt-offering] Hebr. a Burnt-offering of continuation, which should be offered without in∣termission. See the notes on Exod. 29. 42. and Le∣vit. 1.

Vers. 4. make ready] or doe, that is, kill, sprin∣kle [unspec 4] the bloud, cut in peeces, burne on the Altar, and all other rites pertaining to sacrificing, shewed in Levit. 1. betweene the two evenings] that is, in the after-noone: of which phrase, see the An∣notations on Exod. 12. 6. God setteth no houres for the morning or evening sacrifices, because they might occasionally be changed. By the Hebrew Canons, the ordinary time of killing the morning sacrifice, was before Sun-rising, after that the face of all the East was inlightned, that is, betweene day∣breaking and Sun-rising. The time of killing the evening sacrifice, though it might be all the after-noone, yet they used not to kill it till halfe an houre after two of the clocke: and this they did by reason of the sacrifices of particular persons, or of the con∣gregation, because it was unlawfull to offer any obla∣tion at all, before the continuall Burnt-offering of the morning: neither killed they any oblation after the continuall evening sacrifice, save the oblation of the Passeover only: for it was unpossible for all Israel to offer their Passeovers in two houres: So they killed not the Passeover, but after the daily evening sacri∣fice. Maimony in Tamidin, chap. 1. sect. 3, 4. By this daily sacrifice morning and evening, was sig∣nified the reconciliation of the Church unto God by faith in Christ; notwithstanding their continu∣all infirmities which they fell into night and day, (as one end of the Burnt-offering was to make at∣onement for sinnes, Iob 1. 5.) and that being recon∣ciled, they should both shew their thankfulnesse for it unto God, and expect from him a blessing upon them, their labours, and their rest. Wherefore at such times, speciall favours were shewed of God unto his people; as, in the morning, when the Meat∣offering was offered, the country was miraculously filled with water, for Israel, when they were in di∣stresse, 2 King. 3. 9, 10, 20. And about the time of the evening oblation, God answered unto Daniels prayers, by sending the Angell Gabriel unto him, who fore-told him when Christ should come for the salvation of his people, Dan. 9. 20, 21, 22, &c. See also the notes on Exod. 29. 39.

Vers. 5. a tenth part] that is, an omer; for that [unspec 5] was the tenth deale of an Ephah or Bushell, as is shewed in Exod. 16. 36. fine flower] meaning wheaten flower, as Exod. 29. 2. So Chazkuni here saith, as the flower spoken of in the consecration (of the Priests) was of wheat; so all flower spoken of in the Law is of wheat. the fourth part] that was somewhat lesse than a quart of oyle; for an Hin contained twelve Logs, and a Log held as much as six egges: See the Annorations on Exod. 30. 24. and Levit. 14. 10. When God shewed unto Ezekid the spirituall Temple which Christ should build, and the service therein, (declared after the simili∣tude of the Legall service of Moses,) he saith, that every Lambe should have for the Meat-offering the sixt part of an Ephah, and the third part of an Hin of oyle. Ezek. 46. 13, 14. where the quantity is in∣creased more than was offered under Moses: to teach, that as Gods grace and blessing aboundeth towards us in Christ, so should our thankfulnesse againe towards him, abound more than under the Law, by a more cheerefull obedience unto him, and more ample fruits of the spirit figured by the flower and oyle. beaten oyle] oyle signified grace; bea∣ting of it signified afflictions, whereby the grace of God is more perfected in us, 2 Cor. 1. 21. and 12. 9, 10. The oyle was beaten in a morter and they strat∣ned it out with hands, and pressed it not out in an (oile) presse, to the end there might be found no dregs in it, saith Chazkuni on Numb. 28.

Vers. 6. which was made] that is, which (or such [unspec 6] as) was offered; as in Targum Ionathan it is ex∣pounded, such as was offered at the mount of Sinai. Or, by made, understand ordained of God, having

reference to the ordinance in Exod. 29. 38.—42. Thus God calleth them throughout their generati∣ons, unto his first institution, which they were to keepe, till he himselfe made a change of the Law. And here observe, that the Lambe, the flower, and the oile, are all of them together called a Burnt-offe∣ring, as also in Ezek. 46. 15. because the Meat-offe∣ring with the oyle was all burned on the Altar, as was the lambe, and so differed from the Meat-offe∣ring in Levit. 2. whereof an handfull onely was burned.

Vers. 7. Drinke-offering] so named of powring [unspec 7] out upon the Altar, as is noted on Num. 15. 5. in the holy place] the Court of the Sanctuary; Hebr. in the Holinesse. strong wine] in Hebrew Shecar, which name the Greeke retaineth, calling it Sikera, and so in the Evangelists writing, Luk. 1. 15. It is generally used for all strong drinke, which causeth mirth, fulnesse, and (if it be taken excessively) drun∣kennesse: See the notes on Gen. 43. 34. The Chal∣dee here translateth it, old wine, and that is better than new, Luke 5. 39. Thus God required the best liquour, wine; and the best sort of wine to be gi∣ven with his sacrifice: which was a figure, not on∣ly of the bloud of Christ, (the memoriall whereof he hath still left unto his Church in wine, Matth. 26. 27, 28, 29.) but of the bloud also of his servants, powred out in martyrdome, upon the sacrifice and service of the faith (as in the holy place) Phil. 2. 17. See the Annotations on Numb. 15. 12.

Vers. 9. the Sabbath day] Hebr. the day of Sab∣bath, that is, of Rest; which the Greeke expresseth [unspec 9] in the forme plurall, the day of Sabbaths, and so in the new Testament, Luke 4. 16. Act. 13. 14. and 16. 13. two hee-lambes] understand, as the Greeke version addeth, ye shall bring two he-lambs: these were over and beside the daily sacrifices fore-mentioned, vers. 10. The Sabbath was a remem∣brance of the creation of the world; Exod. 20. 11. of Israels comming out of Aegypt, Deut. 5. 15. a signe of their sanctification by the Lord, Ez••k 20. 12. and a figure of grace and rest, which should come by faith in Christ, Hebr. 4. As therefore this day was a signe of more than ordinary favours from the Lord, so hee required greater testimonies of their thankfulnesse and sanctification. And Ezekiel prophesying of the Churches service under the Gospell, under the figure of these legall ordinances, he saith, And the Burnt-offering that the Prince shall offer unto the LORD, in the Sabbath day, shall be six lambes perfect, and a ramme perfect: and the Meat-offering shall be an Ephah for a ramme; and the Meat-offering for the lambes shall be the gift of his hand, and an Hin of oyle to an Ephah, Ezek. 46. 4, 5. signifying that the service of God now in spi∣rit and truth should exceed the legall services of old.

Vers. 10. in his Sabbath] the Chaldee expoun∣deth [unspec 10] it, that shall be done in the Sabbath; it meaneth, that on the Sabbath it should be offered, and not deferred till another day or weeke, as is before no∣ted, vers. 2. The like is for the moneth in vers. 14.

Vers. 11. the beginnings of your moneths] that is, [unspec 11] as the Greeke translateth it, the new-moones; for in Israel they began the moneth with the new moo••; and it was proclaimed by the Synedrion, or M〈…〉〈…〉∣strates, as Maimony sheweth in Kiddush ba〈…〉〈…〉 cap. 1. These new-moones were daies sanctified to the service of God, by speciall sacrifices appointed, as after followeth; then did they blow with the sil∣ver trumpets in the Sanctuary, Numb. 10. 10. and for Burnt-offerings on the Sabbaths, New-moones, and solemne Feasts, was Solomons Temple dedi∣cated, 2 Chron. 2. 4. Then also did they thorow∣out the coasts of Israel repaire unto the Prophets, or other Ministers of God, for to heare his Word, as appeareth by 2 King. 4. 23. Wherefore wilt thou goe to him (to the man of God) to day? it is neither New-moone, nor Sabbath. Then also they kept re∣ligious feasts, 1 Sam. 20. 5, 6. neither was it lawfull to buy or sell, or doe other like worldly workes, Amos 8. 5. but they were to meditate of their light, sanctification, graces, and comforts to come by Christ, whereof these and other holy-dayes were a shadow, Col. 2. 16, 17. And in Christ we spiritual∣ly keepe this feast (as the Apostle speaketh of the Passeover, 1 Cor. 5. 7, 8.) for so it is prophesied, From one New-moone to another, and from one Sab∣bath to another, shall all flesh come to worship before me, saith the LORD, Esay 66. 23. Not that wee are now bound to observe daies, and moneths, and times, and yeares, Gal. 4. 10. but are taught by those figurative speeches in the Prophets, to worship the Father in spirit and in truth, Ioh. 4. 21. 23. who will accept of our service performed 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 bor∣roweth her light of the Sunne) might figure the re∣newing 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 increa∣sed 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. E∣say 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 Sab∣bath, and in the day of the New-moone, it should be opened, Ezek. 46. 1. The Hebrewes say, As the be∣ginnings 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 bul∣lockes] 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 s••me: but Eze∣kiel 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 [unspec] 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 bul∣locke, 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, [unspec 13] (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 decla∣red 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 [unspec 15] 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 He∣brewes say, The offering (or doing) of the Sin-offe∣rings at the beginnings of the moneths, and at the so∣lemne 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 He∣brewes [unspec 16] 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 [unspec 17] expressed in Levit. 23. 6. The Passeover was a fi∣gure 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 [unspec 18] 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, [unspec 19] 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 prophe∣sieth of a change, how at the Passeover on the four∣teenth 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 unlea∣vened 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 [unspec 22] 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 be∣fore on vers. 15.

Vers. 23. Beside the Burnt-offering] the daily [unspec 23] sacrifice appointed in vers. 3. unto which these sa∣crifices forementioned were added. And beside all these, there was the Lambe for a Burnt-offering, which was sacrificed with the wave Sheafe or O∣mer, as was commanded in Levit. 23. 10.—13.

Vers. 25. the seventh day] which was the last [unspec 25] 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, [unspec 26] 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 Annotati∣ons on Exod. 2. 23.

Vers. 27. two bullockes] these and the rest fol∣lowing [unspec 27] 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 be∣side the continuall Burnt-offering, or daily sacrifice, as after followeth in vers. 31.

Vers. 31. and their drinke-offerings] This see∣meth [unspec 31] 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 per∣fect, (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 af∣flicting 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 the first [unspec 1] day of the moneth, yee shall have a convocation of holinesse; yee shall not doe any servile worke: a day of blowing of trumpets shal it be unto you. And ye shal [unspec 2] make ready a Burnt-offering for a savour of rest unto Iehovah; one bullocke, a youngling of the herd, one ramme, seven hee-lambes of the first yeare, perfect. And their Meat∣offering [unspec 3] shall be of fine flower mingled with oyle; three tenth parts for a bullocke, two tenth parts for a ramme. And one tenth [unspec 4] part for one lambe, throughout the seven lambes. And one goat-bucke of the goats [unspec 5]

for a Sin-offering, to make atonement for you.

Beside the Burnt-offering of the moneth, and his Meant-offering, and the continuall [unspec 6] Burnt-offering, and his Meat-offering, and their Drink-offerings according to their ma∣ner, for a favour of rest; a Fire-offering unto Iehovah.

And in the tenth day of this seventh mo∣neth yee shall have a convocation of holi∣nesse, [unspec 7] and ye shall afflict your soules; ye shall not doe any worke. And yee shall offer a [unspec 8] Burnt-offering unto Iehovah for a savour of rest; one bullocke, a youngling of the herd, one ramme, seven he-lambs, of the first yeare, perfect shall they be unto you. And their [unspec 9] Meat-offering shall be of fine flower, mingled with oyle; three tenth parts for a bullocke, two tenth parts for one ramme. A severall [unspec 10] tenth part for one lambe, throughout the se∣ven lambes. One goat-bucke of the goats, [unspec 11] for a Sin-offering, beside the Sin-offering of atonements, and the continuall Burnt-offe∣ring, and the Meat-offering of it, and their Drinke-offerings.

And in the fifteenth day of the seventh [unspec 12] moneth ye shall have a convocation of holi∣nesse; ye shall not doe any servile worke, and ye shall festivally keepe a feast unto Iehovah seven daies. And ye shall offer a Burnt-of∣fering, [unspec 13] a Fire-offering for a savour of rest unto Iehovah; thirteene bullocks, younglings of the herd, two rammes, fourteene hee-lambes of the first yeare, they shall be perfect. And [unspec 14] their Meat-offering shall be of fine flower, mingled with oile; three tenth parts for one bullocke, throughout the thirteene bullocks; two tenth parts for each ramme, of the two rammes. And a severall tenth part for one [unspec 15] lambe, throughout the fourteene lambes.

And one goat-buck of the goats for a Sin∣offering, [unspec 16] beside the continuall Burnt-offering, his Meat-offering, and his Drinke-offering.

And in the second day, twelve bullockes, younglings of the herd, two rammes, four∣teene [unspec 17] hee-lambes of the first yeare, perfect.

And their Meat-offering and their Drink∣offerings, for the bullockes, for the rammes, [unspec 18] and for the-lambes, by the number of them according to the manner. And one goat-bucke of the goats for a Sin-offering, beside [unspec 19] the continuall Burnt-offering, and the Meat∣offering thereof, and their Drinke-offe∣rings.

And in the third day, eleven bullocks, two [unspec 20] rammes, fourteen he-lambs of the first yeare, perfect. And their Meat-offering and their [unspec 21] Drinke-offerings, for the bullockes, for the rammes, and for the lambs by the number of them, according to the manner. And one [unspec] goat-buck for a Sin-offering, beside the con∣tinual Burnt-offering, and his Meat-offering, and his Drinke-offering.

And in the fourth day, ten bullockes, two [unspec 23] rammes, fourteen he-lambs of the first yeare, perfect. Their Meat-offering and their [unspec 24] Drinke-offerings, for the bullockes, for the rammes, and for the lambes, by the number of them, according to the manner. And [unspec 25] one goat-bucke of the goats for a Sin-offe∣ring, beside the continuall Burnt-offering, his Meat-offering, and his Drinke-offering.

And in the fifth day, nine bullockes, two [unspec 26] rammes, fourteen he-lambs of the first yeare, perfect. And their Meat-offering, and their [unspec] Drinke-offerings, for the bullockes, for the rammes, and for the lambes, by the number of them, according to the manner. And [unspec 28] one goat-bucke for a Sin-offering, beside the continuall Burnt-offering, and his Meat-offe∣ring, and his Drinke-offering.

And in the sixth day, eight bullockes, two [unspec 29] rammes, fourteen he-lambs of the first yeare, perfect. And their Meat-offering, and their [unspec 30] Drinke-offerings, for the bullockes, for the rammes, and for the lambes, by the number of them, according to the manner. And one [unspec 31] goat-buck for a Sin-offering, beside the con∣tinuall Burnt-offering, his Meat-offering, and his Drinke-offering.

And in the seventh day, seven bullockes, [unspec 32] two rammes, fourteene hee-lambs of the first yeare, perfect. And their Meat-offering, [unspec 33] and their Drinke-offerings, for the Bullocks, for the rammes, and for the lambes, by the number of them, according to the manner.

And one goat-bucke for a Sin-offering, be∣side [unspec 34] the continuall Burnt-offering, his Meat∣offering, and his Drinke-offering.

In the eighth day ye shall have a solemne [unspec 35] assembly; ye shall not doe any servile worke.

And ye shall offer a Burnt-offering, a Fire∣offering [unspec 36] for a favour of rest unto Iehovah; one bullocke, one ramme, seven hee-lambs of the first yeare, perfect. Their Meat-offering, [unspec] and their Drinke-offerings, for the bullocke, for the ramme, and for the lambes, by the number of them, according to the manner.

And one goat-bucke for a Sin-offering, be∣side [unspec] the continuall Burnt-offering, and his Meat-offering, and his Drinke-offering.

These things ye shall doe unto Iehovah in [unspec] your solemne feasts, beside your vowes, and

your voluntary offerings, for your Burnt-offe∣rings, and for your Meat-offerings, and for your Drinke-offerings, and for your Peace∣offerings. And Moses spake unto the sons [unspec 40] of Israel, according to all that Iehovah com∣manded Moses.

Annotations.

THE seventh moneth] called in 1 King. 8. 2. the moneth Ethanim, of the Hebrewes commonly [unspec 1] Tisri; of us, September. This moneth was the go∣ing out of the yeare, Exod. 23. 16. and the revoluti∣on of the yeare, Exod. 34. 22. for then the old yeare went out, and the new began, as touching the Iubi∣lees, Levit. 25. 9, 10. and other civill affaires: but by reason of Israels comming out of Aegypt in A∣bib, or March, that moneth was made unto them the first of the moneths of the yeare, Exod. 12. 2. So the Ecclesiasticall feasts were reckoned after this or∣der; and that which had beene the first moneth, is here and usually called the seventh. the first day] Hebr. the one day; of which phrase see Gen. 1. 5. blowing of trumpets] of this rite, see Le∣vit. 23. 24. and the Annotations there.

Vers. 2. savour of rest] which the Greeke trans∣lateth, [unspec 2] of sweet smell; the Chaldee, to be accepted with favour before the LORD. See Gen. 8. 21. one bullocke] at every new moone they were to offer two bullockes, one ramme, and seven lambes, Numb. 28. 11. the same were to be offered at this New-moone, and this one bullocke, one ramme, and seven lambes, &c. here mentioned, were added over and beside the Burnt-offering of the moneth, as is after expressed in vers. 6. So this day they sacrificed three bullockes, two rammes, and fourteene lambs for Burnt-offerings, and two goats for Sin, besides the two lambes for the daily oblation. For as the solemnitie was greater, by reason of the blowing of the Trumpets, (which figured the preaching of re∣pentance and beleese in Christ, Esay 58. 1. Mark. 1. 1, 2, 3, 4.) so their service and thankfulnesse unto God was to be testified by the moe sacrifices. And if this new-moone fell to be on the Sabbath, then besides all the former oblations, they offered also the two lambes, which were added for the Sabbath, Numb. 28. 9, 10. The Order of offering is said to be thus; After the daily morning sacrifice was offered, the addition of the Sabbath was first, and after that, the addition of the new-moone; and after it, the ad∣dition of this good day (or seast) Maimony in Tami∣din, chap. 9. sect. 2.

Vers. 6. their manner] Hebr. their judgement, [unspec 6] that is, the law and ordinance prescribed of God. So in vers. 18. 21. 24. &c. Vnder this word manner, or judgement, the Hebrews understand the order al∣so h••••e set downe: for whereas sometimes the Sin∣offering was offered first, before the Burnt-offering, Leo. 5. 7, 8, 10. in the oblations of the feast (they say) it was not so, but they offered according to the order that is written, as it is said, According to their maner. As, first the Bullocks, and after them the Rams, and after them the Lambs, and after them the Goat-buckes, although the Goat-buckes were Sin-offerings, and all those before them were Burnt-offerings. Mai∣mony in Tamidin, chap. 9. sect. 7.

Vers. 7. the tenth day] which was the day of At∣onements, [unspec 7] Lev. 23. 27. called the Fast, Act. 27. 9. The manner of Atonement, and the service on that day, is described at large in Levit. 16. afflict your soules] with fasting and abstinence: see the Annota∣tions on Lev. 16. 29.

Vers. 11. beside the Sin-offering of Atonements] [unspec 11] that Goat-bucke, whose bloud was carried into the Holy place, & the body burned without the camp, Lev. 16. 9. 29. besides it, this sacrifice here cōman∣ded was to be offered, and besides the daily Burnt∣offering. On Atonement day, they offer an addition according to the addition of the beginning of the yeare [which was the first day of the seventh month, fore-mentioned in vers. 1, 2.] a bullock & a ram, and this ram is called the peoples ram; and seven lambes, all of them for Burnt-offerings, and a goat-buck for a Sin∣offering, & that was eaten at evening. Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt, the fellow wherof was sent away for a Scape-goat, (Lev. 16. 9, 10.) Maim. in Tamidin, c. 10. s. 1, 2. This Atonement was a lively figure of our reconciliation unto God, by the death of Christ, (as is shewed on Levit. 16.) the afflicting of their soules figured repentance and humiliation for sins, with our fellowship in the afflictions of Christ, Rom. 6. 3, 4, 6. 1 Pet. 2. 21. The sacrifices added here, signified the faith that Gods people should have in Christ sacrificed, and thankfulnesse unto God therefore, 1 Ioh. 2. 1, 2. Hebr. 10. 10. 19. 22. &c. Rom. 12. 1, 2.

Vers. 12. the fifteenth day] when the feast of Booths, [unspec 12] or of Tabernacles did begin, which lasted sevē daies, Lev. 23. 34, 35, 36, &c. the signification of which feast is shewed in the Annotations on that place.

Vers. 13. thirteene bullockes] Whereas at the o∣ther [unspec 13] feasts forementioned, they offered but two bul∣locks, one ram, and seven lambs in a day; at this, they were to offer thirteene bullocks, two rams, and fourteene lambs; both because the solemnity was greater, and at this time they had gathered in their corne and wine, and had seene the blessing of God in all their increase, and in all the workes of their hands, Deut. 16. 13, 15. therefore the Lord requi∣red moe sacrifices in signe of thankfulnesse. But Ezekiel prophesying of the daies of Christ (under whom we keepe this feast in spirit and truth, Zach. 14. 16.—19.) appointeth like sacrifices as were to be offered at the Passeover; as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering, &c. Ezek. 45. 23, 25.

Vers. 17. twelve bullocks] in every of the seven [unspec 17] daies of this feast, one bullocke is abated, as on the second day twelve, on the third day eleven, vers. 20. on the fourth day ten, vers. 23. and so forward, till on the seventh day they were to offer seven bullocks, vers. 32. (all which, in seven dayes amounted to seventie bullockes) but the rammes and lambes were every day alike. By this diminishing of one bullocke every day, the Holy Ghost might teach

their duty to grow in grace, and increase in sancti∣fication: that their sinnes decreasing, the number of their sacrifices (whereby Atonement was made for their sinnes) should also decrease daily. Or it might signifie a diminishing and wearing away of the legal offerings, to lead them unto the spirituall and reasonable service, by presenting their owne bodies a living sacrifice, holy, acceptable unto God, Rom. 12. 1.

Vers. 18. and for the lambes] the Hebrewes say [unspec 18] that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together, but the Meat and Drinke-offerings of the bullockes were by themselves, and the Meat and Drink-offerings of the rams by themselves, and of the lambes by themselves; whether they were the oblations of the congregation, or the oblations of a particular person. Maimony in Tamidin, chap. 10. sect. 15.

Vers. 35. In the eighth day] Chazkuni here ob∣serveth, [unspec 35] that it is not said (as was of the former daies) And in the eighth day; to teach that it was a good day (or feast) by it selfe. a solemne assembly] or, generall assembly: See the notes on Lev. 23. 36.

Vers. 36. one bullocke] though this was the last, [unspec 36] and the great day of the feast, Ioh. 7. 37. yet were the sacrifices fewer than on any other day; as if God would call them from the multitude of outward ob∣lations to his spiritual worship, as is noted on vers. 17. And our Saviour on that day called the people from their many carnall observations (some where∣of are noted on Levit. 23. 40.) unto himselfe to drinke the waters of his Spirit, Ioh. 7. 38, 39.

Vers. 39. beside your vowes, &c.] of the diffe∣rence [unspec 39] betweene Vowes and Voluntary offerings, see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer, every thing in his day: but all men as they had either vowed, or voluntarily would, brought their sacrifices at the feasts, (especially Peace-offe∣rings, which the owners did eat before the Lord,) that according to the blessing of God upon them, they, their children and their servants, the Levites, the stranger, the fatherlesse and the widow with them, might eat and drinke, and rejoyce before the Lord, Deut. 16. 10, 11. 14, 15. The truth and com∣plement of all which solemnities are now fulfilled unto us by Christ, who by once offering of him-selfe, hath reconciled us unto God, and wrought our eternall redemption, and hath given us of his Spirit, whereby we know that he abideth in us, and hath placed in us the kingdome of God, which con∣sisteth in righteousnesse and peace, and joy in the holy Ghost: That by him we should offer the sacri∣fice of praise to God continually, that is, the fruit of our lips, confessing to his Name, and should not for∣get to doe good, and to communicate, for with such sacrifices God is well pleased, Coloss. 2. 16, 17. Heb. 9. 12. 26. 28. 1 Ioh. 3. 24. Rom. 14. 17. Heb. 13. 15, 16.

CHAP. XXX.

1 The Lord commandeth that mens vowes or oathes be not prophaned, but kept. 3 Amaid in her fathers house, the father hath power to establish her vow, or to disanull it. 6 Likewise a married woman is in her husbands power, he may confirme or disanul. her vow, in the day that he heareth it. 9 But the vowes of a widow, or divorced woman, are to stand. 10 An explanation of the case betweene man and wife, concerning vowes or oathes.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Moses spake unto the heads of the [unspec 1] tribes, concerning the sons of Israel, saying, This is the thing which Ieho∣vah commanded. A man, when he shall vow [unspec 2] a vow unto Iehovah, or sweare an oath to binde a bond upon his soule, he shall not pro∣phane his word, he shall doe according to all that proceedeth out of his mouth. And a [unspec 3] woman, when she shall vow a vow unto Ieho∣vah, and binde a bond in her fathers house in her youth: And her father heare her vow and [unspec 4] her bond, which shee hath bound upon her soule, and her father shall hold his peace at her; then all her vowes shall stand, and every bond which shee hath bound upon her soule shall stand. But if her father disanull her in [unspec 5] the day that he heareth, not any of her vowes or of her bonds which she hath bound upon her soule shall stand: and Iehovah will mer∣cifully forgive her, because her father disal∣lowed her. And if having shee have an hus∣band, [unspec 6] and her vowes be upon her, or the utte∣rance of her lips, which she hath bound upon her soule; And her husband heare, and [unspec 7] hold his peace at her in the day that hee hea∣reth; then her vowes shall stand, & her bonds which shee hath bound upon her soule shall stand. But if in the day that her husband [unspec 8] heareth he disallow her, then hee shall make void her vow which is upon her, and the utte∣rance of her lips which she hath bound upon her soule; and Iehovah will mercifully for∣give her. But the vow of a widow, and of [unspec 9] her that is put away, whatsoever shee hath bound upon her soule shall stand upon her.

And if she vowed in her husbands house, [unspec 10] or bound a bond upon her soule with an oath:

And her husband heard, and held his peace [unspec 11] at her, and disallowed her not; then all her vowes shall stand, and every bond which she hath bound upon her soule shall stand. But if her husband hath utterly made them [unspec 12] void in the day that hee heard, whatsoever proceeded out of her lips concerning her vowes, or concerning the bond of her soule, shall not stand; her husband hath made them void, and Iehovah will mercifully forgive

her. Every vow, and every oath of bond [unspec 13] to afflict the soule, her husband may esta∣blish it, and her husband may make it void.

But if her husband altogether hold his peace at her from day to day, then hee esta∣blisheth [unspec 14] all her vowes, or all her bonds, which are upon her: he establisheth them, because hee held his peace at her in the day that hee heard them. But if hee shall utterly make [unspec 15] them void, after that hee hath heard them, then he shall beare her iniquitie. These are [unspec 16] the statutes, which Iehovah commanded Moses, betweene a man and his wife, be∣tweene a father and his daughter, in her youth, in her fathers house.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 42. Lecture of the Law: See Gen. 6. 9.

THE heads] that is, as the Greeke translateth, [unspec 1] the Rulers (or Princes) of the Tribes. In the two former Chapters were lawes for necessary du∣ties commanded: here followeth the law for vo∣luntarie things, which people having by vow or oath taken upon them, were bound to performe. concerning the sonnes] or, to the sonnes of Israel; or as the Greeke joyneth it with the former, the Princes of the Tribes of the sonnes of Israel. It was spoken by Moses to the Princes, that by them it might be orderly communicated unto the peo∣ple; as in Exod. 12. 3. 21. and 4. 29. also that the Governours should looke unto the people for the performance of their religious promises. the thing] Hebr. the word.

Vers. 2. a vow] a religious promise to the [unspec 2] Lord. Of a vow, and how it differed from a vo∣luntary gift, see the Annotations on Levit. 27. 2. and 7. 16. and of an oath, see the notes on Levit. 5. 1. 4. And that almes promised for the poore, is comprehended also under the name of vowes, is shewed on Deut. 23. 21. a bond upon his soule] that is, to binde his soule (or himselfe) with a bond▪ Hereupon is that manner of speech, Thy 〈◊〉〈◊〉 are upon mee, O God, Psal. 56. 12. not vowe•• his word] not violate or breake his pro∣mise, [unspec] but shall have an holy care to keepe it. A like phrase is of prophaning a covenant, in Psal. 55. 20. and 89. 34. And as vowes might not be broken, so neither might they be delayed, Deut. 23. 21. all that proceedeth out of his mouth] that is, [unspec 4] every word of his, as the phrase is opened in Luk. 4. 4. from Deut. 8. 3. This is to be understood of good and lawfull vowes, and such as are in a mans power to performe•• for unpossible vowes are to be repented of, and wicked vowes or oathes are not to be kept, but broken, Act. 23. 21. &c.

Vers. 3. and binde a bond] to wit, upon her soule, [unspec] as ••n vers. 4. that is, bound her selfe with a bond. And, may ••••••re be used for Or (as it is often, and as the Greeke here translateth, or determine a determina∣tion) to imply either a vow to sanctifie any thing to the Lord, or a bond to restraine her selfe from something, as by afflicting her soule, or absteinance, as in vers. 13. in her fathers house] shee abi∣ding there, and being under his power. The He∣brewes (as Sol. Iarchi on this place) by house, doe understand power, saying, under the power of her fa∣ther, though she be not in his house. in her youth] youth differeth from childhood, for in her youth she understandeth what a vow is, whereof in child-hood she is ignorant. The Hebrew Canons haue li∣mited the time both for men and women, t••us: A young man that is a sonne of twelve yeares and one day, and a young woman that is a daughter of eleven yeares and one day, which doe sweare or vow, either vowes of binding (or restreint,) or vowes of sanctify∣ing (any thing to the Lord.) they doe examine them, and ask questions of them. If they know to whose name they have vowed, &c. then their vowes are stabli∣shed: but if they know not, then is there nothing in their vowes or words. And this examination is neces∣sary all that yeare, which is the twelfth yeare for a young maid, and the thirteenth yeare for a young man. Before this time, although they say, we know to whose name we have vowed, their vowes are no vowes. But after this time, when the sonne is a sonne of thirteene yeares and one day; and the daughter is a daughter of twelve yeares and one day; although they say, we know not to whose name we have vowed; their words are established, and their vowes are vowes, &c. And this is the time of vowes spoken of in every place: for as much as they are come to the yeares of great (or aged) persons, their vowes are stablished. Maimon. tom. 3. Treat. of Vowes, chap. 11. sect. 1, 3, 4.

Vers. 4. hold his peace at her] or, keepe silence at [unspec 4] it: though hee doe not by words app••••v, yet by silence hee seemeth to consent, therefore her vow standeth firme. shall stand] that is, shall be stable, firme and sure; as the field which Abraham bought, was said to stand, when by sale it was made sure, Gen. 23. 17. 20. So ones counsell or word is said to stand, when it abideth firme, Prov. 19. 21. Esay 14. 24. and 40. 8. Ier. 44. 29.

Vers. 5. disallow her] or, disallow (nulli••••e) it, [unspec 5] to wit, her vow: so after. the day that he hea∣reth] whether it be in the day that she vowed, or many daies after that her father heareth of it. If she vow and wait many daies, and afterward her father or her husband heare of it, then hee may breake it in the day that he he••reth, &c. as it is said, In the day that he heareth, and not in the day that shee voweth onely. Maimony in Vowes, chap. 12. sect. 16. will mercifully forgive her] in Greeke, will purge (or cleanse) her: her sin in vowing, (when she was not in her owne power, but in her fathers) shall be for∣given: but she may not performe her vow, which by her fathers authoritie is disanulled. So for her husband in like fort, vers. 12.

Vers. 6. if having she have a h••sband] Hebr. if [unspec 6] being she be to a man; that is, 〈◊◊〉〈◊◊〉 at all maried. or the utterance of her lips] or pronunciation; that which she hath pronounced, or distinctly ut∣tered, to wit, by oath; as appeaseth by the word Or, which distinguisheth it from her vowes:

and by that which followeth, which she hath bound upon her soule, that is, by oath, as in vers. 2. and 10. So the pronouncing with the lips, is joyned with swearing, in Lev. 5. 4 and Chazkuni here saith, the pronunciation is not (meant) but of an oath.

Vers. 8. he disallow her] or, disallow it, that is, [unspec 8] signifie his disallowance of her vow or oath. The Hebrewes say, A man maketh void, or establisheth the words of his wife, or of his daughter in any lan∣guage, although she know it not; for it is not of neces∣sity that the woman should heare the making void, or the establishmēt, &c. He that maketh void the words of his daughter, or of his wife, it is necessary that he utter it with his lips; and if he make it void in his heart (only) hee doth not make it void: Maim. in Vowes, chap. 13. sect. 1. 7.

Vers. 9. put away] to wit, from her husband, as [unspec 9] is expressed in Levit. 21. 7. that is, divorced. shall stand] she is to performe her vow; and this (as the Hebrewes thinke) though she be afterward maried. As, A woman which hath no husband, and which is not under her fathers power, if she say, Loe (such) flesh be unlawfull to me after thirty daies, and she be married within thirty dayes; although at the time when the vow beginneth, shee be under the power of a husband, he cannot make it void; because at the time of the vow (making) she was not under his power. And of this it is said (in Num. 30. 9.) But the vow of a widow, and of her that is put away, &c. Maim. in Vowes, chap. 13. sect. 16.

Vers. 10. in her husbands house] after that shee [unspec 10] is married, and in her husbands power. But what if shee were betrothed onely, and remained yet in her fathers house? Of this case the Hebrewes say, A maid that is betrothed, none can make ther vow void, but her father and her husband joyntly together. And if the one of them alone doe make it void, it is not made void. If her espoused husband die, she retur∣neth into the power of her father: and whatsoever she voweth, her father may make void, as before her espousals. If her father die after that she is betrothed, and she make a vow after his death, her husband can∣not make it void; for an husband maketh not the vowes of his wife void, untill shee be come into the wedding chamber, (or married.) Maim. in Vowes, chap. 11. sect. 9, 10.

Vers. 11. shall stand] shee is to keepe her vow, [unspec 11] though after her husbands death. A young woman, whom her father hath given in mariage, if she become a widow, or be divorced after mariage, loe she is as an Orphan whiles her father liveth, and her father can∣not make her vowes of none effect, although she be yet but a young woman. Maim. ibidem, sect. 25.

Vers. 12. hath utterly made them void] or, hath [unspec 12] any waies made them void; Hebr. making void hath made them void: so in vers. 15.

Vers. 13. oath of bond] that is, binding oath, or [unspec 13] bond confirmed with an oath. to afflict the soule] by abstenance, fasting, &c. See the notes on Levit. 16. 29. This seemeth to be added for ampli∣fication, rather than limitation or restraint: how∣beit, the Hebrewes from hence gather, that al∣though the father may disanull all his daughters vowes, of what sort soever, yet the husband hath not power to disanull the vowes of his wife, vnlesse they be of this sort, to wit, vowes or bonds to afflict the soule, &c. Sol. Iarchi on Numb. 30. and Mai¦mony in Vowes, chap. 12. sect. 1. may esta∣blish it] or, may make it stand, shall confirme it. Some understand these words to be a commande∣ment, and translate thus, Let her husband establish it, or let her husband make it void, to wit, out of hand, and let him not deferre it till afterward.

Vers. 14. altogether hold his peace] Hebr. hol∣ding [unspec 14] his peace shall hold his peace, (or keepe silence.) from day to day] and doe not disanull it the same day that he heareth it.

Vers. 15. shall utterly make them void] or, shall [unspec 15] any waies make them of none effect: see this phrase in vers. 12. shall beare her iniquitie] that is, shall beare the punishment of her iniquitie; God will require her sinne at his hand. From hence wee learne (saith Sol. Iarchi) that he which is a cause of scandall (or offence) unto his neighbour, shall cone in his stead unto all punishments.

CHAP. XXXI.

1 The Israelites are commanded to take venge∣ance on the Midianites. 5 Twelve thousand of the tribes of Israel, with Phinehas the Priest, are sent to warre. 7 They slay all the males, and the five kings of Midian, and Balaam the sonne of Beor. 9 They take the women and children captives, and the spoile of their goods and cartell, and burne their cities. 13 Moses is wroth with the Officers for saving the women alive. 19 How the souldiers with their cap∣tives and spoile are to be purified. 25 The proporti∣on whereby the prey is to be divided. 28 The tri∣bute levied unto the Lord of the divided prey, and gi∣ven to the Priests and Levites. 48 The captaines of Israel numbring their souldiers, misse not a man, and therefore giue a voluntary oblation unto the Treasury of the Lord.

ANd Iehovah spake unto Moses, say∣ing; [unspec 1] [unspec 2] Avenge the vengeance of the sons of Israel upon the Midianites: af∣terward shalt thou be gathered unto thy peo∣ples. And Moses spake unto the people, say∣ing; [unspec 3] Arme yee some men of your selves unto the warre, and let them be against Midian, to render the vengeance of Iehovah, upon Mi∣dian. A thousand of a tribe, a thousand of [unspec 4] a tribe, of all the tribes of Israel, shall ye send to the warre. So there were delivered of the [unspec 5] thousands of Israel, a thousand of a tribe, twelve thousand armed for war. And Mo∣ses [unspec 6] sent them, a thousand of a tribe, to the warre: them and Phinehas the sonne of Elea∣zar the Priest, to the warre; and the holy in∣struments, and the trumpets of alarme in his hand. And they warred against Midian,

as Iehovah commanded Moses, and they kil∣led every male. And they killed the Kings [unspec 8] of Midian, beside those that were slaine of them; Evi, and Rekem, and Zur, and Hur, and Reba, five Kings of Midian: Balaam also the sonne of Beor they killed with the sword.

And the sonnes of Israel tooke the wo∣men [unspec 9] of Midian captives, and their little ones, and tooke the prey of all their cattell, and all their flockes, and all their goods. And they burnt all their cities in their habita∣tions, [unspec 10] [unspec 11] and all their castles with fire. And they tooke all the spoile, and all the booty, of men, and of beasts. And they brought the [unspec 12] captivity, and the booty, and the spoile, unto Moses, and unto Eleazar the Priest, and un∣to the congregation of the sonnes of Israel, unto the campe, unto the plaines of Moab, which are by Iordan, neere Iericho.

And Moses, and Eleazar the Priest, and all [unspec 13] the Princes of the Congregation went forth to meet them without the camp. And Mo∣ses [unspec 14] was wroth with the Officers of the host, the captaines of thousands, and the cap∣taines of hundreds, which came from the battell of the warre. And Moses said un∣to [unspec 15] them, Have yee saved alive all the females?

Behold, these were to the sonnes of Israel [unspec 16] through the word of Balaam (a cause) to commit trespasse against Iehovah in the matter of Peor: and there was a plague a∣mong the Congregation of Iehovah. Now [unspec 17] therefore kill every male among the little ones, and kill every woman that hath knowne man, by lying with a male. But all the lit∣tle [unspec 18] ones among the women, that have not knowne the lying with a male, keepe alive for your selves. And you, encamp ye with∣out [unspec 19] the campe, seven dayes, whosoever hath killed any soule, and whosoever hath touched any slaine; purifie your selves and your capti∣vitie, in the third day, and in the seventh day. And purifie every garment, and eve∣ry [unspec 20] instrument of skinne, and every worke of goats (haire,) and every instrument of wood.

And Eleazar the Priest said unto the men [unspec 21] of the Armie, which went to the warre, This is the ordinance of the Law, which Ieho∣vah commanded Moses. Onely the gold, [unspec 22] and the silver, the brasse, the iron, the tinne, and the lead; Every thing that goeth tho∣row [unspec 23] the fire, ye shall make it passe thorow the fire, and it shall be cleane; neverthelesse, it shall be purified with the water of separati∣on: and every thing that goeth not thorow the fire, yee shall make passe thorow the wa∣ter. And yee shall wash your clothes in the [unspec 24] seventh day, and ye shall be cleane; and after∣ward ye shall come into the campe.

And Iehovah spake unto Moses, saying; [unspec 25] [unspec 26]

Take thou the summe of the bootie of the captivitie, of man, and of beast; thou, and Eleazar the Priest, and the heads of the Fathers of the Congregation. And divide [unspec 27] the bootie into two parts between them that tooke upon them the warre, who went out to battell, and betweene all the Congregati∣on. And levie a tribute unto Iehovah, of [unspec 28] the men of warre which went out to battell, one soule of five hundred; of the men, and of the beeves, and of the asses, and of the sheep.

Of their halfe shall yee take it, and thou [unspec 29] shalt give it unto Eleazar the Priest, for an heave-offering of Iehovah. And of the sons [unspec 30] of Israels halfe, thou shalt take one portion of fifty, of the men, of the beeves, of the asses, and of the sheepe, of all beasts: and thou shalt give them unto the Levites, which keep the charge of the Tabernacle of Iehovah.

And Moses and Eleazar the Priest did as Ie∣hovah [unspec 31] [unspec 32] commanded Moses. And the booty, the residue of the prey, which the people of the armie had made prey of, was six hundred thousand, and seventy thousand, and five thousand sheepe. And seventie and two [unspec 33] [unspec 34] [unspec 35] thousand beeves. And sixtie and one thou∣sand asses. And soules of mankinde, of the women which had not knowne the lying with male, all the soules were two and thirtie thousand. And the halfe, which was the [unspec 36] portion of them that went out to warre, was, the number of sheepe, three hundred thou∣sand, & thirty thousand, and seven thousand, and five hundred. And Iehovahs tribute [unspec 37] of the sheepe was six hundred seventie and five. And the beeves were six and thirtie [unspec 38] thousand; and Iehovahs tribute of them was seventy and two. And the asses were thir∣tie [unspec 39] thousand and five hundred: and Ieho∣vahs tribute of them was sixtie and one.

And the soules of mankinde were sixteene [unspec 40] thousand: and Iehovahs tribute of them was two and thirty soules. And Moses gave the [unspec 41] tribute, the heave-offering of Iehovah, unto Eleazar the Priest, as Iehovah commanded Moses. And of the sonnes of Israels halfe, [unspec 42] which Moses divided from the men that war∣red. (Now the Congregations halfe was, [unspec 43] of the sheepe, three hundred thousand, and thirtie thousand, seven thousand, & five hun∣dred. And beeves, six and thirty thousand. [unspec 44]

And Asses, thirtie thousand and five hun∣dred. [unspec 45] [unspec 46] [unspec 47] And soules of mankinde, sixteene thousand.) And Moses tooke of the sonnes of Israel halfe, one portion of fifty, of man and of beast, and gave them unto the Levites, which kept the charge of the Tabernacle of Iehovah, as Iehovah commanded Moses.

And the officers which were over the thou∣sands [unspec 48] of the host, the captaines of thousands, and captaines of hundreds, came neere unto Moses. And they said unto Moses, Thy ser∣vants have taken the summe of the men of [unspec 49] warre which were in our hand, and there lac∣keth not a man of us. Therefore we have [unspec 50] brought an oblation for Iehovah, what every man hath found of jewels of gold, chaines, and bracelets, rings, eare-rings, & tablets, to make atonement for our soules before Ieho∣vah. And Moses and Eleazar the Priest [unspec 51] tooke the gold of them, every wrought jewel.

And all the gold of the heave-offering, that [unspec 52] they offered up to Iehovah, was sixteen thou∣sand, seven hundred, and fiftie shekels, of the captaines of thousands, and of the captaines of hundreds. The men of the armie had ta∣ken [unspec 53] [unspec 54] spoile, every man for himselfe. And Moses and Eleazar the Priest tooke the gold of the captaines of thousands, and of hun∣dreds, and brought it into the Tent of the congregation, for a memoriall for the sonnes of Israel, before Iehovah.

Annotations.

AVenge the vengeance] or, Revenge the revenge∣ment [unspec 2] of the sons of Israel, that is, take venge∣ance for the Israelites wrong and injurie upon the Midianites, who vexed Israel with their wiles, and beguiled them in the matter of Peor, Numb. 25. 17, 18. The Lord, to whom vengeance and recom∣pence belongeth, Dent. 32. 35. (and would not therefore have men avenge themselves, Rom. 12. 19) commandeth this vengeance for his peoples sake, many of whom he had formerly slaine for sin∣ning with the Midianites, Numb. 25. 9. and now turneth his hand against their enemies, because he is the avenger of all such, 1 Thess. 4. 6. Therefore he calleth it here, the vengeance of the sonnes of Israel; but Moses calleth it the vengeance of Iehovah, vers. 3. And the commandement is given to Moses the Magistrate, the Minister of God, a revenger to exe∣cute wrath upon evill doers, Rom. 13. 4. Mi∣dianites] in Greeke, Madianites, the posterity of Midian the son of Abraham by his wife Keturah, Gen. 25. 1, 2. Why these were now punished rather than the Moabites (their partners in sinne,) is tou∣ched on Numb. 25. 17. gathered unto thy peo∣ples] that is, die and be buried: See the Annotati∣ons on Numb. 20. 24. and Gen. 25. 8.

Vers. 3. to render] or, to give the vengeance of [unspec 3] Iehovah, which phrase the Apostle useth in 2 Thess. 1. 8. giving (or rendring) vengeance on them that know not God. That which in vers. 2. was called the vengeance of the sonnes of Israel, is here named the vengeance of the Lord, as being executed by his word, and for the injury done unto him; for he that toucheth his people, toucheth the apple of his eye, Zach. 2. 8. The Chaldee here expoundeth it, the vengeance of the people of the LORD.

Vers. 4. A thousand of a tribe a thousand] that [unspec 4] is, of every tribe a thousand; in all, twelve thousand, vers. 5. which was but a small company in respect both of the six hundred thousands of Israel, Numb. 26. 51. and of the nation of the Midianites, gover∣ned by five Kings, vers. 8. But there is no restrain: to the Lord, to save by many, or by few, 1 Sam. 14. 6. And this small number was chosen, that the victo∣rie might be acknowledged the Lords; as after this he said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine owne hand hath saved me, Iudg. 7. 2.

Vers. 5. there were delivered] in Chaldee, there [unspec 5] were chosen; in Greeke, they numbred.

Vers. 6. Phinehas] the zealous Priest, who had [unspec 6] formerly slaine Cozbi the Princes daughter of Mi∣dian, Num. 25. 7.—15. holy instruments] Hebr. instruments (or vessels) of holinesse: hereby the Arke and things belonging thereto may be meant, as appeareth by Numb. 14. 44. Or, because the Arke was but one, and he speaketh here of moe instru∣ments, the trumpets may be understood: and so to reade it, the holy instruments, that is, the trumpets, &c. for and is sometime used by way of explicati∣on for that is, or to wit, as is noted on Gen. 13. 15. But to understand hereby the Vrim and Thummim, or Golden plate (as some do) is unprobable, because they were not in the hand of Phinehas, but of Elea∣zar, who was the high Priest, Numb. 27. 21. and 20. 26. trumpets of alarme] to blow an alarme, that they might be remembred before the Lord their God, and saved from their enemies, according to the law and promise in Num. 10. 9. and practise in ages following, 2 Chron. 13. 12, 14, 15. Thus had they both Gods commandement, and the signes of his presence and aid, to sanctifie their ex∣pedition.

Vers. 8. beside those] or, with those that were [unspec 8] slaine; for the Hebrew gnal often signifieth with, as in Exod. 35. 22. Levit. 14. 31. Deut. 22. 6. and o∣ther-where. five kings] called else-where Princes and Dukes of Sibon, Ios. 13. 21. But Sihon the Amorite being slaine before (Num. 21. 23, 24.) these Dukes of his now reigned as Kings, & fought against Israel, and were overcome by faith which subdueth kingdomes, Hebr. 11. 33. The Antichri∣stian Amorite (the Beast) hath twice five, that is, ten Kings, as hornes on his head, which make warre with the Lambe (Christ,) and the Lambe overcom∣meth them, Rev. 17. 12, 14. and 19. 19.—21. Balaam also] they killed among (or with) those that were slaine of them, as is expressed in Numb. 13. 22. which also is added in the Greeke version

here. So that either he stayed with the Midianites, when he departed from Balak, or returned from his place unto them, as is noted on Num. 24. 25. And hee died not the death of the righteous, (as he seemed to desire, Num. 23. 10.) but his iniquitie was upon his bones, though hee was the terrour of the mightie in the land of the living; yet was he broken in the midst of the uncircumcised, and lay with them that were slaine with the sword, as the Prophet speaketh of others, in Ezek. 32. 27, 28.

Vers. 10. castles] or, goodly buildings, or, vil∣lages: [unspec 10] see this word in Gen. 25. 16. The Chaldee here expoundeth it, their houses of worship or adoration, their Temples.

Vers. 12. the captivitie] that is, the captives, [unspec 12] women and children: see Num. 21. 1. So after in vers. 19. the bootie] or, the thing taken; which being here distinguished from the captives, mea∣neth the beasts and cattell, as appeareth by vers. 32. and 26. the spoile] a generall word for things taken in warre, Ios. 22. 8. implying sometime beasts and cattell also, as in 2 Chron. 15. 11. and all other things, as garments, gold, silver, &c. vers. 20. 22. Ios. 7. 21. 2 Chron. 28. 15. victuals, 1 Sam. 14. 30. and the like. These all they brought unto the Governours and Congregation, to be dispo∣sed of according to the will of God, whose the vi∣ctory was.

Vers. 13. to meet them] As Melchisedek King [unspec 13] and Priest, went forth to meet A bram returning from the slaughter of the Kings, Gen. 14. so Moses the King, Eleazar the Priest, and the Princes goe forth here to meet Abrahams children returning from the slaughter of the Kings of Midian. Where∣in the worke of Christ (our King and Priest) was figured: who after our spirituall warfare with the enemies of our salvation, meeteth us with his gra∣cious Spirit, to sanctifie and blesse us, Hebr. 7. Also they went out to meet them, to provide for the cleansing of the Souldiers, w^ch were polluted by the dead, and might not therefore come into the campe before they were purified, Num. 5. 2, 3. and 19. 11, 12, 13.

Vers. 14. the officers] or, the Bishops of the host, [unspec 14] as both the Hebrew and Greeke words signifie: these were the captains, as after is explained. Moses who was the meekest man on earth 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 peo∣ple 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 com∣bat with the enemie.

Vers. 16. the word of Balaam] the doctrine of [unspec 16] Balaam, as Rev. 2. 14. or, (as the Chaldee expoun∣deth 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 [unspec 17] 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 pol∣lution [unspec 19] 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 hea∣thens 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 un∣cleannesse, 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 where∣of is shewed there.

Vers. 20. every garment] or, every cloth: the [unspec 20] word implieth not onely garments for mans bo∣dy, 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 instru∣ment (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 in∣strument of the hornes, and of the hoofes, and of the bones.

Vers. 21. which went] that is, which had gone: [unspec 21] 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 un∣circumcision (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, [unspec 23] 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 se∣paration] in Greeke, water of purification: the wa∣ter 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 un∣derstand cups, platters, and such like. But the for∣mer 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 pu∣rification 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 ga∣ther 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▪—••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 ves∣sell 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, [unspec 26] 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 victo∣ry [unspec 27] 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 ene∣mies with your brethren, Ios. 22. 8.

Vers. 28. And levie] or, And heave up; which [unspec 28] the Greeke and Chaldee translate, And separate a tribute to the Lord: by this homage and tribute, they were to acknowledge the victory to be of God, and to shew their thankfulnesse for his salva∣tion. So David dedicated unto the Lord, silver and gold, of all nations which hee had subdued, 2▪ Sam. 8. 11. 12. And Esaias prophesieth, In that time shall a present be brought unto the LORD of hosts, of a people scattered and peeled, &c. Esay 18. 7. one soule of 500] by soule is here meant person of mankinde, and living body of beasts, as after is explained. And as the 12000 souldiers had much more of the spoile, considering their small number, than the other many thousands of the congregati∣on; so their tribute to the Lord was much lesse by proportion, they giving but the five hundreth part, when the congregation gave the fiftieth, ver. 30. God requireth lesse of them, as their la∣bour, service, and jeoparding of their lives, had beene greater than their brethrens.

Vers. 29. unto Eleazar] The Lord, who was the [unspec 29] inheritance of the Priests and Levites, Dent. 18. 1, 2. and had given them the ordinary heave-offe∣rings which the Israelites offered unto him, Num. 18. 19. giveth them also this extraordinary tribute which was levied for him. So Abram gave to Melchisedek the Priest the tithe of the spoiles which he had gotten in warre, Gen. 14. 20. And as the Levites had the tithes in Israel, and the Priests had but a tenth of those tithes, Num. 18. 21. 24. 26. 28. so is there here a like proportion allot∣ted, whiles the Levites had the fiftieth part, vers. 30. and the Priests but the five hundreth.

Vers. 30. one portion of fiftie] or, one taken (or [unspec 30] detained) of fiftie: so in vers. 47. of the sheepe] or, of the flocke-beasts, that is, of sheepe and of goats; for both these are implied under the name flocke; as in Lev. 1. 10. of all beasts] that is, of all man∣ner of beasts: but this seemeth to be meant of the beasts fore-named onely, and not of Camels, or other uncleane beasts; because in the particular summes after rehearsed, vers. 32.—39. there are no uncleane but Asses onely spoken of. Chazkuni here saith, If thou aske why God commanded not to take a tribute of the Camels, seeing there were man) camels there, as it is written in the warre of Gideon (against the Midianites) Their Camels were with∣out number, Iudg. 6. 5. and 7. 12. the answer is, The Scripture mentioneth those onely whereof they tooke the tribute; and they tooke no tribute of uncleane beasts, save of Asses, because they are sanctified by the firstling of the Asse, Exod. 13. 13. and 34. 19, 20. which keepe the charge] or, observe the observation, keepe watch and doe the service: see the notes on Num. 18. 5.

Vers. 32. the residue of the prey] the cattell (whose [unspec 32] numbers follow) are called the residue or remain∣der, either because some had beene slaine for the souldiers to eat, or in respect of the gold and silver, and other such spoiles, whereof there was no tri∣bute levied.

Vers. 33. seventie and two thousand] that is, se∣ventie [unspec 33] thousand and two thousand, as was explained in the former verse. So after.

Vers. 35. soules of mankind] Heb. soule of Adam, [unspec 35] meaning by soule, the persons; and by Adam or mankinde, the women, as after is explained. For as at the first; both man and woman were called Adam, Gen. 5. 2. so the same name is often used for both sexes, as here and in vers. 40. 46, 47.

Vers. 40. two and thirtie] So the whole number [unspec 40] of beasts and girles (which were the Lords tribute

out of the Souldiers halfe,) was eight hundred and fortie, which were given to Eleazar the Priest, vers. 41.

Vers. 47. one portion of fiftie] or, one taken of fif∣tie,; [unspec 47] as in vers. 30. The particular summes (as may be gathered by the former computation) were six thousand seven hundred and fiftie sheep, seven hundred and twentie oxen, six hundred and ten Asses, three hundred and twentie soules of young women: the whole summe of them altoge∣ther, was eight thousand and foure hundred, which were taken out of the Congregations halfe, and gi∣ven to the Levites. So the whole prize brought home from the Midianites, and kept for the use of Israel, was of beasts and women-kinde, eight hun∣dred thousand, and fortie thousand: out of which the Lord tooke for his Priests and Levites, nine thousand two hundred and fortie. Thus he enri∣ched his people with the spoiles of their enemies; and they in homage & thankfulnesse to the Lord, gave him one of five hundred out of the one halfe, and one of fiftie, out of the other halfe; as Abram gave one of ten, to Melchisedek the Priest of God, of all the spoiles that he had taken from his ene∣mies, Gen. 14. 20.

Vers. 48. the Officers] or Bishops, as in vers. 14. [unspec 48] [unspec 49]

Vers. 49. in our hand] that is, in our power, under our leading and charge: w^ch the Greeke and Chaldee translate, with us. there lacketh not Heb. there is not numbred, or mustered, to wit, as wanting or missing: for in such musters the number is obser∣ved, of those that are absent, as of those presēt. This was a rare and wonderfull mercie, that twelve thou∣sand men of Israel should vanquish so great a nati∣on of Midian without losse of any mans life, where∣as commonly the sword devoureth one as well as ano∣ther, 2 Sam. 11. 25. But hereby appeareth, that precious in the eyes of the LORD, is the death of his Saints, Psal. 116. 15. and a much like speech was uttered by our Saviour; Of them which thou gavest me, have I lost none, Ioh. 18. 9. Moreover, by this victory, God encouraged his people to fight the residue of his battels against the Canaanites.

Vers. 50. an oblation for Iehovah] or, as the [unspec 50] Chaldee explaineth it, the oblation of the Lord: in Greeke▪ a gift to the Lord. This was a voluntary gift, whereas the former levie was commanded, v. 25▪ &c. hath found] that is, hath gotten in this war. jewels] or instruments, vessels. atonement for our soules] that is, for our lives which God hath spared; and that there be no plague amongst us, as Exod. 30. 12. Herein also they might have re∣spect unto their sinne in sparing the women alive, for which Moses reproved them, vers. 14. 17. Thus though they found all alive, yet were they not proud, neither boasted of their valour, but gave the glory unto God, and in themselves they were humbled in conscience of their unworthinesse.

Vers. 51. every wrought jewell] Hebr. jewell (or [unspec 51] instrument) of worke; that is, cunningly wrought. So as the matter was the best of gold; the forme also was the best. Chazkuni here saith; The Scrip∣ture sheweth that they brought no broken instru∣ment.

Vers. 52. shekels] what the shekell waighed, [unspec 52] see on Gen. 20. 16. of the captaines] or, from the captaines; that is, Moses tooke the gold of them; as in vers. 51. and 54.

Vers. 54. the Tent] the Lords Tabernacle, [unspec 54] where it was a memoriall for them: as the like is spoken of the halfe shekels w^ch the Israelites gave when they were numbred, to make atonement for their soules, Exod. 30. 15, 16.

CHAP. XXXII.

1 The Reubenites and Gadites sue for their in∣heritance on that side Iordan. 6 Moses reproveth them. 16 They offer him conditions to his content. 28 Moses commandeth Eleazar and Iosua to give them that inheritance when they had performed the conditions. 31 The Gadites and Reubenites promise againe to performe them. 33 Moses assigneth them the land. 34 They build fenced cities for their wives and children, and folds for their cattell. 39 The sons of Manasses conquer the Amorites in Gilead, and have it and the villages thereof given them by Moses for a possession.

NOw the sonnes of Reuben, and the [unspec 1] sonnes of Gad, had a very great mul∣titude of cattell: and they saw the land of Iazer, and the land of Gilead; and behold, the place was a place for cattell. And the sonnes of Gad, and the sonnes of [unspec 2] Reuben came, and said unto Moses, and unto Eleazar the Priest, and unto the Princes of the Congregation, saying; Ataroth and [unspec 3] Dibon, and Iazer, and Nimrah, and Hesh∣bon, and Elealeh, and Shebam, and Nebo, and Beon; The land which Iehovah smote [unspec 4] before the Congregation of Israel, is a land for cattell, and thy servants have cattell. And they said; If we have found grace in [unspec 5] thine eyes, let this land be given unto thy servants for a possession, bring us not over Iordan.

And Moses said unto the sonnes of Gad, [unspec 6] and to the sonnes of Reben; Shall your bre∣thren goe to warre, and shall you sit here? And wherfore break ye the heart of the sons [unspec 7] of Israel, from going over into the land w^ch Iehovah hath given them? Thus did your [unspec 8] fathers, when I sent them from Kadesh-bar∣nea to see the land. For they went up into [unspec 9] the land of Eshcol and saw the land, and brake the heart of the sonnes of Israel, that they should not goe into the land which Ie∣houah had given them. And Iehovahs [unspec 10] anger was kindled in that day, and he sware,

saying; If the men that came up out of [unspec 11] Egypt, from twenty yeares old and upward, shall see the land which I sware unto Abra∣ham, unto Isaak, and unto Iakob, because they have not followed mee fully. Save [unspec 12] Caleb the sonne of Iephunneh, the Kenizite, and Iosua the sonne of Nun, for because they have followed Iehovah fully. And Ieho∣vahs [unspec 13] anger was kindled against Israel; and hee made them wander in the wildernesse fortie yeares, untill all the generation was consumed that had done evill in the eyes of Iehovah. And behold, ye are risen up in your [unspec 14] fathers sted, an increase of sinfull men, to augment yet the burning anger of Iehovah against Israel. For if yee turne away from [unspec 15] after him, then will he yet againe leave them in the wildernesse, and yee shall destroy all this people.

And they came neere unto him, and said; [unspec 16] We will build sheep-folds here, for our cat∣tell, and cities for our little ones. But wee [unspec 17] our selves will goe ready armed before the sonnes of Israel, untill that we have brought them unto their place; and our little ones shall dwell in the fenced cities, because of the Inhabitants of the land. Wee will not re∣turne [unspec 18] unto our houses, untill the sonnes of Israel have inherited, every man his inheri∣tance. For we will not inherit with them [unspec 19] on yonder side Iordan and forward, because our inheritance is come unto us on this side Iordan Eastward.

And Moses said unto them, If ye will doe [unspec 20] this thing, if ye will goe armed before Ieho∣vah to warre; And will goe all of you ar∣med [unspec 21] over Iordan before Iehovah, untill he have driven out his enemies from before him. When the land is subdued before Ie∣hovah, then afterward yee shall returne, and [unspec 22] ye shall be guiltlesse before Iehovah, and be∣fore Israel; and this land shall be yours for a possession before Iehovah. But if ye will not doe so; behold you have sinned against [unspec 23] Iehovah: and know ye your sinne which will find you out. Build ye cities for your lit∣tle [unspec 24] ones, and folds for your sheepe, and doe that which hath proceeded out of your mouth. And the sonnes of Gad, and t••e [unspec 25] sonnes of Reuben said unto Moses, saying; Thy servants will doe as my lord comman∣deth. Our little ones, our wives, our flocks [unspec 26] and all our cattell shall bee there in the cities of Gilead. But thy servants will [unspec 27] passe over every one armed for warre before Iehovah to battell, as my lord speaketh.

So concerning them, Moses commanded [unspec 28] Eleazar the Priest, and Iosua the sonne of Nun; and the heads of the fathers of the tribes of the sonnes of Israel. And Moses [unspec 29] said unto them; If the sonnes of Gad, and the sonnes of Reuben, will passe with you over Iordan, every man armed to battell be∣fore Iehovah; and the land shall be subdued before you: then yee shall give unto them the land of Gilead for a possession. But if [unspec 30] they will not passe over with you armed, then they shall have possessions among you in the land of Canaan.

And the sonnes of Gad, and the sonnes of [unspec 31] Reuben, answered, saying; As Iehovah hath spoken unto thy servants, so will I doe. We [unspec 32] will passe over armed before Iehovah into the land of Canaan; and the possession of our inheritance on this side Iordan, shall bee ours. And Moses gave unto them, unto [unspec 33] the sonnes of Gad, and unto the sonnes of Reuben, and unto halfe the tribe of Manasses the sonne of Ioseph, the kingdome of Sihon king of the Amotites, and the kingdome of Og king of Bashan, the land with the cities thereof in the coasts, the cities of the land round about.

And the sonnes of Gad built Dibon, and [unspec 34] [unspec 35] [unspec 36] Ataroth, and Aroer. And Atroth, Sho∣phan, and Iazer, and Iogbehah. And Beth-Nimrah, and Beth-Haran, fenced cities, and folds for sheepe. And the sonnes of Reu∣ben [unspec 37] built Heshbon, and Elealeh, and Kirja∣thaim. And Nebo, and Baal-Meon, (the [unspec 38] names being changed) and Sibmah: and they called by names, the names of the cities which they builded. And the sonnes of [unspec 39] Machir, the sonne of Manasses, went to Gi∣lead and tooke it, and dispossessed the Amo∣rite w^ch was in it. And Moses gave Gilead [unspec 40] unto Machir the sonne of Manasses, and he dwelt therein. And Iair the sonne of Ma∣nasses, [unspec 41] went and tooke the villages, and cal∣led them the villages of Iair. And No∣bah [unspec 42] went and tooke Kenath, and the daugh∣ters thereof, and hee called it Nobah, after his owne name.

Annotations.

REuben] he was Israels first-borne of his wife Leah, Gen. 29. 32. and Gad was the first sonne of Zilpah Leahs handmaid, Gen. 30. 10. 11. To these are added some of the sonnes of Manasses, (vers. 39. &c.) who was the sonne of Ioseph, the

eldest sonne of Israel by his wife Rachel, Gen. 30. 22. 24. Iazer] a citie taken a while before from the Amorites, Num. 21. 32. Gilead] in Greeke, Galaad, a mountaine also of the Amorites which had many cities; halfe that mount was gi∣ven to the sonnes of God, the other halfe to the [unspec 1] sonne of Manasses, vers. 40. Deut. 3. 12, 13. Ios. 13. 24. 25. 31. a place for cattell] that is, meet to seed and nourish cattell. Therefore God promi∣sing to feed his people Israel, signifieth the good∣nesse of their pasture by the similitude of Bashan and Gilead, Mic. 7. 14. Ier. 50. 19.

Vers. 2. sonnes of Gad] they are named before [unspec 2] the sonnes of Reuben, both here and in vers. 6. 25. 29. 32. 33. so it seemeth they were first in this counsell and foremost in the suit.

Vers. 3. Ataroth, and Dibon, &c.] These were places in the countrey of Sihon and Og on the [unspec 3] outside of Iordan: there was also an Ataroth with∣in the land of Canaan, whereof see Ios. 16. 2. 5 7. Of Dibon, see Num. 28. 30. Ios. 13. 9. 17. Nim∣rah] called also Beth-Nimrah, in vers. 36. and Nimrim, Esay 15. 6. in Greeke Namra. This place was given to the sonnes of God, Ios. 13. 27. Heshbon] the citie of King Sihon, Num. 21. 26. given to the Reubenites, Ios. 13. 15. 17. Sheham] or Sebam, called also Sibmah, in vers. 38. and Ios. 13. 19. in Greeke S••bama: it was a place of vines, Esay 16. 8, 9. Ier. 48. 32. Beon] called in vers. 38. Baal-meon; and in Ier. 48. 23. Beth∣〈…〉〈…〉, and in Ios. 13. 17. Beth-Baalmeon. The Greeke here corrupteth it Bailian.

Vers 4. Iehovah smote] that is, smote or killed [unspec 4] the inhabitants thereof, delivering them before his people, so that they smote them, Deut. 2. 33. but the victorie is ascribed unto the Lord. for cattell] in Greeke, that nourisheth cattell: see vers. 1.

Vers. 5. bring us not over] or, lead us not, cause [unspec 5] ••e not to passe over Iordan, to wit, for to have pos∣session there. This their request (whereat Moses was offended) might seeme at this first propoun∣ding of it, very evill. For, it might argue in them a covetous minde, for their owne benefit, which also might turne to the injurie of their other bre∣thren. They prevented the time before all the land was conquered. They seemed to contrary the word of God, who commanded the land to be divided by l••••, Num. 26. 55. which they now would pre∣vent. It might imply a distiust in them, of subdu∣ing and inheriting the land of Canaan. It might be a discouragement of their brethren. It argued want of love, or a neglect of dutie in assistance. It might be an evill president to others, who when some part of the land should be conquered, might like∣wise crave the same for their inheritance; and so great trouble and confusion might ensue.

Vers. 6. Shall your brethren] the other tribes. [unspec 6] In this reproofe, Moses teacheth brotherly dutie, to love their neighbors as themselves; not to looke every man on his owne things, but every man also o•• the things of others, Phil. 2. 4. and that they ought to lay downe their lives for the brethren, 2 Ioh. 3. 16.

Vers. 7. breake ye the heart] that is, discourage [unspec 7] ye, or make ye it to turne; as the Greeke transla∣teth, pervert ye the mindes. A like phrase is of mel∣ting the heart, for discouraging, in Deut. 1. 28.

Vers. 8. Thus did your fathers] the Greeke ex∣presseth [unspec 8] this by a question, Did not your fathers thus? So where the Prophet saith, All these my hand hath made, Esay 66. 1. the holy Ghost turneth it in Greeke, Hath not my hand made all these? Act. 7. 49.

Vers. 9. valley] or bourne of Eshcol, that is, as the [unspec 9] Greeke translateth it, valley of the cluster of grapes: see Num. 13. 23, 24.

Vers. 11. If the men] that is, Surely the men, [unspec 11] &c. shall not see: this is an oa••h: see the notes on Num. 14. 23. twentie yeares old] Hebr. sonne of twentie yeares. followed me fully] Hebr. fulfilled after me, w^ch the Chaldee expoundeth, fulfilled af∣ter my feare; the Greeke, followed after me: see Num. 14. 24. A like phrase is in 1 Sam. 13. 7. where the people trembled after Saul, that is, followed him trembling.

Vers. 12. the Kenizite] of the posteritie of Ke∣naz, [unspec 12] of the tribe of Iudah, 1 Chron. 4. 13. 15.

Vers. 13. wander] this is an explanation of that [unspec 13] phrase, shall feed in the wildernesse; wherof see Num. 14. 33. the generation] that is, the men of the gene∣ration, as, this generation, Mat. 12. 42. is expoun∣ded the men of this generation, Luke 11. 31. And the consuming of the Israelites in the wildernesse, is before observed in Num. 26. 64, 65.

Vers. 14. an increase of sinfull men] or, a crew (a [unspec 14] multitude) of men sinners: that is, bred and brought up of men most sinfull, which the Chaldee ex∣poundeth, disciples of sinfull of men. By sinners, is meant men given unto sinne: see the notes on Gen. 13. 13. & Num. 16. 38. the burning anger] Hebr. the burning of the ••anger (or of the nostrill) of Iehovah toward (or against) Israel. In this sharpe rebuke, Moses upbraideth them with their fathers sinne also, as he doth likewise in Deut. 1. 26, 27. &c. and 9. 7.—24. and signifieth that the renewing of their sins, augmenteth wrath upon the children, (as Christ also teacheth in Matth. 23. 31, 32,—36.) and upon the whole congregation, as after in vers. 15. and Ios. 22. 17, 18.

Vers. 15. from after him] that is, from following, [unspec 15] from obeying him; which the Chaldee expoun∣deth from after his feare. So Christ calling Iames and Iohn, they went after him, Mark. 1. 20, that is, they followed him, Mat. 4. 22. then he will yet a∣gain leave them] Heb. & he will adde again, to leave him; that is, God will againe leave Israel, who are spoken of as one man; therefore the Chaldee ex∣poundeth it, hee will yet againe detaine them, or make them to tarry. But the Greeke seemeth to un∣derstand it of their leaving of God, saying, For yee will turne away from him, to adde againe to leave him in the wildernesse. destroy all this people] or cor∣rupt them, that is, occasion them to sinne and so to be destroyed: for, corrupting is used both for sin∣ning, and for destroying because of sinne, as is no∣ted on Gen. 6. 13. The Greeke translateth, Ye shall doe wickedly against this whole Congregation.

Vers. 17. will go ready armed] Heb. will be armed, [unspec 17]

making haste, before the sonnes of Israel: which the Greeke explaineth, it being armed will goe in the fore-ward, before the sonnes of Israel. Signifying both their ready minde to jeopard their lives in the battell; and that by leaving their wives, children, and cattell behind them, they should be freed from that cumbrance which others had.

Vers. 18. we will not returne] Here they promise [unspec 18] a continuance with their brethren in all their wars and troubles unto the end: which also they per∣formed, as Iosua said unto them, Yee have not left your brethren these many dayes, unto this day, &c. And now the LORD your God hath given rest unto your brethren, &c. Ios. 22. 3, 4.

Vers. 19. we will not inherit with them] By taking [unspec 19] upon them these conditions, they free themselves of those evils w^th might justly seem at first to be im∣pured unto them. For they shewed both faith in God, & love to their brethren, so to goe in the fore∣front of the battell, with their lives in their hands against so many and mightie enemies, leaving their weake families behind them, unto the Lords pro∣tection. And that they would thus doe freely, with∣out any further benefit to themselves, resting con∣tented with their portion now allotted them. Wherefore Moses changing his minde yeelded to their request, upon the performance of these condi∣tions, vers. 20. &c.

Vers. 20. this thing] Hebr. this word: in Greeke, [unspec 20] according to this word. before Iehovah] the Chal∣dee explaineth it here and in ver. 21. and in Ios. 4. 13. before the people of the LORD. So, the helpe of the LORD, in Iudg. 5. 23. is in Chaldee, the helpe of the people of the LORD. See the notes on Num. 31. 3.

Vers. 21. all of you armed] or, every armed man of [unspec 21] you: Thus things are carried betweene Moses and them, as if the land should be conquered by force of armes: but it was lest they should tempt God, by neglect of the meanes; and that under this war-fare the good fight of faith might be fought of Is∣rael. For though they were all bound by their pro∣mise to aid their brethren, yet Iosua tooke not all, but a competent number of them, namely, about fortie thousand, Ios. 4. 12, 13. which were much few∣er than all the men of war in the two tribes of Reu∣ben and Gad, and the halfe tribe of Manasses, as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind, to keepe their countrey and families: or, God would not have all to goe to warre, that the victory might appeare to be his, as the Church after acknow∣ledgeth to his praise, in Psal. 44. 2, 3, 4. &c. and lest Israel should vaunt themselves against him, saying, Mine owne hand hath saved mee: as in Iudg. 7. 2.

Vers. 22. before Iehovah] in Chaldee, before the [unspec 22] people of the LORD, as in vers. 20. So againe in vers. 27. and 29. and 32. guiltlesse before Ieho∣vah] or, from Iehovah, and from Israel, that is, in∣nocent and free from being punished by the Lord and his people. So in 2 Sam. 3. 28. a possessi∣on before Iehovah] Hereby is signified the Lords approbation, and so their just possession of the countrey, as being given them not by Moses only, (as in vers. 33.) but by the Lord, as he after saith, Iehovah your God hath given you this land to possesse it, Deut, 3. 18.

Vers. 23. sinned against Iehovah] or, unto Ieho∣vah; [unspec 23] which the Greek and Chaldee translate, be∣fore the Lord. your sinne] hereby may be meant both the guiltinesse, and the punishment: see the notes on Levit. 22. 9. which will find you] or, that it will find you out, that is, will come upon you; being referred to punishment: see Gen. 44. 34. The Greeke translateth, and yee shall know your sin, when evills shall overtake (or come upon) you. So the people acknowledge in their afflictions, Our sinnes testifie against us; for our transgressions are with us, and our iniquities we know them, Esay 59. 12.

Vers. 25. said] Hebr. he said, signifying their [unspec 25] joint consent to speake as one man in this repetiti∣on of their promise.

Vers. 29. then ye shall give] Moses giveth them [unspec 29] not the inheritance, but upon condition, if they with their brethren should subdue the land: which was not done under his ministery, but under Elea∣zar and Iosua, the types of Christ. A figure that the Law should make nothing perfect, but the bring∣ing in of a better hope, Heb. 7. 19.

Vers. 32. shall be ours] or, that it may be ours: [unspec 32] Heb. with us, that is, remaine with us as our owne. So in Plsal. 12. 5. our lips are with us, that is, are ours.

Vers. 33. halfe the tribe of Manasses] There is no [unspec 33] mention of these before among them that sued for in heritance: but because the sonnes of Manasses shewed their faith and valour in conquering Gile∣ad, vers. 39. therefore the Lord by Moses giveth them a possession there. And of Machir the sonne of Manasses it is said, Because he was a man of warre, therefore he had Gilead and Bashan, Ios. 17. 1. This halfe tribe had also their inheritance given them upon like condition as the former two tribes, Ios. 4. 12. with the cities thereof in the coasts] or, as the Greeke translateth, and the cities with the coasts thereof. The Hebrew preposition Lamed is often in Greeke translated and, with good sense, as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levit. 8. 12. and 16. 21. Num. 9. 15. and 33. 2.

Vers. 34. built Dibon] that is, repaired and forti∣fied [unspec 34] these cities which had beene partly ruined be∣fore in the conquest, or fallen into decay. So in ver. 37.

Vers. 38. the names being changed] or, being [unspec 38] turned in name: which seemeth to be in respect of the former idolatry whereto by name they were dedicate: for Nebo and Baal were the names of false gods, Esay. 46. 1. Iudg. 6. 31. which the Lord would not have to be mentioned, Exod. 23. 13. And thus the Hebrewes (as Sol. Iarchi here) ex∣plaine it, saying, They were idolatrous names, and the Amorites had called their cities by the names of their idols; but the sonnes of Reuben turned their name to other names. they called by names] that is, by other names for the cause fore-mentioned: the Greeke translateth, they named by their names: so it accordeth with vers. 42. where Nobah having

taken Kenath, called it Nobah by his owne name.

Vers. 40. gave Gilead] to wit, halfe of mount Gilead, for the other halfe was given to the sonnes [unspec 40] of Reuben and Gad, Deut. 3. 12, 13. unto Ma∣〈…〉〈…〉] Seeing Machir was the first-borne of Manas∣ses, Ios. 17. 1. and Machirs sonnes were borne up∣on Iosephs knees, Gen. 50. 23. it is not likely that Machir himselfe was now alive, but that his po∣steritie are called here by their fathers name; and this is usuall thorowout the Scriptures, to give the fathers name unto the children.

Vers. 41. Iair the sonne of Manasses] Iair was the sonne of Hezron the sonne of Iudah by the [unspec 41] fathers side, and the sonne of Machir the sonne of Manasses by his mother, 1 Chron. 2. 21, 22. and taking these villages with the other Manassites, he is here reckoned of that tribe. So elsewhere some of the Priests are called the sonnes of Barzillai, which tooke a wife of the daughters of Barzillai the Gileadite, and was called after their name, Ezr. 2. 61. the villages of Iair] in Hebrew, Havoth Iair. There was also one Iair sonne of Segub, who had three and twenty cities in the land of Gilead, 1 Chro. 2. 22. and another Iair of the tribe of Manasses, who was Iudge of Israel twentie yeares: he had thirty sonnes, and they had thirtie cities in the land of Gilead, which were also called Havoth Iair, Iudg. 10. 3, 4.

Vers. 42. the daughters] that is, the townes or villages, as is noted on Num. 21. 25. So againe in [unspec 42] 1 Chron. 2. 23. These two tribes and an halfe, as they were the first of all Israel that had their in∣heritance assigned them, so were they of the first that for their sinnes were carried captives out of their land, 2 Kings 15. 29. For they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God de∣stroyed before them. And the God of Israel stirred up the spirit of Pul King of Assyria, and the spirit of T••••gath-pilneser King of Assyria: and hee carried them away, even the Reubenites, and the Gadites, and the halfe tribe of Manasses, and brought them unto H〈…〉〈…〉, and Habor, and Hara, and to the river Go∣〈…〉〈…〉, unto this day, 1 Chron. 5. 25, 26.

CHAP. XXXIII.

1 Two and fortie journies of the Israelites tho∣•••••• the wildernesse, from Egypt to Iordan. 50 A commandement to destroy the Canaanites and their 〈…〉〈…〉ments of idolatire. 54 The land must be divi∣d••d by lot.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

THese are the journies of the sonnes [unspec] of Israel, which went forth out of the land of Egypt by their armies, by the hand of Moses and Aaron. And Moses [unspec] wrote their goings out, according to their journies at the mouth of Iehovah: and these are their journies according to their goings out. And they journied from Rameses, in [unspec 3] the first moneth, in the fifteenth day of the first moneth: on the morrow after the Passeo∣ver, the sons of Israel went out with an high hand, in the eyes of all the Egyptians. And [unspec 4] the Egyptians buried those which Iehovah had smitten among them, every first-horne: upon their gods also Iehovah executed judgments. And the sons of Israel jour∣nied [unspec 5] from Rameses, and encamped in Suc∣coth. And they journied from Succoth, [unspec 6] & encamped in Etham, which is in the edge of the wildernesse. And they journied from [unspec 7] Etham, and turned againe unto Pi-hahiroth, which is before Baal-zephon, and they en∣camped before Migdol. And they journi∣ed [unspec 8] from before Hiroth, and passed thorow the midst of the sea into the wildernesse, and went three dayes journie in the wildernesse of Etham, and encamped in Marah. And [unspec 9] they journied from Marah and came unto Elim: and in Elim were twelve fountaines of water, and seventie Palme trees, and they en∣camped there. And they journied from E∣lim, [unspec 10] [unspec 11] and encamped by the red sea. And they journied from the red sea, and encamped in the wildernesse of Sin. And they journied [unspec 12] from the wildernesse of Sin; and encamped in Dophkah. And they journied from Doph∣kah, [unspec 13] [unspec 14] and encamped in Alush. And they journied from Alush, and encamped in Re∣phidim; and there was no water there for the people to drinke. And they journied from [unspec 15] Rephidim, and encamped in the wildernesse of Sinai. And they journied from the wil∣dernesse [unspec 16] of Sinai, and encamped in Ki∣broth hattavah. And they journied from [unspec 17] Kibroth hattaavah, and encamped in Haze∣roth. And they journied from Hazeroth, [unspec 18] [unspec 19] and encamped in Rithmah. And they journied from Rithmah, and encamped in Rimmon Parez. And they journied from [unspec 20] Rimmon Parez, and encamped in Libnah. And they journied from Libnah, and encam∣ped [unspec 21] [unspec 22] [unspec 23] in Rissah. And they journied from Rissah, and encamped in Kehelathah. And they journied from Kehelathah, and encam∣ped in mount Shapher. And they journied [unspec 24] from mount Shapher, and encamped in Ha∣radah. And they journied from Haradah, [unspec 25] [unspec 26] and encamped in Makheloth. And they journied from Makheloth, and encamped in Tahath. And they journied from Ta∣hath, [unspec 27]

and encamped in Tarah. And they [unspec 28] journied from Tarah, and encamped in Mithkah. And they journied from Mith∣kah, [unspec 29] [unspec 30] and encamped in Hashmonah. And they journied from Hashmonah, and en∣camped in Moseroth. And they journied [unspec 31] from Moseroth, and encamped in Bene-Iaakan. And they journied from Bene-Iaakan, [unspec 32] and encamped in Horhagidgad.

And they journied from Horhagidgad, [unspec 33] [unspec 34] and encamped in Iotbathah. And they journied from Iotbathah, and encamped in Ebronah. And they journied from Ebro∣nah, [unspec 35] [unspec 36] and encamped in Ezion-gaber. And they journied from Ezion-gaber, and en∣camped in the wildernesse of Zin, which is Kadesh. And they journied from Kadesh, [unspec 37] and encamped in mount Hor in the edge of the land of Edom. And Aaron the Priest [unspec 38] went up into mount Hor at the mouth of Iehovah, and died there, in the fortieth yeare after the sonnes of Israel were come out from the land of Egypt, in the fift mo∣neth, in the first day of the moneth. And Aaron was an hundred and twentie and [unspec 39] three yeres old when he died in mount Hor. And the Canaanite the King of Arad, which [unspec 40] dwelt in the South, in the land of Canaan, heard of the comming of the sonnes of Isra∣el. And they journied from mount Hor, [unspec 41] [unspec 42] and encamped in Zalmonah. And they journied from Zalmonah, and encamped in Punon. And they journied from Punon, [unspec 43] [unspec 44] and encamped in Oboth. And they jour∣nied from Oboth, and encamped in Ije-Aba∣rim, in the border of Moab. And they [unspec 45] journied from Ijim, and encamped in Dibon G▪ And they journied from Dibon [unspec 46] Gad, and encamped in Almon Diblathaim.

And they journied from Almon-Dibla∣thaim, and encamped in the mountaines of [unspec 47] Abarim before Nebo. And they journied [unspec 48] from the mountaines of Abarim, and encam∣ped in the plaines of Moab, by Iordan neere Iericho. And they encamped by Iordan, from Beth je••imoth even unto Abel Shittim, [unspec 49] in the plaines of Moab.

And Iehovah spake unto. Moses in the [unspec 50] plaines of Moab, by Iordan neere Iericho, saying; Speake unto the sonnes of Israel, and say unto them; When yee are passed [unspec 51] over Iordan into the land of Canaan, Then ye shall drive out all the inhabitants of the [unspec 52] land from before you, and destroy all their pictures, and all their molten. Images yee shall destroy, and quite plucke downe all their high places. And ye shall dispossesse [unspec 53] the land and dwell therein: for unto you have I given the land to possesse it. And [unspec 54] ye shall divide the land by lot for an inheri∣tance among your families: to the many ye shall give them the more inheritance; and to the few, thou shalt give them the lesse inhe∣ritance; wheresoever the lot shal come forth for him, his shall it be, according to the tribes of your fathers ye shall inherit. But if yee [unspec 55] will not drive out the inhabitants of the land from before you, then it shall be that those which ye let remaine of them, shall be pricks in your eies, and thornes in your sides, and shall vex you in the land wherein yee dwell. And it shall be that I will doe unto [unspec 56] you as I thought to doe unto them.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 43 Lecture of the Law, called the journies: see Gen. 6. 9.

THe journies] or the removings, to wit, from [unspec 1] place to place, which was a signe of their unset∣led estate, as not being yet come unto their rest, Deut. 12. 9. Figuring the unstaiednesse of the Church under Moses law otherwise than under the Gospell of Christ, where we which have belee∣ved doe enter into rest, Heb. 4. 3. Of which un∣moveable state it is prophesied, Looke upon Zion the citie of our solemnities: thine eyes shall see Ie∣rusalem a quiet habitation, a Tabernacle that shall not be taken downe, not one of the stakes thereof shall ever be removed, neither shall any of the cords there∣of be broken, Esay 33. 20. The complement here∣of is shewed by the Apostle, saying, that this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made; that those things which cannot be shaken may remaine: and, that we receive a kingdome which cannot be moved, Hebr. 12. 27, 28. And as here Moses reckoneth fortie two journies from Egypt to the river Iordan, over which Iosua led them into Canaan: so the Apostle (in Matth. 1.) reckoneth 42 generations from Abraham unto Christ, by whom we have entrance into the kingdome of God. with their armies] or, by their armies, being about six hundred thousand men, beside lit∣tle ones, and much mixed people with them, Ex∣od. 12. 37, 38. They are called also the Lords ar∣mies, Exod. 7. 4. and 12. 41. by the hand] under the guidance or conduct. This Asaph mentio∣neth to the praise of God; Thou didst lead thy peo∣ple like a flocke, by the hand of Moses and Aa〈…〉〈…〉 Psal. 77. 21.

Vers. 2. according to their journies] or, 〈◊〉〈◊〉 their journies (or removings) as the Greeke trans∣lateth, and their journies (or stations.) the

mo••th] that is, the word, or commandement of Ieho∣〈◊〉〈◊〉. This may be understood either of his com∣mandement to write these journies here, or of their journyings; as it is said, At the mouth of Ie∣hovah the sonnes of Israel journied, and at the mouth of Iehovah they encamped, Num. 9. 18. 20.

Vers. 3. from Rameses] a citie in the land of E∣gypt, Gen. 47. 11. See also Exod. 12. 37. the first [unspec 3] moneth] called Abib, and Nisan, Exod. 13. 4. Ne∣hem. 2. 1. answering to that which we call March. Why it was the first moneth, is shewed on Exod. 12. 2. the Passe-over] whereof see Exod. 12. with an high hand] in Chaldee, with an uncovered head: meaning openly, boldly, powerfully: see Exod. 14. 8.

Vers. 4. had smitten] that is, as the Chaldee ex∣poundeth it, had killed; and the Greeke, all the [unspec 4] dead which the Lord had smitten: see Exod. 12. 29. their gods] in Chaldee, their idols. Some under∣stand it of the beasts which the Egyptians wor∣shipped. judgements] in Greeke, did (or exe∣cuted) vengeance: see Exod. 12. 12. and 18. 11.

Vers. 5. Succoth] by interpretation, Boothes: see Exod. 12. 37. [unspec 5]

Vers. 6. Etham which is in the edge] in Greeke, Bouthan, which is a part of the wildernesse: see Exod. [unspec] 13. 20.

Vers. 7. Pi-hahiroth] or, as the Greeke and [unspec 7] Chaldee translate, the mouth of Hiroth: for in the next verse, the place is called onely Hiroth: which seeme to be mountaines betweene which was a narrow passage, called figuratively a mouth. It was by the red sea, and there the Egyptians overtooke the Israelites, Exod. 14. 2. 9.

Vers. 8. the sea] the red sea, the waters whereof [unspec 8] God divided, & led his people thorow it; but the Egyptians following them, were drowned, Exod. 14. 21, 22, 23, &c. three dayes journie] Hebr. three dayes way. Etham] called the wildernesse of Sh••r. Exod. 15. 22. Marah] that is, bitternesse, as the Greeke here interpreteth it: so called of the bitter waters which the people could not drinke, therefore they murmured: but God sweetned the waters with a tree, Exod. 15. 23, &c.

Vers. 9. plame trees] or Date trees: see Exod. 15. [unspec 9] 〈◊〉〈◊〉, there] there by the waters, Exod. 15. 27. So God refreshed his pe••ple with water, in the dry and barren wildernesse.

Vers. 10. by the red sea] of this resting place [unspec 10] there hath beene no mention before.

Vers. 11. of Sin] a wildernesse which adjoyned [unspec 11] unto Sin, a citie of Egypt so called, Ezek. 30. 15, 16. Hither they came a just moneth after their depar∣ture from Rameses, vers. 3. namely in the fifteenth day of the second moneth: in this wildernesse they murmured for want of food, and God gave them Quailes, and rained Manna from heaven, Exod. 16. 1, 2, &c.

Vers. 12. Dephkah] in Greeke, Raphakah: put∣ting [unspec 12] R for D, through likenesse of the letters in Hebrew: see the notes on Gen. 4. 18. Of this place there is no mention in Exodus.

Vers. 13. Alush] in Greeke, Ailous: Neither is [unspec] this station named before, but Moses intimated them, when he said, the Israelites journied from the wildernesse of Sin, after their journies, Exod. 17. 1.

Vers. 14. Rephidim] in Greeke, Rephidein. [unspec 14] no water] therefore the people contended with Mo∣ses, and almost stoned him: God gave them water out of the Rocke in Horeb; and the place was cal∣led Massah, and Meribah, that is, Tentation, and contention. Here also at Rephidim, the Amalekites fought against Israel, and were overcome, Ex. 17.

V. 15. wildernesse of Sinai] the wildernesse of mount [unspec 15] Sinai, Act. 7. 30. Thither they came in the begin∣ning of the third moneth, Exod. 19. 1. There God gave them his Lawes, Statutes and Iudgements, Exod. 20. and 21, &c. There they sinned and made the golden Calfe, Exod. 32. Afterward they made the Tabernacle, Exod. 36, &c. Out of it God spea∣king, taught them how they should serve him with sacrifices, &c. Lev. 1, &c. He numbred and ordered the twelve tribes, both for their encamping about the Tabernacle, and for their journyings with it to∣wards Canaan, Num. 1, &c. And in this place they abode, till the twentieth day of the second moneth of the second yeare after their comming out of Egypt, Num. 10. 11, 12.

Vers. 16. Kibroth hattaavah] that is, the graves [unspec 16] of lust, where the people lusted for flesh, died whiles the flesh was betweene their teeth, and were buried there, Num. 11. 14,—34.

Vers. 17. Hazeroth] In this place Marie with [unspec 17] Aaron murmured against Moses, and she was smitten with leprosie, Num. 12.

Vers. 18. Rithmah] a place in the wildernesse of [unspec 18] Pharan, Num. 13. 1. It hath the name of Iuniper, which either grew there, or (as some of the He∣brewes thinke) because the evill tongues of the Spies which were sent from thence to view the land, (Num. 13. 3.) and brought up an cvill re∣port thereof, were like the coales of Iuniper, (as in Psal. 120. 3, 4.) and kindled a rebellion among the people, Num. 14.

Vers. 19. Rimmon Parez] in Greeke, Rhembon [unspec 19] Phares: by interpretation, the Pomegranate (or the lifting up) of the breach. This place is not na∣med before: Chazkuni thinketh they came hither after God had bidden thē turne backe into the wil∣dernesse, by the way of the red sea, Num. 14. 25. So it might have the name of the breach or slaughter which the Amalekites and Canaanites made among the Israelites for their presumption, Num. 14. 44, 45. as Perez Vzza, in 1 Chron. 13. 11. and Baal Perazim, in 1 Chron. 14. 11. were places so named of the death of Vzza, and slaugh∣ter of the Philistines.

Vers. 20. Libnah] in Greeke, Lembona: [unspec 20] some thinke it to be that which is called Laban, in Deut. 1. 1.

Vers. 21. Rissah] in Greeke, Ressan: it is not [unspec 21] elsewhere mentioned.

Vers. 22. Kehelathah] in Greeke, Makelath: [unspec 22] it signifieth Assembling.

Vers. 23. mount Shapher] in Hebrew, Har [unspec 23] Shapher; by interpretation, Faire mount: in Greeke, Arsaphath.

Vers. 24. Haradah] or Charadah; in Greeke, [unspec 24] Charadath: it signifieth Trembling.

Vers. 25. Makheloth] in Greeke, Makedoth: [unspec 25] it is interpreted Assemblies, or Congregations, and is thought of some to be so called of the mutinous assemblies of Korah, Dathan & Abiram, Num. 16.

Vers. 26. Tahath] in Greeke, Kataath, signifi∣ing [unspec 26] Vnderneath, or below.

Vers. 27. Tarah] or Therach; in Greeke, Tharath. [unspec 27] [unspec 28]

Vers. 28. Mithkah] in Greeke, Matheka; by in∣terpretation, sweet.

Vers. 29. Hashmonah] in Greeke, Aselmona. [unspec 29] [unspec 30]

Vers. 30. Moseroth] in Greeke, Masurouth; in English, Bonds. In Deut. 10. 6. it is called singular∣ly Moserah.

Vers. 31. Bene Iaakan] that is, the sons of Iaakan, [unspec 31] called in Deut. 10. 6. Beeroth Bene Iaakan, that is, the Wels of the sons of Iaakan: though some thinke that was another place. Of one Iaakan, we reade in 1 Chron. 1. 42.

Vers. 32. Horhagidgad] that is, the hole of Gid∣gad, [unspec 32] called also Gudgod, in Deut. 10. 7.

Vers. 33. Iotbathah] in Greeke, Etebatha: it was [unspec 33] a land of rivers of waters, named also Iotbath, Deut. 10. 7.

Vers. 34. Ebronah] or Gnabronah, not elsewhere mentioned. [unspec 34]

Vers. 35. Ezion-gaber] in Greeke, Gethsion-ga∣ber, [unspec 35] mentioned againe in Deut. 2. 8. It was by the red sea, where was a place for shipping in Edoms land, 1 Kings 9. 26. and 22. 48. Thus Israel had beene brought backe againe towards the red sea, as was commanded in Num. 14. 25. Deut. 2. 1.

Vers. 36. Zin which is Kadesh] or, that is Kades, [unspec 36] w^ch the Chaldee calleth Rekam. Hither they came in the first moneth of the 40 yeare of their travell: and here Marie the Prophetesse, the sister of Moses and Aaron, died. Here againe the people murmured for water, which was given them out of a Rocke. And at this Kadesh they sent unto Edom for leave to passe thorow his countrey, but were denied it, Num. 20. See the Annotations there.

Vers. 37. in the edge] by the border of the land, [unspec 37] Num. 20. 23. the Greeke translateth, neere the land of Edom.

Vers. 38. at the mouth] that is, as the Chaldee ex∣plaineth [unspec 38] it, at the word; in Greeke, by the comman∣dement of the Lord. died there] being stript of his Priestly garments which were put upō Eleazar his son: and hee died there on mount Hor for his sin committed at the water of Meribah in Kadesh, Num: 20. 24, 26. &c.

Vers. 40. King of Arad] of whom see Num. 21. 1. [unspec 40] heard of the comming] and sought against Isra∣el, and tooke some of them captives; but Israel by helpe from God vanquished him, Num. 21. 1, 2, 3.

Vers. 41. from mount Hor] by the way of the red [unspec 41] sea to compasse the land of Edom, Num. 21. 4. Zalmonah] in Greeke, Selmona; which seemeth to be so named of Zelem an Image, and to be meant of that place where the brazen serpent was set up, to heale those that were stung of fiery serpents, because they had murmured against God, Num. 21. 5, 6, &c.

Vers. 42. Funon] or Phunon; in Greeke, Phinon; [unspec 42] hereof there is no mention otherwhere.

Vers. 43. Oboth] mentioned in Num. 21. 10. [unspec 43]

Vers. 44. Ije Abarim] that is, the heapes of Aba∣rim; which Abarim were mountaines, vers. 47. In the verse following this place is called onely Ijem, that is, Heapes.

Vers. 45. Dibon Gad] in Greeke, Daibon Gad, [unspec 45] that is, Dibon of the Gadites: Dibon was the name of an high place and citie, wherof see Num. 21. 30. This Dibon was repaired and possessed by the sonnes of Gad, Num. 32. 34. and it is so named to distinguish it from another Dibon which was gi∣ven to Reuben, Ios. 13. 15. 17.

Vers. 46. Almon] or Gnalmon; in Greeke, Gel∣mon [unspec 46] diblathaim: of w^ch Diblathaim, see Ier. 48. 22.

Vers. 47. Before Nebo] the name of a mountain, [unspec 47] where afterward Moses died, Deut. 32. 49, 50: and 34. 1. 5.

Vers. 48. Iordan neere Iericho] that part of the ri∣ver [unspec 48] Iordan which is over against Iericho, called therefore in Hebrew Iarden of Iericho.

Vers. 49. Beth Iesimoth] which place was allot∣ted [unspec 49] to the Reubenites, Ios. 13. 15. 20. mentioned also in Ezek. 25. 9. Abel Shittim] the Chal∣dee expoundeth it, the plaine of Shittim: it see∣meth to have the name of the Shittim trees that grew there; as Abel Ceramim, is the plaine of the Uineyard, Iudg. 11. 33. The travels of Israel tho∣row that great and terrible wildernesse, wherein were fierie serpents, and scorpions, and drought, where there was no water, Deut. 8. 15. which 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. signified the many troubles and afflictions through which we must enter into the kingdome of God, Act. 14. 22. The helpes, comforts and deliverances which God gave unto his people in their distresses, are examples of his love and mercie towards his, who comforteth them in all their tribulation, that as the sufferings of Christ abound in them, so their consolation also aboundeth in Christ, 2 Cor. 1. 45. The punishmēts which God inflicted upon the disobedient, who perished in the wildernesse for their sins, hapned un∣to them for ensamples, and they are written for our admonitiō, upon whom the ends of the world are come, 1 Cor. 10. 1,—11. Heb. 3. 17, 18, 19. and 4. 1, 2. By the names of their encamping places, and histo∣ries adjoyned, it appeareth how Israel came some∣times into straits and troublesome wayes, as at Pi-hahiroth, Ex. 14. 2, 3. 10. &c. & at Zalmonah, Nū. 21. 4 &c. sometimes into large and ample roomth, as at the plaines of Moab: sometimes to places of hunger and thirst, as at Rephidim and Kadesh, Ex. 16 & 17. Num. 20. sometimes to places of refresh∣ing, as at Elim, and Beer, Ex. 15. 27. Num. 21. 16. sometimes where they had warres, as at Rephi∣dim, Kadesh, Edrehi, Exod. 17. 8. Num. 21. 1. 33. sometimes where they had rest, as at mount Sinai. Sometimes they went right forward, as from Si∣nai to Kadesh-barnea: sometimes they turned backward, as from Kadesh barnea to the red Sea. Sometimes they came to mountaines,

as Sinai, Shepher, Hor, Gidgad: sometimes to vallies, as Tahath, &c. sometimes to places of bit∣ternesse, as Marah: sometimes of sweetnesse, as Mithkah. The sinnes which they committed in the wildernesse, were many and great; as open ido∣latry by the Calfe at Horeb, Ex. 32. and with Baal-peor, Num. 25. unbeleese at Kadesh, Num. 14. and afterwards presumptuous boldnesse in the same place; murmurings against God sundry times, with tempting of Christ (as the Apostle speaketh, 1 Cor. 10.) Contention & rebellion against their gover∣nors often: lusting for flesh to fill their appetite, & soathing Manna the heavenly food: whoredome with the daughters of Moab, and sundry the like: that this complaint is after made of them, How oft did they provoke him in the wildernesse, and grieve him in the desart! Psal. 78. 40. All sorts of persons sinned against God; the multitude of people very often; the mixt multitude of strangers among them, Num. 11. The Princes, as the ten spies, Dathan, A∣biram, &c. The Levites, as Korah and his compa∣ny. Marie the Prophetesse, Num. 12. Aaron the Priest with her, besides his sin at Horeb, Ex. 32. and at the water of Meribah, Num. 20. Moses also him-selfe at the same place, for which he could not come into the land of Canaan. The punishments laid on them by the Lord for their disobedience were ma∣ny. They died by the sword of the enemie, as of the Amalekites, Exod. 17. and of the Canaanites, Num. 14. 45. and some by the sword of their bre∣thren, Exod. 32. Some were burnt with fire, Num. 11. and 16. some died with surfe••, Num. 11. some were swallowed up alive into the earth, Num. 16. some were killed with serpents, Num. 21. many di∣ed of the pestilence, Num. 16. 46. and c. 5. 25. and generally all that generatiō w^ch were first mustered after their comming out of Egypt, perished, Num. 26. 64, 65. God consumed their dayes in vanitie, and their yeares in terrour, Psal. 78. 33. Neverthelesse for his names sake, he magnified his mercies unto them and their posteritie. He had divided the sea, and led them thorow on dry land, drowning their enemies, Exod. 14. He led them with a cloud by day, and a pillar of fire by night continually. Hee gave them Manna from heaven daily. Hee clave the rocks, and gave them water for their thirst. Hee sed them with Quailes when they longed for flesh. He sweetned the bitter waters. He saved them from the sword of their enemies. He delivered them from the fiery serpents and scorpions. Their raiment waxed not old upon them, neither did their foot swell those 40 yeares, Deut. 8. 4. He de∣livered them from the curse of Balaam, and turned it into a blessing, because he loved them, Num. 22. Deut. 23. 5. He came downe upon mount Sinai, and spake with them from heaven, and gave them right judgements and true lawes, good statutes and commandements, and gave also his good spirit to instruct them, Nehem. 9. 13. 20. In the times of his wrath he remembred mercie; his eye spared them from destroying them, neither did he make an end of them in the wildernesse, Ezek. 20. 17. 22. He gave them Kingdomes and Nations, and they possessed the lands of their enemies; and hee multiplied their children as the starres of heaven, and brought them into the land promised unto their fathers, Nehem. 9. 22. 23. Now whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4.

Vers. 52. Ye shall drive out] or, ye shall dispossess••, [unspec 52] as in vers. 53. in Greeke, ye shall destroy. So Moses explaineth this law to be meant of their destructi∣on, in Deut. 7. 1, 2. And they might not be suffe∣red to dwell in the land, Exod. 23. 33. their pi∣ctures] or, their imagerie workes; which the Chal∣dee expoundeth, the house (or place) of their worship: see the Annotations on Lev. 26. 1. their molten image] Hebr. the images of their meltings, that is, which they have molten; under which name, gra∣ven images and all other idols are implied, as is shewed on Ex. 20. 4. This law is also repeated in Deut. 7. 5. and Deut. 12. quite plucke downe] or, destroy, abolish, letting nothing remaine; in Greeke, take away their pillars: see Lev. 26. 30.

Vers. 53. dispossesse the land] or, disinherit, drive [unspec 53] out (as in v. 52.) the land; that is, as the Greek trans∣lateth, destroy the inhabitants of the land: and so Moses explaineth it in v. 55. A like phrase is in Ios. 17. 17. they could not dispossesse (or drive out) the ci∣ties, meaning the inhabitants of those cities: so house is for the houshold, or men of the house, Gen. 45. 11. 18. It may also be translated, yee shall inherit the land; and so it agreeth with the words follow∣ing.

Vers. 54. by lot] as was commanded before in [unspec 54] Num. 26. 55. ye shall give them the more inheri∣tance] Hebr. yee shall multiply his inheritance: see this phrase in Num. 26. 54. for him] that is, for any one, or for every one.

Vers. 55. shall be pricks] or shall be for pricks in [unspec 55] your eyes, and for thornes in your sides: which Ioshua repeating, saith, scourges in your sides, and thornes in your eies, Ios. 23. 13. And the Prophet speaking of the enemies of Gods people, calleth them a pric∣king bryar unto the house of Israel, and a grieving thorne, Ezek. 28. 24. By these similitudes the hurt and mischiefe is signified, which such wicked peo∣ple would doe unto the Church in soule and body, being a meane to draw them into sin, and to afflict them, as it is written, They destroyed not the Nati∣ons, concerning whom the LORD commanded them; but were mingled among the heathen, and learned their works, and served their idols which were a snare unto them, Psal. 106. 34, 35, 36. And the troubles which they brought upon Israel, are set forth in the booke of Iudges, in the historie of Iabin, Sisera, and other. So the Chaldee expoundeth these pricks and thornes, thus; They shall be companies taking up armes against you, and troupes causing you to fall. shall vex you in the land] and Iosua addeth, untill ye perish from off this good land, which Iehovah your God hath given you, Ios. 23. 13.

CHAP. XXXIV.

1 The Lord by Moses declareth unto Israel the

borders of the land of Canaan which they should inhe∣rit. 16 The names of the Princes that should di∣vide the land.

ANd Iehovah spake unto Moses, say∣ing; Command the sonnes of Is∣rael, [unspec 1] [unspec 2] and say unto them; When yee come into the land of Canaan, that is the land that shall fall unto you for an inheri∣tance, the land of Canaan with the borders thereof. And your South quarter shall be [unspec 3] from the wildernesse of Zin, by the sides of Edom: and your South border shall be the outmost coast of the salt sea Eastward. And [unspec 4] your border shall turne about from the South, to the ascent of Akrabbim, and passe on to Zin; and the goings out thereof shall be from the South to Kadesh-barnea, and it shall goe out to Hazar Addar, and passe on to Azmon. And the border shall turne [unspec 5] about from Azmon unto the river of Egypt, and the goings out of it shall be at the sea. And the sea border, you shall even have the [unspec 6] great sea and the border thereof: this shall be your sea border. And this shall be your North border: from the great sea you shall [unspec 7] point out for you mount Hor. From [unspec 8] mount Hor ye shall point out unto the en∣trance of Hamath: and the goings out of the border shall be to Zedad. And the border shall goe out to Ziphron, and the go∣ings [unspec 9] out of it shall be at Hazar Enan: this shall be your North border. And yee shall point out for you for the East border from [unspec 10] Hazar Enan, to Shepham. And the bor∣der [unspec 11] shall goe downe from Shepham to Ri∣blah on the East side of Ain: and the border shall goe downe, and shall reach unto the side of the sea of Chinnereth Eastward. And the border shall goe downe to Iordan, [unspec 12] and the goings out of it shall be at the salt sea: this shall be your land with the borders thereof round about. And Moses com∣manded [unspec 13] the sonnes of Israel, saying; This is the land, the which ye shall inherit by lot, which Iehovah commanded to give unto the nine tribes, and to the halfe tribe. For the [unspec 14] tribe of the sonnes of the Reubenites, accor∣ding to the house of their fathers; and the tribe of the sonnes of the Gadites, according to the house of their fathers, have received; and halfe the tribe of Manasses have received their inheritance. The two tribes, and the [unspec 15] halfe tribe, have received their inheritance on this side Iordan 〈…〉〈…〉re Iericho, Eastward to∣ward the Sunne rising.

And Iehovah spake unto Moses, saying; [unspec 16] These are the names of the men which shall [unspec 17] divide the land by inheritance unto you: E∣leazar the Priest, and Iosua the son of Nun. And ye shall take one Prince, one Prince of a [unspec 18] tribe to divide the land by inheritance. And these are the names of the men: Of the [unspec 19] tribe of Iudah, Caleb the sonne of Iephun∣neh. And of the tribe of the sonnes of Si∣meon, [unspec 20] [unspec 21] Samuel the son of Ammihud. Of the tribe of Benjamin, Elidad the sonne of Chislon. And the Prince of the tribe of the [unspec 22] sonnes of Dan, Bukki the sonne of Iogli. Of the sonnes of Ioseph, the Prince of the [unspec 23] tribe of the sonnes of Manesses, Hanniel the son of Ephod. And the Prince of the tribe [unspec 24] of the sonnes of Ephraim, Kemuel the sonne of Shiphtan. And the Prince of the tribe [unspec 25] of the sonnes of Zabulon, Elizaphan the son of Parnach. And the Prince of the tribe of [unspec 26] the sonnes of Issachar, Paltiel the sonne of Azzan. And the Prince of the tribe of the [unspec 27] sonnes of Aser, Ahihud the sonne of Shelo∣mi. And the Prince of the tribe of the sons [unspec 28] of Naphtali, Pedahel the sonne of Ammi∣hud. These are they whom Iehovah com∣manded [unspec 29] to divide the inheritance unto the sonnes of Israel, in the land of Canaan.

Annotations.

COmmand the sonnes of Israel] After the com∣mandement [unspec] to destroy the Canaanites, and to root out the monuments of their idolatry, the Lord now giveth lawes for Israels quiet inheri∣tance of the promised land: which first hee limi∣teth out unto them, then sheweth who should possesse it, and appointeth twelve men by name to divide the possession. And this is by command from God, to signifie the weight of the precept and care which Israel should have to observeit. shall fall unto you] to wit, by lot, or by line: as, hee made them fall by line of inheritance, Psal. 78. 55. and, The lines are fallen unto me in pleasant places, Psal. 16. 6. and, there fell tenne lines, (that is, tenne portions) to Manasses, Ios. 17. 5. with the bor∣ders] or, according to the borders or coasts, bounds, limits, or confines. God who set all the borders of the earth, Psal. 74. 17. and limited the bounds of all mens habitations, Act. 17. 26. doth here in speciall and exact manner determine the limits of the holy land, called the border of his holinesse (or Sanctuary) Psal. 78. 54. to the end that his people might be∣hold his bounty and providence in giving them so large and good a land: wherefore hee after ex∣postulateth with Israel, whether the border of the neighbour kingdomes were greater than their border, Amos 6. 2. Also that his people

might not be defrauded of their right by other n〈…〉〈…〉ons which sometimes fought with Israel here∣about, Iudg. 11. 13. &c. as the Ammonites ript up the women with child of Gilead, that they might en∣large their border, Amos 1. 13. Likewise, that Israel ••ight rest conte••ted with their limits allotted them 〈◊〉〈◊〉 ••od, both generally and particularly, and not remove the ancient bound, Prov. 23. 10. and 22. 28. Deut. 2. 5. 9. 19. And these limits of Canaan figu∣red the state and condition of the Church of Christ, (who rejoyceth that the lines are fallen un∣to him in pleasant places, and that he hath a good∣ly heritage, Psal. 16. 6.) which therefore is shew∣ed to the Prophet in a vision, like the land of Ca∣naan, inherited by the tribes of Israel, and the bor∣ders appointed of their habitations, Ezek. 47. 13, 14, 15, &c.

Vers. 3. South quarter] or So••th corner, which [unspec] the Chaldee calleth the South wind: as in Matth. 24. 31. the foure w••nds are put for the foure quarters of the world. The limits here are set towards all the foure quarters, South, West, North, and East: the order of proceeding is thus; for the South-side he beginneth at the East corner, and goeth along to the West; the West side beginneth at the South end, and extendeth to the North; the Northerne quarter likewise is from the West to the East; and the Easterne side from the North to the South. But in Ezek. 47. 15. &c. hee begin∣neth with the North, which here is begun at the South, and endeth at the West, as here at the East. wildernesse of Zin] whereof see Num. 33. 36. This was the uttermost part of the South coast, and ••ell by lot unto the tribe of Iudah, Ios. 15. 1. the sides of Edom] Hebr. the hands of Edom, that is, the border of Edom, as is explained in Ios. 15. 1. the salt sea] or, sea of salt, so in vers. 12. This was the lake of Sodom, called also the dead sea, for that it had no fish or living thing in it; whereof see Gen. 14. 3. From the end of that sea, from the tongue (or ••ay) thereof that looketh Southward, was their South border, Ios. 15. 2. This sea is in humane wri∣ters called Asphaltites, Plin. l. 5. c. 16.

Vers. 4. shall turne about] that is, fetch a com∣passe; [unspec] as the Greeke translateth it, shall compasse, for which in Ios. 15. 3. is said, it went out. from the South] or, on the South-side: so after. the ascent of A••rabbim] or, Maaleh Akrabbim, as in Ios. 15. 3. which is by interpretation, the ascent (or going 〈◊〉〈◊〉) of Scorpions: which place some thinke was so named of the Scorpions which were in the wilder∣nesse, Deut. 8. 15. the goings out thereof] for this, in Ios. 15. 3. is said, it ascended up. it shall go 〈◊〉〈◊〉 to Hazar Addar] by going out is meant a passing along, as is expounded in Ios. 15. 3. where Hazar Addar are two places, Hezron and Addar; for it is said, it passed along to Hezron, and went up to Addar. to Azmon] in Ios. 15. 3. 4. there is added, that it turned about (or fetched a compasse) to Karkaa, and passed on to Azmon. This Azmon is in Targum Ionathan called Kesam; in Greeke, A∣sel〈…〉〈…〉.

Vers. 5. unto the river of Egypt] it went out un∣to [unspec] the river of Egypt, Ios. 15. 4. the river called Si∣hor, Ios. 13. 3. in Targum Ionathan, Nilos. go∣ings out of it] namely, of the coast (or border) Ios. 15. 4. at the sea] to wit, the great Sea, as the Greeke translateth it, whereof Moses speaketh in the verse following: the Chaldee calleth it the West sea.

Vers. 6. the sea border] that is, as the Chaldee [unspec 6] explaineth it, the West border: so called because the great sea lay Westward from the land of Canaan: see Gen. 12. 8. you shall even have] or, shall bee to you: which two phrases expound one another; as is noted on Gen. 12. 16. So after in vers. 7. and 12. the great sea] so called in respect of the lesser inland seas, as the salt sea, vers. 3. and the sea of Chinnereth, vers. 11. This great sea is common∣ly called the Mediterrane sea. and the border thereof] so the Chaldee here translateth it, supply∣ing the word thereof: and so it is Englished in Ios. 15. 12. 47. The Greeke interpreteth it, the great sea shall bound (or shall limit.)

Vers. 7. you shall point out] or, shall marke out, [unspec 7] shall designe; in Greeke, yee shall measure out: so in vers. 8. and 10. mount Hor] This is not that mount Hor where Aaron died, which was South-ward in the edge of Edoms land, Num. 33. 37, 38. but another mountaine on the North side of Ca∣naan, which in Ios. 13. 5. is called mount Hermon, and neere the entring into Hamath, as mount Hor is here. And Hermon had many names, as Moses sheweth in Deut. 3. 9. and 4. 48.

Vers. 8. the entrance of Hamath] or, the entring [unspec 8] into Chamath: this Hamath (in Greeke, Emath) is in Amos 6. 2. called Hemath the great. See the Annotations on Num. 13. 21. Hamath is also men∣tioned among the Northerne borders of the land, in Ezek. 47. 16, 17. Zedad] in Greeke, Seda∣da: so in Ezek. 47. 15.

Vers. 9. Hazar-••nan] in Ezek. 47. 17. Hazar∣enon: [unspec 9] in Greeke, Arsenain. This was the North-East part of the land.

Vers. 10. Shepham] called in 1 Sam. 30. 28. [unspec 10] Siphmoth: in Greeke, Sepphama: by Targum Ionathan, and some other, it is called Apa∣miah.

Vers. 11. Riblah] a citie in the land of Hamath, [unspec 11] where God executed his judgements on the Kings of Iudah, for their sinnes, by the Kings of Egypt and of Babylon, 2 King. 23. 33. and 25. 6. 20, 21. Ier. 39. 5, 6. east of Ain] Ain by interpretati∣on is aneie, or a fountaine, and so is translated here in Greeke, Fountaines: and by the old Latine inter∣preter, the fountaine Daphnis. the side] or, the shoulder, that is, the shore of the sea. the sea of Chinnereth] called in Greeke, Chenereth; in Chal∣dee, Ginnosar; and in the New Testament, the lake of Gennesaret, Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar. And the coun∣trey adjoyning was called the land of Gennesaret, Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee, & the sea of Tibertas, Ioh. 6. 1. & a lake and sea are the same; as, they ran into the lake, Luk. 8. 33. that is, into the sea, Mat. 8. 32. Of the sea Chinne∣reth there is mention also in Ios. 12. 3. & 13. 27. & of a citie so named, Ios. 19. 35. and of the countrey,

Ios. 11. 2. 1 King. 15. 20. It is thought to be called in Chaldee, Ginnosar and Genesar, of Princely gar∣dens which were in those parts. This sea had store of fishes, and from hence our Lord tooke his foure first Apostles, fishers of Galilce, and made them fishers of men, by the preaching of his Gospell, Mat. 4. 18, 19, 20, 21. On this sea Christ walked, and allayed the waves thereof, Mark. 6. 45. 48. 51. 53. Iohn 6. 16,—21. and here he appeared to his Disci∣ples after his resurrection, at what time they tooke at one draught an hundred fiftie and three great fishes, Iohn 21. 1,—11.

Vers. 12. Iordan] in Hebrew Iarden; in Greeke, [unspec 12] and in the New Testament, Iordanes. It was the goodliest river of all Canaan, famous thorowout the Scriptures. The waters of this river God did cut off, and made them stand upon an heape, (at that time when Iordan over-flowed all his bankes) untill his people Israel passed over it on dry groūd into the land of Canaan, Ios. 3. 13,—17. Elijah and Elisha the Prophets divided also the waters there∣of, and went over on drie ground, 2 King. 2. 8. 14. Naaman the Syrian washing seven times in it, by the word of the Prophet, was cleansed of his leprosie, 2 King. 5. 10. 14. In this river our Lord Iesus him-selfe, and the nation of the Iewes were baptized, Marke 1. 5. 9. salt sea] or sea of salt: See vers. 3. The river Iordan ranne all along by the land of Canaan on the East side, from the North end of the countrey to the South, beginning at the foot of mount Lebanon, (where it is said to spring out of two fountaines, the one called Ior, and the other Dan,) and passed on to the lake of Merom, (by the waters whereof Ioshua vanquished the Canaanites, Ios. 11. 4, 5, 7, 8.) and from thence it ran and emp∣tied it selfe into the sea of Chinnereth forementio∣ned: and from that sea it passed along, till it ended at the salt sea, here spoken of, where also the limits of the land began, in vers. 3. The promised land be∣ing thus inclosed and guarded with the maine sea Westward, the inland seas and the river Iordan Eastward, and at each end North and South with mountaines, fore-shewed Gods providence to∣wards his peple for their safe defence on every side. And so it is written, As the mountaines are round a∣bout Ierusalem, so the LORD is round about his people, from henceforth even for ever, Psal. 125. 2.

Vers. 14. sonnes of the Reubenites] Hebr. of the Reubenite, and after, of the Gadite; which the Greeke [unspec 14] and Chaldee translate, sonnes of Reuben, and of Gad. Of these two tribes receiving their inheritance, see Numb. 32.

Vers. 17. shall divide the land by inheritance unto [unspec 17] you] or, shall inherit the land for you, that is, shall take possession of the land for you, and in your names, and after divide it unto you, as in vers. 29. See vers. 18. Eleazar the Priest, and Ioshua] in Greeke, Iesus. These were the two chiefe Prin∣ces, and both of them figures of Christ, who divi∣deth to his people the inheritance of the kingdom of heaven: the one figuring him in his Priesthood, the other in his kingdome: for if Iesus (that is, Io∣shua) had given them rest, then would he not after∣ward have spoken of another day, Hebr. 4. 8. The Priest had an hand in parting the inheritance, to signifie that it was an holy worke, and a shadow of heavenly things. Also, that if difficultie did arise, he might aske counsell for Ioshua, after the judge∣ment of Vrim before Iehovah, Numb. 27. 21. And likewise for that the Priests and Levites, though they had no inheritance as the other tribes, yet had they cities and suburbs from among their brethren, Numb. 35. which also the Levites claimed of Elea∣zar the Priest, and of Ioshua, and the other Princes, and had the cities and suburbs given them by lot before the Lord, Ios. 21. Thus also the truth of Gods promise to Abraham was manifested; for hee had said, that in the fourth generation they should re∣turne from their affliction and servitude into the land of Canaan, Gen. 15. 14, 15, 16. And so it came to passe, for Kohath the sonne of Levi was one of them that went with Iakob into Egypt, Gen. 46. 11. 26. of Koath proceeded Amram, of him Aa∣ron, and of him Eleazar, 1 Chron. 6. 1, 2, 3.

Vers. 18. one Prince, one Prince of a tribe] that [unspec 18] is, of every tribe one Prince. See the like phrase in Numb. 13. 2. and 17. 6. Ios. 3. 12. and 4. 2. 4. to divide the land by inheritance] or, to inherit the land, as the Hebrew properly and usually signifi∣eth; and this latter some of the Hebrewes, as larchi and Kimchi, do retaine, expounding it of the Prin∣ces, who in stead of the people, and as their tutors and governours, first tooke the possession in the name of their tribes, and after distributed it unto them by their families. But the Chaldee here, and againe in Ios. 19. 49. (where the like phrase is also used) both the Chaldee and Greeke doe there translate it, cause to inherit, or divide by inheri∣tance; and so Moses explaineth it in vers. 29.

Vers. 19. Caleb] he was one of the Spies sent to [unspec 19] view the land: of whom see Num. 13. 7, 31. and 14. 24. Ios. 14. 6. &c.

Vers. 20. Samuel] or Shemuel: the notation of [unspec 20] which name, see in 1 Sam. 1. 20. The Greeke cal∣leth him Salamiel, by a mistaking from Num. 1. 6. Ammihud] in Greeke, Semioud: so in Numb. 1. 10.

Vers. 21. Elidad] in Greeke, Eldas the sonne [unspec 21] of Chaslon.

Vers. 22. Bukki] in Greeke, Bokk••r sonne of [unspec 22] Iekli.

Vers. 23. Hanniel] in Greeke, Aniel sonne of [unspec 23] S••••phid.

Vers. 24. Kemuel] in Greeke, Kamouel sonne of [unspec] Saphtan.

Vers. 25. Parnach] or, Pharnach; in Greeke, [unspec] Charnach.

Vers. 26. Paltiel] or, Phaltiel; in Greeke, Phan∣tiel [unspec] sonne of Oza.

Vers. 27. Ahihud] or, Achihud; in Greeke, A∣chiod [unspec] sonne of Selemi.

Vers. 28. Pedahel] in Greeke, Phadiel. Ob∣serve [unspec] here the order of the tribes, as they were na∣med with their Princes; 1. Iudah, 2. Si〈…〉〈…〉 3. Benjamin, 4. Dan, 5. Manasses, 6. Ephraim, 7. Zabulon, 8. Issachar, 9. Aser, 10. Naphtali. This order agreeth not with that in Numb. 1. nor with that in Numb. 7. nor in Numb. 26. nor any

before set downe; but is thus disposed by Gods wisdome and providence before hand, as they did after inherit the land. Iudah is first, having the first lot, and he dwelt in the South part of the land, Ios. 15. 1, &c. Simeon is next him, because his inheri∣tance was within the inheritance of the sons of Iudah, Ios. 19. 1. The next was Benjamin, who had his lot by Iudah, betweene the sons of Iudah and the sons of Ioseph, Ios. 18. 11. The fourth was Dan, for his lot ••ell by Benjamins westward, in the Philistines country, as is to be seene by his cities, in Ios. 19. 40, 41, &c. Then Manasses, and by him Ephraim his brother, whose inheritances were behind Bejamins, as before is noted, Ios. 16. and 17. Next them dwelt Zabulon and Issachar, of whose lots see Ios. 19. 10. 17. Last of all dwelt Aser and Naphtali in the North parts of Canaan, of whose lots see Ios. 19. 24. 32, &c. And as when they encamped about Gods Tabernacle, they were ordered according to their brotherhoods, as is noted on Numb. 2. so in the di∣viding and inheriting of the land we may see the like. For Iudah and Simeon, both sonnes of Leah, dwelt abrest one by another. Benjamin of Rachel, and Dan of Rachels maid, dwelt next abrest, Ma∣nasses and Ephraim, both sons of Ioseph, by his mo∣ther Rachel, had the next place one by another. Za∣bulon and Issachar, who dwelt next together, were both sonnes of Leah. So the last paire were Aser of Leahs maid, and Naphtali of Rachels maid. Thus God, in nominating the Princes that should divide the land, foresignified the manner of their possessi∣on, and that they should be seated to dwell as bre∣〈…〉〈…〉 together in unity, for the mutuall helpe and comfort one of another, as is noted of the first two, Iudah and Simeon, who joyned together in warre against the Canaanites, Iudg. 1. 1, 2, 3.

Vers. 29. to divide the inheritance unto] or, to [unspec 29] give the sonnes of Israel inheritance. According to this commandement, so was it fulfilled by Eleazar the Priest, and Iosua the sonne of Nun, and the beads of the fathers of the tribes of the sons of Israel, who divided the inheritance unto the people by lot, in Shiloh, before the LORD, at the doore of the Taber∣nacle of the Congregation, Ios. 19. 51.

CHAP. XXXV.

1 The Lord commandeth Israel to give eight and fortie cities for the Levites, with their suburbs and measure thereof. 6 Six of them are to be cities of re∣f••g••. 9 The lawes of murder, when the man-slayer might have the benefit of the cities of refuge, and when he must be put to death. 31 No ransome might be taken for the murderer that was worthy of death.

ANd Iehovah spake unto Moses, in the [unspec 1] plaines of Moab, by Iordan, neere Ie∣richo, saying; Command the sons [unspec 2] of Israel that they give unto the Levites of the inheritance of their possession, cities to dwell in; and suburbs to the cities round a∣bout them, shall yee give unto the Levites.

And the cities shall be for them to dwell [unspec 3] in, and the suburbs of them shall be for their cattell, and for their goods, and for all their beasts. And the suburbs of the cities which [unspec 4] yee shall give unto the Levites, shall be from the wall of the citie, and outward, a thousand cubits round about. And ye shall measure [unspec 5] from without the citie on the East-side two thousand cubits, and on the South-side two thousand cubits, and on the Sea-side two thousand cubits, and on the North-side two thousand cubits, and the citie shall be in the midst; this shall be to them the suburbs of the cities. And the cities which yee shall [unspec 6] give unto the Levites, shall be the six cities of refuge, which ye shall give, for the man-slayer to flee thither; and above them yee shall give fortie and two cities. All the cities which ye [unspec 7] shall give unto the Levites, shall be forty and eight cities, them and their suburbs. And [unspec 8] the cities which ye shall give for the possessi∣on of the sons of Israel, from them that have many, ye shall give many; and from them that have few, ye shall give few; every man according to his inheritance which they in∣herit, hee shall give of his cities unto the Levites.

And Iehovah spake unto Moses, saying; [unspec 9] [unspec 10]

Speake unto the sonnes of Israel, and say unto them; When ye be come over Iordan into the land of Canaan; Then ye shall ap∣point [unspec 11] for you cities, cities of refuge shal they be for you, that the man-slayer may flee thi∣ther, which smiteth a soule by errour. And [unspec 12] the cities shall be unto you for refuge from the avenger, that the man-slayer die not untill he stand before the Congregation for judge∣ment. And the cities which ye shall give, [unspec 13] the six cities of refuge shall be for you. Three cities ye shall give on this side Iordan, [unspec 14] and three cities shall yee give in the land of Canaan, cities of refuge shall they be. For [unspec 15] the sonnes of Israel, and for the stranger, and for the sojourner among them, shall these six cities be for a refuge; that every one that smi∣teth a soule by errour may flee thither. And [unspec 16] if he smite him with an instrument of iron, and he die, he is a man-slayer; the man-slayer shall be surely put to death. And if he smite [unspec 17] him with a stone of the hand, wherewith he may die, and he die, he is a man-slayer; the man-slayer shalbe surely put to death. Or, if [unspec 18] hee smite him with an instrument of wood of the hand, wherwith he may die, and he die, he

is a man-slayer; the man-slayer shall be surely put to death. The avēger of the bloud, he shal [unspec 19] put to death the man-slayer; when he meeteth him, he shal put him to death. And if he thrust [unspec 20] him of hatred, or have cast upon him by lay∣ing of wait, and he die: Or in enmity smite [unspec 21] him with his hand, and he die, the smiter shall be surely put to death, he is a man-slayer: the avenger of the bloud shall put to death the man-slayer when he meeteth him. But if he [unspec 22] thrust him suddenly, without enmity, or have cast upon him any instrument without laying of wait: Or with any stone, wherewith he may die, without seeing him; and hee hath [unspec 23] caused it to fall upon him, and he die, and he was not his enemie, nor a seeker of his evill.

Then the Congregation shall judge be∣tweene [unspec 24] the smiter and the avenger of the bloud, according to these judgements. And the Congregation shall deliver the man-slayer [unspec 25] out of the hand of the avenger of the bloud, and the Congregation shall restore him unto the citie of his refuge, whither hee was fled; and hee shall abide in it untill the death of the great Priest, which was anoin∣ted with the oyle of holinesse. And if the [unspec 26] man-slayer going shall goe forth, out of the border of the citie of his refuge, whither hee was fled: And the avenger of the bloud [unspec 27] finde him without the border of the citie of his refuge, and the avenger of the bloud shall slay the man-slayer, no bloud shal be unto him.

Because he should have abidden in the ci∣tie [unspec 28] of his refuge, untill the death of the great Priest; and after the death of the great Priest, the man-slayer shall returne into the land of his possession. And these things shall be [unspec 29] unto you for a statute of judgement, through-out your generations, in all your dwellings.

Every one that smiteth a soule by the [unspec 30] mouth of witnesses, the man-slayer shall be slaine; but one witnesse shall not answer a∣gainst a soule, to die. And ye shall take no [unspec 31] ransome for the soule of the man-slayer, which is guilty of death, but he shall be surely put to death. Neither shall yee take ransome [unspec 32] for him that is fled unto the citie of his refuge, to returne to dwel in the land, until the death of the Priest. And ye shall not pollute the land, wherein yee are, for bloud, it polluteth [unspec 33] the land; and for the land there shal be no ex∣piation for the bloud that is shed therein, but by the bloud of him that shed it. And thou shalt not defile the land which ye inhabit in, [unspec 34] within which I doe dwell, for I Iehovah dwel among the sonnes of Israel.

Annotations.

THat they give] or, and let them give unto the [unspec 2] Levites. The Lord having given order in Chap. 34. for dividing the land unto Israel, com∣mandeth here a portion to bee given out of all their possessions unto him, which he bestoweth on his Ministers the Levites, for a part of their liveli∣hood. The equitie of which law, both for honou∣ring the Lord with our substance, Prov. 3. 9. and for maintaining his Ministers, Gal. 6. 6. is perpetuall. Therefore speaking of the Church under the Go∣spell, according to these legall figures, hee saith, When yee shall divide by lot the land for inheritance, yee shall offer an oblation unto the LORD, an holy portion of the land, &c. The holy portion of the land shal be for the Priests, the Ministers of the Sanctuary, which shall come neere to minister unto the LORD, &c. Ezek. 45. 1, 4, 5. and 48. 9, 10, 13. sub∣urbs to the cities] or, as the Greeke translateth, the suburbs of the cities: which suburbs are called in He∣brew Migrash, that is, a place cast out, as lying with∣out the walls of the citie; in Chaldee, R••v••ch, that is, a Space; in Greeke, Proásteia, as lying before the citie; and in vers. 3. Aphorismata, as being separa∣ted from the citie; and in vers. 5. homora, confines, or limits.

Vers. 3. their goods] or, their substance, their ga∣thered [unspec 3] goods: see the notes on Gen. 12. 5. it is a ge∣nerall word, and sometime implieth cattell also, as 2 Chron. 31. 3. and 32. 29. and 35. 7. beasts] in Hebrew Chajah, which is a generall name for li∣ving things; but here translated in Greeke foure∣footed beasts. And from hence the Hebrews gather, that they gave the Levites a place of buriall to every citie, without these bounds (or suburbs:) for they buried not their dead in the suburbs of their cities, because it is said, AND FOR ALL THEIR LIVING THINGS; they gave it for the li∣ving, and not for buriall. Maimony Treat. of Re∣lease and Iubilee, chap. 13. sect. 3. That they used in Israel to bury their dead without the cities, ap∣peareth by Luke 7. 11, 12.

Vers. 4. a thousand cubits] The Greeke saith, [unspec 4] two thousand cubits, as it is in the verse follow∣ing, where the Lord speaketh of two thousand cu∣bits: so the thousand cubits here mentioned, some thinke to be meant of holy measure, double so much as the common measure, and that the lat∣ter doe expound the former. The Hebrewes ex∣plaine it thus; The suburbs of the cities are expressed in the Law to be three thousand cubits on every side, from the wall of the citie, and outward, Num. 35. 4, 5. The first thousand are the suburbs, and the two thou∣sand which they measured without the suburbs, were for fields and vineyards. Maim. Treat. of the Release and Iubilee, chap. 13. sect. 2.

Vers. 5. without the citie] by the citie, the He∣brewes [unspec 5] understand here the citie with the suburbs, that is, the thousand cubits forementioned, which were for their cattell, and these two thousand moe for fields and vineyards, as is before noted.

East side] or, East quarter; in Chaldee, East winde: See the notes on Numb. 34. 3. Sea side] that is, the West side, as the Chaldee saith, the West winde. Moses useth to call the West, the Sea, as is noted on Gen. 12. 8. So in Numb. 34. 6.

Vers. 6. of refuge] that citie is called in Hebrew [unspec 6] Miklat, of gathering, because the man-slayer was there gathered and detained; in Greeke, Phugad••n∣terion, a place of flight and exile; in Chaldee, She∣zabuth, of deliverance and preservation. The six cities appointed for refuge, were these; Bezer of the Reubenites country, Ramoth in Gilead of the Ga∣dites, and Golan in Basan of the Manassites; these three Moses separated, Deut. 4. 41, 43. the other three appointed by Ioshua, were Kedesh in Galilee in mount Naphtali, Shechem in mount Ephraim, and Kirjath-arba (which is Hebron) in the mount of Iudah, Ios. 20. 7. the use of these is after shewed. 42. cities] These with the six cities of refuge, are declared in Ios. 21. how they were given out of every tribe. Of the Kohathites, the Priests the sons of Aaron had thirteene cities, Ios. 21. 19. the resi∣due of the Kohathites had ten cities, Ios. 21. 26. The Gershonites had thirteene cities, Ios. 21. 33. The Merarites had twelve cities, Ios. 21. 40. So all the cities of the Levites, within the possession of the somes of Israel, were fortie and eight cities with their suburbs, Ios. 21. 41. Thus Iakobs prophesie of Levi was fulfilled, that he should be scattered in Israel, Gen. 49. 5, 7. But because of the Levites zeale for the Lord, the curse was turned into a blessing, (as is no∣ted on Exod. 32. 29.) and they were teachers of the law 〈…〉〈…〉o the tribes of Israel, Deut. 33. 8, 10. Wher∣fore God gave them cities out of every tribe. How∣〈◊〉〈◊〉, whatsoever remained of these cities, besides the habitations of the Levites, and the suburbs ••orementioned, as the fields of the cities, and their villages, continued under the dominion, and in the possession of the tribes, to whom they had been distributed before, as the example of Hebron gi∣ven unto Caleb sheweth, Ios. 14. 13, 14. and 21. 11, 12.

Vers. 8. yee shall give many] or, yee shall multi∣ply [unspec] to give: so the tribes that had many cities, and 〈…〉〈…〉ge inheritances, gave the more cities. For 〈◊〉〈◊〉 of the tribes of the sonnes of Iudah and of Si∣〈◊〉〈◊〉, were given nine cities, out of Benjamin foure, out of Ephraim foure, out of Dan foure, out of the halfe tribe of Manasses two, out of the other halfe 〈◊〉〈◊〉 of Manasses two, out of Issachar foure, out of Aser foure, out of Naphtali three, out of Zabulon foure, out of Reuben foure, out of Gad foure, Ios. 21. 9, 16, &c.

Vers. 11. shall appoint] or prepare, as the Chal∣dee explaineth it; in Greeke, yee shall distinguish, (or distinctly separate:) elsewhere it is called sepa∣r〈…〉〈…〉ng, Deut. 4. 41. and sanctifying, Ios. 20. 7. by errour] or, ignorantly, unadvisedly, unawares: the Greeke translateth, unwillingly; this is opened in vers. 22, 23. and Deut. 19. 5. In ••os. 20. 3. it is de∣clared by two words, by errour, (o•• unawares,) and without knowledge, (or unwittingly.)

Vers. 12. the avenger] to wit, of the bloud, as is expressed in vers. 19. and the Chaldee and Greeke here adde the same. Goel, here Englished an Avon∣ger, elsewhere signifieth a Redeemer, but properly one of the same bloud and kindred, as Ruth 2. 20. and 3. 9, 12. who if things were sold, was to re∣deeme them, as Levit. 25. 25. if bloud were shed, was to avenge it, as in this case. And so the Greeke here & usually calleth him Agchiste••on, that is, one neere of kin. Of this kinsman the avenger, it is said in v. 19. that he should put the murderer to death; see the notes there. before the congregation] When a man had done a murder, he fled to some citie of refuge, the way being alwaies prepared, that he might flee thither without hinderance, as is no∣ted on Deut. 19. 3. Comming thither, at the en∣tring of the gate, he shewed his cause to the Elders of the citie of refuge, who tooke him in till he was sent after, and fetched home to the citie where hee had done the murder, and there he stood before the congregation, Ios. 20. 4, 6. who if they found him worthy of death, they delivered him to the aven∣ger, to kill him; if not, they returned him to his citie of refuge, where hee lived in a kinde of exile and imprisonment, untill the death of the high Priest, as after followeth. See Deut. 19. 12. Before the cities of refuge were appointed, the Altar was a place of refuge, as is probable by Exod. 21. 13, 14. And from that place the Hebrewes gather that the Altar was a place of refuge. Maim. Treat. of Murder, chap. 5. sect. 12.

Vers. 14. Three cities] which were Bezer, Ra∣moth, [unspec 14] and Golan, Deut. 4. 41, 43. and three cities] Kedesh, Shechem, and Hebron, Ios. 20. 7. And if the Lord enlarged their coast, and gave them all the land, they were to adde three cities moe, Deut. 19. 8, 9.

Vers. 15. the stranger] in Greeke, the proselyte, [unspec 15] meaning him that was not an Israelite by nature, but by religion. the sojourner] that dwelt a stranger in the land of Israel, and yet not of their Church and religion, Deut. 14. 21. These all had benefit by the cities of refuge; but if an heathen by errour killed an heathen, the cities of refuge recei∣ved him not, saith Maim. Treat. of Murder, chap. 5. sect. 4. smiteth a soule] that is, killeth any person; so vers. 11.

Vers. 16. if he smite him] to wit, purposely, and [unspec 16] presumptuously, as the punishment after sheweth. surely put to death] or, put to die the death; Hebr. dying hee shall be put to death; so in vers. 17, 18, 21.

Vers. 17. a stone of the hand, that is, throwen with [unspec 17] the hand; the Greeke translateth it, a stone out of the hand; the Chaldee, a stone that is taken in the hand. he may die] the Chaldee more fully explai∣neth it, which is enough for him to die therewith; so in vers. 18.

Vers. 18. wood of the hand] Greeke, out of the [unspec 18] hand; Chaldee, wood taken in the hand, which is sufficient for him to die thereby; as in vers. 17. These cautions are here added to discerne of murders; the Hebrewes explaine them thus: He that smiteth his fellow presumptuously with a stone, or with wood, that he die, they measure the thing wherewith he smote him, and the place whereon he smote him to see ••f that

thing were enough to kill him upon such a member (of his body) or not, as it is written, WITH A STONE OF THE HAND, &c. so that it be enough to kil him. They measure also the might of him that smote, &c. For iron instruments the Law gives no measure, Num. 35. 16. He is to die that killed him, though it were with a needle; and whatsoever is sharp like a needle, as bodkin, knife, or the like. Hee that smiteth his fellow without any instrument, and killeth him, as with his hand, or his foot, &c. they measure the strength of him that smote, and of him that was killed, and the place of the blow, &c. Maim. Treat. of Murder, chap. 3. sect. 1. &c.

Vers. 19. he shall put to death] or, he may put him to death, to wit, after he is adjudged to death by the [unspec 19] Magistrate, vers. 12. If the avenger of bloud will not, or if he be not able to kill him, or if he have no aven∣ger of bloud, then the Iudges shall kill the murderer with the sword. Maim. Treat. of Murder, chap. 1. sect. 1. When he meeteth him] though it be with∣in the cities of refuge, saith Iarchi. But this is to be understood, after lawfull judgement by the Magi∣strate; for the Elders of his citie were to send and fetch him from the citie of refuge, and deliver him into the hand of the avenger of bloud, Deut. 19. 12. Wherefore the Chaldee, in stead of meeteth him, saith, When he shall be condemned unto him by judge∣ment: So in vers. 21.

Vers. 20. of hatred] which is inveterate an∣ger, and inward grudge, differing from enmitie or [unspec 20] open hostility, spoken of in v. 21. He that hateth, dissembleth with his lips, and layeth up deceit with∣in him, Prov. 26. 24. The Hebrewes say, He that hateth, if he kill by errour (or unadvisedly) he is not kept in (the citie of) refuge, as it is said, And he was not his enemy, (Numb. 35. 23.) &c. And who is he that hateth? hee that for enmities sake speaketh not unto him for three dayes (space.) Maim. Treat. of Murder, chap. 6. sect. 10. cast upon him] to wit, any instrument, as is expressed in vers. 22. and so the Greeke explaineth it here. by laying of wait] with intent and purpose of evill, when occasion is offered: so Saul laid wait (or hunted) for Davids soule, 1 Sam. 24. 11. the Iewes for Christ, Luke 11. 54. and for Pauls life, Act. 23. 21.

Vers. 21. enmity] or hostility, ill will open and [unspec 21] professed.

Vers. 22. suddenly] or, unawares, and as it were [unspec 22] by chance.

Vers. 23. with any stone] that is, have smitten him with any stone, as in vers. 17. wherewith he [unspec 23] may die] in Chaldee, which is sufficient that he may die therewith: See the notes on vers. 18.

Vers. 25. of the great Priest] a figure of Christ, called the great Priest over the house of God, Hebr. [unspec 25] 10. 21. and the great High-Priest that is passed in∣to the heavens, Hebr. 4. 14. who is the Mediator of the new Testament, that by meanes of death, for the redemption of the transgressions under the first Testa∣ment, they which are called might receive the promise of the eternall inheritance, Heb. 9. 15. As the high Priests, whiles they lived, by their service and sacri∣ficing made atonement for the sinnes of the people, especially one day in the yeare, Levit. 16. wherein they figured the worke of Christ for us: so at the high Priests death, by releasing such as were exiled for unwitting murder, there was a shadow of re∣demption in Israel.

Vers. 26. going shall goe forth] that is, shall at a∣ny [unspec 26] time, upon any occasion goe forth. So he was not only exiled from his owne citie, but confined as a prisoner within the limits of the citie of refuge. The Hebrewes say, Hee might never goe out of the citie of his refuge, no not though it were for a thing commanded [as to worship at the solemne feasts, or the like] or for to beare witnesse, whether it were in money matters, or to testifie in case of life and death, &c. Maim. Treat. of Murder, chap. 7. sect. 8.

Vers. 27. without the border] so not the citie [unspec 27] onely, but the borders and limits of the territories thereof were his refuge. Every citie of refuge, the borders thereof are a refuge as well as it, &c. and if (the avenger of bloud) kill him there, he is to be kil∣led for him. Notwithstanding though the border be a refuge, yet the man-slayer may not dwell in it; for it is said (in vers. 25.) AND HE SHALL ABIDE IN IT; in it (the citie,) and not in the border of it. Maim. ibid. chap. 8. sect. 11. no bloud shall be unto him] that is, the avenger shall have no bloud imputed to him; or, as the Greeke translateth it, hee shall not bee guiltie, to wit, of bloud-shed.

Vers. 28. into the land of his possession] into his [unspec 28] owne citie or village, that part of the land which he possessed. It is holden by the Hebrewes, that al∣though by the high Priests death atonement was made for him, yet he never returned to the princely state (or dignitie) that hee had (in the citie,) but was debased from his greatnesse all dis dayes, because that great scandall came by his hand. Maimon. ibid. chap. 7. sect. 14. Moreover they say, A man-s••ayer upon whom sentence is past that he shall be exi••ed, if he die before he go into exile, they carry his bones thi∣ther. And a man-slayer that dieth in the citie of his refuge, they bury him there; and when the high Priest dieth, they carry the man-slayers bones from thence unto the sepulchres of his fathers. Ibid. sect. 3.

Vers. 30. Every one that smiteth a soule] that is, [unspec 30] who so killeth a person, to wit, him that is a murde∣rer. by the mouth] that is, by the testimony of witnesses, which after is explained of two witnesses, or three witnesses, Deut. 17. 6. and 19. 15. See the Annotations there. not answer] that is, not testifie, as the Greeke and Chaldee translate it, mea∣ning, to have the sentence of death confirmed a∣gainst him: See Deut. 19. 15. to die] that is, to cause him to die; or, that he should die: See the notes on Gen. 6. 19.

Vers. 31. the soule of the man-slayer] that is, the [unspec] life of the murderer, to redeeme him from death. The Iudges are warned that they take no ransome of the murderer, and though he could give all the weal••h that is in the world, and though the avenger of bloud should be willing to free him; for the soule of him that is killed, is not the possession of the avenger of bloud, but the possession of the holy blessed (God.) Maimon. Treat. of Murder, ch. 1. sect. 4. guiltie of death] Hebr. which is wicked, to die, that is, as the Greeke

and Chaldee explaine it, guilty, or condemned to die. According to this phrase David saith, When he shall be judged, let him goe forth wicked, (that is, condem∣ned,) Psal. 109. 7.

Vers. 32. for him that is fled] Hebr. to flee; which is explained by Iarchi and others, for him [unspec 32] that is fled. in the land] in the land of his pos∣session, as in vers. 28.

Vers. 33. polluteth] or impiously staineth, foule∣ly deformeth the land. This word which Moses here [unspec 33] useth of murder, and the Prophets after apply un∣to spirituall whoredome or idolatrie, Ierem. 3. 2, 9. and ••dolatrous bloud-shed, Psal. 106. 38. sheweth the hainousnesse of this sinne, that defileth not on∣ly him that doth it, but the whole land, if it be not avenged. Hereupon the Hebrewes say, Thou hast not any thing concerning which the Law giveth such a charge, as for shedding of bloud; as it is said (in Numb. 35. 33.) And ye shall not pollute the land, &c. Maimony Treat. of Murder, chap. 1. sect. 4. the bloud of him that shed it] if it were wilfull mur∣der; or by the death of the high Priest, if it were un∣willing man-slaughter. Hereupon it is said, A man that doth violence to the bloud of any person, shall flie to the pit, let no man stay him, Prov. 28. 17.

Vers. 34. I doe dwell] the land of Israel was the LORDS land, Hos. 9. 3. and by his dwelling [unspec 34] there among his people, was sanctified, and called the holy land, Zach. 2. 12. and though he dwelt most specially in his Sanctuary there, which afterward was in Ierusalem, Psal. 74. 2. and 1 35. 21. yet the whole land was sanctified by his habitation there∣in, which was a reason why the people might not pollute it, either with bloud, or with any other wic∣kednesse; for holinesse becommeth his house for ever, Psal. 93. 5. And for this cause the uncleane were to be put out of the campe of Israel, in the midst whereof God did dwell, Numb. 5. 3.

CHAP. XXXVI.

1 The inconvenience of the inheritance of daugh∣ters is remedied by marrying in their owne tribes, lest the inheritance should be removed from the tribe. 10 The daughters of Zelophehad obey the Lords commandement, and marry their uncles sonnes.

AND the heads of the fathers of the [unspec 1] family of the sons of Gilead, the son of Machir, the sonne of Manasses, of the families of the sonnes of Ioseph, came neere, and spake before Moses and before the Princes, the heads of the fathers of the sons of Israel. And they said, Iehovah comman∣ded [unspec] my lord to give the land for an inheri∣tance, by lot, to the sonnes of Israel: and my lord was commanded by Iehovah to give the inheritance of Zelophehad our brother unto his daughters. And if they become wives [unspec 3] to any of the sons of the tribes of the sons of Israel, then shall their inheritance be taken away from the inheritance of our fathers, and shall be put to the inheritance of the tribe, unto whom they shall be; so it shall be taken away from the lot of our inheritance. And [unspec 4] when the Iubilee of the sonnes of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe, unto whom they shall be: so their inheritance shall be taken a∣way from the inheritance of the tribe of our fathers.

And Moses commanded the sonnes of Is∣rael [unspec 5] according to the mouth of Iehovah, say∣ing; The tribe of the sonnes of Ioseph speake right. This is the thing which Iehovah doth [unspec 6] command concerning the daughters of Ze∣lophehad, saying; Let them become wives to whom it is good in their eyes, onely to the family of the tribe of their father shall they become wives. And the inheritance of the [unspec 7] sonnes of Israel shall not remove from tribe to tribe; for every man of the sonnes of Israel shall cleave to the inheritance of the tribe of his fathers. And every daughter that pos∣sesseth [unspec 8] an inheritance of the tribes of the sons of Israel, shall be wife unto one of the family of the tribe of her father, that the sonnes of Israel may possesse, every man the inheritance of his fathers. And the inheritance shall [unspec 9] not remove from one tribe to another tribe, but every man of the tribes of the sonnes of Israel shall cleave to his inheritance.

Even as Iehovah commanded Moses, so [unspec 10] [unspec 11] did the daughters of Zelophehad. For Machlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were wives unto their uncles sonnes. (To [unspec 12] men) of the families of the sonnes of Manas∣ses, the sonne of Ioseph, they became wives; and their inheritance was unto the tribe of the family of their father.

These are the commandements and the [unspec 13] judgements which Iehovah commanded, by the hand of Moses, unto the sonnes of Is∣rael, in the plaines of Moab, by Iordan, neere Iericho.

Annotations.

THE heads] in Greeke, the Princes, that is, the [unspec 1] chiefe fathers. God having designed the limits of the holy land which Israel should inherit, in Numb. 34. and appointed his owne portion out of the same, to be given unto the Priests and Levites, Numb. 35. doth now conclude his lawes with an or∣dinance

for the setled continuing of the inheritan∣ces unto the tribes, as they should at first be allotted unto them. The occasion of this ordinance is a complaint made by some of the Manassites, concer∣ning Zelophehads daughters, if they should be ma∣ried to men of other tribes. Gilead] in Greeke, Galaad, of whom see Numb. 27. 1.

Vers. 2. my lord] meaning Moses, for to him [unspec 2] was the commandement given, Numb. 26. 52, 53. &c. and 27. 6, 7. And by this title they give ho∣nour unto Moses, and shew their obedience; as the Scripture noteth by the like title given unto o∣thers, 1 Pet. 3. 6. Matth. 22. 44, 45. Zelo∣phehad] in Greeke, Salpaad: See Numb. 27. 1, &c.

Vers. 3. of the tribes] of any of the other tribes, beside their owne. be taken away] or, be dimi∣nished; [unspec 3] contrary to adding or putting to, after men∣tioned: so the inheritances of this, and of other tribes by like accidents might in time be changed, disturbed, and come to confusion, contrary to the order before set of God.

Vers. 4. the Iubilee shall be] which was every fiftieth yeare, in which the inheritances that were [unspec 4] alienated to others, were by the law given in Lev. 25. to returne unto the first owners; which ordi∣nance also should by such marriages be disanulled.

Vers. 5. the mouth] that is, the word of the Lord, as the Chaldee translateth; in Greeke, by the com∣mandement [unspec 5] of the Lord. So the answer which Mo∣ses gave, was not of himselfe, but by advice from God: See Numb. 27. 5.

Vers. 6. good in their eyes] that is, pleaseth them: Daughters are not to be forced to marry with such [unspec 6] as they like not: See Gen. 24. 57, 58. to the family] to some of the family, or, in the family: See vers. 12.

Vers. 7. shall cleave to the inheritance] keeping himselfe thereto, and (for the better performance [unspec 7] hereof) marrying within his tribe. For this word cleave, is often used in case of marriage, Gen. 2. 24. Dan. 2. 43. Thus God provideth that the order which he should set for the inheritāces in his land, to be divided by lot, might continue throughout all generations; by which meanes strife also might be cut off, and peace preserved among his people.

Vers. 8. that possesseth an inheritance] or, that is [unspec 8] heire of a possession; by reason that her father had no sonne to inherit, as in this case of Zelophehad. So here is no restraint of other women, save such as had inheritance. The Priests also and Levites, (which might have no inheritance with Israel, Deut. 18. 1.) had liberty to marry with the women of any tribe; as Iehojada the Priest had to wife the Kings daughter of Iudah, 2 Chron. 22. 11. another tooke a wife of the daughters of Barzillai the Gilea∣dite, Ezra 2. 61. and the like. By reason of such marriages there might be kindred betweene Eliza∣beth the mother of Iohn the Baptist, who was of the daughters of Aaron, and Mary the Virgin, the mother of our Lord Christ, who was of the linage of David, of the tribe of Iudah, Luke 1. 5. 36. and 3. 23,—31.

Vers. 11. For Machalh] Hebr. And Mach∣lah, [unspec 11] &c. Of these daughters see Numb. 27. 1. their uncles sonnes] the sonnes of their fathers bre∣thren. Compare Levit. 18. 12, 13, 14.

Vers. 12. was unto the tribe] that is, remained [unspec 12] unto (or in) the tribe. So Daniel was (that is, con∣tinued) even unto the first yeare of King Cyrus, Dan. 1. 21. and, they were (that is, continued) there, Ruth 1. 2. and sundry the like. By this example and ob∣servation of the Law for inheritances in the holy land, the people of God are taught to hold fast their inheritance in his promises, and right in Christ, which they enjoy by faith; that as the Father hath made them meet to be partakers of the inheritance of the Saints in light, Coloss. 1. 12. so they may keepe the faith and grace which they have obtained, unto the end, 1 King. 21. 3. Ezek. 46. 18. Iude vers. 3. Hebr. 6. 12.

ESAY 65. 9.

I Will bring forth out of Jakob a seed, and out of Judah an inheritor of my mountaines, and mine elect shall inherit it, and my servants shall dwell there.

EZEK. 20. 35, 36, 37.

I will bring you into the wildernesse of peoples, and there will I plead with you face to face, like as I pleaded with your fathers in the wildernesse of the land of Egypt, so will I plead with you, saith the Lord God. And I will cause you to passe under the rod, and I will bring you into the bond of the Covenant, &c.

HEBR. 9. 15.

Christ, he is the Mediator of the New * 1.6 Covenant, that by meanes of death, for the redemption of the transgressions that were under the first Covenant, they which are called, might receive the pro∣mise of the eternall inheritance.

Notes

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  Or, Testa∣ment.