these words is used for our shamefull parts flesh in Gen. 17. 11. Ezek. 23. 20. nakednesse in Gen. 9. 22. 23. Lev. 18. 7. which are here commanded to bee covered with linnen which signified righteousnesse Revel 19. 8. even the righteousnesse which is of God by faith wherby our sinne which is our shame Romans 6. 21. is covered Rom. 4. 6. 7. And as all these garments are given of God to Aaron and his sonnes so hee it was that clothed our first parents after their nakednesse Gen. 3. 21. and he hath spred his skirts over us and covered our filthiness when we were naked and bare Ezek. 16. 7. 8. and counselleth all to buy of him white rayment that they may be clothed and their filthie nakednesse appeare not Revel 3. 18. even to put on the Lord Iesus Christ and to make no provision for the flesh to fulfill the lusts therof Rom. 13. 14. the thighes from above the navell a little off from the heart unto the end of the thigh saith Maimony in Implements of the Sanctuary Chap. 8. Sect. 18. Though these parts were covered by the former garments yet lest by wind or any other accident they should haply be discovered God for more reverence of his Majesty and regard of seemlinesse and honesty appointeth this close covering which as Maimony expresseth were tyed with strings and made close like a purse Thus God gave more abundant honour to that part which lacked and our uncomely parts have more abundant comelinesse as Paul saith 1 Cor. 12. 23. 24. Vers. 43. beare not iniquity that is beare not punishment for this iniquity and dye The Greeke translateth and they shall not bring sinne upon themselves that they dye not For God is of purer eyes then to behold evill Hab. 1. 13. and hee that had not on his wedding garment was bound hand and foot and cast into utter darknesse Matth. 22. 12. 13. Blessed therefore is he that watcheth and keepeth his garments lest he walke naked and his shame be seene Revelat. 16. 15. This caution is not for the breeches onely but for all the garments as the Hebrew Doctors have gathered thus The high Priest that ministreth with lesse then these eight garments or the inferiour Priest that ministreth with lesse then these foure garments his service is unlawfull and hee is guilty of death by the hand of God even as a stranger that ministreth as it is written in Exodus 29. 9. AND THOV SHALT GIRTHEN VVITH GIRDLES c. AND THE PRIESTHOOD SHALL BE THEIRS when thee garments are upon them their Priesthood is upon them if their garments be not upon them their priest-hood is not upon them but loe they are as strangers and it is written in Num. 1. 51. THE STRANGER THAT COMMETH NIGH SHALLBE PVT TO DEATH As he that wanteth his garment is guiltie of death and his service unlawfull so is he that hath moe garments As hee that puts on two coats or two girdles Or the common priest that puts on the high priests garments and serveth loe he polluteth the service and is guiltie of death by the hand of the God of heaven Maimony in treat of the Implements of the Sanctuarie ch 10. sect 4. 5. CHAP. XXIX 1. The things which Moses was to get readie for the consecrating of the Priests unto their office 4 To wash their bodies 5 The order how to put on the high priests garments 7. and to aniont him 8 The araying of the other priests 10 The manner how to sacrifice the Bullocke which was for a sin-offring 15 And the first Ram which was for a Burnt-offring 19 And the second Ram which was for consecration of the Priests to that the blood therof should be put on their eares hands and feet 21 With that blood and with oile they and their garments should be sprinkled 26 The manner how to wave the brest of that sacrifice and to leave up the shoulder thereof in the Priests hands 30 Seven daies the time of consecration 32 The Priest must eate the Ram wherewith they should bee consecrated 36 Of purifying the Altar seven dayes 38 Of the two Lambs which should be for a daily burnt offring in Israel continually 40 with their meat and drinke-offerings 43 God promiseth to sanctifie his Tabernacle and people and to dwell among them AND this is the thing that thou shalt doe unto them to sanctifie them to minister-in-the-Priests-office unto me Take one Bullocke a yongling of the Herd and Two Rams perfect And unleavened bread and cakes unleavened tempered with oile and wafers unleavened anointed with oile of wheaten flowre shalt thou make them And thou shalt put them into one basket and shalt bring them neer in the basket and the bullock and the two Rams And Aaron and his Sonnes thou shalt bring neare unto the doore of the tent of the congregation and shalt wash them with water And thou shalt take the garments and shalt clad Aaron with the Coat and with the Robe of the Ephod and with the Ephod and with the Brestplate and shalt fitly gird clà d with the curious girdle of the Ephod And thou shalt put the Miter upon his head and shalt fasten the Crowne of holinesse upon the Miter And thou shalt take the anointing oile and poure it upon his head and anoint him And thou shalt bring neer his Sons and clad them with Coats And thou shalt gird them with Girdles Aaron and his Sons and shalt bind the bonnets on them and the priesthood shall be theirs for an eternall statute and thou shalt fill the hand of Aaron and the hand of his Sonnes And thou shalt bring neere the bullocke before the Tent of the congregation and Aaron and his Sons shall impose their hands upon the head of the bullocke And thou shalt kill the bullocke before Iehovah at the doore of the Tent of the congregation And thou shalt take of the blood of the bullocke and put upon the hornes of the Altar with thy finger and shalt poure all the blood at the bottome of the Altar And thou shalt take all the fat that covereth the inwards the caule that is above the liver and the two kidneyes and the fat which is upon them and shalt burne them upon the Altar And the flesh of the bullocke and his skin and his dung shalt thou burne with fire without the campe it is a Sinne offring And thou shalt take the one Ram and Aaron and his Sonnes shall impose their hands upon the head of the Ram. And thou shalt kill the Ram and shalt take his blood and sprinkle upon the altar round about And thou shalt cut the Ram into his peeces and shalt wash his inwards and his legges and put them unto his peeces and unto his head And thou shalt burne all the Ram upon the altar it is a Burnt-offring unto Iehovah it is a savour of rest a Fire offring unto Iehovah And thou shalt take the other Ramme and Aaron and his sonnes shall
impose their hands upon the head of the Ram. And thou shalt kill the Ram and take of his blood and put upon the tip of the right eare of Aaron and upon the tip of the right eare of his Sons and upon the thumbe of their right hand and upon the great toe of their right foot And shalt sprinkle the blood upon the altar round about And thou shalt take of the blood which is upon the Altar and of the anointing oile and shalt sprinkle upon Aaron and upon his garments and upon his Sonnes and upon the garments of his Sons with him and he shall be sanctified and his garments and his sonnes and his sonnes garments with him And thou shalt take of the Ram the fat and the rumpe and the fat that covereth the inwards and the caule above the liver and the two kidneyes and the fat which is upon them and the right shoulder for it is a ram of filling the hand And one loafe of bread and one cake of oile bread and one wafer out of the basket of unlevened cakes which is before Iehovah And thou shalt put al on the palmes of-the-hands of Aaron on the palmes-of-the-palmes-of-the-hands of his Sonnes and thou shalt wave them for a wave offring before Iehovah And thou shalt receive them from their hand and shalt burne them upon the Altar for a Burnt-offring for a savour of rest before Iehovah it is a Fire offring unto Iehovah And thou shalt take the brest of the ram of the filling of the hand which is for Aaron and wave it for a wave offring before Iehovah and it shall be thy part And thou shalt sanctifie the brest of the wave offring and the shoulder of the heave-offring which is waved w ch is heaved-up of the ram of the filling of the hand of that which is for Aaron of that which is for his Sons And it shall be Aarons and his Sonnes by a statute for ever from the sonnes of Israel for it is an heave-offring and it shall be an heave-offring from the sons of Israel of the sacrifices of their peace-offrings even their heave-offring unto Iehovah And the garments of holinesse which are Aarons shall be his sonnes after him to be anointed in them and to fill their hand in them Seven daies shall he that is Priest in his stead of his sonnes bee clad in them when hee shall come into the Tent of the Congregation to minister in the Holy Place And thou shalt take the Ram of the filling of the hand and shalt seeth his flesh in the holy place And Aaron and his sons shall eate the flesh of the Ramme and the bread which is in the basket at the doore of the Tent of the Congregation And they shall eate those things with the which atonement-was-made to fill their hand to sanctifie them and a stranger shall not eate of them because they are holy And if there remaine of the flesh of the filling of the hand of the bread unto the morning then thou shalt burn the remainder w th fire it shall not be eaten because it is holy And thou shalt doe unto Aaron and to his Sonnes thus according to all which I have commanded thee seven dayes shalt thou fill their hand And thou shalt make ready for every day a bullocke for a sinne offring for atonements and thou shalt purifie the altar when thou makest atonement for it and thou shalt anoint it to sanctifie it Seven daies thou shalt make atonement for the altar and sanctify it the altar shal be Holy of holies whatsoever toucheth the altar shall be holy And this is that which thou shalt make ready upon the altar two lambes of the first yeere day by day continually The one lambe thou shalt make ready in the morning and the other lambe thou shalt make ready betweene the two evenings And a tenth deale of floure mingled with the fourth part of an Hin of beaten oile and for a drinke-offring the fourth part of an Hin of wine for the one lambe And the other lambe thou shalt make ready betweene the two evenings according to the meat offring of the morning and according to the drinke-offring thereof shalt thou make for it for a savour of rest a Fire offring unto Iehovah This shall be a continuall burnt-offring throughout your generations at the doore of the Tent of the congregation before Iehovah where I will meet with you to speake unto thee there And I will meet there with the Sons of Israel and he shall be sanctified by my gloty And I will sanctifie the Tent of the congregation and the altar Aaron his Sons I will sanctifie to minister-in-the-priests-office unto me And I will dwell amongst the sonnes of Israel and will befor a God unto them And they shall know that I am Iehovah their God that broght theÌ„ forth out of the Land of Egypt that I may dwell amongst them I Iehovah their God Annotations THE thing Hebrew the word the Greek saith these things God having chosen Aaron and his seed to bee Priests unto him entreth them into their office by many rites as Washing Clothing Anointing Sprinkling and Offring of sacrifices for their consecration bullocke in Hebrew Par which is greater then a calfe but not so great as an oxe The Hebrew Doctors thus distinguish them Wheresoever it is said g 〈…〉 gel a calfe that is a yong one of the first yeare but par a bullocke is a yong one of the second yeere Maimony treat of Sacrifices Chap. 1. Sect. 14. yongling of the herd or yong oxe Hebrew sonne of the oxe or of the herd The Greeke saith of the oxen See the fulfilling of this precept in Levit 8. 〈…〉 es these were also of the second yeere 〈◊〉 lambes were of the first perfect thâ—â— is without blemish want superfluitie or deformitie See the notes on Exod. 12. 5. These sacrifices figured Christ who was without blemish without 〈◊〉 1 Pet. 1. 19. Ver. 2. unlevened which signified sinceritie and in 〈…〉 ruption See Ex. 12. 8. 15. oile which sign 〈…〉 d the graces of Gods Spirit 1 Ioh. 2. 27. See the notes on Exod. 30. 25. flowre the best part of the principall grain called somtime the fat of wheat Deut. 32. 14. with such God spiritually feedeth his Charch Psal. 81. 17. and 147. 14. Such bread signified Christ also whom the Father giveth us to feed upon Ioh. 6. 32. 33. V. 4. the Tent the whole Tabernacle or Habitation of God is so called of one principall part therof Exod. 26. called the Tent of Congregation or of meeting because there the people assembled and there God met with them as after in v. 43. Here the Priests were to be presented before God and before the people who were also there gathered together Lev. 8. 3. So the ministers of Christ were ordained in the Churches Act. 14. 23. and 6. 5. 6. water out of the sanctified Laver Exo. 30. 18. 19. for it was made
unto him without the campe bearing his reproach c. Heb. 13. 10. 13. Teaching us hereby to have communion with Christ both by faith in applying to our selves his death and sufferings 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions going out from our earthly habitations and seeking the things that are above 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sinne Rom. 6. 6. CHAP. VII 1 The law of the Trespasse-offring 11 and of the Peace-offrings 12 Whether they were for Thanksgiving 16 or a vow or a voluntary offring 23 The Fat 26 and the blood are forbidden to be eaten 28 The Priests portion in the Peace-offrings ANd this is the law of the Trespasse-offring it is holy of holies In the place where they kill the Burnt-offring shall they kill the Trespasse offring and the blood therof shall he sprinkle upon the alâ—ar round about And he shall offer of it all the fat thereof the rump and the fat that covereth the inwards And the two kidneyes and the fat which is upon them which is upon the flankes and the caule above the liver with the kidneyes hee shall take-away it And the Priest shall burne them upon the altar for a Fire offring unto Iehovah it is a Trespasse offring Every male among the Priests shall eate thereof in the holy place shall it be eaten it is holy of holies As is the Sin offring so is the trespasse offring there is one law for them the Priest that shall make-atonement therwith his shall it be And the Priest that offreth a mans Burnt-offring the skin of the burnt-offring which he hath offred it shall be for the Priest himselfe And every Meat-offring that is baken in the oven and all that is made in the frying-pan and on the pan shall bee for the priest himselfe that offreth it And every Meat-offring mingled with oyle and dry shall be for all the sonnes of Aaron one as much as another And this is the law of the sacrifice of Peace-offrings which he shall offer unto Iehovah If he offer it for Confession then he shall offer with the sacrifice of Confession unlevened cakes mingled with oile and unlevened wafers aâ—ointed with oile and of fine flowre hastily-fryed cakes mingled with oile With the cakes levened cakes of-bread shall he offer for his oblation with the sacrifice of Confession of his Peace-offrings And he shall offer one of them out of the whole oblation for an Heave-offring unto Iehovah it shall be of the Priests even his that sprinkleth the blood of the peace-offrings And the flesh of the lacrifice of Confession of his Peace-offrings shall bee eaten in the day of the offring of it he shall not leave of it untill the morning And if the sacrifice of his oblation bee a vow or a voluntary offring it shall be eaten in the day that hee offreth his sacrifice and on the morrow the remainder also of it shall bee eaten But the remainder of the flesh of the sacrifice in the third day shall be burnt with fire And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all in the third day it shall not be favourably-accepted hee that offreth it it shall not bee imputed unto him it shall bee a polluted-thing and the soule that eateth of it shal beare his iniquity And the flesh that toucheth any uncleane-thing shall not bee eaten it shall bee burnt with fire and the flesh every one that is cleane shall eate the flesh But the soule that eateth the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah and hath his uncleannes upon him even that soule shall be cut-off from his peoples And the soule that shall touch any uncleane thing the uncleannesse of man or an unclean beast or any abomination that is uncleane and eate of the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah even that soule shall be cut off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying yee shall not eate any fat of oxe or of sheepâ— or of goat And the fat of a carkasse and the fat of that which-is-torne-in-peeces shall be used for any worke but eating yee shall eat of it For whosoever eateth the fat of the beast of which he offreth a Fire offring unto Iehovah even the soule that eateth it shall be cut off from his peoples And ye shall not eat any blood in any of your dwellings of fowle or of beast Any soule that eateth any blood even that soule shal bee cut-off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying He that offreth the sacrifice of his Peace-offrings unto Iehovah shall bring his oblatioÌ„ unto Iehovah of the sacrifice of his peace-offrings His hands shall bring Iehovahs Fire offrings the fat with the breast it shall he bring the breast to wave it for a Wave-offring before Iehovah And the priest shal burne the fat upon the altar and the breast shall bee Aarons and his sonnes And the right shoulder shall ye give for a Heave-offring unto the priest of the sacrifices of your Peace-offrings He of the sonnes of Aaron that offreth the blood of the peace-offrings and the fat his shall the right shoulder bee for a portion For the wave breast and the hâ—ave shoulder have I taken of the sonnes of Israel from off the sacrifices of their Peace-offrings and have given them unto Aaron the Priest and unto his sonnes by a stature for ever from among the sons of Israel This is the anointing of Aaron and the anointing of his sonnes out-of Iehovahs fire offrings in the day when hee presented them to minister-in-the-priests-office unto Iehovah Which Iehovah commanded to give unto them in the day that hee anointed them from among the sonnes of Israel by a statute for ever throughout their generations This is the law of the Burnt-offring of the Meat-offring and of the Sin offring and of the Trespasse offring and of the fillings of the hand and of the sacrifice of Peace-offrings Which Iehovah commanded Moses in Mount Sinai in the day that he commanded the sonnes of Israel to offer their oblations unto Iehovah in the wildernesse of Sinai Annotations TRespass-offring Hebrew Asham that is trespass or guiltinesse in Greeke the Ram for trespasse This is an explanation of things commanded in Lev. 5. holy Hebrew holines of holinesses that is a most holy thing so in vers 6. Ver. 2. the place the Northside of the altar Lev. 1. 11. figuring the place where Christ our sinne and Trespass-offering should be killed for us as is noted on Lev. 6. 25. he sprinkle meaning the Priest as hee sprinkled the blood of the Burnt-offrings and of the Peace-offrings See the notes on Lev. 1. 5. and 3. 2. 8. V. 3. the
curious girdle of the Ephod and fitly-girded him therewith And he put the Breast-plate upon him and he put in the Breastplate the Vrim and Thummim And he put the Miter upon his head and hee put upon the Miter even upon his forefront the plate of gold the crowne of holinesse as Iehovah commanded Moses And Moses took the anointing oile and anointed the Tabernacle and all that was therein and sanctified them And he sprinkled there of upon the altar seven times and anointed the altar and all the vessels thereof and the laver and the foot thereof to sanctifie them And he poured of the anointing oile upon Aarons head and anointed him to sanctifie him And Moses brought-neere Aarons sons and clothed them with costs and girded them with girdles and bound bonnets upon them as Iehovah commanded Moses And hee brought nigh the bullocke for the Sinne offring and Aaron and his sons layed their hands upon the head of the bullocke for the Sin offring And he killed it and Moses tooke the blood and put it upon the horns of the altar round about with his finger and purified the altar and the blood he poured at the bottome of the altar and sanctified it to make-atonement upon it And he tooke all the fat that was upon the inwards and the caule of the liver and the two kidneyes and their fat and Moses burned them upon the altar And the bullocke and his skin and his flesh and his dung he burnt with fire without the campe as Iehovah commanded Moses And hee brought-neer the ram for the Burnt-offring and Aaron and his sons laid their handsupoÌ„ the head of the ram And hee killed it and Moses sprinkled the blood upon the altar round about And hee cut the ram into his peeces and Moses burnt the head and the peeces and the fat And hee washed the inwards and the legs in water Moses burnt all the ram upon the altar it was a Burnt-offring for a savour of rest it was a Fire offring unto Iehovah as Iehovah commanded Moses And he brought-neere the second ram the ram of the Fillings of the hand and Aaron and his sonnes laid their hands upon the head of the ramme And he killed it and Moses tooke of the blood of it and put it upon the tip of Aarons right eare and upon the thumbe of his right hand and upon the great-toe of his right foot And he brought-neere Aarons sonnes and Moses put of the blood upon the tip of their right eare and upon the thumbe of their right hand and upon the great-toe of their right foot and Moses sprinkled the blood upon the altar round-about And he tooke the fat and the rumpe and all the fat that was upon the inwards and the caule of the liver and the two kidneys and their fat and the right shoulder And out of the basket of unlevened cakes that was before Iehovah he tooke one unlevened cake and one cake of oiled bread and one wafer and put them on the fats and on the right shoulder And hee put all on the palmes-of-the-hands of Aaron and on the palmes-of-the-palmes-of-the-hands of his sonnes and waved them for a Wave offring before Iehovah And Moses tooke them from off the palmes-of their hands and burnt them on the altar upon the Burnt-offring they were the Fillings of the hand for a favour of rest it was a â—â—re offring unto Iehvah And Moses tooke the brest and waved it for a Wave-offring before Iehovah of the ram of the Fillings of the hand it was Moses part as Iehovah commanded Moses And Moses took of the anoynting oile and of the blood which was upon the altar and sprinkled it upon Aaron upon his garments and upon his sonnes and upon his sonnes garments with him sanctified Aaron his garments and his sonnes and his sons garments with him And Moses said unto Aaron and to his sonnes Boyle the flesh at the doore of the Tent of the congregation and there eat it and the bread which is in the basket of the Fillings of the hand as I commanded saying Aaron and his sonnes shall eat it And the remainder of the flesh and of the bread ye shall burne with fire And ye shall not goe-out of the doore of the Tent of the congregation seven daies untill the day of fulfilling the dayes of your Filling of the hand for seven daies shall he fill your hand As he hath done in this day Iehovah hath commanded to doe to make-atonement for you And ye shall abide at the doore of the Tent of the congregation day and night seven dayes and shall keepe the charge of Iehovah that ye dye not for so I am commanded And Aaron and his sonnes did all the things which Iehovah commanded by the hand of Moses Annotations AAron who was before designed unto the Priests office Exod. 28. 1. Hitherto God hath given lewes for holy things now for holy persons 〈◊〉 ministers and others unto chap. 15. gar 〈…〉 the holy garments which were prescribed 〈◊〉 〈…〉 d. 28. 2. c. and made in Exod. 39. 1. c. So 〈◊〉 Thargum Ionathan it is explained the gar 〈…〉 which I commanded thee oile whereof see 〈◊〉 30. 23. c. a bullocke or bull as the 〈◊〉 explaineth it The Hebrew Par here and alwaies in the sacrifices meaneth a bull of the second yeere at the least Maimony treat of offring sacrif chap. 1. Sect. 24. for a sin offring Hebr. of sin which the Greeke translateth for sinne This and the other sacrifices were to sanctifie them unto the Priests office see Exod. 29. 1. 2. c. two rammes the one for a Burnt offring verse 18. the other for Consecration of the Priests or Filling their hand verse 22. These also were to bee above a yeere old for all tammes for sacrifice were to be of the second yeere as Lambs were of the first yeere Maimony ibidem Vers. 3. of the congregation in Greeke of testimony see Levit. 1. 1. Thus the presence of God and of the Church is here at the consecration of the Priests And by the doore of the Tent is meant the Courtyard of the same which was before the doore and all the Court was so called as Sol. Iâ—â—chi noteth on Exod. 29. Vers. 5. the thing Hebr. the word of this commandement see Exod. 29. 4. Vers. 6. water to wash away uncleannesse a signe of their sanctification from sinne by repentance and faith through the spirit of our Lord Iesus Christ who came by water and blood 1 Ioh. 5. 6. Ezek. 36. 25. Heb. 10. 22. Esay 1. 16. See the notes on Exodus 29. 4. Vers. 7. put Hebr. gave The putting off of his owne clothes signified the taking away of his iniquitie Zach. 3. 4. and these other garments signified the gifts of justice and salvation Psal. 132. 9. 16. See the particulars observed on Exod. 29. 5. c. the Coat the linnen coat which was next his skin save onely the linnen breeches under it upon
he forbiddeth 〈…〉 king of any for others alwayes when Aaron made one for the people Exodus â—2 1. 〈◊〉 The Hebrew 〈◊〉 say He that 〈◊〉 〈◊〉 and idols for himselfe thought he make it not with his 〈◊〉 hand nor serveth it he is guilty Likewise he 〈◊〉 maketh an idoll with his hand for others though he maketh for an 〈◊〉 he is guilty Therefore hee that maketh an idoll for himselfe with his owne hands he is double guilty Maim any intreat of Idolatry c. 3. S. 9. 〈◊〉 a graven thing Hebrew Pesel which is any thing hewen graved out or carâ—ed the Greek translateth it an Idoll the Chaldee an Image and the Thargum called Ionathans addeth Image or Figure And the holy text elsewhere expresly condemneth Images Ezek. 16. 17. and not onely graven but molten Hos. 13. 2. or painted Ezek. 8. 10. So under this one particular all portratures and humane devices are forbidden not only things made with hand but with heart and thought Act. 17. 25. 29. Every such Image is a teacher of lies Hab. 2. 18. and who so formeth a god or melteth a graven image it is profitable for nothing Esay 44. 10. likenesse in Hebrew Temunah which Moses openeth by two other words Semel and Tabnith that is Similitude and Figure Deut. 4. 16. and elsewhere he nameth also Maisebah and Maskith that is Statue or pillar and Picture Levit. 26. 1. So that all shapes portratures precepts and devices of men are forbidden in Gods worship Esay 29 13. Matt. 15. 8. 9. Coloss. 2. 23. And on the contrary Gods commandements and statutes for his worship and servico to be kept practised without adding any thing unto them or taking any thing from them Deut. 5. 32. and 6. 17. 18. and 12. 8. 28. 32. in the heavens as the Sunne Moone Starres Fowles or the like Deut. 4. 17. 19. The worshipping of Angels is also forbidden Coloss. 2. 18. in the earth as the likenesse of man or woman or of beasts or creeping things Ezek. 23. 14. Deut. 4 16. 17. 18. Esay 44. 13. After this manner the nations of the world corrupted true religion Rom. 1. 23. in the waters as any fish or the like Deu. 4. 18. So all resemblances whatsoever are here forbidden which men can make Behold they are all vanity their workes are nothing their molten images are wind and confusion Esay 41. 29. Ver. 5. not bow downe or not worship under this one all other gestures of reverence are forbidden as bowing the knee 1 King 19. 18. kissing Hos. 13 2. lifting up of the eyes Ezek. 18. 6. spreading out of the hand Psal. 44. 21. and the like Contrariwise they are to be broken down burned destroyed and detested Deut. 12. 3. and 7. 25. 26. Esay 30. 22. 8. to them that is to any creature Rom. 1. 25. though an Angell Rev. 22. 8. 9. or to the Image of any creature or of God himselfe Esay 40. 18. 21. Rom. 1. 23. or to any â—orke of our owne hands Ier. 1. 16. Mic. 5. 13. And as we may not bow downe unto them so neither before them 2 Chron. 25. 14. yea 〈…〉 ese two phrases doe one explaine another as to pray before the Lord 1 Chron. 17. 25. is to pray 〈◊〉 2 Sam. 7. 27 and to bow downe or worship 〈◊〉 the Devill Luke 4. 7. is to bow downe unto him Mat. 4. 9. But to bow downe unto men for civill honour is lawfull Gen. 23. 7. Sam. 24. 8. serve them The Hebrew gnabad implyeth all manner of service both that which in Greek is called Lâ—â—râ—id as in this place and Douleâ—a as by it the Greek version explaineth it in Exod. 23. 33. and many other places The Hebrew Doctors say The root of the commandement against idolatry 〈◊〉 that men should not serve any of all the creatures neither Angell nor spheare nor starre not any of the foure elements nor any thing that is created of them And although he that serveth knowes that the Lord is God and serveth the creature after the manner that Enos and the men of his age served at first whereof see the notes on Gen. 4. 26. yet loe hee is an idolater Maimony in Misneh treat or Idolatry chap. 2. S. 1. Vnder this name Serve is comprehended every religious worke with hand mouth or heart as prayer or thanksgiving Esay 44. 17. Ier. 2. 27. confidence in them Psal. 115. 4. 8. offring of sacrifice 2 King 17. 35. burning of incense Ier. 18. 15. preaching for them Ier. 2. 8. asking counsell of them Hosea 4. 12. building temples altars or other monuments unto them Hos. 8. 14. and 12. 11. erecting of ministeries Numb 8. 24. or doing any ministeriall worke for their honour Amos 5. 26. compared with Numb 4. 24. 25. contributing to their maintenance Numb 7. 3. 5. Nehem. 10. 32. 39. all fellowship with them Esay 44. 11. communion in the service of them 1 Cor. 10. 18. 21. 2 Cor. 6. 16. 17. familiar conversing with teachers of Idolatry 2 Iohn 10. 11. reading the bookes thereof Acts 19. 19. or any other way to learne their abominations Deut. 12. 30. The Hebrewes say Idolaters have made many bookes of their service and of the workes and rites of the same the holy blessed God hath commanded us that wee should not at all reade in those bookes Maimony treat of Idolatry c. 2. S. 2. Also they say He that serveth an Idol after the manner of the usuall service thereof although hee doe it in contempt thereof he is guiltie Maimony ibidem c. 3. S. 5. On the contrary God hereby requireth that wee serve him in such places and with such things and rites as himselfe hath commanded Deut. 12. 5. 6. 14. 28. and serve him onely 1 Sam. 7. 3. Matt. 4. 10. jealous and a consuming fire Deut. 4. 24. God as said to be an husband unto his people Ierem. 2. 2. Hosea 2. 19. idolatry is whoredome Deut. 31. 16. Iudg. 2. 17. Ierem. 3. 9. 20. Therefore Gods indignation against this sinne is called jealousie and as that is the rage of a man so that hee will not spare in the day of vengeance Prov. 6. 34 so the Lord here threatneth to visit that is to search out and punish this iniquity for so visiting often signifieth Ier. 44. 13. and 5. 9. 29. and when hee visiteth them they shall fall and perish Ier. 6. 15. and 10. 15. the sonnes or children posterity meaning such as are transgressors with their fathers as after he saith of them that hate me So here the Chaldee paraphraseth upon the rebellious sonnes Otherwise if the sonne feare and doe not such evill God saith hee shall not dye in the iniquity of his father but hee shall surely live Ezek. 18. 4. 10. 13. 14. 17. generation this word is supplyed both in the Greek and Chalde◠〈◊〉 The Heb. phrase is on the thirds and on the 〈◊〉 such defects are common see Exo. 12 3. Gen. 4. 20. 24. 22. So alter in v. 6. unto
the rings therof unto the rings of the Ephod with a lace of blew to be above the curious girdle of the Ephod and that the Brestplate bee not loosed from the Ephod And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart when hee goeth in into the Holy place for a memoriall before Iehovah continually And thou shalt put in the Brestplate of judgment the Vrim and the Thummim and they shall be upon Aarons hart when he goeth in before Iehovah and Aaron shall beare the judgement of the Sonnes of Israel upon his heart before Iehovah continually And thou shalt make the Robe of the Ephod all of blew And there shall be a hole in the top of it in the mids thereof it shall have a binding for the hole round about of woven worke as the hole of an habergeon shall it have that it bee not rent And thou shalt make upon the skirts thereof Pomgranats of blew and of purple and of scarlet upon the skirts thereof round about bels of gold between them round about A bell of gold and a pomgranate a bell of gold and a pomgranate upon the skirts of the Robe round about And it shall be upon Aaron to minister and his sound shall be heard when he goeth in unto the Holy place before Iehovah when he goeth out that he die not And thou shalt make a Plate of pure gold and shalt grave upon it like the engravings of a signet HOLINES TO IEHOVAH And thou shalt put it on a lace of blew it shall be upon the Miter upon the forefront of the Miter it shall be And it shall be upon Aarons forehead and Aaron shall beare the iniquity of the holy things which the Sons of Israel shall â—allow in all the gifts of their holy things and it shall be upon his forehead alwaies for favourable acceptation of them before Iehovah And thou shalt weave with circled worke the Coat of sine linnen and thou shalt make the Miter of fine linnen and thou shalt make the Girdle the worke of the Embroiderer And for Aarons Sonnes thâ—â— shalt make Coats and thou shalt make for them Girdles and Bonnets shalt thou maâ—â— for them for honour for beautifull glory And thou shalt put them upon Aaron thy brother and upon his sonnes with him and shalt anoint them and fill their hand and sanctifie them that they may minister-in-the-priests-office unto mee And thou shalt make for them linnen breeches to cover the naked flesh from the loines even unto the thighes they shall be And they shall be upon Aaron and upon his sonnes when they goe in unto the Tent of the congregation or when they come neare unto the Altar to minister in the Holy place that they beare not iniquity and die it shall be a statute for ever to him and to his seed after him Annotations TAke nere or cause to come â—igh that is to present themselves unto thee Hitherto God hath appointed such holy things as pertained to his service now he giueth order for holy persons to administer before him minister in c. or execute the Priesthood This honour no man might take unto himself but he that was called of God as Aaron Heb. 5. 4. In this work Aaron chiefly figured out Christ secondarily all Christians whom hee hath made priests unto God Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse that is holy garments in Greeke an holy stole so called because they signified the holy graces of Gods Spirit wherewith Christ and his people should be clothed For such an high priest it became us to have as is holy harmlesse undefiled Heb. 7. 26. and Gods priests are to be clothed with justice and with salvation Psal. 132. 9. 16. and so are all the Saints Esay 61. 10. beautifull glory the Greeke translateth for honour and glory These two signifie the highest degree of dignitie honour inwardly in the heart and affections glory outwardly in the appearance and cariage as in Esay 28. 1. 4. glory or beauty is compared to a floure and in Esay 61. 3. it is opposed unto ashes As Iesus the son of Iosedek the high priest was clothed in filthy garments which signified iniquitie in him and his ministration Zach. 3. 3. 4. so these garments of honour and glory signified the holy and pure administration of Iesus the Son of God who offered himselfe without spot unto God to purge our conscience from dead workes Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory Esa. 52. 1. with fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. From this speech of honour and glory the Hebrew Doctors have delivered that the garments of the priests were to be new faire c. like the garments of great men If they were foule or torne or overlong or overshort c. and the Priest did his service in them it was unlawfull Every Priests garment that was made filthy they did not whiten it or wash it but leave it for threds or weke and put on new The high Prists garments when they were old were laid up in store and the white garments wherin he served on the fasting day mentioned in Lev. 16. 4. hee never served in them the second time but they were reserved in the place where 〈◊〉 put them off as it is written AND HE SHALL LEAVE THEM THERE Levit. 16. 23. and it was unlawfull to put them to any use The coats of the inferior Priests when they were worne old they made of them threds or weke for the Candlesticke continually Maimony in treat of the Implements of the Sanctuary chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever Heb. him whom I have filled Here God sheweth his Spirit to be the author and teacher of handicrafts the Prophet sheweth the like of husbandrie Esay 28. 24. 26. sanctifie or consecrate him that is to be a signe of his sanctification from God Therefore it was death to minister without these garments v. 43. and they are called holy garments verse 2. and in times following were laid up in holy chambers and the Priests might not weare them among the people to sanctifie them with their garments Ezek. 44. 19. Vers. 4. circled worke this differed from broidered worke which was of many colours but this coat was of one colour white being of fine linnen onely verse 39. but woven with circles or round hollow places like eyes wherefore the same word is after in v. 11. used for ouches or hollow places wherin stones were set Maimony in the forenamed treatise chap. 8. Sect. 16. saith The coats both of the high Priest and of inferiour priests were of circled worke that is had many hollow places or houses in the weaving like the hollow place of cups c. and a Girdle To these sixe adde the golden Plate or crowne verse 36. and the Breeches vers 42. so the high Priest
it be of the cleane holy thing or of the uncleane holy thing doing it presumptuously hee is guilty of cutting off Lev. 7. 20. and if he eate ignorantly be must bring the sacrifice appointed in Levit 5. 2. 11. Maimony in Pesulei hamukdashin cha 18. s. 13. of peace-offrings and so by proportion of other sacrifices for the same law is for other holy things of the altar saith Maimony ibidem The flesh of these sacrifices being a figure of the flesh of Christ to bee eaten of the saints by faith this law signified that all unbeleevers hypocrites and wicked ones that professe the Gospell and partake of the signes and seales of grace unworthily doe eate and drinke judgment to themselves 1 Cor. 11. â—7 28. â—9 Vers. 23. fâ—â— of oxe This explaineth and limiteth the law before given in Levit. 3. 17. to the fat of these three kindes of beasts see the annotations there V. 24. of a karkasse to weet that which dieth of it selfe or otherwise after an unlawfull manner To â—ate the flesh of carkasses or of things that were 〈◊〉 was unlawfull Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such was a double trespasse Hee that 〈◊〉 the fat of a dead or torn â—east is guilty both for 〈◊〉 the fat for eating the dead or torn beast c. 〈◊〉 〈◊〉 2. treat of Forbidden meats c. 7. s. 2. Ver. 25 shall be cut off the Greek translateth shall perish to weet if he doe it with a high hand He that 〈◊〉 so much as an olive of fat presumptuously is in danger to be cut-off if he doe it ignorantly hee is to 〈◊〉 the Sinne-offring appointed Maim treat of For 〈…〉 meats ch 7. s. 1. So for the next case of eating blood vers 27. V. 26. or of beast This also is a limitation wherupon the Iewes hold no prohibition of the blood of fishes locusts creeping things and the like see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth of fowle or of beast to except the blood of fishes locusts c Vers. 29. his oblation in Gr his gift meaning those things which were given out of the Peace-offerings to the Lord and to the Priest Ver. 30. His hands he might not doe it by another person but the Priest put the parts-of the sacrifices into the owners hands and received them of him See the notes on Lev. 3. 5 and 7. 12. fat with the breast of which the fat was the Lords burnt on the altar the breast was the Priests to eate verse 31. wave it The manner of doing this and the signification of it see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast that is of the heart and affections unto Châ—ist in newnesse of life in the fellowship of his afflictions Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring in Greek and Chaldee a separation or separated thing because it was separated from the rest of the body heaved up towards heaven and after given to the Lords Priest It signified an acknowledgement that all good things came downe from God and an indeavour that all the wayes of his people should tend upward unto God that so their conversation might be heavenly Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever or an eternall ordinance to continue so long as the law of sacrificing should continue that is till Christs comming and after that the equitie of it to remaine still for as they which wayted at the Altar were partakers with the Altar even so hath the Lord ordained that they which preach the gospell should live of the gospell 1 Cor. 9 13. 14. Verse 35. the anointing that is the portion or reward of the Anointing meaning of the anointed Priests For that hee speaketh of their portion the words before and after manifest and in verse 36. it is that which Iehovah commanded to give unto them And Anointing is figuratively put for the Priest anointed as Oyle is used for Christ which had the oyle of grace without measure on him Esay 10. 27. So dreames are put for dreamers Ierem. 27. 9. Spirits for spirituall gifts 1 Cor. 14. 12 thanksgivings for companies of thanksgivers Nehem. 12. 31. Circumcision for persons circumcised Rom. 2. 26. and many the like In like manner divination is used for the rewards of divination sent unto Balaam Numbers 22. 7. iniquitie for the punishment or desert of iniquitie Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth the anointing to bee the reward of their anointing presented or offred them and here in the day meaneth from that day forward for ever as appeareth by vers 36. Vers. 37. fillings of the hand that is as the Greeke explaineth it Perfection or Consecration when the hand was filled with parts of the sacrifices see Exodus 29. 9. c. in the annotations That sacrifice is here reckoned among the rest because it was commanded at mount Sinai Exodus 29. and iâ— after to be shewed in practice Leviticus 8. Vers. 38. in the wildernesse of Sinai named of Sinai the mountaine in Arabia where the Law was given which is Agar gendering to bond age Gal. 4. 24. 25. Before they came thither they offred no sacrifice there God gave them these lawes described from the beginning of Leviticus hitherto as shadowes of good things to come Hebr 10. 〈◊〉 â—ll the Lambe Christ on mount Sion should by the sacrifice of himselfe when he made his soule a Trespasse offring Esay 53. 10. cause the Sacrifice and Oblation to cease Dan. 9. 27. who hath by one offring perfected for ever them that are sanctified Heb. 10. 14. so that now among the Gentiles in every place incense is offred unto the name of God and a pure Meat-offring Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually Hebr. 13. 15. CHAP. VIII 1. Moses consecrateth Aaron and his sonnes to the Priests office 14 Their Sinne-offring 18 Their Burnt-offring 22 The ram of the filling of the hands 31 The place and time of their consecration ANd Iehovah spake unto Moses saying Take Aaron and his sons with him and the garments and the anointing oile and a Bullocke for a Sinne offring and two rammes and a basket of unlevened cakes And gather thou together all the congregation unto the doore of the Tent of the congregation And Moses did as Iehovah commanded him and the congregation was gathered together unto the doore of the Tent of the congregation And Moses said unto the congregation This is the thing which Iehovah commanded to be done And Moses brought-neere Aaron and his sons and washed them with water And he put upon him the Coat and girded him with the girdle and clothed him with the Robe and put the Ephod upon him and girded him with the
day that the dayes of your consecration be fulfilled which the Chaldee translateth thus till the day that the dayes of your offring be fulfilled for seven daies shall your offring be offred seven daies shall â—e fill that is the Lord shall fill or consecrate In Exod. 29. 35. God said to Moses thou shalt fill their hand so the same thing is attributed unto the Lord and unto Moses These seven daies signified their whole life which should be consecrated to the service of God see verse 11. and Levit. 4. 6. From hence also the Hebrewes gathered as Sol. Iarchi here noteth that the high Priest was to be separated from his house seven dayes before Atonement day every yere Of which point see the annotations on Levit. 16. Vers. 34. he hath done or is done As he â—â—ld 2 Sam. 15. 31. that is it was told And they brought Marke 10. 3. or Then were brought Matth. 19. 13. Vers. 35. abide Hebr. sâ—t which word is often used for abiding or câ—ntinuing as Lev. 12. 4. Ioâ— 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. châ—rge or watch ward Hebr. keepe the keeping or observe the observation in Greeke the observations The Chaldee translateth it the charge or observation of the word of the Lord. This phrase is used in Luke 2. 8. of the shepheards observing the observations or keeping the watches of the night over their flocke So in Num. 9. 19. Vers. 36. things Hebr. words Thus the covenant of the Priesthood was confirmed unto the tribe of Levi in Aaron and his sonnes which covenant was life and peace Mal. 2. 5. But these are made Priests without an oath also they were many Priests because they were not suffred to continue by reason of death and they served unto the example and shadow of heavenly things offring gifts and sacrifices which could not make him that did the service perfect as pertaining to the conscience for they were carnall ordinances imposed on them till the time of reformation that is untill the comming of Christ who now is sprung out of the tribe of Iudah and was made Priest of God with an oath and suretie of a better testament all-covenant established upon better promises And because he continueth for ever he hath a Priest-hood that passeth not from him to another and is a Minister of the Holies and of the true Tahernacle which the Lord pitched and not man and not by the blood of goats and bulls but by his owne blood he entred in once into the Holy place into Heaven it selfe having found eternall redemption and is able to save fully and wholly them that come unto God by him as the Apostle largely manifesteth in Heb. 7. 8. 9. and 〈◊〉 chapters which Iehovah commanded R. Menachem here observeth In every other plaâ—e it is said As the LORD commanded Moses but 〈◊〉 because they added unto the commandement 〈…〉 so for they did not as the LORD had com 〈…〉 but did all things which the LORD commandâ—â— and added moreover unto them strange fire which he had not commanded them Levit. 10. 1. CHAP. IX 1 The first offrings of Aaron for himselfe and the people 8 The Sin-offring 12 and the Burnt-offring for himselfe 15 The offrings for the people 23 Mâ—ses and Aaron blesse the people 24. Fire commeth from the Lord upon the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND it was on the eight day Moses called Aâ—ron and his sonnes and the Elders of Israel And hee said unto Aaâ—â—â— Take thee a calfe a yongling of the herd for a Sin offring and a ram for a Burnt-offring both perfect and offer before Iehovah And unto the sonnes of Israel Ihou shale speake saying Tak 〈…〉 a goat-bucke of the goats for a Sin offring and a calfe and a lambe both of the first yeere perfect for a Burnt-offring And a Bull and a Ram for Peace-offrings to sacrifice before Iehovah and a Meat-offring mingled with oile for to day Iehovah appeareth unto you And they tooke that which Moses commanded before the Tent of the Congregation and all the congregation drew-neere and stood before Iehovah And Moses said this is the thing which Iehovah hath commanded that yee should doe and the glory of Iehovah shall appeare unto you And Moses said unto Aaron goe neere unto the Altar and make thy Sin offring and thy Burnt-offring and make-atonement for thy selfe and for the people and make the oblation of the people and make-atonement for them as Iehovah commanded And Aaron went-neere unto the Altar and killed the calfe of the Sin offring which was for him selfe And the sonnes of Aaron brought neere the blood unto him and hee dipt his finger in the blood and put it upon the hornes of the Altar and poured out the blood at the bottome of the Altar And the fat and the kidneyes and the caule of the liver of the Sin offring he burnt upon the Altar as I 〈…〉 commanded Moses And the flâ—sh and the skin he burnt with fire without the campe And hee killed the Burnt-offring and Aarons sonnes presented unto 〈◊〉 the blood and he sprinkled it upon the Altar round-about And they presented unto him the Burnt-offring by the pieces thereof and the head and hee burnt them upon the Altar And he washed the inwards and the legges and burnt them upon the Burnt-offring on the Altar And he brought-neere the peoples oblation and tooke the goat-bucke of Sinne which was for the people and killed it and offred-it-for-sinne as the first And hee brought-neere the Burnt-offring and made it according to the manner And hee brought-neere the Meat-offring and filled his hand out of it and burnt it upon the Altar beside the Burnt-offring of the morning And he killed the bull and the ram the sacrifice of Peace-offrings which was for the people and Aarons sonnes presented the blood unto him and hee sprinkled it upon the Altar round-about And the fat of the bull and of the ram the rumpe that which covereth the inwards and the kidneyes and the caule of the liver And they put the fat upon the breasts and he burnt the fat upon the Altar And the breast and the right shoulder Aaron waved for a wave-offring before Iehovah as Moses commanded And Aaron lift-up his hand towards the people and blessed them and came-downe from making the Sin offring the Burnt-offring and the Peace-offrings And Moses and Aaron went into the Tent of the congregation and came-out and they blessed the people and the glory of Iehovah appeared unto all the people And there came out a fire from before Iehovah and consumed upon the Altar the Burnt-offring and the fat and all the people saw it and showted and they fell on their faces Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 26. section or lecture of the Law see Gen. 6. 9. THe eight day which was the first day after the Priests consecration Lev. 8. 33. All creatures for the most part were in their uncleannesse and
thus the Hebrewes expound this here saying Who is shee that is prophane She that is borne of one that is forbidden the Priests And so every one of the women which are forbidden the Priests if she be maried to a Priest she prophaneth her selfe Maimony in Issurei biah chap. 19 sect 1. And Sol. Iarchi here expoundeth profane one that is borne of such as are unlawful for the Priests as the daughter of a widow by the high Priest Levit. 21. 14. or the daughter of a divorced woman by a common Priest Levit. 21. 7. c. put-away or cast out as the Greeke also translateth it that is divorced and not for the cause of adulterie which thing was permitted unto men under Moses law for the hardnesse of their hearts Deuter. 24. 1. 2. c. Matth. 19. 8. What Priest soever maried with any of these three was to be beaten by the Magistrate as is after shewed on verse 15. According to the equitie of this Law the Apostle requireth that the wives of the Ministers of the Church bee grave not slanderers sober faithfull in all things 1. Tim. 3. 11. Vers. 8. And thou or Therefore thou shalt sanctifie him speaking to Israel who were to repute the Priests holy and not suffer them to mary with such as might defile them nor any other way to be uncleane when they ministred before the Lord the bread in Greek the gifts in Chaldee the offring as before in verse 6. holy unto thee thou shalt reverently esteeme him as an holy person sanctified unto Gods service The Hebrewes say It is commanded to separate the Priests and to sanctifie them and to prepare them for the oblation Levit. 21. 8. And every man of Israel must give much ho 〈…〉 to the Priest and let them be first for every thing the is in the Sanctuarie to open the law first and to blese first and to receive a seemely portion first Maimony in Cle hamikdash chap. 4. sect 1. 12. Verse 9. of any Priest Hebr. of a man a Priest Which word man sometime signifieth any oâ—â— aâ— Gen. 23. 6. and 24 16. Levit. 21. 17. sometime a man of dignitie as Psal. 49. 3. and that may also be respected here to commit whoredome or by committing it to weet under her husband as the Hebrew canons explaine it saying There are ten which are to be burnt namely the Priests daughter that committeth whoredome under her husband and hee that lyeth with his daughter c. Maimony in Sanhedâ—â—â— chap. 15. sect 11. The man that lay with her they say was to be strangled as againe they say There is no unlawfull copulation punished with strangling 〈◊〉 the lying with a mans wife onely and if she be a Priests daughter she is burnt and he that lay with her is strangled Maimony in Issurei biah chap. 1. sect 6. See the annotations on Levit. 20. 10. prophaneth 〈◊〉 father the Greeke version saith she profaneth her fathers name the Chaldee her fathers holinesse And Iarchi explaineth it she prophaneth and conte 〈…〉 〈◊〉 〈◊〉 for that men will say of him Cursed is hee 〈◊〉 〈◊〉 this woman Cursed is hee that brought 〈◊〉 〈◊〉 Ver. 10. great among his brethren or greater then 〈◊〉 〈◊〉 that is the High Priest who because he more specially figured Christ called our Arch or High priest and great High priest Heb. 3. 1. and 4. 14. therefore hee was to have more speciall care of his sanctitie both in avoiding pollution by the dead and in his mariage And this Law concerned not the high Priest onely but the second Priest or Priests of the second order mentioned in 2 King 25. 28. and 23. 4. which ministred in the place of the high Priest if by any accident hee were polluted as is noted on Levit. 16. 33. and the Priest also that was anointed for the warre Deut. 20. 2. because these all were greater then their brethren See the notes following on v. 13. oile of anointing an holy oile wherewith only the high Priests and Kings in Israel were anointed and ordained to their office see Exod. 30. 25. 33. and hath filled his hand with the sacrifices to offer them as the Chaldee paraphrase here explaineth it which the Greeke calleth perfecting or consecration See Exod. 29. 9. Both these were to be done to the high Priest but if there were no anointing oile they or dained him with the high Priests garments onely saith Maimony in Clei hamikdash ch 4. sect 12. and he was bound to these lawes as well as if hee had beene anointed with oile the garments the eight ornaments wherewith the high Priest was to be decked see Exod. 28. not make-bare or make-free which the Greeke translateth not put the miter off his head but the Chaldee saith not let his locks grow to weet not 〈◊〉 then 30. dayes as Iarchi explaineth it meaning that hee should not be have himselfe as a mourner for the dead See the annotations on Lev. 10. 6. From which place the Hebrewes gather that one of the rites which mourners for the dead were to use was not to poll their heads Maimony treat of Mourning chap. 5. sect 1. 2. rent his garments which was an other signe of sorrow see Lev. 10. 6. and Gen. 37. 34. Vers. 11. goe in namely into any tent house or place where any dead is whereby he should be defiled Numb 19. 14. any soules of the dead in Greeke any dead soule meaning a dead corpse as before in vers 1. his father c. which was lawfull for any common Priest vers 2. but not for the high Priest The Hebrewes explaine it thus The high Priest may not be defiled for his neere-kinne as for his father or his mother c. neither may hee come to any tent where the dead is though his neerekindred Loe thou art taught in Lev. 21. 11. that he is bound neither to goe in nor to be defiled So that if he touch or cary a dead person hee is to bee beaten once if hee come into a tent and tary there whiles one dye by him c. he is to be beaten twise for comming in and for being defiled If he be defiled before and afterward come into the tent he is to be beaten even for comming in Maimony treat of Mourning c. 3. sect 6. 7. How be it these lawes have exceptions in cases of necessitie as the Hebrew canons also shew thus A Priest that lighteth on a dead body in the way loe he is to defile himselfe though it be the high Priest he is bound to defile himselfe for him and to bury him As if one of Israel be thrown dead in the way and he hath none to bury him Provided that the Priest be himselfe alone and no other with him and that hee call there in the way and none doe answer him But if when he call others doe answer him this is not a dead which hee is commanded to bury but hee must call others to doe it If a Priest and a
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 Ierusalem 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 quarter 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 uncleane 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 answerable 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-hangings of the Lords court that were in the wildernesse Thalmud Bab. in Zebachim ch 14. in Gemara 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 Maimony 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 covered with gold except the East gate which was covered with brasse like gold and that gate was called 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 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 Saviour 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 Iudas 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 office 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 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 The holy Ghost commendeth unto us the obedience of Israel as before in the making of the Sanctuarie 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 delectable so especially in the Church and things pertaining to the service of God wherefore the Apostle 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 presence of the Lord among them but said How goodly are thy Tents ô Iakob thy Tabernacles ô Israel 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 beautifull 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 Levites 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 Gershonites 27. Of the Kohathites 33. Of the Merarites 38. The place and charge of Moses and Aaron 40. The first-borne of Israel are freed by the Levites 44. The overplus are redeemed ANd these are the generations of Aaron and Moses in the day that Iehovah spake with Moses in mount Sinai And these are the names of the sonnes of Aaron Nadab the first-borne and Abihu Eleazar and Ithamar These are the names of the sonnes of Aaron the Priests which were anointed whose hand he filled to minister in the Priests office And Nadab 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 Bring neere the tribe of Levi and present it before Aaron the Priest and they shall minister unto him And they shall keepe his charge and the charge of all the congregation before the Tent of the congregation to serve the service of the Tabernacle And they shall keepe all the instruments of the Tent of the congregation and the charge of the sonnes
Priests but they had no right unto them till after the fat was burned And the cake which was waved and the sodden shoulder were eaten by the priests and therest of the bread with the residue of the flesh was eaten by the owners as is shewed by Maimony in Maaseh â—akorbanoth â—h 9. sect 6. 9. 12. See the notes on Lev. 3. and 7. ch In that the other shoulder besides the ordinary gift was here given to the Lords Priest it taught the Nazirites as they had received more speciall grace of God to performe their vowes so they should give him more speciall thankes Verse 20. wave them this shoulder was waved of which word see the annotations on Exod. 29. 24. the other was heaved up ward called therfore the heave shoulder by which motions performed by the Priests hands under the Nazirites God taught them that the perfection and acceptation of all their actions was through the mediation of our great Priest Christ Iesus by whom we are to offer the sacrifice of praise to God continually that is the fruit of the lips confessing to his name Heb. 13. 15. holy Hebr. holinesse that is an holy portion for the Priest to eat so the Nazirite was taught to give the glory of his Sanctification unto Christ whom the Priest here figured wave brest Hebr. brest of waving and shoulder of heaving those which the Priest had of all the Peace-offerings Levit. 7. may drinke wine or shall drinke if he will and also shave his head when he will and be uncleane by the dead for now hee was discharged of his vow Though here speciall mention is made of drinking wine which being for the comfort and cheering of mans hart might signifie the fruit and comfort which followeth affliction and humiliation when sorrow and mourning shall be done away And where it is said and after hee may drinke it sheweth that before the shaving and sacrifices here appointed he might not drinke wine though the time of his vow were expired The Hebrewes say A Nazirite that hath fulfilled the dayes of his Nazirite ship and is not shaved with the shaving for cleannesse it is unlawfull for him to be shaved or to drinke wine or to be desiled by the dead as he was before all the particulars of Naziriteship are upon him and if he be shaven or drinke wine or be defiled he is beaten Maim in Neziruth ch 4. s. 12. Verse 21. his oblation understand this is his oblation or as the Greeke saith his gift for his N 〈…〉 ship in thankfulnesse to God for giving him grace to fulfill his Naziriteship and to make atonement for his sinnes committed under that his vow This ordinance of Nazirites was a speciall glory in Israel Amos 2. 11. where their Nazirites were purer than snow they were whiter tha milk they were more ruddy in body than Rubies their polishing 〈◊〉 of Saphir Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow were indued Yet was it but a legall service which by Christ is taken away in whom we have obtained a more glorious state being washed from our sinnes in his owne blood whereby we are whiter than Snow Revâ—â— 1. 5. Psalm 51. 9. and being sanctified by his Spirit we have our conversation in Heaven from whence also we looke for our Saviour the Lord Iesus Christ Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue we have written and concluded that they observe no such thing and it is a Canon of the Hebrew Doctors that The Samaritan or Gentile hath no Naziriteship Thalmud in Nazir ch 9. And by the overthrow of the Citie and Temple of the Iewes by Nebuchadnezar the Nazirites visags became blacker than acoale they were not knowne in the streets their skin cleaved to their bones it was withered it became like a sticke Lam. 4. 8. that they might bee taught to looke for a better sanctification which Christ should give in the heavenly Ierusalem in the light wherof the nations of them which are saved doe walke and into which nothing that defileth shall enter Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite that he is warned not to defile himselfe by the dead because the power of uncleannesse may not enter into the holy Temple as it is written in Song 4. 7. Thou art all faire my love there is no blemish in thee R. Menachem on Num. 6. Verse 22. Iehovah spake after that the people were instructed with Gods Covenant set in order round about his Sanctuary and sanctified in that their order the Law is here given for the blessing of them in that holy state of life For who so looketh into the perfect law of libertie and continueth he being not a forgetfull hearer but a doer of the worke he shall be blessed in his doing Iam. 1. 25. Verse 23. his sonnes the Priests to whom this office of blessing the people is in speciall manner committed as it is said them hath Ichovah thy God chosen to minster unto him and to blesse in the name of Iehovah Deut. 21. 5. And Aaron was separated that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before Iehovah to minister unto him and to blesse in his name for ever 1 Chron. 23. 13. Herein the work of Christ a Priest for ever after the order of Melchisedeck Psal. 110. was figured whom God sent to blesse us in turning away every one of us from his iniquities Act. 3. 26. whos 's first Doctrine began with manifold blessings Matth. 5. 2. 12. who also having fulfilled his ministery here on earth lifted up his hands and blessed his Disciples and so was carried up into heaven Luke 24. 50 51. Therefore when he was to come into the world the Priest of Aarons seed when he should have blessed the peo ple was speechlesse Luke 1. 21 22. to signifie that the end of his Priesthood was at hand and that the people should looke for another Priest in whom all nations should bee blessed Gal. 3. 8. And in this respect wee may have use of the Iewes tradition that their Priests of Aarons stocke were to lift up their hands and blesse the people in the Morning but not at the Minchah or Evening sacrifice Maimony treat of Prayer chap. 14. 〈◊〉 1. for in these last dayes the Evening of times God hath spoken unto us by his Sonne whom he hath appointed heyre of all things Heb. 1. 1. 2. The Hebrewes also say the reason why this blessing is mentioned when the Tabernacle was erected was because from the Tabernacle that is above the abundance of blessing is spred abroad on theÌ„ that are beneath R. Menachem Rakanat on Num. 6. Which is indeed fulfilled in Christ the Minister of the true Tabernacle which the Lord pitched and not man who if he were on earth should not be a
with thankes for his blessings having gathered in their fruits so the law of Moses did command Exod. 23. 16. which order as by this appeareth the Fathers observed from the beginning and it was so accustomed among the Gentiles for the ancient sacrifices and assemblies unto that end were after the gathering in of the fruits for an oblation of the first fruits sayth Aristotle in Ethicks booke 8. brought in Greeke offred It is likely that the sonnes brought their offrings unto God by Adam their Father who was high Priest as after all the first borne in families were Priests Exod. 19. 22. and upon an Altar he offred their gifts The Hebrew Doctors say It is a tradition by the hand of all that the place wherein David and Solomon built an Altar in the floore of Araunah 1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1. was the place where Abraham builded an Altar and bound Isaak upon it Gen. 22. 9 and that was the place where Noe builded after he came out of the Arke Gen. 8. 20. and that was the Altar upon which Kain and Abel offred and on it Adam the first man offred an offring after he was created and out of that place hee was created Our wise men have sayd Adam was created out of the place of his Atonement Maimony in Misn. book 8. treat of the Temple chap. 2. S. 2. an offring or oblation called in Hebrew a Minchah by which name the Meat offring is called in the Law Lev. 2. which commonly was of wheat flower Although the word is sometime used generally for any gift or present Gen. 32. 13. But Kain brought of the fruit of the ground which custome continued so that in Israel men might eate neither bread nor corne till they had brought an offring unto God Lev. 23. 14. Among the Greekes also they used to sacrifice the fruits of the earth Homer Iliad 1. and Numa ordeyned the like among the Romans who tasted not new corne or wine before the Priests had sacrificed the first fruits saith Plinie in book 18. chap. 2. and in the Roman lawes of the twelve Tables the same oblation of corne is commanded Derelig tit 1. lex 4. The like was for sacrificing of beasts as Abel did which was used of Israel and of all Nations till the comming of Christ see Lev. 1. Vers. 4. the fat of them As the first fruits of the earth of beasts of men were given in thankefulnesse to the Lord that all the rest might be sanctified and blessed Exod. 22. 29. 30. and 23. 19. so God challenged the fat of all sacrifices peculiarly to himselfe Lev. 3. 16. 17. and 7. 25. which fat sometime figured mans unbeleefe hardnesse of hearâ— and want of sense Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of Gods spirit sometime it signified the best of all things Numb 18. 12. in which sense it seemeth to bee spoken here of Abel From whose example the Hebrew Doctors teach that a man should inlarge his hand and bring his offring of the fairest and most laudable amongst those kinde of things whereof he bringeth Behold it is written in the law And Abel hee also brought of the firstlings of his flocke and of the fat of them And this is a common law in every thing which is for the name of the good God that it be of the goodliest and best If one build a house of prayer let it bee fayrer then his owne dwelling house if he feed the hungry let him feed him with the best and sweetest that is on his Table If he cloathe the naked let it be with the fayrest of his cloathes if he sanctifie any thing let him sanctifie of the fayrest of his goods and so hee sayth Lev. 3. 16. All the fat is the Lords Maimony in Misn. rom 3. in Asurei mizbeach chap. 7. S. 11. By the sacrifices of old there was besides a thankefulnesse to God a yearely remembrance also of their sinnes Heb. 10. 3. and hope of the forgivenesse of them by Christ to come Heb. 10. 1. 10. 14. And seeing the godly offred in faith Heb. 11. 14. and faith is by hearing the word of God Rom. 10. 17. Abel and the rest were taught of God thus for to worship him for all wil-worship devised by men is vaine Mat. 15. 9. Col. 2. 22. 23. had respect to weet with delight as the Hebrew word implyeth and so one Greeke version translateth it was delighted and with favourable acceptation as the Chaldee paraphrase explaineth it So GOD commanded every man to offer sacrifice for his favourable acceptation Lev. 1. 3. that hee and it might bee accepted of the Lord. This gracious respect unto Abel was seene of Kain for which hee was gtieved and the Apostle noteth it to be a testification of Abels justice by faith Heb. 11. 4. It is likely therfore that God shewed it by some visible signe as by fire from heaven consuming the sacrifice for so he used to doe in such cases after as Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King 18. 38. and the burning of the sacrifices to ashes was a signe of his favourable acceptance Psal. 20. 4. and Theodotio a Greeke interpreter translateth it here he set onfire By this Gods acceptance Abels faith was confirmed touching life salvation in Christ otherwise God would not have received an offring at his hands as Iudg. 13. 23 unto Abel for his faith in Christ whereby he was just and by which he offred a greater sacrifice then Kain Heb. 11. 4. And so the sacrifice was respected for the man not the man for the sacrifice Prov. 12. 2. and 15. 8. Vers. 5. grieved or displeased very wroth The Hebrew word signifieth to burne or be inflamed either with anger or griefe the Greek here translateth he was grieved and in sundry other places as Ion. 4. 1. 9. where both the Greeke version and all the circumstances shew it to meane griefe So in 1 Sam. 15. 11. Samuel was grieved and Dauid 1 Chron. 13. 11. and Nehemiah Neh. 5. 6. and many the like countenance or his face fell that is he shewed himselfe ashamed grieved and discontented This is else-where expressed by the falling of the light of the countenance Iob 29. 24. contrary to which is the lifting vp of the face for a signe of comfort and joy Iob 11. 15. See also Gen. 19. 21. Vers. 7. doe well or doe good Hereby God teacheth that wel-doing consisted not in the outward offrings which Kain brought but in faith which hee wanted Heb. 11. 4. Ioh. 6. 29. And the Apostle hence concludeth that Kains workes were evill 1 Ioh. 3. 12. forgivenesse or acceptation The Hebrew word which properly signifieth elevation or lifting up when it is spoken of sinne as the words following shew here it is meaneth forgivenesse at Gods hand who lifteth up and so easeth us of the burden of it as Rom. 4. 7. from Psal. 32. 1. And
them as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare Here the Greeke version is he hath called us three dates journey Hebr. three daies way This was to mount Horeb where they should serve God verse 12. which it seemeth was b 〈…〉 three daies journey from Egypt had they gone the direct way but because of troubles and feares they were led about Exod. 13. 17. 18. so that they came not thither till the third moneth Exod. 19. 1. Of the mysterie of this number three see the notes on Gen. 22. 4. wildernesse the globe of the earth is of three parts inhabited land sea and wildernesse which is a place of wilde beasts Mark 1. 13. without inhabitant without way to goe in without water even the shadow of death it selfe Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe because they might not sacrifice to God in Egypt Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies Luk. 4. 1. 2. and of Israelâ— 40 yeeres Deut. 8. 2. where God fed and guided them as he did also the woman that fled into the wildernesse from the presente of the serpent Rev. 12. 14. Vers. 1â— no not Hebr. and not meaning though he should be s 〈…〉 tten with many plagues yet hee would not let them goe willingly Or and not may 〈◊〉 here for If not that is but by strong hand as the Greeke here translateth it the Chaldee also saith but for strong feare For tenne plagues were sent on Pharaoh before hee would let them goe Exod. 11. 1 So and is put for if in Exod. 4. 23. Num. 12. 14. Vers. 20. my hand the Chaldee saith the plague of my strength that is my strong plague Vers. 21. grace that is favour the Hebrew phrase is the grace of this people which the Greeke translateth will give grace to this people that is will cause them to be favoured The Chaldee saith I will give this people to mercies as in Psal. 106. 46. See the like in Gen. 39. 21. Exod. 11. 2. Vers. 22. jewels or instruments vessels Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled spoile So Ezek. 39. 10. they shall spoile those that spoiled them CHAP. IV. 1 Moses doubting that he should not be beleeved is confirmed by miracles of his rod turned to a serpent 6 and his hand leprous 9 Waters should also be turned to blood 10 Moses maketh excuses that he might not be sent 14 God is angry and appointeth Aaron to assist him 18 Moses getteth leave of Iethro to depart into Egypt 21 The Lord rehearseth his message to Pharaoh 24 Hee meeteth Moses in the Inâ—e and seeketh to kill him 25 Zipporah circumciseth her son and he letteth him goe 27 God sendeth Aaron to meet Moses 29 Moses and Aaron doe their message unto Israel 31 They beleeve and are thankefull ANd Moses answered and said But behold they will not beleeve mee nor hearken unto my voice for they will say Iehovah hath not appeared unto thee And Iehovah said unto him What is that in thy hand and he said a rod. And hee said Cast it on the ground and hee cast it on the ground and it was turned to a serpent and Moses fled from before it And Iehouah said unto Moses Put forth thy hand take it by the taile and he put forth his hand caught it and it was turned to a roâ— in his hand That they may beleeve that Iehovah the God of their fathers the God of Abraham the God of Isaak and the God of Iakob hath appeared unto thee And Iehovah said further more unto him Put now thy hand into thy bosome and hee put his hand into his bosome and he tooke it out and behold his hand was leprous as snow And hee said Returne thy hand into thy bosome and hee returned his hand into his bosome and hee tooke it out of his bosome and behold it was turned as his flesh And it shall bee if they will not beleeve thee nor heark 〈…〉 to the voice of the first signe that they will beleeve the voice of the latter signe And it shall be if they will not beleeve also these two signes not hearken to thy voice that thou shalt take of the waters of the river and powre upon the dry land and the waters shall be which thou shalt take out of the river even they shall be turned to blood upon the drie land And Moses said unto Iehovah Oh my Lord I am not a man of words either from daies heretofore or since thou hast spoken unto thy servant but I am of an heauy mouth and of an heavy tongue And Iehovah said unto him VVho hath made the mouth of man or who maketh the dumbe or the deafe or the open-eyed or the blind have not I Iehovah And now goe and I will be with thy mouth and will teach thee what thou shalt speake And he said Oh my Lord send I pray thee by the hand thou shouldest send And the anger of Iehovah was kindled against Moses and hee said Is not Aaron the Levite thy brother I know that speaking he can speake and also behold he is comming forth to meet thee and when he seeth thee hee will bee glad in his heart And thou shalt speake unto him and shalt put the words in his mouth and I will bee with thy mouth and with his mouth and will teach you what you shall doe And hee shall speake for thee unto the people and he shall be even he shall be to thee for a mouth and thou shalt be to him for a God And this rod shalt thou take in thy hand with the which thou shalt doe the signes And Moses went and returned to Iether his father in law and said unto him Let me goe I pray thee and returne unto my brethren which are in Egypt and see whether they be yet alive and Iethro said to Moses Goe in peace And Iehovah said unto Moses in Midian Goe returnd into Egypt for all the men are dead that sought thy soule And Moses tooke his wife and his sonnes and made them ride upon an asse and hee returned to the land of Egypt and Moses tooke the rod of God in his hand And Iehovah said unto Moses When thou goest to returne into Egypt see all the wonders which I have put in thy hand that thou doe them before Pharaoh and I will make strong his heart and he shall not send away the people And thou shalt say unto Phaâ—â—oh 〈◊〉 saith Iehovah Israel is my sonne my first-borne And I say unto thee Send away my sonne that he may serve mee and if thou refuse to send him away behold I will stay thy sonne thy first-borne And it was in the way in the Inne that Iehovah met him and sought to kill him And Zipporah tooke a sharpe stone and cut off the supernuous foreskinne of her sonne and cast it at
saith the Destroyer let him goe a husband c. here the Chaldee paraphraseth thus had it not beene for the blood of this circumcision my husband must needes have beene killed And it is like that upon this occasion and trouble Zipporah with her children was sent backe againe from hence to her fathers house as appeareth by Exod. 18. 2. 3. Vers. 27. of God that is mount Horeb where the glory of the Lord had beene revealed saith the Chaldee paraphrast See Exod. 3. 1. And now God shewed that mercy to Aaron which after hee rehearsed to Ely one of his posterity 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy father when they were in Egypt c. Vers. 30. Aaron spake as God ordained verse 16. hee that is Moses did as was appointed verse 17. and the signes were those three forementioned vers 3. c. Vers. 31. heard that is hearkened gladly to this joyfull tidings as God foretold Exod. 3. 18. therefore the Greeke translateth it and they rejoyced that the Lord had visited And the Holy Ghost sheweth such force to be in the Hebrew word for when one Prophet saith Ezekias heard or hearkened 2 King 20. 13. another saith Ezekias was glad Esa. 39. 2. visited to wit in mercy the Chaldee saith remembred See Gen. 21. 1. Luk. 1. 68. seene to wit with commiseration as Ex. 3. 7. bended downe the head this was a gesture of humiliation with the face toward the ground as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves or worshipped fell downe prostrate This was another humble gesture used in reverence and thanksgiving as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour kneeling 2 Chron. 6. 13. and bending or bowing of the body 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another the bending of the head was the least and it was the bowing downe of the face onely The bending of the body was when the whole body was bent downeward the face towards the knees Kneeling was upon the knees a gesture commonly knowne Bowing of themselves or worship was with falling downe upon their face on the ground their hands and feet displaied Wherefore that which one Evangelist calleth worshipping Matth. 8. 2. another calleth falling on the face Luk. 5. 12. So the Hebrew cannons also distinguish them saying The bending of the body spoken of in any place is towards the knees the bowing of all the joynts of the backe-bone so that he maketh his body as a bow the bending of the head is with the face or countenance downeward the bowing of ones selfe or worshipping is the displaying of hands and feet till hee bee prostrate with his face on the earth Maimony in Misn. treat of Prayer c. 5. S. 12. 13. Here the Israelites shewed by these gestures their reverence to Gods word and thankfulnesse the Hebrew Doctors as in the Zohar upon this place say that the bending of the head with the face toward the ground was for to escape judgment and the bowing of themselves or worshipping was for to obtaine mercy and that the bending of the head was before the worshipping according to the mysterie of the Sin-offring before the Burnt-offring The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24. CHAP. V. 1 Moses and Aaron doing their message to Pharaoh are resisted and rebuked 5 The Israelites taske increased 14 Their officers beaten 15 Their complaints checked 19 They crie out upon Moses and Aaron 22 Moses complaineth unto God AND afterward Moses and Aaron went in and said unto Pharaoh Thus saith Iehovah the God of Israel Send away my people that they may keepe a feast onto me in the wildernesse And Pharaoh said Who is Iehovah that I should obey his voice to send away Israel I know not Iehovah neither will I send away Israel And they said The God of the Hebrewes hath met with us let us goe wee pray thee three daies journey into the wildernesse and sacrifice unto Iehovah our God left hee fall upon us with pestilence or with the sword And the king of Egypt laid unto them Wherefore doe ye Moses and Aaron cause the people to cease from their workes Get ye to your burthens And Pharaoh said Behold the people of the land now are many and ye make them to rest from their burdens And Pharaoh commanded in that day the taske-masters of the people their officers saying Yee shall not any more give straw to the people to make brickes as heretofore let them goe gather straw for themselves And the tale of the brickes which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry out saying Let us goe and sacrifice to our God Let the work be made heavy upon the men and let them labour therein and let them not regard vaine lying words And the taske-masters of the people went out their officers and said unto the people saying Thus saith Pharaoh I will not give you straw Goe ye take your straw where you can find it yet not ought of your worke shall bee diminished And the people was scattered abroad thorow all the land of Egypt to gather stubble in stead of straw And the taske-masters hasted them saying Fulfill your workes every daies taske in his day as when there was straw And the officers of the sonnes of Israel which Pharaohs taske-masters had set over them were beaten saying Wherefore have yee not fulfilled your appointed taske to make bricke both yesterday and to day as heretofore And the officers of the sonnes of Israel came and cried out unto Pharaoh saying Wherefore doest thou thus to thy servants There is no straw given unto thy servants and they say to us make brickes and behold thy servants are beaten and it is the sinne of thy people And he said ye are idle ye are idle therefore yee say let us goe and sacrifice to Iehovah Now therfore goe worke for straw shall not be given you yet shall ye deliver the tale of brickes And the officers of the sonnes of Israel did see them in evill saying Ye shall not minish ought from your brickes every daies taske in his day And they lighted upon Moses and Aaron standing to meet with them as they came forth from Pharaoh And they said unto them Iehovah looke upon you and judge because you have made our savour to stinke in the eyes of Pharaoh and in the eyes of his servants to give a sword into their hand to slay us And Moses returned unto Iehovah and said Lord wherefore hast thou done evill to this people wherefore is it that thou hast sent me For since I came to Pharaoh to speake in thy name
Gen. 2. 3. and 6. 20. Verse 16. it is the sinne c. or sinne is laid upon thy people It may be understood of the Egyptians as if the sinne or fault were theirs and so the Chaldee explaineth it Thy people sinneth against them that is against thy seruants the Israelites Or sinne and so punishment is laid upon thy people us the Israelites without cause and so the Greeke translateth wilt thou therefore wrong thy people Sinne is often used for punishment See Gen. 4. 7. Vers. 19. them in evill that is both themselves as the Greeke translateth it and the people over whom they were to be in an evill case saying vnderstand from verse 13. and 18. the taske-masters and the king also saying or after it was said see verse 14. Vers. 20. lighted upon that is met with as unlooked for or fell upon them with hard words as verse 21. It is the word used before in verse 3. and Gen. 28. 11. Vers. 21. judge the Chaldee saith be avenged An intemperate speech and an example of great infirmitie imputing the cause of their troubles to Gods ministers forgetting their former faith and thankefulnesse Exod. 4. 31. to stinke that is as the Greeke explaâ—neth it to be abhorred see Gen. 34. 30. to give or and hath given as to hold the arke 1 Chro. 13. 9. is expounded and held it 2 Sam. 6. 6. Vers. 23. delivering thou c. that is thou hast not at all delivered nor shewed any likelihood as yet thereof And here Moses himselfe bewraieth the remnants of his former infirmitie Exod. 4. 10. 13. CHAP. VI. 1 God comforteth Moses renewing his promise by his name Iehovah 5 and remembrance of his covenant 6 Hee sendeth him with these comforts unto Israel 9 but they hearken not unto him 11 He sendeth him againe to Pharaoh though Moses is loth to goe 14. The genealogie of Ruben 15 of Simeon 18 of Levi of whom came Moses and Aaron 28 A repeating of Moses mission to Pharaoh and his exception against it AND Iehovah said unto Moses Now shalt thou see what I will doe to Pharaoh for by a strong hand shall hee send them away and by a strong hand shall he drive them out of his land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND God spake unto Moses and said unto him I am Iehovah And I appeared unto Abraham unto Isaak and unto Iakob by the name of God Almightie but by my name Iehovah was I not knowne to them And also I established my covenant with them to give unto them the land of Canaan the land of their sojournings in the which they sojourned And also I have heard the groaning of the sons of Israel whom the Egyptians keepe in servitude and I have remembred my covenant Therefore say thou unto the sonnes of Israel I am Iehovah and I will bring you out from under the burdens of the Egyptians and I will rid you out of their servitude and I will redeeme you with a stretched out arme and with great judgments And I will take you to me for a people and I will be to you a God and yee shall know that I am Iehovah your God which bringeth you out from under the burdens of the Egyptians And I will bring you in unto the land which I did lift up my hand to give it to Abraham to Isaak and to Iakob and I will give it to you for an heritage I am Iehovah And Moses spake so unto the sonnes of Israel but they hearkened not unto Moses for anguish of spirit and for hard servitude And Iehovah spake unto Moses saying Goe in speake unto Pharaoh King of Egypt that he send away the sonnes of Israel out of his land And Moses spake before Iehovah saying Behold the sonnes of Israel have not hearkened unto mee and how shall Pharaoh heare mee and I am of uncircumcised lips And Iehovah spake unto Moses and unto Aaron and gave them a charge unto the sonnes of Israel and unto Pharaoh the king of Egypt to bring forth the sonnes of Israel out of the land of Egypt These be the heads of their fathers houses the sonnes of Ruben the first-borne of Israel Enoch and Phallu Hezron and Carmi these be the families of Ruben And the sonnes of Simeon Iemuel and Iamin and Ohad Iachin Zohar Saul the sonne of a Canaanitesse these are the families of Simeon And these are the names of the sonnes of Levi acording to their generations Gershon and Kohath and Merari and the yeers of the life of Levi were an hundred seven and thirtie yeeres The sons of Gershon Libni Shimei according to their families And the sonnes of Kohath Amram and Ishar and Hebron and Vzziel and the yeeres of the life of Kohath were an hundred three and thirty yeers And the sons of Merari Mahali Mushi these are the families of Levi according to their generations And Amram tooke Iochebed his aunt unto him to wife and she bare to him Aaron and Moses and the yeeres of the life of Amram were an hundred seven and thirty yeeres And the sonnes of Ishar Korah and Nepheg and Zichri And the sonnes of Vzziell Misael and Elsaphan and Sithri And Aaron tooke Elisabet daughter of Amminadab sister of Naasson unto him to wife and shee and she bare unto him Nadab and Abihu Eleazar and Ithamar And the sonnes of Korah Assir and Elkanah and Abiasaph these are the families of the Korhite And Eleazar sonne of Aaron tooke unto him one of the daughters of Putiel unto him to wife and she bare unto him Phinehas these are the heads of the fathers of the Levites according to their families This is that Aaron and Moses unto whom Iehovah said Bring out the sonnes of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the sonnes of Israel from Egypt this Moses and Aaron And it was in the day when Iehovah spake unto Moses in the land of Egypt That Iehovah spake unto Moses saying I am Iehovah speake thou unto Pharaoh King of Egypt all that I speake unto thee And Moses said before Iehovah Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me Annotations BY a strong hand that is by force and constraint God even compelling him thereto by his judgments â—s verse 6. and Exod. 3. 20. This was fulfilled Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourteenth Section or Lecture of the Law called of the beginning of the third verse And I appeared See Gen. 6. 9. and 28. 10. Vers. 3. Almighty or Alsufficient see Gen. 17. 1. The Greeke translateth being theit God The two titles here expressed Ael God and Shaddai Almighty are not used in Scripture till Abrahams time and in speech to him Gen. 14. 18. and
Ithamar see 1 Chron. 24. Vers. 25. Phinehas of him see Numb 25. 7. c. Ver. 26. their armies or their hosts that is not confusedly but their ordered troups being increased to many thousands and called the hosts of the Lord Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes Numb 10. 14. 15. c. Of the word host or army see Gen. 2. 1. Vers. 27. to bring that is that they might bring as verse 13. Vers. 30. of uncircumcised Greek of a small voice Chaldee of an heavy speech see before verse 12. and Exod. 4. 10. CHAP. VII 1 Moses is made Pharohs God and Aaron his Prophet 3. Pharaohs heart should bee heardned against their words and signes 6 Moses and Aaron doe a they are bidden 7 Their age 10. Aarons rod is turned to a Serpent 11 The Sorcerers doe the like 13 Pharaohs heart is hardned 14 Moses is sent againe unto him with word and signe 19 The waters of Egypt are turned into blood 21 The fishes dye 22 The Magicians doe the like miracle whereupon Pharaoh is hardned still AND Iehovah said unto Moses See I have made thee a God to Pharaoh and Aaron thy brother shall bee thy Prophet Thou shalt speake all that I command thee and Aaron thy brother shall speake unto Pharaoh that he send the sonnes of Israel out of his land And I will harden Pharaohs heart and will multiply my signes and my wonders in the land of Egypt And Pharaoh shall not hearken unto you and I will lay my hand upon Egypt and wil bring forth mine armies my people the sonnes of Israel out of the land of Egypt by great judgements And the Egyptians shall know that I am Iehovah when I stretch forth my hand upon Egypt and I will bring out the sonnes of Israel from among them And Moses and Aaron did as Iehovah commanded them so did they And Moses was fourscore yeeres old and Aaron fourescore and three yeeres old when they spake unto Pharaoh And Iehovah sayd unto Moses and unto Aaron saying When Pharaoh shall speake unto you saying Give a wonder for you then thou shalt say unto Aaron take thy rod and cast it before Pharaoh it shall be turned to a dragon And Moses and Aaron went in unto Pharaoh and they did so as Iehovah had commanded and Aaron cast his rod before Pharaoh and before his servants and it was turned to a dragon And Pharaoh also called the wise men and the sorcerers and they also the magicians of Egypt did with their inchantments so And they cast down every man his rod and they were turned to dragons and Aarons rod swallowed up their rods And Pharaohs heart waxed strong and hee hearkened not unto them as Iehovah had spoken And Iehovah said unto Moses Pharaohs heart is heavy he refuseth to send away the people Go unto Pharaoh in the morning loe he goeth out unto the waters and thou shalt stand to meet him by the rivers brinke and the rodde which was turned to a serpent shalt thou take in thy hand And thou shalt say unto him Iehovah the God of the Hebrews hath sent me unto thee saying Send away my people that they may serve mee in the wildernesse and behold thou hast not heard hitherto Thus saith Iehovah in this thou shalt know that I am Iehovah behold I smite with the rod which is in my hand upon the waters which are in the river they shall bee turned into blood And the fish which is in the river shall dye and the river shall stinke and the Egyptians shall bee wearied to drinke the waters of the river And Iehovah said unto Moses Say unto Aaron take thy rod and stretch out thy hand upon the waters of Egypt upon their streames upon their rivers and upon their ponds and upon every gathering together of their waters and they shall be bloud and there shall be blood in all the land of Egypt both in vessels of wood and in vessels of stone And Moses and Aaron did as Iehovah commanded and he lift up the rodde and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants and all the waters which were in the river were turned to blood And the fish which was in the river dyed and the river stanke and the Egyptians could not drinke the waters of the river and there was blood in all the land of Egypt And the magicians of Egypt did so by their inchantments and the heart of Pharaoh waxed strong and hee hearkned not vnto them as Iehovah had said And Pharaoh turned and went into his house and hee set not his heart to this neither And all the Egyptians digged round about the river for waters to drinke for they could not drinke of the waters of the river And seven daies were fulfilled after that Iehovah had smitten the river Annotations MAde or given thee for a God that is one to whom the word of God shall come and by whom it shall be made knowne unto Aaron and so to Pharaoh This reason Christ rendreth of the like speech Ioh. 10. 35. The Chaldee for God translateth a master see Exod. 4. 16. Prophet to speake for thee as the next verse manifesteth the Chaldee saith thy interpreter before God called him his mouth Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word see the notes on Gen. 20. 7. Thus God confirmes Moses against his feares Exod 6. 12. 30. Ver. 2. speake the Greeke addeth to him meaning Aaron as Exod. 4. 15. Vers. 3. harden as before he said he would make strong Exod. 4. 21. wonders or perswadingmiracles for to draw men to beleeve and obey as Deut. 13. 1. 2. Ioh. 4. 48. Rom. 15. 18. 19. By such God beareth witnesse to his word preached Heb 2. 4. and they portend either good 2 Chron. 32. 24. or evill Deut. 6. 22. and 28. 46. yet can they not perswade any without the speciall grace of God Deut. 29. 2. 3. 4. Vers. 4. lay Hebrew give my hand which the Chaldee expoundeth lay my powerfull plague so verse 5. armies or hosts see Exod. 6. 26. The Greeke translateth with my power Ver. 7. old Hebrew some of 80 yeere of which phrase see Gen. 5. 32. By this it appeareth Moses had beene 40. yeeres in the land of Madian as Stephen avoucheth Act 7. 30. See Exod. 2. 23. Ver. 9. a wonder or perswading miracle that I may know ye are sent of God see verse 3. The Greeke addeth a signe or a wonder thy rod because Aaron now used it before it was Moses rod and Gods Exod. 4. 2. 20. a dragon that is a great serpent and therefore in ver 15. it is called a serpent as also before in Exod. 4. 3. So the Devill is called the dragon the old serpent Rev. 20. 2. And Pharaoh himselfe with his Egyptians are called dragons Ezek. 29. 3. Psal. 74. 13. But this wonder was a
signe of their destruction if they obeyed not for the desolation of a Countrey is signified by the dwelling of dragons there Mal. 1. 3. Esay 13. â—0 22. Psal. 44. 20. See also the notes on Exodus 4. 3. Vers. 11. wise men Philosophers of these see Genesis 41. 8. sorcerers or witches such as do bewiteh the senses and minds of men by changing the formes of things to another hue And from the Hebrew Cashaph which hath the signification of changing or turning the Greekes have formed their word Bascaino and the Latines Fascino which is to bewitch it is used for unlawfull devillish Arts and Artizens such as Gods Law condemneth and punisheth with death Deut. 18. 10. Exod. 22. 18. and applyed to false teachers and their crafts Gal. 3. 1. Rev. 18. 23. these Egyptian sorcerers were types of seducers who resist the truth as Iannes and Iambres withstood Moses here 2 Tim. 3. 8. where Paul setteth downe the names of the chiefe of these sorcerers as they were kept in the Iewes private records For so to this day in their Babylonian Thalmud tract Menachoth chap. 9. they shew how Iohanne and Mamre chiefe of the sorcerers of Egypt withstood and mocked Moses saying thou bringest straw into Aphraim as water into the sea for they thought he did his miracles by sorcerie whereas the land of Egypt was full of sorcerers This Mamre was also an Amoritish name Gen. 13. 18. called in Greeke Mambree and by Paul Iambres in 2 Tim. 3. 8. where the Syriacke writeth Ianbres for letters are often changed euen in the same tongue as Merodach Esay 39. 1. or Barodach 2 King 20. 12. Nemuel 1 Chro. 4. 24. or Iemuel Exod. 6. 15. and many the like And that not Paul onely but the Iewes commonly so named them appeareth also by a Chaldee paraphrase of the law that goeth under the name of Ionathan there upon this place of Exodus their names are written Ianis and Iambres and in another Hebrew commentarie on the Law called Thanchuma in fol. 40. they are named Ionos and Iombros Among the heathens also their memorie continued though corrupted for Plinie in nat hist. lib. 30. cap. 1. speaketh of Moses and Iamnes and Cabala or as some read it Iotape whom he calleth Iewes by whom Magicke was used And Origen against Celsus lib. 4. sheweth how Numenius a Pythagorean Philosopher speaketh of Moses miracles in Egypt and his resistance by Iannes and Mambres magicians Apuleius also a Latine Philosopher in his second Apologie mentioneth one Ioannes among the chiefe Magicians that their names as it seemeth were renowmed over all magicians see the notes on Gen. 41. 8. inchantments or secret sleights jugglings A word not used in this sense save here and in verse 22. and it hath the signification of secret and close conveyance or of glistering like the flame of a fire or sword as Gen. 3. 24. where with mens eyes are dazled And by this word God putteth difference betweene Moses miracles which were done in truth and theirs done by flieght or sorcery which were also figures of the signes and lying wonders that Antichrist worketh 2 Thessal 2. 9. whose Church is called Egypt Revel 11. 8. their rods that is their dragons made of rods or if they were all turned to rods againe it was the greater miracle But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron tooke it into his hand againe And here Moses and Aaron doe overcome Iannos and Iambres at the first in that wherin they most excelled so they that are of God overcome Antichrist for greater is he that is in them than he that is in the world 1 Ioh. 4 3. 4. Vers. 13. waxed strong or hard both by his own impenitency Rom. 2. 5. and Gods just worke in him Exod. 4. 21. Vers. 14. heavy by reason of the hardnesse of it and so unfit to bee lifted up unto the obedience of my word This heauinesse when it is spoken of eies eares hands heart or the like signifieth the dulnesse and unfitnesse to do that which men ought Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said both to bee done of himselfe Exod. 8. 32. and of God Exod. 10. 1. Vers. 17. I smite Aaron it was that smote vers 19. but God by Moses commanded it therefore he principally smote and the rod is said to bee in his hand The Scripture somtime explaineth this as he called Matt. 20. 32. that is he commanded to be called Mar. 10. 49. and he gave Mar. 15. 45. that is he commanded to be given Matt. 27. 58. See also the notes on Gen. 39. 22. and 48. 22. And God fore-telleth the plague before hee brings it to wame him in mercie but useth the time present I smite or am smiting to signifie judgement to bee at hand So Exod. 8. 2. Ver. 18. be wearied both by digging round about the river for waters as vers 24. and being grieved and loathing the waters turned to blood which they shall not be able to drinke as in vers 21. and so the Greek here translateth they shall not bee able to drinke And this plague being threatned to the Egyptians onely it is to be thought the Israelites in Gosen were free froÌ„ this as from other plagues following Exod. 8. 22. and 9. 26. and 10. 23. And so the Hebrew Doctors say the plague of blood was blood to the Egyptians and water to the Israelites R. Elias in Sepher reshith chocmah treat of Love ch 7. Here God proceedeth in his worke from signes and wonders to plagues and punishments tenne whereof he bringeth upon Egypt before the Israelites were let goe out of their bondage as there are seven plagues wherewith the spirituall Egypt of Antichrists church is smitten in Revelat. 16. These ten plagues the Hebrew Doctors summe up in tenne letters the first of all their names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they meane Blood Frogs and Lice a Mixed swarme Murraine that beasts annoyd Boyles Haile and Locusts Darknesse thicke and First-borne all destroy'd Vers. 19. gathering together that is place of gathering as the Chaldee expounds it the word which is used in Gen. 1. 10. and implieth lakes peoples pits ditches and vessels as after is explained in the end of this verse See also Levit. 11. 36. vessels this word is expressed in the Chaldee and is necessarily implyed in the Hebr. as a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the first Mat. 26. 17. for the first day Mar. 14. 12. and many the like Vers. 20. he lift up the Greeke explaineth it Aaron lift up his rod. to blood as the Egyptians had shed the blood of the children of Israel drowning them in the river Exod. 1. 22. so in this first plague God rewardeth that by turning their waters into blood which R. Menachem on this place saith signified mercy turned unto them to judgement So upon
the spiritually Egyptians by whose sinne the third part of the sea became blood and of other waters became wormewood Revel 8. 8. 11. there be the like plagues from the phials or cups of Gods Angels as are here by the rod of Gods messengers their sea rivers and fountaines becomming blood they having shed the blood of Saints and Prophets and God giving them blood to drinke for they are worthy Revel 16. 3. 6. Of this plague the Psalmist also speaketh Psal. 78. 44. and 105. 29. Contrariwise God blesseth his people by turning for them the rockes to rivers and fountaines of waters Psal. 78. 15. 16. and 114. 8. and giving them the water of life to drinke Ioh. 4. 10. 14. Rev. 22. 1. 17. Vers. 21. died so in Antichrists sea every living soule dyeth Revel 16. 3. as by their impietie they had caused the third part of such to dye before Revel 8. 9. Contrariwise in the holy land corrupt waters are healed the creatures in them live and fish are multiplied Ezek. 47. 8. 9. stunke whereas the waters of Egypt served them for drinke Ierm 2. 18. there being no raine in the Countrey Deut. 11. 10. 11. God turning them to stinking blood and killing the fish the plague was the more grievous For fishes were their common food Numb 11. 5. the flesh of many beasts they through superstition would not eate of Exodus 8. 26. so that which the Prophet after threatneth was now upon them The fishers mourned and all they that cast angle into the brookes lamented and they that spread nets upon waters languished Esay 19. 8. Vers. 22. did so as before in verse 11. They could by inchantments increase their owne plagues but not ease themselves see Exodus 8. 7. 8. But where had they water to turne into blood either they found some by digging about the river verse 24. or they had some fetched from another place as Gosen see the notes on v. 18. wexed strongs the Greeke saith was hardened see verse 13. Vers. 23. set not that is regarded not nor cared for this wondrous plague so the setting of the heart signifieth carefull regard Exod. 9. 21. Prov. 22. 17. 2 Sam. 18. 3. CHAP. VIII 1 God threatneth Pharaoh if hee send not Israel away to plague his Realme with frogges 5 Aaron stretcheth out his hand and the second plague frogs come out of the waters over all the land 7 The Magicians doe the like 8 Pharaoh sueth to Moses 12 And Moses by praier removeth the frogs away 15 Pharaohs heart is hardned 16 The third plague dust is turned into lice on man and beast 18 The magicians could not doe so yet Pharaoh is hardned 20 God threatneth the fourth plague swarmes of flies upon the Egyptians 22 exempting Israel in Goshen 24 The land is corrupted with the swarmes 25 Pharaoh inclineth to let the people goe 30 Moses by praier removeth the swarmes away 32 Pharaoh is bardned againe AND Iehovah said unto Moses Goe in unto Pharaoh and say unto him thus saith Iehovah send away my people that they may serve me And if thou refuse to send them away behold I smite all thy border with frogs And the river shall abundantly bring forth frogs and they shall come up and enter into thy house and into thy bedchamber and upon thy bed and into the house of thy servants and upon thy people and into thy ovens and into thy troughs of dough And the frogs shall come up upon thee and upon thy people and upon all thy servants And Iehovah sayd unto Moses Say unto Aaron stretch forth thine hand with thy rod over the streames over the rivers and over the ponds cause frogs to come up upon the land of Egypt And Aaron stretched out his hand over the waters of Egypt and the frogs came up and covered the land of Egypt And the Magicians did so with their inchantments and caused frogges to come up upon the land of Egypt And Pharaoh called for Moses and for Aaron and said Intreat ye Iehovah that he may take the frogs from me and from my people and I will send away the people that they may sacrifice unto Iehovah And Moses said unto Pharaoh Glorie over me when I shall intreat for thee and for thy servants and for thy people to cut off the frogs from thee and from thy houses onely in the river they shall remaine And he said to morrow and he said be it according to thy word that thou maist know that there is none like Iehovah our God And the frogs shall depart from thee and from thy houses and from thy servants and from thy people onely in the river they shall remaine And Moses and Aaron went out from Pharaoh and Moses cryed unto Iehovah because of the frogs which he had put upon Pharaoh And Iehovah did according to the word of Moses and the frogs dyed out of the houses out of the villages and out of the fields And they gathered them together upon heapes and the land stanke And Pharaoh saw that there was a breathing and he made his heart heavy and hearkened not unto them euen as Iehovah had spoken And Iehovah sayd unto Moses Say unto Aaron stretch out thy rod and smite the dust of the land and it shall be turned to lice in all the land of Egypt And they did so and Aaron stretched out his hand with his rod and smote the dust of the land and there were lice on man and on beast all the dust of the land was lice in all the land of Egypt And the Magicians did so with their inchantments to bring forth lice but they could not and there were lice on man and on beast And the Magicians sayd unto Pharaoh This is the finger of God and Pharaohs heart waxed strong and he hearkned not unto them even as Iehovah had spoken And Iehovah said unto Moses Rise up earely in the morning stand before Pharaoh lo◠〈◊〉 commeth forth to the waters and say 〈◊〉 〈◊〉 him thus saith Iehovah Send away my people that they may serve mee Else if thou wilt not send away my people behold I will send a mixed swarme upon thee and upon thy servants and upon thy people and into thy houses and the houses of the Egyptians shall be full of the mixed swarme and also the ground where on they art And I will marvellously sever in that day the land of Go 〈…〉 upon which my people standethy that there shall 〈◊〉 mixed 〈◊〉 there to th◠〈◊〉 maist 〈…〉 that I am Iehovah in the 〈◊〉 of the 〈◊〉 And I will put a 〈◊〉 de 〈…〉 people and 〈◊〉 by people 〈…〉 all 〈…〉 be And Iehova◠did 〈…〉 there came a heavie 〈…〉 I the house of Pharaoh and the house of 〈…〉 into all the land of Egypt 〈◊〉 land was corrupted by reason 〈…〉 Pharaoh 〈…〉 and sayd 〈…〉 the land And Moses said 〈…〉 to doe 〈…〉 shall 〈…〉 shall 〈…〉 of the Egypt 〈…〉 〈…〉 not 〈◊〉 us We will goe three dayes
first plagues w ch were from the waters and earth cameby Aarons hand stretching out the rod Exod. 7. 19. 8. 5. 16. three which were from the heavens and aire came by Moses stretching out his hand and rod as the Haile Exod. 9. 22. 23. the Locusts Exod. 10. 12. 13. and the Darknesse Exod. 10. 21. 22. Three came without the hand either of Moses or Aaron as the Mixed swarme Exo. 8. 21. 24. the Murraine Exod. 9. 3. â—and the death of the First borne Exodus 12. 29. and one was by Moses hand but not with the rod as the plague of Boiles Exodus 9. 8. 10. V. 17. there were lice Hebr. there was the lowse put generally for the multitude of this vermine which being of the least sort of Gods creatures did greatly plague the proud nation This David rehearseth among other Gods wonders in Egypt Psal. 105. 31. Humane writers doe record that the Priests of Egypt did shave their whole bodies every third day lest any lowse or other filth should breed upon them that served their gods Herodot in Euterpe So with things which they superstitiously loathed did God plague them The Greeke calleth this plague Sknipes which are a kinde of small stinging gnats but by the Chaldee and others they were lice V. 18. did so that is endevored to doe so but could not and when men are said to doe things above their ability it meaneth their labour and endevour thereto as Matt. 7. 13. enter in at the strait gate that is strive to enter Luk. 13. 24. V. 19. the finger that is the worke Spirit and power of God who is said after the manner of men to doe things by his hand and finger Psam 102. 26. and 8. 4. 109. 27. 1 SaÌ„ 6. 9. To this speech Christ hath reference when he refuted those that withstood his miracles as these Magicians did Moses If I with the finger of God cast out devils Luk. 11. 20. which another Evangelist explaines to bee the spirit of God Matt. 12. 28. Here the coÌ„fession of Iannes and Iambres of whom see before in Exodus 7. 〈◊〉 condemned Pharaoh and themselves that in further resistance they manifested their folly unto all men as 2 Tim. 〈◊〉 〈◊〉 9. The Chaldee expoundeth their speech thus it is a plague from before the Lord. Vers. 20 stand or present thy selfe V. 21 a mixed swarme of flies wasps hornets or as somethinke of wilde beasts serpents mice and the like The Hebrew and Chaldee words signifie onely a mixed multitude but shew not of what creatures The Greeke now extant hath Kunomnia that is the Dog flye Hierom saith of old the Lxxij Interpreters called it Koinomuia and Aquila translated it Pammuia that is the common or all sorts of flies The Chaldee paraphrase on Psalme 78. 45. expoundeth it a mixed swarme of wilde beasts of the field so the latter Hebrewes as Aben Ezra and Sol. Iarchi on Exodus 8. name them Lyons Wolves Beares Leopards and all kindes of evill beasts Serpents and Scorpions With whom accordeth Philo or the author of the booke of Wisdome who saith that as the Egyptians worshipped Serpents void of reason and vile beasts so God sent a multitude of unreasonable beasts upon them for vengeance for the Lord wanted not meanes as he saith to send among them a multitude of Beares or fierce Lions or unknowne wilde beasts full of rage newly created breathing out either a fiery vapour or filthy sents of scattered smoake c. Wisd. 11. 15. 17. 18. As in Exodus 12. 38. gnereb is used for a mixed multitude of people of sundry nations so gnarob here seemeth to intend not one but many sorts of creatures flying or running and such they were as did eate or devoure the Egyptians Psalme 78. 45. and corrupted or destroyed the land Exodus 8. 24. and because hee saith their houses should bee full of them I thinke rather they were small creatures than Lyons Beares or the like Vers. 22. will marvellously sever will separate and exempt in a marvellous and glorious manner wherefore the Greeke expoundeth it paradoxaso that is I will marvellously glorifie or miraculously honour See Exodus 33. 16. Goshen in Greek Gesem a province in Egypt where Israel dwelt see Gen. 45. 10. standeth that is staieth or tarieth from being sent away to serve me as Exodus 9. 28. or standeth that is dwelleth in the midst The Greeke translateth ruling all the earth or land Vers. 23. a redemption that is as the Greeke translateth a division or distinction whereby it shall appeare that I doe redeeme and save them from this plague The Chaldee explaineth it thus I will put a redemption to my people and upon thy people I will bring a plague So in Psalme 111. 9. he sent a redemption to his people and herein Gods grace in Christ was figured for by him God hath made a redemption for his people Luk. 1. 68. Vers. 24. did so he said and there came a mixed swarme Psal. 105. 31. which here Moses calleth heavy or grievous both for the multitude of these noysome creatures as the Greeke interpieth the word and for the hurt which they did to the people and and which was corrupted or as the Greeke saith destroyed by them Vers. 26. not meet or not right as being not so appointed of God who called into the wildernes Exod. 3. 18. The Greeke translateth it cannot so be done the abomination that is the beasts which the Egyptians doe worship and doe abhorre to kill or to see killed for sacrifice And the sentence twice repeated may imply two senses 1. Shall we sacrifice to our God such things as the Egyptians sacrifice that would bee abomination to the Lord. 2. Or shall we sacrifice such things as God requireth that would be an abomination to the Egyptians The Greeke translateth plurally abominations the Chaldee explaineth it thus for the beasts which the Egyptian worshippeth we shall offer for sacrifice loe shall we sacrifice the beasts which the Egyptians worship c. The Scripture often calleth the Gods and services of the heathens abominations as Deut. 7. 25. and 12. 30. 31. 2 King 23. 13. Ezra 9. 1. Esay 44. 19. Now the principall sacrifices of the Hebrewes were Oxen and Sheep Gen. 15. 9. and all sheepe-keepers were an abomination to the Egyptians Gen. 46. 34 for as humane writers doe record they that kept in the Temple of Iupiter Thebanus or dwelt in that province in the land of Egypt they all abstained from sheepe and sacrificed goats and those Thebane Egyptians killed no rammes but counted them holy and they had an image of Iupiter with a rammes face Likewise the Egyptians might sacrifice no cowes because they were consecrated unto Isis whose image also they had like a woman with cowes hornes and all the Egyptians reverenced cowes above all of other cattle as witnesseth Herodotus in his historie booke 2. and and other writers testifie the like things of them as Plutarch in his booke of
Isis and Osiris will they not stone us meaning doubtlesse they will Therefore the Greeke translateth we shall be stoned and the Scripture it selfe often resolveth such questions by affirmations as is shewed on Gen. 4. 7. and 13. 9. Vers. 27. shall say for they knew not how they should serve the Lord till they came thither Exod. 10. 26. The Greeke translateth hath said referring it to that generall precept in Exod. 5. 1. 3. Verse 28. not remove very farre or not in any ease remove farre Hebrew removing farre not remove farre of which phrase see Gen. 2. 17. intreat ye Greeke pray ye therefore for me unto the Lord meaning that the plague might bee taken away as verse 8. and 29. So Simon Magus requested the prayer of Peter Act. 8. 24. Vers. 29. that the mixed swarme may or as the Greeke translateth and the mixed swarme shall depart for these two phrases are used indifferently as one Evangelist writeth and the inheritance shall be ours Mark 12. 7. another saith that the inheritance may be ours Luk. 20. 14. See also the notes on Gen. 27. 4. and 12. 12. Herein Moses sheweth great faith that his praier shold be granted any more deceive Heb. adde to deceive or to mock as the word signifieth 1 Kin. 18. 27. this he said because he had promised the like before verse 8. but God will not be mocked Gal. 6 7. Iob 13 9. V. 32. made heavy by hardning his heart against the Lord see verse 15. and chap. 7. 14. sent not is the Greek are he would not send And often when things are denied to be done it implieth an unwillingnesse which the Holy Ghost sometime explaineth as David removed not the Arke 1 Chro. 13. 13. that is he would not remove it 2 Sam. 6. 10. CHAP. IX 1. God threatneth the fift Plague the murraine of cattell 4 but exempteth Israel 6 The Egyptians cattell die 7 yet Pharaoh is harned 8 God bringeth the sixt plague boyles upon man and beast 11 so that the MagiciaÌ„s cannot stand before Moses 12 yet Pharaohs heart is hardned 13 God threatneth Pharaoh more severely 22 The seventh plague of hayle and fire falleth upon men and beasts and fruits of the earth 27 Pharaoh confesseth his sinne and sueth to Moses 33 who praieth to God and the plague ceaseth 34 whereupon Pharaohs heart is hardned yet more AND Iehovah said unto Moses Goe in unto Pharaoh and speake unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For if thou refuse to send them away thou still wilt hold them Behold the hand of Iehovah is upon thy cattel which is in the field upon the horses upon the asses upon the camels upon the oxen and upon the sheepe a very grievous murraine And Iehovah will marvellously sever betweene the cattell of Israel and the cattell of Egypt and there shall not dye any thing of all that is the sons of Israel And Iehovah appointed a set time saying To morrow Iehovah will doe this thing in the land And Iehovah did this thing on the morrow and all the cattle of the Egyptians dyed but of the cattell of the sons of Israel died not one And Pharaoh sent behold there was not any one of the cattell of Israel dead and the heart of Pharaoh was made heavy and hee sent not away the people And Iehovah said unto Moses and unto Aaron Take to you your hands full of ashes of the fornace and let Moses sprinkle it towards the heavens in the eyes of Pharaoh And it shall be turned to small dust upon all the land of Egypt and it shall bee upon man and upon beast to a boile breaking forth with scalding blaines in all the land of Egypt And they tooke ashes of the fornace and stood before Pharaoh and Moses sprinkled it towards the heavens and it was boyle 〈◊〉 standing blaines breaking forth up on man and upon beast And the Magicians could not stand before Moses because of the boyle for the boyle was upon the Magicians and upon all the Egyptians And Iehovah made strong the heart oâ— Pharaoh and he 〈◊〉 not unto them even as Iehovah had spoken unto Moses And Iehovah said unto Moses Rise eately in the morning and stand before Pharaoh and say unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For at this time I will send all my plagues into thy hart and upon thy servants and upon thy people that thou maist know that there is none like me in all the earth For now 〈◊〉 sent out my hand and I had smitten thee and thy people with the pestilence and thou hadst beene cut off from the earth But in very deed for this have I raised thee up for to shew in thee my power and that my name may be declared in all the earth As yet exaltest thou thy selfe against my people that thou wilt not send them away Behold I will raine about this time to morrow a very heavie haile such as hath not beene the like in Egypt since the day it was founded even untill now And now send and speedily gather thy cattell and all that thou hast in the field every man and beast which shall bee found in the field and shall not bee gathered into the house the haile shall even come downe upon them and they shall die Hee that feared the word of Iehovah amongst the servants of Pharaoh made his servants and his cattell flie into the houses And hee that set not his heart unto the word of Iehovah he left his servants and his cattell in the field And Iehovah said unto Mosis Stretch forth thine hand towards the heavens and there shall bee haile in all the land of Egypt upon man and upon beast and upon every herbe of the field in the land of Egypt And Moses stretched forth his rod towards the heavens and Iehovah gave voices and haile and fire went upon the ground and Iehovah rained haile upon the land of Egypt And there was haile and fire catching it selfe among the haile very heavie such as there was not the like in all the land of Egypt since it was a nation And the haile smote in all the land of Egypt all that was in the field from man even unto beast and the haile smote euery herbe of the field and brake every tree of the field 〈◊〉 the 〈◊〉 of 〈◊〉 where the 〈…〉 And P 〈…〉 and called for Mâ—ses and for 〈◊〉 and said 〈…〉 I have sinned thâ—◠〈◊〉 〈…〉 and 〈◊〉 and my peopl◠〈◊〉 quicked 〈…〉 for 〈◊〉 is 〈◊〉 that 〈◊〉 〈◊〉 no 〈◊〉 voices of God 〈◊〉 and I will send you away and 〈◊〉 shall 〈…〉 And Moses said u 〈…〉 When b 〈…〉 â—one out of the citie I will 〈◊〉 〈◊〉 my hands unto Iehovah the voices shall cease and the haile shall be no more that thou â—â—ist know that the earth is Iehovahs But thou and thy servants I
which I have wrought in Egypt and my signes which I have put amongst them and that ye may know that I am Iehovah And Moses and Aaron came in unto Pharaoh and sayd unto him Thus saith Iehovah the God of the Hebrewes How long reâ—usest thou to humble thy selfe before mee Send away my people that they may serve mee For if thou refuse to send away my people behold I bring to morrow the Locusts into thy coast And they shall cover the eye of the earth and one shall not bee able to see the earth and they shall eate the residue of that which is escaped which remaineth unto you from the haile and shall eate every tree which groweth for you out of the field And they shall fill thy houses and the houses of all thy servants and the houses of al the Egyptians which thy fathers and thy fathers fathers have not seene since the day that they were upon the earth unto this day and he turned himselfe and went out from Pharaoh And Pharaohs servants said unto him How long shall this man be a snare unto us send away the men that they may serve Iehovah their God knowest thou not yet that Egypt is destroyed And Moses and Aaron were brought againe unto Pharaoh and hee said unto them Goe serve Iehovah your God who and who are they that shall goe And Moses said We will goe with our yong and with our old with our sonnes and with our daughters with our flockes and with our herds will we goe for we have a feast of Iehovah And he said unto them Let Iehovah be so with you as I will send away you and your little ones see to it for evill is before your faces Not so goe now yee men and serve Iehovah for that you did request and he drove them out from Pharaohs presence And Iehovah sayd unto Moses Stretch out thy hand over the land of Egypt for the Locusts that they may come up upon the land of Egypt and eate every herbe of the land all that the haile hath left And Moses streched out his rodde over the land of Egypt and Iehovah brought an East wind upon the land all that day and all the night the morning was and the East wind brought up the Locusts And the Locusts went up over all the land of Egypt and rested in all the coasts of Egypt exceeding heavie before them there were no such Locusts as they and after them shall no such be And they covered the eye of all the earth and the land was darkned and they did eate every herbe of the land and all the fruit of the trees which the haile had left and there remained not any greene thing in the trees or in the herbes of the field in all the land of Egypt And Pharaoh hastened to call for Moses and for Aaron and he said I have sinned against Iehovah your God and against you And now forgive I pray thee my sinne onely this once and intreat ye Iehovah your God that he may take away from me this death only And he went out from Pharaoh and intreated Iehovah And Iehovah turned a vehement strong sea wind and tooke away the Locusts and fastened them to the red sea there remained not one Locust in all the coast of Egypt And Iehovah made strong the heart of Pharaoh and hee sent not away the sonnes of Israel And Iehovah said unto Moses Stretch out thy hand toward the heauens and there shall bee darkenesse over the land of Egypt that one may feele the darkenesse And Moses stretched out his hand toward the heavens and there was obscure darknesse in all the land of Egypt three daies They saw not any man his brother neither rose they any man from his place three daies but to all the sonnes of Israel there was light in their dwellings And Pharaoh called unto Moses and said Goe yee serve Iehovah onely let your flockes and your herds be stayed let your little ones also goe with you And Moses said Thou also shalt give into our hand sacrifices and burnt-offrings that we may doe sacrifice to Iehovah our God And our cattell also shall goe with us there shall not an hoofe be left for thereof shall wee take to serve Iehovah our God and we know not with what we shall serve Iehovah untill we come thither And Iehovah made strong the heart of Pharaoh and hee would not send them away And Pharaoh said unto him Get thee from mee take heed to thy selfe see my face no more for in the day thou seest my face thou shalt die And Moses said Thou hast spoken well I will not see thy face againe any more Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fifteenth Section or Lecture of the Law see Gen. 6. 9. Vers. 1. for I or though I have made heavy that is hardned see Exod. 7. 14. of him of Pharaoh and his servants therefore the Greeke translateth it them saying that these signes may hereafter come upon them Vers. 2. thou this also meaneth Moses and the Israelites as after he saith yee and so the Greeke translateth here And in Deut. 6. 20. 22. Moses willeth Israel to tell their sonnes of the signes and wonders great and evill which the Lord had brought upon Egypt The like is in Psal. 78. 5. 6. 7. c. the things the Chaldee saith the miracles Vers. 3. Hebrewes in the Chaldee Iewes humble thy selfe The Greeke translateth how long wilt thou not reverence me Vers. 4. Locusts or Grashoppers the Hebrew is Locust put generally for a multitude of Locusts as tree for trees Gen. 3. 2. And the originall Arbeh hath the denomination of a multitude because their nature is to be many together as Prov. 30. 27. the Locusts have no king yet goe they forth all of them by heapes and huge multitudes are therefore resembled to Locusts Ier. 46. 23. Iudg. 6. 5. Vers. 5. the eye put for the whole face or upmost part of the earth which is seene with the eye as the Greeke translateth it the sight or superficies The Chaldee explaines it of hiding the sight of the sunne from the earth so in verse 15. Humane writers testifie that the great Locusts flie and make great noise with their wings as if they were birds and doe darken the Sunne Plinie booke 11. chapter 29. that which is escaped Hebr. the escaping or evasion Vers. 6. houses the Locusts are reported to gnaw all things even the doores of houses Plinie booke 11. chapter 29. Some of the Hebrewes write that these Locusts did not onely hurt the fruits of the earth but men also as the author of the booke of Wisedome c. 16. vers 9. saith the bitings of Locusts and of flies killed them neither was there found any remedy for their life Vers. 7. servants the nobles and counsellors of Egypt a snare that is a destruction by the plagues that he bringeth vpon us This word snare usually signifieth the meanes of destruction as Exod 23.
light unto Israel and the darknesse gave darknesse unto the Egyptians The Greeke translateth and there was darknesse thicke darknesse and the night came A like manifestation of Gods glorie the Psalmist celebrateth He set darknesse his secret place round about him his pavillion darknesse of waters that is of watrie clouds thicke clouds of the skies Psal. 18. 12. Vers. 21. to goe backe O sâ—a what ailed thee that thou fleddest Psalme â—14 5. The waters saw thee ô God the waters saw thee they trembled the depths also were troubled Psal. 77. 17. This worke of God figured the afflictions of this world made easie for Christs people to passe thorow by the power of God Ps. 66. 12. Esay 43. 2. east winde which being violent is used to denote Gods anger Ier. 18. 17. Ezek. 19. 12. Psal. 48. 8. And of this worke the Prophet saith was thy wrath Lord against the sea Habakkuk 3. 8. and David saith he rebuked the sea and it was dried up Psal. 106. 9. It figured also the power of Gods Spirit for the salvation of his Church by Christ Esay 11. 15. who for the help of his people flyeth swiftly on the wings of the wind Ps. 18. 11. dry land Come see the works of God he is fearfull in his doing toward the sons of men he turned the sea into dry-land Psal. 66. 5. 6. cloven or forcibly divided into parts as Psal. 136. 13. from which the Iew Doctors teach that there were 12. according to the number of the twelve tribes of Israel Pirkei R. Eliezer c. 42. and Thargum Ierusalemy on Deut. 1. 1. Vers. 22. went in following the Lord by faith for he led them by the right hand of Moses with his glorious arme dividing the water before them to make himselfe an everlasting name Esay 63. 12. and by faith they passed through the red sea as by dry land which the Egyptians assaying to doe were drowned Heb. 11. 29. And in this sea they were baptized 1 Cor. 10. 2. a wall standing up stedfast as an heape Psal. 78. 13. so they went safely God led them through the deepe as an horse in the wildernesse that they should not stumble as a beast goeth downe into the valley the Spirit of the Lord quietly led the people to make himselfe a glorious name Esay 63. 13. 14. Vers. 24. watch or ward custodie so called because men kept watch and ward there certaine houres in the night As here and in 1 Sam. 11. 11. is mentioned the morning watch so in Lam. 2. 19. the beginning of the watches and in Iudg. 7. 19. the middle watch is spoken of in Luk. 12. 38. the second and third watch and in Matt. 14. 25. the fourth watch of the night which in Mar 13. 35 are named evening midnight cock-crowing and day-dawning See also after in v. 27. looked and manifested his presence with Israel and wrath against Egypt for the clouds streamed downe waters the skies gave out a sound Gods arrowes also or hailestones went abroad the voice of his thunder was in the aire lightnings lightned the world the earth trembled quaked Psal. 77. 18. 19. pillar of fire wherein God did as it were ride upon his horses his chariots of salvation for his people Habak 3. 8. 9. troubled the campe or made a tumult in their host and terribly strooke them downe The Ierusalemy Thargum here saith God threw downe upon them pitch and fire and haile-stones and astonished the host of the Egyptians This word is after used when God promiseth to destroy the Canaanites from before his people Deut. 7. 23. And David in like sort celebrateth his victories saying he sent out his arrowes and scattered them and he hurled forth lightnings and troubled them Psalme 18. 15. Vers. 25. heavily Hebrew with heavinesse Greeke by force For the raine and tempest so softned the ground that they could drive but slowly and with much adoe Egyptians Hebrew the Egyptian said let meflee spoken as of one man to note their joynt consent So in v. 26. Vers. 26. shall returne the Greeke translateth let the water returne and cover the Egyptians The word cover is borrowed from v. 28. This was done with a wind as before v. 21. Exod. 15. 10. Vers. 27. the looking forth or turning towards of the morning at the day dawning which time the Scripture noteth both for judgement upon the wicked as in this place and for mercy to the city of God as in Psal. 46. 6. It was also the time of Christs resurrection Matt. 28. 1. 2. The like phrase is of the evening in Gen. 24. 63. shooke off that is cast away destroyed so this word is elsewhere used Iob 38. 13. Nehem. 5. 13. Herein God recompenced them according to their workes for they had drowned the children of Israel in the river Exod. 1. 22. and now they themselves were drowned in the sea This overthrow of the Egyptians was also a figure of Christs victory over our spirituall enemies by subduing our iniquities and casting al our sinnes into the depths of the sea Micah 7. 15. 19. Vers. 29. walked or went on dry land as before so whiles the waters retired and drowned the Egyptians Of this miracle Asaph sung O God thy way was in the sea and thy pathes in the many waters and thy foot-steps were not knowne thou didst lead thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. 21. Alike marvellous worke was at the river Iordan when Israel entred in Canaan Ios. 3. 16. Vers. 30. shore Heb. lip of the sea Vers. 31. hand that is handy worke so in Psalme 109. 27. the Chaldee translateth it the power of the great hand in Iehovah the Greeke translateth beleeved God so in Gen. 15. 6. where is shewed that the Apostles approve the version in Moses that is in the word which Moses taught them from God as the Chaldee explaineth it they beleeved in the word of the Lord and in the prophesie of Moses his servant So in 2 Chro. 20. 20. it is said beleeve in Iehovah c. beleeve in his Prophets and in Exod. 19. 9. that they may beleeve in thee It meaneth trust or confidence in the faithfulnesse of any as in 2 Cor. 2. 3. Gal. 5. 10. A like speech is of Sion in Esay 14. 32. the poore of his people shall trust in it So in 1 Sam. 12. 18. the people feared Iehovah and Samuel See further in the notes on Exod. 19. 9. CHAP. XV. 1 The song of Moses and Israel wherein they celebrate Gods power and grace for drowning the Egyptians and saving of Israel in the red sea 13 for leading his people through the wildernesse 14 for terrifying the nations round about 17 for seating his people in Canaan 20 Marie and the women answer the men in singing Gods praise 22 The people in the wildernesse are brought to bitter waters 25 a tree sweetneth them 27 At Elim are twelve wels and seventie palme trees THen sang
Moses and the sonnes of Israel this song unto Iehovah and they said saying I WILL SING unto Iehovah for hee excelleth gloriously the horse and his rider hath he throwne into the sea Ioh is my strength and song and hee hath beene to me a salvation this is my God and I will make him an habitation the God of my father and I will exalt him Iehovah is a man of warre Iehovah is his name Pharaohs charets and his host hath he cast into the sea and the choise of his captaines are drowned in the red sea The depths have covered them they sank downe into the bottomes as a stone Thy right hand O Iehovah is become glorious in power thy right hand O Iehovah hath dashed in peeces the enemie And in the greatnesse of thine excellencie thou hast overthrowne them that rose up against thee thou sentest forth thy wrath which did eat them up as stubble And with the blast of thy nostrills the waters were gathered together the floods stood upright as an heape the depths were congealed in the heart of the sea The enemie said I will pursue I will overtake I will divide the spoile my soule shall be filled with them I will draw out my sword mine hand shall destroy them Thou didst blow with thy winde the sea covered them they sank as lead in the mighty waters Who is like thee amongst the gods O Iehovah who is like thee glorious in holinesse fearfull in praises doing wonders Thou stretchedst out thy right hand the earth swallowed them Thou leadest forth in thy mercy this people which thou hast redeemed thou guidest them in thy strength unto the habitation of thine holinesse This may be sung also as the 113. Psalme Nto Iehovah sing will I for he excelleth gloriously the horse and him that rode thereon into the sea throwne downe hath he Iah is my strength and melodee and hath beene my salvation This is my God and for his sake I will an habitation make God of my father is this same And I will highly him preferre Iehovah is a man of warre Iehovah his renowned name Charets of Phar'oh and his host He downe into the sea hath cast His Captaines eke each chosen one He did them in the Red sea drowne The deepes them covered they sanke downe Into the bottomes as a stone Thy right hand O Iehovah is Glorious become in powerfulnesse Iehovah thou with thy right hand Hast dasht in peeces th' enemie And in thy great excellencie Thrown down them that did thee withstand Thy servent wrath thou forth didst poure Which them as stubble did devoure And waters with thy nostrils blast Together gathered were as heaps The flouds stood upright and the deepes In seas heart were congealed fast The enemie said I will make Pursuit I will them overtake I will divide the gotten spoile My soule shall be replenished With them my sword I will unshead Mine hand shall utterly them foile Then with thy wind thou diddest blow The sea them coverd they sanke low As lead in waters vehement Among the Gods who is like thee Lord who like thee in sanctitee Glorious in praises reverent Thou doest wonders Hast out spred Thy right hand them the earth swallowed Thou in thy mercy leadest on This people which thou didst redeeme And in thy strength thou guidest them Vnto thine holy mansion The peoples shall heare and bee stirred sorrow shall take hold of the Inhabitants of Palestina Then the Dukes of Edom shall be amazed the mighty men of Moab trembling shall take hold upon them all the inhabitants of Canaan shall melt away Terrour and dread shall fall upon them by the greatnesse of thine arme they shall bee as still as a stone till thy people passe over O Iehovah till this people passe over which thou hast purchased Thou wilt bring them in and plant them in the mountaine of thine inheritance in the place O Iehovah which thou hast made for thee to dwell in in the Sanctuarie O Lord which thy hands have established Iehovah shall reigne for ever and aye For the horse of Pharaoh went in with his charets and with his horsemen into the sea and Iehovah brought againe the waters of the sea upon them but the sonnes of Israel went on dry land in the mids of the sea And Mary the Prophetesse the sister of Aaron tooke a timbrell in her hand and all the women went out after her with timbrels and with dances And Mary answered them SING yee to Iehovah for he excelleth gloriously the horse and his rider hath he throwne into the sea And Moses removed Israel forward from the red sea and they went out into the wildernesse of Shur and they went three daies in the wildernesse and found no water And they came to Marah and they could not drinke of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drinke And he cried out unto Iehovah and Iehovah shewed him a tree and he cast it into the waters and the waters were made sweet there he appointed to him a statute and a judgement there he tempted him And hee said If hearkning thou wilt hearken to the voice of Iehovah thy God and wilt doe that which is right in his eyes and wilt give eare to his commandements keepe all his statutes I will not put upon thee any of the diseases which I have put upon the Egyp 〈…〉 s for I am Iehovah 〈◊〉 he aleth thee And they came to Elim and there were twelve weâ—s of water and se 〈…〉 〈◊〉 trees and they 〈◊〉 there by theâ—â—â—â—â—rs The peoples they shall heare and quake Sorrow shall hold upon them take That in Palestina remaine The Dukes of Edom shall be then Amazed Moabs mighty men Take hold on them shall trembling paine In Canaan shall melt away The dwellers all Fearfull dismay And dread shall fall on them from thee They shall as still be as a stone By thy great arme till over gone Thy people O Iehovah be Vntill this people over past Shall be which purchased thou hast Thou wilt bring in and plant them sure In mount of thine inheritance In place which for thine habitance Thou O Iehovah dost procure Even in the Sanctuarie Lord Which thy hands firmely have prepar'd Iehovah ev'r and aye is king For Pharaohs horse cars and horsemen Went into Sea Iehovah then Did the sea waters on them bring But goe the sonnes of Isr'el did Vpon dry land the sea amid Vnto Iehovah sing doe yee For he excels with glorious fame The horse and rider on the same Into the sea throwne downe hath he Annotations VNto Iehovah that is unto his praise as David saith They beleeved in his words they sang his praise Psal. 106. 12. So the Chaldee beginneth the song thus We will sing praise and confesse unto the Lord. With this song of victory over Pharaoh the Holy Ghost compareth the song of those that have
wrath as the Greeke translateth it because the Hebrew Aph signifieth both anger and the nostrils and this speech is used in cases of judgment upon Gods enemies as in Iob 4. 9. by the blast of God they perish c. The Chaldee here translateth with the word of thy mouth It respecteth Gods command in Exod. 14. 26. 27. which was performed also by a winde as after verse 10. So the Lord will consume Antichrist with the spirit of his mouth 2 Thes. 2. 8. gathered or heaped up became as heaps And this being done with a mighty winde was with a great noise to which the Prophet hath reference saying the deepe uttered his voice and life up his hands on high Habakkuk 3. 10. congealed as ice frozen hardned It may be meant of the seas bottome which being muddy and soft was hardened that they went as on dry land He led his people through the deepe as an horse in the wildernesse Esay 63. 13. Some understand it of the waters that they were congealed as ice the heart that is the mids or deepe of the sea so Psalme 46. 3. Ezek. 28. 2. And now the channels of waters were seene and the foundations of the world were revealed at the rebuke of the Lord at the breath of the winde of his anger as David singeth for his victories Psal. 18. 16. Vers. 9. divide the spoile which is done after victory Luke 11. 22. and with joy Esay 9. 3. Thus the enemie vainely promised themselves the victory so in Iudg. 5. 30. soule that is lust or will so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them or repossesse them for so the originall is used sometime for destroying or disinheriting as Numb 14. 12. sometime for causing to inherit or taking possession Numb 14. 24. The Chaldee here translateth it destroy the Greeke have dominion or Lord over them The Egyptians came out as a whirlewinde to scatter Israel their rejoycing was even to dovoure the poore in secret Hab. 3. 14. Vers. 10. blow the Chaldee translateth it thou didst say with thy word Of this winde there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord by a strong east winde caused the sea to goe backe covered them God made the waters of the red sea to flow over their faces as they pursued after Israel Deut. 11. 4. the waters covered the distressers of Israel not one of them was left Psal. 106. 11. And here God brake the heads of the Dragons in the waters the heads of Livjathan Psalme 74. 13. 14. Vers. 11. the Gods or the Mighties the Potentates so the Princes of the world are called Psal. 82. and 89. 7. wonders or marvels so the Greeke also and Chaldee translateth it the Hebrew being singular a wonder or miracle but one is often put for many as is noted on Gen. 3. 2. So in Psal. 78. 12. Vers. 12. the earth in the bottome of the sea so Ionas in the sea said the earth with her bars was about me for ever Ion. 2. 6. Vers. 13. leadest to wit softly or quietly as a flocke is led this was done by the pillar of the cloud and fire also by the hand of Moses and Aaron but ascribed to God as the principall even as in verse 12. God is said to stretch out his hand which was ministerially done by Moses Exodus 14. 26. So in Psalme 77. 21. thou didst leade thy people like a flocke by the hand of Moses and Aaron habitation of thine holinesse in Greeke thine holy lodging or mansion It is a continuance of the former similitude of a shepherds lodge or habitation which is in pleasant pastures to feed and give rest to his flocke as in all the cities thereof shall be an ha 〈…〉 of shepherds causing their flockes to lie downe 〈◊〉 〈◊〉 12. It meaneth the land of Canaan where God 〈…〉 uld give his people rest and feed them with his Word So when God promiseth to return them out of Babylon hee useth this word I will bring Israel againe to his habitation and hee shall feed c. Ier. 50. 19. and in that land Ierusalem was as the fold of the flocke and is called a quiet habitation Esay 33. 20. The fulfilling of this prophesie is celebrated by Asaph shewing how God made his people to goe forth like sheepe and guided them like a flocke in the wildernesse and led them on in safety and they dreaded not but the sea covered their enemies And hee brought them to the border of his Holinesse to that mountaine which his right hand had purchased Psal. 78 52. 53. 54. Vers. 14. stirred with feare or anger both which doe stirre the minde and body and cause it to quake and tremble and these were in the peoples hearing of Gods workes for Israel Deut. 2. 25. Ios. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greeke here translateth it angry Vers. 15. amazed or suddenly troubled it implieth both feare and haste and so the Greeke translateth it hasten See this fulfilled in Deut. 2. 4. and of Edoms Dukes see Gen. 36. take hold that is they shall greatly tremble For passions of the minde feare trembling astonishment and the like are said to take hold or fall upon men when they are overcome by them In Luk. 5. 26. it is said amazement tooke all which in Mark. 2. 12. is expounded all were amazed melt that is faint with feare as was accomplished Ios. 2. 9. 10. 11. and 5. 1. A similitude whereby the heart is likened to waxe which melteth with feare as waxe with fire Psal. 22. 15. and 68. 3. Vers. 16. terrour this also is signified in Deut. 2. 25. and 11. 25. Thargum Ierusalemy expounds it the terrour of death which phrase David useth in Psal. 55. 5. terrours of death are fallen upon me The Hebrew aemathah hath here a letter added in the end to denote the excesse of feare great terrour This though it was in respect of the people as it is said your terrour is fallen upon us Ios. 2. 9. yet proceeded it from God as he saith I will send my terrour before thee Exod. 23. 27. purchased or gotten bought and possessest The Hebrew Kanah signifieth to get either by generation as Gen. 4. 1. or by buying and purchasing whereby it becommeth ones owne possession Gen. 25. 10. Ex. 21. 2. All are in God creating redeeming and regenerating his people in Christ. So Moses elsewhere saith Is not he thy father that hath gotten or bought thee Deut. 32. 6. and Asaph saith Remember thy congregation which thou hast purchased Psalme 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them 2 Pet. 2. 1. The Chaldee here translateth it redeemed as in verse 13. Vers. 17. plant that is give them a setled dwelling a similitude from the vine tree as Psal. 80. 9. and 44. 3. mountaine that is mountany country such as Canaan was Deut. 11. 11. and in
a citie above two thousand cubits to goe further is unlawfull for 2000. cubits are the 〈…〉 of a 〈…〉 c. Maimony in Misneh treat of the Sabbath c. â—7 〈◊〉 1. 2. V. 31. like cortander in shape quantity but the colour white as 〈◊〉 or crystall Num. 11. 7. The Heb. Gad is not found in this signification but here and in Num. 〈◊〉 7. some think it to be 〈…〉 d but the Greeke cor 〈…〉 and the Chaldee Cusbar in Thargum Ierusalemy which is the Arabik name of Coriander doe confirm the common translation taste of it to wiâ— as it was gathered and uncoqued was like 〈…〉 but being baked c. it tasted like 〈…〉 〈◊〉 〈…〉 V. 33 golden pot so the Apostle in Heb 9. 4. following the common G 〈…〉 version translated this word which is not found but in this â—oly place put there Heb. give there the fulnesse of an Omer before Ieh vah that is before the Arke of testimonie which was a signe of Gods presence So it is explained in v. 34. And in 〈◊〉 Chro. 20. â—3 all Iudah stood before Iehovah 〈…〉 hat is in the house of Iehovah verse 5. Vers. 34. Testimonie that is the tables of Gods law which were in the Arke which testified Gods will to the people see Exod. 25 16. 21. These were given afterward at mount Sinai and there the Arke was made although therefore Moses rehearseth the thing here to make a full end of the storie of Manna yet the performance of this was not till after Vers. 35. did eat Manna all of them for their naturall food and it preserved their life but many of them pleased not God by reason of their unbeleefe 1 Coriathians 10. 5. Iude verse 5. therefore though they did eat Manna yet they are dead Ioh. 6. 49. even as they that now eat the Lords Supper unworthily are guilty of his body and blood and doe eat judgement to themselves not discerning the Lords body 1 Cor. 11. 27. 29. but they that by beleeving in Christ doe eat the true bread which came downe from heaven doe not die but have life eternall and he will raise them up at the last day Iohn 6. 35. 47. 51. 54. Vers. 36. Ephah a common measure much like and English bushel containing three Seahs or pecks mentioned in Gen. 18. 6. as the Chaldee here translateth an Omer is one of ten that is the tenth part of three Seahs so also the Greek saith the tenth of three measures The Ephah therefore contained so much as 432. hens egges about 7. gallons and a halfe of our measure So the Omer was more than twice so much as the Chaenix a measure spoken of in Rev. 6. 6. which Chaenix was wont to be a mans allowance of bread corne for a day By which Gods bounty appeared to his people in allowing for every of them daily an Omer of Manna verse 16. which contained so much as 43. hens egges and somewhat more CHAP. XVII 1 The people murmurâ— for water at Rephidiâ—â— 4 Moses crieth to the Lord who sendeth him for water to the R 〈…〉 in Horeb. 7. The place is called Massah and Meribah 8 Amalek fighting with Israel is overcome by the holding up of Moses hands 14. God threat 〈…〉 〈…〉 Amalek 15 Moses buildeth the altar Iehovah 〈◊〉 AND all the congregation of the sons of Israel journeyed from the wildernesse of Sin after their journeyes according to the mouth of Iehovah and they camped in Rephidim and there were no waters for the people to drinke And the people contended with Moses and said Give ye us waters that we may drinke and Moses said unto them Why contend you with me why tempt ye Iehovah And the people thirsted there for waters and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us and our sonnes and our cattell with thirst And Moses cried unto Iehovah saying What shall I doe unto this people they bee almost ready to stone me And Iehovah said unto Moses Goe on before the people and take with thee of the Elders of Israel and thy rod that wherewith thou smotest the river take in thy hand and goe Behold I will stand before thee there upon the rocke in Horeb and thou shalt smite the rocke and waters shall come forth out of it and the people shall drinke and Moses did so in the eyes of the Elders of Israel And hee called the name of the place Massah and Meribah because of the contention of the sonnes of Israel and because they tempted Iehovah saying Is Iehovah among us or not And Amalek came and fought with Israel in Rephidim And Moses said unto * Iesus Ioshua Chuse us out men and goe thou out fight with Amalek to morrow I will stand on the top of the hill and the rod of God in my hand And Ioshua did as Moses had said to him to fight with Amalek and Moses Aaron and Hur went up to the top of the hill And it was when Moses hold up his hand then Israel prevailed and when he let downe his hand then Amalek prevailed And Moses hands were heavy and they tooke a stone and put it under him and he sate upon it and Aaron and Hur staied up his hands one on this side and one on the other side and his hands were steadie untill the going downe of the Sunne And Ioshua discomfited Amalek and his people with the edge of the sword And Iehovah said unto Moses write this for a memoriall in a booke and put is in the cares of Io 〈…〉 That wiping I will wipe out the remembrance of Amalek from under the heavens And Moses built an altar and called the name of it Iehovah Nissi And said Because the hand upon the throne of Iah Iehovah will have warre with Amalek from generation to generation Annotations AFter their or by their journeyes which were from Sin to Dophkah from Dophkah to Al 〈…〉 and from thence to Rephidim the place here spoken of Num. 33. 12. 14. the mouth that is as the Greeke and Chaldee doe translate the word of the Lord. See Gen. 24. 57. Rephidim in Greeke Raphidein V. 2. contended or did chide with many reprechfull provoking speeches so they did again in Num. 20. 3. 4. upon the like occasion give ye thou and Aaron who have brought us hither see Exod. 16. 2. 3. tempt ye by unbeleefe for they doubted of Gods presence with them verse 7. and would by miracles be assured thereof which is to tempt God as Matth. 16. 1. Psal. 78. 18. 19. Vers. 3. us so the Greeke also translateth in the Hebrew is me and my sonnes c. speaking of the multitude as of one man Vers. 4. cried the Chaldee translateth praied This was Moses usuall refuge in such troubles see Exod. 14. 15. and 15. 25. Num. 11. 10. 11. they be almost ready Hebr. yet a little and they 〈◊〉 stone me Like outrage they shewed also
in Numbers 14. 10. Vers. 5. Goe on or passe on that is journey towards Mount Horeb and goe thou and the Elders foremost rod or staffe mentioned also in Exod. 7. 20. Num. 20. 8. 9. Vers. 6. I will stand Hebr. I standing to wit in the pillar of the cloud the signe of my presence standing at mount Horeb whereof see Exod. 3. 1. in the eyes or before the eyes of the Elders as witnesses of this glorious miracle whereby God turning the Rocke into alake of water the fli 〈…〉 fountaine of water Psal. 114. 8. gave them drinke both for their bodies and soules For the Rocke and water out of it signified Christ and is therefore called a spirituall Rocke 1 Cor. 10. 4. Hee being smitten with Moses rod and bearing the curse 〈◊〉 the Law for our sinnes and by the preaching of the Gospell also crucified among his people Gal. 3. 1. from him floweth the spirituall drinke wherewith all beleeving hearts are refreshed and ou◠〈◊〉 their bellies flow rivers of water of life Ioh. 7. 37 38. 39. Esay 53. 4. 5. Gal. 3. 13. Therefore this water out of the rocke is often mentioned to the praise of God and strengthning of his peoples faith Deut. 8. 15. Psal. 78. 15. 16. and 105. 41. Neâ— 9. 15. The Hebrew Doctors say the turning of the rocke into water was the turning of the property 〈◊〉 judgement signified by the rocke into the proper 〈…〉 mercie signified by water R. Menachem on Exod. 17. Vers. 7. Massah that is in English Tentati 〈…〉 which name was given both for a memoriall of their sinne and a warning to generations following that they should not tempt the Lord as they tempted him in Massah Deut. 6. 16. Psal. 95. 8. 9. Heb. 3. 8 9. Meriâ—ah that is Contention or â—itter ehiding and so provocation to anger which therefore the Holy Ghost calleth in Greeke Para 〈…〉 that is Provocation or bitter contention which here was with Moses v. 2. and not so much with him as with the Lord himselfe Exod. 16. 8. Num. 20. 2. 13. Heb. 3. 8. 9. Is Iehovah c. that is the gracious presence of Iehovah and testimony thereof or are we deluded by Moses The Chaldee explaineth it thus Doth the Majestie of the Lord dwell among us or not Of this they would be confirmed by some signe or miracle which was to tempt God whose presence and power they had so often seene Vers. 8. Amalek the Amalekites the posteritie of Amalek a Duke of Eliphaz the sonne of Esau the brother of Israel Gen. 36. 15 16. This was the first of the nations who warring against Israel procured their owne utter destruction Numbers 24. 20. Deuteronomie 25. 19. 1 Sam. 15. 2. 3. But for Israels sinne came this chastisement upon them as the Iewes themselves acknowledged saying After they had passed through the sea they murmured for waters then came against them the wicked Amalek who hated them for the first birth right and blessing which our father Iakob had taken from Esau and he came and fought against Israel because they had violated the words of the law c. Thargum on Song 2. 15. fought or warred but treacherously for hee smote the hindmost of Israel even all that were seeble behinde them when they were saint and weary and bee feared not God Deut. 25. 18. Vers. 9. Ioshuah or Iesus in Hebrew Iehoshuah whom the Holy Ghost calleth in Greeke Iesus Acts 7. 45. Heb. 4. 8. Hee was first called Hoseas and Moses called his name Iesus that is Saviour Num. 13. 17. Hee was a figure of Iesus Christ the Saviour of the world both in his name and actions fighting the battels of the Lord and bringing his people into Canaan hee was the minister or servant of Moses and his successor in the government of Israel Exodus 24. 13. Numbers 27. 18. 23. Deuteronomie 34. 9. Ios. 1. c. the top Hebr. the head of the hill so in vers 10. There Moses holding up his rod as an ensigne might be seene of the people for the strengthning of their faith Compare Ios. 8. 18. 19. rod of God the Chaldee expoundeth it the rod wherewith miracles have beene done from before the Lord. Of it see Exod. 4. 20. and 7. 9. c. Vers. 10. to fight that is as the Greeke explaineth it and fought See the notes on Genes 2. 3. A like phrase also is in Numb 18. 22. Deut. 2. 16. 1 King 12. 33. The Hebrew text sometime manifesteth this as to build 1 Chron. 14. 1. for which in 2 Sam. 〈◊〉 11. is written and they built To say or Saying 1 Chronicles 13. 12. for which in 2 Sam. 6. 9. is written and said So in 1 Chronicles 34. 16. compared with 2 Kings 22. 9. Hur or Chur called in Greeke Oar hee was a Prince of the Tribe of Iudah being the sonne of Caleb the son of Ezron the sonne of Pharez the sonne of Iudah 1 Chronicles 2. 5. 9. 18. 19. This Hur was also left with Aaron to judge controversies when Moses went up unto GOD upon mount Sinai Exodus 24. 14. His sonnes sonne Bâ—â—aleel was the master workeman of the Lords tabernacle Exod. 31. 2. 5. Vers. 11. held up or held alâ—ft his hand with the rod of God in it for a signe of Gods power and helpe unto his people and consequently praying unto God for assistance as the lifting up of the hands also signifieth Psal. 28. 2. And so the Thargum Ierusalemy explaineth it when Moses held up his hands in prayer the house of Israel prevailed and when he let downe his hands from prayer the house of Amalek prevailed Hand is here for hands as the Greeke translateth and the verse following manifesteth Vers. 12. heavy that he could not continue to hold them up a signe of mans infirmities not able to indure long in spirituall exercises The spirit is willing but the flesh is weake Matth. 26. 41. 43. See also Luke 18. 1. Rom. 12 12. a stone under this similitude of a stone Christ is often signified Esay 28. 16. Psalme 118. 22. Zacharie 3. 9. 1 Pet. 2. 4. upon whom our weake faith is sustained in prayer and by whose spirit our infirmities are holpen Ioh. 14. 13. 14. 16. 17 Romans 8. 26. were steadie Hebr. was steadinesse or faith fulnesse And here the force of the Hebrew word amunah which signifieth faith is shewed to bee a steadie or firme perswasion in the promises of God and that which is most necessary in prayer Matth. 21. 22. Iames 1. 6. 7. and 5. 15. Romans 4. 20. 21. And this phrase his hand was meaneth that both his hands were steadfast For steadinesse the Chaldee saith Moses hands were spred-out in prayer going downe Hebr. going in of the Sunne which was the end of the day and withall of the victory and salvation of Israel So he that indureth to the end he shall be saved Matth. 24. 13. Vers. 13. edge Hebr. mouth which the Greeke translateth slaughter of the sword
and that phrase the Apostle followeth in Heb. 11. 37. So in the Greek version of Num. 21. 24. Deut. 13. 15. Vers. 14. put in the eares that is rehearse it in the bearing of Iesus he was to be Moses his successor and so the charge was to continue successively till it was accomplished wiping I will wipe that is will utterly wipe or blot out This God performed by the hands of Israel to whom hee gave this charge thou shalt wipe out the remembrance of Amalek from under the heavens forget it not Deuteronomie 25. 19. Whereupon the Hebrew Canons say Wee are commanded to destroy the remembrance of Amalek Deuteronomie 25. and commanded to remember continually his evill deedes and his treacherie to the end to stirre up enmitie against him c. and it is unlawfull to forget his enmity and hatred Maimony in Misn. treat of Kings c. 5. S. 5. This as it figured the destruction of Antichrist so the fulfilling of it is by the Iewes themselves referred to the dayes of Christ for they say â—n the dayes of the Mesias the seed of E 〈…〉 und of Aâ—alek shall be wiped out through the strength of Israel which shall prevaile most highly 〈◊〉 〈◊〉 on Exodus 17. Vers 15. Iehovah 〈◊〉 that is Iehovah is any 〈◊〉 〈…〉 So the altar was to sacrifice thanke offringâ— upon to the Lord and acknowledge the victorie to be from him The Greeke translateth it the Lord my refuge It is a sacramentall speech whereof see Gen. 22. 14. The Chaldee paraphraseth thus And Moses built an altar and served upon it before who had done signes or miracles for him Vers. 16. upon the throne or against the throne of 〈…〉 of God This referred to Amalek meaneth thus because the hand of Amalek is upon or against the throne of the Lord therefore Iehovah will have warre with Amalek By the throne of Iah meaning heaven as Esay 66. 1. and so God him-selfe that sitteth thereon as Matthew 23. 22. against whom Amaleks hand was while it was against his people and Church Zach. 2. 8. Acts 9. 4. 5. And so Ierusalem is called the Lords throne Ier. 3. 17. Otherwise if it bee referred to God or Moses his servant and his hand upon or unto the throne of Iah it may signifie an oath vowing perpetuall warre with Amalek for so the lifting up of the hand to heaven which is Gods throne is a signe of swearing Revel 10. 5. 6. Gen. 14. 22. And thus the Chaldee paraphraseth upon this place With oath this is said from before the fearefull God whose maijestie is upon the throne of glory to wage warre from before the Lord against the men of the house of Amalek to destroy them from the generations of the world So Thargum Ierusalemy explaineth it to bee an oath and applieth the fulfilling of it to King Saul and to Mordecal and Esther 1 Sam. 15. Esth. 8. and 9. c. The Greeke translateth with hidden hand the Lord will warre against Amalek from generation to generation In Perkci R. Eliezer c. 44. it is said When God would root out and destroy all Amaleks sead hee stretched forth his right hand and tooke hold on the throne of his glory and sware to root out and to destroy all Amaleks seed out of this world and out of the world to come CHAP. XVIII 〈…〉 Moses his wife and two sonnes 〈…〉 him and sheweth him what the 〈…〉 for Israele 〈…〉 Iethro beesseth God and offreth Moses sitting alone to judge the people 〈…〉 to appoint Iudges for inferiour's 〈…〉 the burden might be eased 24 Moses 〈…〉 to his counsell and chooseth able men into of 〈…〉 owne land AND Iethro the Priest of Midian the father in law of Moses heard of all that God had done for Moses and for 〈…〉 people that Iehovah had brought forth Israel out of Egypt And Iethro Moses father in law took Zipporah Moses wife after he had sent her backe And her two sons of which the name of the one was Gershom for he said I have beene an alien in a strange land And the name of the other was Eliezer for the God of my father hath been my help and delivered me from the sword of Pharaoh And Iethro Moses father in law came and his sons his wife unto Moses into the wildernesse where he was encamping at the mountaine of God And he said unto Moses I thy father in law Iethro am come unto thee and thy wife and her two sonnes with her And Moses went out to meet his father in law and bowed himselfe downe and kissed him and they asked each other of their peace and they came into the tent And Moses told his father in law all that Iehovah had done unto Pharaoh and to the Egyptians for Israels sake all the travaile that had found them in the way and how Iehovah had delivered them And Iethro rejoyced for all the goodnes which Iehovah had done to Israel whom he had delivered out of the hand of the Egyptians And Iethro said Blessed 〈◊〉 Iehovah who hath delivered you out of the hand of the Egyptians and out of the hand of Pharaoh who hath delivered the people from under the hand of the Egyptians Now I know that Iehovah is greater than all gods for in the thing wherein they dealt proudly he was above them And Iethro Moses father in law tooke a burne offring and sacrifices for God and Aaron came and all the Elders of Israel to eat bread with Moses father in law before God And it was on the morrow that Moses sate to judge the people and the people stood by Moses from the morning unto the evening And Moses father in law saw all that he did to the people and he said what is this thing that thou dost to the people why sittest thou thy selfe alone and all the people stand by thee from morning unto evening And Moses said unto his father in law because the people commeth unto me to enquire as God When they have a matter every one commeth unto me and I judge betweene 〈◊〉 man and his neighbour and I make knowne the statutes of God and his lawes And Moses father in law said unto him the things not good which thou doest Fading thoe wilt fade away both thou and this people that is with thee for the thing is too heavy for thee thou art not able to do it thy selfe alone Now hearken unto in voice I will give thee counsell and God shall be with thee Be thou for the people to God-ward and thou shalt bring the matters unto God And admonish them of the statutes and the lawes and make knowne unto them the way wherein they shall walke and the worke that they shall doe And thou provide out of all the people men of ability fearing God men of truth hating covetousnesse and set them over them to be rulers of thousands rulers of hundreds rulers of fifties and rulers of tens And let them judge the people at all
if the owner thereofbe with it the meaning is if he be with it in the time of borrowing it c. and there is no need that he be with it in the time when it is broken or dieth If he be not w th it in the time wheÌ„ it is borrowed though he be with it in the time when it is broken or dieth the borrower is bound to pay for it Raâ—bam or Maimony in his comment on Thalmud Bab. in Baba metsignah chap. 8. it came the Gr. translateth it shall be to him or his for his hire And so though the thing miscarry he paieth but the hire onely Vers. 16. entice or perswade so that she consent unto the encicer And herein this differeth from the Law in Deuteronomie 22. 28. 29. which was for such as consented not The Hebrewes say Shee that is lien with in the field it is certainely presumed that she was forced unlesse witnesse testifie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with in the citie it is presumed 〈◊〉 she was 〈◊〉 because shee 〈◊〉 unlesse witnesse 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man drâ—w a 〈◊〉 and saith 〈◊〉 〈◊〉 if thou crie out I will kill her Maimony in Nagharah be 〈…〉 chap. 1. Sect. â—â— not betrothed for to lie with a betrothed maid was death Deut. 22. 24. 25. Vers. 17. weigh that 〈◊〉 pay money The summe is shewed in Deuteronomie 22. 29. to be fiftie shekels of silver The Hebrew Doctors say this mulct was not onely if her father refused but if the maid also or if the inticer himselfe would not marie her they compelled him not but hee gave the mulct and went his way If he maried her then he paid not this mulct but gave her a writing as other maids had Maimony in Nagyarah chap. 1. Sect. 3. Vers. 18. a witch or sorceresse whereof see the notes on Exodus 7. 11. He speaketh of the woman because witchcraft is most in use among that kind but implieth also the man-witch or sorcerer who is likewise named in Deuteronomie 18. 10. Therefore the Greeke translateth it here plurally Witches The Hebrewes observe Whosoever is guilty of death the Iudges that doe not put him to death they breake an affirmative precept but transgresse not against a prohibitive saving of the Witch for if they put not him to death they transgresse a prohibition as it is said Thou shalt not suffer a Witch to live Maimony in Sanhedrin chap. 14. Sect. 3. Vers. 19. put to dye Gr. ye shall kill him with death Elsewhere it is commanded that the beast bee killed also Leviticus 20. 15. 16. for this sinne is Confusion Lev. â—8 23. Vers. 20. sacrificeth to the gods that is as the Chaldee expounds it to the idols of the peoples and Moses explaineth it either the Sunne or the Moone or any of the host of heaven c. Deut. 17. 2. 3. And by sacrifice he implieth also worship and service as is expressed in Deuteronomie 17. 3. utterly destroyed or anathematized that is destroyed as execrable and cursed be put to death without mercie as the Hebrew Cherem implieth and Paul useth such a phrase in Hebrewes 10. 28. The Greeke here translateth it destroied the Chaldee by Onkelos saith killed and the Thargum called Ionathans addeth shall bee killed with the sword and his goods consumed which interpretation he gathereth from the Law in Deuteronomie 13. 15. 16. 17. where the word Cherem is also used But others gather from Deut. 17. 2. 5. that hee was to be stoned which is most agreeable Howbeit this is to be understood of a witting and willing idolater according to Numb 25. 27. 30. and so the Hebrew canons say Whosoever serveth idols willingly and presumptuously he is guilty of cutting off to wit by the hand of God and if there be witnesses that have seene him he is stoned to death and if he have served them ignorantly he is to bring the 〈◊〉 offring appointed therefore Maimony treat of Idolatry c. 2. S. 1. except 〈◊〉 understand except he sacrifice unto Iehovah Vers. 21. vex or make a spoile and prey Coppresse 〈◊〉 〈◊〉 and violence a word usually applied to the rich 〈◊〉 mightie that vexe and spoilâ— the poore fatherlesse and stranger whom God loveth and commandeth us to love even as our selves Deut. 10. 18. 19. Levit. 29. 33. 34. Zach. 7. 10. Ier. 22. 3. Ezek. 46. 18. In particular this word is used for vexing or oppressing in buying and selling Leviticus 25. 14. 17. The Hebrew Doctors expound this here to meane vexing of the stranger with words of reproach and the oppressing next spoken of to be meant of his goods or riches Maimony in treat of Merchandise chap. 14. Sect. 15. Of this oppressing see the notes on Levit. 25. Vers. 23. afflicting afflict that is in any measure or any manner of way afflict It seemeth also to bee an imperfect speech implying I will afflict thee See the like in Luke 13. 9. surely if or and if so the Greeke translateth it here and in 1 Sam. 2. 21. Also the Hebrew Ci Surely or For and Vau And are put one for another 2 Sam. 22. 28. with Psal. 18. 28. Esa. 39. 1. with 2 King 20. 12. Vers. 25. money Hebr. silver by it is meant also gold or brasse or meat or rayment or any other thing as is explained Levit. 25. 36. 37. Deut. 23. 19. And we are elsewhere commanded to lend Deut. 15. 7. 8. Luke 6. 35. my people this putteth a difference betweene Gods people and strangers infidels unto whom they might lend upon usury Deut 23. 20. as an exacting creditor as a lender that is urgent to have his owne againe or to have a pawne for the same so the word is sundry times used in this sense 2 King 4. 1. Psalme 109. 11. Nehem. 5. 7. 10. 11. Deut. 24. 10. so the law elsewhere forbiddeth exacting of debts upon our poore brethren Deut. 15. 2. 3. and so the Greeke here translateth thou shalt not be urgent upon him Also the Hebrew Doctors gather from hence thus who so exacteth payment of a poore man and knoweth that he hath not ought to pay him with hee transgresseth against this prohibition Thou shalt not be to him as an exacting creditor Maimony treat of the Lender and borrower chap. 1. Sect. 2. biting-usurie usury is called biting for that it biteth and consumeth a man and his substance and is therfore here and elsewhere absolutely forbidden Gods people Deuteronomie 23. 19. Levit. 25. 35. 36 Proverbs 28. 8. Ezek. 18. 8. Of this the Iewes have these canons set downe by Maimony in his fore-named treatise chapter 4. 5. and 6. Usurie and increase are both one thing Leviticus 25. 37. Deuteronomie 23. 19. And why is the name of it called Neshek biting usurie because it Noshek biteth for it nippeth thy neighbour and eateth his flesh As it is unlawfull to lend so it is unlawfull to borrow upon usurie for it is written in Deuteronomie 23. 19. Thou shalt
afarre off This though it were a speciall favour to the Elders and served for confirmation of the things spoken by Moses yet signified it the impotency of the Law which kept men afar off and could not bring them neere unto the Lord nor unite them unto him as the Gospell of Christ doth by faith Heb. 10. 19. 22. and 12. 18. 22. c. Vers. 2. with him with Moses not with the Elders therefore the Greeke translateth with them For the people abode beneath at the foot of the mount the Elders went up as it were halfe way and saw part of Gods glory vers 9. 10. but Moses himselfe went up to the top of the mount into the darke cloud v. 18. For the Law was to bee given by the hand or ministerie of a mediatour Gal. 3. 19. Ver. 3. will doe the Greeke addeth and heare or obey as is expressed in v. 7. Thus the covenant between God and Israel was established by mutuall and willing consent albeit they yet knew not the impossibilitie of the Law which is weak through the flesh Rom. 8. 3. So in Exod. 19. 8. Vers. 4. wrote in a booke Heb. 9. 19. for the stonie tables were written by the finger of God him-selfe Exod. 31. 18. an altar which represented God the first and chiefe party in the covenant pillars or statues the Gr. translateth them stones and pillars were wont to be of stones erected Gen. 28. 18. 22. and 31. 45. and 35. 14. according to or for the twelve tribes that is to represent them the other party in the Covenant and their hard stony nature as the tables of stone signified their stony hearts 2 Cor. 3. 3. 14. See Exod. 31. 1â— Vers. 5. the yong men that is the first borne as the Chaldee translateth which were priests or sacrificers untill the Levites taken in stead of the first-borne of Israel Numb 3. 41. had the priesthood in their tribe And the Hebrew word doth not alwaies signifie men yong in yeers but fit for service or ministerie to their elders so Iesus the servant of Moses and other such servants are often called yong men Exod. 33. 11. Gen. 14. 24. 22. 3. 2 Sam. 18. 15. 1 King 20. 14. of peace-offerings Gr. of salvation By these two sorts of sacrifices whereof see Lev. 1. and 3. chap. the sanctification of the people was testified who by the death of Christ whom these sacrifices did figure out presented themselves wholly to God as obedient servants and shewed thankfulnesse for the peace and salvation which through him they had obtained Rom. 12. 1. 2. Heb. 13. 15. See also the notes on Exod. 19. 10. bullocks and other beasts as the Apostle testifieth of bullocks and of goats Heb. 9. 19. but the one is here named as principall Vers. 6. on the altar and so on the booke Heb. 9. 19 which as it seemeth was laid on the altar to bee sanctified thereby Vers. 7. and obey or heare hearken unto that is g 〈…〉 y learne and obey See the notes on Exodus 4. 31. Vers. 8. on the people which may be meant of the twelve pillars set up to represent the people vers 4. Howbeit the Chaldee paraphrase saith he sprinkled it on the Altar to make propitiation for the people Thus the first covenant or testament was not dedicated without blood as the Apostle observeth in Heb. 9. 18. 23. and the patternes of heavenly things were purified by the blood of these sacrifices signifying that Christ by his death should sanctifie himselfe for his people and them unto himselfe by the blood of a better testament Iohn 17. 19. Heb. 9. 13. 14. 1 Pet. 1. 2. And whereas the sprinkling and purifying in the Law was usually done with water scarlet wooll and hyssope Levit. 14. 6. 7. the Apostle telleth us that this here was so done though Moses nameth them not Heb. 9. 19. behold c. the Apostle explaineth it thus This is the blood of the Covenant or of the Testament which God hath commanded unto you Heb. 9. 20. Thus the Sacrament of the old Testament confirmed by the blood of beasts had a resemblance unto the New Testament established upon better promises and confirmed by the blood of Christ. But that was for workes of the Law this is for remission of sins Mat. 26. 28. Heb. 9. 15. Vers. 10. the God that is signes of the glory and presence of the God of Israel For never man saw God neither can see him 1 Tim. 6. 16. Therefore the Chaldee expounds it The glory of the God of Israel and the Greeke translateth they saw the place where the God of Israel stood of Saphire bricke Hebrew bricke of Saphire whereby is meant Saphire stone hewed like bricke wherewith the place under him was paved So also the Greeke translateth it Or it may be Englished of whitenesse of Saphire that is of white Saphire stone for bricke â—ath the name in Heb. of whitenesse The Chaldee translateth under the throne of his glory was as 〈◊〉 were a worke of precious stone The Saphire is also mentioned in Ezekiels vision of Gods Throne and glorie Ezekiel 1. 26. It is a very precious transâ—atent stone of the colour of the skie see Ex 〈…〉 s 28. 19. The worke of bricke might call them 〈◊〉 remember their bricke worke in Egypt Exodus 1. 14. and 5. 16. 19. from which bondage God now had brought them to labour in the heavenly worke of his Law and the mysteries of â—he same whereby the throne of his glory should be erected among them and his Church which â—s as the footstoole of the Lord Lam. 2. 1. should have the foundations laid with Saphires Esay 54. â—1 and such should be the polishing of the Saints Lamentations 4. 7. the body the Greeke â—nd Chaldee translate the sight or semblance of heaven And this cleere heavenly appearance â—id see forth the favour of God towards them 〈◊〉 keepe his Covenant as on the contrary a darke or cloudy Heaven is a signe of Gods displeasure Ieremy 4. 23. 28. Zeph. 1. 15. It signified also the cleannesse puritie that should be in the people of God for clearnesse or in puritie Vers. 11. the Nobles or the select or chosen men as the Greeke translateth meaning those Elders spoken of in verse 9. laid not his hand that is hurt or affrighted them not because they went up by the leave and Word of God not of their owne temeritie which was before forbidden Exodus 19. 21. So the laying of the hand often signifieth Nehemiah 13. 21. Psal. 55. 21. so the Chaldee translateth they had not hurt and the Greeke not one of them was dismayed or killed did eate c. The Chaldee paraphraseth they saw the glory of God and rejoyced in their sacrifices which were accepted as if they had eaten and drunke So other of the Hebrewes as in Elle shemoth rabbah say they fed their eyes with the brightnesse of the Majestie of God Christ promising felicitie to his Disciples sayth
Exod. 30. 24. and that which he taketh away he casteth into the place of the ashes by the Altar and lighteth the lampe which was out and the lampe which he findeth not out he dresseth it The lampe which is middlemost when it is out he lights not it after it is made cleane but from the Altar in the Court but the rest of the lampes every one that is out he lighteth from the lampe that is next He lighteth not all the lampes at one time but lighteth five lampes and stayeth and doth the other service and afterwards commeth and lighteth the two that remaine He whose dutie it is to dresse the Candlesticke commeth with a vessell in his hand which is called Cuz and it is of gold like to a great pitcher to take away in it the wekes that are burnt out and the oile that remaineth iâ— the lampâ— and lighteth five of the lamps and leaveth the vessell there before the Candlesticke c. and goeth 〈◊〉 afterwards â—e commeth and lighteth the two lamps and taketh up the vessell in his hand and boweth himselfe downe to worship and goeth his way Maim treat of the daily Sacrifices c. 3. S. 12. 13. 16. 17. The like they have in other records as for the measure of oile in T 〈…〉 yl treat Menacheth chap. 10. fol. 88. Three lâ—gges of oile and a halfe for the Candlesticke 〈◊〉 a logge for every lampe And for the order in the same 〈◊〉 in Ioma c. 3. fol. 33. The cleansâ—â—g of the 〈◊〉 Altar was before the trimming of 〈◊〉 â—ive lamps and the triâ—â—â—ing of the five lamps before the blood of the daily sacrifice and the blood of the daily sâ—â—rifiâ—â— before the trimming of the two lamps and the trimming of the two lamps before the burning of incense c. This charge of the Priests to order the lamps signified how Christ and his ministers should continually looke unto the puritie of doctrine and preaching of the light of the Gospell from evening to morning in the darke place of this world till the day dawne the day-starre arise in our hearts Rev. 1. 13. and 2. 1. Deut. 33. 10. Ioh. 5. 35. Eph. 3. 8. 9. 2 Pet. 1. 19. 20. 21. Matth. 4. 16. CHAP. XXVIII 1 Aaron and his sonnes are set apart for the Priests office 2 Holy garments are appointed 6 The Ephodâ— 8 And the curious girdle of it 9 The two Beryll stones on the shoulders thereof on which the names of the twelve Tribes were graven 15 The Brestplate of judgement with twelve precious stones therein 21 on which the names of the twelve Tribes of Israel were graven 22 The golden chaines to fasten it 26 And the golden rings for the same 30 The Vrim and Thummim 31 The Robe of the Ephod with Pomgranats and Bels. 36 The golden plate of the Miter 39 The fine linnen Coate the Miter and the Girdle 40 The Coats for Aarons sonnes with their girdles and bonnets 42 and their linnen breeches 43. The Priests must we are their garments in their administration AND thou take neere unto thee Aaron thy Brother and his Sons with him from among the Sonnes of Israel that he may minister-in-the-Priests-office unto mee Aaron Nadab and Abâ—hu Eleazar and Ithamar Aarons Sonnes And thou shalt make garments of Holinesse for Aaron thy Brother for honour and for beautifull glory And thou speake unto all the wise hearted whomsoever I have filled with the spirit of wisedome and let them make Aarons garments to sanctifie him that he may minister-in-the Priests-office unto me And these are the garments which they shal make a Brestplate and an Ephod and a Robe and a Coat of circled-work a Miter and a Girdle and they shall make garments of Holinesse for Aaron thy brother and for his Sonnes that hee may minister-in-the-Priests-office unto mee And they shall take gold and blew and purple and scarlet and fine linnen And they shall make the Ephod of gold of blew and of purple of scarlet and fine linnen twined the worke of a cunning workeman It shall have the two shoulder-peeces joyning together at the two edges thereof and it shall bee joyned together And the curious girdle of his Ephod which is upon it shall be of the same according to the worke thereof of gold of blew and purple and scarlet and fine linnen twined And thou shalt take two Beryll stones and shalt grave on them the names of the Sonnes of Israel Six of their names on the one stone and the names of the fix that are remaining on the second stone according to their births The worke of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the sonnes of Israel inclosed in ouches of gold shalt thou make them And thou shalt put the two stones upon the shoulders of the Ephod stones of memoriall for the sons of Israel and Aaron shall beare their names before Iehovah upon his two shoulders for a memorial And thou shalt make ouches of gold And two chaines of pure gold at the ends shalt thou make them of wreathen worke shalt fasten the wreathen chaines to the ouches And thou shalt make the Brest-plate of judgement the worke of a cunning workeman like the worke of the Ephod shalt thou make it of gold of blew purple scarlet and fine linnen twined shalt thou make it Foursquare shall it be doubled a spanne the length thereof and a span the bredth therof And thou shalt embosse in it embosment of stones foure rowes of stones a row a Sardius a Topaz a Smaragd the first row And the second row a Chalcedonie a Saphir a Sardonyx And the third row an Hyacinth a Chrysoprase and an Amethyst And the fourth row a Chrysolyte and a Beryll and a Iasper they shall be set in gold in their embosments And the stones shall be with the names of the Sons of Israel twelve according to their names like the engravings of a signet every man with his name they shall be according to the twelve Tribes And thou shalt make upon the Brestplate chains at the end of wreathen worke of pure gold And thou shaft make upon the Brestplate two rings of gold and shalt put the two rings on the two ends of the Brestplate And thou shalt put the two wreathings of gold in the two rings on the ends of the Brestplate And the other two ends of the two wreathings thou shalt faâ—â—en on the two ouches and shalt put them on the shoulders of the Ephod before it And thou shalt make two rings of gold and shalt put them upon the two ends of the Brest-plate upon the border thereof which is in the side of the Ephod inward And thou shalt 〈◊〉 two other rings of gold and shalt put them on the two shoulders of the Ephod underneath towards the forepart thereof over-against the coupling thereof above the curious girdle of the Ephod And they shall binde the Brestplate by
Exodus 39. 30. It was a long plate of gold two fingers broad and reached from one eare of the Priest to another saith Maimony in Implements of the Sanctuary Chap. 9. Sect. 1. HOLYNESSE TO IEHOVAH that is these words shall be graven upon it in Hebrew KODESH LA IEHOVAH which wee may English Holinesse to Iehovah or The holinesse of Iehovah and so the Greeke translateth it Hagiasma Kurtou The holinesse or Sanctification of the Lord. These words might bee written as the Hebrewes say either in one line or in two and the letters were so graven as that they stood out above the rest of the plate and were not cuâ— inward Maimony ibid. Vers. 38. beare or take away the iniquity This openeth the mystery of this floure how it figured the mediation of Christ who by his holinesse which hee had of the Godhead tooke away the sinnes of his people which they commit in their most holy and religious actions Ioh. 1. 19. 2 Cor. 5. 19. 1 Ioh. 2. 1. 2. for favourable acceptation that is for a signe that the people are made acceptable unto God by the holinesse of Iehovah him-selfe which through the mediation of this high priest is imputed unto them Ephes. 1. 6 2 Cor. 5. 19. And this was graved as a signet and put on the forehead of the Priest that it might bee a visible and perpetuall token of Gods gracious acceptation to be seene and read of all the people to their comfort as also before the Lord who respecteth his in the face of Christ. Vers. 39. coat the Greeke translateth coats for whether it were the high priest or the inferiour priests their coats were all of one stuffe and woven with like worke Exod. 39. 27. and Maimony in the foresaid treat Ch. 8. Sect. 16. where he sheweth also that these coats had sleeues woven of the same and sowen unto the bodies of the coats which were long reaching downe to the heeles and the sleeues for length and widenesse fit for the armes They figured the garments of justice wherewith Christ and his children are arayed Psal. 13 2. 9. Revel 19. 8. Miter in Hebrew Mistnepheth which signifieth a thing wrapped about the head Such as the Tuffe which at this day is worne in the Easterne countries By the Hebrew records the high priests Miter and the inferiour priests Bonnets were all of one stuffe and size and differed onely in the manner of wrapping about the head the Miter being woond more flat and the Bonnets more round and high crowned The Miter of the high priest or of the inferiour priests was sixteen cubits that is 24 foot long saith Maimony in Implements of the Sanctuary Chap. 8. Sect. 2. 19. It was an ornament for priests and for Kings Ezek. 21. 26. and signified both the power and authoritie which they had for their office vnder God Zach. 3. 5. and their pure administration therof in Justice judgment as Iob said My judgment was as a Robe and a Miter Iob 29. 14. So Christ our high priest appearing in a priestly Garment downe to the foot had also his head that is the attire of his head and his haires white as wooll and as snow Rev. 1. 13. 14. as in Song 5. 11. his head is of fine gold as was the plate on the high priests forehead and as a King with his crowne Among the heathen Romanes their chiefe priests were called Flamines of the attire of their heads as being Pileamines without which it was unlawfull for them to goe out of doores Pomp. Laetus de Rom. sacerd tit de Flaminib and Plutarch in Numa Among the Arabians also their high priests were clad with linnen garments Miters Alex. ab Alex. lib. 2. cap. 8. Girdle in Hebrew Abnet it was made of fine linnen and of blew and purple and scarlet Exodus 39. 29. The Hebrew Doctors write it was about three fingers broad and two and thirtie cubits long they wound it about and turned it one fold upon another The High priests Girdle was in making like to the other Priests It was to gird the coat with which was under the Robe Levit. 8. 7. and Maimony treat of the Implements of the Sanctuary Chap. 8. Sect. 2. 19. and Chap. 10. Sect. 1. Iosephus in his 3. booke of Antiquities Chap. 8. saith The coat was girt with a girdle foure fingers broad but empty within and woven so as it was like a serpents skin pictured with flowers red purple blew and of fine linnen the woofe was onely fine linnen which being wound and tyed once or twice about the brest hung downe to the ankles so long as he did not minister but when he ministred lest it should hinder him he cast it upon his left shoulder This must bee understood of the inferiour Priests girdles for the high priest could not so doe by reason of his garments above it These girdles signified the truth constancy and expedition of Christ in his ministration and so of all Christians Ephes. 6. 14. Esay 22. 21. Luke 12. 35. See the notes on Exodus 12. 11. embroiderer or weaver with tinsell worke See Exodus 26. 1. 36. The embroidery or cunning workmanship was in the weaving for of all the Priests garments none was made of needle worke but of woven worke as it is written in Exod. 39. 22. 27. THE VVORKE OF THE WEAVER saith Maimony in Implements of the Sanctuary Chap. 8. Sect. 19. Vers. 40. Coats of fine-linnen such as the high Priest had Exodus 39. 27. so for the girdles and bonnets they were of the same stuffe and workemanship that the high Priests as is before noted And figured the garments of Christs children made white in his blood wherein they serve God day and night in his Temple Rev. 7. 14. 15. and 19. 8. Among the Heathens also they that sacrificed to their gods were clad in white rayment Valer. Max. b. 1. c. 1. Bonnets of linnen cloth wrapped about their heads much like the high Priests Miter See the notes on vers 39. So wee Christians are to put on our heads the hope of salvation for an helmet and under it for to rejoyce 1 Thes. 5. 8. Rom. 5. 2. for the tire upon the head is opposed unto mourning Ezek. 24. 17. 23. Vers. 41. anoint with the holy oyle made at Gods direction see Exodus 30. 23. 30. and 29. 7. fill their hand that is consecrate and dedicate them unto the ministery This was by putting the flesh of the sacrifice with bread c. into their hand whereof see Exodus 29. 9. 23. 24. The Greeke keepeth the Hebrew phrase but the Chaldee translateth thou shalt offer their offrings Vers. 42. breeches alike for the High Priest and for the other of the same matter and forme naked flesh that is the secret and shamefull parts called in the Hebrew the flesh of nakednesse or of fhame because of those parts we are most ashamed when we are naked The Greeke translateth the shame of their body So each of
and anointed and set in the Lords Court before the priests were consecrated Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the washing from sin which is the first part of purification by the blood of Christ wherof they that come neere unto God for to serve him acceptably must be partakers Psal. 51. 9. Esay 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22. V. 5. clad or put upon Aaron figuring the next worke of Gods grace after the washing away and forgivenesse of sinne to impart the gifts of righteousnesse and salvation Ps. 132. 9. 16. The order of clothing as appeareth by the Scripture in Lev. 8. and is distinctly recorded by the Hebr. Doctors was thus He put on the breeches first and girded them higher then the navel above his loynes After that he put on the coat and then he girded the girdle wrapping it about his brest After the girdle hee put on the Robe and over the Robe the Ephod Brestplate and girded him with the curious girdle of the Ephod over the robe and under the Brest plate Afterward he wrapped the Miter about his head and fastened the golden plate thereupon Maimony treat of the Implements of the Sanctuary c. 10. s. 1 c. These rites which Israel learned or God were after corruptly imitated by the Gentiles whose priests were washed before their consecration continued in the preparation to their priesthood ten dais without eating flesh or drinking wine were arrayed with 12. robes as Aaron was with eight and those of bysse or fine linnen painted or embroidered with divers colours besides daily sacrificing solemne feasting the like as L. Apuleius sheweth in Asin. aur lib. 11. fitly gird here the Hebr. is Aphad frō whence the name of the Ephod is derived and so named as here appeareth of being aptly girded unto him 〈◊〉 G 〈…〉 Chald. versions here expound it Th◠g 〈…〉 ding is observed by Maimony to be about the 〈…〉 ot the loines and whereas in Ezek. 44. 18. 〈◊〉 〈◊〉 〈…〉 d they shall not gird themselves in the sweating 〈◊〉 their Ionathan the ancient Chaldee par 〈…〉 expoundeth it not upon their loines but upon their heart And this manner of girding the Holy Ghost observeth in our high Priest Christ who appeared girded about the paps with a golden girdle Revelations 1. 13. As all girding signifieth a ready preparation and strengthening unto any service Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in speciall for the heart of the Priests to be girded with Truth as Paul expoundeth it Ephesians 6. 14. So Christs ministers are likened to Angels comming out of the Temple clothed in pure and white linnen and girded about the brests with golden Girdles Rev. 15. 6. Verse 6. fasten or put Hebrew give See the notes on Exodus 28. 15. Crowne of holinesse that is holy Crowne or Diadem meaning the golden Plate fore-spoken of Exod. 28. 36. and 39. 30. Leviticus 8. 9. called here Nezer that is a Separation because it was a signe of separation and exemption from other men Therefore the Diadem of Kings was called Nezer 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest to denote his dignitie So the Greeke calleth it Petalon to Hagiasma as the Plate was before named in Exod. 28. 36. Verse 7. anointing oile the making hereof is after shewed Exodus 30. 23. c. anoint this third thing signified the communication of the graces of Gods Spirit 1 Iohn 2. 27. as it is sayd The Spirit of the Lord God is upon mee because the Lord hath anointed mee c. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church dwelling together in love and vnitie Psalme 133. 2. 2 Cor. 2. 14. 15. 16. Anoint is in Hebrew Mashach whereupon the high Priest and King that was anointed was called Mashiach or Messias Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messias is in Greeke Christ and is the name of the Sonne of God our Saviour Dan. 9. 25. Iohn 1. 41. Verse 9. fill the hand namely with parts of the sacrifices which after they were waved in the priests hand were burnt on the altar verse 2◠24. 25. This is usually called consecration the Greeke calleth it perfecting because hereby the priest was fully and perfectly authorized to doe the Priests office And this word Paul useth in Greeke writing of the priesthood of the Sonne of God who is perfected or consecrated for ever Heb. 7. 28. By this manner of calling God shewed that none might take in hand to minister before him unlesse the things were first put into his hand for a signe of his calling from God Ioh. 3. 27. Heb. 5. 4. 5. But in Ieroboams priests it was otherwise when whosoever would he filled his hand and became a priest of the high places 1 King 13. 33. V. 10 the bullock which was to be a sin-offring for the Priest ver 14. So all sacrifices which the high priest offred for his sins were bullocks which were not so for other ordinary men Levit. 4. 3. 23. 28. impose their hands with making confession of their sinnes Levit. 5. 5. 6. and 16. 21. by which rite they disburdened themselves of their sinnes and layd them on the head of the sacrifice to bee killed which was a figure of Christ killed for our sins upon whom the Lord layd the iniquitie of us all Esay 53. 6. 7. 8. This imposition of hands was to be done by every man that brought a sacrifice for his sins Lev. 4. 24. 29. the manner whereof the Iewes have recorded thus There is no imposing of hands but in the Courtyard if he lay on hands without hee must lay them on againe within None may impose hands but a cleane person In the place where hands are imposed there they kill the beast immediately after the imposition Hee that imposeth must doe it withall his might with both his hands upon the beasts head not upon the necke or sides and there may bee nothing betweene his hands and the beast If the sacrifice bee of the most holy things it standeth on the North side as Levit. 1. 11. with the face to the West the imposer standeth East-ward with his face to the West and layeth his two hāds betweene the two horues and confesseth sin over the sin-offring and trespasse over the trespasse offring c. and saith I have sinned I have committediniquity I have trespassed and done thus and thus and doe returne by repentance before thee and with this I make atonement Maimony in treat of the Offring of Sacrifices ch 3. Sect. 11. c. Vers. 11. thou shalt kill Moses now at first did extraordinarily by Gods appointment those things which were peculiar to the priests office afterward so consecrating and instructing them for time to come Ver. 12. the altar which was most holy and sanctified the sacrifice v. 37.
noted on v. 10. and this every of them severally for if five men bring one sacrifice they all impose hands upon it one after another saith Maimony in treat of Offring sacrifice c. 3. S. 9. By this rite the priests presented the Ram a figure of Christ unto God for them as a burnt-offring in whom they were also by faith to present their ownebodies a living sacrifice holy acceptable unto God w ch was their reasonable service Ro. 12. 1. Ver. 16. sprinkle this rite belonged to all burnt-offrings Lev. 1. 5. See the annotations there It figured the sprinkling of the blood of Iesus for our reconciliation and sanctification before God 1 Pet. 1. 2. Heb. 9. 12. 14. V. 17. cut the ram after the skin is flayed off Of this and other rites see the notes on Lev. 1. 6. c. V. 18. burnt-offring or whole burnt sacrifice in Heb. an ascension because it went up in fire all of it unto God see Gen. 8. 20. of rest of quieting or pacifying the wrath of God the Chaldee saith that it may be received with favourable acceptation so in v. 25. The Gr. translateth it a savour of sweet smell which phrase Paul useth Ephes. 5. 2. See the notes on Gen. 8. 21. fire offring in the Gr. it is called asacrifice in Chaldee an oblation The fire that sent up the sacrifices signified both the afflictions on Christ and his members for every one shall be salted 〈◊〉 Mar. 9. 49. 1 Pet. 4. 12. and the worke of Gods Spirit Mat. 3. 11. V. 19. the other Hebr. the second ram which was for th 〈…〉 consecration hands as they did in the former signifying that from God in Christ figured by that Ram they expected not only iustification and sanctification as by the two former sacrifices but consecration also to their office and grace from him to performe the same V. 20. the tip the highest part as the Chaldee explaineth it This putting of blood upon the eare c. was also used in the cleansing of the Leper Lev. 14. 14. So here it signified in the Priests the cleansing sanctifying of their eares to heare the word from the mouth of God which they should teach unto the people Ezek. 3. 17. 1 Cor. 11. 23. Esay 50. 5. Maâ— 7. 33. hand that their worke and administration might also be sanctified by the blood of Christ and acceptable to God Deut. 33. 11. Act. 5. 12. foot that their walking conversation might also be holy and their imperfections clensed by the same blood Phil. 3. 17. Gal. 2. 14. 1 Cor. 11. 1. The blood thus put on them from head to foot might also signifie the sufferings of Christ whereof his ministers and people are partakers Col. 1. 24. Phil. 3. 10. Altar that by Christ their purity and sanctification might bee fully perfected 2 Cor. 3. 5. 6. V. 21. sprinkle for sanctification as is after expressed for the ministers of God both in their persons and in their office figured by the priests garments are by the blood of Christ and oile of his graces sprinkled in their hearts from an evill conscience and sanctified for the work of the ministery Heb. 10. 22. 1 Cor. 15. 10. and 3. 10. V. 22. of filling to wit the hand as v. 9. that is of consecration or initiation the Gr. saith of perfection V. 23. loafe or great-round-cake for this in Lev. 8. 26. Moses saith one cake So in 1 Chro. 16. 3. that is called a loase which in 2 Sam. 6. 19. is called a cake oile bread tempered with oile as in ver 2. which is or as the Greeke explaineth it which are set before the Lord. Vers. 24. wave that is move to and fro round about and so to offer theÌ„ vnto God The originall word is sometime used for sisting in a sieve Esa. 30. 28. that signifieth trials and afflictions Luk. 22. 31. and so the Prophets apply this word unto troubles Esay 10. 32. and 13. 2. and 30. 28. And as here the things so elsewhere the persons are waved as a wave-offring Numb 8. 11. For wave the Greeke translateth separate which word Paul useth speaking of his designation to the ministery Rom. 1. 1. V. 25. rest Gr. of sweet smell see v. 18. This signified that God would make manifest the savour of his knowledge by his ministers 2 Cor. 2. 14. 15. V. 26. thy part Heb. to thee for a part or portion to eate the same That which was after given to the Priests ver 28. Lev. 7. 34. is here allowed unto Moses as hee that extraordinarily did now the priests worke See this fulfilled in Lev. 8. 29. V. 27. heave-offring so called because it was heaved or lifted up towards heaven And these two parts the brest the shoulder thus waved heaved up and so given to the Lord and his minister did teach the priests now coÌ„secrated how w th all their heart and with al their strength they should give themselves unto the service of the Lord in his Church w th much labour manifold afflictions even as the prince of our salvation was consecrated also through afflictions 2 Cor. 6. 4. 10. Heb. 2. 10. Vers. 29. to be anointed Hebrew to anoint but such words are often used passively as is noted on Gen. 2. 20. and 6. 20. and 16. â—4 and so the Greek explaineth it that they may be anointed in them and to perfect or consecrate their hands See Exod. 30. 30. and 40. 15. Vers. 30. Seven daies during which time they were to abide at the doore of the Tabernacle day and night to keepe the watch of the â—ord Levit. 8. 33. 35. Of the mysterie of the number Seven see the notes on Exod. 12. 15. Gen. 2. 2. Lev. 4. 6. It taught the priest here that the whole terme of their life should be spent before the Lord holily and in his service 1 Tim. 4. 15. 16. In this time of Seven daies also the Sabbath which was a signe of sanctification came over them as is observed on Gen. 17. 12. And so the Hebrewes doe note of this action in particular saying Great is the Sabbath day for the high priest entreth not upon his service after he is anointed untill the Sabbath passe over him as it is written in Exodus 29. 30. Seven daies shall he that is priest c. R. Elias in Sepher Reshith choâ—hmah fol. 419. a. Verse 31. the holy place the Courtyard of the Sanctuarie at the doore as the next verse sheweth Ver. 32. at the doore there it must be both boyled and eaten Lev. 8. 31. Verse 33. atonement was made to wit with God by sacrifice which being figures of Christ the Eating of them signifyed the applying of Christs death by faith unto their owne soules Ioh. 6. 35. 51. The Greeke translateth by which they were sanctifyed a stranger he that is not of the Priests flocke holy Hebrew holinesse understanding meats of holinesse Vers. 34. burne as being unlawfull to bee eaten and as all
make the holy Anointing oile 26 and what thingâ— should be anointed with it 32 Other men may not use it or make the 〈◊〉 34. The composition and making of the Incense 36 and use thereof 37 Men may not make the like for themselves ANd thou shalt make an altar an incense altar of incense of Shittim wood shalt thou make it A cubit 〈…〉 the length thereof and a cubit the breâ—â—â— thereof fouresqure shall it be and two 〈◊〉 the height thereof the hornes thereof shall be of the same And thou shalt overlay it with pure gold the roofe thereof and the walls thereof round-about and the hornes thereof and thou shalt make unto it a crowne of gold round about And two rings of gold shalt thou make to it under the crowne of it by the two ribbes thereof upon the two sides of it shalt thou make them and they shall be for places for the barres to beare it withall And thou shalt make the â—â—rres of Shittim wood and shalt overlay them with gold And thou shalt put it before the veile which is by the Arke of the Testimony before the Covering-mercy-seat which is over the Testimony where I will meet with thee And Aaron shall burne thereon incense of sweet-spices every morning when he dresseth the lamps he shall burne it And when Aaron causeth the lampes to ascend betweene the two evenings he shall burne it a continuall incense before Iehovah throughout your generations Ye shall not offer thereon strange incense or burnt-offring or meat-offring and drinke-offring yee shall not poure out thereon And Aaron shall make-atonement upon the hornes of it once in the yeere with the blood of the sinne offring of atonements once in the yeere shall hee make atonement upon it throughout your generations it is holyes unto Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iâ—hovah spake unto Moses saying When thou takest the Sum of the Sonnes of Israel by those that are to bee numbred of them then shall they give every man the ransome of his soule unto Iehovah when thou numbrest them that there be no plague amongst them when thou numbrest them This they shall give every one that passeth among them that are numbred halfe a shekell by the shekell of the Sanctuary the shekell is twenty gerahs an halfe shekell shall be an heave-offring to Iehovah Every one that passeth among them that are numbred from twenty yeeres old and above hee shall give the heave-offring of Iehovah The rich shall not give-more and the poore shall not give-lesse then halfe a shekell in giving the heave-offring of Iehovah to make atonement for your soules And thou shalt take the silver of the atonements of the sons of Israel and shalt give it for the service of the Tent of the congregation and it shall be for a memoriall for the Sonnes of Israel before Iehovah to make atonement for your soules And Iehovah spake unto Moses saying Thou shalt also make a Layer of brasse and his foot of brasse to wash and thou shalt put it betweene the Tent of the congregation and the altar and thou shalt put water there in And AaroÌ„ his sons shal wash therefrom their hands and their feet When they goe into the Tent of the congregation they shall wash with water that they dye not or when they come-neere to the altar to minister to burn the Fire offring unto Iehovah And they shall wash their hands and their feet that they dye not and it â—â—â—ill be unto them a statute for ever to him and to his feed throughout their generations And Iehovah spake unto Moses saying Thou also take unto thee the chiefe of spices of pure Myrrh five hundred shekels and of sweet Cinamon the halfe thereof two hundred and fifty and of sweet Calamus two hundred and fifty And of Cassia five hundred by the shekell of the Sanctuary and of oyle olive an Hin And thou shalt make it an oyle of holy anointing a compound-ointment compounded after the worke of the Apothecary it shall be an oyle of holy anointing And thou shalt anoint therewith the Tent of the congregation and the Arke of the Testimony And the Table and all the vessels thereof and the Candlestick and the vessels thereof and the Altar of Intense And the altar of burnt-offring and all the vessels thereof and the Laver and the foot thereof And thou shalt sanctifie them and they shall bee holy of holies whatsoever toucheth them shall be holy And thou shalt anoint Aaron and his sonnes and sanctifie them to minister-in-the-priest-office unto me And thou shalt speake unto the Sonnes of Israel saying This shall be an oyle of holy anointing unto me throughout your generations Vpon mans flesh it shall not be poured and after the composition of it yee shall not 〈…〉 ke like it holinesse it is holinesse shall it be unto you Any man that shall compoundan-ointment like it or that shall put thereof upon a stranger he shall even bee cut-off from his peoples And Iehovah said unto Moses Take unto thee sweet-spices Stacte and Onycha and Galbanum sweet-spices and pure frankincense there shall be one alone with another alone And thou shalt make it an incense a confection the worke of the Apothecary salted pure holy And thou shalt beat of it pounding-â—â—-small and shalt put of it before the Testimony in the Tent of the congregation where I will meet with thee holy of Holies shall it be unto you And the incense which thou shalt make after the composition of it ye shall not make to your selves it shall be holinesse unto thee for Iehovah Any man that shall make like unto it to smell thereto shall even be cut-off from his peoples Annotations AN incense altar of incense or a perfumatorie a perfuming place of perfume where odours were burned daily and resolved into fume or smoke In the making it is called onely an altar of incense Exod. 37. 25. and so the Greeke translateth it here But because an Altar in Hebrew Mizbeach hath the name of slaine-sacrifices which were offred thereon and upon this there was no such service therefore it is called for distinction sake Miktar a Perfumatory or Incense altar The Chaldee expoundeth it Thou shalt make an Altar to offer upon it incense of sweet-spices Shittim Greeke incorruptible wood see Exod. 25. 5. Vers. 2. hornes sharpe high places in the foure corners see the notes on Exodus 27. 1. 2. c. Vers. 3. gold whereupon it was called the golden altar Num. 4. 11. Revel 8. 3. as the other covered with brasse was the brazen altar Exodus 38. 30. Of the matter underneath it is sometime called the altar of wood as in Ezek. 41. 22. where the measures of it prophesied to bee under the Gospell are larger then these under the Law For this was but one cubit long that two this two cubits high that three Because the service of God by Christs comming should bee inlarged from East to West Gods name should be
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
him And Aaron said unto them Breake-off the eare-rings of gold which are in the eares of your wives of your sonnes and of your daughters and bring them unto me And all the people brake-off the eare-rings of gold which were in their eares and brought them unto Aaron And he received them at their hand and fashioned it with a graving-toole and he made it a molten calfe and they said These be thy gods O Israel which brought thee up out of the land of Egypt And Aaron saw it and he built an Altar before it and Aaron proclaimed and said To morrow is a feast to Iehovah And they rose-up-early on the morrow and offred Burnt offrings and brought-neere Peace-offrings and the people sate-downe to eat and to drinke and rose-up to play And Iehovah spake unto Moses saying Goe get thee downe for the people which thou broughtest-up out of the land of Egypt have corrupted themselves They have turned-aside quickly out of the way which I commanded them they have made them a molten calfe and they have bowed themselves-downe thereto and have sacrificed thereunto and said These be thy gods O Israel which have brought thee up out of the land of Egypt And Iehovah said unto Moses I have seene this people and behold it is a stiffe-necked people And now let me alone and my anger shall waxe hot against them and I will consume them and I will make of thee a great nation And Moses earnestly-besought the face of Iehovah his God and said Wherefore O Iehovah shall thy anger waxe hot against thy people which thou hast brought-forth out of the land of Egypt with great power and with a mighty hand Wherefore should the Egyptians speake and say For evill did hee bring them out and kill them in the mountaines and to consume them from upon the face of the earth Turne from the hotnesse of thine anger and repent of the evill against thy people Remember Abraham Isaack and Israel thy servants unto whom thou swarest by thy selfe and spakest unto them I will multiply your seed as the starres of the heavens and all this land which I have spoken of will I give unto your seed and they shall inherit it for ever And Iehovah repented concerning the evill which hee had spoken to doe unto his people And Moses turned and went downe from the mountain the two Tables of the testimony were in his hand the tables were written on both their sides on the one side on the other were they written And the tables they were the worke of God the writing that was the writing of God graven upon the Tables And Ioshua heard the voice of the people as they shouted and hee said unto Moses there is a voyce of warre in the campe And he said It is not the voice of them that shout for masterie neither is it the voice of them that cry for discomfiture the voice of singing doe I heare And it was when he came nigh unto the campe then he saw the calfe and the dances and Moses anger waxed hot and he cast the Tables out of his hands brake them beneath the mount And hee tooke the calfe which they had made and burnt it in the fire and ground it till it was small and strewed it upon the face of the water and made the sonnes of Israel drinke of it And Moses said unto Aaron what did this people unto thee that thou hast brought upon them so great a sinne And Aaron said Let not the anger of my Lord waxe hot thou knowest the people that they are set on evill And they said unto me Make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt wee know not what is become of him And I said unto them Who soever hath any gold breake ye it off and they gave it me and I cast it into the fire and there came-out this calfe And Moses saw the people that they were naked for Aaron had made them naked unto their shame amongst those that rose up against them And Moses stood in the gate of the campe and said Who is for Iehovah let him come unto me and all the Sons of Levi gathered themselves unto him And hee said unto them Thus saith Iehovah the God of Israel Put ye every man his sword upon his thigh Passe ye and returne ye from gate to gate in the campe and kill ye every man his brother and every man his fellow-friend and every man his neighbour And the Sons of Levi did according to the word of Moses and there fell of the people in that day about three thousand men And Moses said Fill ye your hand to day unto Iehovah even every man in his Son and in his brother that that he may give upon you this day a blessing And it was on the morrow that Moses said unto the people you have sinned a great sin and now I will goe-up unto Iehovah peradventure I shall make-atonement for your sin And Moses returned unto Iehovah and said Oh this people hath sinned a great sin and they have made them gods of gold And now if thou wilt forgive their sin and if not wipe me I pray thee out of thy Booke which thou hast written And Iehovah said unto Moses Whosoever sinneth against me I will wipe him out of my Booke And now goe leade the people unto the place that I have spoken to thee behold my Angell shall goe before thee and in the day when I visit then will I visit their sin upon them And Iehovah plagued the people for that they made the calfe which Aaron made Annotations DElayed The first signification of the Hebrew word is to be ashamed Gen. 2. 25. and because long tarrying and looking for ones comming causeth shame as in Iudg. 3. 25. they tarried till they were ashamed therefore the word is also used for tarying or delaying of the time Iudg. 5. 28. and is so here translated by the Chaldee and the Greek and in Rev. 10. 6. time is used for delay the people that is some of them as the like word in v. 6. is opened by Paul in 1 Cor. 10. 7. Gods that is an image or representation of God as after in v. 4. and the words here following manifest This narration sheweth how the Israelites who promised to doe all that the Lord commanded Exod. 19. 8. did behave themselves in keeping of the morall Law and of that great Commandement which God had both spoken to them himselfe from heaven and repeated againe by Moses Exod. 20. 4. 23. that so the impossibility of the Law in that it was weake through the flesh might be seene in this people even at the first before any obedience was performed Rom. 8. 3. Nehem. 9. 13. 16. become of him or done to him They looked for Moses to bring them a forme of worship and some visible signe of Gods presence among them as afterwards
the bars on the Arke and put the Covering-mercy-seat above upon the Arke And he brought the Arke into the Tabernacle and set up the veile of the covering and covered the arke of the Testimony as Iehovah commanded Moses And hee put the Table in the Tent of the Congregation upon the side of the Tabernacle Northward without the veil And he set-in-order upon it the order of bread before Iehovah as Iehovah commanded Moses And he put the Candlesticke in the Tent of the congregation over-against the Table on the side of the Tabernacle Southward And hee caused the lamps to ascend before Iehovah as Iehovah commanded Moses And he put the altar of gold in the Tent of the congregation before the veil And he burned thereon incense of sweet-spices as Iehovah commanded Moses And hee set-up the hanging-veil of the doore of the Tabernacle And the altar of the burnt-offring he put at the doore of the Tabernacle of the Tent of the Congregation and offred upon it the burnt-offring and the meat-offring as Iehovah commanded Moses And he set the Laver betweene the tent of the Congregation and the altar and put water there to wash And Moses and Aaron and his sonnes washed thereat their hands and their feet When they went into the Tent of the Congregation and when they came neere unto the altar they washed as Iehovah commanded Moses And hee reared up the Court round-about the Tabernacle and the altar and set up the hanging veil at the gate of the Court and Moses finished the worke And the cloud covered the Tent of the Congregation and the glory of Iehovah filled the Tabernacle And Moses was not able to enter into the Tent of the congregation because the cloud dwelt vpon it and the glory of Iehovah filled the Tabernacle And when the cloud was taken-up from over the Tabernacle the sonnes of Israel journeyed in all their journeyes But if the cloud were not taken-up then they journeyed not till the day that it was taken-up For the cloud of Iehovah was upon the Tabernacle by day and fire was on it by night in the eyes of all the house of Israel in all their journeyes Annotations IN the day to wit the first day so the Greeke explaines it In the first day of the first moneth in the new Moone Among the Iewes the moneths of the yeere were the moneths of the Moone as their yeers were the yeeres of the Sunne Maimony in treat of Sanctifying the new Moone chap. 1. And all new Moones or first dayes of the Moneths were solemne feasts unto Israel Num. 28. 11. 14. Psalm 81. 3. This which was the first moneth of the second yeere after their comming out of Aegypt was solemnized the first day by the rearing up of the Tabernacle here described which being done the Princes of Israel brought offrings of wagons and oxen for the service of the Tabernacle and other offrings for the dedicating of the Altar which solemnity dured twelve dayes Num. 7. On the fourteenth day of this moneth the Israelites kept the feast of the Passeover in the wildernesse Num. 9. 1. 2. 3. The new Moone following which was on the first day of the second moneth the Israelites were numbred and their Tents set in order foure-square round about the Tabemacle Num. 1. 1. 2. c. and 2. 2. 3. c. and all uncleane persons were put out of the Campe Numb 5. 2. 3. 4. On the twentieth day of that moneth the Cloud rethe Tabernacle now reared up was then taken downe againe and the Israelites tooke their journeyes out of the wildernesse of Sinai Num. 10. 11. In the meane space God by voice out of the most holy of the tabernacle taught Moses and Israel all those lawes for sacrificing cleansing and other religious duties w ch are written in the whole booke of Leviticus and the nine first Chapters of Numbbers Lev. 1. 1. c. Num. 1. 1. c. of the Congregation or of the meeting where-God met w th his people Ex. 25. 22. 30. 36. Elsewhere it is named the Tent of the testimony or Tabernacle of witnesse Num. 9. 15. 17. 7. 8. so in the new Testament Act. 7. 44 Rev. 15. 5. because the Tables of Testimony were kept in the Arke therein Exod. 25. 16. and so the Greeke translateth it in this place Ver. 3. cover the Arke that is hide it from the eyes of men by hanging the veile before it which parted the most holy place from the holy Hereupon it is called the covering veile Numb 4. 5. The mystery of this veile is noted on Ex. 26. 33. V. 4. the order or the disposition thereof that is the shewbread which was weekly to be set in two rows upon it see Ex. 25. 30. The Gr. translateth shalt propose the proposition meaning the bread of propositiō or shew-bread so called in Matt. 12. 4. cause to ascend that is to burne or shalt light see Exodus 25. 37. and 27. 20. V. 5. set Heb. shalt give which is used for setting placing disposing c. often in this chapter and else-where see Gen. 1. 17. hanging-veil or coveringveil which hindred the people from entring or seeing into the holy place see Exod. 26. 36. Ver. 6. Tabernacle of the Tent so called because the Tabernacle was overspread and covered with the Tent as v. 19. and Ex. 26. 7. and so it was an overspread and covered Tabernacle signifying Gods Church by his providence covered protected A like phrase is in Rev. 15. 5. the Temple of the tent of the testimony in heaven was opened For Moses Tabernacle is also called a Temple or Palace as 1 Sam. 1. 9. and 3. 3. Psal. 27. 4. and 138. 2. V. 7. there that is therein as the Gr. translateth in it so v. 30. See Exod. 30. 18. V. 8. hanging veil or covering see Ex. 27. 16. V. 9. oile whereof see Ex. 30. 23. c. Levit. 8. 10. Num. 7. 1. holy Hebr. holinesse V. 10. holy of holies Hebrew holinesse of holinesses that is most holy as that which hallowed the sacrifices see Exod. 29. 37. V. 15. eternal priesthood so that their children after the shold not need to be anointed but administer by reason of this first unction of their fathers only the high Priests were anointed in the generations following Lev. 4. 3. See the notes on Exod. 30. 33. V. 17. second yeere to wit after they were come out of Egypt as the Gr. version here addeth for explanation and as Moses speaketh in Num. 9. 1. first of the moneth that is the first day of it as the first of the feast Matt. 26. 17. is expounded the first day of the feast Mark 14. 12. The Greeke saith in the New moone see the annotations on v. 2. V. 18. the Tabernacle a visible signe of Gods presence dwelling with governing his Church in Christ Lev. 26. 11. Eze. 3. 27. 28. as it is said I heard a great voice out of heaven saying Behold the Tabernacle
which is their reasonable service Romanes 12. 1. There were five sorts of sacrifices ordinary instituted of God Burnt-offrings commanded here Meat-offrings in Leviticus 2. Peace-offrings in Leviticus 3. Sinne-offrings in Leviticus 4. and Trespasse-offrings in Leviticus 5. 15. c. a male so must all burnt offrings of beasts bee verse 10. but the like is not said of the foules verse 14. And by the Iewish canons the fowles might be male or female Maimony in Mis. tom 3. in Maasch hakorbanoth or treat of offring the Sacrifices Chapt. 1. Sect. 8. perfect not having any deformitie want or superfluity of parts without or within nor other corruption The Greeke translateth it without blemish set the notes on Exodus 12. 5. and Leviticus 22. 21. Thus are we to understand the Prophet when he saith Cursed be the deceiver which hath in his flocke a male that is a perfect male and voweth and sacrificeth unto the Lord a corrupt thing Malac. 1. 14. It figured Christs perfection in himselfe and ours in him Heb. 9. 13. 14. Ephes. 5 27. and teacheth us to honour God with our best things and to serve him with a perfect heart 1 Chron. 28. 9. at the doore within the court where the Altar was vers 5. see this law explained in Leviticus 17. 3. 4. c. As it was the way of honour unto God for the Offerer to bring his sacrifice himselfe unto the Sanctuary and not to send the Priest to take a beast out of his house and offer it for him so the doore might also lead them unto Christ who saith I am the doore of the sheepe Iohn 10. 7. by whom wee enter into the holy place Heb. 10. 19. 20. His body was the true Tabernacle and Temple called a greater and more perfect tabernacle which the Lord pitched not man Heb. 9. 11. and 8. 2. Ioh. 2. 19. 21. The Church was secondarily figured by the Temple and Tabernacle Ephesians 2. 21. 22. for his favourable-acceptation or for acceptation of him that hee and his offering may bee favourably accepted of God This sense both the Greeke and Chaldee versions yeeld also the old Latine and the promise in verse 4. confirmeth it and the like phrase in Leviticus 23. 11. is so interpreted of all the contrary whereof is in Ieremy 6. 20. Your Burnt-offrings are not to favourable-acceptation that is they are not acceptable And the Apostle exhorteth present your bodies a living sacrifice holy acceptable unto God Romans 12. 1. Some take the words of this Law here to meane according to the good will of him that offereth that he should not sacrifice to God by compulsion but of his owne voluntary will for God loveth a chearfull giver 2 Corinth 9. 7. In the former sense it taught men to offer in the faith of Christ without which it is unpossible to please God Hebrewes 11. 6. and by faith Abel offred unto God a more excellent sacrifice then Cain Hebr. 11. 4. Vers. 4. shall lay his hand or impose his hand and by hand seemeth to be meant his hands as else-where is expressed Leviticus 16. 21. The man that brought the offring was to lay or impose hands himselfe upon it while it was alive thereby disburdening himselfe of sinne and laying it upon the sacrifice Leviticus 16. 21. and testifying his faith in Christ the true sacrifice to bee slaine for him The Hebrew Doctors say All oblations of beasts which a particular person offreth either of debt or voluntarily hee layeth hands on them whiles they are alive except it bee the first-borne and the tithe and the Passeover All doe impose hands excepting the deafe the foole and a childe and a servant and a woman and the blinde and the stranger Neither may a messenger impose hands for there is no imposition but by the owners as it is written AND HEE SHALL LAY HIS HAND not his wives hand nor his servants nor his messengers Five that bring one sacrifice all doe lay hands upon it one after another not all together Who so dyeth and leaveth oblations burnt-offring or peace-offrings his heyre is to bring the same and lay hands upon it c. There is no imposition of hands on the sacrifices of the Congregation save two on the scape Goat Leviticus 16. 21. and the Sinne-offring Leviticus 4. 15. They lay on no hands but in the court if they doe it without the court they must lay on hands againe within And in the place where they impose hands they kill it And the killing is immediately after the imposition And hee that imposeth must doe it with all his might with both his hands upon the head of the beast not upon the necke or sides and nothing may bee betweene his hands and the beast Hee layeth his hands betweene the two hornes and confesseth upon the sin-offring the iniquity of sinne and upon the trespasse-offring the iniquity of trespasse and upon the burnt offring hee confesseth the iniquity of doing that hee should not and not doing that hee ought c Maimony in treat of offring sacrifices Chapt. 3. Sect. 6. 8. 9. c. But as for sacrifices of fowles verse 14. there was no charge to impose hands on them Maimony ibidem Sect. 7. make-atonement or expiate make-reconciliation which is usually meant in regard of mans sinne and Gods wrath for the same Leviticus 4. 20. c. The Hebrew Capper signifieth covering not as with a garment which may easily be taken off but as with plaister that cleaveth Genesis 6. 14. and is applyed to the covering that is the appeasing of an angry countenance Genesis 32. 20. and so for the anger of God which is appeased by the burnt-offring of Christs body for he is the Atonement or Reconciliation for our sinnes Dan. 9. 24. 1 Iohn 2. 2. Heb. 10. 8. 10. Thus the Burnt-offring was for atonement and remission of sinnes Iob 42. 8. to weet generall sinnes and such as often are unknowne to men as Iob offred burnt offrings saying it may be that my sonnes have sinned Iob 1. 5. Whereas for speciall sinnes there was a speciall sacrifice and sinne-offring Leviticus 4. And both the Burnt-offring and Sinne-offring are joyned in Christs offring up of his owne body for us Psal. 40. Hebr. 10. 5. 6. c. Also Burnt-offrings were given in signe of thankfulnesse to God and so betokened a new creature and holy life Psalm 51. 19. 20. 21. and 66. 13. 14. 15. Gen. 8. 20. For this cause the Burnt-offring is first taught as being the principall and most common offred daily for the Church and when other sorts of sacrifices were brought this burnt-offring was alwayes one See Leviticus 9. 8. 12. 15. 16. and 12. 6. and 14. 19. 20. and 16. 15. 24. Num. 6. 10. 11. and 7. 15. 16. and 29. 2. Iudg. 20. 26. Vers. 5. he shall kill in Greeke they shall kill meaning the Priests or Levites For whereas it followeth the sonnes of Aaron the Priests shall offer the blood this killing is
the sacrifice the Minchah to cease Secondly it figured the persons of Christians who through him are cleansed and sanctified to be pure oblations unto God as it was prophesied They shall bring all your brethren for a Minchah a Meat offring unto the Lord out of all the Gentiles c. as the sonnes of Israel bring a Meat-offring Minchah in a cleane vessell into the house of the LORD Esay 66. 20. The accomplishment whereof the Apostle sheweth to have beene by his ministration of the Gospell of God unto the Gentiles that the Oblation Prosphora of the Gentiles might be acceptable being sanctified by the Holy Ghost Rom. 15. 16. Thirdly it figured the fruits of grace and good workes that Christians are to performe both towards God and men Towards God by prayer and thanksgiving as David saith Let my prayer be directed as incense before thee the lifting up of my hands as the evening Minchah or Oblation Psal. 141. 2. So when the Lord told the Iewes I will not accept a Minchah or Meat-offring at your hand he addeth For from the rising of the Sunne even unto the going downe of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure Meat offring Mal. 1. 10. 11. which is fulfilled when men pray every where lifting up holy hands as the Apostle teacheth 1 Tim. 2. 8. Towards men also good workes are as sacrifices unto God as it is written To doe good and to communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. so the benevolence sent from the Church of Philippi to the Apostle was an odour of a sweet smell a sacrifice acceptable wel-pleasing unto God Phil. 4. 18. Now because the Meat-offrings here prescribed had oile and frankincense with them whereas the Meat-offring which the poore man brought for his Sinne was to have neither of both Levit. 5. 11. it seemeth the chiefe thing here figured was the new creature and holy estate which wee have in Christ that as our reconciliation unto God in Christ was signified by the Burnt-offring Levit. 1. so the sanctification of our persons and actions and the acceptation of them before God through his grace in Christ was signified by this Meat-offring fine-flowre of wheat Exod. 29. 2. Ezr. 6. 9. 1 Chro. 21. 23. all the Meat-offrings were of wheaten flowre except the jealousy offring and the waved sheaf Num. 5. Levit. 23. which were of barley And for the quantity All Meat-offrings that were brought upon the Altar not any of them was lesse then the tenth part of an Ephah as Lev. 5. 11. and 6. 20. that is an Omer as Exod. 16. 36. The five Meat-offrings mentioned in this chapter that are brought for vow and voluntary sacrifice be may bring of them so much as he please though 1000. tenth parts but the Meat offrings of the sheaf and of the sinner and of jealousie and of initiation and the high priests meat-offring every one of them is but one tenth part neither lesse nor more saith Maimony in treat of offring the sacrifice chap. 12. Sect. 2. 5. Also for the quality as all things offred to God were to be of the best and without corruption so the Meat-offrings The flowre might not be such as wherein wormes bred or made or wormeaten wheat nor mixt with oile that had a ranke smell or ill taste c. Maimony in Issure mizbeach chap. 6. S. 1. pure oile Sol. Iarchi noteth that the oile was poured vpon all of it the frankincense was put upon part of it on the one side Other of the Hebrewes also say every Meat-offring that is offred upon the altar must have oile and frankincense a Log of oile that is halfe a pinte of oile whereof see Lev. 14. 10. for every tenth deale and a handfull of frankincense for euery Meat-offring whether it be of one tenth deale or of sixtie for they bring not moe then 60. tenth deales in one vessell Except the jealousy offring and the sin offring Num. 5. 15. Levit. 5. 11. for they have no oile nor incense Maimony treat oâ— offring the sacrifice chap. 12. S. 7. The flowre of wheat signified the perfect and pure estate of Christ and of all Christians with their service in him purged from the branne of naturall corruption Heb. 10. 5. Esa. 66. 20. The oile signified the graces and comforts of the holy Ghost whereby wee serve God with gladnesse Psal. 45. 7. Luk. 4. 18. 1 Ioh. 2. 20. 27. The frankincense figured the sweet odour whereby they are acceptable to the Lord Song 3. 6. Ier. 6. 20. Ephes. 5. 2. Rom. 12. 1. The manner of making the Meat-offring of flowre is recorded to be thus He brought a tenth-deale of flowre or many tenth deales or according as he had vowed and oile meet for the same the flowre was measured by the Tenth-deale measure of the Sanctuarie and oile was put into a vessell and afterwards the flowre was put upon it After that againe other oile was put upon the flowre and the flowre was mingled with it After this they put it into a ministring vessell and then poured oile into it And the oile which first they put and the oile which they mingled it with and the oile which they poured on it all was a Log or halfe-pinte for a tenth deale of flowre And then they put the frankincense upon it Maimony treat of Offring the sacrif chapter 13. Sect. 5. Vers. 2. the sonnes that is one of the sonnes as the words following doe manifest when it is said and he shall take meaning the Priest shall take or shall gather-up-with-the hand as the word properly signifieth The flowre was put into a ministring vessell and sanctified therein Esa. 66. 20. The Priest caried it to the altar and brought it to the south-west horne thereof and removing all the frankincense unto the one side he tooke up a handfull of the flowre and oile mixed and put that handfull into a ministring vessell and sanctified it therein Then gathering up all the frankincense he put it upon the handfull in the vessell and set it upon the altar and salted it and put it out of the ministring vessell upon the fire Maimony treat of offring the sacrif chap. 13. Sect. 12. burne resolve into fume or vapour as the word signifieth so Levit. 1. 9. and after often the memoriall therof that is that handfull with the incense named a memoriall because it called unto Gods remembrance this is spoken after the manner of men his covenant to accept the service of faith which his people offer to him by Christ. Hereupon it is said He remember all thy Meat-offrings Psal. 20. 4. and Thy prayers and thine almes are come-up for a Memoriall before God Acts 10. 4. So Nehemiah prayed Remember me O my God concerning this and wipe not out my kindnesses that I have done for the house of my God c. and spare mee
sanctified 1 Cor. 15. 20. Rom. 11. 16. Ioh. 12. 24. the parching breaking grinding c. figured his suffering for us being bruised for our iniquities Esa. 53 5. Whereby he was offred for a sweet favour unto God And with him we are partakers in our measure Rom. 8. 17. Colos. 1. 24. Vers. 15. shalt put Heb. shalt give which the Greeke translateth shalt poure oile which was according to other meat-offrings a log of oile and an handfull of frankincense signifying the graces of God in Christ and his members and the sweet odour of his oblation for us See more in the notes on Levit. 23. 10. touching this manner of service CHAP. III. 1 The Peace-offrings of the herd 6 and of the stocke 7 either Sheepe 12 or Goat AND if his oblation be a sacrifice of Peace-offrings if he offer it of the herd whether it be male or female he shall offer it perfect before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it at the doore of the Tent of the Congregation and Aarons sonnes the Priests shall sprinkle the blood upon the Altar round-about And he shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat which is upon them which is upon the flanks the caule above the liver with the kidneyes he shall take-away it And Aarons sonnes shall burne it on the Altar with the Burnt-offring which is upon the wood that is on the fire it is a Fire offring of a savour of rest unto Iehovah And if his oblation for a sacrifice of Peace-offrings unto Iehovah be of the flock male or female he shall offer it perfect If he offer a Lamb for his oblation then shall he offer-it before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat thereof and the whole rumpe it shall he take-off hard-by the backbone and the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take-away it And the Priest shall burne it upon the Altar it is the bread of the Fire offring unto Iehovah And if his oblation be a Goat then he shall offer it before Iehovah And he shall lay his hand upon the head of it and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer thereof his oblation a Fyre offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take away it And the Priest shall burne them upon the Altar it is the bread of the Fire offring for a savour of rest all the fat is Iehovahs It shall be an eternal statute for your generations through-out all your dwellings any fat or any blood ye shall not eat Annotations HIs oblation his korban which the Greeke translateth his gift unto the Lord so korban is by the Euangelift expounded a gift Mark 7. 11. Peace-offrings or Pay-offrings Hebr. a sacrifice of Payments or of pacifications or of perfections whereby men paid unto God Confession and thankes for their peace and prosperitie and for his performing of mercies and pacification and paid their vowes as is written Thy vowes are upon mee O God I will pay confessions unto thee Psal. 56. 13. and Peace-offrings are upon me this day have I payed my vowes Proverbs 7. 14. These sacrifices were of sundry sorts either for Confession or Thanks giving Lev. 7. 11. 12. or for a Vow or for a Uoluntary offring Levit. 7. 16. Here and usually in the law the word is Shelamim as of many payments or thankes due unto God for his many benefits as David professeth Psalme 116. 12. 14. 17. 18. but in Amos 5. 22. it is used singularly Shelem The Greeke often translateth it Eirenikee that is a Pacifying or Peace offring but here and most commonly Soterion a sacrifice of salvation offred unto God for his salvation of men The Chaldee hath the sacrifice of sanctities or sanctifications whether because none but clean sanctified persons might eat of it Leviticus 7. 19. 20. or for sanctifying the name of God by it Sol. Iarchi saith they are called Peace-offrings because they bring peace into the world as also because by them there is peace to the Altar to the Priests and to the owners that is every of these have a part in the Peace-offrings R. Menachem saith it is of like meaning as that in Esay 44. 28. He shall performe all my pleasure The mysterie of this sacrifice is opened in Hosea 14. 2. Take-away Lord all iniquity and receive or give good and we will pay the bullockes of our lips which the Greeke there translateth the fruit of our lips and the Apostle likewise saith By him that is by Iesus let us offer the sacrifice of praise to God continually that is the fruit of the lippes confessing to his name Heb. 13. 15. These Peace-offrings were also given when men in their troubles prayed unto God for peace and salvation Iudges 20. 26. and 21. 4 1 Chronicles 21. 26. That as the Burnt offring in Lev. 1. figured our reconciliation to God by the death of Christ and the Meat-offring in Lev. 2. our sanctification in him before God so this Peace-offring signified both Christs oblation of himselfe whereby he became our Peace and salvation Ephes 2. 14. 15. 16. Acts 13. 47. Heb. 5. 9. and 9. 28. and our oblation of praise thanks giving and prayer unto God in the middest of troubles tentations and spirituall combats which we fight by faith in this life so that we come boldly unto the throne of grace that we may receive mercy and finde grace to helpe in time of need Heb. 4. 16. or female herein it differeth from the Burnt-offring which was to be of the males onely Lev. 1. 3. By this distinction of sexes the Hebrewes gather that the beast which was neither perfect male nor female or both male and female though it had no other blemish was not fit for sacrifice Maimony in Issurei Mizbeach chap. 3. Sect. 3. Spiritually wee may apply this to the state of the Church in Christ in whom there is neither male nor female but all are one in him Gal. 3. 28. And that God accepteth not onely the sacrifice of Christ but ours also in him Heb.
13. 15. perfect in Greeke without blemish See Exod. 12. 5. and Lev. 1. 3. Vers. 2. lay or impose his hand in Greeke his hands to testifie by this signe his faith in God through Christ see the notes on Levit. 1. 4. The difference there and here the Hebrew doctors thinke to be this that ouer the Peace-offring there was no confession of sinnes but speaking words of Praise unto God and that hands might be laid on in any place of the courtyard where he would in the place where it was killed Maimony treat of offring sacrifices chap. 3. Sect. 14. 15. he that is the Priest or some other Levite shall kill it see Lev. 1. 5. It might be killed in any place of the Court Maimony ibid. chap. 5. Sect. 4. and was not restrained to the Northside of the Altar as the Burnt-offring Levit. 1. 11. For these Peace-offrings the Hebrewes call the letghter holy things to distinguish them from the Holy of holies Lev. 2. 10. sprinkle according to the manner observed on Lev. 1. 5. For the Burâ—offring Trespass-offring and Peace-offring the sprinkling of the blood of these three upon the Altar was 〈◊〉 alike Maimony treat of Offring sacrifices chap. 5. Sect. 6. It figured the sprinkling of Christs blood whereby we our words and workes are sanctified before God 1 Pet. 1. 2. Heb. 12. 24. Vers. 3. unto Iehovah wholly burnt upon the Altar unto the Lord. There were besides of every Peace-offring the Brest and the right shoulder which were waved and heaved before the Lord and given the Priests to eat whereof see Lev. 7. 30. 32. c. the other flesh of the Peace-offring was eaten by the owner that brought it and his family and friends Lev. 7. 15. 16. the fat or the su 〈…〉 This sometime signifieth the best of all things as is shewed upon Gen. 4. 4. and so teacheth to offer the best unto the Lord sometime it signifieth unbeleefe dulnesse and hardnesse of heart as 〈◊〉 is without sense Psalme 119. 70. Acts 28. 27. so the fat consumed in the fire signified the taking away of our corruptions by the spirit of Christ. And the kidneyes which are the seat of lust not the heart or braines which are the seat of wisedome and understanding were likewise burned to teach mortification of our members which are on earth fornication uncleannesse inordinate affection c. Colos. 3. 5. See the notes on Exod. 29. 13. Vers. 4. which is understand againe the fat which is upon the flankes or as the Greeke and Chaldeâ— interpret it upon the thighs so the Hebrew doctors expound it as a distinct fat from the former and say it was the fat which is in the roots of the thighes on the forepart Maimony treat of forbidden meats chap. 7. Sect. 6. Vers. 5. shall burne it The order of offring this sacrifice was the Priest killed it and sprinkled the blood and flayed it and tooke out the inwards Afterwards he cut in pieces the flesh and separated the brest and the right shoulder Levit. 7. 30. 32. and put the inwards with the brest and shoulder into the owners hands And the Priest put his hand under the owners hands and waved all before the Lord on the East side And if it were a Thank-offring Levit. 7. 12. 14. he tooke of the bread that was brought therewith one cake often and laid it with the brest shoulder and inwards and waved all upon the owners hands First he laid the fat upon the owners hands then the brest and the shoulder above And the two kidneyes and the caule of the liver above them And if there were any bread hee laid it above and so waved all After that he salted the inwards and burned all upon the Altar but the brest and the shoulder were eaten by the Priests and the remnant of the Peace-offring was eaten by the owners But the Priests might not have the brest and shoulder till the inwards were burned Likewise the bread waved with the Thank-offring was eaten by the Priests and the rest of the bread by the owners If two brought a peace-offring in partnership the one of them waved it by leave of his fellow and if they were 100. one waved for them all If the owner of the sacrifice were a woman she waved it not but the Priest A woman never waved save onely in the offring of jealousie Numbers 5. and of a Nazirite Num. 6. Maimony in treat of offring sacrif chap. 9. Sect. 6. 7. c. upon the Burnt offring that is laying it on the altar after the Burnt-offring for that alwaies had the first place Sol. Iarchi here saith this teacheth us that the daily Burnt-offring was before any other oblation It signified that wee are first to bee reconciled unto God by the death of Christ apprehended of us by faith before any oblation of ours can be acceptable to God of rest Greeke of sweet smell in the Chaldee an offring which shall be received with favour before the Lord. See Levit. 1. 9. Hereby Gods acceptation of us and of our service praiers thanksgiving c. in Christ was signified H b. 13. 15. 16. Vers. 6. of the flocke sheepe or goats as after is explained but here is no mention of fowles as was for the Burnt-offring Levit. 1. 14. The Hebrewes say Peace-offrings are brought of sheepe and of goats and of beeâ—es of males or of females of great or of small but no fowle is brought for Peace-offrings Smâ—l beasts are from eight daies old untill a complete yeere from day to day and great beasts of the herd till they be full three yeeres old from day to day and of the flocke till they be full two yeeres old from day to day if they be more then thus they are too old and may not be offred Maimony treat of Offring the sacrifice chat 1. Sect. 11. Vers. 7. a Lamb or sheepe of the first yeere as is noted on Levit. 1. implying also a sheepe of the second yeere which was lawfull to be offred as is before shewed Vers. 8. he that is the Priest or Levite shall kill it so in verse 13. see Levit. 1. 5. before the Greeke translateth at the doore of the Tent as Moses said in verse 2. so after in verse 13. and these phrases explaine one another Verse 9. whole rumpe the perfect or intire tayle which in some kinde of sheepe is very great and fat especially in those parts of the world and namely in Syria as Plinie mentioneth Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar with the other fat and inwards Verse 11. the bread or the food meaning the flesh which the fire on the altar was to eat up and consume The Greeke translateth it a savour of sweet-smell so in verse 16. And because these things were burnt unto God therefore God calleth them also his bread Num. 28. 2. Ezek. 44. 7. and the Priests which burned them are said to offer the bread of
of Ignorances Chapt. 3. s. 10. kill the bullocke a figure of the death of Christ Heb. 20. 5. 6. 8. 10. See the notes on Lev. 1. 5. Vers. 5. anoynted in Greeke Christ in Hebrew Messias so named as a type of our great high Priest Christ Iesus who entred not into the holy places made with hands but into very heaven not with the blood of goats or bullockes but with his owne blood and obtained eternall redemption Heb. 9. 24. 11. 12. This anoynted Priest was the sinner himselfe for he offred up sacrifice for his owne sinnes Heb. 7. 27. The Anointed Priests bullocke brought for any of the commandements the anointed priest himselfe tooke the blood and sprinkled thereof c. Maimony treat of offring the sacrifices chap. 5. sect 15. Vers. 6. seven times a mysticall number signifying the full and perfect clensing of sinne by the sprinkling of the blood of Iesus Hebr. 9. 13. 14. 1 Pet. 1. 2. 1 Ioh. 1. 7. and that our sinnes need much purgation Psal. 51. 2. 3. Seven is a complete number used for the perfect finishing of a worke as was in the seven daies of the creation Gen. 3. 2. 3. and is used for many 1 Sam. 2. 5. Prov. 26. 25. and 24. 16. and in mysteries throughout the scriptures as the like seven times sprinkling of blood on atonement day Lev. 16. 14. seven times sprinkling of oile upon the altar when it was consecrated Lev. 8. 11. seven times sprinkling of the leper and seven daies for his clensing Lev. 14. 7. 9. seven daies for consecrating the Priests Lev. 8. 35. and for purifying the uncleane Lev. 12. 2. Num. 19. 19. seven times Naaman washed him in Iordan 2 Kin. 5. 10. 14. Seven daies was Iericho besieged and 7. priests with seven trumpets blew and the walls fel downe Iof. 6. seven priests blew trumpets before the arke when David brought it home 1 Chron. 15. 24. The lambe Christ hath seven hornes and seven eyes which are the 7 spirits of God Rev. 5. 6. there also are seven seales on Gods booke Rev. 5. 1. seven Angels with trumpets Rev. 8. 2. and seven with vials Rev. 15. 7. Every seventh day was a Sabbath Exod. 20. 10. and the seventh yeere a yeere of rest and seven times seven yeers brought the Iubilee Lev. 25. 3. 4 8. Seven bullocks seven rams were sacrificed by David 1 Chron. 15. 26. by Ezekias 2 Chro. 29. 21. by Iob for his friends Iob 42. 8. and by Balaam for K. Balak upon seven altars Num. 23. 1. 14. with many the like as may bee observed throughout the Bible Ezek. 43 25 and 39. 9. 12. Dan. 9. 24. And the mysterie of this number seven was observed also among other of the heathens To purifie my selfe I wash me in the sea dipping my head seven times in the waves for the divine Pythagoras hath taught that that number is most fit especially in religion L. Apuleiâ— de Asin. aur l. 11. the veile of the holy place Hebr. of holinesse which the Gr. translateth the holy veil It was that which parted the holy place and the most holy called the second veile Heb. 9. 3. This figured the preparation of the way for us into the holy heavens by the blood of Christ shed and sprinkled to remission of sins for by the blood of Iesus we may be bold to enter into the holy place by the new and living way which he hath prepared for us through the veile that is his flesh Heb. 10. 19. 20. Moreover these rites thus described in the law were exactly to be observed as the Hebrew Doctors say All the bloods that were to be bestowed within the sanctuarie if there wanted any one of them there was no atonement made but all of them were of the foundation of the atonement for loe the scripture is carefull of the very number saying seven times Blood which is commanded to bee bestowed before the Lord in the sanctuarie and they bestow it on the altar that is without or that which should bee on the altar without they bestow it before the Lord within the sanctuarie c. behold the flesh of the sacrifice is polluted Maimony treat of holy things polluted ch 2. s. 3. 10. Vers. 7. of sweet-spices the Greeke translateth of composition it was the golden altar on which the sweet confection was burned Exod. 30. 1. 34. c. The bullockes that were burnt c. the blood of every one of them was sprinkled seven times upon the vâ—tle that divided betweene the holy place and the most holy and foure times upon the foure hornes of the golden altar And all the bloods that were put upon the golden altar when the Priest entred in he stood between the Altar and the Candlesticks and the altar before him And he put the blood on the hornes of the altar o 〈…〉 he outside beginning at the northeâ—st horâ—e and so to the northwest and to the southwest and to the southeast Maimony treat of Offring the sacrifices chap. 5. sect 13. 14. This was done to clense and sanctifie the altar from the uncleannes of the sinner Levit. 16. 19. And the altar of incense figuring Christs mediation for us when we pray in his name as is shewed on Exodus 30. 6. this rite here signified how by faith in the blood of Christ our prayers are acceptable unto God and our infirmities forgiven and purged It may also prefigure his bloody sweat when hee prayed in the garden Luke 22. 44. the bottome or foundation in Greeke the base And the Sinne-offrings that were burned he brought in their blood before the Lord into the sanctuary and sprinkled thereof as is expressed in the Law and the rest of the blood he poured at the west bottome of the Altar that stood without for that west bottome was the first that came to hand after he came out of the Sanctuary Mai ibidem chap. 5. sect 11. It is recorded that in the Temple at Ierusalem there were at the south west horne of the Altar two holes like two nostrills that the bloods which were poured there might passe away into the brooke Kedron Talmud Bab. in Middoth or treat of the measures of the Temple chap. 3. Vers. 8. the fat or suet see Levit. 3. 3. 4. After the killing and sprinkling of the blood they cut open the Sinne-offrings and tooke out the fat and inwards and put them in a vessell and salted them and strowed them on the fire upon the Altar Maimony treat of Offring the Sacrifices chap. 7. sect 2. Hereby it became a sweet savour unto the Lord as after is said in verse 31. For the burning of these fats and intrails upon the altar which sanctified the oblations Matt. 23. 19. figured the purifying of our affections by Christ through the Spirit by our communion with his afflictions Coloss. 2. 12. 13. and 3. 1. â—5 Rom. 6. 4. 5. 6. 10. 11. 12. Psal. 16. 7. Vers. 11. the skin to weet cleaving to the
body of a precept of the substantiall-precepts of the law and all the people doe it at their saying the Iudges are discharged and every one of them that doe it is bound to bring the sinne-offring appointed as it is written AND THE THING BE HID and not the whole body of-the-precept The Iudges are never bound to bring the sacrifice till they teach to abolish a part and to confirme a part of the things which are not expressed in the law and explained Afterwards the Iudges are bound to bring the sacrifice and they that doe it at their saying are discharged As if they teach that it is lawfull to worship idols c. loe it is as if they should say there is no idolatry forbidden in the law which abrogateth the whole body of the commandement and this and the like is not ignorance in teaching but forgetfulnesse Therefore they are discharged of the sacrifice and who so doth it at their saying he is bound to bring the sacrifice for himselfe But if they erre and teach saying he that prostrateth himselfe to idols c. is guilty for it is said thereof thou shalt not prostrate thy selfe to another God but he that bendeth towards the ground and prostrateth not that is lawfull now they are bound to bring the sacrifice And so in all the like cases if they teach and the most part of the Church doe it at their saying these are discharged and the Iudges bring the sacrifice for their ignorance Maimony in Shegagoth c. 14. are guilty or doe offend sinne trespasse unto gu 〈…〉 esse See Levit. 5. 3. 6. Vers. 14. against it or as the Greeke translateth in it So the Hebrew word ghnal sometime signifieth as in Exod. 29. 3. Esay 38. 20. the church or the assembly in Hebrew kahal whence the Greeke word ekklesia a church is derived This the Hebrew Doctors understand not onely for the twelveâ—â—ibes of Israel but for every tribe which is called kahal a church as it is written in 2 Chron. 20. 5. Iohosaphat stood in the church or assembly of Iudah And from this law they say Every Tribe was to bring a Bulloâ—ke for a sinne-offring in all twelve Bullockes And whether all the Israelites in the land did the thing at the saying of the Iudges teaching them or the most of Israel did it though they were the least number of the tribes or the most of the tribes did it though they were the least of all Israel they brought according to the number of all the tribes a Bullocke for every tribe As if the inhabitants of the land of Israel were 600000 and one and they that did the sin by the teaching of the Iudges were 300000 and one and all of them of the Tribe of Iudah onely Or if they that did it were all of them the children of seven tribes though they were but 100000. the Iudges were bound to bring the sacrifice c. And the tribe of Manasses and of Ephraim were not counted as two tribes in this businesse but both for one tribe Maimony treat of Ignor. chap. 12. Sect. 1. and chap. 13. sect 2. It is also observed by them that All the sacrifices of the Church were either Burnt-offrings or Sinne-offrings and among the sacrifices of the Congregation there were no Peace-offrings save the two lambs that were brought with the waved loaves at the solemne assembly Levit. 23. 19. and they were called the Peace-offrings of the Congregation And the Church never offred a trespasse offring nor any Bird. Maimony treat of offring sacrifices chap. 1. sect 4. a bullocke In Num. 15. 24. the law appointeth a bullocke for a burnt-offring and an hee Goat for a sinne-offring when the congregation ignorantly sinneth and here it commandeth a Bullocke for a sinne-offring onely The Hebrewes reconcile these lawes thus What is the offring they bring for this ignorance If it bee concerning idolatry that they the Iudges ignorantly sinne and teach it they bring a Bullocke for a Burnt-offring and an hee goat for a sinne-offring for every tribe and this is the offring spoken of in Num. 15. 24. which by word of mouth hath beene taught to bee spoken of ignorant-sinning by idolatry But if it be concerning any other transgressions that they ignorantly-offend and teach for the ignorant doing whereof they are bound to bring the appointed sacrifice then every tribe bringeth a Bullocke for a sinne-offring and this is that spoken of in Levit. 4. 13. 14. Maimony treat of Ignorances chapt 12. Sect. 1. Others doe accord these lawes thus that this here is meant of the sinne of all Israel jointly and that in Num. 15. is meant of particular assemblies or synagogues as they were distinct by their dwellings in Canaan But I observe another difference how this in Levit. 4. 13. speaketh of doing some one of all the commandements which should not be done that in Num. 15. 22. speaketh of not doing all the commandements which the Lord had spoken by Moses Vers. 15. lay their hands There is no laying on of hands upon the offrings of the Congregation but upon two viz. vpon the scape goat Lev. 16. 21. and upon the Bullock for the thing hid from the eyes of the church Lev. 4. 13. 15. Upon it three of the Synedrion doe lay their hands Maimony treat of offring sacrifices chap. 3. sect 10. See also the notes on Levit. 1. 4. It figured their faith in Christ upon whom God would lay the iniquity of us all Esay 5â— 6. and so would not impute their trespasses unto them 〈◊〉 Cor. 5. 19. he that is the Priest or Levite shall kill see Levit. 1. 5. Vers. 16. anointed that is as the Chaldee expoundeth it the chiefe Priest in Greeke Christ that is Anointed a figure of our Lord Christ. Vers. 17. seven times signifying a full purgation see the notes on vers 6. c. For the things done to the sacrifice of the high Priest the same were done to the congregations Vers. 20. the sinne-offring in Greeke the Sin meaning the sacrifice which was for the high priests sinne vers 8. c. the first Bullocke as it is called in vers 21. it shall that is as the Greek translateth the sinne shall be forgiven them Vers. 21. he shall cary in Greeke they shall cary out the whole Bullocke as v. 12. Vers. 22. the Ruler or the Prince in Hebrew Nasi that is one Preferred or Advanced above others or one that lifteth up and easeth the burdens of the people by governing them as Num. 11. 17. Exod. 18. 22. It is a common name both to inferiour rulers Num. 16. 2. Exod. 16. 22. and to the chiefe as the King Ezek. 34. 24. and 38. 2. and 45. 7. The Hebrew Doctors understand this law of the later saying Who is the Ruler spoken of in the law It is the King over whom no man of Israel hath power neither 〈◊〉 any above him in his kingdome but the Lord his God Whether he be of Davids house or
of the other tribes of Israel And if there bee many Kings and one of them doe not serve another every one of them brings an hee goat for his sinne of ignorance Maimony treat of Ignorances chap. 1 5. sect 6 So in Ezek. 46. 2. 4. c. the offrings of the Prince are distinct from those of the people of the Land through ignorance or by errour in Greeke unwillingly as in v. 2. Vers. 23. Or if the Greeke translateth it And his sinne be knowne c. so in vers 28. But though Or be sometimes used for And or If yet here it may be used properly meaning if his sinne bee knowne of himselfe or be made knowne to him by others So Chazkuni explaineth it And is guilty that he knoweth it of himselfe or it be made knowne unto him by the meanes of others This is for his own particular sinne which he doth when he is a ruler For the Ruler that doeth with the Congregation by the teaching of the Iudges atonement is made for him as for the people generally If the Iudges bee they that offer for their ignorance all the people and the King are discharged from bringing the sacrifice as is before shewed And if they that doe it at the saying of the Iudges be bound to bring the sacrifice and the King be one of the doers then he brings an hee goat for the Rulers hee goat is in place of the ewe lambe or she goat of the common person Maimony treat of Ignorances chap. 15. sect 8. his oblation in Greeke his gift Vers. 24. killeth the Burnt-offring that is on the north side of the altar see Levit. 1. 11. The Greek translateth where they kill that is use to kill the Burnt-offrings Vers. 25. of burnt-offring herein it differed from the former of the high Priest and Church whose blood was caried into the Sanctuary and put on the homes of the altar of Incense vers 7. 18. The sinne offrings that were eaten as they were whose blood was not caried into the Sanctuary Levit. 6. 26. 30. their blood was to be put on the foure bo 〈…〉 of the altar that stood without from the midst of the altar and upward When the Priest tooke the blood in a bason hee caried it to the altar and dipped thefore finger of his right hand in the blood and put it upon the horne and so he did to every borne And hee was bound to dip his finger at every horne And when hee had made an end of putting it upon the horne he wiped his finger on the edge of the bason and after that hee dipped the second time for the blood that remained upon his finger it was not lawfull to put thereof upon another horne Of all the sacrifices not any ones blood was to be sprinkled with the finger but of the sinne-offring onely And thus he beganne hee went up on the foot-banke and turned on his right hand and went round about and put upon the south-east horne first after that upon the next horne which was the north-east then upon the north-west and after that upon the south west And at the bottome of that horne where he made an end of striking on the blood he poured out the residue of the blood which was at the southerne bottom Maimony treat of offring the sacrifices chap. 5. sect 7. 8. 9. 10. poure his blood in Greeke poure all his blood meaning all which remaineth after the sprinkling So in vers 30 Moses saith all the blood likewise in verse 34. which is to bee understood here Vers. 27. one soule in Chaldee one man meaning man or woman as Numb 5. 6. people of the land that is of the common people except onely the high Priest and Prince forementioned any either Israelite common Priest or Levite as Aben E 〈…〉 explaineth it one The sacrifice here following is for any one sinne if many sinnes bee committed at once there must by proportion so many sinne-offrings bee brought as likewise the Hebrew Doctors explaine in the foresaid treat of Ignorances chap. 4. where also they say for example He that killeth a beast of the holy things out of the court yard of the sanctuary on the Sabbath day in the service of a false god hee is bound to bring three sacrifices because he killed the holy things out of the Court and because he prosaned the Sabbath and because he committed idolatry for here three unlawfull things are 〈◊〉 in one Vers. 28. a shee goat This is the sacrifice appointed of God which therefore the sinner might not alter or bring any other in stead thereof though for some other sinnes if hee were poore and not able he might bring a lesser sacrifice Levit. 5. 7. 11. The Hebrewes have this rule All sins that deserâ—â— cutting off by the Law except those three before mentioned and shewed in the notes on vers 2. if a particular person transgresse in any of them through ignorance he is to bring the sinne-offring appointed except the uncleane person that eateth of the holy thing and the uncleane person that commeth into the sanctuary both of them doe not bring the Sinne-offring appointed but the oblation mentioned in Levit. 5. 7. 11. a sh 〈…〉 beast if he be rich and two Doves or Floure if he bee poore Maimony treat of Ignorances chap. 1. s. 3. perfect without blemish see Levit. 1. 3. which he hath sinned and not for any other of his sinnes as he that separateth a Sinne-offring for fat which he hath eaten may not bring the same for the Sabbath which he hath polluted or for blood which hee hath eaten c. for then it is unlawfull Yea more then this they say he that separateth his sinne-offring for fat which he did eate yesterday may not bring it for fat which he did eate this day and if he bring it so it makes no atonement for him Maimony treat of Ignorances chap. 3. sect 3. If he bring two sinne-offrings for two sinnes the one is to be killed in the name of the first sinne and the other in the name of the second sinne Ibid. s. 6. Vers. 29. his hand with confession of his sinne see Levit. 1. 4. the sinne-offring in Greeke the head of his sinne that is his sacrifice he shall that is the Priest or Levite shall kill Greeke they shall kill the Goat of sinne that is the goat to be sacrificed for sin See Levit. 1. 5. Vers. 30. the hornes the foure hornes of the Altar after the manner before described on v. 25. Verse 31. of rest Greeke of sweet smell the Chaldee explaineth it to be accepted with favour see the notes on Lev. 〈◊〉 9. Vers. 32. a Lambe or sheepe This sacrifice is spoken of apart from the former of the goat because of the difference in the fat which was burned as is shewed in the annotations on Lev. 3. 12. Verse 33. he shall kill in Greeke they shall kill it for sinne that is for a sinne-offring which Sol.
is hidden from him and he forgets that he is unclean and eateth of the holy thing and knowes that it is a holy thing or he erreth and forgetteth that the thing is holy but knowes himselfe to be unclean and eateth Or if hee erre or forget both that he is uncleane and that the things is holy and so eateth afterwards the things are knowne to him which were hidden from him loe now he must bring the sacrifice here appointed which is lessened if the man be poore The reason of this exposition is for that concerning other ignorances it is said in Lev. 4. 27. 28. while he doth some one of the commandements of the Lord which should not be done and be guilty or if his sin be made knowne unto him which hee hath sinned When he knoweth it in the end although he knew it not in the beginning But concerning the uncleannesse of the sanctuarie and holy things it is said and it be hidden from him he knoweth of it is guilty Lev. 5. 3. c. Maim treat of Ignorances c. 11. S. 1. c. So in the Chaldee paraphrase called Ionathans this scripture is thus interpreted and it be hid from him and he touch any holy thing and afterwards it be revealed unto him and he knoweth it c. is guilty or is a trespasser sinneth as Sol. Iarchi againe faith by eating of the holy things or comming into the Sanctuarie V. 4. a soule in Chaldee a man when he shall sweare pronouncing distinctly-uttering This is that which the Iewes call the oath of pronunciation as is noted before on v. 1. and of it they make foure particulars two of things to come and two of things past as when one sweares of a thing past that it was done or it was not done and of a thing to come that he will doe it or he will not doe it And no oath of pronunciation it to be used but for things possible for him to doe whether to come or past He that sweareth any of these foure oathes and the thing be otherwise as â—e that sweareth that he will not eat and he eateth or that he will eat and he eateth not or that he hath eaten when he eateth not or hath not eaten when he hath loe this is a false oath and of this and such like it is said ye shall not sweare by my name falsly Lev. 19. 12. And if he sweare falsly of presumption he is to be beaten if of ignorance then bee brings the sacrifice here appointed Maimony treat of Oathes chap. 1. Sect. 1. 2. 3. to doe evill c. This the Hebrew Doctors understand of things in a mans power to doe if he will or to leave undone if hee will Therefore he that sweareth to doe evill to others as to smite his neighbour c. this is not an oath of pronunciation because he is coÌ„manded not to doe it but it seemeth to be a vain or rash oath If he swear to his own evill and hurt though he should not so doe his oath remaines upon him and if he doe it not hee is guilty of the oath of pronunciation If he sweare to doe good to others the good which is in his power to doe the oath remaines upon him if he doe it not he is guilty of this oath And whosoever sweareth to break a commandemeÌ„t breaks it not he is not guilty of this oath of pronunciation but is to be beateÌ„ as for a vain or rash oath is to observe the coÌ„maÌ„dement which he sware to break If one swear that he wil not sleep or eat for 7. daies or the like vaine oath they must not bid him watch or fast so long as he is able to indure and afterward to sleepe or eat but he is to be beaten out of hand for his rash oath and so may sleepe or eat when he pleaseth Maimony treat of oathes chap. 5. Sect. 14. c. Compare herewith Psal. 15. 4. he that sweareth to doe evill that is to his owne hurt and changeth not c. it be hidden from him that he hath transgressed against his oath saith Sol. Iarchi on Levit. 5. And Thargum Ionathan explaineth it and he hath falsified his oath and it be hidden from him and after that he hath transgressed it be revealed unto him and he know that he hath falsifiedit c. is guilty or trespasseth in Greeke sinneth to weet in breaking or falsifying ignorantly that oath which he hath pronounced or in any of the other three cases fore-propounded Vers. 5. in one of these in one of these foure saith Thargum Ionathan meaning the foure sinnes mentioned in the 1. 2. 3. 4. verses before shall confesse laying his hands on the head of the sacrifice and confessing the iniquity of his trespasse as is noted on Levit. 1. 4. And so other rites were performed according to the manner of the sin-offring in chap. 4. The trespasse-offrings c. were killed and their blood sprinkled as is before declared Then they were flayed the fat and inwards taken out and salted and strowed on the fire upon the altar And the residue of their flesh was eaten by the males of the Priests in the court like the sin-offrings Maimony treat of offring the sacrifices chap. 9. Sect. 1. And touching this confession they say The owners of the Sinne or trespasse-offrings when they bring their sacrifices c. atonement is not made for them thereby untill they repent and confesse with word of mouth c. And so hee that is in his neighbours danger and hath done him dammage in his goods although he payeth him all that he oweth him atonement there is none untill he confesse and turne away from doing the like again for ever Maimony tom 1. treat of Repentance chap. 1. Sect. 1. See the notes on Num. 5. 7. Vers. 6. Trespasse-offring or Guilt-offring in Hebrew Asham that is Guiltinesse or Trespasse as the Sin-offring in chap. 4. was for sin as the words here following manifest and is likewise called a Sin-offring And as the former so this figured out the sacrifice of Christ for our sinnes of whom it is prophesied that his soule should be made an Asham an offring for trespasse or for sin as the Greeke translateth itâ— Esa 53. 10. which he hath sinned and respect must be had in the sacrificing unto that particular sinne which was committed that atonement might be made for it He that killeth a Sin offring or a Trespasse-offring it is necessary that his cogitation be on that sinne by name which the sacrifice is brought for Maâ—m treat of offring the sacrifices chap. 4. Sect. 11. These things taught a speciall care that men should have of their waiâ—s an examination of their owne sinnes a particular repentance sorrow and sacrifice of a contrire heart with faith in Christ whom the Trespass-offring figured even for their least transgressions that so judging themselves they may not be judged of the Lord 1 Cor. 11. 31. Ezek.
20. 43. Lam. 3. 40. 2 Cor. 7. 11. Vers. 7. his hand reach not that is he be not able enough to bring a lambe thus God provideÌ„d for the poorer sort This is that sacrifice which the Hebrewes call Gnâ—leh vajored that is Ascending and descending Thalmud Bab. in Cerethoth ch 2. because it ascendeth or is greater if the sinner bee rich and descendeth or is lesser if he be poore And they observe that Sixe are commanded to offer the oblation Gnoleh vajored greater or lesser The Leper at his cleansing Levit. 14. 21. c. The woman after child-birth Levit. 12. 8. He that sweareth the oath of testimonie Levit. 5. 1. He that sweareth the oath of pronunciation falsly through ignorance Levit. 5. 4. The uncleane person that eateth of the holy things ignorantly and the uncleane that commeth into the Sanctuarie ignorantly Levit. 5. 2. 3. Maimony treat of Ignorances chap. 1. Sect. 1. In these kinde of sacrifices the High Priest or the King was not charged to bring a greater as they were in the Sin-offring Levit. 4. 3. 23. but the offring fellower for the poore even to a pottle of flowre v. 11. The King and the anoynted Priest brought their offring for the oath of witnesse or for the oath of pronunciation or for defiling the sanctuarie and holy things thereof as other private persons For the scripture puts no difference betweene the offring of the king priest or private man save in the sin-offrings appointed for their ignorances Levit. 4. Maimony treat of Ignorances chap. 10. Sect. 7. turtle-doves see the notes on Levit 1. 14. If a poore man brought the oblation of the richer sort hee was discharged but a rich man that brought the oblation of the poore was not discharged Maimony treat of Ignorances chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sinnes and over-sights it was to teach them the uglinesse of their sinnes in his sight and with how great price by the blood of Christ they were to bee redeemed 1 Pet. 1. 18. 19. and how they should shew by such cost their thankfulnesse to God for his grace 1 Chro. 21. 24. and towards his priests the ministers of his grace which had their livelihood in part by such sacrifices Num. 18. 9. 1 Cor. 9. 13. 14. And in that he lessened the charge for the poorer sort it was to shew the riches of his grace who freely forgiveth the poore as well as the rich not in respect of their expences but of his mercie which is without respect of person Iam. 2. 5. 〈◊〉 55. 1. c. Rom. 3. 24. 25. c. Vers. 8. first that atonement might be made for his sinne after which was the Burnt-offring a figure of a new and holy life For Christ whom the Sin-offring typed out bare our sinnes in his 〈◊〉 the tree that we being delivered from sinne should 〈◊〉 in righteousnesse 1 Pet. 2. 24. Albeit the Burnt-offring also was to make reconciliation for sinne as is noted on Lev. 1. 4. cut-with-his nayl see Lev. 1. 15. where the like is for the Burnt-offring This here by the Hebr. canons was to be done at the south west horne of the altar The Priest held the 〈…〉 feet of the fowle between his two fingers and the 〈…〉 wings between his two fingers and stretched out the 〈◊〉 therof unto the bredth of his two fingers and cut it 〈◊〉 his naile And this was one of the hardest services 〈◊〉 were in the Sanctuary Maimony treat of offring the Sacrifices c. 7. S. 6. 8. Thus the priests greatest cun 〈…〉 was to be shewed in offring the sacrifices of the poore not divide hee might not 〈◊〉 the head from the body and if he did divide it hee did unlawfully and was beaten Maimony ibidem Sect. 6. See the notes on Levit. 1. 17. Vers. 9. the side Hebr. the wall He sprinkled of the blood upon the wall of the altar beneath the middest thereof and the rest of the blood hee wrung-out at the bottome It is a generall rule that which was put upon the wall the residue thereof was wrung-out at the bottome and this was the nether wall Maim ibidem This rite might fore-shadow the manner of Christs suffering both his sweating drops of blood Luk. 22. 44. and the shedding of his blood on the crosse which oblation was sanctified by his deitie as the blood of the sacrifice by the Altar Ioh. 17. 19. Heb. 9. 14. Matth. 23. 19. Vers. 10. the manner or ordinance Hebr. the judgement which word is here and often used for the manner or rite of doing a thing and it hath reference to the law in Levit 1. 15. c. The Greek and Chaldee translate it as is fit or convenient The Hebrewes give this reason why the doves were one a Sin-offring the other a Burnt-offring Because the Altar had nothing in the bird that was the Sin-offring save the blood thereof which is not food as Levit. 3. 11. therefore it was needfull to bring two one for a Sin-offring to be meat for the Priest Levit. 6. 26. the other for a Burnt-offring to be meat for the Altar Chazkuni on Levit. 5. for his sinne or from his sinne that is cleansing him from it Vers. 11. attaine not in Greeke finde not that is if he be not able as in vers 7. hee used another word of like meaning reach not So in Levit. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah that is a Bushell the tenth part whereof was called an Omer about our Pottle the Chaldee here for an Ephah translateth three Seahs or pecks see the notes on Exod. 16. 36. oile because sin proceedeth from us for want of grace which oile figured and the memoriall thereof is not sweet or gratefull unto God which frankincense did signifie therefore neither oile nor frankincense might be given with the sin-offring nor with the jealousie offring which brought inquitie to remembrance Numb 5. 15. but with the meat-offrings both were given Lev. 2. 1. c. In the common Meat-offring Levit 2. the want of oile made it unlawfull for sacrifice The sinners meat-offring if oile were put upon it or upon the handfull thereof it was made unlawfull Maimony treat of unlawfull or polluted sacrifices chap. 11. Sect. 8. 10. Vers. 12. shall take or shall gripe shall gather up with the hand see Levit. 2. 2. This was the manner of all meat-offrings that a handfull was burned on the altar and the residue eaten by the Priests except the Priests owne meat-offrings for sinne or otherwise they were not eaten but all burnt Lev. 6. 16. 22. 23. according to or upon Iehovahs Fire-offrings which the Greeke translateth upon the Burnt-offrings to the Lord see the notes on Le. 4. 35. Vers. 13. shall be the Priests the residue which is not burnt on the Altar shall be for the Priests to 〈◊〉 the males among the priests were to eat it in the
holy place as the Meat-offring see Levit. 2. 3. and 6. 25. 29. and 7. 6. 7. Vers. 15. transgresse or sacrilegiously-trespasse defraud The Hebrew Maghnal though it â—e generally used for all transgression and disloyaltie that the inferiour committeth against the superiour as the wife against her husband Num. 5. 12. and the like yet for the most part it is applied to evils committed against the Lord and his covenant service and holy things wherof this law in speciall is and so differeth from all the other lawes The Hebrew doctors thus explaine it It is unlawfull for a private man to make profit or use of the holy things of the Lord Whether they be things that are offred upon the altar or things sanctified for the reparation or maintenance of the Sanctuary And who soever maketh profit or use to the value of a mite of the holy things of the Lord he transgresseth Maimony in Meghnilah or treat of Transgression chap. 1. Sect. 1. through ignorance or unadvisednesse by errour see Lev. 4. 2. If he did it presumptuously and God onely knew it he was in danger to be cut off by his hand if his presumption were knowne to men the Magistrate punished him The sacrifice was for ignorance onely Whosoever sacrilegiously-transgresseth presumptuously is to be beaten and must pay for the detriment c. Maim in Megnilah chap. 1. Sect. 3. the holy things these were many and manifold waies men might transgresse in them As for a man to eat within his private gates the tithe of his corne wine oile c. Deut. 12. 17. 18. to doe work with his firstborne bullocke or sheer his firstborn sheep Deut. 15. 19. to eat the first fruits of his land Exod. 34. 26. ler. 2. 3. to keep-backe ought of the price of things dedicated to holy use as did Ananias and Saphira Act. 5. 1. 2. c. and many like things All the most holy things men might sacrilegiously-transgresse concerning them by making profit or use of them from the time they were sanctified untill their blood was sprinkled When the blood was sprinkled they might transgresse concerning them in any thing that was wholly for the fire untill it was burnt and caried out to the place of ashes As the burnt-offring whether beast or fowle and the handfull of the meat-offring and the frankincense the meat-offring of the Priests c. they might transgresse concerning them from the houre they were sanctified untill they were caried out after their burning upon the altar unto the place of ashes So for bullocks and goats that were burnt without the campe So for the red Cow Num. 19. from the sanctifying thereof till it were made ashes for though it were of the holy things for the maintenance of the sanctuary yet loe it is said thereof it is a sin-offring Num. 19 9. The sin-offring beast and trespasse offring and peace-offrings of the congregation they might transgresse in them all from their sanctifying till the sprinkling of their blood When the blood was sprinkled they might transgresse in the fat and inwards til they were caried out to the place of ashes c. In the meat-offrings they might transgresse from the sanctifying of them yea though they were not as yet sanctified in a ministring vessel until the handful was burnt on the altar c. The shew bread they might transgresse therein froÌ„ the sanctifying of it yea though it were not as yet baken until the incense upon it was burned The drink offrings men might transgres in theÌ„ after they were sanctified The bones sinewes hornes hoofes of the most holy sacrifices which were separated before tâ—e sprinkling of the blood they might transgresse in them The ashes of the altar in the courtyard before they were taken from upon it or after they might transgresse in them Any beast of the most holy things that had ableâ—ish c they might transgresse therein from the sanctifying of it till it was redeemed He that separateth mony for to buy his sin-offring burnt-offring or trespass-offring or for â—â—â—â—le doves or pigeons they might transgresse therein from the houre of the separating thereof A man sanctifieth for the maintenance of the sanctuary a thing meet to repaire the same as stone or timber or a thing meet for the altar as lambes or doves or he sanctifieth for the altar a thing meet to repaire the sanctuary as stone or timber Or sanctifieth for one thing that which is not meet for it but for another or which is not meet for either of both as henns lands yea though it be but dust or ashes they might transgresse in any of these from the hour they were sanctified untill such things were redeemed as were meet to be redeemed These and many the like eases are shewed by Maimony in Meghnilah ch 2 c. of which hee saith in the end c. 8. s. 8. It is meet for a man to set himselfe to understand the ordinances of the holy Law and to know the end of matters according as he is able And the thing whereof he can finde no reason nor know any worth thereof let it not be light in his eyes And let him not break through to goe up unto the Lord lest he brake forth upon him Exod. 19. 24. Neither let him thinke of this as he thinketh of other coÌ„mon things Behold how great weight there is in the law touching sâ—orilegious transgression And what though they bee wood and stone and dust ashes when the name of the Lord of all the world is called only upon things they are sanctified And who so useth them to common use hee transgresseth therin and though he doe it through ignorance hee must needs bring an atonement How much more concerning the commandements which the holy blessed God hath prescribed unto us that a man should not tread them under foot because he knows not the reason of them c. Behold it is said in the law Lev. 19. 37. 20. 22. ye shall keepe all my statutes and all my judgements and doe them Our wise men have sayd that keeping doing must be applied unto the statutes as unto the judgments c. Now the judgments they are commandements the reason or meaning whereof is manifest and the good that commeth by doing them is known in this world as the forbidding to rob to shed blood the commandement to honor father and mother But the statutes or ordinances are commandements the reason whereof is not known c. And all the sacrifices everyone generaâ—y are statutes or ordinances and our wise men have said for the service of the sacrifices the world 〈◊〉 continue for by doing the statutes and the 〈…〉 righteous men are made worthy of life in the world to come And the law setteth the commandement of the 〈◊〉 first saying And ye shal keep my 〈◊〉 my judgements which if a man doe he shall live by them 〈◊〉 18 3. â—n which last words of the Rabbine it app 〈…〉 how the
Iewes as Paul 〈◊〉 us 〈…〉 God but not according to knowledge being ignorant of Gods righteousnes and going about to establish their owne righteousnes For Moses describeth the righteousnes which is of the law when hee saith the man which doth these things shall live by them but the righteousnesse which is of faith speaketh otherwise That if thou confesse with mouth that Iesus is the LORD and beleeve in thy hart that God hath raised him from the dead thou shalt be saved Rom. 10. 2. 3. 5. 6. 9. his trespasse that is his trespass offring or for his trespasse it selfe aram perfect without blemish The 〈◊〉 was to be of the second yeere see the notes on Lev. 1. 10. with thy estimation or by thy valuation This is spoken to the Priest who was to esteeme and value all holy things as is expressed in Lev. 27 8. 12. c. of silver shekels Hebr. silver of shekels see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth a ram without blemish out of the sheepe of price of silver of sekels This some understand of the thing wherein the transgression is committed which the Priest should value as is explained in the next verse others understand it of the ramme brought for sacrifice that it should bee worth shekels of silver that is two at the least and besides that he should pay the principall and the fift part Thus Sol. Iarchi expoundeth it Which is worth two shekels and R. Levi giveth this reason because multiplication in numbers is first made by two therefore he saith shekels for two shekels Maimony 〈◊〉 Megnilah c. 1. s. 3. saith He that transgresseth through ignorance payeth for that which he hath made use of to himselfe and addeth a fift part thereto and bringeth a ram of two-shekels that is worth so much and offreth it for a trespass-offring makes atonement for himself Of the shekel see Gen. 20. 16. Againe in another place he saith All trespass-offrings in the law are brought being of the second yeere worth two shekels except the Trespass-offring of the Leper and of the Nazirite for they are of the first yeere and there is no price of them set The doubtfull Trespass-offring is brought of little or of great and by tradition we have learned that it comes not but worth silver shekels If rams be 〈◊〉 that he find not a ram worth two shekels let him not buy but tary till they be dearer and bring one of two shekels For loe the law provideth coÌ„cerning the price determineth it Mâ—â—m in Pesulei hamukdashin c. 4. s 22. 23. Vers. 16 holy thing Hebr. holines which the Gâ— translateth holies that is holy things The worth of it or of them must be payed fift-part so much was also added to holy things redeemed Lev. 27. 13. 15. 19. The payment of the principall with the addition of the fift part is commanded to be done together with the bringing of the sacrifice The payment of the principall and bringing of the trespasse hinder the atonement â—o weet if they be not brought together but the fift part hindreth not for it is said after he 〈◊〉 make atonement with the ram of the trespasse the râ—â— and the trespasse hinder but the fift part hindreth 〈◊〉 Meaning it may remaine as a debt to bee payâ—â— afterward Maim in Meghnilah c. 1. s. 3. 4. By the Trespasse Asham the scripture somtime mean 〈…〉 the pr 〈…〉 thing wherein the trespasse is committed which is to bee recompensed besides the sacrifice 〈◊〉 b. 5. 〈…〉 the Priest shall make 〈…〉 ment Thoâ—gh restitution was made by the 〈…〉 gressor yet atonement could not bee made but 〈◊〉 the Priest and sacrifice appointed both which 〈…〉 gured Christ by whose blood sinnes of all sorts which men through infirmitie doe commit are forgiven and purged 1 Iohn 1. 7. Verse 17. though he know it not this may also bee translated thus and he know it not and is guilty and beareth his iniquity This differeth from the former cases in verse 4. and 15. where there was knowledge of the sinne at least in the end but this law was for sinnes though never known certainly but in doubt or suspense so that David said not without cause Ignorances or Vnadvised-sins who can understand clense thou me from secret-sins Psal. 19. 13. Vers. 18. a ram perfect that is without blemish Of this the Hebrew canons say Every sin for the ignorant-doing whereof they are bound to bring the Sin-offring appointed Levit 4. they are bound when it is not knowne to bring the doubtfull Trespasse-offring Levit. 5. 17. 18. And what meaneth this If it be not knowne If it be doubtfull unto him whether he hath ignorantly-sinned in the thing or no. And this sacrifice is called Asham talui a doubtfull Trespass-offring because it makes atonement for that which is uncertaine and doubtfull unto him c. As for example there is a sabbath day and a working day and a man doth worke in one of them and knowes not in which he did it Hee eateth of a dish of meat and one witnesse saith unto him this which thou hast eaten is the fat forbidden in the law Levit. 3. 17. another witnesse saith thou hast not eaten fat now he bringeth a doubtfull Trespasse-offring and so in like cases Maim treat of Ignorances c. 8. S. 1. 2. On the other hand for some cases knowne they bring an other sort of sacrifice called Asham Vaddai that is a certaine or manifest Trespasse-offring concerning which in the same booke chap. 9. it is said For five transgressions men bring the sacrifice Asham and it is called a manifest Asham because there is not any doubt therein And these are they For lying with a bond-maid Levit. 19. 20. 21. For things taken-by-violence c. Levit. 6. 2. 6. For sacrilegious transgression Levit. 5. 15. For the uncleannesse of a Nazirite Num. 6. 12. And for leprosie when a man is cleansed from the same Levit. 14. 12. estimation or valuation The Greeke translateth it of price of silver see before in verse 15. Vers. 19. trespassing he hath trespassed that is hee hath certainely trespassed or he is surely guilty The Chaldee translateth It is a trespasse-offring for his sinne which he hath sinned he shall offer a trespasse-offring before the Lord. The rites about this sacrifice were the same with the former whether it were a manifest trespasse-offring or a doubtful trespasse-offring it was killed and the blood sprinkled then it was flayed the fat taken-out and salted and put on the fire of the altar and the flesh was eaten by the Priests in the court Maimony treat of offring the sacrifices c. 9. S. 1. The signification hereof was also like the former that by the death and blood of Christ we are clensed from all sinne 1 Ioh. 1. 7. Heb. 10. 10. 11. 12. CHAP. VI. 1 The Trespasse-offring for sins done against the Lord and a mans neighbour 8 The
it was called the Nazirites ramme Numbers 6. 13. 14. 15. c. These three sorts were killed their blood sprinkled they flayed their fat and inwards taken out Afterwards the flesh was cut-up the breast and right shoulder separated and the inwards with the breast and shoulder were put in the hands of the owners of the sacrifices and the Priest put his hand under the owners hand and waved all before the Lord. See further touching this in the annot on Lev. 3. 5. unlevened see the notes on Le. 2. 4. hastily fryed see Lev. 6. 21 Vers. 13. With the cakes namely with the unlevened cakes aforesaid he shall also bring levened cakes So the Greek translateth with the unlevened breads levened cakes of bread The Hebrew 〈◊〉 that is bread is sometime used for many loaves or cakes as in Levit. 23. 17. wave-bread two meaning two wave cakes or loaves So in this place for the bread brought with the sacrifice of Confession was thus prepared Hee tooke 20. teâ—ths or pottles of fine flowre and made of them tenne pottles levened and ten unlevened The tenne that were levened he made of them ten cakes And the ten that were unlevened he made of them 30. cakes equally ten cakes of every sort to â—eet tenne cakes baken in the oven and ten cakes wafers and ten cakes hastily-fried These 30. cakes were made with the quantity of halfe a log of oile a fourth pâ—rt thereof for the cakes hastily â—ryed an eight part for the baken cakes and an eight part for the wafers c. And the Priest tooke one of all foure cakes one of every sort Maim treat of offring the sacrifices c. 9. s. 17. c. Leaven figuring corruption of nature and actions 1 Cor. 5. 8. is usually forbidden in all sacrifices here with the sacrifice of Confession or Thankes God accepteth of it either to teach us due preparation of our prayers and thankes unto him for levening sometime is used in the good part denoting the secret working of things in time Matt. 13. 33. or to teach us to temper our ioyes with sorrow and affliction in this life as the Prophets heart was levened Ps. 73. 21. or to signifie that hee would graciously accept of our thanks service though mixed with our infirmities which of his mercie in Christ he forgiveth unto us 1. Ioh. 1. 8. 9. 10. Vers. 14. one of them to weet one of the cakes aforementioned of each sort one as is above noted The Hebrew is one of it to weet of the bread that is the cakes spoken of in verse 13. the whole oblation or all the oblation the Greek translateth it all his gifts The Priest had but one cake of every sort the rest were eaten by the owners so in the sacrifice the priest had the brest and shoulder the other flesh was eaten by the owners Yea notwithstanding that Law in Leviticus 6. 23. if the owner of the sacrifice of confession were a priest yet the residue of the bread was eaten by the owners as the sacrifice of another Israelite for the bread that commeth with the sacrifice of Confession or with the Nazirites ramme is not called a Meat-offring Maimony treat of offring the sacrifices c. 9. s. 11. 12. 14. an Heave-offring so called because it was heaved or lifted up the Chaldee and Greeke expoundeth it a separation or separated thing Ver. 15. eaten in the day the eating of the Peace-offrings was a religious feast wherin they rejoyced before the Lord and gave him thanks Deut. 12. 6. 7. The eating of it the same day it was offred taught them to hasten and not to delay to keep Gods Commandements and with speed whiles it is called to day to bee made partakers of Christ by eating his flesh in faith and to bee thankfull unto God for his grace Psalme 119. 60. Psalme 95. 7. 8. Hebrewes 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of eating the flesh so was the time for eating the bread as Sol. Iarchi here observeth V. 16. a vow or a voluntary-offring which he bringeth not for Confession for deliverance as before is noted on verse 12. then hee is not bound to bring bread with them and they may bee eaten two dayes saith Solomon Iarchi The difference betweene these two is declared in the Hebrew canons thus He that sayth Loe upon me be a Burnt-offring or 〈◊〉 upon me bee a Meat-offring or loe the price of this beast bee upon mee for a Burnt-offring or a Peace-offring this is a Vow But he that saith Loe this beast or the price of this beast be a burnt-offring 〈◊〉 Peace-offring or this tenth-dâ—ale of flowre be a Meâ—â—offring loe this is a Voluntary-offring What difference is there betweene vowes and voluntary-offrings Hee that voweth if hee have separated his offring 〈◊〉 〈◊〉 〈◊〉 lâ—st or stolne he is bound for the worth of it aft 〈…〉 d till he offer one like that which hee hath vowed Bâ—â— he that voluntarily promiseth if the thing dye 〈◊〉 〈◊〉 stâ—â—ne he is not bound to bring another for it He that sayeth the price of this oxe bee upon me a Burnt-offring or the price of this house be upon me an oblation if the â—xe dye or the house fall he is bound to pay c. Sin-offrings and Trespass-offrings they are not brought but for sin they come not by Vow or by voluntary-offring He that sayeth Loe upon me be a Sinne-offring c. or loe this be a Sin or Trespasse-offring he sayeth nothing If he be indebted to bring a Sin or trespass-offring and say Lo this be for my sin or for my trespass-offring or this money bee for my sin or trespasse-offring his words must be performed He that voweth or voluntarily-promiseth is not bound till his mouth and his heart accord As hee that intends to say upon me be a Burnt-offring and saith a Peace-offring he sayeth nothing If he intend to vow a burnt-offring and sayeth generally an offring his words must stand for the burnt-offring is an offring and so in all like cases In vowes and voluntaries it is not necessary that a man pronounce ought with his lips but if he have fully determined in his heart though hee hath uttered nothing with his lips he is indebted Maim in treat of offring the sacrif c. 14. s. 1. 5. c. V. 17. in the third day shall be burnt as being unlawfull to be eaten see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sacrifice was but the second day in the third none might ever be eaten Which ordinance was given partly that the holy flesh might be eaten whiles it was pure and sweet for by the third day it might easily in those hot Countries putrifie partly to teach men diligence to apply make use to themselves of the signes of grace in due time as before is noted But chiefly it seemeth to foreshadow the time of Christ who rising from death
his secret parts See the annotations on Exodus 28. 4. c. fitly-girded the Greeke saith tyed-fast a signe of making him strong and ready in heart to doe his service see Exod. 29. 5. Vers. 8. the Breast-plate called the Breast plate of judgement the making and meaning whereof is shewed on Exod. 28. 15. c. Urim and Thummim that is Lights and Perfections in Greek Manifestation and Truth see Exod. 28. 30. These ornaments of the high Priest figured the perfection of all graces in Christ whom the legall Priests typed Heb. 5. 1. 5. c. Vers. 9. crowne of holinesse the holy diademe on which these words Holinesse to Iehovah were graved whereof see Exod. 28. 36. 38. and 29. 6. It was a signe of the holinesse and excellencie of his calling by the gifts of Gods spirit upon him and figured Christs mediation for his Church for now Aaron did beare the iniquity of the holy things which the sonnes of Israel should hallow in all the gifts of their holy things c. Exod. 28. 38. Vers. 10. the anoynting oyle called the oile of holy anointing it was made of Mirrhe Cinamon Calamus Cassia and oile olive Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ and his Church Esa. 61. 1. 1 Ioh. 2. 20. 27. Vers. 11. seven times to signifie a full sanctification see the notes on Levit. 4 6. Vers. 12. head and it ran down upon his beard and on the coller of his garments Psalme 133. 2. This anointing signified the graces of Gods spirit whereby their ministration of Gods word became a sweet savour unto God in them that heard it 2 Cor. 2. 15. 16. He anointed him after that he had cloathed him as is said in Targ. Ionathan and first â—e poured it upon his head and afterwards put it betweene his eye browes and drew it with his finger from the one to the other saith Sol. Iarchi on Levit. 8. Vers. 14. sin-offring Hebr. the sin-bullocke see Exod. 29. 10. c. layed or imposed their hands so renouncing and disburdening themselâ—â—â— of their sinnes which now were imputed to the sacrifice a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4. Vers. 15. killed it whereby Christs death for sin was shadowed for without shedding of blood is no remission Hebr. 9. 22. 28. hornes of this rite see Levit. 4. 7. 25. and Exod. 29. 12. purified or clensed-from sinne see the notes on Exod. 29. 36. the blood that which remained sanctified it the Altar was by these rites sanctified that from thenceforth atonement might be made for the sins of the people by the sacrifices that should daily be offred thereon for after this the Altar sanctified the gifts and oblations upon it Mat. 23. 19. Vers. 16. fat or suet see Lev. 3. 3. 4. 5. and 4. 8. Exod. 29. 13. caule of the liver said in Levit. 3. 4. 10. to be the caule above the liver And they used to take a little of the liver with the caule as the Hebrewes doe record Maimony treat of Offring the sacrif chap. 1. Sect. 18. Vers. 17. without the campe a figure of Christ suffering without the gate of Ierusalem Heb. 13. 12. See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30. Vers. 18. Burnt-offring the law and signification hereof see in Levit. 1. and Exod. 29. 15. c. Here for the Priests as the former Sin-offring taught them to have Christ for their justification and atonement for the forgivenesse of their sins so this Burnt-offring taught them to exspect by Christ their transformation by the renewing of their minde to present their reasonable service even their bodies for a living sacrifice holy and acceptable unto God Rom. 12. 1. 2. Vers. 21. of rest in Greeke of sweet-odour in Chaldee to be accepted with favour See Gen. 8. 21. Exod. 29. 18. So after in verse 28. Vers. 22. fillings of the hand that is as the Greek saith of perfection or of consecration see Exod. 29. 9. 19. This Ram was a kinde of Peace-offring as Sol. Iarchi here saith The ram of filling the hand is the ram of Peace offrings or of perfections for they filled aâ—d perfected the Priests in their Priesthood It signified a sanctification of their calling office administration by the sacrifice of Christ whom Paul calleth the Consecrator Heb. 12. 2. through whom they should with thankefulnesse and joy performe the worke of their ministerie Vers. 24. foot these rites signified both the sufferings of Christ whose hands and feet where pierced and how the Priests should in Christ bee sanctified to heare receive the word from God to administer the same unto others and to walke themselves accordingly See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood that is all the residue of the blood as in Thargum Ionathan is explained which being sprinkled on the Altar figured the perfection of their consecration to bee in Christ. V. 25. the rumpe or tayle whereof see Lev. 3 9. Vers. 26. oiled Hebr. bread of oile meaning tempered with oile as Exod. 29. 2. wafer which also was unlevened and anointed with oile Ex. 29. 2. These Meat-offrings of the Priests signified now they and their service of God should be without leaven of hypocrifie errour wickednesse with sincerity and truth and with the gracious oile of his spirit given up unto God acceptably in Christ Esay 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 â—oh 2. 20. 27. See the annotations on Levit. 2. Vers. 27. waved that is moved to and fro of these and their signification see the notes on Exodus 29. 24. 27. Vers. 28. upon the Burnt-offring this Sol Iarchi expoundeth after the Burnt-offring adding withall and we finde not that the shoulder of the Peace-offring was offred in any place saving in this For usually the shoulder as well as the Breast was given to the priest Levit. 7. 32. 33. 34. Here Moses who was Priest extraordinarily hath the breast onely v. 29. Vers. 29. part or to Moses for a part or portion see Exod. 29 26. Vers. 30. upon the Altar which sanctified the things upon it and figured Christ from whom they were to receive blood for atonement and justification and oile of grace for sanctification that both their persons office and administration might be acceptable unto God his Father Vers. 31. at the doore which the Greeke explaineth in the court see before on verse 3. In Exod. 29. 31. it is called the holy place and in verse 32. the doore of the Tent. 〈◊〉 commanded Moses speaketh this in the person of God whose commandement it was Exod. 29. 32. The Greeke for more plainnesse translateth as it was commanded me Else-where the holy Ghost translateth an active passively see Gen. 15. 6. Exod. 9. 16. and 20. 12. Vers. 32. the remainder which cannot be eaten that night but remaineth till the morning Exodus 29. 34. Vers. 33. day of fulfilling that is the
imperfection seven dayes and perfected in the eight as children by circumcision Levit. 12. 2. 3. yong beasts for sacrifice Levit. 22. 27. persons that were uncleane by leprosies issues and the like Levit 14. 8. 9. 10. and 15. 13. 14. Num. 6. 9. 10. so here the Priests untill the eight day were not admitted to minister in their office Whereby the day of Christ was foreshadowed who by his resurrection the day after the Sabbath hath sanctified his church and ministerie and all their actions and made us an holy Priesthood to offer up spirituall sacrifice acceptable to God 1 Pet. 2. 5. see the annotations on Gen. 17. 12. and Exod. 22. 30. So in Ezek. 43. 26. 27. it is said Seven daies shall they purge the Altar and purifie it and they shall fill their hands and when these daies are expired it shall be on the eight day and so forward the Priests shall make your Burnt-offrings upon the Altar and your Peace-offrings and I will accept you saith the Lord God the Elders in Greeke the Senate who together with the people vers 23. 24. were now assembled the Elders being in speciall to impose hands on the Sin-offring of the congregation Levit. 4. 15. Vers. 2. a calfe a beast of the first yeere as is observed on Exod. 29. 1. In the former chapter the sacrifices and rites for the Priests consecration to their office in this their first administration for themselves and the people are declared This Calfe for Aarons Sin-offring is by Thargum Ionathan the Zohar and other Hebrewes said to be in respect of his sinne which hee had committed in making the golden calfe Exod. 32. But whether it were for that or for other sinnes God teacheth that without remission of sinnes by Christ who was made sinne for us 2 Cor. 5. 21. there can bee no acceptation of any mans person or service yongling Hebr. sonne of the herd that is a yong bull see Gen. 18. 7. Levit. 1. 5. aram a beast of the second yeere see the notes on Levit. 8. 2. perfect in Greeke unblemished see Levit. 1. 3. offer in Greeke offer them these were to make atonement for himselfe and for the people vers 7. Vers. 3. the sonnes of Israel in Greeke the Senate the Elders of Israel as verse 1. a goat-bucke a goat of the second yeere for the Hebrew Seghnir so signifieth alwaies as Maimony sheweth in treat of Offring the sacrif chap. 1. Sect. 14. where also he saith in S. 15. that All the oblations of the congregation were males and the Sin-offrings of the congregation were of goats or bulls and none of lambs of the first yeere Heb. sonnes of a yeere of which phrase see Exod. 12. 5. Gen. 5. 32. And hence the Hebrewes gather that Ghnegel a Calfe and Chebes a Lambe wheresoever they are spoken of in the Law meane yonglings of the first yeere Vers. 4. a Meat-offring of fine flowre of wheat as Exod. 29. 2. Levit. 2. 1. with oile and frankincense upon it according to the Law Lev. 2. 1. Iehovah appeareth that is the glory of Iehovah will appeare as in vers 6. 23. and so the Chaldee translateth it The glory of the LORD is revealed And because of this appearance the people were to prepare and sanctifie themselves with all kindes of sacrifice that they might with joy be made partakers of his grace and blessing which was a shadow of a more glorious appearance whereof it is said Wee know that when he shall appeare we shall be like him for we shall see him as he is And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 2. 3. The presence and assistance of God in Christ is alwayes necessary unto his Church and therefore promised here and other where both unto it and all the ministers thereof Ezek. 48. 35. Revel 22. 3. 4. 5. Matth. 28. 20. And of this it is prophesied When Iehovah shall build up Sion shall appeare in his glory shall turne unto the prayer of the lowly and not despise their prayer This shall be written for the generation after and the people created shall praise Iah Psal. 10. 17. 18. 19. Vers. 5. they tooke all they forementioned as in Thargum Ionathan it is explained Aaron and his sonnes and all the sonnes of Israel tooke before Iehovah before the sanctuary in the courtyard Vers. 7. Goe neere before this time Aaron offred not but Moses for him Levit. 8. 14. 15. now Moses from the Lord authorizeth him to goe neer himselfe and offer for no man taketh this honour is himselfe but he that is called of God as was Aaron so also Christ glorified not himselfe to bee made an high Priest c. Heb. 5. 4. 5. make or doe that is make-ready and offer see the notes on Exod. 10. 25. Thus the legall priests were to offer for themselves and their owne sinnes first otherwise then Christ needed for such an high Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Heb. 5. 3. and 7. 26. 27. 28. Vers. 9. the Altar of Burnt-offring at the beecome whereof the rest of the blood was poured And herein this first sin-offring seemeth to dier from the rest that followed after whose blood was to be caried into the sanctuary Levit. 4. 4. 5. 6. 7. because Aaron as yet had not accesse into the Holy place till he had prepared a way by this first sacrifice in the Court The like is to be observed in the peoples sin-offring v. 15. compared with Levit. 4. 13. 17. 18. Of this dipping his finger in the blood see the notes on Levit. 4. 25. Vers. 10. commanded of these rites see the annotations on Levit. 4. 8. 9. 10. They figured the purging away of all corruption by the sufferings and spirit of Christ likened unto fire and the giving up of all our inward parts to serve the Lord 1 Pet. 3. 18. Esay 4. 4. 1 Thes. 5. 23. Psal. 103. 1. Vers. 11. skin with all other parts even the whole beast see Levit. 4. 11. 12 Sol. Iarchi here observeth that We finde no Sin-offring whose blood is sprinkled on the Altar without to be burned without the campe but this and that for Consecration Levit. 8 Vers. 12. the Burnt-offring the ram which was also for himselfe vers 2. presented or reached brought as the Greeke translateth Heb. madeto-finde so in verse 13. 18. The former oblation was to purge from sinne this Burnt-offring was also to make the Priests acceptable to God in Christ by communication of his grace See the notes on Levit. 1. 3. c. Vers. 13. pieces or members as the Greek translateth See Levit. 1. 6. 8. Vers. 14. washed in water see Levit. 1. 9. upon the Burnt-offring that is upon or with the other parts of the Burnt-offring The Greeke translateth and he put the Burnt-offring upon the Altar Vers. 15. of sinne which was for the sinne of the
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
〈◊〉 their atonement in the time of their cleansing and there they give the suspected women the bitter waters to drinke Numb 5. And the Priest takes the Lepers Trespasse-offring whiles it is alive and waveth it with the Log of oile towards the east as all wave-offrings c. After this he brings the Lepers Trespasse-offring unto the doore and hee brings in both his hands into the court and layeth them upon the offring and they kill it out of hand And two Priests take the blood of it the one takes it in a vessell and sprinkleth it upon the top of the altar and the other in his right hand and poureth it into his left hand and sprinkleth with the finger of his right hand and if he doe otherwise and take it with his left hand it is unlawfull The Priest that takes some of the blood in a vessell carieth and sprinkleth it upon the altar first Afterwards the Priest that tooke the blood in the palme of his hand commeth unto the leper the Priest standing within and the leper without And the leper putteth in his head and the Priest putteth of the blood that is in his hand upon the tip of his right eare afterward he putteth in his right hand and he putteth of it upon the thumbe of his hand and after that he setteth in his right foot and he putteth of it upon his 〈◊〉 And if he put it upon the left it availeth not And afterwards he offreth his sin-offring and his burnt-offring After that hee hath put of the blood upon his thuâ—â—â— and toe the Priest taketh of the logge of oile and poureth into the left hand of his fellow Priest and if â—ee poure it into his owne hand it will serve And he dippeth the finger of his right hand into the oile that is in his hand and sprinkleth seven times towards the most holy place every time that he sprinkleth he dippeth his finger in the oile Then he commeth to the leper and purteth of the oile upon the place of the blood of the trespasse-offring to weet on the tip of his eare and on his thumbe and toe And the residue of the oile in his hand he putteth on the head of him that is to be cleansed and if he put it not atonement is not made and the remnant of the log of oile is divided among the Priests And that remnant of the log of oile is not eaten but in the court by the males of the Priests as other the most holy things and it is unlawfull to eat thereof untill he hath sprinkled of it 7. times and put of it upon the thumbe and toe c. Maimony in Mechosrei capporah chap. 4. and Talmud Bab. in Negagnim c. 14. s. 7. c. The gate of Nicanor forementioned wherof sâ—â— the annotations on Num. 2. 27. was the East gate betweene the womens court and the court of Israel the mens court and into Israels court none might enter that wanted his atonement and the blood of the Trespasse-offring might not be caried out of the courtyard therefore the leper stood without in the gate and put in his head hand and foot into the court of Israel that the blood might be laid upon them Vers. 16. in the oile or of the oile that is taking some of it But of is here in stead of in as Chazkuni also noteth before Iehovah that is towards the Sanctuarie as before is shewed Vers. 17. upon the blood that is the same pl 〈…〉 where the blood was put as is explained in verse 28. and so the Greeke translateth here wherefore the Hebrewes say whether hee put the oile upon the blood it selfe above or put it by the bloods side and 〈◊〉 though the blood be wiped off it will serve the 〈◊〉 Maimony in Mechosrei capp chap. 5. sect 1. Vers. 18. shall make-atonement but with 〈…〉 this â—iâ—e in speciall no atonement was made by the H 〈…〉 canons as is before noted This putting of â—â—le upon all these parts of the body figured the gâ—â—ces of the spirit of Christ for the sanctifying of suâ—â— as are redeemed from their sins by his blood 1 Iohn 2. 20. 2 Corinth 1. 21. See the notes on Exodus 30. 26. Ver. 19. make the Sin-offring or doe that is offer the Sin-offring a figure of Christ made sinne for us sinners 2 Cor. 5. 21. the Burnt-offring which figured also Christs oblation of himselfe Heb. 10. 8 9. 10. and the reasonable service of a sanctified person acceptable to God Rom. 12. 1. therfore before it the Sinne-offring was made or offred because reconciliation for sinne must be before any service be accepted Vers. 20. the Meat-offring that of three tenth-deales of floure vers 10. which served both for expiation of sinne and to be a signe of sanctification and a new creature see the notes on Lev. 2. 1. The Hebr. doctors write from the Law in Num. 15. 5. that with every tenth deale of floure there was also the fourth part of an Hin of wine and that no sinne or trespasse offring save this of the Lepers had the Meat offring and Drink offring added unto them Maimony in Magnaseh hakorbaneth ch 2. sect 5. 6. See the annotations on Num. 15. Ver. 21. attaine it not or reach get it not the Gr. expounds it find it not it meaneth want of ability So after ver 22. 30. 31. Lev. 27. 8. a waving or wave-offring to be waved alive as before in ver 12. and after in v. 24. 25. tenth-deale of an Ephah as verse 10. In this and the rest which follow there was the same order and rites to be used as in the former Ver. 29. to make atonement the Greeke explaineth it and the Priest shall make-atonement so Moses wrot before in vers 18. See the like noted on Gen. 2. 3. Exod. 17. 10. and otherwhere Vers. 30. shall make or doe that is shall offer hand can attaine in Greeke as his hand hath foâ—â—d V. 32. to his clensing that is to the greater sacrifices foreordained for the clensing of lepers none of which might bee omitted or changed but for meere povertie Wherefore the Hebrewes write The poore man that brings the offring of the rich it may posse but the rich that brings the offring of the poore it passeth not Talmud in Negagn ch 14. sect 12. Also they say If a rich man vow and say the oblation of this leper be upon me the leper be poore yet must be bring the offrings of the rich because the hand of him that 〈…〉 eth can reach unto it And if a poore man say the oblation of this leper be upon me and the leper be rich 〈◊〉 also must bring the offrings of the rich because hee 〈◊〉 voweth is bound for the offrings of the rich Maiâ—oâ—â— in Mechoâ—rcicapporah ch 5. sect 11. By all these â—iâ—es about the cleansing of a Leper after hee was healed God taught his people thankfulnesse unto himselfe in Christ for whose sake by whose
that they dye not or and let them not dye in their uncleannesse that is as Chazkuni expoundeth it 〈◊〉 their uncleannesse meaning both these figurative pollutions of issues lepries and the like as also their sinnes especially idolatry and corruptions of religion for which the Prophets often reproved the people under this name of pollution or uncleannesse and making the Lords Sanctuarie uncleane as Ierm 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23. CHAP. XVI 1 Moses is taught how to direct the high Priest for to doe his service on Atonement day 3 with what sacrifices he must come into the Holy-place 4 and with what garments 6 The bullocke for the Sin of the Priest himselfe 7 The two goats for the people on which lots were cast for the one to be killed and the other sent away 11 The killing of the high Priests bullocke 12. The burning of incense in the most holy 15 The killing of the goat for the people sprinkling of his blood 16 The clensing of the most holy place 18 and of the holy 20 The sending away of the scape-goat 29 The yeerly â—ast on expiation day the tenth of the seventh moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses after the death of the two sons of Aaron when they offred before Iehovah and dyed And Iehovah said unto Moses Speake unto Aaron thy brother that he come not at all time into the Holy place within the veile before the Covering-mercie-seat which is upon the arke that hee dye not for in the cloud I will appear upon the Covering-mercie-seat With this shall Aaron come into the holy place with a bullock a yongling of the herd for a sin offring and a ram for a Burnt-offring He shall put-on an holy linnen Coat linnen Breeches shall be upon his flesh and with a linnen Girdle shall he be girded and with a linnen Miter shall he be attired they are garments of holines and he shall wash his flesh in water and put them-on And hee shall take of the Congregation of the sons of Israel two goat-bucks of the goats for a Sinne offring and one ram for a Burnt-offring And Aaron shall offer the bullocke of the Sinne offring which is for himselfe and shall make-atonement for himselfe and for his house And he shall take the two goat-bucks and present them before Iehovah at the doore of the Tent of the congregation And Aaron shall give lots upon the two goat-bucks one lot for Iehovah and one lot for the scape-goat And Aaron shall bring neer the goat-buck that upon which the lot for Iehovah did ascend and he shall make him a Sin offring But the goat-bucke that upon which the lot for the Scape-goat did ascend shalâ— bee presented alive before Iehovah to make-atonement with him to send away him for a Scape-goat into the Wildernesse And Aaron shall bring-neere the bullock of the Sinne offring which is for himselfe and shall make atonement for himselfe and for his house and shall kill the bullocke of the sin-offring which is for himselfe And hee shall take a censer full of coales of fire from off the altar before Iehovah and his hands full of incense of sweet spices beaten-small and he shall bring it within the veil And he shall put the incense upon the fire before Iehovah that the cloud of the incense may cover the Covering-mercie-seat which is upon the testimonie that he dye not And he shall take of the blood of the bullock and shall sprinkle with his finger upon the Covering-mercie-seat eastward and before the Covering-mercie-seat hee shall sprinkle of the blood with his finger seven times And he shall kill the goat-buck of the Sinne-offring which is for the people and bring his blood within the veile and shall doe with his blood as hee did with the blood of the bullock and sprinkle it upon the Covering-mercie-seat and before the Covering-mercie-seat And he shall make-atonement for the Holy place because of the uncleannesses of the sonnes of Israel and because of their trespasses and aâ—l their sinnes and so shall he do for the tent of the congregation that dwelleth with them in the middest of their uncleaÌ„nesses And there shal not be any man in the Tent of the congregation when he goeth in to make-atonement in the Holy place untill he come-out and he have made atonement for himselfe and for his house and for all the Church of Israel And hee shall goe-out unto the Altar which is before Iehovah and make-atonement for it and shall take of the blood of the bullocke and of the blood of the goat-bucke and put it upon the hornes of the altar round-about And he shall sprinkle of the blood upon it with his finger seven times and shall clense it and sanctifie it from the uncleannesses of the sonnes of Israel And hee shall make an end of making-atonement for the Holy place and the Tent of the Congregation and the Altar and hee shall bring neere the goat bucke that is alive And Aaron shall impose both his hands upoÌ„ the head of the live goatbuck and shal confesse over him all the iniquities of the sons of Israel and all their trespasses and all their sinnes and shall put them upon the head of the goat-bucke and shall send him away by the hand of a fit man into the wildernesse And the goat-bucke shall beare upon him all their iniquities unto a land of separation and he shal send away the goat-bucke into the wildernesse And Aaron shall come into the Tent of the congregation and shall put off the linnen garmeÌ„ts which he did put on when he went into the Holy place and shall leave them there And he shall wash his flesh with water in the holy place and shall put-on his garments and he shall come forth and shall make his burnt offring and the burnt-offring of the people and make-atonement for himselfe and for the people And the fat of the Sin offring he shall burne upon the altar And hee that sent away the goat-bucke for the Scape-goat shall wash his clothes and bathe his flesh in water and afterward he shall come into the campe And the bullocke for the Sin offring and the goat-bucke for the Sin-offring whose blood was brought in to make-atonement in the Holy place hee shall carie-forth without the campe and they shall burne in fire their skins and their flesh and their dung And he that burneth them shall wash his clothes and bathe his flesh in water and afterward hee shall come into the campe And this shall bee to you a statute for ever in the seventh moneth in the tenth day of the moneth yee shall afflict your soules and shall not doe any worke the home-borne or the stranger that sojourneth among you For in this day hee shall make-atonement for you to clense you from all your sinnes before Iehovah shal ye be clensed A sabbath of sabbathisme shall it be unto
garments the other his golden garments because some were made with gold threed woven in them These foure were made of fixe double twisted threed and they were of flaxe onely saith Maim in the Implements of the Sanctury c. 〈◊〉 s. 3. It figured the base estate of Christ here on earth and how he shold without worldly glory performe the worke of our redemption Esay 53. 2. 3. c. but with purity innocency and holinesse Putting on justice and it clothed him his judgment was as a robe and a Miter Iob 29. 14. his flesh in Greeke his skinne the secret parts are hereby meant see Exodus 28. 42. Compare herewith Ezekiel 44. 17. 18. there these foure linnen garments are mentioned and no other and that is a mysticall prophesie of the state of the Church under the gospell where the Priests have no other attire then for atonement or expiation day which mystery is opened in 2 Corinth 5. 19. garments of holinesse in Greeke holy garments wash his flesh that is as the Greeke translateth wash all his bodie Sol. Iarchi here noteth that hee was charged to wash him-selfe every time that hee changed his garments and he changed them five times c. This washing signified his cleansing or sanctification by repentance and faith in Christ Hebewes 10. 22. the garments figured the justice and salvation wherewith by faith in Christ he should be clothed Psal. 132. 9. 16. which they onely that are sanctified doe put on When the Priest put off these garments and put on other hee washed againe vers 24. It figured also the holinesse and purity that should be in Christ himselfe in whom was no sinne 1 Ioh. 3. 5. and put them on This was after the performance of his other morning services which were due every day and to be done in other garments The order whereof is said to be this About midnight for the high Priest might not sleepe all that night lest any accident of uncleannesse such as is spoken of in Deut. 23. 10. should befall him they went about the taking away of the ashes from the altar and ordered the wood c. untill at breake of the day they began to kill the daily sacrifice then they hanged a fine-linnen cloth betweene the high Priest and the people And he put off his common clothes and washed himselfe and put on the golden clothes those eight mentioned in Exod. 28. and sanctified that is washed his hands and his feet and killed the daily sacrifice and tooke the blood sprinkled it on the altar After that he went into the holy place and burned the incense of the morning and trimmed the Lampes and burned the flesh of the dayly sacrifice and the meat offring and drinke offring of the same as was done every day After the daily sacrifice hee offred the bullocke and the seven lambes which were appointed more for that day Num. 29. 8. Afterwards he sanctified his hands his feet and put off his golden garments and washed himselfe and put on his white garments and sanctified his hands and his feet and came to his bullocke spoken of in v. 6. c. Maim in Iom hakippurim ch 1. s. 6. ch 4. s. 1. and Talmud Bab. in Ioma ch 3. Ver. 5. a Sin-offring figuring Christ who shold be a Sin-offring for his Church 2 Cor. 5. 19. 21. and these goats the one was killed v. 15. the other sent away alive v. 21. to signifie how Christ suffering for our sinns should be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 18. The Hebrews write that these two goats were to bee alike to see to of equall stature and price and to be taken both at one time Maimony in Iom hakipp. chap. 5. sect 14. Burnt-offring which was offered after the former Sinne-offring and in other garments ver 24. and signifyed besides reconciliation a new and holy life through the grace of Christ after the purging us from our sins Rom. 12. 1. See the notes on Lev. 1. Vers. 6. for himselfe or which shall be his owne and so Sol. Iarchi hence teacheth that it was to be of his owne and not of the congregations and Targum sonathan expoundeth it of his own goods This was the first sacrifice which was peculiar for this day and for the worke of Reconciliation which beginning with the Priest himselfe sheweth the impersection of that legall priesthood and the impossibility thereof to bring men to God So the Apostle teacheth that every high Priest was himselfe also compassed with infirmitie by reason whereof he ought as for the people so for himselfe to offer for sinnes Thus the Law made men high Priests which had infirmitie but the word of the oath which was since the Law maketh the Son of God who is perfected for ever Hebr. 5. 1. 2. 3. and 7. 28. and for his house in Chaldee for the men of his house And hereby the Hebrewes understand all the Priests see after on vers 11. As in all sinne-offrings they laid their hands on the head of the sacrifice confessed their sinnes and then killed it Lev. 4. so was the order of this which the Hebrewes have declared thus After that the Priest had washed his body put on his white garments and sanctified his hands and his feet he came to his bullocke which afterward in Solomons Temple stood betweene the porâ—ch and the Altar with the head therof to the south and the face to the west and the Priest stood eastward with his face to the west and laid both his hands on the head of the bullocke and confessed saying O God I have sinned done iniquitie and trespassed before thee I and my house I beseech thee O Lord make atonement now for my sinnes iniquities and trespasses which I have commited before thee I and my house as it is written in the law of Moses thy servant For in this day be shall make atonement for you c. Lev. 16. 30 Maâ— in Iom hakipp. c. 4. s. 1. and Talmud in Ioma c. 3. Ver. 7. present them Hebrew make them to stand After the slaying of his own sin-offring the Priest came to the North-side of the Altar and two with him the one called Sagan who was the second chiefe priest next in order to the high Priest on his right hand and the other called Rosh beth ab that is the chiese of the house of the father or principall houshold as 1 Chron. 24. 6. on his left hand and there the two goats were presented with their faces to the West and their back parts to the East Talmud in Ioma ch 3. Mai. in Iom hakip c. 3. s. 2. at the doore that is within the court-yard see the notes on Lev. 8. 3 Vers. 8. give lots that is cast lots the Greeke translateth impose or put lots The manner is said to bee thus The two lots the one had written upon it FOR IEHOVAH and on the other was written FOR A SCAPE-GOAT and they
garments and putteth on his owne common garments and goeth to his house and all the people doe accompany him to his house and he keepes afeast for that he is come out in peace out of the Sanctuarie Maimony in Iom hakippurim chap. 3. sect 7. 11. and chap. 4. sect 2. leave them there to weet as in the ages following they left them in some of the holy chambers which were about the Sanctuarie Ezek. 44. 19. Of this the Hebrewes write The white garments wherein he served on the fasting day he never served in them the second time but they were laid upon the place where he put them off as it is said HE SHAL LEAVE THEM THERE and they might not be put to any use Maim in Keleihamikdash or Implements of the Sanctuarie chap. 8. sect 5. Vers. 24. wash his flesh that is as the Greeke translateth his body so he washed before hee put on the linnen garments verse 4. and this was an usuall rite so oft as hee shifted his clothes as from this place the Hebrewes teach saying Every time that he changeth garments and putteth off garments and putteth on other garments he is charged to wash or baptise And the high Priest washed five times and sanctified that is washed his hands and feet ten times this day As at first hee put off his common garments which he wore and washed or baptised his whole body and came-up and wiped himselfe and put on the golden garments and sanctified his hands and his feete Aâ—â— he killed the daily sacrifice and trimmed the Lampes c. and offred the bullocke and 7. lambs And after that he sanctified his hands and his feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and his feete and served the service of the day as is before shewed Afterwards hee sanctified his hands and his feete and put off the white garments and washed him-selfe and wiped and put on the golden garments and sanctified his hands and his feete and offred the God for sinne which was added to this dayes service and his owne Ram and the peoples Ram which were burnt-offrings and burnt on the altar the fat of the bullockâ— and goat that were burnt without and offred the day evening sacrifice And after that he sanctified his hands and feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and feete and went into the most holy place and brought out from thence the incense 〈…〉 and the censer and after that sanctified his hands and his feete and put off the white garments and washed and wiped himselfe and put on the golden garments and sanctified his hands and feete and burnt the evening incense due for every day and trimmed the Lamps and sanctified his hands and feete and put-off the golden garments and put on his common garments and were out All these washings and sanctifyings were in the Sanctuary except the first washing which he might die without c. If the high Priest were an old man 〈◊〉 sicke they tooke off the cold from the water by 〈◊〉 made hot in the fire or by mixing hot water with the cold All other dayes the high Priest sanctifieth his 〈◊〉 and feet from the Laver of brasse as the other Priests doe but this day for honours sake he sanctifieth from a golden vessell Maimony in Iom hakipp. chap. 2. sect 2. 3. 4. 5. Of these and the like the Apostle saith their services stood onely in meats and 〈◊〉 and divers baptismes or washings and carnall or dinantes imposed on them untill the time of refor 〈…〉 or bettering Heb. 9. 10. which spiritually taught them and us to draw neere with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments his ordinarie high Priests garments appointed in Exod. 28. wherein he was to performe his daily service in the sanctuarie Sol. Iarcht expoundeth it the eight garments wherein hee serveth all daies of the yeere shall make or shall doe that is shall offer his burnt offring that was the Ram in verse 3. and the peoples ram vers 5. which figured the accomplishment of their atonement Levit. 1. 4. and the presenting of themselves unto God as new creatures to performe unto him their reasonable service Rom. 12. 1. Vers. 25. shall burne or shall perfume for the burning of the fat upon the altar and the burning of the body without the campe verse 27. Moses expresseth here and usually by two divers words What the fat signified is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar the brazen altar in the courtyard for on the goldeÌ„ altar it might not be burnt Ex. 30. 9. Vers. 26. he that sent away that is as the Chaldee explaineth it he that led or caried away that fit man forementioned in verse 21. for the scape-goat Hebr. for or to Azazel which some take here to be the place in the wildernesse The Greeke translateth it that which was sent away unto dismission his flesh in Greeke his body which was a signe that he was uncleane as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the uncleane was made in Num. 19. 8. afterward at evening for till then hee was uncleane Levit. 15. 5. After he had beene with the goat at the Rocke hee came and remained under the last boothe of the ten before noted on verse 21. untill it was darke saith Maimony in Iom hakipp. c. 3. s. 7. Vers. 27. without the Campe So the blood of this Sacrifice was caried into the holy and most holy places the sat was burned on the altar in the court-yard the body was burned without the Campe. The mysterie is opened by the Apostle that Christ cuâ— Sin-offring and sacrifice of atonement and also our high Priest entred into the holy place of heaven not with the blood of others but by his owne blood and obtained eternall redemption Heb. 9. 11. 12. 23 And as the bodies of these beasts were burnt without the campe so Iesus that hee might sanctifie the people with his owne blood suffered without the gate of Ierusalem Let us goe forth therefore unto him without the campe bearing his reproach for here have we no continuing citie but we seeke one to come Heb. 13. 11. 14. See the notes on Levit. 4. 12. 6. 30. Vers. 28. his flesh in Greeke his bodie for thâ— cause foreshewed on verse 26. Vers. 29. a statute for ever Hebr. for a statute of eternitie that is an everlasting ordinance Meaning from yeere to yeere till the ever of the Iubilee as the Iewes use to speake that is till Christ should come in whom all these figures have an end So ever is ended at the Iubilee as
worke of grace is not by humane power or might but by his Spirit Zach. 4. 2. 3. 6. 11. 12. Vers. 3. without the veile meaning without the second veile as it is called in Heb. 9. 3. which parted betweene the most holy place and the holy of the testimony which is before the testimony Exod. 27. 21. meaning the Tables within the Arke called the Testimonie Exodus 25. 21. before which the veile did hang Exodus 40. 21. Aaron and his sonnes Exod. 27. 21. figuring Christ who by his seven spirits with the oile of his grace causeth his word to shine in the sanctuarie of his Church Rev. 4. 5. from evening unto morning that is putting in so much oile as may cause it to burne from evening to morning all the night the measure they say was halfe a Log about a quarter of a pinte of oile for every Lampe Sol. Iarchi See Exod. 27. 20. 21. And that the lampe went out in the morning appeareth by 1 Sam. 3. 3. Vers. 4. the pure candlesticke made all of pure gold a figure of Gods Law See Exod. 25. 31. Or it may be called the pure candlesticke because it was daily to bee purified and made cleane by the Priests before Iehovah there in the holy place were the lamps to be trimmed and so might not be trimmed without and afterward brought in as Chazkuni here observeth Vers. 5. fine-flowre of wheat The making of the shew bread is said to be thus They brought foure and twentie Seahs or Peckes which are eight Ephahs or Bushels of wheat for the Meat-offrings out of which being beaten and ground they boulted foure and twenty tenth-deales or Pottles of fine-flowre and made thereof twelve unlevened cakes They were kneaded and moulded without the court but baked within the courtyard as other Meat offrings And they had three formes or moulds of gold one wherein they put the cake when it was dough and the second wherein they baked it and the third wherein they put it after it was taken out of the Oven Every cake was square ten hand-bredths long and five broad and seven fingers high And the Table was twelve hand bredths long and fixe broad they set the length of the cake on the bredth of the table so that the cake was two band-bredths over the one side and two over the other c. Maimony in Tamidin or Daily sacrifices chap. 5. sect 5. 9. See also the notes on Exod. 25. 29. bake it not in the Sabbath day nor on a feast day but in the evening of the Sabbath they baked it and set it in order on the morrow Maim ibidem sect 10. twelve cakes answerable to the number of the twelve tribes of Israel represented by these cakes and in them all Gods elect called his Israel Gal. 6. 16. which are as unlevened cakes 1 Cor. 5. 7. presented unto him in Christ as upon a pure table in his Sanctuary where his favourable face is alwaies upon them These are called the Shew bread whereof see Exod. 25. 30. Vers. 6. sixe the Greeke addeth sixe cake and Targum lonathan sixe on one row and sixe on another row These were not set one by another or to the table could not well containe them but one upon another as Maimony sheweth ibidem sect 9. 2. and as is noted on Exod. 25. 29. pure table which was of Shittim wood but overlaid with pure gold Exod. 25. 24. Vers. 7. shalt put Heb. shalt give upon or by 〈◊〉 row which the Greeke translateth shalt put upon the one row implying the other also upon the row or by the row that is by each of them The Hebrew ghnal signifieth upon or by as in Gen. 14. 6. and 16. 7. Exod. 14. 9. and in many other places The Hebrewes also say this was by the bread upon the Table They set by the side of each row 〈◊〉 sell wherein was an handfull of frankincense and the 〈◊〉 sell was called Bezik a Cup or Vial. So there were 〈◊〉 handfuls of frankincense in two cups and the cups 〈◊〉 verges that they might rest upon the table Maimony in Tamidin chap. 5. sect 2. pure frankincense the Greeke version addeth and salt By the law in Levit. 2. 13. every meat-offring was to have salt see the annotations there So of this the Hebrew canons say the frankincense was to have salt as the other offrings Maimony in Tamidin chap. 4. sect 10. for the bread or to the bread for a memor 〈…〉 that is the incense shall bee burned on the altar and not the bread which shall bee a memoriall for the bread as the handfull of the Meat-offring with the oile and incense thereof is called the memoriall thereof Lev. 2. 2. bringing to Gods remembrance his covenant with his people The Greeke translateth thus and the cakes shall be for a remembrance set before the Lord. a Fire offring in Chaldee an oblation for these cups of incense were by the Priests burned on the Altar unto God to teach that the twelve tribes of Israel represente◠by these 12. cakes of Shew bread were by 〈◊〉 in Christ a sweet edour unto him Wherefore the Church is said to be persumed with myrrhe and frankincense Song 3. 6. And the prayers of the 〈◊〉 likened to incense Rev. 5. 8. are as a memors 〈…〉 a sweet smelling odour unto God Acts 10. 4. Psalme 141. 2. Vers. 8. In the sabbath day in the sabbath day that is In every sabbath the Greeke translateth in the day of the sabbathes he that is the Priest meaning the Priests in their courses as they ministred The Levites assisted the Priests in the making and preparing of the Shew bread 1 Chronicles 9. 32. and 23. 28. 29. But the Priests onely might come into the Sanctuarie to set it on and take it on the Table And they when they were many alwaies ministred by course Luke 1. 5. 9. saving at the feasts and they entred upon their service on the Sabbath 2 Chron. 23. 4. They did this service thus Foure Priests went in two of them h 〈…〉 their hands the two rowes of bread and two 〈◊〉 their hands the two cups of frankincense And before them went in foure Priests two to take off the two rowes of bread and two to take off the two ccups of incense which were there upon the table They 〈◊〉 caried in stood on the north side with their 〈◊〉 towards the south and they that caried out the bread stand on the south side with their faces to the north These tooke away the old bread and the other set on the new and the hands of the one were amidst the handsds of the other that is when the one tooke off the other set on as it is written BEFORE MEE CONTINVALLY Exod. 25. 30. They went out and set the bread which they brought out upon another golden table which was in the Portch of Solomons Temple and burned the cups of frankincense and afterward divided the cakes Maimony in Tamidin chap. 5.
beasts which are borne to him into one fold together but every flocke by it selfe They may not tithe of the sheepe for the bullocks noâ— of the bul 〈…〉 for the sheepe but they may tithe of the sheepe for the goats and of the goats for the sheep for Tson the flock compreheÌ„deth them both They may not tithe them that are born this yeere from them that are borne in another yeere even as they may not tithe of the seed of the land of the new for the old or of the old for the new All that are borne in the first of Tâ—â—ri September untill the 29. of Elâ—â— August are alike and they may tithe of the one for the other If five lambs be borne the 29. day of August and five the first of September they are not alike or matches If a lamb bring forth a yong within her yeere then shee and her yong are put into the fold together to be tithed Maim in Becoroth ch 7. s. 1. 5. The tithes as also the First fruits in Israel which the Lord sanctified to himselfe besides their use for his honour the sustentation of his ministers and the poore had also a further signification of Gods elect people whom hee sanctifieth and reserveth unto himselfe for salvation as the tithes and first fruits of his creatures Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search the Greeke translateth Thou shalt not change them a good for a bad or a bad for a good the change thereof that is the beast put in the place thereof not be redeemed under this the Hebrewes understand also a prohibition to sell it if it were unblemished as Maimony in Becoroth c. 6. s. 5. c. saith It is unlawfull to sell the tithe beast if it be perfect without blemish for it is said It shall not bee redeemed Wee have beene taught that this is also a prohibition to sell it And it seemeth unto me that be thas selleth his tithe doth nothing his sale is of no force neither shall the buyer receive it By the doctrine of our Scribes it is unlawfull to sell the blemished tithe yea though it bee slaine But if a blemished tithe beast be slaine it is lawfull to â—ell the fat synewes skin or bones thereof and they have forbidden nothing to bee sold but the flesh onely T 〈…〉 tithes in Israel being thus sanctified by the commandement of God unto his honour the maintenance of his ministers and reliefe of his poore people it taught them and teacheth us to honouâ— the Lord with our substance Prov. 3. 9. acknowledging him to bee the author of all our increase and store Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers and to communicate unto them in 〈◊〉 good things 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things should reape our carnall things 1 Cor. 9. 11. and to give almes of such things as wee have that all things may bee cleane unto us Luk. 11. 41. yea even to se 〈…〉 that we have and give almes to provide our selves bagges which waxe not old a treasure in the heaven that faileth not Luk. 12. 33. And as we beleeve that the purpose of God towards us in his election of grace standeth firme and unchangeable and hee loveth us unto the end Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever and with purpose of heart we should cleave unto the Lord Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law HEB. 8. 1. 2. We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens a minister of the Holies and of the true Tabernacle which the Lord pitched and not man HEB. 9. 28. Christ was once offred to beare the sinnes of many and unto them that looke for him shall he appeare the second time without Sinne unto salvation ANNOTATIONS VPON THE FOVRTH BOOKE OF MOSES CALLED NVMBERS WHEREIN BY CONFERENCE OF THE Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Lawes and Ordinances given of old unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IVDE vers 5. I will put you in remembrance though ye once knew this how that the Lord having saved a people out of the Land of Egypt afterward destroyed them that beleeved not PSALM 95. 10. Fortie yeeres was I grieved with this generation HEB. 3. 17 18 19. 4. 11. But with whom was he grieved fortie yeeres Was it not with them that had sinned whose carkasses fell in the wildernesse And to whom sware he that they should not enter into his rest but to them that beleeved not So wee see that they could not enter in because of unbeleefe Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleefe LONDON ¶ Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of NVMBERS THis fourth booke of Moses sheweth the numbers and order of the Tribes of Israel as they camped about Gods Sanctuarie and journeyed thorow the Wildernesse with the many troubles rebellions punishments favours deliverances conquests c. in their travels during the time of almost 39. yeeres With additions and explanations of sundry Lawes given of God for their sanctification and preparation to the inheritance of the Land of Canaan More particularly THe numbring of the Tribes of Israel except the Levites Chap. 1 The order of the Tribes when they encamped and journeyed 2 The numbers order charges of the Priests and Levites 3. and 4 Lawes for the sanctifying of the Campe for jealousie Nazirites and blessing of the people 5. and 6 The Princes oblations at the dedication of the Tabernacle and Altar 7 The consecration of the Levites to their ministeries 8 The Passeover in the wildernesse The cloud that guided the people 9 Silver trumpets with their uses The campe ariseth and setteth forward 10 The people murmur and lust for flesh are fed and punished Seventie Elders are joyned with Moses 11 Mary murmureth against Moses and is striken with leprosie 12 Twelve men are sent to spie the Land of Canaan 13 They bring up an evill report of the Land the people murmur and rebell and are condemned to die in the wildernesse 14 Lawes how to sacrifice in Canaan 15 The rebellions and punishments of Korah Dathan Abiram and the Congregation of Israel 16 Aarons rod flourisheth for a signe to confirme the Leviticall priesthood 17 The Priests and Levites
of the spirituall seed of Christ promised to be that the Church shall say in her heart Who hath begotten me these Esai 49. 21. For by twelve Apostles and seventy disciples Christs kingdome began to be preached and that immortall seed of the word soone begat many ten thousands of Iewes Act. 21. 20. and many moe of the Gentiles even innumerable Reu. 7. 9. And here also we may observe that whereas the yeere before when all the tribes were first numbred from 20. yeeres old and upward their summe was 603550. men Exod. 30. 14. 38. 26. now in the second yeere when they are againe numbred and the tribe of Levi not reckoned with them there are found the same iust number of 603550. so there were so many young men of nineteene yeeres old as now supplied the want of the Levites put apart for the Lords service that Israel might sâ—e they should lose nothing by whatsoever was imployed in the seruice of God V. 49. Onely or But the tribe it is an exception which the Greeke translateth thus See the tribe of Levi thou shalt not muster to wit among the other Israelites but apart by themselves Num. 3. 15 c. V. 50. appoint or constitute give charge as bishops which hereof have their name Testimony that is the Tables of the Law kept in an Arke within the Tabernacle Exod. 31. 18. they shall be are according as God appointed their burdens Num. 4. 25. 31. 36. and to helpe them for some things six waggons were allowed them Num. 7. 7 8 9. round about the Tab. and next unto the Tabernacle betwixâ— the camps of Israel and it whereof see chap. 2. 3. V. 51. setteth forward being carried after the cloud when God removed it from place to place Num. 10. 11. 17. 21. the stranger any Israelite or other that is not of the tribe of Levi. So for the worke of the Priesthood both Israelites and Levites are counted strangers save the seed of Aaron only Num. 16. 40. put to death either by men or by the hand of God as was Vzzah for putting his hand to the Arke 1 Chron. 13. 10. So in Thargum Ionathan it is expounded he shall be killed with fire flaming out from before the Lord. V. 52. by his owne campe the Greeke transâ—ateth in his owne order which is described in chap. 2. by his owne standard in Greeke according to his owne regiment see Num. 2. 2. V. 53. no feruent wrath no punishment from God as was in Vzzahs case 1 Chron. 13. 〈◊〉 charge or the custodie the watch and ward and doe the workes appointed of God see Num. 3. 7. 8. c. and 18. 3. This debarring of the people from the worke of the sanctuarie and committing it to the Levites charge shewed the separation oâ— of all mankinde from God and their unworthinesse to come neere unto him or his holy things untill they be called and sanctified of God thereunto Which being not effected by the Law or rudiments thereof for the Mount where the L 〈…〉 was given might not be touched Heb. 12. 18 is now performed unto us by Christ who 〈…〉 shed us from our sinnes in his owne bloud and 〈◊〉 made us Kings and Priests unto God and his Father Revel 1. 5 6. so that we have libertie to exter 〈…〉 the Holiest by the bloud of Iesus Heb. 10. 19. CHAP. II. 1. The order of the Tribes pitching about the Tabernacle 3. On the East side Iudah Issachar and Zabulon 10. On the South side Reuben Simeon and Gad. 17. The Tabernacle in the midst of 〈◊〉 campe 18. On the West side Ephraim Man 〈…〉 and Benjamin 25. On the North side Dan A 〈…〉 and Naphtali ANd Iehovah spake unto Moses and unto Aaron saying The sonnes of Israel shall encamp every man by his standard with the ensignes according to the house of their fathers over against round about the Tent of the congregation shal theâ— encampe And they that encampe for most Eastward shal be the standard of the campe of Iudah according to their armies and the captaine of the sonnes of Iudah shal be Naasson the sonne of Aminadab And his armie and those that were mustered of them were seventy and foure thousand and six hundred And they that encampe next unto him shall be the tribe of Issachar and the captaine of the sonnes of Issachar shal be Nethaneel the sonne of Zuar And his armie and those that were mustered thereof were foure and fifty thousand and foure hundred The tribe of Zabulon and the Prince of the sonnes of Zabulon shal be Eliab the sonne of Helon And his armie and those that were mustered thereof were seven and fifty thousand and foure hundred All that were mustered of the campe of Iudah were an hundred thousand and eightie thousand and six thousand and foure hundred according to their armies they shall set forward first The standard of the campe of Reuben shal be Southward according to their armies and the captaine of the sonnes of Reuben shal be Elizur the sonne of Shedeur And his armie and those that were mustered thereof were six and fortie thousand and five hundred And they that encampe next unto him shal be the tribe of Simeon and the captaine of the sonnes of Simeon shal be Shelumiel the sonne of Zurishaddai And his armie and those that were mustered thereof were nine and fifty thousand and three hundred And the tribe of Gad and the captaine of the sonnes of Gad Eliasaph the sonne of Reguel And his armie and those that were mustered of them were five and fortie thousand and six hundred and fifty All that were mustered of the campe of Reuben were an hundred thousand and one and fifty thousand and foure hundred and fifty according to their armies and they shall set forward second And the Tent of the congregation shall set forward the campe of the Levites in the midst of the campes as they encampe so shall they set forward every man in his place according to their standards The standard of the campe of Ephraim according to their armies shal be Sea-ward and the captaine of the sonnes of Ephraim shal be Elishama the sonne of Ammihud And his armie and those that were mustered of them forty thousand and five hundred And next unto him shal be the tribe of Manasses and the captaine of the sonnes of Manasses shal be Gamaliel the sonne of Pedahzur And his armie and those that were mustered of them two and thirtie thousand and two hundred And the tribe of Benjamin and the captaine of the sonnes of Benjamin shal be Abidan the sonne of Gideoni And his armie and those that were mustered of them five and thirty thousand and foure hundred All that were mustered of the campe of Ephraim were an hundred thousand and eight thousand and an hundred according to their armies and they shall set forward third The standard of the campe of Dan shal be Northward according to their armies and the captaine of the sonnes
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 inheritance 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 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie 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 before 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 Eleazar 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 of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation 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 translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—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 saving 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 here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— 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 ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie 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 taketh 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 stranger 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 Altar 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 office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to 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 of Egypt and spared the Israelites did therefore 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 being 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 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
one that entred into the Armie for the service in the Tent of the Congregation And those that were mustered of them according to their families were two thousand seven hundred and fifty These were they that were mustered of the families of the Kohathites every one that served in the Tent of the congregation which Moses and Aaron did muster according to the mouth of Iehovah by the hand of Moses And those that were mustered of the sonnes of Gershon according to their families and according to the house of their fathers Form thirtie yeeres old and upward even unto fifty yeeres old every one that entred into the armie for the service in the Tent of the congregation Even those that were mustered of them according to their families according to the house of their fathers were two thousand and six hundred and thirtie These were they that were mustered of the families of the sonnes of Gershon every one that served in the Tent of the congregation whom Moses and Aaron did muster according to the mouth of Iehovah And those that were mustered of the families of the sonnes of Merari according to their families according to the house of their fathers From thirtie yeeres old and upward even unto fifty yeeres old every one that entred into the armie for the service in the Tent of the congregation Even those that were mustered of them according to their families were three thousand and two hundred These were they that were mustered of the families of the sonnes of Merari whom Moses and Aaron mustered according to the mouth of Iehovah by the hand of Moses All those that were mustered whom Moses 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 upward 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 mustered of them were eight thousand and five hundred and eightie According to the 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 commanded Moses Annotations TAke the summe Hebr. To take of which 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 â—ee carried the Arke house in Greeke houses so after sundry times in this chapter Vers. 3. thirtie yeeres old Hebr. a sonne of 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. translateth 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 being laborious to cary the Sanctuary c. required 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 learning to doe the workes So Maimony saith A son of L 〈…〉 mmeth not into the Court unto his service untill they have first learned him five yeeres as it is said in Num. 8. 24. FROM FIVE AND TWENTIE YEERES OLD and another 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 ACCORDING 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 Sanctuâ—ie c. Now this age of 30. yeeres for the numbring 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 thirtie 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 sufficed 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. 4â— 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. â—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 brethren in the Tabernacle to keepe the charge c. 〈◊〉 8. 26. into the armieâ— 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. â—8 and 〈…〉 tioneth the weapons of their warfare 2 Cor. 10. 4. and calleth Timothee a good souldier of Iesus 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.
that woman shall beare her iniquitie Annotations COmmand After that God had set his church 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 exercises 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 Levites 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 enemies Dâ—â—s 23. 10 11. The Campe of the Lords Sanctuary was most holy none which was unâ—leane in any thing might enter in 2 Chron. 23. 19. Leper who was defiled and uncleane all the dayes that the plague was upon him and was to dwell alone without the campe Lev. 13. 46. see the annotations there an issue the Law of their uncleannesse 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 unâ—â—ll evening Lev. 11. 24. 39 40. These legall pollutions 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 removall 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 female whereby he meaneth both sorts and as Chazkuni here observeth he saith not man and woman 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 leprosie 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 â—ampes the campe of the Divine Maiesty that is the Sanctuary 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 Levâ—es campe and was 〈◊〉 put forth save from the campe of the Majestie of God Sol. Iarchion Num. 5. This though it seemeth contrary to Moses is the common opinion of the Hebrewes as may be seene in Thalmud Bâ—â— in Pesachim chap. 6. and Maimony in Misâ— in Bâ—ath hâ—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 further than his neighbours Therefore they send forth the Leper out of the three campes which is out of Ierusalem because he defileth by entrance whereas â—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 because they defile bed and seat which the uncleane by the dead doe not The Câ—el that is the Ramp 〈…〉 or Courtyard in the Temple which was more ouâ—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 â—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 Ierusalem 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 Mâ—sn in Beth hâ—â—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 Rampart is holier than it for no heathens or defiled by the dead or that hath â—â—en with the menstruous may come in thither The womens court is holier then the Chel for none that is washed from his uncleanenesse that day before Sun setting as Levit. 15. 6. may come thereinto The court of the men of Israel 〈◊〉 holiâ—r than the womens court for none that hath not brought his offering for aâ—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 cutting off The Priests câ—â—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
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iâ—â—h but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit 〈◊〉 with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thâ—â— place have also noted how this name of God Iehovah is thrice mentioned and every time with 〈◊〉 different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie 〈◊〉 thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
of beaten worke of gold unto the shaft thereof unto the floure therof it was beaten work according to the patterne which Iehovah had shewed Moses so he made the Candlesticke And Iehovah spake unto Moses saying Take the Levites froÌ„ among the sons of Israel and cleanse them And thus shalt thou doe unto them to cleanse them Sprinkle 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-offering fine flowre mingled with oyle and a second bullocke a yongling of the herd shalt thou take for a Sin offring And thou shalt bring neere the Levites before the tent of the Congregation and thou shalt gather together the whole Congregation of the sonnes of Israel And thou shalt bring neere the Levites before Iehovah and the sonnes 〈◊〉 Israel shall lay their hands upon the Levites And Aaron shall wave the Levites for a wave-offering before Iehovah offered of the sonnes of Israel that they may be to serve the service of Iehovah And the Levites shall lay their hands upon the head of the bullocks and make thou the one a Sin offering and the other a Burnt-offering unto Iehovah to make atonement for the Levites And thou shalt set the Levites before Aaron and before his sonnes and wave them for a wave-offering unto Iehovah And thou shalt separate the Levites from among the sonnes of Israel and the Levites shall be mine And after that shall the Levites goe in to serve the Tent of the Congregation and thou shalt cleanse them and wave them for a wave-offering For they are given are given unto me from among the sonnes of Israel in stead of such as open every 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 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 I have taken the Levites in stead of every first borne of the sonnes of Israel And I have 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 Aâ—ron 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 themselves and washed their clothes and Aaron waved them for a wave-offering before Iehovah and Aaron made atonement for them to cleanse them And after that went the Levites in to serve their service in the Tent of the Congregation before Aaron and before 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 service of the Tent of the Congregation And from the age of fiftie yeares he shall returne from the warfare of the service and shal not serve any more But he shall minister with his brethren in the Tent of the Congregation 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law see the annotations on Gen. 6. 9. LAmpes to ascend that is to burne as the Chaldee translateth so in Exod. 25. 37. and 27. 20. 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 offered 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 offered nothing at the former dedication over against 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 middlemost lampe the face of it was towards the most holy place and it is called the Westerne Lampe Maiâ—oâ—y in Misn. tom 3. in Beth habchirah chap. 3. sect 8. Accordingly Sol. Iarchi here explaineth this Over 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 Candlesticke with the branches bowles knops and flowers But the Lamps were made a part as were the â—ongs and snuffe dishes Ex. 37. 23. and were set upon the tops of the seven branches So Chazkuni noteth on Ex. 25. that the lampswere vessels by themselves 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 expoundeth thus as if he should say the body of the Candlesticke all of it and all that pertaineth thereto Maimony in Beth habâ—â—irah or treat of the Temple chap. 3. describeth the manner of the Candlesticke thus that it had foure bowles or
Princes of the congregation the called of the assembly men of name And they gathered themselves together against Moses and against Aaron and said unto 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 Iehovah And Moses heard it and fell upon 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 unto you censers Korah and all his congregation And put ye fire in them and put 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 unto Korah Heare I pray you ye sons of Levi Is it a small thing for you that the God of Israel hath separated you from the congregation of Israel to bring you neere unto him to serve the service of the Tabernacle of Iehovah and to stand before the congregation to minister unto them And he hath brought thee neere and all thy brethren the sonnes of Levi with thee and seeke yee the Priesthood also For which cause thou and all thy congregation are gathered together against Iehovah and Aaron what is he that ye murmure against him And Moses sent to call Dathan and Abiram the sons of Eliab and they said We will not come up Is it a smal thing that thou hast brought us up out of the land that floweth with milke and honey to kill us in the wildernesse that thou makest thy selfe a Prince over us even making thy selfe a Prince Moreover thou hast 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 Moses was very wroth and he said unto Iehovah Respect not thou their offering I have not taken one asse from them neither have I hurt one of them And Moses said unto Korah Thou and all thy congregation be yee before Iehovah thou and they and Aaron to morrow And take yee every 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 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 congregation and Moses and Aaron And Korah gathered against them all the congregation unto the doore of the Tent of the congregation and the glory of Iehovah appeared unto all the congregation And Iehovah spake unto Moses and unto Aaron saying Separate your selves from among this congregation and I will consume them as in a moment And they fell upon 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 congregation And Iehovah spake unto Moses saying Speake unto the congregation saying Get you up from about the Tabernacle of Korah Dathan and Abiram And Moses rose up and went unto Dathan and Abiram and the Elders of Israel went after him And he spake unto the congregation saying 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 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 Moses said Hereby ye shall know that Iehovah hath sent me to doe all these workes for I doe them not of mine owne heart If these men die as all men die and they be visited after the visitation of all men Iehovah hath not sent me But if Iehovah create a new thing and the earth open her mouth and swallow up them and all that appertaine unto them and they goe downe alive unto hell then ye shall know that these men have provoked Iehovah And it was as he had made an end of speaking all these words that the ground clave asunder which was under them And the earth opened her mouth and swallowed up them and their houses and all the men that appertained unto Korah and all their substance And they 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 about them fled at the voice of them for they said Lest the earth swallow up us And a fire came forth from Iehovah and devoured the two hundred and fiftie men that offered incense And Iehovah spake unto Moses saying 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 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 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 Israel 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 of the sonnes of Israel murmured against Moses and against Aaron saying you have killed the people of Iehovah And it was when the congregation was gathered against Moses and against Aaron that they looked towards the Tent of the congregation and behold the cloud covered it and the glory of Iehovah appeared And Moses and Aaron came before the Tent of the congregation And Iehovah spake unto Moses saying Get you up frō among this congregation I will consume them as in a moment and they fell upon their faces And Moses said unto Aaron Take the censer and put fire thereon from off the Altar and put on incense and goe quickly unto the congregation and make atonement for them for fervent wrath is gone out from before Iehovah the plague is begun And Aaron tooke as Moses had spoken and ranne into the midst of the Church and behold the plague was begun among the people and he put on incense and made atonement for the people And he stood betweene the dead and the living and the plague was stayed And they that died in the plague were
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also 〈◊〉 walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâ—elt the Rocke and water commeth out 12 The Loraâ— angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ„ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ„ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ„ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. 〈◊〉 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ„ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary 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 Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people 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 Aaron 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 bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of 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 bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse 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 water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called 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 repentant 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 reference 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 expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other 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 salfhood 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 Sanctifie 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 severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely 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 before 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
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute 〈◊〉 on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâ—ora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a â—ountaine upon a mountaine 〈◊〉 argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for 〈◊〉 and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io 〈…〉 expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee 〈◊〉 thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment â—â—to his hand and he shall be a father to the inhabitants of 〈◊〉 c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. â—er 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi 〈…〉 s the Prophet in Statius
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
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 congregation And Phinehas the sonne of Eleazar 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 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 foure and twenty thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying 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 him my covenant of peace And there shall be to him and to his seed after him the covenant of an everlasting Priesthood because hee was zealous for his God and made atonement for the sonnes of Israel And the name of the man of Israel that was smitten that was smitten with the Midianitesse was Zimri the sonne of Salu a Prince of a fathers house of the Simeonites And 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 Vex thou the Midianites and smite yee them For they vex you with their wiles wherwith they have beguiled you in the matter 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 the plaines of Moab neere Iordan called Abel 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 sheweth how when Balak the Princes of Moab and Midian and Balaam their prophet had plotted and practised with all their art and might to withdraw 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 obedience 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 Israelites 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 wickednesse 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 Balak to cast a stumbling-blocke before the sonnes of Israel to eat things sacrificed to Idols and to commit fornication Revel 2. 14. So Moses likewise saith Behold these women caused the sonnes of Israel 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 commanded 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 〈…〉 meâ— 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 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 unto which word the Apostle seemeth to have respect when he saith Be yee not unequally yoked together 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 Moabites 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 reverenced of the peoples through corruption the Israelites 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 Prophets put Bosheth that is Shame inâ—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
fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
acknowledge faces that is be partiall respecting one more than another see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift or a bribe this is repeated from Exod. 23. 8. see the Annotations there Vers. 20. Iustice justice that is all manner justice and nothing but justice exactly carefully and continually shalt thou follow the Greeke translateth Iustly that which is just shalt thou follow The doubling of the word is for more vehemency see Deut. 2. 27. and when a word is trebled it is most vehement as in Ezek. 21. 27. Esay 6. 3. Vers. 21. not plant thee or not plant unto thee or for thy selfe see the like phrase in Exod. 20. 4. a grove called in Hebrew Asherah of Felicity or happinesse a blessed grove such the heathens used for the service of their gods as is noted on Exod. 34. 13. but the Lord would not have such neere his altar in his service notwithstanding the Israelites corrupted themselves herewith sundry times as Iudg. 3. 7. and 6. 25. 1 King 14. 23. and 16. 33. 2 King 21. 3. 7. and there were prophets of the groves 1 King 18. 19. For this sin God threatned to root up Israel out of the good land which he gave to their fathers 1 King 14. 15. The Hebrewes say He that planteth a tree neere unto the Altar or in any part of the Court-yard whether it be barren tree or tree that beareth food although he doe it for to adorne the Sanctuary and beautifie it he is to be beaten Deut. 16. 21. Because this was the manner of Idolaters they planted trees by the altars side that the people might assemble there Maimony treat of Idolatrie ch 6. s. 9. Vers. 22. set thee up a pillar or set up for thy selfe a statue or standing image whereof see the annotations on Lev. 26. 1. CHAP. XVII 1 The things sacrificed to the Lord must be unblemished 2 Idolaters are to be stoned to death being convicted by witnesses 8 Hard controversies are to be determined by the Law which the Priests and Iudges shewed which were in the place that the Lord should chuse 12 The contemner of that determination must die 14 The election and dutie of a King THou shalt not sacrifice unto Iehovah thy God Oxe or Lambe wherein is blemish any evill thing for that is an abomination to Iehovah thy God If there be found in the midst of thee in any of thy gates which Iehovah thy God giveth unto thee man or woman that hath done evill in the eyes of Iehovah thy God in transgressing his covenant And hath gone and served other gods and bowed himselfe downe unto them either to the Sunne or to the Moone or to any of the host of the heavens which I have not commanded And it be told thee and thou hast heard of it and hast inquired diligently and behold it be a truth and the thing certaine that this abomination is done in Israel Then thou shalt bring forth that man or that woman which have done this evill thing unto thy gates the man or the woman and shalt stone them with stones and they shall die At the mouth of two witnesses or of three witnesses shall he that is to die be put to death he shall not be put to death at the mouth of one witnesse The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people and thou shalt put away the evill from the midst of thee If a matter be too hard for thee in judgment betweene bloud and bloud betweene plea plea and betweene stroke and stroke matters of controversies within thy gates then thou shalt arise and goe up unto the place which Iehovah thy God shall chuse And thou shalt come unto the Priests the Levites and unto the Iudge that shall be in those dayes and thou shalt inquire and they shall shew unto thee the word of judgement And thou shalt doe according to the word which they shall shew unto thee they of that place which Iehovah shall chuse and thou shalt observe to doe according to all that they informe thee According to the Law which they shall teach thee and according to the judgement which they shall say unto thee thou shalt doe thou shalt not decline from the word which they shall shew unto thee to the right hand or to the left And the man that will doe presumptuously not to hearken unto the Priest that standeth to minister there before Iehovah thy God or unto the Iudge even that man shall die and thou shalt put away the evill from Israel And all the people shall heare and feare and not doe presumptuously any more When thou art come into the land which Iehovah thy God giveth unto thee and shalt possesse it and dwell therein shalt say I will set over me a King as all the nations that are round about me Setting thou shalt set over thee a King whom Iehovah thy God shall chuse from among thy brethren shalt thou set over thee a King thou maist not set over thee a man that is a forrainer which is not thy brother But he shall not multiply horses to himselfe nor cause the people to returne to Egypt to the end to multiply horses for Iehovah hath said unto you yee shall not adde to returne this way any more Neither shall hee multiply wives to himselfe that his heart turne not away neither shall he greatly multiply to himselfe silver and gold And it shall be when hee sitteth upon the throne of his kingdome that hee shall write for him-selfe the Copie of this Law in a Booke out of that which is before the Priests the Levites And it shal be with him he shal reade therein all the daies of his life that he may learn to feare Iehovah his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted up above his brethren and that hee turne not aside from the commandement to the right hand or to the left to the end that he may prolong his daies in his kingdome hee and his sonnes in the midst of Israel Annotations NOt sacrifice in Greek not offer which is more generall and so the Law also saith in Lev. 22. 20. see the annotations there Oxe or Lambe these are the greatest and the least sacrifices under which two all other are comprehended The Oxe is not to be understood of a gelded beast which wee usually call an Oxe for so it became blemished and unfit for sacrifice but of a Bull as the originall properly signifieth And the Lambe in Hebrew Seâ— implyeth the Kid also as Exod. 12. 3 5. blemish in Hebrew Mum of which the Chaldee Muma and Greeke Momos are derived Whereupon Christ is called the Lambe amomos that is without blemish 1 Pet. 1. 19. It meaneth any superfluity want or deformity in any part as is more largely shewed on Lev. 22. 22. 24. And it
is applyed to the worke of mens hands Iob 31. 7. evill thing Hebr. evill word which the Chaldee explaineth any evill whatsoever For though there were no visible blemish yet other corruption might disable it as if it were sicke Mal. 1. 8. or the hire of an where or price of a dog Deut. 23. 18. or any such like See the notes on Lev. 22. 25. aâ— abomination and so farre off from being accepted at mans hand that God pronounceth a curse on those that sacrificed unto him such corrupt things Mal. 1. 13 14. Hereby God rejecteth all sacrifices save of his son Christ who is the Lumbe without blemish and without spot 1 Pet. 1. 19. who through the eternall Spirit offered himselfe without spot unto God Heb. 9. 14. and the sacrifices which by him and saith in his name are offered to God continually Heb. 13. 15. and 11. 4. 1 Pet. 2. 5 6. Vers. 2. If there be found or When there shall be found any of thy gates or one of thy gates that is 〈…〉 as the Greeke and Chaldee translate it in transgressing or to transgresse his covenant Transgression is a passing over or passing by the way which men should walke in wherefore that which one Evangelist expresseth thus they transgresse the tradition of the Elders Matth. 15. 2. another expoundeth they walke not according to the tradi 〈…〉 Mark 7 5. The like phrase is of transgressing the commandements and the Law Deu. 19 13. Dan. 9. 11. Vers. 3. other gods which the Chaldee calleth Idols of the peoples â—â—ther Hebr. and to the Sunne Besides other fictions of their owne the nations worshipped these creatures also and the Israelites â—ll into the same sin Ezek. 8. 16. 2 King 17. 26. and 21. 3. any of the host or all the host that is the starres spheres constellations c. as Esay 34. 4. Rev. 6. 13. Ier. 8. 2. and 33. 22. But â—â—der this name the Angels also may be implied Psal. 148. 2. for they are heavenly souldiers Luk. 〈◊〉 13 15. and forbidden to be worshipped Coloss. 2. 18. God onely is to be served Matth. 4. 10. and the host of heaven worshippeth him Neh. 9. 6. not commanded religious worship and service may not be performed at the pleasure or precept of men Esay 29. 1. 3. Matth. 15. 9. but as is commanded of God and though all idolatries in the world are not expresly and by name forbidden yet by the generall Law they are condemned Exo. 20. 4 5. and it is enough that God hath not commanded them see Deut. 4. 2. and 12. 32. Vers. 4. and hast inquired or then thou shalt inquire diligently Hebr. inquire well both to finde out the sinne if it be committed and not to punish any man upon uncertaine reports Vers. 5. unto thy gates in Greeke unto the gate but the Chaldee saith to thy citie Of this the Hebrews write they stone not an Idola 〈…〉 but 〈…〉 the gate of the citie wherein he served the Id 〈…〉 and if it be a citie where the most are heathans they stone him at the doore of the Iudgement Hall That in Deut. 17. 5. VNTO THY GATES is meant the gate wherein he served the Idoll and not that wherein sentence of death was decreed against him Maimony in Sanhedrin c. 15. s. 2. stone them This judgement of the particular person was greater than that of a whole citie which were killed with the sword Deut. 13. 15. save that their goods were consumed also this mans goods as the Hebrewes say went to his heires Of the manner of stoning see the annotations on Lev. 24. 23. Vers. 6. At the mouth which the Chaldee translateth the word meaning the testimony of two or three But from hence the Hebrewes gather they must receive no testimony but from the mouth of the witnesses it may not be from a writing of their hand Maimony in treat of Witnesses ch 3. s. 4. See the notes on Deut. 19. 15. he that is to die or he that dieth the Chaldee expoundeth is bee that is guilty or deserveth to be killed of one See this explained in Deut. 19. 15. Vers. 7. and thou shalt put away the evill If this phrase see Deut. 13. 5. the Greeke translateth put ye away or take away from among your selves that wicked person which very words Paul useth in 1 Cor. 5. 13. when he commandeth a wicked man to be cast out of the Church Vers. 8. a matter Hebr. a word too hand or marvellous as being hidden from thy knowledge that thou O Iudge canst not know or determine it The Greeke translateth be impossible the Ghaldee separated from thee It is spoken of things that are hidden and so too hard and unpossible for one either to know or to doe See Gen. 18. 14. Ier. 32. 17 27. Zach. 8. 6. Deut. â—0 11. bloud and bloud Hebr. bloud to bloud which phrase noteth a respect of one thing to another when they are compared By bloud may be understood murder of which the Iudges may be doubtfull and unable to finde out whether it were wilfull which deserved death or unwilling for which exile into the cities of refuge was appointed Num. 35. 16 23 24 c. Bloud and bloud is by some referred to those lawes mentioned in Levit. 15. 19 and Deut. 22. 17. plea or judgement and judgement and judgement cause as in 1 King 3. 16 17. 28. stroke and stroke or plague and â—lague which the Chaldee translateth plague of leprosie and plague of leprosie wherein â—here might be difficulties that the Priests could non easily judge see Levig 13. and 14. chapters But by plague or stroke may also be meant strokes and wounds that one man gave unto another matter 's or words of strikes that is of disagreement among the Iudges thâ— they could not accord in the sentence of judgement because of some doubts difficulties So the Chaldee translateth it words or mat 〈…〉 of division of judgement Iehosaphat explaineth it thus betweene bloud and betweene Law Commandement Statutes Iudgements 2 Chr. 19. 〈◊〉 to implying all difficulties about any part of the Law whatsoever thy gates in the Greek and Childee thyrities then thou Hebr. and thou shalt arise speaking to the Iudge or Iudges which found the causes too hard for them in judgement so it is written of the Iudges the hard matter they brought unto Moses and every small matter they judged themselves Exod. 18. 26. shall chuse to put his name and to dwell there see 〈◊〉 2. 5. This place afterward was Ierusalem as it is said Moreover in Ierusalem did Iehosaphat set of the Levites and of the Priests and of the chiefe of the fathers of Israel for the judgement of the LORD for 〈◊〉 c. 2 Chr. 19. 8 9. 10. And there were seâ— thrones of judgment Ps. 122. 5. Vers. 9. and unto the judge by and is meant or as is opened in vers 〈◊〉 or unto the Iudge by the iudge is understood the high conncell or
Law the other taken properly being against the Legall ordinances of divine service are abomination to the Lord who requireth his Sanctuary to be reverenced Lev. 19. 30. and forbiddeth his name to be despised his altar or table to be thought contemptible Mal. 1. 6 7 8. or his house to be made a den of theeves Ier. 7. 11. Matth. 21. 13. Vers. 19 not lend upon biting usurie Hebr. not cause to bite which meaneth as the Greeke and Chaldee both interpret it not lend upon biting usurie or increase for usurie is biting or devouting of a mans substance he that borroweth on usurie is bitten thereby and he that so lendeth causeth to bite or maketh his neighbour to be bitten thereby It may also imply thou shalt not borrow upon usury for that also is unlawfull Ier. 15. 10. and hee that so borroweth causeth himselfe to be bitten and thus the Hebrewes understand it as is noted on Ex. 22. 25. usury Hebr. biting of silver that is usury for silver or mony which is lent So after biting of meat that is usury for meat which is lent of any thing Hebr. of any word which though it be often used for any thing as the Greeke here also translareth it yet from hence the Hebrews gather usury of words also to be unlawfull see the Annotations on Exod. 22. 25. that is lent upon usurie Hebr. that biteth or may bite Vnder this prohibition the contrary is commanded that we should lend unto our poore brother freely and not take againe any thing more than was lent Deut. 15. 7. 8 9. Luk. 6. 34 35. Lev. 25. 35 36. Vers. 20. a stranger or alien in the Chaldee a sonne of the peoples meaning a Gentile an infidell for to the strangers which were brethren in the faith they might not lend upon usurie Levit. 25. 35 36 37. maist lend or shalt lend upon usurie Hebr. shalt cause to bite to wit if thou wilt so it may be taken for a permission like the bill of divorce But the Hebrewes understand this to be a commandement not a permission onely Maimony tom 4. treat of the Lender and Borrower chap. 5. sect 1 As if God would by this cut off occasions of familiarity with Infidels lest Israel by much dealing with them should learne their waies Howbeit our Saviour by the example of God himselfe teacheth us to be loving and bountifull unto all both good and bad Matt. 5. 44 48. Luke 6. 35 36. Spiritually this shewed the use of the Law which as an hard creditour exacteth more of men than it giveth unto them and is to be laid not upon the righteous man who by faith is freed from the rigour curse of the same but on the lawlesse disobedient and sinners 1 Tiâ—â— 1. 9. Rom. 7. Vers. 21. a vow the law whereof see in Levit. 27. and Num. 30. And whether it were a thing promised unto God or to be given to the poore it was a vow not delay that is not faile either altogether or by deferring the time of paiment see the notes on Exod. 22. 29. Wherefore if a man have absolutely vowed a thing to the Lord seeing no man hath assurance that his life shall continue Iam. 4. 13 14. he must with all speed performe it lest death prevent him So the Hebrewes say He that saith I will not depart out of the world untill I be a Nazirite loe hee is a Nazirite out of hand lest hee die by and by And if hee deferre his Naziriteship he transgresseth c. Maimony tom 3. treat of Nazirites chap. 1. sect 4. The time and place of paying vowed sacrifices was at the solemnefeasts in the Sanctuary Deu. 12. 5 6 7 and 16. 16 17. Hereupon the Hebrewes say Whether they bee vowes or voluntary gifts or other things which a man is bound to bring as valuations or prices or tithes or gifts for the poore it is commanded by the Law to bring them all at the feast which first commeth c. If there fall out a feast and hee bringeth them not he frustrateth a commandement If the three feasts of the yeare passe over him and bee bring not his offerings which hee hath vowed or voluntarily promised c. he transgresseth against this prohibition Thou shalt not delay to pay it Maim treat of offering the Sacrifices chap. 14. sect 13. to pay it This paiment must bee made unto God of the best things as is noted on Gen. 4. 4. they might not bring any corrupt or blemished thing Mal. 1. 14. Levit. 22. 21. nor any thing filthy or vile Deut. 23. 18. Neither might any part bee kept backe of that which was sanctified by vow unto the Lord Act. 5. 1 2 3 4 c. So for almes to the poore the Hebrewes have these rules Almes is comprehended in the generall of vowes therefore he that saith Loe a shilling bee upon mee for almes or This shilling bee an almes he is bound to give it to the poore out of hand and if hee delay hee transgresseth against this precept Thou shalt not delay to pay it For loe it is in his power to give it out of hand and there are poore present If there be no poore there hee is to separate it and lay it up till he finde some poore Maimony treat of gifts to the poore c. 8. s. 1. requiring c. that is will surely require it and punish thee if thou pay it not For so requiring implieth Gen. 9. 5. and 43. 22. Deut. 18. 19. sinne and so punishable For God hath no pleasure in fooles pay therefore that which thou hast vowed Eccles. 5. 4. Vers. 22. shalt forbeare or cease refuse the Greeke translateth If thou wilt not vow So before they promised it was in their owne power as in Ananias case Act. 5. 4. Howbeit when duty bindeth us to shew thankfulnesse unto God for his mercies we are willed to vow and to pay Psal. 76. 12. The Hebrewes say Although sanctified things and things devote and valuations be commanded and it is meet for a man to exercise himselfe in these things for to suppresse his concupisence and that he be not niggardly but may fulfill that which is commanded by the Prophet HONOVR THE LORD WITH THY SVBSTANCE Prov. 3. 9. yet notwithstanding if hee doe never sanctifie or devote there is not any thing in it for loe the Law testifieth and saith But if thou shalt forbeare â—â—vow it shall not be sinne in thee Maimony treat of Valuations and Devote things chap. 8. sect 12. not be sinne to wit not such sinne as a man is guilty of if he vow and doe not pay Eccles. 5. 5. For otherwise a man may sinne this way also in negligence and unthankfulnesse Luk. 17. 17 18. In this sense Christ said to the Iewes If ye were blind yee should have no sinne Ioh. 9. 41. that is no such sinne as now remaineth on you for refusing the light So in Ioh. 15. 22 24. Iam. 4. 17. Vers. 23. That
the side or by the side which in Thargum Ionathan is expounded in a coffer by the right side of the Arke Vers. 27. stiffe necke or hard necke which else-where is likened to an iron sinew Esay 48. 4. See Exod. 32. 9. Vers. 28. Elders of your Tribes in Greeke they are named by one word Phularcha◠that is Rulers or Princes of your Tribes CHAP. XXXII 1 Moses song which setteth forth Gods mercies unto Israel their sinnes and his chastisements by sword famine pestilence and captivity 36 His mercie in Christ towards them in the end 46 Moses exhorteth them to set their hearts upon his words 48 God sendeth him up to mount Nebo to see the land of Canaan and die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GIve eare ye heavens and I will speake and let the earth heare the sayings of my mouth My doctrine shall drop as the raine my speech shall distill as the deaw as the small rain upon the tender herbe and as the showres upon the grasse For I will proclaime the name of Iehovah give yee greatnesse unto our God The Rocke perfect is his worke for all his wayes are judgement God is faithfulnesse and without iniquity just and righteous is he They have corrupted themselves their spot is not the spot of his sonnes they are a crooked and perverse generation Do ye thus requite Iehovah O people foolish and unwise Is not hee thy Father that hath bought thee hath not he made thee established thee Remember the dayes of old consider the yeeres of generation and generation aske thy Father and he will shew thee thy Elders and they will tell thee When the most high divided inheritance to the nations when he separated the sons of Adam he set the bounds of the peoples according to the number of the sonnes of Israel For Iehovahs portion is his people Iakob is the line of his inheritance Hee found him in a land of wildernesse and in an empty place and howling of the desart hee led him about he instructed him he kept him as the apple of his eye As an Engle stirreth up her nest fluttereth over her young spreadeth abroad her wings taketh them beareth them on her wings Iehovah alone did leade him and there was no strange god with him He made him ride on the high places of the earth that he might eat the fruits of the field and he made him to sucke honey out of the rocke and oile out of the flinty rocke Butter of kine and milke of the flocke with fat of Lambes and of Rams of the breed of Bashan and of Goat-bucks with the fat of the kidneies of wheat and the bloud of the Grape thou diddest drinke pure wine But Iesurun wexed fat and kicked thou art wexen fat thou art growne grosse thou art covered with fatnesse then he forsooke God which made him and lightly esteemed the Rocke of his salvation They provoked him to jealousie with strange gods with abominations they provoked him to anger They sacrificed to devils not to God to gods whom they knew not to new gods that came lately up of whom your fathers were not afraid Of the Rocke that begat thee thou art unmindfull and hast forgotten God that formed thee And Iehovah saw it contemptuously abhorred them because of the provoking of his sons and of his daughters And he said I will hide my face from them I will see what their end shall be for they are a very froward generation sonnes in whom is no faith They have provoked me to jealousie with that which is not god they have provoked mee to anger with their vanities and I will provoke them to jealousie with those which are not a people I will provoke them to anger with a foolish nation For a fire is kindled in mine anger and shall burne unto the lowest hell and shall consume the land and her increase and set on fire the foundations of the mountaines I will heape evils upon them I will spend mine arrowes upon them They shall be burnt with hunger and devoured with the burning coale and with a bitter stinging plague and I will send upon them the teeth of beasts with the poyson of serpents of the dust Without the sword shall bereave and from the chambers terrour both the young man and the virgin the suckling with the man of gray haires I said I would scatter them into corners I would make the remembrance of them to cease from among men Were it not that I feared the wrath of the enemy left their adversaries should behave themselves strangely left they should say Our high hand not Iehovah hath done all this For they are a nation voyd of counsels and there is no understanding in them O that they were wise that they understood this that they would consider their latter end How should one chase a thousand two put ten thousand to flight except their Rocke had sold them and Iehovah had shut them up For their Rocke is not as our Rocke even our enemies being judges For their vine is of the vine of Sodom and of the blasted fields of Gomorrah their Grapes are Grapes of gall they have most bitter clusters Their wine is the poyson of dragons and the cruell venome of aspes Is not this laid up in store with me and sealed up in my treasuries To mee belongeth vengeance and recompence in the time their foot shall slide for the day of their calamity is neere and the things that shall come upon them make haste For Iehovah will judge his people and repent himselfe for his servants when hee shall see that the hand is gone and there is none shut up or left And hee shall say Where are their gods the Rocke in whom they trusted for safety Which did eat the fat of their sacrifices did drinke the wine of their drink-offerings let them rise up and helpe you let him bean hiding place for you See now that I I am he and there is no God with me I do kill and make alive do wound and I heale and there is none that delivereth out of mine hand For I lift up my hand to the heavens and say I live for ever If I whet my glittering sword and mine hand take hold on judgement I will render vengeance to my adversaries and will reward them that hate mee I will make mine arrowes drunke with bloud and my sword shall devoure flesh with the bloud of the slaine and of the captives from the beginning the revenges of the enemy Shout joyfully yee nations with his people for he will avenge the bloud of his servants and will render vengeance to his adversaries and will make atonement for his land for his people And Moses came and spake all the words of this song in the eares of the people hee and Hoshea the sonne of Nun. And Moses made an end of speaking all these words unto all Israel And he said unto them Set your heart unto all the words which I testifie among
you this day which you shall command your sonnes to observe to doe all the words of this Law For it is not a vaine word for you because it is your life and through this word ye shall prolong your daies upon the land whither yee are going over Iordan to possesse it And Iehovah spake unto Moses in that selfe-same day saying Goe up into this mountaine of Abarim mount Nebo which is in the land of Moab that is over against Iericho and see the land of Canaan which I am giving to the sonnes of Israel for a possession And die in the mount whither thou goest up and be gathered unto thy peoples as Aaron thy brother died in mount Hor and was gathered unto his peoples Because ye trespassed against me among the sonnes of Israel at the waters of Meribah of Kadesh in the wildernesse of Zin because ye sanctified me not in the midst of the sonnes of Israel Yet thou shalt see the land before thee but thither thou shalt not goe in unto the land which I am giving to the sonnes of Israel GIve eare O heavens to that which I declare and heare O earth what my mouths sayings are Drop downe as doth the raine shall my doctrine distill as deaw so shall my speech divine as on the tender herbe the small raine powres and as upon the grasse the greater showres For I Iehovahs name proclaime abroad O give ye greatnesse unto him our God The Rocke most perfect is his action because his wayes are judgement every one God is most faithfull and iniquity in him is none but just and right is he They on themselves have brought corruptions their spot is not of those that be his sonnes they are a generation which is turnd to perversnesse and to crookednesse Doe ye Iehovah in this wise reward O foolish folke and wanting wise regard thy Father that hath bought thee is not hee hath he not made thee and establisht thee Remember thou the dayes that were of old minde ye the yeeres of ages manifold aske thou thy Father and thee shew will hee thine Elders aske and they will tell it thee When the Most high dealt to the Nations their heritage and severed Adams sonnes the borders of the peoples set he then as number was of Israels children For his folke is Iehovahs portion Iakob the line of his possession Him in a land of wildernesse he found in empty place and howling desart ground about he led him taught him prudency he kept him as the apple of hit eye Like as an Eagle stirreth up her nest she moveth fluttring over her youngest she spreds abroad her wings them taketh soft upon her wings she beareth them aloft So did Iehovah leade him all alone and other strange god with him was there none He made him ride on the earths places hie that he might eat the fields fertilitie he made him also from the rocke to sucke honey and oile out of the flinty rocke Butter of kine milke also of the flocke with fat of Lambs and Rams of Basan stocke and Goats with fat of wheaty kidneies fine and of the Grapes-bloud thou didst drink red wine But Iesurun did wex fat and did kicke thou art wext fat art covered art growne thicke the God which made him then did he forsake and of the Rock which sav'd him light did make With strange gods they to jealousie him mov'd with loathsome idols they his anger prov'd They sacrific'd to devils not to God to gods of whom themselves no knowledge had unto new gods which up but lately came such as your fathers feared not the same The Rocke that thee beg at thou mindest not and God that formed thee thou hast forgot And of his sonnes and daughters then the Lord did see the provocation and abhord And I will hide my face from them said he I will behold what their last end shall be for a most froward generation they children are in whom faith there is none They have me unto jealousie moved with that which is not God haue me stirred to indignation with their idols vaine I them will move to jealousie againe with those which are no folke to indignation I will provoke them with a foolish nation For in mine anger kindled is a fire and to the lowest hell shall burne in ire and shall consume land and fruits of the same and the foundations of the mounts inflame Vpon them I will heape up evill sorrowes upon them I will spend my piercing arrowes They shall be burnt with hunger and devour'd with burning coales and bitter plague out-pour'd and teeth of beasts upon them I will bring with poyson of serpents in dust-creeping Without the sword it shall bereave them quite and from the inmost chambers fearefull fright both the choise young man and the virgin faire the suckling with the man of hoary haire I said I would them into corners drive I would men of their memory deprive Were it not that the wrath of th' enemy I feared lest behave themselves strangely their adversaries should lest they should say our high hand hath done all this and not Iah For they a people whose counsels are gone and understanding in them there is none O that they wise were would this understand that they consider would their latter end How should one make a thousand flee in chace and two make even ten thousand flie apace except their strong Rocke had them sold away iehovah had them shut up to decay For their Rocke is not like our Rocke mighty and judge let be our very enemy For their vine of the vine of Sodom is and of Gomorrahs blasted vine branches their Grapes they be the Grapes of poysned gall the clusters that they have are bitter all Their wine is of the dragons poison fell and of the aspes whose venome is cruell Is not this same laid up in store with mee even sealed up within my treasuree To me belongs vengeance and to repay in time when as their foot shall slide away for day of their calamity is nie and things that come on them come hastily For Iah will to his people doe judgement and for his servants will himselfe repent when he shall see that their strong hand is gone and shut up or remaining there is none And he shall say where doe their gods abide the rocke on whom for safety they relide They which their sacrifices fat devour'd which drank the wine on their oblations powr'd let them arise and shew you helpfull grace let him be unto you an hiding place Behold yee now that I even I am he and God there is not any beside me I kill and quicken wound and whole I make and out of mine hand none away can take For to the heav'ns my hand I lift on hie and say I live unto eternity If that my glittering sword I sharpe doe make and that mine hand on judgement hold doth take unto my foes I render will vengeance and them that hate me I will recompence Mine
signifieth Doctrine Deut. 32. 2. Of the first and latter Raine Deut. 11. 14. Rebellious sonne how to be punished Deut. 21. 18 c. Red sea whereof named Exod. 10. 19. Redeeming of the first borne son Exod. 13. 13. Cities of Refuge with their privileges Numb 35. 11 c. Deut. 19. 1 c. Renting of clothes a signe of sorrow Gen. 37. 29 34. For what causes garments were to be rent Lev. 10. 6. Rephaims Gen. 14. 5. Rest for sweetnesse evodia Gen. 8. 21. Reubens sinne and punishment Gen. 49. 3 4. the blessing of that Tribe Deut. 33. 6. The inheritance of Reuben Gad and halfe the Tribe of Manasses on the outside of Iordan with the conditions thereof Numb 32. Reverencing the Sanctuarie and how it was observed Lev. 19. 30. Rigour over servants forbidden and what it is Lev. 25. 43 46. Robbery forbidden Lev. 19. 13. Rocke yeelding water and the signification thereof Exod. 17. Numb 21. 8 c. Rocke the title of God Deut. 32. 4. Rod of Moses Exod. 4. 2. Rod of Aaron buddeth and beareth fruit and is kept in the Tabernacle Numb 17. A Rulers offering for his sinne Lev. 4. 22 c. S SAbbath what it signifieth Gen. 2. 2. how to be sanctified Exod. 20. 8 9. 31. 13 15 17. no fire then to be kindled Exod. 35. 3. Sabbatisme Exod. 16. 23. Sackcloth Gen. 37. 34. Sacrifice must bee offered onely in the sanctuary Lev. 17. 3 4 c. Sacrifice used for peace-offerings Numb 15. 3. Sacrifices for sinnes of ignorance but none for sinnes done with an high hand Numb 15. 22 30. Sacrifices to be offered daily weekly monthly and yeerely at the solemne feasts Numb 28. and 29. chapters Sale of persons houses lands in Israel with lawes concerning them Lev. 25. 25 c. Salting of the Sacrifices Lev. 2. 13. Saltnesse for barrennesse Deut. 29. 23. Sanctifying Gen. 2. 3. Exod. 13. 2. and 19. 10. Lev. 22. 32. Sanctifie for prepare Numb 11. 18. The Law for sanctifying houses fields c. Lev. 27. 14 c. Of sanctifying the first borne Exod. 13. 2. Sarahs name interpreted Gen. 17. 15. Say for command Exod. 4. 23. Scarlet Exod. 25. 4. Scepter Rod Tribe Gen. 49. 10 16 28. Search diligently Gen. 44. 5. Seas what they are Gen. 1. 10. Sea for the West Gen. 12. 8. Secret for Assembly Councell Gen. 49. 6. See diversly used Gen. 16. 13. Seed for posterity Gen. 3. 15. and 13. 15. Sowing divers Seeds in the vineyard forbidden Deut. 22. 9. Seed of copulation how it defileth Lev. 15. 16 17 18. Seir a mount possessed by Esau Gen. 14. 6. and 32. 3. named of a man Gen. 36. 8 20. Selfe-same Gen. 7. 13. and 17. 23. Selling corne called breaking and why Gen. 41. 56. Send away what it meaneth Exod. 4. 23. Serpent that beguiled Eve Gen. 3. 1 c. Firie Serpents bite the Israelites Numb 21. 6. the brazen Serpent a figure of Christ healeth them Ibid. ver 9. Servant servitude what it meaneth Gen. 9. 25. and 25. 23. Exod. 21. 2 c. Of smiting servants Exod. 21. 26. Of delivering a servant to his master Deut. 23. 15. Service comprehendeth prayer unto God Deut. 6. 13. Seven what it signifieth Gen. 2. 2. Exod. 12. 15. Lev. 4. 6. Seven for a Weeke Gen. 29. 27. Seven for many Gen. 33. 3. The seventh yeere a Sabbath and yeere of Release Exod. 23. 11. Lev. 25. 4. and Deut. 15. 2 c. No beast might be sacrificed till after seven daies age Lev. 22. 27. Shame what it meaneth Gen. 2. 25. Shaving the haire what it signified Gen. 41. 14. Shekel what it weighed Gen. 20. 16. Sheep or Flock How sheepe and goats Gen. 4. 4. and 12. 13. Sheepe of the first yeere as Ram of the second Lev. 1 10. Shew-bread why so called Exod. 25. 30. Shinar Gen. 10. 10. Shining of Moses face what it signified Exod. 34. 29 30. Shoes put off Exod. 3. 5. put on Exod. 12. 11. Shortnesse of spirit Exod. 6. 9. Shortned for lessened Numb 11. 23. Shur a citie and wildernesse Gen. 16. 7. Sihon van quished Numb 21. 21 c. Sinai Exod. 19. 1. Sitting on the throne for reigning Exod. 11. 5. Smell Gen. 8. 21. Smiting for killing Gen. 14. 17. Sware what it signifieth Exod. 23. 33. Sojourning Gen. 17. 8. Sonnes for children of all sorts Gen. 3. 16. Sonne for old and otherwise Gen. 5. 32. Sonnes of God Gen. 6. 2. Sonne of the house for a home-borne slave Gen. 15. 3. Sonne of the herd for a Calse c. Gen. 18. 7. Sonne for branch of a tree Gen. 49. 22. Sonnes of rebellion that is rebellious persons Numb 17. 10. The Song of Moses and Israel at the red Sea Exod. 15. The Song of Moses before his death Deut. 32 Sorcerers Exod. 7. 11. see Witch Soule called of breathing and of large use Gen. 1. 20. and 9. 4. for our naturall state Gen. 2. 7. for person Gen. 12. 5. and 14. 21. for life Gen. 19. 17. and 37. 21. Exod. 4. 19. for minde or will Gen. 23. 8. for I Thou He c. Gen. 27. 4. for ones selfe Deut. 4. 9. for a dead bodie Lev. 19. 28. Numb 5. 2. South what it signifieth Gen. 12. 9. Sowing the field with divers kinds forbidden Lev. 19. 19. Spies Gen. 42. 9. Twelve Spies sent to search the land of Canaan Numb 13. their evill report Ibid. ver 31. Deut. 1. 28. Spirit called the same that wind or breath Gen. 1. 2. Sprinkling what it signified Exod. 29. 21. Lev. 1. 5. Stablishing a covenant what it meaneth Gen. 6. 18. Striking a covenant Gen. 15. 18. Standing for ministring Gen. 18. 8. Deut. 10. 8. for continuing tarrying Exod. 8. 22. and 9. 28. for praying Gen. 18. 22. for being made sure Gen. 23. 17. Stiffe-necked what it meaneth Exod. 32. 9. Stirring anger Gen. 45. 24. Stone a name of honour Gen. 49. 24. Stony tables what they signified Exod. 31. 18. Of Stoning to death and the manner of it Lev. 24. 23. The twelve precious Stones in the high Priests Ephod Exod. 28. 17 c. Strayed things and lost are to be restored to the owners Deut. 22. 1 c. Strangers of three sorts Exod. 12. 43 45 48. Strength for Kingdome Gen. 49. 3. Strong for hard Exod. 4. 21. Subduing what it meaneth Gen. 1. 28. Subtile what it meaneth Gen. 3. 1. Succoth boothes Gen. 33. 17. Exod. 12. 37. Sunne called by sundry names and what Gen. 1. 16. Superfluous foreskin what it meaneth Gen. 17. 11. Swearing what it signifieth Gen. 21. 31. wherefore it is used Gen. 22. 16. Sword for warres Gen. 27. 40. Exod. 5. 3. Synagogues and Schooles of the Iewes Lev. 26. 31. Sinne what it is Gen. 4. 7. Sinners for notorious wicked ones Gen. 13. 13. Sinner unto any for guilty blame-worthy c. Gen. 43. 9. Sinne for sinne-offering Exod. 29. 14. for punishment Lev. 22. 9. Sin-offerings with their sorts and signification Lev. 4. and 6.
Vers. 33. hastie terrour or a sudden plague as was threatned Levit. 26. 16. Vers. 36. flatteringly allured or deceived that is went about to deceive by perswading flattering words Vers. 37. firmely prepared aright setled ready and stable as is the heart of the godly Psal. 112. 7 and 57. 8. Vers. 38. mercifully covered made expiation and forgave So Psal. 65. 4. and 79. 9. corrupted that is destroyed utterly so Deut. 4. 31. multiplied to turne that is much and often turned away his anger Vers. 39. flesh that is weake and corrupt See Psal. 56. 5. a wind mans life is a vapour that appeareth for a little time and afterward vanisheth away I am 4. 14. Vers. 40. How oft ten times as the Lord said Numb 14. 22. this people tempted him and obeyed not his voice 1. At the red sea for feare of the Aegyptians Exod. 14. 11 12. 2. At Marah where they wanted drinke Exod. 15. 23 24. 3. In the wildernesse of Sin where they wanted meat Exod. 16. 2. 4. In keeping Manna till the morrow which God had forbidden Exod. 16. 20. 5. In going out for Manna on the Sabbath day Exod. 16. 27 28. 6. At Rephidim murmuring for lack of water Exod. 17. 1 2 3. 7. At Horeb where they make the golden calfe Exod. 32. 8. In Taberah murmuring for tediousnesse of their way Numb 11. 1. 9. At Kibroth hattaavah where they lusted for flesh Numb 11. 4. 10. In Paran where they refuse the land of Canaan being discouraged by their spies Num. 14. 1 2 c. And after this they sinned seven times as 1. In pressing to goe fight when God forbade them Num. 14. 44 45. 2. In the rebellion of Korah Dathan and Abiram Numb 16. 1 c. 3. In the murmuring for the death of Korah and his company Numb 16. 41 c. 4. At Meribah murmuring for lack of water Numb 20. 2 3 c. 5. For griefe of their way murmuring and loathing Manna Numb 21. 4 5 c. 6. At Shittim committing whoredome with the daughters of Moab 7. And in the same place coupling themselves to Baal-peor and eating the sacrifices of the dead Numb 25. 1 2 3 c. Vers. 41. returned and tempted that is efisoones againe and againe tempted contrary to the law Deut. 6. 16. limited prescribed limits bounds or markes as before vers 20. Vers. 44. to bloud The first of the ten plagues wherewith God smote the Aegyptians which had drowned his children in their rivers Exod. 7. 19. 20 21. and 1. 22. whereto agreeth the third viall of wrath powred out on Antichrists kingdom spiritually called Aegypt Rev. 16. 4. 6. and 11. 8. Vers. 45. a mixed swarme a mixture sundry sorts of flyes vermine or hurtfull beasts by the Greeke they were flyes by the Chaldee mixtures of wilde beasts It was the fourth plague of Aegypt See Exod. 8. 24. the frog that is frogs as afterward caterpillar locust for locusts c. The second plague of Aegypt Exod. 8. 6. figures of uncleane spirits which gather the Kings of the world to the battell of the great day of God Rev. 16. 13 14. corrupted that is marred and destroyed Vers. 46. their fruit all that growes out of the earth caterpillar a worme that consumeth and spoileth grasse fruits Ioel 1. 4. Locust or grashopper which have their name of their multitude for they flie many together Prov. 30. 27. Nahum 3. 15. Iudg. 6. 5. Locusts in those countries flie in the aire multitudes together and whersoever they fall they devoure every greene thing This was the eighth plague of Egypt wherby all herbs and fruits were consumed Exod. 10. 14 15. Figures of Antichrists ministers Rev. 9. 3 4 c. Vers. 47. blasting hailestone a word no where found but in this place The seventh plague of Aegypt was grievous haile mixed with fire that killed men beasts herbs and trees Exod. 9. 24 25. So in Revel 16. 21. baile of talent weight falleth on blasphemers Vers. 48. he shut up that is gave See Psal. 31. 6. so vers 50. lightnings or the flying fire-coles thunderbolts see this word Psal. 76. 4. The Greeke here turneth it fire Vers. 49. messengers or Angels of evils or as the Greeke saith evill Angels such indeed God useth to punish men by Job 1. 12 16 c. The Chaldee also translateth sent by the hand of them that doe evill But hereby may be meant Moses and Aaron whom the Lord sent to denounce these plagues before they came by their hand brought them on Egypt Exod. 7. 1 2 19. and 8. 1 2 5 16 21. and 9. 14 15 c. Vers. 50. He weighed to wit making his punishments proportionable to their sins and obstinacie for as men increase sinne so doth God judgement Levit. 26. 21 23 24 27 28. Wilde beast that is beasts which have their name of livelinesse as is noted Psal. 68. 11. therefore some turne it here life but the Greeke plainly saith cattell The fifth plague of Aegypt was the pest or murraine of all beasts and cattell Exod. 9. 3. Vers. 51. the first-borne the tenth and last plague was the death of all the firstlings of Aegypt in the night that Israel kept the Passeover and departed the land Exod. 12. 27 29 30. The first-borne usually ministred to God but God smote all such idolatrous ministers in Egypt and upon their gods also he did execution Numb 33. 4. but spared the first borne of Israel by the bloud of the Lamb and after chose the tribe of Levi to minister in their stead Num. 3. 40 41 45. and 8. 16 19. beginning of strengths or chiefest of painfull mights so the eldest childe is named Gen. 49. 3. Deut. 21. 17. Therefore were they to be given to the Lord. tents of Cham the dwellings of the Egyptians which were the posteritie of Cham the sonne of Noah Gen. 10. 6. See the Note on Psalme 68. 32. Vers. 52. his people passe forth the Israelites tooke their journies from Rameses Exod. 12. 37. See Psal. 77. 21. Vers. 54. border of his holinesse his holy border meaning the land of Canaan sanctified to be the possession of his people and limited in all the borders of it as Num. 34. 2 3 12. or border of his Sanctuary this mountaine that is mountainy countrey Canaan called a land of mountaines and valleyes Deut. 11. 11. So Exod. 15. 17. Or in speciall he may meane mount Sion whereof after in verse 68. Vers. 55. the Heathens the seven mighty Nations of Canaan where Ioshua and Israel killed one and thirtie kings Deut. 7. 1. Iosh. 12. 7 24. made them fall in the line that is made their countrey fall out by line and measure to be the inheritance of Israel Iosh. 15 and 16 and 17 chapters tribes the posteritie of the 12 sonnes of Israel called tribes after the Romane name where at first the whole multitude was divided into three parts called thereof tribes but the Hebrew name signifieth Staves or roddes as growing
his Tabernacle and Temple that all worshipped there with their faces to the West Ezek. 8. 16. Exo. 27. Num. 3. Tabor a goodly mountaine in Galilee Ios. 19. 22. Iudg. 4 6 12. Hermon another faire mountaine eastward without Iarden called also Shirion See Psalm 42. 7. and 29. 6. by these are meant the East and West parts answerable to the former North and South as the Chaldee Paraphrast saith Tabor in the West and Chermon that is in the East Vers. 15. the prepared place establishment or base on which the throne is setled so the word sometime signifieth as Ezra 3. 3. Psal. 104. 5. So Psal. 97. 2. goe before or come before prevent as prest and readie at hand Vers. 16. the shouting sound or the alarme the shrill clanging sound of the trumpet which was blowne at the warres journeyes assemblies solemne feasts and over the sacrifices of Israel Psal. 81. 4. and 27. 6. Numb 10. 3. 9 10. Ioel 2. 1 15. or the shouting the jubilation to wit of the King that is among his people as Numb 23. 21. who by the sound of his word as of a trumpet warneth informeth and guideth his people Isa. 58. 1. Ezek. 33. 3 7 8. Hos. 8. 1. Ier. 6. 17. 2 Chron. 13. 12. 15. Zach. 9. 14. Revel 1. 10. and 4. 1. light of thy face the favour of God shining in the Gospell and light of the knowledge of the glory of God in the face of Iesus Christ Ioh. 12. 35. 2 Cor. 4. 6. See also the notes on Psal. 4. 7. and 44. 4. Vers. 18. the glory or beauty by whom they conquer and triumph over their enemies our horne a signe of honour strength kingdome glory and salvation Psal. 112. 9. and 92. 11. and 148. 14. 1 Chron. 25. 5. Luke 1. 69. So after in vers 25. Vers. 19. of Iehovah or to him to wit pertaineth our shield that is our protection or protectour meaning David and Christ See Psal. 47. 10. Vers. 20. in a vision by the spirit of prophesie Isa. 1. 1. Lam. 2. 9. to thy gracious Saint that is Saints for so the Greeke changeth the number meaning the Prophets Samuel and Nath 〈…〉 the one of which anointed David the other fore-told of the perpetuitie of his kingdome 1. Sam. 16. 2 Sam. 7. 4 5 c. put helpe the Chaldee addeth for my people upon a mightie one or a Worthy a Champion meaning David who helpe Gods people in fighting the battels of the Lord 1 Sam. 18 13 14. 30. But chiefly these things are meant of Christ. The Chaldee expoundeth it one mightie in the Law chosen and consequently beloved as Mat. 1â— 18. from Esay 42. 1. Vers. 21. oile of mine holinesse that is mine holy oile powred on David by Samuel on Christ by the Holy Ghost 1 Sam. 16. 1 13. Luke 4. 18 21. Ioh. 3. 34. Vers. 23. the enemie shall not exact or not seaze at a creditour doth on the debtor Satan and death prevailed not against Christ though hee became surety for our debts Ioh. 14. 30. 1 Cor. 15. 26. Heb. 2. 14. See this word Psal. 55. 16. sonne of injurious evill that is the injurious wicked person this promise is in 2 Sam. 7. 10. applied in this phrase to all Gods people A sonne of evill is one addicted and given over to it Deut. 13. 13. So sons of death Psal. 79. 11. son of perdition 2 Thess. 2. 3. Vers. 26. set his haâ—d that is give him power and dominion over them that dwell by the sea and rivers whereof see the notes on Psal. 72. Vers. 27. my father so God promised I will be his father and he shall be my son 2 Sam. 7. 14. The Apostle applieth this to Christ and proveth hereby that he is greater than the Angels Heb. 1. 4 5. Vers. 28. first-borne or first-begotten that is the principall as is after explained For the first-borne had three prerogatives a double portion of goods Deut. 21. 17. the government or chiefty 2 Chron. 21. 3. and the priesthood Numb 8. 14 15 16 17. Mal. 2. 5 6 7. and 3. 3. See the notes on Psal. 78 51. This honour is peculiar to Christ who is said to be the first-borne of every creature and the first-borne of the dead that in all things hee might have the preeminence Coloss. 2. 15 18. to be worshipped therefore of all the Angels of God Heb. 1. 6. and Prince of the Kings of the earth Rev. 1. 5. The Chaldee addeth the first-borne of the Kings of the house of Iudah Vers. 30. his seed Christians borne of God are called Christs seed and children Isa. 53. 10. Heb. 2. 13. and Christ is called the Everlasting Father Isa. 9. 6. his throne that is kingdome which shal be perpetuall 2 Sam. 7. 13. Heb. 1. 8. Dan. 2. 44. and 7. 14. The accomplishment of these promises cannot be found in Solomon whose seed throne was overthrowne Ier. 22. 30. Ezek. 21. 25 26 27. Vers. 31. If his sons c. This explaineth the promise If he sin c. 2 Sam. 7. 14 15. for being understood of Christ hee properly sinned not 1 Pet. 2. 22. but was made sin for us 2 Cor. 5. 21. and the sins of his sons or people are counted his for God laid on him the iniquity of us all Isa. 53. 6. Vers. 33. with the rod the rod of men 2 Sam. 7. 14. that is with moderate correction and for their profit that they may be partakers of my holinesse Hebr. 12. 6. 10. Vers. 34. not make frustrate not breake off or cease as Psal. 85. 5. that is not utterly take for the mountains shall sooner remove Isa. 54. 10. and no afflictions can separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 35 39. See the fulfilling of this touching David in 1 King 11. 6 12 13 36 39. Vers. 36. Once or One time See Psal. 62. 12. by my holinesse by my selfe who am the holy God Gen. 22. 16. Esay 5. 16. Because he hath no greater to sweare by God sweareth by himselfe and willing more abundantly to shew the heires of promise the stablenesse of his counsell bindeth himselfe with an oath Hebr. 6. 13 17 18. if I lye that is surely I will not lye for so the Hebrew phrase is sometime explained as Mark. 8. 12. if a signe be given to this generation for which in Matth. 16. 4. is written a signe shall not be given So if they shall enter into my rest Psal. 95. 11. Heb. 3. 11. which the Apostle openeth thus he sware that they should not enter Hebr. 3. 18. An oath usually implieth an imprecation which for the most part is concealed See 1 Sam. 14. 44. 1 King 20. 10. Vers. 37. as the Sunne that is perpeâ—â—all and glorious as the Chaldee explaineth it shall shine as the Sunne See Psal. 72. 5. Vers. 38. it shall be staâ—lished or which is stable referring it as doth the Greeke to the Moone which although it sometime wexeth
23. came into Egypt being sent for by Pharaoh and incouraged thereto by God him-selfe Gen. 45. 17 20. and 46. 3 4. of Cham the father of Mizraim or Egypt see Psal. 78. 51. Vers. 24. increased made them fructifie that the land was soone full of them Exod. 1. 7 9. Vers. 25. to deale craftily or conspire guile fully for their destruction as Gen. 37. 18. Pharaoh and his people fretting at Israels prosperity thought to worke wisely with them when they plotted their ruine Exod. 1. 9 10 12 c. Vers. 26. had chosen to be Moses his mouth to the people and Prophet to Pharaoh Exod. 4. 12 14 16. and 7. 1 2 c. Vers. 27. words of his signes the signes which he spake and commanded together with the doctrine and use of them for letting of Israel goe See Exod. 7. 1 2 3 c. Or words of signes as words of song Psal. 137. 3. are signes and songs So Psal. 145. 5. Vers. 28. darknesse the ninth plague of Egypt where was black darknesse in all the land for three dayes that no man saw another nor rose from the place where he was Exod. 10. 22 23. turned not rebellious or they disobeyed not see Psal. 5. 11. that is his words or word were not disobeyed or changed but effected as God had spoken see a like phrase noted on Psal. 49. 15. Or they may be referred to Moses and Aaron who performed the things commanded them though with danger to them Vers. 29. to bloud the first of the ten plagues Exod. 7. See Psal. 78. 44. Vers. 30. frogs the second plague Exod. 8. 3 6. Psal. 78. 45. Kings Pharaoh and his Princes so Esa. 19. 2. Vers. 31. swarme of flyes or beasts see Psal. 78. 45. This was the fourth plague Exod. 8. 24. lice the third plague All the dust of the land was lice and went upon man and beast Exod. 8. 17. Vers. 32. showers of raine in stead whereof they had haile the seventh plague Exod. 9. See Psal. 78. 47. of flames that is sorely flaming and blasting never was the like there seene Exod. 9. 24. Vers. 33. tree for trees so after verse 34. 40. and often See Psal. 34. 8. Vers. 34. grashopper or locust the eight plague Exod. 10. see Psal. 78. 46. Vers. 36. the first-borne the tenth plague whereof see Psal. 78. 51. Vers. 37. feeble ready to fall through weaknes there being an armie of six hundred thousand men Exod. 12. 37. and 13. 18. A like promise is made to the Church Esa. 33. 24. Vers. 38. dread of them that is of death for their sakes so that they forced them out and gave them treasures Exod. 12. 33 35. See the like speech Esth. 8. 17. and. 9. 2. Vers. 39. a fire that they might travell night and day towards the promised land Exod. 13. 21. Psa. 78. 14. Vers. 40. quaile that is quailes which for their lust he gave them Numb 11. Compare Psal. 78. 27 28. bread Manna whereof see Psal. 78. 24 25. and Exod. 16. Vers. 41. the Rocke at Rephidim Exod. 17. and at Kadesh Numb 20. a river so that the people and their beasts dranke Numb 20. 11. and for this the wilde beasts Dragons Ostriches honoured God Esa. 43. 20. this mercy is applied to other times Isa. 48. 21. Vers. 44. heathens the seven nations whereof see Psal. 78. 55. Vers. 45. keepe his lawes The end of all Gods mercies was that he might be glorified in his peoples obedience see Exod. 19. 4 5 6. Deut. 4. 1 40. and 6. 21 24 25. PSAL. CVI. The Psalmist exhorteth to praise God 4 He prayeth for pardon of sinne as God did with the fathers 7 The storie of the peoples rebellion and Gods mercies 47 He concludeth with prayer and praise HAlelu-jah Confesse ye to Iehovah for he is good for his mercy endureth for ever Who can expresse the powers of Iehovah can cause to heare all his praise O blessed are they that keepe judgement is he that doth justice in all time Remember me Iehovah with the favourable acceptation of thy people visit me with thy salvation To see the good of thy chosen to rejoyce with the joy of thy nation to glory with thy inheritance We have sinned with our fathers we have done crookedly we have done wickedly Our fathers in Egypt did not prudently minde thy marvellous workes they remembred not the multitude of thy mercies but turned rebellious at the sea at the red sea Yet he saved them for his Name sake to make knowne his power And he rebuked the red sea and it was dried up and he led them in the deeps as in the wildernesse And he saved them from the hand of the hater and redeemed them from the hand of the enemie And the waters covered their distressers one of them was not left And they beleeved in his words they sang his praise They made haste they forgat his workes they waited not for his counsell But lusted with lust in the wildernesse and tempted God in the desart And he gave to them their request and sent leannesse into their soule And they envied at Moses in the campe at Aharon the holy one of Iehovah The earth opened and swallowed up Dathan and covered over the congregation of Abiram And a fire burned in their congregation a flame burnt up the wicked They made a calfe in Horeb and bowed themselves to a molten Idoll And turned their glory into the forme of an Oxe that eateth grasse They forgat God their Saviour that did great things in Egypt Marvellous workes in the land of Cham fearefull things by the red sea And he said to abolish them had not Moses his chosen stood in the breach before him to turne his wrathfull heat from destroying them And they contemptuously refused the land of desire they beleeved not his Word But murmured in their tents they heard not the voice of Iehovah And he lifted up his hand to them to fell them in the wildernesse And to fell their seed among the heathens and to fanne them in the lands And they were joyned to Baal-pehor and did eat the sacrifices of the dead And moved indignation by their actions and the plague brake in upon them And Phineas stood and executed judgement and the plague was restrained And it was counted to him for justice to generation and generation for ever And they caused servent wrath at the waters of Meribah and evill was to Moses for their sake For they bitterly provoked his spirit and he pronounced it with his lips They abolished not the peoples which Iehovah had said unto them But mixed themselves among the heathens and learned their works And served their Idols they were to them for a snare And they sacrified their sonnes and their daughters to Devils And shed innocent bloud the bloud of their sonnes and of their daughters whom they sacrificed to the Idols of Canaan and the land was impiously distained with blouds And they defiled themselves by their
speciall Mount Sion where the Temple was after builded This land sanctuary did also figure heaven as is noted on Gen. 12. 5. Exod. 25. 8. So the Heb. Doctors say here the Sanctuarie signifieth the Ierusalem which is above R. Menachem on Ex. 15. Vers. 18. and aye or and yet in this world and that which is to come as the Chaldee explaineth it for ever and for ever and ever God is said to reigne or be King when he manifesteth his power and goodnesse in subduing his enemies and saving his people So after Antichrists overthrow voices in heaven doe say The kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Wee give thee thanks O Lord God almighty c. because thou hast taken to thee thy great power and reignest Rev. 11. 15. 17. Vers. 20. Marie in Hebrew Mirjam in Greek Mariam which was also the name of the mother of Christ Matth. 1. 16. This Marie the Prophetesse was one of the three principall guides which God sent before his people which mercy is remembred in Mich. 6. 4. I sent before thee Moses Aaron and Marie timbrell see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth but in spirituall joy and thanksgiving unto God as here so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels c. dances or flutes as the word sometime signifieth Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here dances which were wont to be used religiously as Iudg. 21. 21. Ier. 31. 4. 14. Vers. 21. them that is the men to whom the word in the originall plainely hath reference Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song as the 136 Psalme repeateth in every verse for his mercy endureth for ever So also in a Chron. 5. 13. Vers. 22. of Shur called also the wildernesse of Etham Numb 33. 8. Exod. 13. 20. Of Shur see Gen. 16. 7. three daies so long a journey they requested of Pharaoh Exod. 3. 18. and now found it full of wants and tentations So after in Numbers 10. 33. Vers. 23. Marah that is by interpretation Bitternesse so called of the bitter waters Which the Israelites not being able to drinke leade us to consider the nature of afflictions both spirituall by the terrors of the Law upon the consciences of sinners and other tentations wants and earthly miseries all which are bitter as worme wood and sorrowfull to the flesh Lament 3. 15. Psalme 80. 6. Mark 10. 38. and 14. 36. Hebr. 12. 11. was called so the Greeke also translateth the Hebrew phrase he called which may intend chiefly Moses who called it so or he that is every one called it So where it is said in 2 Sam. 5. 9. he called in 1 Chron. 11. 7. it is said they called See the notes on Gen. 16. 14. Vers. 25. a tree the Ierusalemy Thargum saith And Moses prayed before the Lord and the Word of the Lord shewed him the tree Ardiphne This is said to be a tree that hath flowers like lilies but very bitter Elias in Lexico Chald. It seemeth to figure out the Tree of Christ the Crosse whereby the bitternesse of our afflictions likened to waters Psalme 69. 2. is turned into sweetnesse and joy Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt 2 King 2. 21. The Hebrew Doctors in Thancuma upon this say It is the manner of the blessed God to make that which is bitter sweet by that which is bitter Some thought the wood it selfe had this vertue to sweeten the waters of whose minde was Iesus the sonne of Syrach saying Was not the water made sweet with wood that the vertue thereof might bee knowne Ecclus. 38. 5. Others expound it mystically of the tree of life which removed Satan away as R. Menaches on this place sheweth he appointed to him or he meaning God imposed upon him that is upon Israel the people spoken of as one man tempted him meaning Israel whom God tempted or proved by this affliction as by other the like afterward to know what was in their heart and to doe them good at their latter end as Deut. 8. 2. 15. 16. Vers. 26. right or pleasing for so the phrase also signifieth 2 Sam. 19. 6. and so the Greeke translateth it here and the Holy Ghost useth the like in 1 Ioh. 3. 22. Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight This is often mentioned in the scriptures see Deut. 6. 18. diseases or sicknesses the plagues of Egypt threatned to the transgressors in Deut. 28. 27. 60. So Gods blessings under the name of health and welfare are promised to the keepers of his Law Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth this word is applied to the soule as well as to the body and implieth the forgivenesse of sins as heale my soule for I have sinned against thee Psalme 41. 9. And Christ when he healed diseases for gave sinnes also Matth. 9. 2. 6. and healing of men Matth. 13. 15. is expounded to be forgiving of their sinnes Mark 4. 12. Vers. 27. palme trees or date trees which are upright and tall of stature beare sweet fruits the leaves alwaies greene and flourishing good for shadow Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree is a signe of victory over afflictions Revel 7. 9. The number of 12. wels and 70. palme trees the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel and the 70. Elders of the Synedrion mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. soules of Israel that came into Egypt Gen. 46. 27. Likewise to the 12. Apostles and 70. Disciples of Christ Luk 9. 1. 10. 1. Rev. 21. 12. 14. CHAP. XVI 1 The Israelites come to the wildernesse of Sin 2 They murmur for want of bread 4 God promiseth them bread from heaven 11 Quailes are sent 14 and Manna 16 The ordering of the Manna 25 It was not to be found on the Sabbath 32 An Omer of it is kept for the generations following AND they journeyed from Elim and all the congregation of the sonnes of Israel came unto the wildernesse of Sin which is betweene Elim and Sinai in the fifteenth day of the second moneth after their departing out of the land of Egypt And all the congregation of the sonnes of Israel murmured against Moses and against Aaron in the wildernesse And the sonnes of Israel said unto them O wee wish wee had died by the
hand of Iehovah in the land of Egypt when we sate by the flesh pots when we did eat bread to the full for yee have brought us forth into this wildernesse to kill this whole assemblie with hunger And Iehovah said unto Moses Behold I will raine unto you bread from the heavens and the people shall goe out and gather a daies portion in his day that I may prove them whether they will walke in my Law or not And it shall be in the sixt day then they shall prepare that which they bring in and it shall be twice so much as they gather day by day And Moses and Aaron said unto all the sons of Israel In the evening then yee shall know that Iehovah hath brought you out from the land of Egypt And in the morning then ye shall see the glory of Iehovah for that he heareth your murmurings against Iehovah And what are we that yee murmure against us And Moses said This shall be when Iehovah shall give unto you in the evening flesh to eat and bread in the morning to the full for that Iehovah heareth your murmurings which ye murmure against him and what are wee your murmurings are not against us but against Iehovah And Moses said unâ—o Aaron Say unto all the congregation of the sonnes of Israel Come neere before Iehovah for he hath heard your murmurings And it was as Aaron spake unto all the congregation of the sonnes of Israel and they looked toward the wildernesse that behold the glory of Iehovah appeared in the cloud And Iehovah spake unto Moses saying I have heard the murmurings of the sonnes of Israel Speake unto them saying Between the two evenings ye shall eat flesh and in the morning yee shall bee filled with bread and ye shall know that I am Iehovah your God And it was in the evening that the Quailes came up covered the campe and in the morning there was a dew that lay â—ound about the campe And the dew that â—ay went up and behold upon the face of the wildernesse was a small round thing small as the â—oare frost on the earth And the sonnes of Israel saw it and said each man unto his brother It is Manna for they knew not what it was and Moses said unto them This is the bread which Iehovah hath given unto you to eat This is the word which Iehovah hath commanded gather ye of it every man according to his eating an Omer for an head according to the number of your soules yee shall take every man for them which are in his tent And the sonnes of Israel did so and they gathered both he that did gather more and he that did gather lesse And they did mete it with an Omer and he that had gathered much had nothing over and he that had gathered little had no lacke they gathered every man according to his eating And Moses said unto them let no man leave of it till the morning And they hearkened not unto Moses but some men left of it untill the morning and it bred wormes and stanke and Moses was wroth with them And they gathered it morning by morning every man according to his eating and when the Sunne waxed hot it melted And it was in the sixt day they gathered twice so much bread two Omers for one man and all the rulers of the congregation came and told Moses And he said unto them This is that which Iehovah hath spoken To morrow is the sabbatisme the Sabbath of holinesse to Iehovah bake that which yee will bake and seeth that which yee will seeth and all that remaineth over lay up for you for a reservation untill the morning And they laid it up untill the morning as Moses commanded and it did not stinke neither was there a worme therein And Moses said Eat that to day for it is the Sabbath to day unto Iehovah to day ye shall not finde it in the field Sixe daies ye shall gather it but in the seventh day the Sabbath in it there shall bee none And it was in the seventh day some of the people went out to gather and they found none And Iehovah said unto Moses How long refuse yee to keepe my commandements and my lawes See because Iehovah hath given you the Sabbath therfore he giveth you in the sixt day the bread of two dayes abide ye every man in his place let no man goe out of his place in the seventh day And the people rested in the seventh day And the house of Israel called the name thereof Manna and it was like coriander seed white and the taste of it was like wafers with honey And Moses said This is the word which Iehovah commandeth Fill an Omer of it for a reservation for your generations that they may see the bread which I have given you to eat in the wildernesse when I brought you forth from the land of Egypt And Moses said unto Aaron Take thou one golden pot and put there an Omer full of Manna and lay it up before Iehovah for a reservation for your generations As Iehovah commanded unto Moses so Aaron laid it up before the Testimonie for a reservation And the sonnes of Israel did eat Manna forty yeeres untill they came to a land inhabited they did eat Manna untill they came unto the border of the land of Canaan Now an Omer is the tenth part of an Ephah Annotations OF Sin after they had beene againe by the red sea which journey here omitted Moses expresseth in Num. 33. 10. 11. It had the name of Sin a strong citie of Egypt neere which this wildernesse lay Ezek. 30. 15. 16. The wildernesse whereinto God brought his people was a place of great wants and afflictions as is noted on Exod. 3. 18. therein God tried their faith and patience and suffred their manners forty yeeres Act. 13. 18. It figured the peoples of the world through whom God leadeth his Church as it is said I will bring you into the wildernesse of the peoples and there will I plead with you face to face as I pleaded with your fathers in the wildernesse of the land of Egypt Ezek. 20. 35. 36. Sinai the mount called also Horeb where the Law was given see Exod. 3. 1. and 19. 1. 18. after or from their departing so an whole moneth they lived of their provision brought out of Egypt which being spent they murmure Here the Hebrew letseth of departure is put for mitseth from or after their departure so in Exod. 19. 1. Num. 33. 38. Ezr. 3. 8. The Scripture sometime sheweth this as laleketh 1 King 12. 24. is explained milleketh from going 2 Chron. 11. 4. Vers. 3. O we wish Hebr. who will give which is a wish oh that some would give or that God would grant namely to have ones request as is explained in Iob 6. 8. by the hand the Chaldee saith by the word the Greeke explaineth it smitten of the Lord. This was in them a desperate unthankfulnesse with
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
unto the evill of thy people which thing is here implyed but the Hebrew phrase meaneth also the evill of punishment which God should repent of that is not inflict upon them speaking after the manner of men as in Gen. 6. 6. Therefore the Chaldee addeth repent of the evill which thou thinkest to doe to thy people which is confirmed by v. 14. V. 13. by thy selfe God having no greater to sweare by and by such an oath willing to shew the immutability of his counsel as Paul expoundeth it Heb. 6. 13. 17. The Chaldee translateth by thy Word see Gen. 22. 16. 17. 18. unto which place this praier of Moses hath speciall reference where also the blessing of all nations in Christ is mentioned which is the ground of this request and of Gods yeelding thereunto So the Hebrew Doctors after a sort acknowledged saying Then Moses returned sought mercy at the face of the Lord and the Lord remembred the inclination of Isaack who was bound by his father in mount Morijah upon the Altar and the Lord turned from his anger and caused his divine-presence to dwell in the midst of them as before Thargum in Cant. cap. 1. vers 13. cap. 2. vers 17. Vers. 15. on the one Hebr. on this side and on this This manner of writing on both side was also in other mysticall books Ezek. 2. 10. Rev. 5. 1. It signified in respect of the Law it selfe that it hath both the outward letter and inward spirituall meaning Ro. 7. 14. Gal. 4. 24. in respect of men that the Law should be written outwardly in their actions before men and inwardly in their hearts before God Matth. 5. 16. Heb. 8. 10. Rom. 2. 28. 29. See the notes on Exod. 31. 18. Vers. 16. the worke of God herein they differed from the second tables which were the worke of Moses Exod. 34. 1. It is a tradition of the Iewes that these first tables were bewen out of the Saphir of the throne of Gods glory mentioned in Exod. 24. 10. Thargumin Cant. cap. 1. verse 11. Vers. 17. Ioshua or as the Greeke writeth him Iesus see Exod. 17. 9. of them that shout or of them that answer or sing Hebrew of answering or singing The Chaldee translates it it is not the voice of strong men which overcome in the warre neither is it the voice of weake men which are discomfited discomfiture or weakenesse of such as are overcome singing for play and voluptuousnesse good cheare c. as in v. 6. Therefore the Chaldee translates it the voyce of them that play and the Greeke addeth of them that sing for wine Vers. 19. his hand or his hands that is each of his hands the Hebrew hath both readings the first by the vowels and margine the other by the letters in the line So in Exod. 35. 11. Lev. 9. 22. and 16. 21. Deur 2. 33. breake them to signifie the breaking of the covenant by reason of their sin For that Moses did this advisedly and by the motion of Gods Spirit appeareth by his relation of it againe in Deut. 9. 16. 17. Wherefore the Tabernacle of the congregation wherein the Lord was to be sought was upon this pitched a farre off from the campe untill by Moses intreaty reconciliation was made between God and the people Exod. 33. 7. 9. c. Vers. 20. small even as dust Deut. 9. 21. that it might utterly be abolished and that they might drinke thereof the waters of the brooke that came downe out of the mount Deut. 9. 11. from the Rocke in Horeb Ex. 17. 6. which Rock was Christ 1 Cor. 10. 4. drinke By this they were taught the way of salvation from their sins whiles Moses that is the Law giveth the knowledge of sin condemnation for the same Rom. 3. 20. Gal. 3. 10. and forceth men unto Christ the Rocke from whom doe flow the waters of life wherin all sinne is swallowed up to the repentant beleeving sinner who by drinking the dust thereof with the waters of the Gospel into their owne bowels doe acknowledge the curse which they have deserved and doc judge themselves who are else to be condemned of the Lord Gal. 3. 24. Ezek. 36. 31. and 20. 43. 1 Cor. 10. 31. Compare Num. 5. 17. 19. c. V. 22. aroset or lie in evill as the Apostle useth a like speech of the world 1 Ioh. 5. 19. or are in evill that is are very evill as Gods works are said to be in faith Ps. 33. 4. that is most faithfull or true the woman is said to be in the transgression 1 Tim. 2. 14. that is the transgressor and many the like The Greeke translateth thou knowest the violent-force of this people Vers. 34. there came out Aaron here is not so free in confessing his owne sinne as he did the peoples but speaketh of the Calfe as if it had beene made rather by hap then by his art verse 4. But Aarons sinne was so great as the Lord was very angry with him to have destroied him had not Moses praied for him also Deut. 9. 20. for he had made the people naked unto their shame as after in verse 25. Compare Aarons excuse with Adams Gen. 3. Vers. 25. naked in the shame of their sinnes deprived of the glory and protection of God as naked unarmed men to bee devoured of their enemies Compare Gen. 3. 10. Rev. 3. 18. and 16. 15. The Greeke translateth it dissipated or scattered for Aaron had dissipated them for a rejoycing to their adversaries unto shame or infamie and as the Greeke translates it a rejoycing or mockerie which the Chaldee paraphraseth thus to blot them with an evill name in their generations So the Thargum on Solomons Song cap. 1. vers 12. saith hereof the wicked of that generation rose up and made a golden calse together with the mixed people which were among them and they made their workes to stinke and their evill name went out into the world And Paul applieth the like against the Iewes Through breaking the law dishonourest thou God For the name of God is blasphemed among the Gentiles through you Rom. 2. 23. 24. amongst those that rose up against them or by their adversaries For a people naked without Gods protection are easily by their enemies foyled and put to shame as in Num. 14. 42. 43. 45. 2 Chron. 12. 5. and 28. 5. 6. Vers. 26. the gate the publike place of judgement see Gen. 34. 20. Deut. 17. 5. Ruth 4. 1. 11. let him come this word supplied also by the Greeke Moses through haste and earnestnesse omitteth See the like in Gen. 13. 9. and 11. 4. and 23. 13. The Chaldee also addeth it saying They that feare the Lord let them come unto me Vers. 28. 3000 men the principall authors of this wickednesse for that many moe were guilty also of the same appeareth by verse 30. c. Vers. 29. Fill your hand that is Consecrate your selves and your service to the Lord a phrase taken from the
ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
thy right hand this may be spoken to God the Father at whose right hand Christ sitteth as vers 1. or to the people of God at whose right hand he standeth as Psal. 109. 31. hath wounded or shall wound or embrew in bloud as Psal. 68. 22 24. a prophesie spoken as of a thing done So usually in the Prophets Isa. 9. 6. and 53. 4 5 c. See this fulfilled Rev. 19. 18. Vers. 6. hath filled or shall fill to wit all places with dead bodies slaine and unburied as Ier. 16. 4. So the Chaldee paraphraseth he hath filled the land with carkasses of the wicked which are slaine the head Antichrist the man of sinne whom the Lord shall consume with the spirit of his mouth 2 Thes. 2. 3 8. or head for heads and land for lands that is all wicked governours wheresoever Vers. 7. of the brooke or streame to wit of afflictions as waters usually signifie Ps. 18. 5. Christ was to drinke that is to suffer and so to enter into his glory Matth. 26. 39 42. Luke 24. 26. 1 Pet. 1. 11. Philip. 2. 8 9. Or drinking of the brooke in the way may meane a short refreshing of himselfe and then a hot pursuit of his enemies without delay till he hath got a full conquest of them Compare herewith the history of Gedeons souldiers Iudg. 7. 4 5 6 c. As waters sometimes signifie doctrine so the Chaldee here expoundeth it From the mouth of the Prophet he shall receive doctrine in the way PSAL. CXI The praises of God for his glorious and gracious workes 1 Halelu-jah I Will confesse Iehovah with all the heart in the secret of the righteous and assembly 2 Great are the actions of Iehovah sought out of all that delight in them 3 Glorious majesty and comely honour is his worke and his justice standeth to perpetuall aye 4 He hath made a memoriall of his marvellous workes gracious and pittifull is Iehovah 5 He hath given a prey to them that feare him hee will remember his covenant for ever 6 He hath shewed to his people the able power of his actions in giving to them the inheritance of the heathens 7 The actions of his hands are truth and judgement faithfull are all his precepts 8 Stablished they are for aye for ever done in truth and righteousnesse 9 Hee sent redemption to his people hee hath commanded his covenant for ever holy and fearefull is his name 10 The beginning of wisedome is the feare of Iehovah good prudency have all they that doe them his praise standeth to perpetuall aye Annotations HAlelu-jah Praiseye Iah This Psalme setteth forth the praises of God and is composed after the order of the Hebrew Alphabet every sentence beginning with a severall letter So also the Psalme following See Psal. 25. 1. the secret or Councell see Psal. 64. 3. and 89. 8. Vers. 2. sought out that is regarded and cared for so Isa. 62. 12. a citie sought out that is cared for as Deut. 11. 12. Or sought out that is found or manifested unto as Isa. 65. 1. compared with Rom. 10. 20. Or sought that is worthy to be sought as Praised Psal. 18. 4. for praise-worthy of all that delight or for all their delights that is the delights and pleasures of Gods workes are such as they are worthy to be sought into The originall may beare either sense Vers. 3. Majestie that is most majâ—sticall and honourable standeth that is continueth or abideth firme as 1 Sam. 16. 22 Psal. 102. 27. and 33. 11. 2 Cor. 9. 9. from Psal. 112. 9. Vers. 5. a prey that is a portion of meat or food as the Greeke and Chaldee explaine it So Prov. 31. 15. Mal. 3. 10. Vers. 6. in giving or to give unto them Vers. 7. faithfull or sure constant see Ps. 19. 8. Vers. 9. redemption or deliverance which meaneth both a riddance from the evils wherein they have beene Deut. 7. 8. and 15. 15. Psal. 25. 22. and 130. 8. and a preservation from the evils whereinto the wicked fall Exod. 8. 23. Psal. 49. 7 16. and 119. 134. Vers. 10. beginning the first chiefe and principall either in time or dignity So the first Marke 12. 28. for the great commandement Matth. 22. 36. prudenciâ— understanding or successe and felicitie which commonly followeth prudency Prov. 3. 4. have all or shall be to all doe them the precepts mentioned vers 7. or these things generally The Greeke saith doe it meaning the covenant vers 9. his that is Gods praise of whom this Psalme is composed vers 1 c. standeth that is abideth or continueth as vers 3. PSAL. CXII The praises of the godly man who hath the promises of this life and of that which is to come His prosperity shall be an eye-sore to the wicked Halelu-jah 1 OBlessed is the man that feareth Iehovah that delighteth greatly in his commandements 2 His seed shall be mighty in the earth the generation of the righteous shall be blessed 3 Wealthy store and riches shall bee in his house and his justice standeth to perpetuall aye 4 Vnto the righteous light ariseth in darknesse gracious and pittifull and just 5 A good man doth graciously and lendeth he will moderate his words in judgment 6 Surely hee shall not be moved for ever the just man shall be to everlasting momorie 7 He will not feare for evill heare-say his heart is fixed trusting in Iehovah 8 His heart is stablished he will not feare untill he see upon his distresses 9 He hath scattered abroad he hath given to the poore his justice standeth to perpetuall aye his horne shall be exalted with honour 10 The wicked shall see and be angry he shall gnash with his teeth and melt away the desire of the wicked shall perish Annotations HAlelu-jah or Praise ye the LORD This Psalme setteth out the praises of the godly man and is composed after the order of the Hebrew Alphabet even as the former 111. Psalme with which in many things it is to be compared Vers. 2. his seed his children as Psal. 21. 11. Levit. 21. 17. So the Chaldee saith his sonnes shall be mighty in the Law the generation their progenie as Deut. 29. 22. Iob 42. 16. or the nation the multitude of righteous men see Psal. 12. 8. and 14. 5. Vers. 3. Wealth or store of riches sufficiency of wealth gathered with labour and industry the Hebrew Hon signifieth also sufficiency Prov. 30. 15. standeth that is continueth abideth as Psal. 111. 3. where the very same is spoken of God So after vers 9. Vers. 4. light ariseth or springeth up properly as the Sunne riseth Mal. 4. 2. Light signifieth comfort peace joy c. as darknesse affliction Iob 30. 26. Esth. 8. 16. Psal. 107. 10. Lam. 3. 2. And so in Religion Act. 26. 18 23. Rom. 2. 19. 2 Cor. 4. 6. Compare this sentence with Esa. 58. 10. Exod. 10. 23. and the contrary Iob 38. 15. gracious this may be understood of God thus from him that is