the shekel of the Sanctuarie both of them full of fine flowre mingled with oile for a Meat-offering One cup of ten shekels of gold full of incense One bullocke a yongling of the herd one ramme one lamb of his first yeare for a Burnt-offering One goat-bucke of the goats for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambs of the first yeare this was the oblation of Eliasaph the sonne of Deguel In the seventh day the Prince of the sonnes of Ephraim Elishama the sonne of Ammihud His oblation was one silver dish an hundred and thirtie shekels was the weight thereof one silver bason of seventie shekels by the shekel of the Sanctuarie both of them full of fine flowre mingled with oyle for a Meat-offering One cup of ten shekels of gold full of incense One bullocke a yongling of the herd one ramme one lambe of his first yeare for a Burnt-offering One goat-bucke of the goats for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambs of the first yeare this was the oblation of Elishama the sonne of Ammihud In the eighth day the Prince of the sonnes of Manasses Gamaliel the sonne of Pedahzur His oblation was one silver dish an hundred and thirtie shekels was the weight thereof one silver bason of seventie shekels by the shekel of the Sanctuarie both of them full of fine flowre mingled with oyle for a Meat-offering One cup of ten shekels of gold full of incense One bullocke a yongling of the herd one ramme one lambe of his first yeare for a Burnt-offering One goat-bucke of the goats for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambs of the first yeare this was the oblation of Gamaliel the sonne of Pedahzur In the ninth day the Prince of the sonnes of Benjamin Abidan the sonne of Gidioni His oblation was one silver dish an hundred and thirtie Shekels was the weight thereof one silver bason of seventie shekels by the shekel of the Sanctuarie both of them full of fine flowre mingled with oyle for a Meat-offering One cup of ten shekels of gold full of incense One Bullocke a yongling of the herd one ramme one lambe of his first yeare for a Burnt-offering One goat-bucke of the goats for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambes of the first yeare this was the oblation of Abidan the sonne of Gideonâ— In the tenth day the Prince of the sonnes of Dan Ahiâ—zer the sonne of Ammishaddai His oblation was one silver dish an hundred and thirtie shekels was the weight thereof one silver bason of seventie shekels by the shekell of the Sanctuary both of them full of fine floure mingled with oyle for a Meat-offering One cup often shekels of gold full of incense One bullocke a yongling of the herd one ramme one lamb of his first yeere for a burnt-offering One goat-bucke of the goates for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambes of the first yeare this was the oblation of Ahiezer the sonne of Ammishaddai In the eleventh day the Prince of the sonns of Aser Pagiel the sonne of Ocraâ— His oblation was one silver dish an hundred and thirty shekels was the weighâ— therof one silver bason of seventie shekels by the shekel of the Sanctuary both of them full of fine floure mingled with oyle for a Meat-offering One cup often shekels of gold full of incense One bullocke a yongling of the herd one ramme one lambe of his first yeare for a Burnt-offering One goat-bucke of the goats for a sin-offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambes of the first yeare this was the oblation of Pagiel the sonne of Ocran In the twelfth day the Prince of the sonnes of Naphtali Ahira the sonne of Enan His oblation was one silver dish an hundred and thirtie shekels was the weight thereof one silver bason of seventie shekels by the shekell of the Sanctuatie both of them full of fine floure mingled with oyle for a Meat-offering One cup often shekels of gold full of incense One buâ—locke a yongling of the herd one ramme one lambe of his first yeare for a Burnt-offering One goat-bucke of the goats â—oâ— a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambs of the first yeare this was the oblation of Ahira the sonne of Enan This was the Dedication of the Altar in the day when it was anointed by the Princes of Israel twelve silver dishes twelve silver basons twelve cups of gold Every silver dish weighed an hundred and thirtie shekels and every bason seventie all the silver of the vessels weighed two thousand and foure hundred shekels by the shekell of the S 〈…〉 The cups of gold were twelve full of incen 〈…〉 every cup weighed ten shekels by the 〈…〉 the Sanctuary all the gold of the cups was an hundred and twentie shekels All the oxen for the Burnt-offering were twelve bullockes the rammes twelve the lambes of the first yeare twelve and their Meat-offering and the goat-buckes of the goats twelve for the sin offering And all the oxen for the sacrifice of Peace-offerings were twentie and foure bullockes the rammes sixtie the hee-goats sixtie the lambes of the first yeere sixtie This was the Dedication of the Altar after that it was anointed And when Moâ—â—â— was gone in into the Tent of the Congâ—â—gation to speake with him then he heard the voyce of him speaking unto him from above the Covering-mercie-seat that was upon the Arke of the Testimonie from betweene the two Cherubims and he spake unto him Annotations FInished the rearing up that is had fully set uâ— the Tabernacle which was reared the first day of the first moneth of the second yeare after their comming out of Egypt Exod. 40. 17 18 c. anointed it as was commanded Exod. 40. 9. 〈◊〉 the holy oyle appointed to be made in Exâ—◠〈◊〉 23 26 27 28. the performance whereof is mentioned in Levit. 8. 10 11. Because the Sanctâ—â—â—â— and Altar were the chiesest things and 〈◊〉 the oblations Matth. 23. 17. 19. therefore the P 〈…〉 ces performed not this homage following till they were set up and anointed Verse 2. Then offered Heb. And the Princes c offered This offering was in the second moneth of the second yeare after they were come out of Egypt after that the Princes had beene appo 〈…〉 with Moses and Aaron to number the people Numb 1. 1 2 c. and the tribes had beene 〈◊〉 in order about the Tabernacle Numb 2. according to which order they here bring their offerings â—or the dedication of the Altar And so the first note on Exod. 40. 2. is to be corrected where the offerings of these Princes are said to be in the
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
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.
great among the gentiles and in every place incense should be offred unto his name Mal. 1. 11. and the Spirit of grace and of supplications should be in larger measure poured out upon the Church Zach. 12. 10. roofe by the roofe and wals are meant the top and sides a similitude taken from an house The Greek translateth hearth and walls a crowne The like was made about the Arke Exodus 25. 11. and about the Table Exodus 25. 24. To these the Hebrewes apply the three crownes as they call them of Israel the Crowne of the Law that is the Arke the Crowne of the Priesthood that is the golden Altar and the Crowne of the Kingdome that is the Table R. Elias in Preface to Sepher Reshith chocmah page 2. Vers. 4. places Hebrew houses so Exodus 25. 27. By the barres in these the golden Altar was caried when the host and tabernacle removed Num. 4. 5. 11. 25. Vers. 6. 〈…〉 t with thee to answer by oracle as before Exod. 29. 42. The Greeke translateth I will be knowne unto thee there the Chaldee saith I will prepare my word for thee there This golden Altar figured out Christ in respect of his mediation with God for his Church by whom and in whose name we offer up praises and prayers unto God 〈…〉 3. 15. Ioh. 16. 23. 24. which prayers 〈…〉 unto incense Psalm 14â— â—â— There 〈…〉 〈◊〉 the foure hornes of the golden Altar a â—â— heard Revel 9. 13. as answering to the 〈…〉 God 's people in Christ. 〈…〉 or cense perfume of-sweet 〈…〉 〈…〉 that is sweet odoriferous in 〈…〉 compounded of sundry things as after 〈◊〉 〈◊〉 〈…〉 Therefore the Greeke translateth it 〈…〉 every morning Hebrew in 〈…〉 in the morning dresseth or trim 〈…〉 Hebrew maketh well As the Lamps signified the light of Gods Word and incense prayers so the doing of these both at one time signified our joyning of prayers with our exercises in the Word 〈…〉 Acts 6. 4. Vers. 8. to ascend that is to burne see Exodus 27. 20. The order of burning incense as the Hebrew Doctors have recorded was that one went and gathered the ashes from off the Altar into a golden vessell another brought a vessell full of incense another brought a censer with fire and put coales on the Altar and he whose office it was to burne the incense when the other having bowed themselves downe were gone out strowed the incense on the fire when he was bidden so to doe by the governour At which time all the people went out of the Temple from betweene the porch and the Altar in Solomons Temple And every day they burned the weight of an hundred 〈◊〉 of incense fifty at morning and fifty at evening Those 100 denarios were a pound amongst them and weighed fifty shekels of the Sanctuary every shekell being in weight 320 Barley cornes And when the priest had burned the incense he bowed him downe and went his way 〈◊〉 Maimony treat of the Daily service Chap. 3. so that Zachary as his lot fell burned incense in the Temple the whole multitude of the people were without at prayer while the incense was burning Luk. 1. 9. 10. By this service God taught then that the faithfull prayers of his people are sweet as incense and acceptable unto him whiles our priest Christ Iesus doth by his mediation put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayers of all Saints Psalm 141. 〈…〉 3. 4. Heb. 8. 1. 2. and 9. 24. Rom. 8. 34. For the Priests in the Law served unto the example and shadow of heavenly things Heb. 8. 5. 〈…〉 Hebrew incense of continuation that is which continually every day should be offred So wee are willed to pray without ceasing 〈…〉 and Christ our High Priest ever liveth to make intercession for us Hebrewes 7. 25. and 〈…〉 〈…〉 〈◊〉 incense in Greeke other incense the 〈…〉 received from other persons or made of othâ—â— composition then is after commanded 〈…〉 34. 35. 36. The Chaldee translateth it 〈…〉 The Hebrew Doctors explaine If they put honey amongst it it was all 〈…〉 if there wanted any one of the sweet spices thereof he was in danger of death for loe it 〈…〉 if hee burned other in 〈…〉 or burned upon it incense like this which was voluntarily brought by any private person or by many c. Maimony treat of the Implements of the Sanctuary Chap. 2. Sect. 8. 11. It figured the prayers of the Saints which must be according to the will of God by his Spirit and in faith not after the tradition of man or will of the flesh 1 Ioh. 5. 14. Rom. 8. 26. Matth. 21. 22. and 15. 9. Luke 11. 1. 2. c. Vers. 10. once or one time which was the tenth day of the seventh moneth the day of Reconciliation as Levit. 16. 18. 29. 30. See the annotations there of the Sinne offring the Greeke translateth of the purgation of sinnes which phrase Paul useth saying of Christ that he made a purgation of our sinnes that is cleansed us from them Heb. 1. 3. of atonements that is whereby reconciliation was made Which being a figure of the blood of Christ reconciling us to God Heb. 2. 17. signified that the imperfections and sinnes which cleave even to the best prayers of the Saints are to be pardoned and purified by that blood and death holy of holies that is a most holy thing Hebr. holinesse of holinesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 21 Section of the Law see Gen. 6. 9. Vers. 12. summe or compt in Hebrew head because the summe is as the head of the number Therfore the Gr. here interpreteth it computation and the Chaldee Compt or Number So in Numb 1. 2. by those that are to be numbred the Greeke saith in or by their visitation the Chaldee by their Numbers of his soule that is of his life which he should now lose when he was particularly visited and looked unto of God if hee redeemed not himselfe with money By this God taught his people to judge themselves for their sinnes that they might not be judged of him Ezek. 20. 43. and 36. 31. 1 Cor. 11. 31. And this redeeming of their soules with money taught them faith in Christ who was to redeeme his people not with gold and silver but with his owne precious blood 1 Pet. 1. 18. 19. no plague for their sinnes if they were not redeemed When David numbred the people the Lord sent a pestilence among them to the death of 70 thousand men 2 Sam. 24. 9. 15. For plague here the Greeke translateth fall or ruine the Chaldee death Vers. 13. of the Sanctuary which was twice so much as the common shekell See the notes on Gen. 20. 16. twenty gerahs as if we should say twenty pence this summe is also expressed in Levit 27. 25. Numb 3. 47. and 18. 16. Ezek. 45. 12. A Gerah which the Hebrew Doctors name also Megnah weighed sixteen barley cornes twenty gerahs made the shekel of the Sanctuary which was
the veil c. that he died not because God would appeare in the cloud upon the Mercie-seat Lev. 16. 2. Vers. 36. journeyed in all their journeyes and in the place where the cloud abode there the sons of Israel pitched their tents Al the daies that the cloud dwelled upon the Tabernacle whether it were a day or daies or a Moneth or a yeere they rested in the tents and journeyed not when the cloud was taken up whether it were by day or by night then they journeyed At the mouth of the Lord they pitched their tents and at the mouth of the Lord they journeyed they kept the charge or watch of the Lord Num. 9. 17. 23. This token of Gods guidance and protection of his people continued with Israel whiles they travelled in the wildernesse which grace the generations following remembred to the praise of God Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah the Divine presence of the Lord. and fire At evening there was upon the Tabernacle as it were the appearance of fire untill the morning so it was alway the cloud covered it by day and the appearance of fire by night Numb 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel whereof it is written The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and smoake by day and the shining of a flaming fire by night for upon all the glorie shall be a defence Esay 4. 5. The number of the Sections or Lectures in Exodus are eleven the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements Malach. 4. 4. By the Law is the knowledge of Sinne Rom. 3. 20. The Law worketh wrath for where no Law is there is no transgression Rom. 4. 15. By the works of the Law shall no flesh be justified Gal. 2. 16. The Law was our Schoolemaster to bring us unto Christ Gal. 3. 24. Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. ANNOTATIONS VPON THE THIRD BOOKE OF MOSES CALLED LEVITICVS VVHEREIN BY CONFERRING THE HOly Scriptures by comparing the Greeke and Chaldee versions and mouments of the Hebrewes the Sacrifices and other legall Ordinances heretofore commanded of God to the Church of Israel are explained BY HENRY AINSWORTH HEB. 7. 19. The Law made nothing perfect but the bringing in of a better hope by the which wee draw nigh unto God HEB. 10. 14. By one offring Christ hath perfected for ever the m that are sanctified HEB. 13. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his name LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of LEVITICVS THis third Booke of Moses containeth the Law of Sacrifices and rites concerning them of Sacrificers and their holy ministration in the Sanctuary of the peoples sanctification from all outward and inward pollutions of religious actions to be done by the body of the Church and all the members thereof publikely and privately of the place where and times when Gods worship was chiefly to be performed with a confirmation of the whole Law by promises and threatnings All which God speaking out of the Tabernacle in the wildernesse declared unto Israel by the hand of Moses in the first moneth of the second yeere after their deliverance out of the land of Egypt which was in the yeere from the creation of the World 2514 More particularly GOD teacheth Israel how to sacrifice their Burnt offrings Chap. 1 The Meat-offring of flowre cakes wafers and first fruits 2 The Sacrifice of Peace-offrings of the herd or flocke 3 Sin-offrings for the Priest Congregation Ruler and private man 4 Trespass-offrings of sundry sorts for sundrie sinnes 5 Lawes more particularly touching the former sacrifices 6 Lawes touching the Trespass-offring and Peace-offrings Fat and Blood 7 The consecration of Aaron and his sons to the Priesthood 8 Aarons first offrings for himselfe and the people consumed by fire 9 Aarons sonnes transgress and are slaine of God Lawes for the Priests 10 The Law for cleane and uncleane beasts fowles fishes c. 11 Of a womans purification after child-birth 12 Of discerning Leprosie and judging it in men and in garments 13 Of clensing Lepers that are healed Of Leprosie in houses 14 Of the uncleane by runningyssues and their purification 15 Of the high Priests service on Atonement day to cleanse the Sanctuarie and reconcile the Church unto God once in the yeere 16 The place of sacrificing Against eating blood torne things c. 17 Against unlawfull copulations idolatrie and heathenish customes 18 Sundry lawes for holiness and righteousnes and against sins 19 Punishments for idolaters fornicators and other the like 20 Special holiness and perfection required in the Priests 21 Vncleane priests may not minister Sacrifices must be unblemished 22 The solemne feasts at certaine times of the yeere 23 Provision for Lamp oile and Shew-bread A blasphemer is stoned 24 Of the seventh or Sabbath yeere and Iubile with their rites 25 Promises and threatnings to confirme the Law of God 26 A law concerning Vowes devoted things and tithes 27 Ye shall be holy for I Iehovah your God am holy Lev. 19. 1. THE THIRD BOOKE OF MOSES CALLED LEVITICVS CHAPTER I. 1 God giveth by Moses a Law unto Israel touching the Burnt-offerings 3 of the herd 10 of the flock 13 of the fowles AND hee called unto Moses and Iehovah spake unto him out of the Tent of the Congregation saying Speake unto the sons of Israel say unto thē when any man of you shal offer an oblation to Iehovah of the cattell of the herd of the flock ye shall offer your oblation If his oblation be a Burnt-offring of the herd let him offer it a male perfect at the doore of the Tent of the congregation shall he offer it for his favourable acceptation before Iehovah And he shall lay his hand upon the head of the Burnt-offring and it shall be favourably accepted for him to make-atonement for him And hee shall kill the yongling of the herd before Iehovah and the sons of Aaron the Priests shall bring neere the blood and shall sprinkle the blood upon the Altar round about which is by the doore of the Tent of the congregation And he shall flay the Burnt-offring and shall cut it into the peices therof And the sons of Aaron the priest shall put fire upon the Altar and shall lay the wood in-in-order upon the fire And the sonnes of Aaron the priests shall lay in order the pieces the head the fat upon the wood w ch is on the
fire which is upon the altar And the inwards thereof and the legs thereof hee shall wash in water and the priest shall burne all upon the Altar it is a Burnt-offring a Fire offring of a favour of rest unto Iehovah And if his oblation be of the flocke of the sheepe or of the goats for a Burnt-offring he shall offer it a male perfect And he shall kill it at the side of the altar northward before Iehovah and the sonnes of Aaron the priests shall sprinkle the blood therof upon the altar round about And hee shall cut it into the pieces thereof and the head therof and the fat thereof and the Priest shall lay them in order upon the wood which is on the fire which is upon the altar And the inwards and the legs he shall wash in water and the Priest shall offer all and burne it upon the altar it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah And if the Burnt-offring his oblation to Iehovah be of the fowle then hee shall offer his oblation of turtle-doves or of yong pigeons And the Priest shall bring it neere unto the altar and he shall cut-with his naile the head thereof and burne it on the altar and the blood thereof shall bee wrung out upon the side of the altar And hee shall plucke away the crop thereof with the feathers of the same and shall cast it beside the altar eastward into the place of the ashes And he shall cleave it with the wings therof he shal not divide it-asunder and the Priest shall burne it upon the altar upon the wood which is upon the fire it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah Annotations LEviticus this name the booke hath from the Greeke translation because it chiefly treateth of the service and sacrifices which the Levites used in the Tabernacle The Hebrew name is of the first word of the booke Vajikra that is And he called See the like noted upon Genesis Exodus Vers. 1. And he namely the Lord whose glory had filled the Tabernacle Exod. 40. 35. called unto Moses So the Greeke also explaineth it and Thargum Ierusalemy thus And the word of the Lord called unto Moses This booke is by the word And joyned to the former as a continuance of the historie And here beginneth the 24. Section or lecture of the Law wherof see Gen. 6. 9. called The last letter of this word in Hebrew is written extraordinarily small where in the Hebrew Doctors suppose some mystery to bee implyed The manner of calling was by a voice from the mercy-seat upon the Arke Numb 7. 89. Exod. 25. 22. that being a figure of Christ signified how God by him would teach Israel how they should serve him in spirit and truth Ioh. 1. 17. Heb. 1. 1. And God spake not with a lowd thundering voice as he did on mount Sinai but with a soft low voice which the small letter seemeth to intimate The phrase he called and Iehovahs name being mentioned after is like that in Exod. 24. 1. he said come up unto Iehovah Tent or as the Chaldee translateth it Tabernacle where God and his people met at appointed times as he promised Exodus 25. 22. and 30. 36. In Greeke it is the Tent or Tabernacle of testimonie by which name Moses also calleth it in Numb 1. 53. and Stephen in Act. 7. 44. As the Tabernacle principally figured Christ Heb. 9. 11. Ioh. 2. 19 21. so God speaking now from it who before had spoken on mount Sinai signified how in the last dayes hee would speake unto us in the Sonne who by himselfe should purge our sins Heb. 1. 1. 2. 3. Vers. 2. offer an oblation or an offring or bring neere a gift called in Hebrew Korban of comming neere unto God thereby the Greek usually translateth it doron a gift and so doth the Holy Ghost in Mark 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere to weet unto God is to offer unto him for one of these is used for another as in 1 Chor. 16. 1. they brought neere Burnt-offrings for which in 2 Sam. 6. 17. is written David offred Burnt offrings These offrings under the Law were figures of Christs offring who gave himselfe for us Heb. 10. and by whom wee also present our bodies a living sacrifice holy acceptable unto God Rom. 12. 1. and doe draw nigh unto God Heb. 7. 19. and offer by him the sacrifice of praise unto God continually Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. And so the wise among the Hebrewes doe acknowledge their ignorance concerning the truth of these mysteries untill the spirit from above be powred out upon them yet supposing that they signified the offrings which Michael offreth of the soules of the just as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these parables and shewed their full accomplishment by Michael that is Christ Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd or the Beeves or Bulls as the Chaldee expounds them These cattel of the herd and flock were the principall sacrifices both among Iewes and Gentiles as the law here and Balaams historie Numb 23. 1. 14. 29. and heathen writers manifest Homer Iliad 1. flocke the word comprehendeth sheepe and goats as is explained in verse 10. No beasts might bee sacrificed to God but these three sorts beeves sheepe or goats nor any fowles but turtle-doves and pigeons verse 14. These five kindes of living creatures which onely might bee offred to God are of the most tame and meeke profitable and serviceable harmelesse sociable c. and so were fittest to signifie the like things in Christ and his people God appointed not that men should bee killed for sacrifices although the heathens and idolatrous Israelites sometimes killed such Psalme 106. 37. 38. because as it was not possible that the blood of Bulls and of Goats should take away sins Heb. 10. 4 so neither could the blood of men but God that is Christ was to purchase his Church with his owne blood Act. 20. 28. Verse 3. Burnt-offring called in Hebrew G 〈…〉 lah that is an Ascension in Greeke Holocautoma Hebrewes 10. 6. that is an whole-burnt-offring this was the first and principall sacrifice wherewith God was served every day by the Church of Israel Numbers 28. 3. The reason of the name is shewed on Genesis 8. 20. where also it appeareth that this kinde of sacrifice was not now first instituted but observed from the beginning and kept among the Gentiles Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ that through the eternall spirit offred himselfe unto God Hebrewes 9. 14. and 10. 8. 10. and of Christians that present their bodies a living sacrifice holy acceptable unto God
common fire Maimony treat of the Daily oblation Chap. 2. Sect. 1. It figured the continuall ministration of the Spirit by Christ and his ministers preaching of the Gospell Matth. 3. 11. Gal. 3. 6. Ier. 23. 29. and especially the preaching of the Crosse and afflictions of Christ and his people Gal. 6. 12. 14. 1 Pet. 4. 12. 13. 14. lay the wood of this ordering see the notes on Levit. 6. 12. Moreover the wood as also the salt for all sacrifices was to be the Congregations publike and no particular person might bring salt or wood for his oblation from his owne house saith Maimony in treat Of things forbidden to come on the Altar Chap. 5. Sect. 13 Hereupon publike order was taken in Nehem. 10. 34. and 13. 31. for the Wood offring or Korban to have it brought into the house of God at times appointed The Hebrew Doctors say that in the moneth Ab the fift moneth which wee call Iuly they hewed wood for the Korban or offring Iakob ben Aser in Orach chajim Vers. 8. the pieces When they had cut in pieces the burnt offring they brought all the pieces to the footstall of the altar and salted them there as is commanded Levit. 2. 13. Ezek. 43. 24. Afterwards they laid all the pieces on the top of the Altar Then taking away the synew that shranke wherof see Gen. 32. 32. on the top of the Altar they shrew it upon the ashes which were in the midst of the altar Then sprinkled or strowed they all the pieces upon the fire as it is written in Deut. 12. 27. OF THE FLESH AND OF THE BLOOD even as the blood was sprinkled so all the flesh was sprinkled And after they were sprinkled they laid them in order againe upon the fire as it is written Levit. 1. 12. And the Priest shall lay them in order Maimony treat of offring the sacrifices chap. 6. sect 4. This dividing and laying by pieces on the Altar was observed in all burnt-offrings see Exod. 29. 17. 18. 1 King 18. 23. 33. Levit. 8. 20. 21. and 9. 13. the fat The Hebrew Peder is used onely here and in v. 12. and in Levit. 8. 20. and is thought to bee the fat-caule or midriffe that parteth the intrailes The Greeke and Chaldee both translate it fat Vers. 9. in water not in wine nor in any mixture or other liquor And the inwards they washed not lesse then three times saith Maimony in treat of offring the sacrific Chap. 6. Sect. 6. The washing of the inwards and of the legs or the feet as the Greeke translateth signified our purification by the spirit of Christ sprinkled in our hearts from an evill conscience and washed in our bodies with pure water Ezek. 36. 25. Heb. 10 22. He that is washed needeth not save to wash his feet Iohn 1â— 10. the Priest Michael that is Christ Revel 12. 7. he is the great Priest that is on high and he offreth the soules of the just like the daily offrings made by fire saith R. Menachem on Levit. 6. shall burne to weet as perfume as the word implyeth It burned upon the altar all night untill the morning Levit. 6. 9. Howbeit they offred no offrings but by day as it is written Lev. 7. 38. in the day that hee commanded the sonnes of Israel to offer c. in the day and not in the night Therefore they slay no sacrifices but by day nor sprinkle any blood but in the day of the killing but the sacrifices whose blood is sprinkled by day they burne their fat c. all the night and so the members of the burnt offring they burne them in the night c. Maimony treat of offring the sacrific ch 4. sect 1. 2. This burning of sacrifices signified the consecrating of Christ through afflictions and sufferings and the like fiery trials which his people must undergoe Hebrewes 2. 10. and 13. 11. 12. 1 Peter 4. 1. 12. Zachar. 13. 9. For every one shall be salted with fire and every sacrifice shall bee salted with salt Marke 9. 49. It figured also the worke of Gods Spirit Matth. 3. 11. it is or it shall bee these words it is are added also in the Greeke version and rightly from the 13. and 17. verses following of rest that is of sweet savour as the Greeke translateth The Chaldee expoundeth it which shall bee received with favourable-acceptation before the Lord. See the notes on Genesis 8. 21. It figured the sweet savour of Christs sacrifice and of ours in him unto God Ephesians 5. 2. Romanes 12. 1. 1 Peter 2. 5. For as a sweet smell refresheth and quieteth the senses so Christs oblation appeaseth Gods Spirit Therefore the Priest also prayed for the offerer figuring Christs mediation and so by prayer and oblation pacified Gods wrath as appeareth by Iob 42. 8. where God sayd Goe to my servant Iob and offer up for your selves a burnt offring and my servant Iob shall pray for you for I will accept his face lest I deale with you after your folly So Darius ordained that beasts should be given the Iewes for the Burnt-offrings of the God of heaven that they might offer Sacrifices of rest unto the God of heaven and pray for the life of the King and of his sonnes Ezr. 6. 9. 10. Vers. 10. sheepe or young-rammes which the Greeke here translateth lambes They were of the first yeere Exodus 29. 38. For the Hebrew Chesob called also Chebes Levitie 4. 32. whereupon the Dutch Schaep and English Sheepe by transplacing the letters is derived wheresoever these are spoken of in the Law are sheepe of the first yeere And wheresoever Ajil er Aelim Rammes are mentioned they are males of the second yeere saith Maimony treat of offring the sacrifices chap. 1. s. 14 These also figured Christ the lambe of God Esay 53. 7. Iohn 1. 29. or of the goats the law expresseth severall kinds by themselves hereupon the Hebrewes gather it may not be a beast of divers kinds part like a sheepe and part like a goat nor borne of such mixture no nor like another kind as if a sheepe bring forth her young like a goat or a goat like a sheepe it is not lawfull to bring such a beast upon the Altar Maimony in Issureimizbeach ch 3. S. 4. 5. c. Vers. 11. the side or the thigh of the Altar and so vpon the ground as the Altar standeth whereupon the Hebrew Canons say That if a Beast bee hanged up and killed in the ayre of the Court it is polluted Maimony treat of holy things polluted Chapt. 1. Sect. 16. In killing the daily Burnt-offrings of the Church mentioned in Numbers 28. 3. they bound the Lambe and laid his head to the South his face to the West the slayer stood on the East side with his face to the West The morning sacrifice hee killed by the North-west horne of the Altar the evening sacrifice by the North-east horne Thalmud Bab. in Tamidin chapter 4. northward on the North
Priest so that if he were uncleane or 〈◊〉 in his ministration he was in danger of death by the hand of God Lev. 10. 1. 2. 3. and 16. 2. and so the Church should want atonement for th 〈…〉 sinnes therfore the high Councell or Magistratâ—â— looked carefully unto him both for his puritie anâ— for information of him in his duty this day 〈◊〉 is said that Seven daies before the day of atonement they separated the high Priest from his owne house 〈◊〉 his chamber which was in the Sanctuarie and kept him from his wife all those seven daies lest his wife should be in her disease and so he become uncleane seven daies as Levit. 15. 24. and might not serve And they appointed with him an other high Priest that 〈◊〉 any pollution happened unto him the other might serve in his stead Whether the pollution happened unto him before the daily morning sacrifice or after he had offred the oblations this other that was taken in his stead needed no institution or consecration but began his administration where the first did leave off c. Dâ—ring these seven daies they sprinkled him with the ashes of the heiffer in the third day after his separation and is the seventh according to Num. 19. 10. 12. which was the evening of Expiation day lest hee should be def 〈…〉 by any dead and not know of it c. All the seven daies they inured him with the services Hee sprinkled the blood and burned the incense and trimmed the la 〈…〉 and burned the daily sacrifices on the Altar that 〈◊〉 might be acquainted with the service on Expiation day And they appointed unto him some Elders of the 〈◊〉 ders of the Synedrion or Councell which did read before him and teach him the service of the day and the order of it And they spake to the high Priest to 〈◊〉 himselfe lest he should have forgotten or lest he shall not have learned this thing And on the even of the Atonement day in the morning early they set him 〈◊〉 the East gate and brought before him buls and râ—â—s and sheepe that hee might bee acquainted and inured with the service All the seven daies they restrained him not from meat or drinke but in the even of Atonement day they suffred him not to eat much because meat bringeth sleepe and they would not suffer 〈◊〉 to sleepe lest any accident of the night as Deut. 23. 10. should be seene c. Maimony in Iom hakipp. chap. 1. sect 3. 6. and Thalmud Bab. in Ioma chap. 1. Hâ—â— ever it were for all these rites the Lord who 〈◊〉 red sanctitie and cleannesse in all his Priests 〈…〉 times of their service Levit. 22. 3. required it 〈◊〉 carefully of the High Priest on this day where he most solemnly figured Christ in his office 〈◊〉 worke of whom it is said that In all things it 〈◊〉 ved him to bee made like unto his brethren that 〈◊〉 might be a mercifull and faithfull high Priest in things â—â—â—taining to God to make atonement for the sinnes of the people For such an high Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Heb. 2. 17 and 7. 26. CHAP. XVII A law that all sacrifices must be killed and offred in the Sanctuarie and no other where 7 that they might no more sacrifice unto Divels 8 They that did otherwise should be cut off 10 All eating of blood is forbidden upon like penaltie 13 A law for covering the blood of beasts and birds that were slaine 15 Against eating the flesh of any carkasse or of any torne thing and how they that did it should cleanse themselves ANd Iehovah said unto Moses saying Speake unto Aaron and unto his sonnes and unto all the sonnes of Israel and say unto them This is the thing which Iehovah hath commanded saying Every man of the house of Israel that killeth an Oxe or Lamb or Goat in the Camp or that killeth it out of the Camp And bringeth it not unto the doore of the Tent of the congregation to offer an oblation to Iehovah before the Tabernacle of Iehovah blood shal be imputed unto that man he hath shed blood and that man shall bee cut off from among his people To the end that the sonnes of Israel may bring their sacrifices which they sacrifice on the face of the field even that they may bring them unto Iehovah unto the doore of the Tent of the congregation unto the Priest and sacrifice them for sacrifices of Peace-offrings unto Iehovah And the Priest shall sprinkle the blood upon the Altar of Iehovah at the doore of the Tent of the congregation and burn the fat for a â—avour of rest unto Iehovah And they shall not sacrifice any more their sacrifices unto Divels after whom they have gone-awhoring This shall be unto them a statute for ever throughout their generations And thou shalt say unto them Every man of the house of Israel or of the stranger which sojourneth among you that shal offer a Burnt-offring or a sacrifice And shal not bring it unto the doore of the Tent of the congregation to doe it unto Iehovah even that man shall be cut-off from his peoples And every man of the house of Israel or of the stranger that sojourneth among them that shall eat any blood I will even set my face against the soule that eateth blood and will cut it off from among the people thereof For the soule of the flesh it is in the blood and I have given it to you upon the Altar to make-atonement for your soules for it is the blood that maketh-atonement for the soule Therefore have I said unto the sons of Israel no soule of you shal eat blood and the stranger that sojourneth among you shall not eat blood And every man of the sonnes of Israel or of the stranger that sojourneth among them which shall hunt a hunting of wilde-beast or of fowle that may be eaten he shal even pour-out the blood thereof and cover it with dust For it is the soule of all flesh the blood thereof it is for the soule thereof and I have said unto the sonnes of Israel ye shall not eat the blood of any flesh for the soule of all flesh it is the blood therof who-soever eateth it shall be cut-off And every soule that shall eat a carkasse and a torne thing whether it be an home-borne person or a stranger hee shall both wash his clothes and bathe his flesh in water and be uncleane untill the evening and then hee shall be cleane And if hee wash them not and bathe not his flesh then hee shall beare his iniquitie Annotations HIs sonnes the Priests for they were the sacrificers for the people therefore this Law is first directed unto them then unto all the people And as the extraordinary sanctification of the Church was appointed in chap. 16. so the ordinary and daily sanctification of all and every one is here taught
or men of strength are mustered to teach what wee ought all to be in Christ even strong in the Lord and in the power of his might putting on the whole armour of God that we may be able to stand against the wiles of the Devill c. Ephes. 6. 10 11 12 13. So the Church in her travaile bringeth forth a male or manchilde Revel 12. 5. Esai 66. 7 8. V. 4. a man of every tribe Hebr. a man a man of or for a tribe So there were twelve Princes besides Moses and Aaron fourteene in all as in the Christian church there were twelve Apostles besides Paul and Barnabas head that is chiefe ' or ruler V. 5. Of Reuben understand from the 10. verse Of the sonnes of Reuben and so the Greeke explaineth it Of those of Reuben Elizur in Greeke Elisour As the Patriarchs had their name significant in their owne tongue given them upon speciall occasion and applied some of them to spirituall use as is to be seene in Gen. 29. 32. c. 30. 6. c. 49. 8. c. so their posteritie had names of good notation and use though the speciall occasions are not noted As Elizur signifieth The Rock Christ is my God and his father Shedeur The light of the Almightie V. 6. Of Simeon Gr. Of those of Simeon that is of his sonnes and so the rest which follow Shelumiel in Greeke Salamiel son of Sourisadai By interpretation Shelumiel signifieth God is my recompense Zurishaddâ—i The Almighty is my Rock V. 7. Naasson so the Greeke writeth him here and in Mat. 1. 4. in Hebrew Nachshon by interpretation Experiment and Amninadab My people â—sâ—oble V. 8. Nethaneel i. The gift of God in Greeke Nathanael and so the name is written in Ioh. 1. 46 47. V 9. Zabulon Hebr. Zebulun Eliab by interpretation My God is the Father Helon or Chelon in Greeke Chailon he hath his name of strength V. 10. Ammihud Hebr. Gnammihud written in Greeke Semioud so in NuÌ„ 7. 48. the Hebrew letter Gnajin being sounded like S after the Chaldee manner as Begnor Numb 22. 5. is Bosor in 2 Pet. 2. 15 Ammihud signifieth My people hath the Glory and Elishama My God hath heard Gamaliel so the Greeke pronounceth him here and in Act. 5. 34. in Hebrew Gamliel that is God is my reward Pedahzur in Greeke Phadasour by interpretation The Rocke Christ redeemeth V. 11. Abidan that is My Father is the Iudge Gideoni in Greeke Gadaioni The cutter downe a warlike name V. 12. Ahiezer or Achiezâ—r The brothers help Ammishaddai in Greeke Amisadai The peoplâ— of the Almightie V. 13. Pagiâ—l in Greeke Phagaiel by interpretation God hath met me The same word is applied to Christs intercession in Esai 53 12. V. 14. Eljasaph that is God hath added it hath affinitie with Iosephs name Deguel in Greeke Dagouel afterward he is named Reguel Num. 2. 14. Deguel signifieth Know God as Reguel The friend of God V. 15. Naphtali in Greeke Nephthaleim and so his name is written in Mat. 4. 15. Here the order of the tribes as the Princes were chosen out of them may be viewed thus Sonnes of Leah 1. Reuben 2. Simeon 3. Iudah 4. Isachar 5. Zabulun Of Rachel 6. Ephraim 7. Manasses 8. Benjamin 9. Dan The 1. sonne of Billa Rachels maid 10. Aser The 2. sonne of Zilpha Leahs maid 11. Gad The 1. sonne of Zilpha 12. Naphtali The 2. sonne of Billa Reuben is first for being Israels first borne Gen. 46. 8. Then Simeon his nexâ— brother Levi is omitted because that tribe was to be numbred by it selfe not with the other Numb 1. 47. 49. yeâ— of that tribe was Moses and Aaron chiefe numberers of the people verse 3. Iudah Isachar and Zabulon were Leahs next sonnes in order reckoned here as in Exod. 1. 2 3. and in their precious stones Exod. 28. Ioseph Rachels first-borne hath the first birth-right that is a double portion so oâ— him are two tribes 1 Chron. 5. 1 2. Gen. 48. 5 6. Ephraim the younger sonne of Ioseph is set before his elder brother Manasses according 〈◊〉 Iakobs disposition in Gen. 48. 19 20. and God made him standard-bearer Num. 2. 18. and â—â—ese with Benjamin the free womans children are set before all the handmaids sonnes as being the most noble Dan is the first of all the bondwomens seed both in birth Gen. 30. 6. and in the high Priests Ephod Exod. 28. and is one of the standard bearers Num. 2. 25. Aser the second sonne of Zilpha is contrary to the usuall order in Exod. 1. 28. named next to Dan Bilhahs sonne for he was next to his standard in pitching about the Tabernacle Num. 2. 25. 27. Gad as he was the first-borne of Leahs handmaid so was he preferred to the higher place being now joyned unto the standard of Reuben Numb 2. 10. 14. So Nathtali remaineth for the last place as he was the l 〈…〉 of the tribes that camped about the Tabernacle Num. 2. 29. Thus Gods wisdome appeareth in naming the tribes according to the present occasion of their imployments that all things might be ordered in peace for he is not the author 〈◊〉 confusion but of peace as in all churches of the Saintâ— 1 Cor. 14. 33. V. 16. the called or the renowmed that is states men such as were men of renowne for age and wisdome and called to consult about matters of state see Numb 16. 2. Sol. Iarchi on Num 7 2. saith these were the officers over them in Egypt which had beene beaten for them Exod. 5. 14. princes or rulers Nasi 〈◊〉 prince captaine or ruler is so named of lifting up or easing the burdens of the people by their government as Num. 11. 17. Exod. 18. 22. or of being liâ—ted up and preferred above the people heads or captaines of thousands in Greeke Chiliarchs 〈◊〉 the thousands that is of the bands or companies which consisted every one of a thousand men for so the tribes were divided into thousands hundreds fifties and tens with captaines over them Exod. 18. 21. 25. Whereupon such a company and their generation is called a thousand as in Iuag. 6. 15. my thousand is poore in Manasseh where the Chaldee translateth it my family So Bethleem 〈◊〉 towne is called one of the thousands of Iudah 〈◊〉 5. 2. where the Greeke which the holy Ghost alloweth in Mat. 2. 6. translateth the Rulers or Governours V. 18. the second moneth called Ziv with us Aprill as is noted on v. 1. So this assembling was at the new Moone which signified a renewing or change of the peoples state and order and on the same day that God spake unto Moses out of the Tabernacle v. 1. they declared their genealogies of what tribe and familie every man came or they were genealogized that is were mustered by Moses and the Princes according to their genealogie and pedegree So the Greeke translateth they were visited or mustered their polles in Greeke their heads as in vers 2.
of Israel to serve the service of the Tabernacle And thou shalt give the Levites to Aaron and to his sonnes they are given are given unto him out of the sonnes of Israel And thou shalt appoint Aaron and his sonnes and they shall keepe their Priests office and the stranger that commeth nigh shall bee put to death And Iehovah spake unto Moses saying And I behold I have taken the Levites from among the sonnes of Israel in stead of every first-borne that openeth the wombe of the sonnes of Israel and the Levites shall be mine Because every first-borne is mine in the day that I smote every first-borne in the land of Egypt I sanctified unto mee every first-borne in Israel from man unto beast mine they shall be I am Iehovah And Iehovah spake unto Moses in the wildernesse of Sinai saying Muster the sons of Levi according to the house of their fathers according to their families every male from a moneth old and upward shalt thou muster them And Moses mustered them according to the mouth of Iehovah as hee was commanded And these were the sons of Levi by their names Gershon and Kohath and Merari And these were the names of the sonnes of Gershon according to their families Libni and Shimei And the sonnes of Kohath according to their families Amtam and Izhar Hebron and Vzziel And the sonnes of Merari according to their families Mahli and Mushi these are the families of the Levites according to the house of their fathers Of Gershon was the familie of Libni and the family of Shimei these are the families of the Gershonites Those that were mustered of thē by the number of every male from a moneth old and upward the mustered of them were seven thousand and five hundred The families of the Gershonites shall encampe behinde the Tabernacle Seaward And the Prince of the house of the father of the Gershonites shall be Eliasaph the son of Lael And the charge of the sons of Gershon in the Tent of the congregation shall be the Tabernacle and the Tent the covering thereof and the hanging veile for the doore of the Tent of the congregation And the tapestrie-hangings of the Court and the hanging veile for the doore of the Court which is by the Tabernacle and by the altar round about and the cords thereof for all the service thereof And of Kohath was the familie of the Amramites and the familie of the Izharites and the familie of the Hebronites and the familie of the Vzzielites these are the families of the Kohathites By the number of every male from a moneth old and upward eight thousand and six hundred keeping the charge of the Sanctuarie The families of the sonnes of Kohath shall encampe on the side of the Tabernacle Southward And the Prince of the house of the father of the families of the Kohathites shall be Elizaphan the sonne of Vzziel And their charge shall be the Arke and the Table and the Candlesticke and the Altars and the vessels of the Sanctuary with which they shall minister and the hanging veile and all the service thereof And the Prince of the Princes of the Levites shall be Eleazar the sonne of Aaron the Priest having the oversight of them that keepe the charge of the Sanctuarie Of Merari was the familie of the Mahlites and the familie of the Mushites these are the families of Merari And those that were mustered of them by the number of every male from a moneth old and upward were six thousand and two hundred And the Prince of the house of the father of the families of Merari shall be Zuriel the sonne of Abihail they shall pitch on the side of the Tabernacle Northward And the oversight of the charge of the sons of Merari shall be the boards of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof and all the vessels thereof all the service thereof And the pillars of the Court round about and their sockets and their pins and their cords And they that emcampe before the Tabernacle foremost before the Tent of the congregation Eastward shall be Moses and Aaron and his sonnes keeping the charge of the Sanctuarie for the charge of the sons of Israel and the stranger that commeth nigh shall be put to death All that were mustered of the Levites which Moses mustered and Aaron at the mouth of Iehovah according to their families every male from a moneth old and upward were two and twentie thousand And Iehovah said unto Moses Muster every first-borne male of the sonnes of Israel from a moneth old and upward and take the number of their names And thou shalt take the Levites for me I am Iehovah in stead of every first-borne of the sonnes of Israel and the cattle of the Levites in stead of every firstling among the cattle of the sonnes of Israel And Moses mustered as Iehovah commanded him every first-borne among the sonnes of Israel And all the first-borne males by the number of names from a moneth old and upward of those that were mustered of them were two and twentie thousand two hundred and seventie and three And Iehovah spake unto Moses saying Take the Levites in stead of every first-borne among the sonnes of Israel and the cattle of the Levites in stead of their cattle and the Levites shall be mine I am Iehovah And for those that are to be redeemed of the two hundred and seventie and three which are mo◠than the Levites of the first-borne of the sonnes of Israel Thou shalt even take five shekels a peace by the poll after the shekel of the sanctuarie shalt thou take the shekel is twentie gerahs And thou shalt give the money to Aaron and to his sons of the redeemed that are moe among them And Moses tooke the redemption money of those that were moe than the redeemed of the Levites Of the first-borne of the sonnes of Israel tooke he the money a thousand three hundred and sixty and five shekels after the shekel of the sanctuarie And Moses gave the money of them that were redeemed to Aaron and to his sonnes according to the mouth of Iehovah as Iehovah had commanded Moses Annotations THe generations that is the children of Aaron and genealogie of the Levites and the things that befell unto them for so the word generations is used for accidents that fall out unto any as is noted on Gen. 5. 1. In this and the next chapter he sheweth the numbring of the Levites and their order in administration who were numbred apart and not with the other tribes because they were to attend the service of the Tabernacle and encampe about it not with the other twelve tribes Num. 1. 49. 50. and 3. 8 9 10. 23. 38. And they were to be numbred after an other manner not from twentie yeeres old as the tribes were Num. 1. 3. but from a moneth old as touching their tale Num. 3. 15. and from thirtie yeeres old to fifty as touching
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
was when they were complainers evill in the eares of Iehovah and Iehovah heard and his anger was kindled and a fire of Iehovah burnt among them and consumed them in the utmost part of the campe And the people cryed out unto Moses and Moses prayed unto Iehovah and the fire sunke downe And he called the name of that place Taberah because the fire of Iehovah burnt among them And the mixt multitude that was among them lusted with lust and the sonnes of Israel also returned and wept and said Who shall give us flesh to eat We remember the fish which we did eat in Egypt for nought the cucumbers and the melons and the leekes and the onions and the garlicke But now our soule is dryed away there is nothing at all onely out eyes are unto the Manna And the Manna was as Coriander seed the colour of it as the colour of Bdelium The people went about and gathered it and ground it in milles or beat it in a morter and baked it in pannes and made cakes of it and the taste of it was as the taste of the best moisture of oyle And when the dew fell downe upon the campe in the night the Manna fell downe upon it And Moses heard the people weeping throughout their families every man in the doore of his tent and the anger of Iehovah was kindled greatly and in the eyes of Moses it was evill And Moses said unto Iehovah Wherefore hast thou done evill to thy servant and wherefore have I not found grace in thine eyes that thou layest the burden of all these people upon me Have I conceived all this people have I begotten them that thou shouldest say unto me Beare them in thy bosome as a nursing father beareth the sucking child unto the land which thou swarest unto their fathers Whence should I have flesh to give unto all this people for they weepe vnto me saying Give us flesh that wee may eate I am not able my selfe alone to beare all this people for it is too heavie for me And if thou doe thus unto me kill me I pray thee kill me if I have found grace in thine eyes and let mee not see mine evill And Iehovah said unto Moses Gather unto me seventie men of the Elders of Israel whom thou knowest that they are the Elders of the people and the officers of them and take them unto the Tent of the Congregation that they may stand there with thee And I will come downe and will speake with thee there and I will take of the spirit which is upon thee and will put it upon them and they shall beare with thee the burden of the people and thou shalt not beare it thy selfe alone And say thou unto the people sanctifie your selves against to morrow and ye shall eat flesh for you have wept in the eares of Iehovah saying Who shall give us flesh to eat for it was well with us in Egypt therefore Iehovah will give you flesh and ye shall eat Ye shall not eat one day nor two dayes nor five dayes nor ten dayes nor twentie dayes Vntill a moneth of dayes untill it come out at your nostrils and it bee unto you loathsome because that you have despised Iehovah who is among you and have wept before him saying Wherefore now came we forth out of Egypt And Moses said The people amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh and they shall eat it a moneth of dayes Shall the flocks and the herds be slaine for them to suffice them or shall all the fishes of the Sea be gathered together for them to suffice them And Iehovah said unto Moses Is Iehovahs hand waxed short thou shalt see now whether my word shall come to passe unto thee or not And Moses went out and spake unto the people the words of Iehovah and he gathered the seventie men of the Elders of the people and made them stand round about the Tent. And Iehovah came downe in a cloud and spake unto him and tooke of the Spirit that was upon him and gave it unto the seventie men the Elders and it was when the Spirit rested upon them they prophesied did not adde And there remained two of the men in the campe the name of the one was Eldad and the name of the second Medad and the Spirit rested upon them and they were of them that were written but went not out unto the Tent and they prophesied in the campe And there ran a young man and told Moses and said Eldad and Medad doe prophesie in the campe And Ioshua the sonne of Nun the minister of Moses one of his choise young men answered and said My lord Moses forbid thou them And Moses said unto him Enviest thou for me but O who shall give that all the people of Iehovah were prophets that Iehovah would give his spirit upon them And Moses gathered him-selfe into the campe he and the Elders of Israel And there went forth a winde from Iehovah and brought Quailes from the sea and let them fall by the campe as it were a dayes journey on this side and as it were a dayes journey on that side round about the campe and as it were two cubits above the face of the earth And the people stood up all that day and all the night and all the next day and they gathered the Quailes he â—hat gathered least gathered ten homers and spreading they spred them for themselves round about the campe The flesh was yet betweene their teeth it was not yet cut off when the anger of Iehovah was kindled against the people and Iehovah smote the people with a very great plague And hee called the name of that place Kibroth hattaavah because there they buried the people that lusted From Kibroth hattaavah the people journeyed unto Hazeroth and they were in Hazeroth Annotations ANd the people Hitherto in this booke Gods grace to his people hath beene manifested in the ordering directing and governing of them in the Wildernesse towards their promised inheritance now followeth their unthankfulnesse and unworthy carriage among so great blessings by their many murmurings and rebellions whereby both the disobedient nature of man and the impossibilitie of the Law to bring men unto God is declared when they were complainers or as complainers that is even complainers very murmurers grudging and shewing themselves discontented with their estaâ—e and as is likely for their so long travell in that Wildernesse three dayes journey before they came to a resting place 〈…〉 10. 33. and thus Sol. larchi here expou 〈…〉 So whereas they should have rejoyced in the 〈◊〉 now among them they shewed themselves 〈◊〉 mourners sorrowfull and as the Greeke 〈…〉 teth murmuring Of such murmurers and complainers the Apostle also speaketh Iude verse 〈◊〉 evill this seemeth to have reference to the first the people was evill that is wicked and so 〈◊〉 pleasing the Lord the Greeke referreth
given as a gift for Iehovah to serve the service of the Tent of the Congregation And thou and thy sons with thee shall keepe your Priests office for every thing of the Altar and within the veile and ye shall serve I have given your Priests office as a service of gift and the stranger that commeth nigh shall be put to death And Iehovah spake unto Aaron And I behold I have given unto thee the charge of mine heave-offrings of all the holy things of the sonnes of Israel unto thee have I given them for the anointing and to thy sons by a statute for ever This shall be thine of the Holy of Holies reserved from the fire every oblation of theirs of every Meat-offering of theirs of every Sin offring of theirs and of every Trespasse offring of theirs which they shall render unto me it shall be holy of holyes for thee and for thy sonnes In the holy of holyes shalt thou eat it every male shall eat it holy shall it be unto thee And this shall be thine the heave-offring of their gift with all the wave-offrings of the sonnes of Israel unto thee have I given them and to thy sonnes and to thy daughters with thee by a statute for ever every cleane person in thine house shall eat it All the fat of the new oile and all the fat of the new wine and of the corne the first fruits of them which they shall give unto Iehovah them have I given unto thee The first-fruits of all which shall be in their land which they shall bring unto Iehovah shall be thine every cleane person in thine house shall eat it Every devoted thing in Israel shall be thine Every thing that openeth the wombe of all flesh which they shal bring neere unto Iehovah of man or of beast shall be thine but redeeming thou shalt redeeme the first-borne of man and the firstling of the uncleane beast shalt thou redeeme And those that are to be redeemed of him from a moneth old shalt thou redeeme by thy estimation for the silver of five shekels by the shekel of the Sanctuary which is twenty gerahs But the firstling of a cow or the firstling of a sheepe or the firstling of a goat thou shalt not redeeme they are holy their blood thou shalt sprinkle upon the Altar and their fat thou shalt burne for a Fire-offering for a savour of rest unto Iehovah And the flesh of them shall be thine as the wave breast and as the right shoulder shall it be thine All the heave-offerings of the holy things which the sonnes of Israel shall offer unto Iehovah I have given to thee and to thy sons and to thy daughters with thee by a statute for ever it is a covenant of salt for ever before Iehovah to thee and to thy seed with thee And Iehovah said unto Aaron Thou shalt have no inheritance in their land neither shalt thou have a part among them I am thy part and thine inheritance among the sons of Israel And to the sonnes of Levi behold I have given all the tenth in Israel for an inheritance for their service which they serve the service of the Tent of the congregation And the sonnes of Israel shall not come nigh henceforth unto the Tent of the congregation to beare sinne to die But the Levite he shall serve the service of the Tent of the Congregation and they shall beare their iniquitie it shall be a statute for ever throughout your generatioÌ„s that among the sonnes of Israel they shall not inherit any inheritance But the tithe of the sonnes of Israel which they shall offer up unto Iehovah for an heave-offering I have given to the Levites for an inheritance therfore I have said unto them among the sons of Israel they shall not inherit any inheritaÌ„ce And Iehovah spake unto Moses saying And unto the Levites thou shalt speake and say unto them When ye take of the sons of Israel the tithe which I have given unto you from them for your inheritance then ye shal offer up thereof the heave-offering of Iehovah the tithe of the tithe And your heave-offering shall be counted unto you as the corne of the threshing floore and as the fulnesse of the wine-presse Thus you also shall offer the heave-offering of Iehovah of all your tithe which ye receive of the sonnes of Israel and ye shall give thereof the heave-offering of Iehovah to Aaron the Priest Out of all your gifts ye shall offer every heave-offering of Iehovah of all the fat thereof the hallowed part thereof out of it And thou shalt say unto them When ye have heaved the fat thereof from it then it shall be counted unto the Levites as the revenue of the threshing floore and as the revenue of the wine-presse And ve shall eat it in every place you and your house for it is a reward unto you for your service in the Tent of the congregation And ye shall not beare sin for it when ye have heaved the fat therof from it ye shall not profane the holy things of the sons of Israel that ye die not Annotations SAid unto Aaron Because of the peoples feare and complaint in the end of the former chapter God here taketh order for the watch of the Sanctuary that the care thereof should lie upon the Priests that the people might not transgresse and perish So the remedie for terrours of conscience wrought by the Law is faith in Christ whose Priesthood was fore-shadowed in Aarons and which should deliver them who through feare of death were all their life-time subiect to bondage Heb. 2. 15. thy fathers house the house or posterity of Levi who was father to all the Priests and Levites the iniquitie of the Sanctuary that is shall beare the punishment for all iniquitie that is done in the Sanctuarie at your hands will I require it Thus Iarchi expoundeth it Upon you I will bring the punishment of the strangers that shall sinne concerning the sanctified things that are d 〈…〉 red unto you And as the Sanctuarie comprehended both the Tabernacle and the Court-yard with all things in them so this is generally spoken concerning the Priests and Levites which were of Aarons fathers house who were all to ward the Sanctuarie though in distinct places as shall after bee shewed iniquitie of your Priesthood that is the punishment for all iniquitie done about your Priests office And this is speciall concerning the Priests whose care and charge was over the Levites also which might not come neere some things belonging to the Priesthood R. Menachem here saith that By this admonition was signified how the Priests should not intermeddle with the service of the Levites nor the Levites with the â—ervice of the Priests Whereof see more on verse 〈◊〉 Verse 2. the tribe The Hebrew here hath two words Matteh the tribe of Levi and Shebet the tribe of thy father of which the former signifieth a staffe the latter a rod both of them
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
Simeon with Reuben in the former blessing thus Let Reuben live and not die and let Simeon be many in number the voice when he praieth as the Chaldee translateth Receive O Lord the praier of Iudah when hee goeth forth to warre This blessing is to bee compared with Iakobs who likeneth Iudah to a Lions whelpe gone up from the prey c. Gen. 49. 9. and it had accomplishment in David who was of Iudah and a fighter of the Lords battels in which hee often praied as his Psalmes testifie Likewise in Abijah and the Iewes against Israel 2 Chron. 13. 14 18. in Asa warring against the Ethiopians 2 Chron. 14. 11 12 13. in Iehosaphat fighting against the Ammonites 2 Chron. 20. 5 6 18. in Ezekias against the Assyrians 2 Chron. 32. 20 21 22. and others But chiefly in Christ the Lion of the tribe of Iudah Revel 5. 5. him God did heare alwaies Ioh. 11. 42. bring thou him the Chaldee addeth in peace and Thargum Ionathan addeth from the battell in peace This had accomplishment as otherwise so in Davids returne to his people and kingdome 2 Sam. 19. 11 15. and Christs returne unto Israel whereof see Rom. 11. 26 31. be enough for him when he fighteth as God taught Davids hands to warre and his fingers to fight Psalme 144. 1. and girded him with strength to battell 2 Sam. 22. 35 40. The Greek translateth judge for him the Chald. execute vengeance for him on them that hate him So in Gen. 49. 8. thine hand Iudah shall bee in the necke of thine enemies be thou for by his owne strength no man shall prevaile 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. c. Vers. 8. of Levi or unto Levi that is the tribe or posterity of Levi as in Thargum Ionathan it is said And Moses the Prophet blessed the tribe of Levi and said thy Thummim and thy Vrim by interpretation thy perfections and thy Lights these were mysteries put into the high Priests brest-plate whereof see the Annotations on Exod. 28. 30. so they signifie here the graces and office of the Priesthood which was committed to Aaron and his seed till Christ came who had the Priest-hood for ever after a more excellent order Heb. 6. 20. And the speech here may bee directed unto God who gave these mysteries to the Priest and so the Chald. explaineth it Thummim Vrim thou didst put upon the man that was found holy before thee and Sol. Iarchi saith Hee speaketh as to the Majestie of God Or it may be spoken to the tribe of Levi who had the Vrim and Thummim among them but appropriate to one maÌ„ only who was the high Priest a figure of Christ. with the man understand be with the man or to the man that is they belong to him with him they are and so let them remaine thy gracious saint thy mercifull pious or holy one or of thy holy one which title is given to God himselfe Ier. 3. 12. to Christ Psal. 16. 10. with Act. 13. 35 36 37. and to all godly men Psal. 149. 5. And here referring it to Aaron or to Christ the man thy holy one may meane one thing thy holy man as a man a Prince in Exod. 2. 14. or if wee read it the man of thine holy one it is meant the man of God and in Psal. 106. 16. Aaron is called the Saint of the LORD temptedst or triedst This word is sometime spoken of God as hee tempted Abraham Gen. 22. 1. and the Israelites in the wildernesse Deut. 8. 2 15 16. Sometime of men who are said to have tempted God and Christ Exod. 17. 2. 1 Cor. 10. 9. in Massah or in the temptation a place so called because there Israel tempted God Exod. 17. 7. or with temptation and so it is no propet name contendedst or striveâ—st pleadedst this also is sometime spoken of God whose contending with men is the blaming and punishing of them Esay 49. 25. Iob 10. 2. Ier. 2. 9. sometime of mens contending as Israel did with the Lord at the waters of Meribah or of Contention Numb 20. 13. By reason of this diversuse of these words the understanding of this blessing is also divers thus Thy Thummim and thy Vrim O God be with the man thy gracious Saint Aaron and his seed whom thou temptedst with tentation contendedst with him for his sinne at the waters of Meribah Num. 20. 12 13. Or thy Thummim and thy Vrim O Levi bee with Aaron and his seed the man of thy gracious God whom thou with the other Israelites temptedst in Massah c. Exod. 17. 2. Numb 20. Or thus Thy Thummim and thy Vrim O Levi is with or â—e longs unto the man thy gracious Saint Christ Iesus whom thou temptedst in Massah c. 1 Cor. 10. 9. In this last sense the weaknesse of the Leviticall Priesthood is implied which kept not Vrim and Thummim but lost them at the captivity of Babylon Ezra 2. 63. and it is not knowne that they ever had them more untill by Christ our High Priest after the order of Melchisedek they were restored by the Light and Truth of the Gospell The Chaldee interpreteth it in Aarons or Levies praise Thummim and Vrim thou didst put upon the man or cloathedst with them the man that was found holy before thee whom thou tem ptedst with tentation and hee was perfect thou provedst him at the waters of contention and hee was found faithfull This may seeme not well to accord with the history in Num. 20. touching Aarons person yet the Hebrews as Sol. Iarchi on this place say of the Levites that they murmured not with the other murmurers And of Levi God saith by his Prophet My covenant was with him life and peace and I gave them to him for the feare where with he feared mee c. Mal. 2. 5. And againe They kept his testimonies and the ordinance that hee gave them Psal. 99. 7. The Greeke translateth And of Levi hee said Give yee Levi his Manifest-ones and his Truth that is his Vrim and his Thummim to the holy man whom they tempted in tentation they reviled him at the water of Contradiction This interpretation may well bee applied unto Christ also as before is shewed Vers. 9. who saith or who said of his or unto his father c. I respect him not I see not or looke not upon him The Greeke translateth That saith to his father and to his mother I have not seene or I respect not thee This is meant either of the Priests continuall duty who by the Law if his father mother brother or child did die hee might not mourne for them but carry himselfe as if hee did not respect know or care for them as is said of the High Priest that was anointed and cloathed with the ornaments and had Vrim and Thummim upon his heart for his father or for
neede them not Object If these divers readings were written by the Spirit of God as you will have it then must they bee for our learning and instruction for increase of our comfort and hope Rom. 15. 4 but if you cannot shew that there is a certaine and sure way to gather necessary doctrine from theâ— for our edification then have wee no reason to thinke with you that they are any part of the Scriptures of God or written by the Spirit of God Answ. All Translators old and new will have many of them to bee written by the Spirit of God as by their versions and notes hath beene manifested yea and the Spirit of God him-selfe by other Prophets hath confirmed sundry of them and they are all for ought that hath beene yet shewed of equall authority 2 If I or another man cannot shew a sure way to gather necessary doctrine from every one of them it followeth not that therefore a sure way could not heretofore or cannot now or shall not here after bee shewed by any 3 From many of them both doctrine and comfort hath soundly beene gathered by sundry men the like I doubt not may be done from the rest as God shall furnish men with more abundanâ—â— of his Spirit Object If it were true that Keri and Chethib were both written by the Spirit of God c. then doe you herein declare your selfe to be guilty of great sinne treachery and unfaithfull dealing with the Scriptures in that you doe leave out divers parts of the same at your pleasure c. as in Gen. 8. 17. and 10. 19. and 25. 23. and 27. 3 c. Answ. 1. This reason if it be of weight woundeth not me alone but thorow my sides all ancient and latter Interpreters that have read noted or expounded some of them as is formerly manifested for none hath ever read or noted them all Though this be no excuse for me wherein I have done amisse 2 Those marginall readings doe many of them concerne the Hebrew tongue and Grammar which however they may be of great and good use for the Hebrewes and such as know that tongue yet are they not of such use in other languages When Arjeh a Lion is noted to be read Ari a Lion in 2 Sam. 23. 20. it sheweth in the Hebrew tongue an agreement with 1 Chron. 11. 22. where it is written onely Ari but in other tongues which write the name of a Lion but one way it hath not such use When Shenajim in statu absoluto as Grammarians call it is noted to be read Shene in statu constructo 2 King 17. 16. both which in English signifie two which word with us varieth not the forme as doth the Hebrew when Anu is by the margin to be read Anachnu in Ier. 42. 6. both which in our language signifie Wee when in the night Lam. 2. 19. is by the letters in the line belel and by the vowels and margin ballajlab both which signifie one thing and many the like as in 1. King 18. 5. and 19. 4. and 21 8. 2 King 7. 12. and 11. 20. and 15. 25. Esay 54 16 c. these differences may be profitably observed by them that know that first tongue but in other speeches cannot so be discerned So the order of the Hebrew Alphabet is set downe of God in some Psalmes and in Ieremies Lamentations which when the Hebrew is turned into other tongues will not so appeare And thus Hotse in Gen. 8. 17. being to be read by the vowels and margin Hojtse bring forth Gojim nations being written in the line with jod and read in the margin with vau in Gen. 25. 23. and sundry the like because they so specially belong to the Hebrew tongue and vary not in our English I have therefore omitted to speake of And if this reason be not of weight let me beare my deserved blame but let not the booke of God be accused of corruption And let the judicious and learned Reader judge of that which hath been said Of the Hebrew Records WHiles the Iewes Common-wealth did stand they had besides the writings of Moses and the Prophets which were of Publike and Divine authority other civill Monuments and private Records as all Kingdomes for the most part have for their use some of which are mentioned in the holy Scriptures Ios. 10. 13. 1 Kin. 11. 41. and 14. 19 29. But those ancient stories are now lost some that were written betweene the times of the last Prophets and the Apostles yet remaine as the two bookes of the Maccabees and that which Iunius calleth the booke of Simeon others the third of the Maccabees the writings of Iosephus Philo and the like When the second Temple was destroyed by the Romans and the Iewes Common-wealth overthrowne and their people scattered about the yeere of Christ 150. R. Iudah hannasi began to gather the private writings notes records and observations which were in the hands of the Doctors of his time and to compile them in one volume others after him added moe unto them with their own Commentaries which worke they called the Thalmud or Doctrinall In which they have recorded the practise of the Law from old time in their Common-wealth and Church according to their understanding but so as many Iewish fables vaine traditions received from their fathers and false expositions of the Scriptures are mixed with other things of better note and use The Thalmud called Ierusalemi was finished about the yeere of our Lord 230. and the other called Babeli about the yeere 500. according to the Canons and constitutions whereof the Iewes live to this day These longsome volumes were after abridged by Moses sonne of Maimon called Maimony and Rambam who lived 1200. yeeres after our Lords birth and he set downe in plainer Hebrew the expositions canons and traditions according to which they had interpreted the Law of God given by Moses and practised the same omitting the discourses fables disputes c. wherewith the Thalmud is reâ—erced And this Maimony is of such esteeme among the Iewish nation that of him it is said From Moses the Prophet to Moses sonne of Maimon there was none like this Moses Other Expositors they have some ancient as the Chaldee paraphrasts of which Ionathan that interpreted the Prophets is reported to be the Scholler of Gamaliel at whose feet our Apostle Paul learned the Law and Onkelos who paraphrased on the Law was not long after him Their latter Writers follow for the most part the Thalmuds and notwithstanding the many fables and falshoods that are found generally in them yet for the many good things and probable truths which from elder daies they doe record they have beene and are regarded of Christian Writers heretofore and at this day that of them it is said When they doe well they are the best Expositors and when they doe evill they are the worst Now whereas I have alleaged many of their interpretations especially from the Greeke and Chaldee
Greeke turneth it thus thy chastisement hath rectified me The Chaldee saith and by thy word thou hast made me to increase Vers. 37. hast widened my passage or enlarged my pase that is given me roomth to walke steadily and safe Contrary to that which is said of the wicked that his strong or violent passages are straightned or made narrow Iob 18. 7. Vers. 38. overtooke them and consequently quelled or cut them off as is expressed 2 Sam. 22. 38. Vers. 39. I wounded them or strucke thorow embrewed with bloud This verse in 2 Sam. 22. 39. is read thus And I consumed them and wounded them and they rose not but fell under my feet Vers. 41. the necke of mine enemies that is put them to flight and subdued them 2 Chr. 29. 6. Ger. 49. 8. And this respecteth Gods promise Exod. 23. 27. Vers. 42. They cried out for an helper as the Chaldee addeth For this in 2 Sam. 22. 42. is They looked answered in Chaldee they prayed to the Lord and he received not their praier Vers. 43. powre them out or empty them that is tumble them downe to be trodden as dirt I spread them abroad as in 2 Sam. 22. this verse is written And I did beat them small as the dust of the earth as the clay of the streets I pounded them I spread them abroad Vers. 44. of the people in 2 Sam. 22. it is the contentions of my people hast kept me for the head c. and hereby Christs headship over the Church of the Gentiles is signified and the contradiction of his owne people the Iewes Rom. 10. 20 21. See after in verse 50. Vers. 45. At the hearing of the eare that is speedily so soone as they heare without further adoe or By the hearing of the eare that is with diligent hearkning and attendance sonnes of the stranger 〈◊〉 the â—â—iant or of alienation that is aliens 〈◊〉 strangerâ— from the common-wealth of Israel they and their progenitors So Psal. 144. 7. Isa. 6â— 8. falsly deny or dissemble In the Greeke they lie 〈◊〉 meaning they fainedly submit themselves for feare or other sinister respect against their wils And this agreeth with the last promise of Moses Deut. 33. 29. thy enemies shall falsely deny to thee The originall word is used both for denying Gen. 18. 15. and for lying or falsifying 1 Kin. 13. 18. See after Psal. 59. â—3 and 66. 3. Vers. 46. fade away or fall to wit as leaves of trees that wither Vers. 47. my Rocke in Greeke my God Vers. 48. that giveth vengeances to me that is giveth me power to be avenged of my foes or giveth vengeances for me that is avengeth and punisheth for my sake Whereupon he is called the God of vengeances Psal. 94. 1. So to give vengeance is to execute it NuÌ„ 31. 3. subdueth bringeth into good order and subjection therefore in 2 Sam. 22. it is said subjecteth or bringeth downe And sometime this word signifieth a subduing by overthrow and destruction as 2 Chron. 22. 10. she subdued for which in 2 King 11. 1. is written she brought to perdition or destroyed Vers. 50. I will confesse thee that is give thee publike and solemne praise and thankes This verse is applied in Rom. 15. 9. to the calling of the Gentiles unto the faith of Christ and praise unto God therefore By which we are taught that of Christ and his kingdome this Psalme is chiefly intended Vers. 51. He maketh great or magnifieth Hee is the magnifier of the salvations that is of the full salvation and deliverance In stead of Magdil that is magnifier in 2 Sam. 22. 51. there is Migdol which is so written as by the vowels signifieth a tower of salvations and by the consonants a magnifier Hereupon the Hebrew Doctors in Midras tillin upon this place say One Scripture saith MAGNIFIER and another saith TOVVER and what tower is made for them The King Christ is as a tower as it is said the tower of salvations it is also written The name of the LORD 〈◊〉 a strong tower c. Prov. 18. 10. it 〈◊〉 anointed or his Messias his Christ as 〈◊〉 in Psal. 2. 2. David and his seed this may be referred both to the first Dividend his posteritie on whom God shewed great mercie and also to our Lord Christ who is called by the Prophets David Ezek. 34. 23 24. Hos. 3. 5. and his seed are his disciples the children which God hath given him Heb. 2. 13. or himselfe is the seed here mentioned Act. 13. 23. Rom. 1. 3. as he also is called Abrahams seed Gal. 3. 16. PSAL. XIX 2 The creatures shew Gods glory 8 The law more clearely revealeth his will 13. His grace cleanseth and sanctifieth through Christ the Redeemer To the master of the musicke a Psalme of David THe heavens doe tell the glory of God and the out-spred firmament sheweth the worke of his hands Day unto day uttereth speech and night unto night manifesteth knowledge There is no speech and no words not heard is their voice Thorow all the earth gone out is their line and to the utmost end of the world their speakings he hath put a tent in them for the Sunne And he is as a bridgeroome going forth out of his privy chamber joyeth as a mighty man to run a race From the utmost end of the heavens is his egresse and his compassing regresse is unto the utmost ends of them and none is hid from his heat The law of Iehovah is perfect returning the soule the testimony of Iehovah is faithfull making wise the simple The precepts of Iehovah are right giving joy to the heart the commandement of Iehovah is pure giving light to the eyes The feare of Iehovah is cleane standing to perpetuallaie the judgements of Iehovah are truth just they are together To be desired more than gold and than much fine gold and sweeter than hony and liquor of the hony combes Also thy servant is clearely admonished by them in keeping of them there is much reward Vn advised errours who doth understand from secret faults cleanse thou me Also from presumptuous sinnes withhold thou thy servant let them not have dominion in me then shall I be perfect and made cleane from much trespasse Let the words of my mouth and the meditation of my heart before thee be to favourable acceptation Iehovah my Rocke and my Redeemer Annotations DOe tell to wit unto men and so give occasion unto them to tell as the Chaldee translateth They that looke upon the heavens doe tell c. the glory that is the glorious worke so in Ex. 16. 7. Num. 14. 21 22. Ioh. 11. 40. the out-spred firmament the whole cope of heaven with the aire as the Chaldee saith they that behold the aire which though it be soft and liquid and spred over the earth yet is it fast and firme and therefore called of us according to the common Greeke version a firmament the holy Ghost expresseth it by another terme Mid-heaven
against the Iewes and prophesies of their rejection as the Apostle sheweth and by their table we are to understand all meanes of comfort and refreshing both of body and soule which turne to the ruine of the wicked even an odour of death unto death 2 Cor. 2. 15 16. Vers. 24. that they see not so the Apostle explaineth the Hebrew phrase from seeing Rom. 11. 10. The like is in Esa. 44. 28. And hereby is meant the eyes of their understanding that seeing they see and perceive not because a veile is over their hearts Ioh. 12. 39 40. Act. 28. 26 27. 2 Cor. 3. 14 15. make their loines to shaâ—e bow downe their backs saith the Apostle Rom. 11. 10. and this meaneth bondage and miserie as appeareth by the contrary blessing of going upright which God once vouched safe unto that people Lev. 26. 13. Vers. 26. their castle or their tower palace habitation faire and orderly builded Gen. 2â— 16. Numb 31. 10. Song 8. 9. This which David speaketh of all Christs enemies Peter applieth to Iudas that betraied him Let his habitation be desart Act. 1. 20. but Christ threatneth the like to them all Mat. 23. 38. Castle here is for Castles or Palaces as Chariot for Chariots Psal. 68. 18. Vers. 27. whom thou hast smitten Christ the shepherd who was smitten of God and wounded for our sinnes Esa. 53. 4 5. Mat. 26. 31. they tell of the sorrow that is tell one another vauntingly of the sorrow smart or paine of thy wounded thy servants who are wounded for thy sake or they preach hereof see the like phrase Psal. 2. 7. or they tell to the sorrow that is adde unto and increase it as the Greeke turneth it Vers. 28. Give thou iniquity c. that is Adde sinne unto their sinne give them over to a reprobate minde which was Gods heavie judgement first on the Gentiles Rom. 1. 24 28. afterward on the Iewes who fulfilled their sins when wrath came on them to the utmost 1 Thes. 2. 16. Rom. 11. 8. Mat. 23. 32. Or by iniquitie may be understood punishment for it as Psal. 31. 11. not come into thy justice that is not beleeve thy Gospell and so come to the justice of God which is by faith as the Scriptures shew Rom. 10. 3 c. Phil. 3. 9. Ioh. 12. 39 40. The Chaldee expounds it let them not enter into the Church of thy just ones Vers. 29. booke of the living or Booke of life wherein the just that live by saith are written that is let them be cut off from being any longer counted thy people or registred in the writing of the house of Israel as Ezek. 13. 9. Rom. 11. 20. Phil. 3. 2 3. Psal. 87. 6. Vers. 30. lift me up or set me on a high place that is safely defend me Vers. 32. better to that is more pleasing and acceptable a young bull so the Greeke explaineth the Hebrew phrase a bull a bullocke that is a bull which is but young or a bullock So Iudg. 6. 25. where the order is changed take the bullock of the bull that is the young bull or bullock Some understand it here of two better than bull or bullock that hath hornes Hebr. horneth that is brings forth or beareth hornes and parteth the hoofe for such were fittest for sacrifice but confession and thankes are more pleasing to God specially Christs obedience see Psal. 50. 13 14 15. and 40. 7. Vers. 33. the seekers or ye seekers of God to wit shall see it and your heart shall live yee shall have inward life joy and consolation See Psalme 22. 27. Vers. 34. his prisoners such as are persecuted and bound in prisons for his truth Thus Paul calleth himselfe the prisoner of Christ Ephes. 3. 1. Vers. 35. heavens the Chaldee saith Angels of Heaven and the inhabitants of the earth Vers. 36. save Sion that is his Church figured out by Sion and Iudah see Psal. 2. 6. and this building of Iudahs cities is by preaching of the Gospell 1 Cor. 3. 9 10. a figure of this worke was done by Iehoshaphat 2 Chron. 17. 9. 12 13. and Isaiah prophesieth the like Isa. 44. 26. PSAL. LXX David prayeth for speedy helpe to the shame of the wicked and joy of the godly To the Master of the Musicke a Psalme of David for to record O God for to deliver me Iehovah to mine helpe make haste Let them be abashed and ashamed that seeke my soule let them be turned backward and blush that delight mine evill Let them turne backe for a reward of their shame that say aha aha Let all that seeke thee be joyfull and rejoyce in thee and let them say continually magnified bee God they that love thy salvation And I poore afflicted and needy O God make haste to me thou art mine helpe and my deliverer Iehovah delay not Annotations TO record or to cause remembrance see Psal. 38. 1. Vers. 2. to deliver or to rid me free understand make haste or vouchsafe as is expressed in Psal. 40. 14. for this Psalme is the same in substance and almost in words with the end of that Psalme see the annotations there Vers. 3. that seeke my soule to make an end of it as Psal. 40. 15. Vers. 4. turne backe desolate or wasted as Psal. 40. 16. Vers. 5. be God in Psal. 40. 17. it is written be Iehovah Vers. 6. O God make haste to me for this in Psalm 40. 18. is the Lord thinketh on me Iehovah in Psal. 40. 18. my God PSAL. LXXI The Psalmist in confidence of faith and experience of Gods favour prayeth both for himselfe and against the enemies of his soule 14 He promiseth constancie 17 Prayeth for perseverance 19 Praiseth God and promiseth to doe it cheerefully IN thee Iehovah doe I hope for safety let me not be abashed for ever In thy justice rid thou me and deliver me incline thine eare unto me and save me Be thou to me for a rocke of habitation to enter continually thou hast commanded to save me for thou art my rocke and my munition My God deliver me out of the hand of the wicked out of the palme of the evill doer and the levened For thou art mine expectation Lord Iehovih my confidence from my child-hood By thee have I beene holden up from the wombe from my mothers bowels thou tookest me of thee is my praise continually As a wonder I am unto many but thou art my strong hope Let my mouth bee filled with thy praise all the day with thy glory Cast me not away at the time of old age when mine able strength faileth forsake not thou me For mine enemies speake of mee and they that observe my soule consult together Saying God hath forsaken him pursue and take him for there is none to reskue O God be not thou farre away from me my God make haste to mine helpe Let them bee abashed and consumed that are adversaries of my soule let them be covered with reproach and dishonour that
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