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
gathereth another reason of the womans subjection in that the man was not created for the woman but the woman for the man 1 Cor. 11. 9. V. 19. them unto Adam or unto the man but the Greek version keepeth the Hebrew name Adam addeth the word them for to make the sense plain So the holy Ghost sometime doth in repeating matters as he blessed and brake Mat. 14. 19. that is and brake them Luke 9. 16. Shew to the Priest Mar. 1. 44. that is shew thy selfe Mat. 8. 4. See also Gen. 31. 42. would call them or call it that is every of them This sheweth Gods bounty in giving man dominion over all earthly creatures Psal. 8. for the giving of names is a signe of soveraignty Numb 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adams wisedome in naming things presently according to their natures as the Hebrew names by which he called them doe declare Vers. 20. he found not that is the man found not a meet helpe for himselfe among all the creatures therefore the woman when shee was made was the more acceptable Or as the Greeke translateth there was not found an helper like unto him So in Gen. 15. 6. he imputed it is translated it was imputed Rom. 4. 3. See also Gen 6. 20. and 16. 14. Vers. 21. a dead fleepe This the Greeke calleth an extasie or trance which the Scriptures shew to have falne also on men when they did see visions of God as Gen. 15. 12. Act. 10. 10. In such deepe-sleepe the senses are all bound up as 1 Sam. 26. 12. V. 22. builded To build the rib to a woman is to make or create a woman of it as with a speciall care or art and fit proportion Hereupon our bodies are called houses Iob 4. 19. 2 Cor. 5. 1. And although by building is meant making as the Lord will build thee an house 1 Chron. 17. 10. is the same that he will make thee an house 2 Sam. 7. 11. yet by the many words used in the generation of man-kind as creating Gen. 1. 27. making Gen. 1. 26. forming and inspiring Gen. 2. 7. and now building Moses would set forth this wondrous workmanship which the Psalmist so laudeth God for Psal. 139. 14. he brought God her builder was also her bringer and so her conjoyner in mariage with the man Mat. 19. 6. and the Scripture noteth a wife to be a speciall favour of the Lord Pro. 18. 22. and 19. 14. He also blessed them together as Gen. 1. 28. whereby may bee seene how Moses changeth the order in this Chapter inlarging things here which before he had touched briefly Vers. 23. This now or this time this once flesh c. Hereby Adam shewed both his thankfulnesse to God and love to his wife and from hence Paul teacheth that men ought to love their wives as their owne bodies for no man ever hated his owne flesh Ephes. 5. 28. 29. The like speeches are used of persons neere a kin that they are their bone and their flesh Gen. 29. 14. Judg. 9. 2. So the Apostle by this setteth forth Christs mystical union with his Church that we are members of his body of his flesh and of his bones Ephes. 5. 30. woman or Mannesse of Man as in Hebrew shee is called Ishah of Ish which word Ish hath the signification of strength and valour so that the Scripture useth this word shew your selves men for be yee strong or couragious Esay 46. 8. 1 Cor. 16. 13. And it hath affinity with Esh which in Hebrew is fire for heat in man causeth strength and courage Therefore as Adam is used for base men borne of adamah the earth so Ish is used for noblemen Psal. 49. 3. Also Ish is used both for man and husband and Ishah both for woman and wife as in the verses following out of man The Greeke translateth out of her man and the Chaldee out of her husband Hence is a third reason of womens subjection because the man is not of the woman but the woman of the man as Paul saith 1 Cor. 11. 8. Vers. 24. leave his father c. This is a perpetu all law given of God as Christ sheweth Mat. 19. 4. 5. and teacheth that the band of mariage is the neerest conjunction in the world and all societies rather to be left then this betweene man and wife who may not depart one from another 1 Cor. 7. 10. 11. as they doe depart from their parents Gen. 24. 58. 59. and 31. 14. Lev. 22. 12. 13. The like is observed in the spirituall mariage between Christ and his Church Psal. 45. 11. 12. The Chaldee translateth it he shall leave the bed of his father and mother And the Hebrew Doctors gathered from hence a law unto all Adams sonnes against unjust carnall copulations and incestuous mariages with a mans fathers wife or mother in law and with his owne mother as after by he shall cleave to his wife they say is forbidden any other mans wife and all pollution with the male and likewise with beasts Maimony in Misn. book 14. treat of Kings chap. 9. 〈◊〉 5. to his wife or to his woman for it is the same word Ishah used before in verse 23. and by his woman he sheweth there is no lawfull conjunction for a man but with one and she a wife become his by mariage Wherefore all other women are in this respect called strangers to him Prov. 5. 3. 18. 20. And for shall cleave the Greeke saith shall bee glewed which word is also in Mar. 10. 7. maketh against all unjust divorces they shall be the Greeke translateth they two shall be one flesh and so it is alledged in the New Testament Mat. 19. 5. that hereby a man is restrained from more wives then one which is to be observed in other speeches of Scripture wherein like restraint is implyed as him thou shalt serve Deut. 6. 13. that is as Christ alledgeth it him onely Mat. 4. 10. Luke 4. 8. So but for the Priests Mar. 3. 26. which another Evangelist writeth but for the Priests onely Mat. 12. 4. Of like force is that saying a man is not justified by the works of the Law but by the faith of Iesus Christ that is by faith onely Gal. 2. 16. one or to one flesh See vers 7. This is meant in speciall by generation of children wherefore Paul doth by proportion apply these words even against unlawfull fleshly copulation 1 Cor. 6. 16. adding a further mystery of our union with Christ hee that is joyned to the Lord is one spirit vers 17. Vers. 25. not ashamed thought not themselves in any shamefull plight as a Chaldee paraphrase saith they knew not what shame was For they being innocent and adorned with the image and glory of God had nothing in soule or body that was defective miserable or shamefull but now by sin nakednesse in us is a want a filthy thing and a shame Deut. 28. 48. Rev. 3.
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.
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
〈◊〉 I This addition was lest they should impute their chastisements to any other then God as the heathens did to Chance 1 Sam. 6. 9. and to note the certainty and inevitablenesse of their afflictions Vers. 29. the flesh of 〈◊〉 sonnes in Greeke the fleshes and so the word is used plurally in Rev. 19. 18 This threatning is repeated and inlarged in Deuteronomic 28. 53. 57. mentioned also in Ezek 5. 10. fulfilled in Iehorams dayes 2 King 6. 29. and lamented in Ieremies who saith The hands of the pittifull women have sodd 〈…〉 their owne children they were their meat in the destruction of the daughter of my people Lam. 4. 10. Vers. 30. well destroy your high places in Gâ—eeke will make desolate your pillars In high-places they used to assemble for worship and sacrifice 2 Chro. 1. 3. 1 King 3. 4. especially the Idolaters erected and used such Ier. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction as doth Moses Hos. 10. 8. Amos 7. 9. Ezek. 6. 3. 4. 6. And by high-places understand buildings erected as of Iosiah it is said he burnt an high-place and stampt it small to powder 2 King 23. 15. Sun-images called in Hebrew Chammanim of Chammah the Sunne which Idolaters were wont to worship 2 Chron. 23. 5. and the Kings of Iudah gave horses to the Sun and charrets 2 King 23. 11. and these Sunne-images they used to set on high above the Altar 2 Chronicles 34. 4. And God here threatneth their ruine as also in Ezek. 6. 4. 6. The Greeke here translateth them wooden-images made with hands but in Esa. 27. 9. idols cast your carkasses or lay Hebr. give your carkasses that they shall not have seemely buriall or be suffered to rest in their graves as in Ezek. 6. 4. 5. 13. he saith I will cast downe your slaine men before your filthy idols and I will give the carkasses of the sonnes of Israel before their filthy idols and will scatter your bones round about your altars And in Ierem. 8. 1. 2. At that time saith the Lord they shall bring out the bones of the Kings of Iudah and the bones of his Princes and the bones of the Priests and the bones of the Prophets and the bones of the inhabitants of Ierusalem out of their graves and they shall spread them before the Sun and the Moone and all the host of heaven c. they shall not be gathered nor bee buried they shall be for doung upon the face of the earth This judgement Iosiah fulfilled in part when he burnt the bones of the Priests upon the altars 2 Chro. 34. 5. 2 King 23. 20. But specialâ—y it was accomplished by the heathens that destroyed them Ps. 79. 〈◊〉 2. 3. filthy idols or doung 〈…〉 gods so called in contempt Gillulâ—â— Excrements or Doung the Grand Chaldee here and often 〈◊〉 them idols my soule in Chaldee my Word shall loath or abhorre you This is opposed unto the promise in verse 11. and it is manifested by Gods judgments on this people as the Prophet complaineth Hath thy soule loathed Sion Why hast thou smitten us and 〈◊〉 〈◊〉 healing for uâ— c. Ierem. 14. â—9 Vers. 31. a waste 〈◊〉 〈◊〉 place a desert so in verse 33. This was 〈◊〉 even on Ierusalem it selfe Nehem. 2. 17. So that not onely their idols and idolatrous monuments but their common wealth and most religious places were rui 〈…〉 And so by another Prophet he saith I will make Ierusalem heapes a denne of Dragons and I will make the cities of Iudah a desolation without an inhabitant Ier. 9. 11. your Sanctuaries or as the Greek translateth your holy-places such as were the Tabernacle called a Sanctuarie Exodus 25. 8. and the Temple 〈◊〉 Chronicles 22. 19. and each of them for the sundry roomths in them as the courtyard holy and most holy place was called plurally Sanctuaries Psalme 73. 17. and 74. 7. Ier. 51. 51. The desolation of these is bewailed in Lam. 2. 7. And this judgement is opposed to that blessing in verse 11. I will set my Tabernacle amongst you The Hebrewes referre this word Sanctuaries to their Synagogues also which they had in all their cities for the people to meet in on the Sabbathes Luk. 4. 16. the ruinating of them is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land They had also Schooles or Academies for trayning up their youth in the learning of the Law such scholars of old were called Sonnes of the Prophets 2 King 2. 3. and 4. 38. and 5. 22. in ages following they were named Disciples Mark 2. 18. The rites and orders of these are in the Hebrew canons described thus Schoolemasters were to be appointed in every province in every citie And the master sate and taught them all the day long and some part of the night to traine them up for to learne both day and night Five and twentie scholars did learne by one Teacher if there were moe from five and twenty unto fortie then they set another with him to helpe him to teach them if they were moe then fortie they set them up two schoolemasters They might not teach the Law save to a Disciple of honest and good conversation but if hee walked in a way not good they first converted him unto goodnesse and guided him into the right way and made triall of him and afterwards they received him into the Academie which they called in their tongue â—â—th hammid rash that is an House of exposition or studie and did teach him The master sate in the chiefe place and the disciples were in a round before him like a crowne that they might all see the master and heare his words And the Master sate not on a seat and the Disciples on the ground but either all on the ground or all on seats If when the Master taught the Disciples understood him not hee might not bee angry with them but must againe repeat the thing though it were many times untill they understood the matter Also the Disciple might not say hee did understand when hee understood not but was to aske againe though it were many times Two might not aske together nor aske the master of any other thing then that wherein they studied They might not sleepe in the schoole nor talke there of any other matter then of Gods Law onely for the holinesse of the schoole was greater then the holinesse of the Synagogue These and other like orders are shewed by Maimony in Thalmud Tâ—â—raâ— chapter 2. and 4. Now touching the Synagogues they write that every place wherein there were tenne men of Israel it was necessa 〈…〉 that they should prepare there an house wherein 〈◊〉 assemble for prayer at all time of pâ—ayer And this place they called Beth hacneseth An house of Assemblie in the Greeke a Synagogue And the citizens were to bee compelled to build them a Synagogue and to buy
hundred Of the sonnes of Aser by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Aser were one and fortie thousand and five hundred The sonnes of Naphtali by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Naphtali were three and fiftie thousand and foure hundred These are those that were mustered which Moses mustered and Aaron and the Princes of Israel twelve men each one was for the house of his fathers And they were all those that were mustered of the sonnes of Israel according to the house of their fathers from twentie yeeres old and upward everyone that went forth with the armie in Israel Even all that were mustered were six hundred thousand and three thousand and five hundred and fiftie But the Levites according to the tribe of their fathers were not mustered among them For Iehovah had spoken unto Moses saying Onely the tribe of Levi thou shalt not muster neither take the summe of them among the sonnes of Israel But thou appoint the Levites over the Tabernacle of the Testimonie and over all the vessels thereof and over all things that belong to it they shall beare the Tabernacle and all the vessels thereof and they sha 〈…〉 minister unto it and shall encampe round about the Tabernacle And when the Tabernacle setteth forward the Levites shall take it downe and when the Tabernacle is to be pitched the Levites shall set it up and the stranger that commeth nigh shall be put to death And the sonnes of Israel shall encampe every man by his owne campe and every man by his owne standard throughout their armies But the Levites shall encampe round about the Tabernacle of the Testimonie that there be no fervent wrath upon the congregation of the sonnes of Israel and the Levites shall keepe the charge of the Tabernacle of the Testimonie And the sonnes of Israel did so according to all that Iehovah commanded Moses so did they Annotations NVmbers This name is given unto this booke according to the Greeke title because the first chiefe thing here handled is the numbring of the tribes of Israel The Hebrewes give it no other name then of the first words Vajedabber that is And the LORD spake or Bemidbar that is In the wildernesse see the first annotations on Genesis and Exodus And here beginneth the 34. section or lecture of the Law whereof see Gen. 6. 9. Verse 1. Sinai the mount whereon the Law had beene given Exod. 19. by which mountaine Israel yet abode untill the twentieth day of this moneth Numb 10. 11. 12. the Tent or Tabernacle of meeting whither the people were to assemble at the times appointed and where God met with them as he promised Exod. 25. 22. It is called also the Tabernacle of Testimonie v. 43. and so the Greeke translateth it here the first Hebr. the one understanding day as in Mat. 26. 17. compared with Marke 14. 12. see the notes on Gen. 8. 13. And one is often put for first as is noted on Gen. 1. 5. And every first day of the moneth was a feast Numb 28. 11. c. second moneth which we now call Aprill so in Thargum Ionathan it is said the first of the moneth Ijar that is Aprill which is the second moneth In the Scripture it is named Ziv 1. King 6. 1. of the brightnesse and beautie of the flowers which then doe spring But God had spoken before unto them in the first moneth which is related after in Numb 9. 1. c. after their comming forth or of their departing seethe annotations on Exod. 16. 1. God having given them lawes for his service in Exodus and Leviticus doth now settle their church and commonwealth in order Vers. 2. the summe Hebr. the head which some vnderstand for heads that is the Rulers but the Chaldee expoundeth it the summe or count see the notes on Exod. 30. 12. This people was numbred by Moses three times in the first yeere after they came out of Egypt when every man gave a ransome for his soule whereby their redemption by Christ was figured Exod. 30. 11 12. c. 38. 25 26. In the second yeere when now they were to be set in order for their encamping about the Sanctuarie and journeying with it towards Canaan whereof the 4. first chapters of this booke doe treat The third and last muster was in the fortieth yeere the last of their travell when all this generation being dead their sonnes were numbred for to receive inheritance in the land of promise a Figure of the Kingdome of Heaven the sonnes of Israel the twelue tribes Gen. 49. 1. 2. 28. So all strangers are excluded from this numbring The Levites also were numbred apart vers 49. c. families or kindreds which next descended of those twelve tribes of which families see Numb 26. 5. c. house that is as the Greeke translateth houses and these were the next descent of the families aforesaid See Ios. 7. 14. Aben Esra here noteth that it is said the house of their fathers because the familie of the mother is not called a familie everymale whereby the females are excluded as also all children vers 3. their polles or their skulles that is as the Greeke translateth their heads meaning the particular persons so in Exod. 38. 26. V. 3. old Hebr. sonne of twentie yeeres that is going in his twentieth yeere of which phrase see the annotations on Gen. 5. 32. So all children and youths under 20. yeeres were not in this account upward some of the Hebrewes limit the time unto sixtie yeeres old R. Menachem on Numb 1. but the law setteth no such limitation that goeth forth to wit usually or is able to goe forth So all that were unable for the warre through old age sicknesse or other infirmities are not mustered here with Israel shall muster or shall number which in the Hebrew and Greeke hath the name of visiting This numbring of Israel signified Gods providence and care over them which extendeth not onely to their persons but to the very haires of their heads which are all numbred Luk. 12. 7. And in that they are numbred or mustred by their armies it shewed whereunto God had called them even to fight the good sight of faith 1 Tim. 6. 12. By the word of truth by the power of God by the armour of righteousnesse on the right hand and on the lest 2 Cor. 6. 7. Therefore they were to follow the Lord and his Tabernacle going before them to fight against the Canaanites as in our spirituall warfare we are to follow Christ Reu. 12. 7. 19. 11. 14. And onely males
or men of strength are mustered to teach what wee ought all to be in Christ even strong in the Lord and in the power of his might putting on the whole armour of God that we may be able to stand against the wiles of the Devill c. Ephes. 6. 10 11 12 13. So the Church in her travaile bringeth forth a male or manchilde Revel 12. 5. Esai 66. 7 8. V. 4. a man of every tribe Hebr. a man a man 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
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
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
the Ministers who by the doctrine of the Gospell susteyned the Church as Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. If unto other things it may bee understood of the words of God likened unto fined silver in Psal. 12. with whose oracles as with pillars the charret of the Church is sustained So Prov. 9. Wisedome builded her house and hewed out her seven pillars A pillar signifieth constancy and stability Rev. 3. 12. the bottome or the seat on which Solomon sitteth resteth or lyeth in his charret so the Greeke translateth it Anacliton that which one sitteth or lyeth downe upon This bottome or seat of gold seemeth to have reference to the golden Mercie-seat over the Arke in the Temple on which God is said to sit Ps. 80. 2. And it signifieth the covenant of grace apprehended by faith which is much more precious theÌ„ gold that pensheth 1 Pet. 1. 7. and the doctrines of the Law by faith which are better then thousands of gold and silver Psal. â—19 72. the covering the top and hangings which have the name here of riding because it seemed as it were to ride upon the charter so the Greek calleth it Epibasis of ascending It seemeth to signifie the outward conversation and cloathing of the Church which being purple is not onely a Princely colour denoting heavenly life but hath speciall reference to the blood and death of Christ wherof the Church is made partaker both for justification and sanctification Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed and protection from Christ till wee come unto his glory the midst or the inmost thereof being paved with love or he made a pavement of love This in respect of Christ signifieth his inmost and servent love towards us even giving his life for us and having us as it were written in his heart in respect of his people it signifieth the sense and feeling of Christs love towards them as also their love unto Christ and one to another So the seat the covering and the pavement are answerable to those three graces faith hope and love spoken of in 1 Cor. 13. of the daughters of Ierusalem these are the elect of God the children of Ierusalem the mother of us all Gal. 4. 26. which being loved of Christ are graven on the palmes on his hands Esay 49. 16. yea caried upon his heart as the high Priest bare the names of the children of Israel in the brest plate of judgment upon his hart Ex. 2â— 29. And so of his Ministers as it is said Ye are our Epistle written in our hearts 1 Cor. 3. 2. you are in our hearts to dye and live with you 〈◊〉 Cor. 7. 3. Such therefore as the love of Christ are the pavement of his Coach Ver. 11. daughters of Zion Zion was a mount in Ierusalem and as that was called the holy Citie Esay 52. 1. so Zion is called the Lords holy mountaine Ioel 3. 17. because of his Temple there The daughters of Zion were the women dwelling therein or belonging thereto Esay 3. 16. 17. and 4. 4. But under the name daughters all the inhabitants men and women are comprised and all Townes and Cities of Israel which were daughters in Scripture phrase to the mother Zion and so the Chaldee here expoundeth it Inhabitants of the Provinces of the land of Israel This mount Sion figured the Christian Church Heb. 12. 22. the daughters figured Christians either persons or Churches Esay 49. 14. 22. which are therefore said to be Virgins and to follow the Lamb Christ who standeth upon mount Sion Rev. 14. 1. 4. These are called forth by the preaching of the Gospel to behold Christ the true Solomon with his crown So in Psal. 149. 2. Let the sons of Sion be gladin their King and in Mat. 21. 5. Tell ye the daughter of Sion behold thy King commeth c. see K. Solomon the faitfull are called out of their former state to a further degree of knowledge to see Christ whom Solomon figured in his kingdome crowned with glory and honor in his Church So unto Iohn it was said Come and see Rev. 6. 1. 3. 5. 7. his mother crowned him by the mother seemeth to bee meant the congregation of the faithfull as also the Chaldee here expoundeth it the people of the house of Israel called his mother because by the doctrine of faith they spiritually doe conceive and bring forth Christ Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him as his sister and mother Mat. 12. 50. The crowne is a signe of Kingdome Dominion and Victorie Psal. 21. and Christ warring against his enemies and overcomming hath on his head many crownes or â—â—ademes Rev. 19. 11. 12. c. and 6. 2. And the Kingdomes of this world after the tyranny of Antichrist do become the Kingdomes of our Lord and of his Christ Rev. 11. 15. When Christ therefore ruleth in his Church by the sâ—epter of his Word and his people submit unto his Law and Governement then let they the Crowne upon his head acknowledging his soveraignty day of his espousalls when he was esponsed unto his Bride the Church this is the day of the Covenant made betweene Christ and his people Ezek. 16. 8. c. as he saith to Ierusalem I 〈◊〉 〈◊〉 thee the kindnesse of thy youth the love of thine espousals wheÌ„ thou we 〈…〉 st after me in the wildernesse c. Ier. 2. 2. For when a people are by the Gospell won unto the faith and setled in the order of Christ they are espoused unto him as to a husband 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart because as the Bridegroome 〈…〉 th ever the Bride so God rejoyceth over his people Esay 62. 5. CHAPTER IIII. BEhold thou art faire my love behold thou art faire thine eyes are as doves within thy lockes thy haire is as a flocke of goats that appeare from mount Gilead Thy teeth are like a flocke of sheepe even shorne which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong Thy lips are like a threed of scarlet and thy speech is comely thy temples are like a peece of a pomegranate within thy locks Thy necke is like the tower of David builded for an armorie a thousand bucklers hang thereon all shields of mighty men Thy two breasts are like two fawnes twinnes of the Roe which feed among the Lillies Vntill the day dawne and the shadowes flee-away I will get me to the mountaine of myrrh and to the hill of Frankincense Thou art all faire my love and there is no blemish in thee Come with mee from Lebanon my Spouse with mee from Lebanon looke from the top of Amanah from the top of Shenir and Hermon from the Dennes of the Lions from the mountaines of the Leopards Thou hast ravished-my-heart my