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A56633
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A commentary upon the second book of Moses, called Exodus by the Right Reverend Father in God, Symon, Lord Bishop of Ely.
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Patrick, Simon, 1626-1707.
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1697
(1697)
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Wing P775; ESTC R21660
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441,938
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734
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Cubits which was the breadth of this East-end of the Court as well as of the West v. 12 13. Of blue and purple and scarlet c. Concerning all this see XXV 5. and here only observe that the Hangings of the Gate were far richer than of the rest of the Court which were meerly of fine twined Linen v. 9. but these of several other beautiful Colours and adorned with that work which they called Rokem which we translate Needle-work What that was see XXXVIII 39. And their pillars shall be four and their sockets four Proportionable to those on each side of the Gate which were three for Hangings of fifteen Cubits v. 14 15. as these were four for Hangings of twenty Ver. 17. All the Pillars round about the Court shall be filletted with silver Those at the East and West-end as well as those on the South and North-sides Their hooks shall be of silver and their sockets of brass As was before directed v. 10 11. Ver. 18. The length of the Court c. Here all the Dimensions of the Court are put together the length and breadth of which might be inferred from the Hangings v. 9 12 c. but here are expresly determined together with the height which was not at all intimated before and now appointed to be five Cubits l. e. two yards and an half of larger measure than ours So that the Tabernacle might be plainly seen by the People for it was as high again as the Walls if I may so call them that incompassed it Of twined Linen and their sockets of brass This seems to be a brief repetition of what was said before concerning the Hangings and the Pillars which stood on Bases of Brass Ver. 19. All the Vessels of the Tabernacle in all the service thereof This is also a repetition in general of what was said before particularly v. 3. for all the Vessels belonging to the Tabernacle it self were of Gold as we read in the XXVth Chapter And all the pins thereof The Tabernacle had nothing of Brass in the Fabrick of it but the Bases of the Pillars at the Entrance XXVI 37. and therefore these Pins I suppose belong to them whereby the Pillars were fastned in their Sockets And all the pins of the Court shall be of brass These brazen Pins were struck into the ground as Dr. Lightfoot understands it that the Hangings which were tied to them by Cords might be kept from flying up at the bottom Ver. 20. And thou shalt command the Children of Israel that they bring thee pure Oyl-olive beaten Not squeezed out by a Press or by a Mill for such was full of Sediment and Dregs but which run freely from the Olives being bruised with a Pestel For the light In the golden Candlestick XXV 37. To cause the Lamp to burn always Sufficient to keep the Lamp always burning Some imagine that it did not burn day and night but being lighted every Evening went out in the Morning And there are some places which seem to favour this Opinion particularly 1 Sam. III. 3. where mention is made of the Lamp going out viz. in the Morning See also 2 Chron. XIII 11. where we read of setting the Lamps to burn every Evening which seems to signisie that they did not burn in the Day But Josephus who was a Priest and could not but know and had no reason to tell a lie saith they burnt Day and Night And indeed it was but necessary for otherwise the Priests must have ministred in the dark at the Altar of Incense before the Divine Majesty Who kept a Table in the Sanctuary which required light for no Body feasts in darkness And therefore R. Levi of Barcelona Praecept XCVIII saith God commanded a Lamp should always burn in the Sanctuary for the Honour and Majesty of it there being no Light conveyed to it otherways But it is highly probable there were not so many of the Lamps burning in the Day as in the Night when all the seven Lamps were lighted some of which were put out in the Morning and lighted again in the Evening So Josephus saith expresly L. III. Antiq. c. 9. Three burnt all Day before the LORD and the rest were lighted in the Evening Ver. 21. In the Tabernacle of the Congregation without the Vail That is the second Vail which was before the most Holy Place Which is before the Testimony That is the Ark of the Testimony See XXV 21 22. Aaron and his sons shall order it from evening to morning before the LORD As direction is more fully given XXX 7 8. It shall be a Statute for over c. See XXXVIII 43. CHAP. XXVIII Verse 1. AND take thou Aaron thy brother and his sons with him from among the Children of Israel Here Aaron and his Sons are designed to the Priests Office and afterward XXXII 19. the whole Tribe of Levi were Consecrated to the LORD by a noble Act of Zeal which they performed And at last I Numb 51. and many other places it was made Capital for any one else to officiate at the Tabernacle but they only That he may minister unto me Attend on me as my Servant in my Court. For Cohen signifies one that serves in ministerio honorabili in an honourable Office as appears from XII Job 19. Therefore David's Sons are called by this Name 2 Sam. VIII 18. and it was given to the Priests quatenus fuerunt primarij Dei Ministri as they were the principal Ministers of God as Junius observes upon XLI Gen. 45. In the Priests Office Wheresoever there hath been any Religion there have been Priests whose Office it peculiarly was to Minister unto God in the Service belonging to him But this is the first time we read of any Constituted in Israel by a Divine appointment at least the Priesthood was not confined to the particular Family of Aaron who was made High Priest and his Sons Priests of a lower Order Some Heathens imitated this by continuing the Priesthood in a certain Family For Plato says there were in some places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of Men and Women which in the founding of a City he would not have a Law-giver alter but where there was no such Constitution he would have annual Priests and none but grave Men of 60 years of Age put into the Office L. VI. de Leg. p. 759. Even Aaron Nadab and Abihu Eleazar and Ithamar Aarons sons These were all the Males in this Family at present whose Descendants in future Ages were all Priests Ver. 2. And thou shalt make holy Garments for Aarou thy brother If very good Authors did not affirm it we should scarce think it credible that the Priests among some of the ancient Heathens offered Sacrifices to their Gods naked Particularly the old Arabians as Hottinger observes in his Histor. Orientalis L. I. c. 7. But such filthiness was abhorred by most People whose Priests were not only Clothed but performed their Service at the Altar in a peculiar Habit.
Selden shows L. IV. de Jure N. G. c. 2. An Officer of Justice was not bound to flee if he chanced in the Execution of his Office to kill a Man that resisted him Nor a Master if he killed his Scholar or a Father his Son when he gave him Correction Ver. 14. But if a man come presumptuously The Vulgar Latin rightly translates it industriously or with design to kill him for it is opposed to ignorance The Hebrew word also carries in it a signification of boiling anger which doth not alter the Case For if a Man in the height of his Rage resolved to kill another and laid wait for him to execute his Design it was justly judged to be wilful Murder and punished with Death Which was far more equal than Plato's Law That such a Man should only be banished for three years as he that on a sudden killed a Man in his Anger only for two L. IX de Legibus p. 867. Vpon his Neighbour The Hebrew Doctors by Neighbour understand only an Israelite or a Proselyte of Justice As for others they were not put to death if an Israelite killed one of them Which was not the intent of this Law whereby God would have all Men that lived among them safe and secure from being murdered To slay him with guile By which it appeared the Act was designed and deliberate For two things are denoted by this word with guile first fore-thought and then delay as Isaac Karo observes See L'Empereur in Bava kama cap. 3. sect 6. Thou shalt take him If it be inquired who should take him it seems to be determined XIX Deut. 12. where the Elders of the City were to fetch away a wilful Murderer from the City of Refuge In after times the King ordered it as Moses did while he lived 1 Kings I. ult II. 29. By which places it appears That if a Man refused to come from the Altar being judged upon proof to be a wilful Murderer or other high Offender he might be there killed as Georg. Ritterhusius shows L. de Jure Asylorum c. 8. where he observes out of Plutarch in his Laconioa that Agesilaus declared publickly at the Altar of Pallas where he sacrificed an Ox that he thought it lawful to kill one that treacherously assaulted him even at the Altar And thus the practice was among Christians as he there shows when their Temples became Sanctuaries to Malefactors From my Altar This was an Asylum as well as the Cities of Refuge but under many Limitations both with respect to the part of the Altar and to the Persons that fled thither and to the Crime they had committed as Mr. Selden shows in the place above-mentioned p. 475. That he may die Though he was the High Priest and in the Act of Sacrifice he was to be taken away without delay if he had committed wilful Murder If it was involuntary then he was to be taken from thence and carried to the City of Refuge For God would not have a Pious place as Conradus Pellicanus glosses be a Protection to Impiety See Mr. Selden L. III. de Synedr c. 8. p. 100. Maimonides his Observation is pertinent enough upon this occasion That the Mercy which is shown to wicked Men is no better than Tyranny and Cruelty to the rest of God's Creatures and therefore though such Persons sought to God for his Patronage by betaking themselves to that which was dedicated to his Name he would not afford them any protection but commanded them to be delivered up to Justice More Nevoch P. III. c. 39. Ver. 15. And he that smiteth his Father or Mother So as to wound them and to make the Blood come or to leave a mark of the stroke by making the flesh black and blue as we speak Selden L. II. de Synedr c. 13. p. 556. Shall be surely put to death Strangled say the Hebrews see v. 12. by the Sentence of the Judge there being competent Witnesses of the Fact as in other Cases The giving them saucy words or making mows at them which signified Contempt was punished also with Whipping There was no need to say any thing of killing them for all wilful Murder was punished with Death And Solon it is commonly noted made no Law about this because it was not to be supposed any Man would be so wicked Nor was this Crime known among the Persians as Herodotus saith in his days Nor do we find any mention of it in the Law of the XII Tables But in after times there were most severe Punishments enacted against Parricide which are described at large by Modestinus And Diodorus Siculus tells us of the like among the Egpytians See Hen. Stephanus in his Fontes Rivi Juris Civilis p. 18. Plato would have him that killed either Father or Mother Brethren or Children not only to be put to Death but to be disgraced after his Execution by throwing his dead Body naked into a common place without the City where all the Magistrates in the Name of the People should every one of them throw a Stone at his head and then carrying him out of the Coasts leave him without Burial L. IX de Legibus p. 873. Ver. 16. He that stealeth a Man By a Man the Hebrews understand an Israelite whether he was a Freeman or but a Servant as Mr. Selden observes L. VI. de Jure N. G. c. 2. And selleth him No Israelite would buy him and therefore such Plagiaries sold him to Men of other Nations Which made the Crime to be punished with Death because it was a cruel thing not only to take away his Liberty but make him a Slave to Strangers Or if he be found in his hand Though he had not actually sold him yet his intention was sufficiently known by his stealing him Shall be surely put to death I observed above v. 12. they interpret this Phrase every where to signifie strangling If it be said any where his blood shall be upon him it signifies stoning Maimonides makes this the reason why such a Man was condemned to die because it might well be thought he intended to kill him whom he violently carried away at least as I understand it if he could not find means to sell him More Nevoch P. III. c. 41. Ver. 17. And he that curseth his Father or his Mother c. The Hebrews take this Law to concern those who cursed their dead Parents no less than those who cursed them when they were alive but not without Praemonition and Witnesses as in other Capital Crimes And not unless they cursed their Parents by some proper Name of God as Mr. Selden observes out of the Jewish Doctors L. II. de Synedr c. 13. This and the other Law v. 15. enacted Death as the Punishment of such Crimes because they were a sign saith Maimonides More Nevoch P. III. c. 41. of a desperate Malice and audacious Wickedness being a subversion of that Domestick Order which is the prime part of good Government