ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
and all the vessels thereof the Laver and the foot thereof The tapestrie-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile for the gate of the court the cords thereof and the pins thereof and all the vessels of the service of the Tabernacle for the Tent of the Congregation The garments of ministery to minister in the Holy place the garments of holinesse for Aaron the Priest and the garments of his sons to minister-in-the-priests-office According to all that Iehovah commanded Moses so the sonnes of Israel made all the worke And Moses saw all the worke and behold they had done it as Iehovah had commanded so had they done and Moses blessed them Annotations OF ministery whereof see Exod. 31. 10. of holinesse that is the holy garments specified in Exodus 28. V. 2. Ephod described in Exod. 28. 6. c. V. 3. beat-thinne or spread abroad wiers or threds of those plates in the blew or in the midst of w ch the Gr. translateth with the blew c. For the gold thred was twisted with the blew with every of the other colors as is noted on Exodus 28. 6. Vers. 6. Beryl see Exod. 28. 9. Ver. 8. Brestplate whereof see Exod. 28. 15. c. V. 10. Smaragd or Emeraud see Exod. 28. 17. Vers. 22. woven worke Hebrew worke of the weaver see Exod. 28. 31. c. Ver. 24. twisted or twined the Greeke addeth and bysse that is fine linnen twined See the notes on Exod. 28. 33. Vers. 27. coats whereof see Exod. 28. 40. Ver. 28. goodly ornaments this words is sometime used for the Bonnets themselves as in Ezek. 44. 18. Vers. 30. crowne of holiness that is holy crowne or separation as both the Hebrew and Greeke signifieth see Exod 29. 6. and 28. 36. Vers. 32. so did they this hath respect unto the charge before given Ex. 25. 40. and for this cause the particulars have been repeated by Moses that all might see the care which he and the workmen had to make all things both for matter and forme according to the patterne and commandement given of God Such faithfulnesse also was in Christ Heb. 3. 2. and ought to be in all Christians concerning Gods heavenly ordinances in his Church whereof these things were a patterne and shadow Heb. 8. 5. 1 Tim. 6. 13. 14. and 5. 21. Vers. 33. bars or barre an in Exod. â—5 11. Vers. 37. to be set in order Hebr. lamps of ordering or of disposition which the Priest were to trim every day see the notes on Exod. 27. 21. the Greeke translateth lamps of burning Vers. 38. of sweet spices in Greeke of composition that is the compounded incense Ver. 42. all the worke or all the service which the Gr. calleth Preparation or Furniture V. 43 saw or viewed as he that was charged with the oversight of this whole work Exodus 25. 40. the worke in Gr. works blessed them that is as Gods publike minister pronounced a blessing from the Lord upon these workmen see Gen. 14. 19. Herein Moses was a figure of Christ who will blesse them that faithfully observe the Commandements of God 2 Tim. 4. 7. 8. for who so is a doer of the worke this man shall be blessed in his deed Iam. 1. 25. Hereupon the Hebr. say Worke is a great thing for Shecinah that is the Divine presence or Majestie of God in Christ dwelled not in Israel untill they had done the worke as it is written in Exod. 39. 43. AND MOSES SAVV ALL THE VVORKE c. AND MOSES BLESSED THEM And how did heè blesse them Hee said unto them The Lord vouchsafe that the Divine-presence Shecinah may dwell in the worke of your hands And so it came to passe as it is said in Exod. 40. 34. And the cloud covered the Tent. c. and the glory of the Lord filled the Tabernacle R. Elias in Reshith chocmah fol 420. a. CHAP. XL. 1 The Lord commandeth the Tabernacle to be reared 4 and things to be set in order therein 8 and the Court to be set about it 9 The Tabernacle and all the vessells thereof the Altar and Laver to bee anointed with oile 12 Aaron and his sons to be washed cloathed anointed sanctified 16 Moses obeyeth and reareth up the Tabernacle 21 carieth in the Arke 22 placeth the Table 24 and the Candlesticke 26 and the golden Altar 29 and the brazen Altar 30 and the Laver 33 and reare 〈…〉 up the Court 34. A cloud covereth the Tabernacle and Gods glory filleth it 38. The cloud was on the Tabernacle by day and fire by night continually ANd Iehovah spake unto Moses saying In the day of the first moneth in the first of the moneth thou shalt reare-up the Tabernacle the Tent of the Congregation And thou shalt put there the Arke of the Testimony and cover the Arke with the veile And thou shalt bring in the Table and set-in-order the order therof and thou shalt bring-in the Candlesticke cause to ascend the lamps therof And thou shalt set the Altar of gold for the incense before the Arke of the testimony and put the hanging-veile of the doore to the Tabernacle And thou shalt set the altar of the burnt-offring before the doore of the Tabernacle of the Tent of the Congregation And thou shalt set the Laver between the Tent of the Congregation and the altar and shalt put water there And thou shalt set the Court round-about and put the hanging-veile at the gate of the Court. And thou shalt take the oile of anointing and anoint the Tabernacle and all that is therein and shalt sanctifie it and all the vessels therof and it shall be holy And thou shalt anoynt the Altar of the burnt-offring and all the vessels thereof and shalt sanctifie the Altar and the Altar shall bee Holy of holies And thou shalt anoynt the Laver and the foot thereof and sanctifie it And thou shalt bring-neere Aaron his sons unto the doore of the Tent of the congregation wash them with water And thou shalt cloth AaroÌ„ with the garmeÌ„ts of holinesse and shalt anoint him and sanctifie him he shall minister-in-the-priests-office unto me And thou shalt bring-neere his sons and clothe them with coats And thou shalt anoint them as thou didst anoint their father and they shall minister-in-the-priests-office unto me and their anoynting shall bee to bee unto them for an eternall priesthood throughout their generations And Moses did according to all that Iehovah commanded him so did he And it was in the first moneth in the second yeere in the first day of the moneth the Tabernacle was reared up And Moses reared-up the Tabernacle and set the sockets thereof and set-up the boards thereof and put-in the bars thereof and reared-up the pillars thereof And hee spread abroad the Tent over the Tabernacle and put the covering of the Tent upon it above as Iehovah commanded Moses And he tooke and put the Testimony into the Arke and set
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-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
off in his body from this life yet he goeth not downe to Gehenna or Hell but hath his portion in the garden of Eden or kingdome of Heaven but there is some man guilty of cutting off whose iniquities are so many that he is cut off from the lite of the garden of Eden of whom it is written that soule shall he cut off from my presence Levit. 22. 3. and I will even destroy that soule Levit. 23 30 and these wicked ones are not cut off in their body but wax old in this world as it is said There is a wicked man that prolongeth his life in his wickednesse Eccles 7. 15. from his peoples in Greeke from his people by peoples meaning the tribes of Israel called the peoples of Israel in Act. 4. 27. So Moses elsewhere explaineth it saying hee shall be cut off from Israel Exod. 12. 15. Num. 19. 13. and from the congregatiâ—n Num. 19. 20. and from the congregation of Israel Exod. 12. 19. and from among his people Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne that is the punishment due for his sin so in Lev. 22. 9. Num. 18. 32. Verse 14. sojourne with you this the Greeke explaineth if a proselyte come unto yâ—u in your laâ—d Of strangers to be admitted to the Passeover see in the annotations on Exod. 12. 48 49. Vers. 15. was reared up or that he Moses reared up the Tabernacle which was the first day of the first moneth in the second yeere after they were come out of Egypt Exod. 40. 1. 17. the cloud a signe of Gods favour and presence possessing and protecting the Tabernacle and dwelling amongst hâ—s people in Christ see Exod. 33. 10 11. and 40. 34. and the annotations there Also Num. 14. 14. Ezâ—k 10. 3 4. even the Tent of the Testimonie or 〈◊〉 the Tent which the Greeke translateth and the house of the Testimonie meaning the most holy place in which was the Arke with the Tables of the Testimonie or Law in it over which place the cloud speciaily was to cover the same The Hebrew word which usually signifieth to or fâ—r is by the Greeke translated and as here so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered as in Esai 11. 9. and so in this place Sol. Iarchi expoundeth it thus the Tabernacle which was made to be a Tent for the Tables of the Testimonie as the appearance or the very appearance of fire in Exod. 40. 38. it is said and fire was on it by night The same cloud was darknesse by day and fire by night as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle as it is said The LORD will 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 glory shall be a defence Esai 4. 5. And in Psal. 105. 39. He spred a cloud for a covering and fire to give light in thâ— night So Christ by the Scriptures of the holy Prophets and Apostles which are a cloud of witnesses Heb. 12. 1. and by his Spirit is a shadow in the day time from the heat and for a place of refuge Esai 4. 6. as it is written Thou Lord hast beene a refuge from the storme a shadow from the heat Esai 5. 4. and the Propheticall word is a light that shineth in a darke place 2 Pet. 1. 19. See the annotations on Exod. 13. 21. Vers. 16. cloud covered it to wit by day as is expressed in Exod. 40. â—8 and to be understood here therefore the Greeke version also addeth by day and so doth the Chaldee called Ionathans The continuance of this signe notwithstanding the peoples unworthinesse is remembred by Nehemiah thus Yet thou in thy manifold mercies forsookâ—st them not in the wildernesse the pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should 〈◊〉 Nâ—hem 9. 19. Vers. 17. was taken up from off the Teâ—t or from upon or over the Tent which the Greeke translateth went up from the Tent. journeyed or removed set forward encamped or pitched rested Thus God in Christ was the cause and beginning of all rest and motion and the director of his Church in the way that they should goe Therefore Moses sanctified both their journeyings and their restings by prayer unto God Num. 10. 35 36. According to this ancient signe Christ is said to come with clouds Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud and his feet as pillars of fire Rev. 10. 1. for the salvation of his people and destruction of their enemies The same grace is set forth by the similitude of a sheepâ—erd leading his flocke in and out whom they follow Psâ—l 8â— 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the 〈◊〉 and their pastures are in all high 〈◊〉 they 〈◊〉 not nor 〈◊〉 neither doth the he 〈…〉 〈◊〉 s 〈…〉 them for he that hath mercy on 〈◊〉 〈◊〉 them c. Esai 40. 9 10. Rev. 7. 16. Wherefore the Church desireth to be told where he sâ—â—dâ—th his flocke and where he maketh them to rest at noone Song 1. 7. And that which the Church saith of Christ His lâ—ft hand 〈◊〉 under minâ— head and his right hand doth embracâ— me â—ong 〈◊〉 〈◊〉 the Chaldee paraphrast on that place applieth to this cloud and the effects thereof Verse 18. At the mouth that is as the Greeke translateth it By the commandement or as the Chaldee saith At the word of the Lord for this signe from heaven the removing and resting of the cloud was to them as the mouth or word of God For God speaketh by his signes which are therefore called the words of his signes Psal. 105. 27. And it signified that whatsoever we doe in word or deed we should doe all in the name of the Lord Iesus Coloss. 3. 17. Vers. 19. taried long or prolonged the time here the spaces of time shorter or longer betweene the journyings of the people are also shewed to be by the Lords cloud that so not onely the works but the times and seasons might appeare to be in Gods hand power Act. 1. 7. kept the charge or the watch Hebr. observed the observation of which phrase see Levit. 8. 35. The Chaldee here translateth the charge or observation of the word of the LORD They kept watch and ward night and day to see when the cloud should arise or they kept the charge in the meane while of serving the Lord whiles the Sanctuarie was erected So after in v. 23. Vers. 20. a few daies Hebr. daies of number that is daies easily numbred meaning a few see this phrase in Gen. 34. 30. Vers. 22. a yeere of daies that is a whole yeere see the notes on Lev. 25. 29.
And it figured Christ his guidance and protection of his Church travelling through this world unto his heavenly rest as it is said The Lord will create upon every dwelling place of mount Sion and upon her assemblies a cloud and smoake by day and the shinning of a flaming fire by night for upon all the glory shall be a covering c. Esay 4. 5. 6. of fire the same dark cloud which shadowed them by day was also fire and gave them light by night Exodus 14. 19. 20. 24. So Christ baptised the Israelites in the cloud with the Holy Ghost and with fire 1 Cor. 10. 2. Matt. 3. 11. Esay 4. 2. 4. 5. Therefore Israel in faith did betake themselves under the shadow of Gods Majestie in this cloud and Moses sanctified the action by prayer Numb 9. 17. 18. 19. 23. and 10. 34. 36. 1 Cor. 10. 1. CHAP. XIIII 1 God instructeth the Israelites in their journey 5 Pharaoh pursueth after them 10 The Israelites are sore afraid and murmur 13 Moses comforteth them 15 God instructeth Moses to leade the people forward and with his hand and rod to divide the Sea for Israel to goe thorow 19 Gods Angell and cloud remove behinde the campe 21 The Israelites passe thorow the red Sea 23 The Egyptians follow them into the Sea 24. The Lord out of the cloud troubleth the Egyptians 26. Hee biddeth Moses stretch his hand over the Sea 27. It returneth to his strength and drowneth the Egyptians AND Iehovah spake unto Moses saying Speake unto the sonnes of Israel that they turne and encampe before Pi-hahiroth betweene Migdol and the Sea before Baal-zephon over-against it shall yee encampe by the Sea And Pharaoh will say of the sons of Israel They are intangled in the land the Wildernesse hath shut them in And I will make strong the heart of Pharaoh and hee shall follow after them and I will bee honoured upon Pharaoh and upon all his Host and the Egyptians shall know that I am Iehovah And they did so And it was told the King of Egypt that the people fled and the heart of Pharaoh and of his servants was turned against the people and they sayd Why have we done this that wee have sent away Israel from serving us And hee bound his Charet and tooke his people with him And he tooke sixe hundred chosen Charets and all the Charets of Egypt and Captaines over every one of them And Iehovah made strong the heart of Pharaoh King of Egypt and hee followed after the sonnes of Israel and the sonnes of Israel went out with a high hand And the Egyptians followed after them and overtoke them encamping by the Sea all the horses the Charets of Pharaoh and his horse-men and his Army beside Pi-hahiroth before Baal-zephon And Pharaoh drew nigh and the sonnes of Israel lift up their eyes and behold the Egyptian marched after them and they were-sore afraid and the sonnes of Israel cryed out unto Iehovah And they said unto Moses Because there were no graves at all in Egypt hast thou taken us away to die in the wildernesse wherefore hast thou done this unto us to bring us forth out of Egypt Is not this the word which wee spake unto thee in Egypt saying Let us alone that we may serve the Egyptians For it had beene better for us to serve the Egyptians than that we should die in the wildernesse And Moses said unto the people Feare yee not stand still and see the salvation of Iehovah which he will doe for you to day for the Egyptians whom ye have seene to day yee shall not againe see them any more for ever Iehovah will fight for you and you shall hold your peace And Iehovah said unto Moses Wherefore criest thou out unto me Speake unto the sonnes of Israel that they goe forward And thou lift up thy rod and stretch out thy hand over the Sea and cleave it and the sonnes of Israel shall goe in to the midst of the Sea on dry ground And I behold I will make strong the heart of the Egyptians and they shall goe in after them and I will be honoured upon Pharaoh and upon all his army upon his charets and upon his horsemen And the Egyptians shall know that I am Iehovah when I am honoured upon Pharaoh upon his charets and upon his horse-men And the Angell of God which went before the campe of Israel removed and went behind them and the pillar of the cloud removed from before them and stood behind them And it came betweene the Campe of the Egyptians and the Campe of Israel it was a cloud and darknesse and it made light the night and the one came not neere the other all the night And Moses stretched out his hand over the Sea and Iehovah caused the Sea to goe backe by a strong East winde all the night and made the sea dry land and the waters were cloven And the sonnes of Israel went in to the midst of the sea upon the drie ground and the waters were a wall unto them on their right hand and on their left And the Egyptians followed and went in after them all Pharaohs horses his charets and his horse-men into the midst of the 〈◊〉 And it was in the morning watch that 〈◊〉 looked unto the campe of the Egyptians in the pillar of fire and of the cloud and troubled the campe of the Egyptian And tooke off their charet wheeles and led them heavily and the Egyptians said Let us flee from the face of Israel for Iehovah fighteth for them against the Egyptians And Iehovah said unto Moses Stretch out thy hand over the sea and the waters shall returne upon the Egyptian upon his charets and upon his horse-men And Moses stretched out his hand over the Sea and the sea returned to his strength at the looking forth of the morning and the Egyptians fled against it and Iehovah shooke off the Egyptians into the midst of the sea And the waters returned and covered the charets and the horse-men with all the armie of Pharaoh that came after them into the Sea there remained not so much as one of them But the sonnes of Israel walked on dry land in the midst of the sea and the waters were a wall unto them on their right hand and on their left And Iehovah saved Israel in that day out of the hand of the Egyptians and Israel saw the Egyptians dead vpon the sea shore And Israel saw the great hand which Iehovah did upon the Egyptians and the people feared Iehovah and they beleeved in Iehovah and in Moses his servant Annotations PI-hahiroth or the mouth of Hiroth that is the straight or passage betweene the mountaines of Hiroth for in Numb 33. 8. the word Pi that is Mouth is left out of the name Into these streights did God lead Israel both to free them from war with the Philistians Exod. 13. 17. 18. and to give the Egyptians occasion hereby to pursue them as the verses
in the Law another inward in the heart 2 Cor. 3. 13. 14. c. And as without a veil the people could not heare Moses so except the Law be veiled and hath as it were a new face upon it the naturall man cannot endure the glory of it so terrible it is to the conscience of sinners R. Menachem here observeth how the former Ancients of Israel at the reading of the Booke of the Law covered their faces and said hee that heareth from the mouth of the reader is as hee that heareth from the mouth of Moses Vers. 34. tooke off the veil whereof there was no use in the sight of God who doth not onely know himselfe the use and end of his Law but sheweth the same also to others which was likewise here figured for when men shall be turned to the Lord the veile shall be taken away 2 Cor. 3. 16. Vers. 35. put the veil againe on hereby signifying the continuall glory of his ministery and infirmity of the people till both of them be done a way Which is accomplished by the Gospell the ministration of the Spirit and of righteousnesse which exceeds in glory so that Moses ministery hath no glory in this respect for Christ taketh away the veil so that we may both stedfastly looke to the end of the Law which is abolished and all of us with unveiled face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Cor. 5. 8. 18. CHAP. XXXV 1 Moses commandeth the people from the Lord to keepe the Sabbath 4 to bring willing offrings of gold silver brasse and other stuffe for the Tabernacle and furniture thereof 20 The people goe and bring voluntary gifts 22 Men and women bring their Iewels and ornaments and other stuffe such as they had 25. The wise women spin the stuffe 27 The Rulers bring precious stones and spices 30 Bezaleel and Aholiab are shewed to be the men whom God had filled with his Spirit and Wisedome to doe the worke of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses gathered together all the Congregation of the sonnes of Israel and said unto them These are the words which Iehovah hath commanded to doe them Sixe dayes shall worke be done but on the seventh day there shall be to you holinesse a Sabbath of sabbatisme to Iehovah whosoever doth any worke therein shall be put-to-death Ye shall kindle no fire in any of your habitations upon the Sabbath day And Moses said unto all the Congregation of the sonnes of Israel saying this is the thing which Iehovah hath commanded saying Take yee from amongst you an offring unto Iehovah whosoever is willing in his heart let him bring it the offring of Iehovah Gold and silver brasse And blew and purple and scarlet and fine-linnen and Goats hayre And Rams skins dyed-red and Tachash skins and Shittim wood And oile for the Light and spices for the anointing oile and for the incense of sweet-spices And Beryll stones filling stones for the Ephod and for the Brest plate And every wise harted among you shall come and make all that Iehovah hath commanded The Tabernacle the tent thereof and the covering thereof the taches thereof and the boards thereof the bars thereof the pillars thereof and the sockets thereof The arke and the bars there of the Covering-mercy-seat and the veile of the covering The Table and the barres thereof and all the vessels thereof and the shew-bread And the Candlesticke for the Light and the vessels thereof and the lamps thereof and the oile for the Light And the Altar of incense and the bars thereof and the anointing oyle and the incense of sweet spices and the hanging veile of the doore for the doore of the Tabernacle The Altar of Burnt offring and the grate of brasse which is for it the bars thereof and all the vessels thereof the Laver and the foot thereof The tapestry-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile of the gate of the Court The pinnes of the Tabernacle and the pins of the Court and their coards The garments of ministery to minister in the holy-place the garments of holinesse for Aaron the Priest and the garments of his sonnes to minister-in-the-priests-office And all the congregation of the Sonnes of Israel departed from the presence of Moses And they came every man whose heart stirred him up and every one whose spirit made him willing they brought the offring of Iehovah for the worke of the Tent of the Congregation and for all the service thereof and for the garments of holinesse And they came the men with the women every-one that was willing hearted they brought bracelets and eare-rings and rings and tablets all jewels of gold and every man that offered offred an offring of gold unto Iehovah And every man with whom was found blew and purple and scarlet and fine-linnen and Goats hayre and Rammes skinnes dyed red and Tachash skinnes brought them Every one that offred an offring of silver and of brasse they brought the offring of Iehovah and every one with whom was found Shittim wood for any work of the service brought it And every woman that was wise hearted did spinne with her hands and they brought the spun-worke the blew and the purple and the scarlet and the fine-linnen And all the women whose heart stirred them up in wisedome spunne Goats hayre And the Rulers brought Beryll stones and filling stones for the Ephod and for the Brest-plate And spice and oyle for the Light and for the anointing oyle and for the incense of sweet-spices Every man and woman whose heart made them willing to bring for all the work which Iehovah had commanded to make by the hand of Moses the sonnes of Israel ◠brought a willing offring unto Iehovah And Moses said unto the sonnes of Israel See Iehovah hath called by name Bezaleel the sonne of Vri the sonne of Hur of the tribe of Iudah And he hath filled him with the Spirit of God in wisedome in understanding and in knowledge and in all workmanship And to devise cunning-worke to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to work in all cunning works And hee hath given into his heart for to teach he and Aholiab the sonne of Ahisamach of the Tribe of Dan. He hath filled them with wisedome of heart to make all worke of the ingraver and of the cunning-workman and of the embroiderer in blew and in purple in scarlet and in fine-linnen and of the weaver even of them that doe any worke and that devise cunning workes Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEre beginneth the 22 Section of the Law See Gen. 6. 9. and 28. 10. Vers. 2. holinesse that is a day of holinesse or an holy day and signe of holinesse from the Lord See Exod. 31. 13.
the bars on the Arke and put the Covering-mercy-seat above upon the Arke And he brought the Arke into the Tabernacle and set up the veile of the covering and covered the arke of the Testimony as Iehovah commanded Moses And hee put the Table in the Tent of the Congregation upon the side of the Tabernacle Northward without the veil And he set-in-order upon it the order of bread before Iehovah as Iehovah commanded Moses And he put the Candlesticke in the Tent of the congregation over-against the Table on the side of the Tabernacle Southward And hee caused the lamps to ascend before Iehovah as Iehovah commanded Moses And he put the altar of gold in the Tent of the congregation before the veil And he burned thereon incense of sweet-spices as Iehovah commanded Moses And hee set-up the hanging-veil of the doore of the Tabernacle And the altar of the burnt-offring he put at the doore of the Tabernacle of the Tent of the Congregation and offred upon it the burnt-offring and the meat-offring as Iehovah commanded Moses And he set the Laver betweene the tent of the Congregation and the altar and put water there to wash And Moses and Aaron and his sonnes washed thereat their hands and their feet When they went into the Tent of the Congregation and when they came neere unto the altar they washed as Iehovah commanded Moses And hee reared up the Court round-about the Tabernacle and the altar and set up the hanging veil at the gate of the Court and Moses finished the worke And the cloud covered the Tent of the Congregation and the glory of Iehovah filled the Tabernacle And Moses was not able to enter into the Tent of the congregation because the cloud dwelt vpon it and the glory of Iehovah filled the Tabernacle And when the cloud was taken-up from over the Tabernacle the sonnes of Israel journeyed in all their journeyes But if the cloud were not taken-up then they journeyed not till the day that it was taken-up For the cloud of Iehovah was upon the Tabernacle by day and fire was on it by night in the eyes of all the house of Israel in all their journeyes Annotations IN the day to wit the first day so the Greeke explaines it In the first day of the first moneth in the new Moone Among the Iewes the moneths of the yeere were the moneths of the Moone as their yeers were the yeeres of the Sunne Maimony in treat of Sanctifying the new Moone chap. 1. And all new Moones or first dayes of the Moneths were solemne feasts unto Israel Num. 28. 11. 14. Psalm 81. 3. This which was the first moneth of the second yeere after their comming out of Aegypt was solemnized the first day by the rearing up of the Tabernacle here described which being done the Princes of Israel brought offrings of wagons and oxen for the service of the Tabernacle and other offrings for the dedicating of the Altar which solemnity dured twelve dayes Num. 7. On the fourteenth day of this moneth the Israelites kept the feast of the Passeover in the wildernesse Num. 9. 1. 2. 3. The new Moone following which was on the first day of the second moneth the Israelites were numbred and their Tents set in order foure-square round about the Tabemacle Num. 1. 1. 2. c. and 2. 2. 3. c. and all uncleane persons were put out of the Campe Numb 5. 2. 3. 4. On the twentieth day of that moneth the Cloud rethe Tabernacle now reared up was then taken downe againe and the Israelites tooke their journeyes out of the wildernesse of Sinai Num. 10. 11. In the meane space God by voice out of the most holy of the tabernacle taught Moses and Israel all those lawes for sacrificing cleansing and other religious duties w ch are written in the whole booke of Leviticus and the nine first Chapters of Numbbers Lev. 1. 1. c. Num. 1. 1. c. of the Congregation or of the meeting where-God met w th his people Ex. 25. 22. 30. 36. Elsewhere it is named the Tent of the testimony or Tabernacle of witnesse Num. 9. 15. 17. 7. 8. so in the new Testament Act. 7. 44 Rev. 15. 5. because the Tables of Testimony were kept in the Arke therein Exod. 25. 16. and so the Greeke translateth it in this place Ver. 3. cover the Arke that is hide it from the eyes of men by hanging the veile before it which parted the most holy place from the holy Hereupon it is called the covering veile Numb 4. 5. The mystery of this veile is noted on Ex. 26. 33. V. 4. the order or the disposition thereof that is the shewbread which was weekly to be set in two rows upon it see Ex. 25. 30. The Gr. translateth shalt propose the proposition meaning the bread of propositiō or shew-bread so called in Matt. 12. 4. cause to ascend that is to burne or shalt light see Exodus 25. 37. and 27. 20. V. 5. set Heb. shalt give which is used for setting placing disposing c. often in this chapter and else-where see Gen. 1. 17. hanging-veil or coveringveil which hindred the people from entring or seeing into the holy place see Exod. 26. 36. Ver. 6. Tabernacle of the Tent so called because the Tabernacle was overspread and covered with the Tent as v. 19. and Ex. 26. 7. and so it was an overspread and covered Tabernacle signifying Gods Church by his providence covered protected A like phrase is in Rev. 15. 5. the Temple of the tent of the testimony in heaven was opened For Moses Tabernacle is also called a Temple or Palace as 1 Sam. 1. 9. and 3. 3. Psal. 27. 4. and 138. 2. V. 7. there that is therein as the Gr. translateth in it so v. 30. See Exod. 30. 18. V. 8. hanging veil or covering see Ex. 27. 16. V. 9. oile whereof see Ex. 30. 23. c. Levit. 8. 10. Num. 7. 1. holy Hebr. holinesse V. 10. holy of holies Hebrew holinesse of holinesses that is most holy as that which hallowed the sacrifices see Exod. 29. 37. V. 15. eternal priesthood so that their children after the shold not need to be anointed but administer by reason of this first unction of their fathers only the high Priests were anointed in the generations following Lev. 4. 3. See the notes on Exod. 30. 33. V. 17. second yeere to wit after they were come out of Egypt as the Gr. version here addeth for explanation and as Moses speaketh in Num. 9. 1. first of the moneth that is the first day of it as the first of the feast Matt. 26. 17. is expounded the first day of the feast Mark 14. 12. The Greeke saith in the New moone see the annotations on v. 2. V. 18. the Tabernacle a visible signe of Gods presence dwelling with governing his Church in Christ Lev. 26. 11. Eze. 3. 27. 28. as it is said I heard a great voice out of heaven saying Behold the Tabernacle
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
honoureth him though Aaron himselfe was both the elder brother and the high Priest with the title of his lord confesseth their sinne against him craveth pardon and by Moses mediation to have their sister cured sinne that is the punishment of sinne as Levit. 22. 9. Num. 18. 32. which hee desireth that by Moses intercession it might not be laid upon them of God wherein we have done foolishly or because we are become foolish the Greeke translateth because we have done ignorantly in that we have sinned in which sense it is a lessening of their sinne as done through unadvisednesse and oversight not maliciously Vers. 12. as one dead by continuance of the leprosie upon her whereby she should be shut out of the communion of the Church Num. 5. 2. should defile all that touched her as doe the dead and in the end be consumed and die utterly with that fretting plague as the words following shew The Chaldee expoundeth this verse thus Let her not now be separated from among us for she is our sister pray now for this dead flesh that is in her that it may be healed is even consumed or is even eaten to wit with the disease and by comming out of his mothers wombe the Greeke understandeth and translateth an untimely birth comming out c. for as of such a dead birth the flesh is halfe consumed so is the flesh of a Leper Verse 13. cryed out that is as the Chaldee translateth prayed but earnestly and as grieved for her affliction so the word usually signifieth O God Hebr. Ael which is one of Gods names signifying his Might and together implying his mercy as is noted on Gen. 14. 18. So in Targum Ionathan it is here explained And Moses prayed and besought mercy before the Lord saying I beseech for mercie of the mercifull God I beseech God that hath power of the spirits of all flesh heale her I beseech thee Verse 14. had spitting spitted that is had but spitted to wit in anger The Chaldee expoundeth it had rebuked Spitting on the face is a signe of anger shame and contempt Iob 30. 10. Esai 50. 6. which if it had been from her earthly father should have made her ashamed and sorrowfull seven dayes how much more now that it is from her father which is in heaven seven dayes so long every leper was to be shut up by the Law for every triall and also at his cleansing see Levit. 13. 4 5. 21 26. and 14. 8. So long was he uncleane that touched a dead man Num. 19. 11. gathered that is received in or as the Greeke translateth enter in So gathering is used for receiving or taking in after that one is neglected or forsaken Iudg. 19. 15. Ios. 20. 4. Psal. 27. 10. Here Targum Ionathan addeth this paraphrase and I will cause to stay for thy sake the cloud of my glory and the Tabernacle and the Arke and all Israel untill the time that she is healed and afterward she shall be gathered in Ver. 15. Mary was shut in Greeke was separated this was an example of iustice against sinners without respect of persons therefore they are after willed to remember this Deut. 24. 9. And even Kings when they were Lepers were separated and dwelt apart 2 Chron. 26. 20 21. the people journeyed not but stayed mourning for her till she was recured which was a speciall honour unto Marie above other Lepers for whom there was no such stay Num. 5. 2 4. Because this Mary was one of those who God sent before his people Mic. 6. 4. Ex. 15. 20. Sol. Iarchi saith The Lord imparted this honour unto her because she once stayed for Moses when hee was cast into the river as it is written and his sister stood a farre off c. Exod. 2. 4. Verse 16. Wildernesse of Pharan or of Paran which had been Ismaels habitation Gen. 21. 21. and the place where they pitched in this Wildernesse was called Rithmah Num. 33. 18. and Cades barnea Num. 13. 3. 26. Deut. 1. 19 c. CHAP. XIII 1 The Lord biddeth Moses send one man of every tribe to search the land of Canaan 4 Their names and tribes 17 Their instructions 21 Their acts and returne after fortie dayes 26 Their relation of the goodnesse of the land and strength of the inhabitants 30 Caleb incourageth the people but the other discourage them and bring up an evill report upon the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Send thou men that they may search the land of Canaan which I give to the sonnes of Israel one man one man for a tribe of his fathers shall yee send every one a ruler among them And Moses sent them from the Wildernesse of Pharan at the mouth of Iehovah all those men were heads of the sonnes of Israel And these were their names Of the tribe of Reuben Shammua the sonne of Zaccur Of the tribe of Simeon Shaphat the sonne of Hori Of the trbe of Iudah Caleb the sonne of Iephunneh Of the tribe of Issachar Iigal the sonne of Ioseph Of the tribe of Ephraim Hoshea the sonne of Nun. Of the tribe of Benjamin Palti the sonne of Raphu Of the tribe of Zabulon Gaddiel the sonne of Sodi Of the tribe of Ioseph of the tribe of Manasses Gaddi the sonne of Susi Of the tribe of Dan Ammiel the sonne of Gemalli Of the tribe of Aser Sethur the sonne of Michael Of the tribe of Naphtali Nahbi the sonne of Vophsi Of the tribe of Gad Gevel the sonne of Machi These are the names of the men which Moses sent to spie out the land and Moses called Hoshea the sonne of Nun Ioshua And Moses sent them to search the land of Canaan and said unto them Goe up this way Southward and goe up into the mountaine And see the land what it is and the people that dwelleth theron whether they be strong or weak whether they be few or many And what the land is that they dwell in whether it be good or bad and what the cities be that they dwell in whether in tents or in strong holds And what the land is whether it bee fat or leane whether there be wood therein or not and be ye of good courage and take of the fruit of the land Now the dayes were the dayes of the first ripe grapes And they went up and searched the land from the Wildernesse of Zin unto Rehob to the entrance of Hamath And they went up by the South and he came unto Chebron and there were Ahiman Sheshai and Talmai the children of Anak now Hebron was built seven yeares before Zoan in Egypt And they came unto the bourne of Eshcol and cut downe from thence a branch and one cluster of grapes and they bare it on a staff by two and they brought of the pomegranates and of the figs. That place was called the bourne of Eshcol because of the cluster which the sonnes of Israel cut downe from thence And they
all their first-borne threatned to die 11 The Passover is kept the first borne of Egypt slaine Israel departeth 12 Their first-born are sanctified to God he conducteth Israel with a pillar 13 Pharaoh pursueth Israel they passe through the sea where Pharaoh is drowned 14 Israel â—ingeth Gods praise They murmur for water and have it sweetned 15 They murmur for bread God feeds them with Quailes and Manna 16 They murmur for water and have it from thâ— Rocke They overcome Amaleck 17 Iethro meeteth Moses Officers are set over Israel 18 Israel is sanctified to receive Gods fiery Law at Sina mount 19 God giveth the morall Law with terrour all 〈◊〉 is afraid 20 Iudiciall lawes concerning the bodies and lives of men Chap. 21 Lawes concerning goods and chaâ—tels 22 Moe lawes concerning justice and religious duties 23 The couenant of the law is approved and confirmed with sacrifice 24 God commandeth to make an Arke a Table and a Candlesticke 25 To make a Tabernacle wherein they should bee placed 26 To make a brazen Altar and Court of the Tabernacle 27 To make priestly garments for Aaron and his sonnes 28 To consecrate the Priests and Altar to sacrifice daily 29 To make the golden Altar the brazen Laver anointing oile and perfume 30 The workemen of the Tabernacle the Sabbath and Tables of stone 31 Israels Idolatry for which God would have destroyed them 32 They are brought to repentance Moses would see Gods glory 33 The covenant is renewed Moses face shineth and is veiled 34 The people bring gifts for the making of the Tabernacle 35 Bezaleel and Aholiab make the Tabernacle it selfe 36 The Arke Table Candlesticke golden Altar Oile and perfume are made 37 The brazen Altar Laver and Court The sum of the offrings 38 The Priests garments are made All the worke is approved 39 The Tabernacle is set up and anoynted and filled with Gods glorie 40 THE SECOND BOOKE OF MOSES CALLED EXODVS CHAPTER I. 1 The number of the sonnes of Israel that went into Egypt 7 Their great increase after Iosephs death 8 Their oppression by a new King 12 Their multiplication notwithstanding their bitter service 15 The King commandeth the men children to be killed at the birth 17 but the midwives fearing God doe save them alive 20 and are blessed of God for it 22 Pharaoh commandeth all the men children to be cast into the river NOw these are the names of the sonnes of Israel which came into Egypt every man and his house came with Iakob Reuben Simeon Levi and Iudah Issachar Zabulon and Benjamin Dan and Naphtali Gad and Aser And all the souls that came-out of the thigh of Iakob were seventy soules and Ioseph was in Egypt And Ioseph dyed and all his brethren and all that generation And the sons of Israel were fruitfull and increased abundantly and multiplied and wexed-mighty most exceedingly and the land was filled with them And there arose-up a new King over Egypt which knew not Ioseph And he said unto his people behold the people of the sonnes of Israel are moe and mightier than we Come-on let us deal-wisely with them lest they multiply and it be when there fall out warre then they be added also unto our enemies and warre against us and goe-up out of the land And they set over them taske-masters to afflict them with their burdens and they built for Pharaoh treasure-cities Pithom and Raamses And as they afflicted theÌ„ so they multiplyed so they encreased and they were yrked because of the sonnes of Israel And the Egyptians made the sons of Israel to serve with rigour And they made their lives bitter with hard service in morter in bricks and in all service in the field al their service wherin they made theÌ„ serve was with rigor And the king of Egypt said to the midwives of the hebrew women of which the name of one was Shiphrah and the name of the other Puah And he sayd when ye do the midwives office to the Hebrew women see them upon the stools if it be a son then ye shall kill him and if it be a daughter then she shall live But the midwives feared God and did not as the King of Egypt spake unto them but saved alive the men-children And the King of Egypt called for the midwives and said unto them why have ye done this thing and have saved alive the men-children And the midwives said unto Pharaoh because the Hebrew women are not as the Egiptian women for they are lively and doe bring-forth ere the midwife come-in unto them And God dealt-well with the midwives and the people multiplied and wexed very mighty And it was because the midwives feared God that he made them houses And Pharaoh commanded all his people saying every sonne that is borne ye shall cast him into the river and every daughter ye shall save-alive Annotations BOoke of Moses so our Lord Christ calleth it in Mark 12. 26. See the first annotations on Genesis Exodus a Greeke word signifying Departing because the first chief thing here handled is of the Departing or Out-going of Israel from Egypt Exod. 12. 41. This Greeke word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the booke is named of the first words Elle shemoth that iâ— These are the names And here beginneth the thirteenth section or lecture of the Law See Gen. 6. 9. Verse 1. Now these Hebrew And these This booke is a continuance of the former history of Genesis therefore it beginneth with And as coupled thereunto so likewise do Moses his two next bookes Sometime And is used in the beginning of a story as Esth. 1. 1. where it may in translating be omitted as is noted on Gen 36. 24. and so the Greek omitteth it here Egypt Hebrew Mitsraim that is the land of Mitsraim the sonne of Cham See Gen. 10. 6. and 12. 10. house that is houshold as the Chaldee saith the men of the house Vers. 3. Issachar hee is named in the fift place because he was the fift of the same mother Leah though Iakob had other sonnes before him see Gen. 35. 23. Benjamin hee though yongest is set before the foure children of the bondwomen In the wall of the heavenly Ierusalem the Iasper on which his name was graven is the first foundation Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing before his elder brother Ioseph Vers. 5. soules that is persons and in Hebrew soule put for soules See Gen. 12. 5. thigh loynes or seed See Gen. 46. 26. seventie the Greeke addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in commendeth Gods blessing in multiplying them so greatly when they went out Exo. 12. 37. Deut. 10. 22. and Ioseph that is with Ioseph who was in Egypt already as the Chaldee explaineth it wherfore the Greeke version putteth this clause before
contumelious cariage against God and his ministers and is written for an ensample to us not to doe the like as 1 Cor. 10. 10. 11. So they murmured againe Num. 14. 2. this whole assemblie or all this Church The wildernesse whereinto God brought his people was a land of drought and of the shadow of death a land that no man passed through and where no man dwelt Ier. 2. 6. They that wandred there hungry and thirsty their soule â—â—inted in them Psal. 107. 5. There the Lord afflicted Israel and suffered them to hunger that he might prove them and doe them good at their latter end Deuteronomie 〈◊〉 3. 16. But as yet this generation had not prepared their heart arâ—ght and their spirit was not faithfull with God Psal. 78. 8. Vers. 4. bread Manna the wheat of heaven whereof they made themselves bread or meat Psal 78. 24. portion Hebr. word put for any thing and here for the portion of meat by the day Wherby God taught them also to take no thought for the morrow what they should eat or drinke as Matth. 6. 31. 34. prove them or tempt them Heb. him meaning the peoples spoken of as of one man Therefore the scripture useth these indifferently as is shewed on Gen. 22. 17. And this end of proving or tempting the people is also mentioned in Deut. 8. 2. Exod. 15. 25. Vers. 5. then they shall Hebr. and they shall prepare This is meant of every sixt day the evening of the Sabbath then were they to make ready their food that there might bee no working or fire kindled on the Sabbath day as verse 23. and Exod. 35. 3. day by day that is daily see Genesis 39. 10. Vers. 6. Iehovah hath brought and not we of our selves as was objected verse 3. So hee assureth them by the miracle of Quailes which God would give that their calling into that place and stare was of the Lord. Vers. 7. the glory a visible signe of Christs glorious presence among them appearing in the cloud as vers 10. to assure them that the Lord was with them in the midst of all their wants whereof they also doubted now as againe afterward in Exod. 17. 7. and that hee heard their murmurings By such apparations God used to represse the peoples tumultuous rage Num. 14. 10. and 16. 42. and 12. 5. But when he withdrew the cloud it was a signe of his face and favour withdrawne from them Exod. 33. 7. 9. 10. Or by the glory of Iehovah may be meant that glorious worke of his the Manna which they saw in the morning verse 15. So Christs divine worke in raising Lazarus from the dead is called the glory of God Ioh. 11. 40. So glory is used for glorious workes in Num. 14. 21. 22. Vers. 8. This shall be or understand from verse 6. ye shall know this Such wants are often to bee supplied as in Exod. 45. not against us to wit us onely or us so much as against the Lord for it was also against them verse 2. The like speech is in 1 Sam. 8. 7. Ioh. 12. 44. See also Gen. 32. 28. against Iehovah the Chaldee expounds it against the word of the Lord. Vers. 9. before Iehovah that is assemble together before the cloud wherein Iehovahs glorious presence was manifested verse 10. So Vzzah died before God 1 Chron. 13. 10. that is by the Arks of God 2 Sam. 6. 7. And the commandement to appeare before the Lord Iehovah Exod. 23. 17. was at the place which hee did chuse to put his name there namely the Tabernacle or Temple Deut. 12. 5. 6. Levit. 17. 4. 5. 1 King 14. 21. Vers. 10. the wildernesse where the cloud went before the people to guide them Exod. 13. 21. Vers. 12. betweene the two evenings towards eventide as the Greeke explaineth it see Exodus 12. 6. 〈◊〉 〈◊〉 came evening for naturally they 〈◊〉 in the day time over the sea and came to land towards even see Num. 11. 31. And Manna came 〈…〉 ing because it fell with the morning dew The Quailes are not in Scripture noted to be a spi 〈…〉 〈◊〉 〈◊〉 〈◊〉 Manna 1 Cor. 10. 3. the flesh therefore which was to fill their bellies came towards night the time of darknesse but the bread of heaven came in the morning which usually signifieth th 〈…〉 of grace from the Lord Psal. 30. 6. and 143. 8. Lam. 3. 22. 23. filled with bread in ea 〈…〉 ng with Manna a figure of Christ the Bread of life that came downe from heaven Ioh. 6. 48. 58. Vnto this speech Moses seemeth to have reference in Psal. 90. 14. Fill us in the morning with thy mercy Vers. 13. the quailes Hebr. the quaile put for a multitude of quailes as frog for frogs Exod. 8. 6. A like miracle God wrought for them about a yeere after this Num. 11. 31. This David rehearseth in Psal. 105. 40. they asked and he brought the Quaile that lay or that lay poured out Hebr. aâ—bed or an effusion of dew the Chaldee translateth a descension of dew that is dew which descended or fell downe which agreeth with Num. 11. 9. And the Psalmist saith God opened the doores of heaven and rained upon them Manna Psal. 78. 23. 24. The dew is often used to signifie the blessing and favour of God as Genes 27. 28. Iob 29. 19. Esa. 26. 19. Hos. 14. 6. Mich. 5. 7. Zach. 8. 12. and in mysticall speech of the birth of Christ figured by this Manna the dew is mentioned Psal. 110. 3. And as the preaching of the Word is likened to the dew Deut 32. 2. so Manna falling in and with the dew figured Christ given unto us by the preaching of the Gospell Rom. 1. 16. 17. and 10. 8. 14. Gal. 3. 1. 2. The Hebrew Doctors say of the dew that the holy blessed God will raise up the dead unto life therewith in the time that is to come and that is the Manna prepared for the just in the world to come R. Menachem on Exod. 16. Vers. 14. went up into the ayre vanishing with the heat of the Sun So going up is used for going away or vanishing in Ierem. 48. 15. roundthing or bare thing as the Chaldee translateth it pilled The Greeke saith like coriander according to verse 31. So that the Manna was covered and as it were hidden with the dew upon it till it ascended and lay also upon dew under it Num. 11. 9. to which it seemeth the Scripture hath reference when it promiseth Manna that is hid Revel 2. 17. Manna so the Chaldee and the Holy Ghost 〈◊〉 Greeke calleth it Ioh. 6. 31. of the Hebrew Man which by interpretation signifieth a prepared or distributed portion for it was a ready meat 〈…〉 as it was gathered if they would or to beat g 〈…〉 de and bake as the people liked Num. 11. 8. And the Iew Doctors some of them so explaine it calling it Angels food a prepared bread sent from heaven without 〈…〉 an labour
monuments of idolatry are comprehended as Deuter. 12. 2. 3. Of this the Hebrew canons say Wee are commanded to destroy idolatry and the services thereof and whatsoever is made for the same Deuteronomy 12. And in the land of Israel we are commanded to persecute it untill it be destroyed out of all our land but without the land wee are not commanded to persecute it but every place which wee shall subdue we are to destroy all the idolatry that is therein Maimony in Misn. treat of Idolatry c. 7. S. 1. Vers. 25. thy bread c. hereby the coursest fare may be meant which by Gods blessing nourisheth as in Daniel 1. 12. 15. Or these are named for all food as the Chaldee translateth it thy meat and thy drinke and the Greeke addeth thy bread and thy wine and thy water sicknesse in Chaldee evill sicknesses Compare Exod. 15. 26. Deut. 7. 15. Vers. 26. casting or miscarrying the Greeke translateth without seed See a like promise in Deut. 7. 14. thy dayes which by the course of nature thou shouldest live So Iob dyed being old and full of dayes Iob 42. 17. whereas the wicked live not out halfe their dayes Psal. 55. 24. Vers. 27. dismay with tumult and trouble as God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greeke translateth I will astonish all nations shalt come to warre against them as the Chaldee addeth to turne this is added by the Chaldee for explanation And by turning the neeke or backe is meant their flight as the Greek translateth I will give that is make them fugitives So David praised God that had given him the neck of his enemies that is made them flee Psal. 18. 41. Vers. 28. hornets Hebr. the hornet a kinde of great waspe which stingeth venomously threatned against the Canaanites here and in Deuter. 7. 20. and shewed to be accomplished in Ios. 24. 12. These signified the stinging terrours wherewith God striketh the hearts of his enemies the Evite that is the whole nation of them as the Greek saith the Amorites and the Evites c. These were the posterity of Canaan of whom see Genesis 10. 6. 7. V. 30. fructifie that is be increased or growne Vers. 31. the river which the Greek explaineth the great river Euphrates and Moses elsewhere so nameth it Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb 34. the accomplishment of this promise in part fulfilled in Solomons time 1 Kin. 4. 21. thou shalt drive the Greeke translateth I will drive Vers. 32. with them the inhabitants of the land Exodus 34. 12. 15. Deuter. 7. 1. 2 c. gods in Chaldee idols Vers. 33. if thou shalt or it may bee translated for thou wilt serve as came to passe Iudg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. c. The Greeke translateth for if thou shalt serve their gods the Chaldee and thou shalt not serve their idolls surely or for it will be a snare that is a cause of thy fall and ruine a scandall unto thee See this fulfilled Iudg. 2. Psal. 106. 34. 35. 36. Numb 25. 1. 2. Compare also Deut. 7. 16. 25. A snare is used to signifie the deceit whereby men fall into sinne Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9. 12. CHAP. XXIIII 1. Moses is called up into the mountaine 3. The people promise obedience 4 Moses buildeth an Altar and twelve pillars 6 Hee sprinkleth the blood of the covenant 9. Moses and the Elders of Israel see God 12. Moses is to goe up the mount for the the Tables 14 Aaron and Hur have the charge of the people 16 The glory of the Lord on mount Siâ—â—aâ— like devouring fire 18 Moses in the cloud and mountaine fortie daies and fortie might AND he said unto Moses Come up unto Iehovah thou and Aaron Nadab Abihu and seventy of the Elders of Israel and bow down your selves afarre off And Moses himselfe alone shall come neere unto Iehovah but they shal not come neere and the people they shall not come up with him And Moses came and told the people all the words of Iehovah and all the judgments and all the people answered with one voice and said All the words which Iehovah hath spoken wee will doe And Moses wrote all the words of Iehovah and rose up earely in the morning and builded an altar under the mount and twelve pillars according to the twelve tribes of Israel And he sent the yong men of the sons of Israel and they offered burnt offerings and sacrificed sacrifices of peace offerings of bullocks unto Iehovah And Moses tooke halfe of the blood and put it in basons and halfe of the blood hee sprinkled on the altar And he tooke the book of the covenant read in the eares of the people and they said All that Iehovah hath spoken we will doe and obey And Moses tooke the blood and sprinkled on the people and said Behold the blood of the covenant w ch Iehovah hath striken with you concerning all these words Then went up Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel And they saw the God of Israel and there was under his feet as it were a worke of Saphire bricke and as the body of the heavens for cleernesse And upon the Nobles of the sons of Israel hee laid not his hand and they saw God did eat drink And Iehovah said unto Moses Come up to me into the mount and bee there and I will give thee tables of stone a law and commandement which I have written to teach them And Moses rose up and his Minister Ioshua and Moses went up into the mountaine of God And he said unto the Elders Sit yee here for us untill wee returne unto you and behold Aaron and Hur are with you who so hath matters to doe let him come neere unto them And Moses went up into the mountaine and a cloud covered the mountaine And the glory of Iehovah dwelt upoÌ„ mount Sinai the cloud covered it six dayes and in the seventh day hee called unto Moses out of the midst of the cloud And the sight of the glory of Iehovah was like devouring fire in the top of the mountaine in the eyes of the sons of Israel And Moses went in to the mids of the cloud and went up into the mountaine and Moses was in the mountaine forty dayes and fortie nights Annotations ABihu in Greeke Abioud he and Nadab were Aarons eldest sonnes Exod. 28. 1 who were afterward devoured with a fire from the Lord Levit 10. 1. 2. seventie This number was answerable to the 70. soules of Israel that came into Egypt Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel Numb 11. 16. 17. bow downe the Gt translateth they shall bow downe to or worship the Lord
Plinie in his â—at hist. b. 19. ch 1. sheweth to grow in Egypt on a shrub called Xylon or Gossipian whereof soft and white l 〈…〉 en stuffe was made whereof the Priests of Egypt delighted to weare And this linnen Xyl 〈…〉 n they thinke to be the stuffe that was died blew purple and scarlet Byss is also a silken linnen white pure and bright and hath the name originally of whitenesse and signified the graces and justifications of the Saints Rev. 19. 8. 14. Ezek. 16. 10. haire whereof a covering was made for the Tabernacle Exod. 26. 7. 13. The word haire is added also in Greeke necessarily understood in the Hebrew see Gen. 42. 33. Vers. 5. Tachash skinnes This the Greeke interpreters translate blew or violet colour skinnes The Tachash was a beast of whose skin fine shooes were made Ezek. 16. 10. and save there no mention is made in Scripture of this beast but in this historie of the Tabernacle whose upper covering was made of the skins of the Tachash Exod. 26. 14. Of the Hebrew name seeme to bee derived the Germane Tachs and Latine Taxo which wee English the badger but the Iewes hold it to be a clean beast which our badger by Moses Law is not neither are badgers skins used for shooes as the Tachas Shittim or wood of the Shittah tree mentioned in Esa. 41. 19. which is thought to be a kind of Cedar tree It is nor found in scripture save in this historie of the Tabernacle and that prophesie of Esay where it is shewed to be of speciall use account The Greeke usually translateth it Aspeta that is wood which never rotteth The wood in Solomons Temple was of Cedar 1 King 6. 9. 10. Of it the Heb. Doctors write thus Solomon the Prophet said How fair is the house of the sanctuarie of the Lord w ch is builde by my hands of Cedar wood but fairer shal be the house of the sanctuary which shall be builded in the dayes of the King Christ the beames whereof shall be of the Cedars that are in the garden of Eden in Paradise Thargum in Can. 1. 17. Ver. 6. light or lig 〈…〉 that is the Candle stocke 〈◊〉 27. 20 incense of sweet spices that is 〈◊〉 or sweet spices for incense The Greek translateth for the composition of incense Vers. 7. 〈◊〉 so also the Chaldee translates it see the notes on Ex. 28. 9. 20. filling stones Heb. 〈◊〉 of 〈◊〉 th 〈…〉 stones to be â—ei in and wherewith the 〈◊〉 places in the gold upon the Bphod were filled up â—ee Exod 28. 27. 20. Vers. 8. 〈◊〉 them make The Greeke changeth the person And thoâ— shalt make me a sanctuary and I well be 〈◊〉 〈◊〉 yâ—â— This was the maine end of all and to this all 〈◊〉 particulars are to be re 〈…〉 ed and by it opened For this sanctuary as Solomons Temple afterward was a place of prayer and pub 〈…〉 〈…〉 ice of God Mâ—t. 〈◊〉 〈◊〉 Lev. 17. 3. 6. and 〈◊〉 〈…〉 ed the Church 〈◊〉 habitation of 〈◊〉 the Spirit 2 Cor. 6. 〈◊〉 Ep 〈…〉 s. 〈◊〉 〈◊〉 〈◊〉 Re 〈…〉 〈◊〉 〈◊〉 and was a visible signe of Gods presence with and protection of his people Lev. 26. 11. 12. Ezek. 37. 26. 27. 1 King 6. 12. 13. and of leading them into heavenly glory for as the high Priest entred into the Tabernacle and through the veile into the most holy place where God dwelt so Christ we by him entred through the veile of his flesh into very heaven as the Apostle openeth it in Heb. 9. and 10. cha And so this sanctuary is to be applyed as a type first unto Christs person Heb. 8. 2. and 9. 11. 12. Ioh. 2. 19. 21. then to every Christian man 1 Cor. 6. 19. and Church both particular Heb. 3. 6. 1 Tim. 3. 15. and universall Heb. 10. 21. And by reason of this divers large signification so many sundry things about this sanctuary are set downe by Moses and sundry wayes applied by the Prophets and Apostles This sanctuary though made of the most glorious things on earth is yet called but a worldly sanctuary was a similitude of the true not made with haÌ„ds Heb. 9. 1. 24. dwell This was the greatest signe of Gods grace to wards his people whiles Christ having reconciled them to his father dwelleth in their hearts by faith Ephes. 3. 17. and they are the habitation of God by the spirit Ephes. 1. 22. Therfore this favour is often mentioned Exod. 29. 45. 46. Lev. 26. 12. Numb 35. 34. Zach. 2. 10. and 8. 3. 2 Cor. 6. 16. Rev. 21. 2. 3. Vers. 9. Tabernacle or Habitacle Dwelling place for of Gods dwelling aforesaid it hath the name Therefore the patterne hereof fignifieth properly the frame or disposition of a building like which an edifice is made And as the patterne of this house and of all the implements was given by God to Moses even so had Solomon a patterne of the house which he builded and of all things belonging thereunto 1 Chron. 28. 11. 12. 18. 19. See more in v. 40. Verse 10. they shall the Greeke translateth 〈◊〉 shalt make even as in the verse following and after God saith to him thou shalt because the over-sight of all the worke lay upon Moses In Verse 39. it is said he shall make where the Greeke againe saith thou shalt an Arke or Coffer in Hebrew Aron which differeth in name as in use from the Arke that Noe made Gen. 6. 14. The Apostles in Greeke call them both by one name Hebrewes 9. 4. and 11. 7. and here the Greeke version addeth the Arke of the Testimony This was made to lay up the Tables of the Covenant of God therein verse 16. and for God to 〈◊〉 betweene the Cherubims upon the covering mercy feat that was thereon vers 22. So it was visible signe of Gods gracious presence with his people in Christ therefore is it the first and châ—â—fest of all the holy things and for it principally was the Tabernacle made Exod. 26. 33. and 40. 18. 21. and it sanctified the Tent and house wherein it rested as Solomon said the places 〈◊〉 holy where into the Arke of the Lord hath come 2 Chron. 8. 11. Yet was it but the furniture of a worldly Sanctuary Hebrewes 9. 1. are under the Gospell to be done away and forgetten that men shall say to m 〈…〉 the Arke of the Covenant of the Lord Ier. 3. 16. albert mystically it is mentioned in the Church of the new Testament as is also the Tabernacle Rev. 11. 19. and 21. 3. Among the Gentiles there was an imitation of these things when they caried the mysteries of their gods in coffers L. Apul. de Asin. our l. 11. Alb. Tibull Et levis occultis conscia Cista sacris Shittins or Cedar wood in the Greek wood incorruptible a cubit that is a foot and an halfe or six handbredths see Gen. 6. 15. Vers. 11. a crowne or border which was both for ornament and
that in Song 3. 1. 2. 3. thus When the people of the house of Israel saw that the cloud of glorie was removed away and the crowne of holinesse which had been given them at mount Sinai was taken from them then they remained dark as the night and sought the crowne of holinesse which was taken from them but found it not The sons of Israel said one to another let us rise goe and compasse the Tent of the covenant which Moses hath spread without the campe and let us seek information from the face of the Lord and the holy Majestie which is taken away from us c. V. 9. he that is Iehovah spake as in v. 11. out of the cloudy pillar w ch was a signe of favor Ps. 99. 7. V. 10. bowed or worshipped so with humility thāking God for this token of his grace towards them V. 11. face unto face familiarly plainly in his presence and with lively voice as he spake before unto all the people from the mount Exo. 20. which is said to be face to face Deu. 5. 4. Howbeit the Hebr. as R. Menach on this place observe a difference in the words this here being Panim el panim that in Deut. 5. 4. being Panim be panim as implying a different manner of speaking to Moses from that unto all Israel A like phrase is of speaking mouth to mouth Num. 12. 8. So this was a speciall priviledge that Moses had above other Prophets Deut. 34. 10. who had dark visions See this more fully opened on Num. 12. Ioshua in Gr. Iesus the sonne of Naue youngman so called in respect of his service not of yeeres for he was now above 50. yeers old as may be gathered by Iosh. 24. 29. But because ministery service is usually by the yonger sort all servants are called yongmen See Gen. 14. 24. he that is Iesus or Iosua departednot This sense the Greeke plainly yeeldeth but the Hebr. is so understood by some as if Iesus returned with Moses and Iehovah departed not out of the Tent. V. 12. whom or what thou wilt send that is what signe of thy gracious presence which hitherto hath been in the cloud conducting us Exo. 13. 21. 22. The Gr. translateth thou hast not manifested unto me whom thou wilt send with mee See the notes on Exod. 32. 34. by name that is in speciall particular manner as the Greeke translateth it above all men So after in ver 17. V. 13. thy waies This sometime meaneth Gods owne works and administration as Iob. 40. 19. Ps. 77. 20. somtime those things which men are to do and walke in as Exod. 18. 20. Ps. 25. 4. 5 The former sense seemeth here to be ment the Chald. translateth the way of thy goodnesse and the Gr. thus Shew thy selfe unto me let me manifestly see thee that I may find grace before thee and that I may know that this nation is thy people consider Hebr. see V. 14. my presence or my face that is a visible signe of me present which the Chaldee calleth Shecinah used for the divine presence or Majesty of God and Christ dwelling with his people The Greeke translateth my selfe will goe before thee and so the phrase is used in 2 Samuel 17. 11. that thy presence or face goe to battell that is thou in thine owne person In Esay 63. 9. the Prophet mentioneth the Angel of Gods presence or face which saved his people And so some Hebrewes have expounded this here saying The ground of this My presence shall goe is as if he should say the Angel the Redeemer as it is written in Esay 63. And the Angell of his presence saved them And in Malach. 3. 1. the Angel of the Covenant whom yee delight in And he is called the Face or Presence because he is the Face of wrath to consume their enemies And I will give thee rest that thy people shall not be led with the hard measure of judgement but with the absolute measure of mercy according to the meaning of this word in Deuteronomy 25. 19. when the Lord thy God hath given thee rest from all thine enemies R. Monachem on Exodus 33. give thee rest to wit from all thine enemies as is explained in Deut. 12. 10. and so it implyeth the subduing of them as I have given thee rest from all thy enemies 2 Samuel 7. 11. is expounded subdued all thy enemies 1 Chron. 17. 10. Vers. 15. thy presence or thy face The Greeke saith againe If thou thy selfe goe not with us and so it is explained by Moses in verse 16. the Chaldee addeth If thy divine-presence Shecinah goe not with us that miraculous workes may bee done for us It implieth Gods care and protection of his people by Christ as is before noted who is the expresse-image of Gods face or person Hebr. 1. 3. Compare Psal. 31. 21. Verse 16. here or now the Greeke translateth shall it be knowne in deed or truely marvellously separated severed and exempted to some marvellous and excellent use the Gr. translateth shal be made glorious Compare Ex. 8. 22. Ps 4. 4. from all or above all as the Gr. saith above all nations This Moses respecteth in Deut. 4. 7. for what nation is so great who hath God so nigh unto them c. V. 17. I know thee by name the Gr. expoundeth it I know thee above all men So in verse 12. Vers. 18. thy glory hereby he meant the face of God as after is explained in vers 20. that is a plain and manifest knowledge of God as men are plainly discerned one from another by the face The Hebrewes unfold it thus What was that which Moses our master sought to attaine unto when hee said I PRAY THEE SHEVV ME THY GLORIE He requested to know the truth of the being or Essence of the holy blessed God untill that he were known in his heart like as a man is knowne whose face is seene and whose forme is ingraven in ones heart so as that man is distinguished or separated in his knowledge from other men So Moses requested that the Essence of God might be distinctly knowne in his heart from the Essence of other things so that he might know the truth of his Essence as it is But God answered him that the knowledge of living man who is compounded of body and soule hath no ability to apprehend the truth of this thing concerning his Creator Maimony in Misneh in Iesudei hatorah c. 1. s. 10. Ver. 19. my goodnesse The Chaldee expounds it my glory and the Greek I will passe before thee with my glory The goodnesse or good things or God is that wherewith his people are satisfied Ier. 31. 14. Psal. 65. 5. the name Thargum Ierusalemy addeth the good name This promise was fulfilled in Exod. 34. 6. The Hebrewes explaine it thus I will proclaime before thee my great name which thou canst not see R. Menachem on Exod. 33. bee gracious or have mercy on as the Gr. translateth which
the Apostle followeth Rom. 9. 15. bee mercifull or have compassion commiseration As this teacheth that Gods grace mercy and compassion is the cause of our happines so in that he doth this to whom he will it sheweth Gods freedome in communicating his grace where he pleaseth without wrong to any So that which Moses asked for all the people v. 16. God restraineth to his owne will according to his election of grace excluding all others and mans owne will and works Wherefore Paul citing this text concludeth So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9. 15. 16. The ancient Hebrews saw this grace of God though now they be ignorant of it For R. Menachem on this place writeth how God shewed Moses at that time his treasures and he said O Lord of the world whose is that great treasure Hee answered who so hath good workes to him will I give his wages and who so hath none I will doe and give unto him freely as it is written I will be gracious to whom I will be gracious This exposition accordeth with Pauls in Rom. 4. 4. 5. and 3. 24. Ver. 20. my face that is see and know my glorie as it is perfectly by reason of sinne Rom. 3. 23. and of the weaknesse of the flesh which alwaies feareth death when God appeareth as Deut. 5. 24. 25. Iudg. 13. 22. Esay 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality we shall see God as he is even face to face 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe whiles men live they are not counted-worthy when they die they shall be counted worthy to see the face of God R. Elias in Reshith chocâ—â—aâ— fol. 41. 4. And R. Menachem here saith after his death he should attaine unto it for it is treasured up for the just against the time to come Vers. 22. clift or hole cave which is a place of hiding for feare as in Esay 2. 21. Song 2. 14. The Rocke on which Gods people are set is spiritually God himselfe in Christ and faith in him Psal. 18. 3. 32. Matth. 16. 18. cover this sometime signifieth safe protection Psal. 91. 4. sometime a covering with feare and affliction Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense my hand or my palme the hollow of my hand which also is sometime the instrument of helpe Psal. 91. 4. 12. and 119. 173. sometime of affliction Iob 13. 21. and 33. 7. It may also meane my cloud for as a cloud arose in the sight of Elias servant like a mans hand 1 King 18. 44. so Elihu calleth the clouds Cappajim that is hands Iob 36. 32. The Chaldee here translateth it my Word which is the title of Christ Ioh. 1. 1. So in the verse following the Chaldee saith And I will take away the word of my glory Vers. 23. backe parts or after parts the things behinde me This may be understood of an imperfect image of the glory of God such as man is able to behold in this life where wee see through a glasse darkely opposed to the state which is to come when we shall see face to face or eye to eye as 1 Cor. 13. â—2 Esay 52. 8. And it is spoken of God after the manner of men for properly he being a Spirit infinite and incomprehensible hath neither face nor back-parts nor any such thing as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount Matth. 17. 2. 3. where also a cloud over-shadowed the disciples v. 4. If we apply it unto Christ his back-parts may be understood of his afflictions and sufferings which in this life his people doe see and are partakers of as in the life to come they shall behold his face and partake of his glory Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say God made knowne unto Moses that which no man knew before him nor shall know after him that he apprehended in his knowledge the truth of the Essence of God distinctly from the essence of other things as a man whose backeparts are seene and his whole body and rayment is attained unto in ones knowledge from other bodies of men Maimony in Iesudei hatorah chap. 1. Sect. 10. It is a tradition of the Iewes that God now appeared like Sheliach tsibbur the Messenger or Minister of the congregation clad with a robe R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah chap. 1. Sect. 9. saith Moses saw him on the Sea like a mighty warriour and on Sinai cladlike a Minister of the congregation be seene the Greeke addeth seene of thee but it is more generall of no man as in verse 20. And by seeing is not meant onely with the outward eye but with the heart or understanding according to that phrase in Eccles. 1. 16. mine heart hath seene because the mind of man cannot apprehend God who is incoÌ„prehensible Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith Observe how he saith not My face thou shalt not see but SHALL NOT BE SEENE as if he should say there is no power in any creature to comprehend it CHAP. XXXIV 1 God willeth Moses to hew two tables of stone on which he would write againe the words of the covenant 4 Moses having done so went up into the mount 5 The Lord descendeth in a cloud and proclaimeth his Name 8 Moses worshippeth and intâ—â—ateth God to goe with them 10 God maketh a covenant with them warning them 12 of the Idolatry of the Canaanites 16 and mariages with them 18 He reneweth the commandement of the feast of unleavened bread and of sanctifying their first-borne 21 Of the Sabbath 22 Of other feasts and rites about sacrificing 28 Moses after forty dayes in the mount commeth downe with the Tables 29 His face shineth and he covereth it with a veile ANd Iehovah said unto Moses Hew thee two Tables of stone like the first and I will write upon the Tables the words which were on the first Tables which thou brakest And bee thou ready in the morning and come up in the morning unto mount Sinai and present thy selfe unto me there upon the top of the mount And let no man come up with thee neither let any man bee seene throughout all the mount neither let the flockes nor herds feed before that mount And he hewed two tables of stone like the first and Moses rose up early in the morning and went up unto mount Sinai as Iehovah had commanded him and tooke in his hand the two tables of stone And Iehovah descended in the cloud and he stood with him there and he proclaimed the name of Iehovah And Iehovah passed by before him and he proclaimed Iehovah Iehovah God pittifull and gracious long suffering and much in mercy and truth Keeping mercy
of God is with men and he will dwell with them they shal be his people God himself wil be with them c. Rev. 21. 3. set or fastened Heb gave which is used for a firme setting or stablishing as is noted on Gen. 1. 17. This setting of the sockets with the boards bars and pillars signified the stability of the Church and members thereof grounded and stablished by faith in Christ Esay 33. 20. and 14. 32. 1. Tim. 3. 15. V. 19. the Tent in Gr. the curtaines which were of two sorts some of white blew purple and scarlet cunningly wrought with Cherubims coupled together others of Goats haire Exod. 26. 1. 7. the covering both that of rams skins and the other of Tachash skins Ex. 26. 14. This tent covering shadowed the heavenly graces wherewith Christ and his Church in him are adorned their uniting together by the Spirit through faith and love and their safe protection though these things veiled and obscure See the notes on Exod. 26. V. 20. the Testimonie the two tables of Gods law Ex. 25. 16. Covering-mercy-seat a figure of Christ in whose heart was Gods law by whom our transgressions of the Law are covered and the word of grace from God commeth unto us see Ex. 25. 17. V. 21. covered the Arke hid it with the veile hanged before it A figure of Christs flesh veiling the divine things in him till hee entred through it into the holy heavens and opened a way for his Church thereinto Heb. 10. 19. 20. Rev. 11. 19. Ver. 23. the order of bread that is the bread set in order called in Gr. the bread of proposition and so in Mat. 12. 4. but Paul nameth it the proposition of bread Heb. 9. 2. which we call Shew-bread twelve cakes representing the twelve tribes that is all beleevers presented pure unto God in Christ see Ex. 25. 30. Vers. 24. the Candlesticke a figure of the Law which giveth light to his people standing before God in his sanctuary Psal. 119. 105. See the notes on Exod 25. 31. c. Ver. 25. to ascend that is to burne and shine as v. 4. representing the seven Spirits of Christ whereby through the oile of his grace his word shineth unto his Church Rev. 4. 5. Ver. 26. Altar of gold figuring Christs mediation for his Church whereby they and their praiers are presented as sweet odours unto God See the notes on Ex. 30. These all being in the most holy and holy places hidden with veiles from the eies of the people signified the obscuritie of the heavenly mysteries of the Gospell before the veile of Christs flesh was rent the treasures of his grace more fully opened Heb. 10. 1. Rom. 16. 25. 26. Ephes. 3. 5. Ver. 29. the altar of burnt-offring the brazen Altar standing in the open Court for all to see wherupon the daily sacrifices figuring Christs death and sufferings were burned to lead the Church unto the expectation of his body to bee offred for us and our bodies by him unto God Heb. 10. 5. 6. 7. Rom. 12. 1. Ver. 30. The Laver a figure of the sanctification of the Church washed frō their sins by the blood of Christ that they may come neere unto God Heb. 10. 22. Rev. 1. 5. 6. Tit. 3. 5. Vers. 33. the Court an holy inclosure for the Church to be kept in pure when they came to appeare before God And here was the finishing of the worke of the sanctuary about which thus erected first the tribe of Levi Numb 1. 50. and behind them the other tribes of Israel pitched their Tents in holy order appointed of God in a foure square forme Num. 2. such as is the forme of the heavenly Ierusalem Revel 21. 16. which Tents were also holy might have no uncleane person within them Num. 5. 2. as nothing that defileth may be in the new Ierusalē the Church of Christ Rev. 21. 27. and unto which Tents or camp e the earthly Ierusalem the holy citie Neh. 11. 1. was answerable For some open uncleane might not be in the campe or citie others though in the campe might not come into the Lords Court of those in his court none entred into the sanctuary but the Priests of thē none into the most holy of the sanctuary but the high priest once in the yeer He. 9. 6. 7. because holines becōmeth the House of the Lord for ever Ps. 93. 5. and the neerer they come unto him the more they ought for to be sanctified Lev. 10. 2. 3. 16. 2. 3. c. So after that Israel came into Canaan and had there a temple they had degrees of holy places both of thē are de scribed by the Heb. thus Three Camps were in the wildernesse the campe of Israel which was in foure camps Num. 2. the camp of Levi Numb 1. 50. and the campe of the Divine Majestie which was from the doore of the Court of the Tabernacle of the congregation and forward And answerable unto thē in the ages following frō the gates of Ierusalem unto the mountaine of the Temple was as the camp of Israel from the gates of the mountain of the Temple unto the doore of the Court which was the gate of Nicanor was as the Campe of Levi and from the doore of the court forward was the camp of Gods Majesty Maim in Beth habchirah c. 7. s. 11. Other like differences of holinesse of places they also observe which are to be mentioned otherwhere V. 34. the cloud a testimony of Gods presence and approbation who thus took as it were possession of the Tabernacle to dwell therein amongst his people but with an hiding of his glory and power So when Solomon had builded the Temple the cloud filled the house then spake Solomon The LORD said that he would dwell in the thicke darknesse 1 Kin. 8. 10. 12. But when Gods presence was with displeasure for the sins of the people it was signified by a smoake filling the Temple Esa. 6. 4. Rev. 15. 8 for smoake was a signe of anger Psal. 18. 9. Esay 14 31. glorie a signe of Gods glorious presence who now came to dwell there as he had promised Exod. 25. 8. So in 2 Chron. 5. 14. and Ezek. 43. 4. 5. where it is opened by God himselfe thus Sonne of man the place of my throne and the place of the soles of my feet where I will dwell in the midst of the sons of Israel for ever c. Ezek. 43. 7. So the holy Ierusalem hath the glory of God Rev. 21. 11. Vers. 35. dwelt that is abode or continued and as the Greeke translateth over-shadowed it And in that Moses could not now goe into the Tent nor the priests into the Temple 2 Chron. 5. 14. and 7. 2. it sheweth the weaknesse and unworthinesse of all flesh to come into the presence of God who therefore gave a Law that the high Priest himselfe should not at all times come into the holy place within
you and ye shall afflict your soules it is a statute for ever And the Priest whom he shall anoint and whose hand hee shall fill to administer-the Priests-office in his fathers stead he shal make-the-atonement and shall put-on the linnen garments the garments of holinesse And hee shall make-atonement for the Sanctuary of holinesse and for the Tent of the congregation and for the altar shall he make-atonement and for the Priests and for all the people of the Church shall he make-atonement And this shall be to you a statute for ever to make-atonement for the sonnes of Israel for all their sinns once in a yeere And he did as Iehovah commanded Moses Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the nine and twentieth section or Lecture of the Law see Gen. 6. 9. THe two sons Nadab and Abihu Lev. 10. 1. after whose death for transgressing Gods ordinances this Law here is given for the purging and reconciliation of the Church unto God one day in the yeere they offred to weet strange fire as the Gr. and Chaldee versions here annex and as Moses shewed before Lev. 10. 1. V. 2. speake unto Aaron God appointeth Moses to informe the Priest of his duty and to see that hee performed this service aright so in ages following there were appointed with the high priest elders of the elders of the Synedrion which did read before him and taught him the service of this day and the order of it as Maim recordeth in Misneh in Iom hakippurim or Day of atonement ch 1. sect 5. that he come not or as the Greek translateth it and let him not come Of this the Apostle sayth The Priests went alwayes into the first Tabernacle accomplishing the services but into the second went the high priest alone once in the yeere c. The holy Ghost this signifying that the way into the Holies was not yet manifested while as the first Tabernacle had yet a standing Which was a figure for the time then present in which were offred both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience c. But Christ being come an high Priest of the good things to come by a greater and more perfect Tabernacle not made with hands that is not of this creation or building neither by the blood of Goats and bullocks but by his owne blood he entred in once into the Holies having found an eter 〈…〉 redemption Heb. 9. 6. 7. 8. 9. 11. 12. But now wee have libertie to enter into the Holies by the blood of Iesus by a new and living way which he hath consecrated for us through the veile that is his flesh Heb. 10 19. 20. the Holy place Hebrew the holinesse which the Greeke translateth the Holy meaning the Holie of holies or most holy place which the Apostle therefore calleth Holies and sheweth it to be a figure of Heaven it selfe into which Christ our high Priest entred for us Heb. 9. 12. 24. that he dye not for presuming to do that which he is not commanded as his sonnes Levit. 10. I will appeare Targum Ionathan expoundeth it the glory of my Majestie or presence shall be reveiled upon the Covering-mercy-seat Compare this with Exod. 25. 22. Because Gods Maiestie dwelled there betweene the Cherubims therfore the Priest might not come there but by leave from God and with reverence And by this cloud hee meaneth the cloud of glory which should bee upon the Mercie-seat saith R Menachem on Lev. 16. It may be understood of the cloud the smoake of the incense whereof see v. 〈◊〉 Ver. 3. With this in Greeke Thus. a yongling Hebrew a son of the herd this was to be of the second yeere or a two yeerling bullock as is noted on Exod. 29. 1. And of that age was the Ramme after mentioned Observe that on this day he offred also the two Lambes for the daily sacrifice Numbers 28. 3. and one bullocke and seven Iambes for a Burnt-offring and an hee goat fot a Sinne offring besides that goat after mentioned in verse 5. as is expressed in Num. 29. 7. 8. 11. all which with other services the high priest him-selfe offred this day which on other dayes might be done by other priests The Hebrew canons lay them downe thus In the day of the Fast they offer the daily sacrifice in the morning and evening according to the order of every day And they offer more for that day a bullocke and a ramme and seven lambs all of them Burne-offrings And a goat for a Sin-offring which is eaten at evening Over and besides this they offer a Bullocke for a Sin-offring and that is burnt aram for a Burnt-offring and these both are for the high Priest And the Ram which is for the Congregation is spoken of in Lev. 16. and it is the Ram spoken of in the generall addition Num. 29. and it is called the peoples Ram. And further they bring for the Congregation two goat bucks the one is offred for sinne and is burnt the other is the goat sent away So all the beasts that are offred this day are found to be fifteene the two daily sacrifices and a bullocke and two rammes and seven lambes all of them Burnt-offrings and two goats for sinne the one done without and eaten at even the other done within and burnt and the high Priests bullocke for Sin and that is burnt The service of all these 15. beasts offred this day is not performed but by the high Priest onely And if it fall out to be the Sabbath day the sacrifice added for the Sabbath in Num. 28. 9. none doe offer it but the high Priest And so the other services of this day as the burning of the daily incense and the trimming of the lamps all is done by the high Priest c. Maimony in Iom hakippurim c. 1. s. 1. 2. The high Priest and his worke this day figured Christ and his worke of reconciling the Church unto God Heb. 9. 7. 8. 11. 12. and in that the high Priest performed all the services himself it signified how Christ should by himselfe purge our sins Heb. 1. 3. and shewed the weakenesse of the legall priesthood which served but untill the time of reformation and then should bee abolished Heb. 9. 10. and 8. 4. 5. 6. a burnt-offring these both were for the Priest himselfe as after in verse 11. 24. Therefore the other sacrifices are not here mentioned Ver. 4. holy Hebr of holinesse the Gr. casseth it a sanctified linnen Coat This and the rest were peculiar for this day and for the service of this day that is for making atonement the other service which was ordinary hee performed this day in his other priestly garments as appeareth by v. 23. 24. What the high priests eight ornaments were which he usually ware are noted on Ex. 28. 4 c. the four that were for this day are here expressed These the Hebrewes call his white
Levites in the middest of them as appeareth by verse 14. 21. but the eyes of all the people were vnto the cloud conducting them and to the Arke amongst them the journeying and resting whereof was sanctified by Moses prayer before that the people might either set forward or pitch their tents and therefore it is said to journey before them to search out or to espie which the Chaldee expoundeth to prepare the Greeke to consider it meaneth a diligent search and looking about for to know and finde out the estate of a place as Num. 13. 2. 17 18 19 20. So God is said to have searched out or espied the land of Canaan which he gave unto Israel Ezek. 20. 6. And that which is here spoken of the Arke Moses speaketh of God himselfe in Deut. 1. 33. that he went before them to search out a place for them to pitch their Tents in So Gods love and providence towards his Church in Christ is hereby signified Wherefore that which Moses said to Hobab Thou mayest be for eyes unto us verse 31. was not meant that hee should appoint them a place to pitch and rest in but that he being acquainted with the places in that Wildernesse might signifie the conditions commodities or discommodities of the places w ch God should designe them for to pitch their camps in a rest that is as in Esai 66. 1. a place of rest so the Chaldee expoundeth it a place of encamping or resting Thus rest is often used for a resting place Psal. 132. 8. Gen. 8. 9. 1 Chr. 28. 2. Mic. 2. 10. Zac. 9. 1. This outward rest which God prepared for his people figured the spirituall rest which we find for our soules by following Christ in faith Matth. 11. 29. Hebr. 4. 3. 10 11. Verse 34. the cloud of Iehovah which had conducted them from Egypt to mount Sinai Exod. 13. 21. 22. the same guided them still The Chaldee calleth it the cloud of the glory of the Lord. was over them or upon them the Chaldee understandeth went or journeyed over them the Greeke saith did over-shadow them and David teacheth that it was spred for a covering Psal. 105. 39. namely to shadow them from the heat of the Sunne and in Num. 14. 14. Moses saith it stood over them It signified unto them the glorious grace guidance and protection of God and figured the like unto the Church after in Christ who by his Word and Spirit guideth and protecteth all his people Esai 4. 5 6. For as God now led his people like a flocke in the Wildernesse Psal. 78. 52. So Christ the good Shepheard calleth his owne sheepe by name and leadeth them out goeth before them and the sheepe follow him for they know his voyce and goe in and out and finde pasture Ioh. 10. 3 4. 9. 11. See also the notes in Ex. 13. 21. by day that is in the day time and daily continually for by day it was a cloud and by night a fire and this continued till they came to the promised land Exod. 14. 20. 24. and 13. 22. Nehem. 9. 12. 19. Psal. 78. 14. Num. 14. 14. Verse 35. Rise up or Stand up it is opposed to sitting still and is meant here for the helpe and comfort of his people whom he conducted and for the destruction of his enemies as the words following manifest and thus David often useth it as in Psal. 3. 8. and 7. 7. and 10. 12. and 17. 13. and 4â— 27. But specially in the 68 Psalme which is a prophesie of Christ his resurrection and ascension into heaven and which he beginneth with these words of Moses Let God rise up let his enemies be scattered c. which sheweth that the fulfilling of all these mysteries is by Christ and his rising from the dead for the justification and salvation of his Church Onkelos translateth it in Chaldee Bee thou reveiled O Lord and Ionathan paraphraseth Be thou reveiled now O Word of the Lord in the strength of thine anger thine enemies Ionathan in Chaldee saith the enemies of thy people and after those that hate them for the enemies and persecutors of the Church are the enemies of God himselfe Act. 9. 4. Matth. 25. 45. Zach. 2. 8. This David sheweth when saying vnto God thine enemies and thine haters he annexeth Against thy people they have craftily taken secret counsell c. Psal. 83. 3 4. scattered as broken asunder so the word signifieth Psal. 2. 9. The effect of Christs death and resurrection is the breaking and scattering of the conjoyned forces of his enemies Psal. 68. 2 3. 13. 15. and the contrary gathering together in one of the children of God that were scattered abroad Ioh. 11. 51 52 Esai 11. 10 12. Returne Iehovah unto the ten thousands that is as the Chaldee paraphraseth Returne LORD dwell with thy glory among the ten thousands thousands of Israel Or without supplying the word unto as the Greeke translateth it Returne Lord thâ— thousands the ten thousands in Israel that is cause them to returne unto their rest from their travels For the word Returne may meane either Gods action in himselfe returning to his people or his action in them returning reducing bringing them againe as in Deut. 30. 3. Psal. 14. 7. and 126. 1. In both senses rest and quietnesse is implied which Moses intreateth God to give unto his people and himselfe to remaine with them So R. Menachem here expoundeth it to meane quietneesse according to Esai 30. 15. In returning and rest shall ye be saved But the first interpretation seemeth most fitting that as when the cloud Arke and hoast remoued he prayed God to Rise up and goe with them against their enemies so when the Arke and people rested he prayeth God to returne and remaine among them for in his presence their chiefe joy and safety consisted as hee elsewhere sheweth Ex. 33. 14 15 16. And that there is often a want of such words necessary to be supplied the Scripture elsewhere sheweth as in 2 Sam. 4. 1. 〈◊〉 men were Sauls sonne that is were unto Sauls s 〈…〉 or hee had two men and such wants are many times supplied by other prophets as the pillars that were the house 2 King 25. 13. that is which werâ— in the house Ierem. 52. 17. The Arke continuâ— the house 2 Sam. 6. 11. that is continued in the house 1 Chron. 13. 14. and sundry the like See Deut. 32. 43. CHAP. XI 1 The people complaining God punisheth them with fire which at Moses prayer is quenched 4 They lust for flesh and loath Manna 10 Moses grieved at their murmuring complaineth to God of his charge 16 God divideth his burden unto seventie Elders which should beare it with him 18 and promiseth to give the people flesh 24 The seventie Elders have the spirit of prophesie 31 God by a winde bringeth Quailes into the Campe which the people gathering and eating doe die of a plague at Kibrâ—th-hattaavah 35 The Campe removeth to Hazeroth ANd the people
will I speake with him and in vision and not in darke speeches and the similitude of Iehovah shall hee behold and wherefore were yee not afraid to speake against my servant against Moses And the anger of Iehovah was kindled against them and he went away And the cloud departed from off the Tent and behold Marie became leprous as snow and Aaron looked upon Marie and behold she was leprous And Aaron said unto Moses Alas my lord I beseech thee lay not the sinne upon us wherein we have done foolishly and wherein we have sinned I beseech thee let her not be as one dead of whom when hee commeth out of his Mothers wombe halfe his flesh is even consumed And Moses cried out unto Iehovah saying O God I beseech thee heale her now And Iehovah said unto Moses And if her father had spitting spitted in her face should she not be ashamed seven dayes let her be shut seven dayes out from the campe and after let her be gathered in And Marie was shut out from the campe seven dayes and the people journeyed not till Marie was gathered in againe And afterward the people journeyed from Hazeroth and encamped in the Wildernesse of Pharan Annotations MArie in Hebrew Mirjam in Greeke Mariam she was a Prophetesse sister of Moses and Aaron Ex. 15. 20 she it was that began the quarrell as in the originall it appeareth Marie she spake therefore she not Aaron was plagued with leprosie v. 10. As Satan prevailed first with Eve then by her with Adam Gen. 1. 3. so here first with Marie and then by her with Aaron the high Priest And as the former sin of lust for flesh began among the baser sort Num. 11. 4. so this sin of ambition and vain glory began among the chiefest of the Church for these three Moses Aaron and Mary were the chief guides whom God sent before his people Mic. 6. 4. because or upon occasion for the sake Aethiopian Hebr. Cushite which the Greeke translateth Aethiopian This seemeth to be no other than Zipporah the Midianiresse who Moses had married Ex. 2. 16 21. because the Midianites dwelt in Cush his land they were called Cushites or Aethiopians and it may be also because they were tawny coloured like them For otherwise Cush was the son of Cham Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem Gen. 25. 1 2. The Chaldee in stead of Cushith saith Faire which may be spoken by the contrary Iosephus Philo and some others take this wife not to be Sipporah but another Aethiopians taken to wit to wife that is married so in 1 Chron. 2. 19 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth the marrying of that woman who was not of the stocke of Israel and who hindred him from circumcising his son Exod. 4. 24 25 26. was the occasion of their murmuring Howbeit the Hebrew Doctors make his not companying with his wife to be the occasion for that he being a Prophet daily conversant with the Lord and frequenting his Tabernacle abstained from her lest he should have legall pollution which would have kept him from the Sanctuary Levit. 15. 16 31. Compare also Exod 19. 15. Thus the Chaldee expoundeth it for hee had put away or abstained from the faire wife which he had taken And Sol. Iarchi thus for he had taken a Cushite woman and had now put her away Verse 2. by Moses or in Moses as speaking of inward revelation by the Spirit The Targum called Ionathans paraphraseth thus Hath the Lord spoken onely indeed with Moses who is separated from copulation of the bed meaning with his wife also by us or in us as David said The spirit of Iehovah spake in me 2 Sam. 23. 2. Here Sol. Iarchi addeth for explanation hath he not spoken also by us and yet we have not separated our selves from the way of the earth meaning from mutuall societie such as is between man and wife a phrase taken from Gen. 19. 31. But it may be understood as before is noted that they would not have Moses esteemed the onely Prophet who had so stained himselfe by marriage with a strange woman Their drift was by disgracing Moses for his infirmitie to grace and advance themselves against which it is said Let us not be desirous of vaine-glory provoking one another envying one another Gal. 5. 26. heard it that is took notice of this their speech to reprove and punish it So of Reubens sin it is said Israel heard it Gen. 35. 22. Or God is said to heare it as a witnesse of that which it may be they murmured in secret as in Psal. 59 8. swords are in their lips for who say they doth heare and in Psal. 55. 20. God will heare and afflict them See also Psal. 94. 7 8 9. Vers. 3. meeke the originall word hath affinitie with affliction and lowlinesse for by affliction this vertue is furthered Lam. 3. 27 28 29 30. and is seated in the heart and spirit as the Apostle mentioneth a meeke and quiet spirit 1 Pet. 3. 4. As Moses so Christ is set forth for an example of meekenesse Mat. 21. 5. and 11. 29. It is a vertue which keepeth a meane in anger and avenging of our selves when we are offended wronged and contemned above all the men or more than any man This commendation the Spirit of God giveth of Moses though by Moses owne pen as the Apostle also writeth in his own behalfe 2 Cor. 11. 5 6 10 22 c. and 12. 11 12. although Moses is noted to have been very angry sundry times Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16 Num. 16. 15. and 31. 14. and 20. 10 11. compared with Psal. 106. 32 33. Vers. 4. said suddenly so shewing the greatnesse of his displeasure against them which suffered no delay Psal. 64. 7. Prov. 6. 15. Esai 30 13. and preventing any that mought thinke Moses complained to God and sought revenge Thus God who will be a swift witnesse against evill doers Mal. 3. 5. suddenly rose to plead the cause of his meekest servant Compare Psal. 50. 19 20 21. yee tâ—ree both parties are judicially summoned to appeare before the Lord in the Tent of his habitation as he riseth up to judgement to save all the meeke of the earth Psal. 76. 9 So in Num. 16. 16. Verse 5. came downe in Chaldee revealed him-selfe see Gen. 11. 5. of the cloud as the throne oâ— his glory out of which he used to appeare speake unto them Psal. 99. 7. Num. 16. 42. Vnto these apparitions those visions of Iohn hath reference Rev. 10. 1 2 3. and 14 14 c. Vers. 6. a Prophet among you or of you Hebr. your Prophet which the Chaldee expoundeth 〈◊〉 there shall be Prophets to or among you What this word Prophet meaneth see in the notes on Gen. 20. 7. Exod. 7. 1. I Iehovah so the Chaldee also explaineth it or it may be
Creator without dark speech without parable He it is of whom the Law testifieth APPARANTLY AND NOT IN DARKE SPEECHES Num. 12. 8. for hee prophesied not by darke speech but apparantly for he saw the thing concerning his Creator All the Prophets were afraid and troubled and fainted but Moses was not so for the Scripture saith As a man speaketh unto his friend Exod. 33. 11. as if he should say as a man is not troubled to heare the words of his friend so there was strength in the mind of Moses to understand the words of prophesie and he stood on his place safe and well None of the Prophets prophesied at all times when they would but Moses was otherwise for at any time when he would the holy Ghost clothed him and prophesie came upon him and he needed not to prepare his minde and make himselfe readie for it for he was prepared and readie and stood as the Angels of ministerie therefore he prophesied at all times as it is said Stand still and I will heare what the LORD will command concerning you Num. 9. 8. And this God caused him to trust upon as it is said But as for thee Stand thou here with me c Deut. 5. 31. whereby thou maist learne that all the Prophets when prophesie was taken up from them returned to their tents which was for things necessary to the body of them all as the rest of the people therefore they were not separated from their wives but Moses our master returned not to his first tent therefore hee was separated from his wife for ever and his minde was fast bound unto God the Rocke everlasting and his glory was never taken up from upon him but the skinne of his face shined and he was sanctified as the Angels Maimony in Misn. tom 1 in Iesude hattorah chap 7 sect 1. 6. Now as the Apostle compareth Christ with Moses and preferreth him before Moses Heb. 3. so in this gift of prophesie hee did excel him for the Lord God gave him the tongue of the learned that he knew how to speake a word in season Esai 50. 4. and this he learned not by dreams or visions nor by Angels nor by speech communicated mouth to mouth but by cleare seeing of God which no man ever did at any time and being in the bosome of the Father Ioh. 1. 18. and having the Spirit not by measure he testified what hee had seene and heard with his Father Iohn 3. 34. 32. and 8. 38. and in him all fulnesse dwelt even the fulnesse of the Godhead bodily Coloss. 1. 19. and 2. 9. will I speake that is I usually speake the time to come is used to signifie a continued action in vision or by sight or appearance that is apparantly the Greeke translateth in an appearance or sight which word is opposed in 2 Cor. 5. 7. to faith which is of things not seene Hebr. 11. 1. and here the Lord opposeth it to darke speeches so it meaneth an apparant or cleare revelation Aben Ezra explaineth it thus I will show him the thing as it is as the forme of the Tabernacle Exod. 25. 40 and not in a darke speech or riddle like that in Ezek. 17. 2. a great Eagle with great wings c. darke speeches or hidden speeches riddles a 〈…〉 speech is called in Hebrew Chidah of sharpnes because it requireth sharpnesse of wit both to propound expound the same as we have example 〈◊〉 Sampsons riddle Iudg. 14. 13 14 c. it is of the nature of a parable as in Eze. 17. 2. 3. Son of man put forth a riddle speak a parable to the house of Israel A great Eagle with great wings long winged fullâ— feathers which had divers colors came unto Lebanan c. And all close and hidden doctrine is called a riddle Psal. 49. 5. And the holy Ghost translateth it in Greeke sometime Ainigma a riddle 1 Cor. 13. 12. as the common Greeke version hee hath sometime hidden things Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of Ionathan expoundeth it here The Apostle sheweth the meaning of this word when he saith Now we see thorow a glasses a riddle that is darkly but then we shall see face to face 1 Corinth 13. 12. the similitude or the likenesse image which the Greeke interpreteth the glory of the Lord Sol. IIrchi saith This was the sight of Gods back-parts mentioned in Exod. 33. 23. And this prerogative Moses hâ—â— above all Israel which saw no similitude of God Deut. 4. 12. 15. and above all Prophets who saw no vision of God so cleare as hee did For even Moses himselfe could not see the face of God Exâ—â— 33 20. No man hath seene God at any time Iohn 1. 18. neither can see 1 Tim. 6. 16. against my servant against Moses a manner of speech both earnest and elegant like that in Gen. 21. 10. with my sonne with Isaack and that in 2 Sam. 7. 23. like thy people like Israel Sol. Iarchi noteth Hee saith not against my servant Moses but against my servent against Moses against my servant though he were not Moses against Moses for though he were not my servant it were meet yee should feare before him 〈◊〉 much more seeing he is my servant According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speake evill of dignities Vers. 9. he went away withdrew the signe of his glorious presence not vouchsafing to locate their answer which was a token of his great dâ—pleasure Vers. 10. the cloud departed the cloud of the glory of the divine presence of the Lord saith Targum Ionathan leprous as snow that is leprous white as snow and this was the sorest leprosie and most incurable see Exod. 4. 6. 2 King 5. 27. and they that had this disease were put out of the Lords campe as uncleane Levit. 13. and therefore God departed now away for as Chazkuni here saith It is not the way of the earth that holinesse should stay in an unclean place This punishment was very memorable both for the suddennes and sorenesse of it wherefore it is after said Remember what Iehovah thy God did unto Marie by the way 〈…〉 ter that ye were come forth out of Egypt Deut. 24. 9 And if God did thus unto so great a woman for Moses sake what will he doe to such as rebell against Christ who is counted worthy of more glory than Moses Heb. 3. 3. For if they escaped not who refused him that spake on earth much more shall not 〈◊〉 escape if we turne away from him that speakth from heaven Hebr. 12. 25. For Christ is not the servant but the Sonne even the Lord from heaven 1 Cor. 15. 47. Verse 11. Alas my lord or Oh my lord Hebr. unto me to wit have respect the Chaldee explaineth it We pray thee my lord see this phrase in Gen. 43. 20. Aaron as unworthy of accesse himselfe unto God now departed maketh request unto Moses
Princes of the congregation the called of the assembly men of name And they gathered themselves together against Moses and against Aaron and said unto them Yee take too much upon you for all the congregation all of them are holy and Iehovah is among them and wherefore lift ye up your selves above the Church of Iehovah And Moses heard it and fell upon his face And hee spake unto Korah and unto all his congregation saying Even in the morning Iehovah will make knowne him that is his and who is holy and whom he will cause to come neere unto him even him whom he hath chosen hee will cause to come neere unto him This doe yee take unto you censers Korah and all his congregation And put ye fire in them and put incense on them before Iehovah to morrow and it shall be that the man whom Iehovah doth choose he shall be holy ye take too much upon you ye sons of Levi. And Moses said unto Korah Heare I pray you ye sons of Levi Is it a small thing for you that the God of Israel hath separated you from the congregation of Israel to bring you neere unto him to serve the service of the Tabernacle of Iehovah and to stand before the congregation to minister unto them And he hath brought thee neere and all thy brethren the sonnes of Levi with thee and seeke yee the Priesthood also For which cause thou and all thy congregation are gathered together against Iehovah and Aaron what is he that ye murmure against him And Moses sent to call Dathan and Abiram the sons of Eliab and they said We will not come up Is it a smal thing that thou hast brought us up out of the land that floweth with milke and honey to kill us in the wildernesse that thou makest thy selfe a Prince over us even making thy selfe a Prince Moreover thou hast not brought us into a land that floweth with milke honey givē unto vs an inheritāce of field vineyard wilt thou dig out the eies of these men we will not comeup And Moses was very wroth and he said unto Iehovah Respect not thou their offering I have not taken one asse from them neither have I hurt one of them And Moses said unto Korah Thou and all thy congregation be yee before Iehovah thou and they and Aaron to morrow And take yee every man his censer and put incense on them and bring ye neere before Iehovah every man his censer two hundred and fiftie censers and thou and Aaron each man his censer And they tooke every man his censer and put fire on them and put incense on them and they stood at the doore of the Tent of the congregation and Moses and Aaron And Korah gathered against them all the congregation unto the doore of the Tent of the congregation and the glory of Iehovah appeared unto all the congregation And Iehovah spake unto Moses and unto Aaron saying Separate your selves from among this congregation and I will consume them as in a moment And they fell upon their faces and said O God the God of the spirits of all flesh shall one man sin and wilt thou be fervently wroth with all the congregation And Iehovah spake unto Moses saying Speake unto the congregation saying Get you up from about the Tabernacle of Korah Dathan and Abiram And Moses rose up and went unto Dathan and Abiram and the Elders of Israel went after him And he spake unto the congregation saying Depart I pray you from the tents of these wicked men and touch not any thing that is theirs lest ye be consumed in all their sinnes And they went up from the Tabernacle of Korah Dathan and Abiram on every side and Dathan and Abiram came out and stood in the doore of their Tents and their wives and their sonnes and their little ones And Moses said Hereby ye shall know that Iehovah hath sent me to doe all these workes for I doe them not of mine owne heart If these men die as all men die and they be visited after the visitation of all men Iehovah hath not sent me But if Iehovah create a new thing and the earth open her mouth and swallow up them and all that appertaine unto them and they goe downe alive unto hell then ye shall know that these men have provoked Iehovah And it was as he had made an end of speaking all these words that the ground clave asunder which was under them And the earth opened her mouth and swallowed up them and their houses and all the men that appertained unto Korah and all their substance And they and all that appertained unto them went downe alive unto hell and the earth closed upon them and they perished from among the Church And all Israel that were round about them fled at the voice of them for they said Lest the earth swallow up us And a fire came forth from Iehovah and devoured the two hundred and fiftie men that offered incense And Iehovah spake unto Moses saying Speake unto Eleazar the sonne of Aaron the Priest that he take up the censers out of the burning and scatter thou the fire yonder for they are hallowed The censers of these sinners against their owne soules and let them make them broad plates for a covering of the Altar for they offered them before Iehovah and they are hallowed and they shall be for a signe unto the sonnes of Israel And Eleazar the Priest tooke the brazen censers which they that were burnt had offered and they were made broad plates for a covering of the Altar A memoriall unto the sonnes of Israel that not any stranger which is not of the seed of Aaron come neere to offer incense before Iehovah that he be not as Korah and as his congregation as Iehovah spake by the hand of Moses unto him And on the morrow all the congregation of the sonnes of Israel murmured against Moses and against Aaron saying you have killed the people of Iehovah And it was when the congregation was gathered against Moses and against Aaron that they looked towards the Tent of the congregation and behold the cloud covered it and the glory of Iehovah appeared And Moses and Aaron came before the Tent of the congregation And Iehovah spake unto Moses saying Get you up frō among this congregation I will consume them as in a moment and they fell upon their faces And Moses said unto Aaron Take the censer and put fire thereon from off the Altar and put on incense and goe quickly unto the congregation and make atonement for them for fervent wrath is gone out from before Iehovah the plague is begun And Aaron tooke as Moses had spoken and ranne into the midst of the Church and behold the plague was begun among the people and he put on incense and made atonement for the people And he stood betweene the dead and the living and the plague was stayed And they that died in the plague were
and therefore the King read it saith Chazkuni upon this place Which is by others of them declared thus The King was he that read in their eares and they read in the womens Court which was the outer Court-yard of the Temple And the King read sitting and if he read standing it was the more commendable He read from the beginning of Deuterâ—nomy c. When he read they blew trumpeâ—s through all Ierusalem for to assemble the people And they set up a great Pulpit of wood as is mentioned also in Nehem. 8. 4. and set it in the midst of the Court-yard and the King went up and sate theron that they might heare him reade and all Israel that went up to the feast gathered round about him And the Minister of the Synagogue such as wee reade of in Luke 4. 17. 20. tooke the booke of the Law gave it to the Ruler of the Synagogue such as is mentioned in Luke 13. 14. and the Ruler of the Synagogue gave it to the Sagan or second chiefe Priest called in Acts 5. 24. the Captaine of the Temple and the Sagan gave it to the High Priest and the High Priest to the King for to honour him before the multitude And the King tooke it standing and if he would he sate downe and opened it and seeing it he blessed God as is recorded of Ezra in Neh. 8. 5 6. and after read till hee made an end Then he â—olded it up and blessed God againe after it as the manner was to blesse in the Synagogues Both the reading and the blessing was in the holy tongue The hearers were bound to prepare their hearts and to make their eares attentive to heare with feare and reverence and with joy and trembling as in the day when the Law was given on mount Sinai though they were great wise men which knew the whole Law every whit they were bound to heare with great attentivenesse c. for the King is the Messenger of the Congregation to cause the words of God to be heard If the day of assembling the people began to be on the Sabbath they deferred it till after the Sabbath because of the blowing with Trumpets c. which might not put away the keeping of the Sabbath Maimony in Misneh tom 3. in Chagigah chap. 3. sect 3 4. c. in their eares that they may heare and understand it as the Chaldee translateth and cause them to heare it which hearing is often used for understanding as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the booke in the Law of God distinctly and gave the sense and caused them to understand in the reading Vers. 12. women and children which though they were not bound to come up at the yeerely feasts Exod. 23. 17. yet to this reading they were bound such as could understand Neh. 8. 3. The Hebrew canons say Whosoever is free from appearing before the Lord Exod. 23. 17. is free from the commandement of Gather together Deut. 31. 12. except women and children and the uncircumcicised but the uncleane is free from this commandement as it is written in vers 11. when all Israel is come but the uncleane was not fit to come And it is cleare that such as were of neither sex or of both sexes were bound to come seeing women were bound Maimony in Chagigah chap. 3. sect 2. thy gates in Greeke and Chaldee thy cities Vers. 14. thy dayes approach or are nigh at hand and so the terme of his life fulfilled as where it is written the kingdome of heaven approacheth Matth. 4. 17. another explaineth it The time is fulfilled and the kingdome of God approacheth or is at hand Marke 1. 15. to die understand for thee to die of such want of the person easie to be understood by the context see the notes on Genes 6. 19. and 23. 8. and 47. 29. The Greeke translateth Behold the dayes of thy death approach and I will give or that I may command him or charge him which being done in the Tabernacle and by Gods appearing in the cloud vers 15. served both for Iosuahs own confirmation and to assure all Israel that he had authority from God over them Compare Numb 27. 18 19. Vers. 15. Iehovah appeared that is a glorious signe of his presence as in Thargum Ionathan it is expounded the glory of the divine majestie of the Lord. pillar of a cloud out of which he was wout in favour to speake see Exod. 33. 9. Psal. 99. 7. Vers. 16. liest downe to wit to sleepe that is to die as Iob 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers the faithfull of former times signifiing the immortality of the soule as is noted on Gen. 25. 8. Wherefore Thargum Ionathan paraphraseth on this place thus thou liest downe in the dust with thy fathers and thy soule shall be treasured up in the treasury of eternall life with thy fathers goe a whoring or fornicate that is commit idolatry as the Chaldee explaineth it gods of the strangers in Greeke the strange gods of the land in Chaldee the idols of the peoples of the land they are going Hebr. he is going speaking of the people as of a man so after often in this Chapter The reason hereof is noted on Gen. 22. 17. Vers. 17. will hide my face in Chaldee will take away my divine presence So in vers 18. devoured or eaten up to wit of their enemies made a prey Hebr. to eat which is used passively as to beare Eccles. 3. 2. that is to be borne See the notes on Gen. 6. 20. and 16. 14. finde them that is befall or come upon them so after and in Psal. 119. 143. Neh. 9. 32. found us Hebr. found mee because my God is not in the midst of me Vers. 18. other gods in Chaldee idols of the peoples so in vers 20. Vers. 19. this song in Greeke the words of this song after described in Chap. 32. containing a prophesie of their falling away of Gods judgments following It was given in a song that it might the more easily be learned and kept in memory with delight might move their affections against or in that is amongst the sonnes of Israel so in vers 26. Vers. 20. and be fat the like is prophesied in Deut. 32. 15. and shewed to have come to passe in Neh. 9. 25 26. Vers. 21. answer before them that is testifie before and against them their imagination the thing forged in their heart which the Greeke translateth their maliciousnesse or naughtinesse This imagination is before the thoughts or cogitations as appeareth by 1 Chron. 28. 9. and 29. 18. See Gen. 6. 5. Vers. 23. I will be with thee in Greeke he will be with thee as being the words of Moses whom the Greeke before named concerning God The Chaldee translateth my Word shall be thy helpe See vers 8. Vers. 25. the Levites especially the Priests the sons of Levi as in vers 9. Vers. 26. in
If then the whole tenour of that Revelation be to prophesie of matters from former types and predictions it is consonant and proportionable that the like is done in Revel 21. 2. And that 21. Chapter foretelling the restauration of the Church after the fall of Antichrist and withall as the best Expositors have opened it of the calling againe of the Iewes according to the prophesies of old and of our Apostle in Rom. 11. it is not likely but the holy Ghost who throughout those visions and in matters concerning the Gentiles alludeth to the old Testament would much rather doe the like where he prophesieth of the Iewes 3. Many particulars in that Chapter confirme this as when the Church is called by the 〈◊〉 name Ierusalem Revel 21. vers 2 10. and the Tabernacle of God vers 3. when expresse mention is made of the names of the 〈◊〉 tribes of Israel to be at the twelve gates v. 12. when the Citie is measured according to the visions of old Ezek. 40. 3. with a reed ver 1â— when God and the Lambe are called the Temple of it vers 22. and sundry the like 4. It will not be denied I suppose by men of under standing which compare the Scriptures that these last visions of Iohn have reference in many things to the last visions of Ezekiel As the gates of the Citie have their names of the tribes of Israel which there are expressed one of Reuben one of Iudah one of Levi c. 〈◊〉 48. 31 c. so the gates of this C 〈…〉 which Iohn saw have at them the names of the twelve tribes of the sonnes of Israel Rev. 21. 12. There waters issue out of Gods house Ezek. 47. 〈◊〉 so here is a pure river of water of liâ—e Rev. 22 1. There trees grow by the river Ezek. 47. 12. here the tree of life Rev. 22. 2. with other things concordant So that the state of the Church there being described from Israel and the possession of the tribes by name Ezek. 48. yeeldeth strong probability of the like allusions here and consequently of the twelve precious stones to the stones of the tribes which are no where named but by Moses in Exodus 5. And this the rather because as Aarons ornaments were for glory and beauty Exod. 28. 2. so these stones are for garnishment to the foundations of the walls of the Citie Rev. 21. 19. And the Tabernacle of Moses was walled as we may say with the twelve Tribes which compassed it in a square Numb 2. Now seeing the Saints are compared to precious stones Lam. 4. 1 2 7. 1 Pet. 2. 5. unto what company rather than to the twelve tribes described by their precious stones in Aarons Ephod may we thinke hath the Lord reference in Rev. 21. 6. Againe seeing the names of the Lambes twelve Apostles are in the foundations of this wall Rev. 21. 14. which Apostles are answer able to the twelve Patriarchs of the tribes both in number so noted by the Spirit of God v. 12. 14. and in propagation of the Church spiritually by the Gospel 1 Cor. 4. 15. Gal. 4. 19. 3 Ioh. v. 4. as the Patriarchs were fathers of the ancient Church both in the flesh and in the Lord and in government as the other governed the Tribes Psal. 45. 16. Matth. 19. 28. 1 Cor. 4. 19 21. besides other things wherein they may be compared it seemeth most fit and according to the things both in this Chapter whole Booke that the precious stones by which these twelve foundations are described should be answerable to the twelve precious stones whereon the names of the Patriarchs were graved Exod. 28. for there is no place else in the Scripture whereto they can have reference 7. Moreover there is in the Prophets another name of the Adamant or Diamond called in Hebrew Shamir which is noted of the Holy Ghost to be hard even harder than flint Zach. 7. 12. Ezek. 3. 9. and to be of use for graving Ier. 17. 1. so that the speciall things which mine Opposite observeth from Plinie an heathen writer of the nature of the Adamant are by the testimony of God found in this Shamir And it is translated the Adamant by consent of the most Interpreters both old and new and by the Greeke version in Ier. 17. 1. that if the voices of learned men may end this controversie there be as many or moe for Shamir to be the Adamant than can I suppose be brought for Iahalom And the same Prophet which useth Shamir for the Adamant when he hath reference to the stones on the Ephod retaineth the names in Exodus the Iahalom among them Ezek. 3. 9. and 28. 13. Wherefore if Shamir be the Hebrew name of the Adamant the stone Iabalâ—m in Exo. 28. may well be another than it and if another where may we safer seeke it than in Rev. 21. for the reasons before shewed That which is alleaged for the contrary from the notation of the word Iahalom and consent of many Interpreters and the like hath I confesse probability and were it not for the causes above shewed I would thinke it to be the Adamant though the notation likewise of Shamir and agreement of Interpreters may also perswade it to be the Adamant and for Plinies testimony of the Adamants that they are desired of engravers it accordeth to this Shamir as we may learne of the Prophet Ier. 17. 1. And for the price of the Adamant above the Sardonyx or any gem or other humane things as the same Plinie reporteth it will not though so it be end this question seeing it is not necessary to conclude that God would chuse the most precious thing to signifie grace in men which have it but in part especially seeing hee putteth this stone not in the first but in the sixt place as the Iahalom is ordered in Exo. 28. 18. Yea it is plainly without likelihood that God would impart the most precious thing among the Patriarchs and take it away from among the Apostles for it is sure no Adamant is to be found in Rev. 21. This were to preferre the old Tehament before the New the Law before the Gospel Moses before Christ contrary to the Apostles doctrine in 2 Cor. 3. and to make the holy Ierusalem the Bride the Lambs wife which is said to have the glory of God and her wals garnished with all manner of precious stones and many other like excellencies Revel 21. 9 10 19. c. to be inferiour in glory to Moses Sanctuary and the earthly Ierusalem and those that ministred in the same which a man of sound judgement will not easily beleeve And whatsoever Plinie saith of the preciousnesse of the Adamant we are assured from God that the Sardonix is precious Revel 21. 19 20. and Plinie himselfe confirmeth it by the example of the Tyrant Polycrates who so greatly esteemed the Sardonix in his Ring that he valued the losse thereof with all his wealth and felicity which he
silver wings is meant prosperity Or we may understand it of the two bounds and limits of the enemies where they are continually assayled and indangered And this the Greeke seemeth to favour turning it ana meson â—oeâ— cleroon amids or betweene the inheritances even as they also translate the two burthens or limits betweene which Isacâ—â—r couched Ger. 49. 14. which tribe had the Philistians at one end and Ammonites on the other that vexed them The Chaldee giveth this paraphrase The God of Israel said Though ye kings lye or sleepe betweene the curtaines behold the Church of Israel which is like unto a dove covered with clouds of glory divideth the spoile of the Egyptians with yellow gold understand againe decked with yellow or greenish gold that is of a golden colouâ— and greene as the originall word importeth Levit. 13. 49. and 14. 57. Vers. 15. the Almighty or Al-sufficient that is God named in Hebrew Shaddai of his power and sufficiencie to goe thorow with all things and for wasting and destroying his enemies as at the drowning of the world To this the Prophets have reference saying that shod destruction shall come from Shaddai the Almighty Isa. 13. 6. Ioel 1. 15. scattereth or spreadeth abroad having discomfited the kings his enemies in that his inheritance verse 10. 11. So spreading is used for scattering Zach. 2. 6. it shall be snow-white or thou shalt be snowy speaking to the Church or of it Whitenesse denoteth victorie joy glory Rev. 2. 17. and 3. 5. Luk. 9 29. and whitenesse as snow is a resemblance of purifying from sinne Psal. 51. 9. Isa. 1. 18. Tsalmon in Greeke Selmon a mount of Samaria in the Tribe of Ephraim neere the City Sichem as appeareth Iudg. 9. 47 48. situate in the heart of the Country Tsalmon signifieth shady or darke and so it seemeth this mount was with caves glinns and trees that grew thereon but with snow upon it was made lightsome So to bee snow white in Tsalmâ—n is to have light in darknesse joy in tribulation Vers. 16. A mount of God that is high large and full of divine blessings for Basan was a fat and fruitfull mountaine See Psal. 22. 13. and 36. 7. an hilly mount or a mount of hillâ—ks or knobs having many tops This seemeth to be a comparison Basan is a goodly large mountaine but this Sion doth excell it for here God dwelleth with his Angels c. Vers. 17. leape ye insult ye proudly or lay ye wait for The originall Ratsad is no where found in Hebrew but here onely In Arabik it signifieth to espie and lye in wait for the hurt of others which agreeth well with the argument here for his seat to dwell in it The Lord chose Sion and desired it for his seat this shall be my rest for ever Psal. 132. 13 14. So the Lambe Christ is on mount Sioâ— Rev. 14. 1. But the Chaldee referreth this also to mount Sinai upon which the Word of God desired to place his divine presence Vers. 18. Gods chariot which he useth for his owne service for defence of his Church and destruction of his foes see Psal. 18. 11. Chariot is put for Chariots as ship 1 King 10. 22. for ships 2 Chron. 9. 21. or to note out the joint service of all the Angels as of one twise ten thousand or double myriads that is innumerable in the Greek ten thousand fâ—ld meaning innumerable Angels the Hebrew Shinan translated Angels is not elsewhere found in Scripture It seemeth to come of Shanah to second as being second or next to God the chiefe Princes Daâ— 10. 13. as those in place next Kings are called the second unto them 2 Chron. 28. 7. Esth. 10. 3. If wee referre it to the number we may turne it redoubled or manifold If to the Chariots and derive it of Shanan to sharpen it may note a kinde of Chariots with sharpe hooks used in warres as many humane writers record 2 Meccaâ— 13. 2. Statius lib. 10. Thebaid Macroâ—ius c. How ever the word bee doubtfull the meaning seemeth to be of Angels as the Chaldee plainly expresseth which the Greekes here translate chearfull ones as of the Hebrew Shaan to bee in tranquillitie and joy and the Apostle seemeth to have reference to this place where he mentioneth mount Siâ—n the celestiall Ierusalem and the company of ten thousands of Angels which now we are come unto in Christ Heb. 12. 22. And Angels have appeared like fierie Chariots 2 King 6. 17. with them or in them as in Sinai as God was in Sinai with ten thousands of holy ones when hee gave the fierie Law Deut. 33. 2. so is he in Sion with ten thousands of Angels Heb. 12. 22. Here the words as in seeme necessarily to be supplied or the word Lord as the Lord of Sinai with like meaning as before Vers. 19. Thou art ascended c. Thou Lord Iesus art gone up to the highest Heaven having first descended to the lowest earth So the Apostle teacheth us to understand this place Eph. 4 8 9. to on high or to the high place see Psal. 7. 8. The Chaldee translateth it to the firmament led captive or captived a captivitie that is a company of captives a prey of people taken in warre See the like phrase 2 Chron. 28. 5. 11. Iudg. 5. 12. Numb 21. 1. Deut. 21. 10. So poverty is used for a company of poore people 2 King 24. 14. Christs enemies Satan sinne death hell c. were by him subdued Colos. 2. 15. his Elect captived by Satan were by him redeemed of whom also this may bee meant as Psal. 126. 1 4. hast taken gifts unto that is hast given and distributed gifts among men An Hebrew phrase often used as Take me a sword 1 King 3. 24. that is give or bring it me Take her me to wife Iudg. 14. 2. Take me an offering Exod. 25. 2. Take me a little water 1 King 17. 10. that is Give Giving also is sometime used for taking as Gen. 42. 30. he gave that is tooke us for spies Rightly therefore doth the Apostle turne this in Greeke given Ephes. 4. 8. and the next words â—â—Adam is unto men as Paul explaineth it or among men as Ieremy 49. 15. And the gifts are the Ministers of the Gospell given for the good of the Church Ephes. 4. 11 12. So the Chaldee here addeth thou hast taught the words of the Law hast given gifts to the sonnes of men and also the rebellious or disobedient to wit thou hast led captive They that continue rebellious are subdued to destruction Psal. 2. 9. Isa. 11. 4. others by conversion as Saul breathing out threatnings and slaughter was by Christ subdued Act. 9. And after spake of himselfe and others we ourselves were in times past unwise disobedient c. but when the bountifulnesse and love of God our Saviour towards man appeared he saved us c. Tit. 3. 3 4 5. to dwell understand in Gods mount as vers 17. or with
or of archers the â—â—ut or 〈◊〉 of the cane that is such as use canes or reeds whereof speares or arrowes were made Of this word company see before vers 11. It may also be read the wild beasts of the reeds meaning the savage wicked people So the Chaldee turneth it the armies of sinners mighty bulls the high Priests and great personages see Psal. 2â— 13. that submitteth that is the Hypocrite which â—aineth subjection as the former were professed enemies or till â—e that is every one submit as Deut. 33. 29 The word signifieth such submission as when one casts downe himselfe at the feet as to be trodden on so Prov. 6. 3. he hath scattered this is spoken to the Church of God The Greek turneth it as the former Scatter thou Vers. 32. Princely Ambassadours Heb. Chashmannim a word not used but here The Greeke saith Presbeis Ambassadours Egypt in Hebrew called Mitsrajim the name of the sonne of Cham the sonne of Noah Gen. 10. 6. who called the country where he his posterity dwelt by his owne name In Greek and in the new Testament it is alwaies called Egypt This is a prophesie of the calling of the Gentiles to the faith as the Chaldee saith that they may be made proselytes Aethiopia in Hebrew Cush another sonne of Cham brother to Mâ—sraim and Canaan Gen. 10. 6. the country where he and his children dwelt is called by his name Cush in Greeke Aethiopia The people we call back Moores hastily stretch Hebr. make run nothing the readinesse of that nation to offer gifts and sacrifices or as the Châ—â—dee explaineth it to spread out their hands in prayer and to receive the Gospell See Act. 8. 27 c. Vers. 34. of heavens of antiquitie that is the most ancient and highest heavens which were since the world began noting hereby Gods powerfull Majestie and helpe to his Church as Deut. 33. 26. will give or giveth usually his voice that iâ— speakes aloud or thundereth see the notes on Psal. 46. 7. and 29. 3. Some Apostles were called Sonnes of thunder Mark 3. 17. and Christs powerfull voice raiseth the dead Ioh. 5. 25. Vers. 35. Give the strength that is strong praise and the glory of the Kingdome see Psal. 8. 3. Vers. 36. Sanâ—tuaries the holy and most holy places of the Tabernacle and Heaven it selfe see Psal. 43. 3. the people that is as the Greeke explaineth his people So the soule Psal. 69. 2. foâ— my soule see Psal. 45. 4. Blessed be God Hereupon God was called in Israel the Blessed one as Mark. 14. 61. Art thou Christ the sonne of the Blessed that is the son of God Mat. 26. 63. PSAL. LXIX David the father and figure of Christ complaineth of his great afflictions 14 He prayeth for deliverance 23 He devoteth his enemies to destruction 31 He praiseth God for the salvation of his Church To the Master of the Musicke upon Shoshannim a Psalme of David SAve me O God for waters are entred even to the soule I sinke downe in the mud of the gulfe where no standing is I am entred into the deeps of waters and the streaming floud overfloweth me I am weary with my crying my throat is burnt mine eyes faile I attentively waiting for my God Many are moe than the haires of my head they that hate me without cause mighty are they that would suppresse me mine enemies falsly that which I tooke not away then I restored O God thou knowest my foolishnesse and my guiltinesses are not concealed from thee Let not them be abashed for me that hopefully expect thee Lord Iehovih of hosts let them not be ashamed for mee that seeke thee O God of Israel For for thy sake doe I beare reproach shame covereth my face I am become a stranger to my brethren and a forreiner to my mothers sonnes For the zeale of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me And I wept with fasting afflicted my soule and it was for reproacheâ— to me And I made my rayment sacke cloth and I was to them for a Proverbe They that sit in the gate spake against me and they that drinke strong drinke made melodies And I my prayer is to thee Iehovah in time of acceptation O God in multitude of thy mercy answer thou me in the truth of thy salvation Deliver me out of the mire and let mee not sinke downe let mee bee delivered from my haters and out of the deeps of waters Let not the streaming floud of waters oâ—erflow me neither let the gulfe swallow me neither let the pit shut her mouth upon me Answer mee Iehovah for thy kinde mercy is good according to the multitude of thy tender mercies turne the face unto me And hide not thy face from thy servant for distresse is on me make haste answer me Draw neere to my soule redeeme it because of mine enemies ransome thou me Thou hast knowne my reproach and my shame and my dishonour before thee are all my distressers Reproach hath broken my heart and I am full of heavinesse and I looked for some to mone me but none came and for comforters but I found none But they gave me gall for my meat and in my thirst they gave me vineger to drinke Let their table be before them for a sâ—are and for recompences for a trap-fall Let their eyes be darkened that they see not and make their loines to shake continually Powre out upon them thy detesting ire and let the burning wrath of thine anger take them Let their Castle be desolate within their tents let there not be a dweller For they persecute him whom thou hast smitten and they tell of the sorrow of thy wounded ones Give thou iniquity unto their iniquity and let them not come into thy justice Let them bee wiped out of the Booke of the living and let them not be written with the just And I poore afflicted and sorrowing let thy salvation O God lift me up I will praise the Name of God with a song and magnifie him with confession And it shall be better to Iehovah than a young Bull that hath hornes that parteth the hoofe The meeke shall see it they shall reioyce the seekers of God and your heart shall live For Iehovah heareth the needy and despiseth not his prisoners Praise him let heavens and earth seas and all that creepeth in them For God will save Sion and build the Cities of Iudah and they shall dwell there and have it for inheritance And the seed of his servants shall possesse it and they that love his name shall dwell therein Annotations SHoshannim that is six-stringed instruments or Lilies see Psal. 45. 1. Vers. 2. Save me c. David in his troubles being a figure of Christ prayeth for deliverance from tentations and persecutions under the similitude of waters mud myre pit deeps streames c. and that this Psalme had accomplishment in Christ the Evangelists shew Mat. 27. 48.
Esay 40 31. is to râ—nue â—r increase it Vers. 8. our hidden sinnes or sins of our youth as the Chaldee here taketh it The Hebrew word will beare both so also the sense for we have both secret sins Psal. 19. 13. and sins of our youth Psal. 25. 7. which God often punisheth us for Ioh 20. 11. to the light of thy face that is knowing remembring manifesting and punishing them Ier. 16. â—7 â—sâ—l 109. 14. 15. For the Lord lightneth things that are â—iâ— in darknesse and maketh the counselt of the heart manifest 1 Cor. 4. 5. he is of pure eyes and cannot sâ—â—evill Hâ—b 1. 13. therefore David prayeth hide thy face from my sinnes Psal. 5â— 1â— Vers. 9. doe turne away or turne the face decline as the day drawing to an â—nd 〈◊〉 〈◊〉 4. 〈◊〉 as a thought or 〈…〉 word a sound that passeth out of the mouth as Iâ—b 37. 〈◊〉 as a taâ—e that iâ— told for mans life is a breath or â—â—pour Psal. 39. 6. 〈…〉 4. 14. and so the Chaldee translateth it as the breath of the mouth in winter Moses bewaileth the decaying of the people in the wildernesse for they came out of Aegypt six hundred thousand men Exod. 12. 37. and not one feeble among them Psalm 105. 37. and being mustered at mount Sina from twentie yeares old and above they were 603 550. men besides the tribe of Levi Numb 1. 46 47. but for their sinne at Kadesh God sware their carkasses should fall in the wildernesse Numb 14. 28 29. which came so to passe For being â—ustered about 38. yeares after there was of all that armie not left a man alive save Caleb and Josua Numb 26. 63 64 65. Vers. 10. if they the yeares be in strâ—ngths that is most strong and valid or if by reason of great strength their pride or prowesse that is the excellencie or lustihead of those yeares the bravest of them is but misery painfull iniquitie paine and misery the punishment of sin Iniquitie is often put for the punishment of it Psal. 32. 5. Vers. 11. according to thy feare or as thy feare that is who knoweth or acknowledgeth thy wrath so as thy feare teacheth men to doe meaning by feare either Gods law as Psal. 19. 10. or his fearefull judgements upon sinners which should strike a feare into mens hearts Deâ—â— 13. 11. Psalâ— 119. 120. Ion. 1. 16. Or as thy feare that is so as to feare thee for thy wrath and by it to depart from evill as Prov. 16. 6. 2 Coâ— 5. 10 11. or even according to thy feare so is thy wrath The Chaldee paraphraseth who knoweth to turn away the strength of thy anger but the just which feare thee appeasing thy wrath Vers. 12. may apply or may bring may make come to wisdome or may get a heart of wisdome that is a wise heare and so may bring it to thee when we shall come to judgement Vers. 13. how long wilt thou afflict us as the Chaldee paraphraseth or wilt thou deferre to helpe us See Psal 6. 4. repent thee to wit of the evill intended or inflicted upon thy servants as Deut. 32. 36. Iâ—eâ— 2. 13. Ion. 3. 10. Ier. 18. 8. Vers. 14. in the morning that is early after the darke night of afflictions see Psalm 5 4. and 30. 6. Vers. 15. the yeares c that is as wee have beene many dayes and yeares afflicted so let us have many yeares of comfort Vers. 16. thy comely honour or magnificence in releasing us from trouble and refreshing us with mercie Vers. 17. the pleasantnesse or beautie that is the accomplishness of thâ— coâ—enant and promise to our fathers let now be seene upon us So the staffe beauty or pleasantnesse in the Lords hand signified his covenaâ—â— with them Zâ—ch 11. 7. 10. or generally it 〈◊〉 〈◊〉 Gods â—â—â—â—ble grate and favour See 〈◊〉 27. 4. The Châ—ldee expâ—unds it the pleasantnesse of Paradise stablish or direct 〈◊〉 and â—â—re For the Lord worketh all our actions f 〈…〉 Esay 26. 12. and without him we can doe nothing Iob. 15. 5. PSAL. XCI The state of the godly 3 Their safetie 9 Their habitation 11 Their keepers 14 Their friend with the effects of them all HEe that sitteth in the secret of the most high shall lodge himselfe in the shadow of the Almighty I wil say of Iehovah my safe hope my fortresse my God in him will I trust For he will deliver thee from the snare of the Fowler from the wofull pestilence Hee will cover thee with his wing under his feathers thou shalt hope for safety his truth shal be a buckler and a shield Thou shalt not feare for the dread of the night for the arrow that flieth by day For the pestilence that walketh in the darknesse for the stinging plague that wasteth at noone-day A thousand shal fall at thy side and ten thousand at thy right hand unto thee it shall not come neare Onely with thine eyes shalt thou behold and shalt see the reward of the wicked Because thou Iehovah my safe hope the most high thou hast put for thy mansion There shall not befall unto thee any evill and the plague shall not come nigh thy tent For his Angels will he command for thee to keepe thee in all thy waies Vpon their hands shall they beare thee up lest thou dash thy foot against a stone Thou shalt tread upon the fierce Lion the Aspe thou shalt tread downe the lurking Lion and the Dragon Because hee cleaveth unto me therefore will I deliver him I will set him on high because hee knoweth my name Hee shall call on mee and I will answer him with him will I be in distresse I wil release him and will honour him With length of daies will I satisfie him and will make him to see my salvation Annotations SEcret in Greeke helpe shall lodge or that lodgeth 〈◊〉 shadow that is defence as Numb 14. 9. So the Greeke saith protection the Chaldee addeth shadow of the clouds of the glory of the A 〈…〉 ghtie Vers. 2. I will â—ay or doe say namely to th 〈…〉 man for his further coâ—â—ort and assurance as vers 3 c. oâ— in his naâ—â— pâ—â—ting my selfe for an example The Greeke for more plainnesse changeth the person thus He shall say to the Lord thou art mine helper c. The Chaldee addeth David said I will say c. of Iehovah or to him that hee is my safe hope or my shelter Vers. 3. of the fowler as Psal. 124. 7. or hunter meaning the devill that hath the power of death and seeketh to destroy Heb. 2. 14. 1 Pet. 5. 8. the wofull pestilence Hebr. the pest of wofull evils that is the most wofull noysome and contagious pest Vers. 5. the dread of the night the dreadfull evill that terrifieth in the night Prov. 3. 25. Song 3. 8. arrow so the pestilence is called Deut. 32. Ezek. 5. 16. The Chaldee calleth it the arrow of the Angell of death Vers. 6.
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remēbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
Churches afflictions and infirmities which appeare in this life Blacknesse signifieth tribulation as Iob complaineth My skinne is blacke upon me and my bones are burnt with heat Iob 30. 30. and Ieremy lamenteth the blacknesse of the Nazerites visage Lam. 4. 8. And here in the verse following the Church sheweth her blacknesse to be because the Sunne had looked downe upon her and the scorching of the Sunne is by our Saviour expounded tribulation or persecution arising because of the word Matth. 13. 6. 20. 21. It may also imply her blacknesse by sinne in respect of her owne negligence which shee acknowledgeth in the end of the 6. verse and in respect of both her blacknesse by sorrow and mourning for her present miseries as blacke colour was the habit of mourners For the hurt of the daughter of my people am I hurt I am blacke astonishment hath taken hold on me Ier. 8. 21. Thus the Church is partaker of the afflictions of Christ at whom many were astonied his visage was so marred more then any man and his forme more then the sonnes of men Esay 52. 14. and comely or but comely and is here by way of opposition though I am blacke yet am I comely also The Hebrew Navah signifieth comely beautifull amiable and to be desired The Greeke here translateth it goodly or fayre and in vers 10. beautifull So the Apostle in Rom. 10. 15. expoundeth it beautifull from Esay 52 7. This comelinesse of the Spouse is after shewed to bee both in her sight or countenance Song 2. 14. and in her speech Song 4. 3. And as blacknesse is in the colour and skinne so comelinesse is in the parts features and proportion of the body which the Church hath by her creation or new birth as she is the workmanship of God created in Christ Iesus unto good works Eph. 2. 10. Thus was she blacke in her selfe but comely in Christ for Gods strength is made perfect in weaknesse therefore the Apostle said Most gladly will I rather glory in my infirmities that the power of Christ may rest upon me or dwell in me therfore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weake then am I strong 2 Cor. 12. 9. 10. And againe We are troubled on every side yet not distressed perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed alwayes bearing about in the body the dying of the Lord Iesus that the life also of the Lord Iesus might be made manifest in our body 2 Cor. 4. 8. 9. 10. daughters of Ierusalem to these she speaketh againe in ch 2. 7. and 3. 5. 10. and 5. 8. 16. and 8. 4. so they were the friends of Christ and his Church the elect of God though not yet perfectly instructed in the way of the Lord as may be gathered by Song 5. 8. 9. and 6. 1. As the villages belonging to a City are usually called the daughters of that City 1 Chr. 7. 28. Num. 21. 25. so Ierusalem which is above is the mother of us all Gal. 4. 26. whose daughters are the particular Churches and Christians called Uirgins 2 Cor. 11. 2. Rev. 14. 4. And Sodome and Samaria are prophesied of that they should be given to Ierusalem for daughters Ezek. 16. 61. And thus in Psalm 45. 13. 14. the Kings daughter the Church is brought unto the King in rayment of needle workes and virgins her friends after her Such are here comforted against the scandall of the Crosse and infirmities which accompany the Church in this world tents of Kedar Kedar was the second sonne of Ismael Gen. 25. 13. His posterity which were still called by his name dwelt in Tents in the deserts of Arabia fed cattell and were given to their bow and warres see Esay 21. 13. 17. and 42. 11. Ezek. 27. 21. And the Psalmist lamenteth his state that he dwelt with the tents of Kedar which he after explaineth with him that hateth peace Psal. 120. 5. 6. And Kedar by interpretation signifieth Blacke and the Kedarenes that dwelt in tents had thereof their name Scenites as if we should say Tentaries and their tents were of hayre cloth made of goats hayre and in them they dwelt and had no other houses as is reported by Pliny lib. 6. cap. 28. and Solinus Polyhist in cap. 36. Here therefore the Church which is called the Tents of Iakob Ier. 30. 18. and the tents of Iudah Zach. 12. 7. is for her afflictions persecutions pilgrimage and many infirmities in outward view of the world like to the blacke and hayrie tents of Kedar or such as dwelt in them curtaines of Solomon these are to set forth her comelinesse as Kedars tents did her blacknesse And though curtaines sometimes signifie tents as the Arke of the Lord remained under curtaines 1 Chron. 17. 1. and Eenlarge the place of thy tents and let them stretch forth the curtaines Esay 54. 2. yet Solomons curtaines here seeme rather to meane the goodly hangings that were in his house and about his bed For Solomon dwelt not in tents but having riches and wealth and honour such as no Kings had 2 Chron. 1. 12. builded him houses Eccles. 2. 4. and one which was thirteene yeeres in building 1 King 7. 1. and for his Queene Pharoahs daughter hee builded an house 1 King 9. 24. So though the Church bee outwardly blacke like Kedars tents yet is shee inwardly beautifull as Solomons curtaines for The Kings daughter is all glorious within Psalm 45. 14. The Chaldee paraphraseth on this verse thus When the house of Israel made the Calfe Exod. 32. their faces were blacke like the sonnes of Cush the Ethiopians which remaine in the tabernacles of Kedar and when they turned by repentance and were forgiven the brightnesse of the glory of their faces was increased like the Angels for that they made the curtaines for the Tabernacle and the divine majesty dwelt among them and Moses their master went up to the firmament and made peace betweene them and their King Vers. 6. Looke not upon me or Behold mee not to weet with contempt for my blacknesse that is Despise me not as in Iob 41. 34. Hee beholdeth all high things that is despiseth them Or Looke not upon me with delight and gladnesse for my affliction as in Obad. v. 12. thou shouldest not have looked on the day of thy brother Or Looke not upon mee with astonishment as the Apostle teacheth That no man should be moved for these afflictions for your selves know that we are appointed thereunto 1 Thess. 3. 3. blackish or somewhat-blacke in Greeke made blacke the old Latine version translateth it browne The forme of the Hebrew word here differing from the former seemeth to diminish the signification as in Levit. 13. 19. a word in the like forme meaneth somewhat reddish By this shee would teach not to judge of her estate by her skin by the outward appearance where afflictions and infirmities
following here shew as also to try the faith of his people which even here at first was turned to unbeleefe and rebellion verse 11. 12. Deut. 8. 2. Psalme 106. 7. Migdol in Greeke Magdol the name of a citie of the Egyptians Ier. 44. 1. by interpretation it signifieth a Tower Baal-zephon in Greeke Beelsepphon The Ierusalemy Thargum expoundeth it the idoll of Zephon and so it seemeth to be an idolatrous place or monument of the Egyptians as Baal-Pehor was the Idoll of the Moabites Num. 25. 3. and Baalmehon the name whereof the Israelites changed when it came into their possession Num. 32. 38. For as Israel passed from Egypt to Canaan God did let them see the abominations and idols of the nations whereof hee warned them to beware Deut. 29. 16. 17. 18. Vers. 3. intangled or perplexed not knowing what to doe as the Greeke translateth they wander or stray and the word is used in Ioel 1. 18. of cattell perplexed for want of pasture So Pharaoh seeing the Israelites to take this indirect way thought they were afraid of the wildernesse and in perplexity of mind whereupon he hardned himselfe to follow after and bring them againe into his bondage Vers. 4. make strong that is as the Greeke saith harden so after verse 8 17. See Exodus 4. 21. honoured or as the Greeke translateth gloried will get me honour by their destruction vers 17. 18. For God hath glory by wrath upon the wicked as by mercy upon the elect Roman 9. 22. 23. So Ezekiel 28. 22. Vers. 6. bound in Greeke joyned to wit the horses to his chariot made ready So Gen. 46. 29. Vers 7. captaines or Princes the third sort of governours in the kingdome having the name of three or third the Chaldee calleth them Mighties Vers. 8. a high hand that is powerfully openly and boldly like armed men as in Exod. 13. 18. and in the sight of the Egyptians Num. 33. 3. not like fâ—gitives So to sinne with a high hand Num. 15. 30. is to doe it boldly and openly The Chaldee changeth the phrase saving they went out with uncovered or open head which meaneth openly boldly cheerfully as the covering of the head signifieth sorrow and shame 2 Sam. 15. 30. Ier. 14. 4. Vers. 9. army Hebr. power used for an army or host as the Greeke here translateth it so in verse 17. 28. And here againe is to be understood they followed and overtooke them Vers. 10. were fore afraid or feared vehemently This was for want of faith and love towards God Matth. 8. 26. 1 Iohn 4. 18. But was occasioned by the straits they now were in the congregation of Israel was shut in from the foure parts of the world before them was the sea behind them followed the enemy and on each side of them were wildernesses full of fiery Serpents which did bite and kill men with their venome saith the Chaldee paraphrase upon Song 2. 14. Vers. 11. at all or none a double deniall shewing the earnest passion and distemperature of their unfaithfull and unthankfull minds Of this David said they remembred not the multitude of thy mercies but rebelled at the sea at thered sea yet he saved them for his names sake Psal. 106. 7 8. Vers. 12. Let us alone or Cease from us They returne to their former rebellious cariage in Egypt mentioned in Exod. 6. 9. Vers. 13. feare not the Greeke saith be bold or of good comfort whom ye have seene or as the Greeke translateth so as ye sec meaning they should see them no more alive but dead as verse 30. not againe see Hebr. not adde to see By these promises God would stay their murmurings strengthen their faith and shew his grace to an undeserving people for which hee is after celebrated in Neh. 9. 9. thou heardest their cry by the red sea Vers. 14. shall hold your peace or shall bee silent shall cease from speaking or doing any thing in this battell The originall word is often used for ceasing to heare or speake as they that are deafe but applied also to actions signifieth silence or ceasing from deeds as they that neglect and sit still 2 Sam. 19. 11. Psal. 83. 2. and 50. 3. Esay 42. 14. 15. It may also be meant hold ye your peace that is cease from murmuring against God and me Verse 15. wherefore Hebr. what that is For what criest thou God encourageth Moses to goe on with the worke in hand which the peoples murmuring began to hinder So after in Exod. 17. 4 hee cried unto the Lord upon the like occasion Though here no words of prayer bee mentioned yet Moses might cry unto God by the Spirit which maketh intercession for the Saints with groanings which cannot be uttered Rom. 8. 26. The Chaldee paraphrast turneth it I have accepted thy prayer speake to the sonnes of Israel c. as if he had cried our for feare of wrath to come upon them for their sinne as they deserved So elsewhere another Chaldee paraphrast on Song 1. 9. more plainly saith When Pharaoh and his host were drowned Israel also had likewise perished if Moses the Prophet had not stretched out his hands in prayer before the Lord and turned away the Lords wrath from them A like preservation of them by Moses prayer is after recorded in Deut. 9. 13. 14. 19. 20. Verse 16 thy rod where with miracles were done in Egypt Exod. 4. 2. and 7. 9. c. the rod of God Exod. 17. 9 it signified the Word of God which is the rod of his mouth wherewith hee smiteth the earth Esay 11. 4. but feedeth his people Mic. 7. 14 cleave it that is forcibly divide and as the Greeke translateth rent it It is a commandement implying a promise Vers. 17. honoured upon or as the Greeke turneth it glorified in Pharaoh get me glory and honour upon him The Lord knew that they dealt proudly against his people so hee made himselfe a name as it is this day Nehem. 9. 10. Vers. 19. the Angell that is Christ called Iehovah Exod. 13 21. So the Hebrew Doctors have acknowledged this Angell to be Michael the great Prince who was made a wall of fire betweene the Israelites and the Egyptians Pirkei R. Eliezer chap. 42. And others of them say this Angell was Shechinah the presence or Majestie of God and called an Angell and Prince of the world because the government of the world to by his hand R. Menachem upon this place This 19. verse and 20. and the 21. following have every of them in the Hebrew 72. letters from which the Hebrew Rabbines have their curious speculations of so many Angels concurring in this glorious worke of dividing the sea and leading Israel through it Vers. 20. a cloud and darknesse that is the cloud was thicke and darke to the Egyptians and made light or illumined the night to the Israelites And so the Chaldee paraphrase and Thargum Ierusalemy explaineth it the cloud was halfe light and halfe darknesse the light gave
light unto Israel and the darknesse gave darknesse unto the Egyptians The Greeke translateth and there was darknesse thicke darknesse and the night came A like manifestation of Gods glorie the Psalmist celebrateth He set darknesse his secret place round about him his pavillion darknesse of waters that is of watrie clouds thicke clouds of the skies Psal. 18. 12. Vers. 21. to goe backe O sâ—a what ailed thee that thou fleddest Psalme â—14 5. The waters saw thee ô God the waters saw thee they trembled the depths also were troubled Psal. 77. 17. This worke of God figured the afflictions of this world made easie for Christs people to passe thorow by the power of God Ps. 66. 12. Esay 43. 2. east winde which being violent is used to denote Gods anger Ier. 18. 17. Ezek. 19. 12. Psal. 48. 8. And of this worke the Prophet saith was thy wrath Lord against the sea Habakkuk 3. 8. and David saith he rebuked the sea and it was dried up Psal. 106. 9. It figured also the power of Gods Spirit for the salvation of his Church by Christ Esay 11. 15. who for the help of his people flyeth swiftly on the wings of the wind Ps. 18. 11. dry land Come see the works of God he is fearfull in his doing toward the sons of men he turned the sea into dry-land Psal. 66. 5. 6. cloven or forcibly divided into parts as Psal. 136. 13. from which the Iew Doctors teach that there were 12. according to the number of the twelve tribes of Israel Pirkei R. Eliezer c. 42. and Thargum Ierusalemy on Deut. 1. 1. Vers. 22. went in following the Lord by faith for he led them by the right hand of Moses with his glorious arme dividing the water before them to make himselfe an everlasting name Esay 63. 12. and by faith they passed through the red sea as by dry land which the Egyptians assaying to doe were drowned Heb. 11. 29. And in this sea they were baptized 1 Cor. 10. 2. a wall standing up stedfast as an heape Psal. 78. 13. so they went safely God led them through the deepe as an horse in the wildernesse that they should not stumble as a beast goeth downe into the valley the Spirit of the Lord quietly led the people to make himselfe a glorious name Esay 63. 13. 14. Vers. 24. watch or ward custodie so called because men kept watch and ward there certaine houres in the night As here and in 1 Sam. 11. 11. is mentioned the morning watch so in Lam. 2. 19. the beginning of the watches and in Iudg. 7. 19. the middle watch is spoken of in Luk. 12. 38. the second and third watch and in Matt. 14. 25. the fourth watch of the night which in Mar 13. 35 are named evening midnight cock-crowing and day-dawning See also after in v. 27. looked and manifested his presence with Israel and wrath against Egypt for the clouds streamed downe waters the skies gave out a sound Gods arrowes also or hailestones went abroad the voice of his thunder was in the aire lightnings lightned the world the earth trembled quaked Psal. 77. 18. 19. pillar of fire wherein God did as it were ride upon his horses his chariots of salvation for his people Habak 3. 8. 9. troubled the campe or made a tumult in their host and terribly strooke them downe The Ierusalemy Thargum here saith God threw downe upon them pitch and fire and haile-stones and astonished the host of the Egyptians This word is after used when God promiseth to destroy the Canaanites from before his people Deut. 7. 23. And David in like sort celebrateth his victories saying he sent out his arrowes and scattered them and he hurled forth lightnings and troubled them Psalme 18. 15. Vers. 25. heavily Hebrew with heavinesse Greeke by force For the raine and tempest so softned the ground that they could drive but slowly and with much adoe Egyptians Hebrew the Egyptian said let meflee spoken as of one man to note their joynt consent So in v. 26. Vers. 26. shall returne the Greeke translateth let the water returne and cover the Egyptians The word cover is borrowed from v. 28. This was done with a wind as before v. 21. Exod. 15. 10. Vers. 27. the looking forth or turning towards of the morning at the day dawning which time the Scripture noteth both for judgement upon the wicked as in this place and for mercy to the city of God as in Psal. 46. 6. It was also the time of Christs resurrection Matt. 28. 1. 2. The like phrase is of the evening in Gen. 24. 63. shooke off that is cast away destroyed so this word is elsewhere used Iob 38. 13. Nehem. 5. 13. Herein God recompenced them according to their workes for they had drowned the children of Israel in the river Exod. 1. 22. and now they themselves were drowned in the sea This overthrow of the Egyptians was also a figure of Christs victory over our spirituall enemies by subduing our iniquities and casting al our sinnes into the depths of the sea Micah 7. 15. 19. Vers. 29. walked or went on dry land as before so whiles the waters retired and drowned the Egyptians Of this miracle Asaph sung O God thy way was in the sea and thy pathes in the many waters and thy foot-steps were not knowne thou didst lead thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. 21. Alike marvellous worke was at the river Iordan when Israel entred in Canaan Ios. 3. 16. Vers. 30. shore Heb. lip of the sea Vers. 31. hand that is handy worke so in Psalme 109. 27. the Chaldee translateth it the power of the great hand in Iehovah the Greeke translateth beleeved God so in Gen. 15. 6. where is shewed that the Apostles approve the version in Moses that is in the word which Moses taught them from God as the Chaldee explaineth it they beleeved in the word of the Lord and in the prophesie of Moses his servant So in 2 Chro. 20. 20. it is said beleeve in Iehovah c. beleeve in his Prophets and in Exod. 19. 9. that they may beleeve in thee It meaneth trust or confidence in the faithfulnesse of any as in 2 Cor. 2. 3. Gal. 5. 10. A like speech is of Sion in Esay 14. 32. the poore of his people shall trust in it So in 1 Sam. 12. 18. the people feared Iehovah and Samuel See further in the notes on Exod. 19. 9. CHAP. XV. 1 The song of Moses and Israel wherein they celebrate Gods power and grace for drowning the Egyptians and saving of Israel in the red sea 13 for leading his people through the wildernesse 14 for terrifying the nations round about 17 for seating his people in Canaan 20 Marie and the women answer the men in singing Gods praise 22 The people in the wildernesse are brought to bitter waters 25 a tree sweetneth them 27 At Elim are twelve wels and seventie palme trees THen sang
the campe and called it the Tent of the congregation and it was that every one which sought Iehovah went out unto the Tent of the congregation which was without the campe And it was when Moses went out unto the tent all the people rose-up and stoood every man at the doore of his Tent and looked after Moses untill he was entred into the Tent. And it was as Moses entred into the Tent the pillar of the cloud descended and stood at the doore of the Tent and he spake with Moses And all the people saw the pillar of the cloud stand at the doore of the Tent and all the people rose-up and bowed-them-selvesdowne every man at the doore of his Tent. And Iehovah spake unto Moses face unto face as a man speaketh unto his friend and he returned into the campe and his minister Ioshua the Son of Nun a yong-man he departed not from within the Tent. And Moses said unto Iehovah See thou saist unto me Carie-up this people and thou hast not let me know whom thou wilt send with me yet thou hast said I know thee by name and also thou hast found grace in mine eies Now therefore I pray thee if I have found grace in thine eyes shew mee O now thy wayes and let me know thee that I may find grace in thine eyes and consider that this nation is thy people And hee sayd My presence shall goe And I will give thee rest And hee sayd unto him If thy presence goe not carie us not up hence For wherein shall it be knowne here that I have found grace in thine eyes both I and thy people Is it not in that thou goest with us So shall we bee marvellously-separated I and thy people from all the people which are upon the face of the earth And Iehovah said unto Moses I will doe this thing also which thou hast spoken for thou hast found grace in mine eies and I know thee by name And he said I pray thee shew me thy glory And he said I will make all my goodnesse passe before thee and will proclaime the name of Iehovah before thee and will be gracious to whom I will be gracious and will be mercifull to whom I will be mercifull And hee said thou art not able to see my face for no man shall see my face and live And Iehovah said Behold there is a place by mee and thou shalt stand upon a rocke And it shall bee while my glorie passeth by that I will put thee in a clift of the rocke and will cover thee with my hand while I passe by And I will take away my hand and thou shalt see my backe-parts but my face shall not bee seene Annotations THy seed that is as the Chaldee saith thy Sons the Greek saith your seed He respecteth chiefly the promise to Abraham Gen. 12. 7. which he would performe notwithstanding their unfaithfulnesse Verse 2. an Angel in Greeke my Angell of whom see Exodus 23. 20. 23. Though this is thought of some to bee meant of another Angell see the notes on Exodus 32. 34. I will drive The Greeke expounds it thou shalt drive Canaanite that is as the Chaldee translateth Canaanites c. see Gen. 10. 16. Vnto the six nations here mentioned the Greeke addeth the Gergesite to make up the number of Seven as in Deut. 7. 1. Verse 3. Vnto a land for explanation the Greek addeth And I will bring thee into a Land milke a figure of heavenly blessings see the notes on Exodus 3. 8. I will not goe to wit with a visible signe of my presence as in the cloud so the Chaldee translateth I will not cause my presence or Majestie to goe up in the middest of thee So after in verse 5. And now God had withdrawne the cloudy pillar the signe of his gracious conduct from them as appeareth by verse 9. 10. So in the Thargum or Chaldee paraphrase on Cant. 2. 17. the Hebrew Doctors say The Sonnes of Israel made the golden calfe and the glorious cloud which overshadowed them was taken away and they remained uncovered c. stiffe or hard necked that is stubborne and disobedient see Exod. 32. 9. Vers. 4. evill word that is hard or heavy rydings mourned shewed their mourning by their habit gesture c. as the words following manifest and the force of the originall word implyeth 2 Sam. 14. 2. Dan 10. 2. 3. The Greeke translateth they mourned in mourning weeds Verse 5. to the sons of Israel the Hebrewes as R. Menachem on this place doe observe that this manner of speech was in the way of mercy for 〈…〉 therto he had called them THY PEOPLE Exodus 32. 7. and THE PEOPLE Ex. 33. 1. But now he calleth them by their beloved name Sons of Israel I will come up to wit if thou repent not so it is a threatning of judgmēt as the Gr. also translateth Looke that I bring not another plague vpon you and consume you Or it may be Englished If I should goe up in the middest of thee I should consume thee to wit unlesse thou repent and walke better thy ornament that is humble thy selfe and shew fruits of repentance The Greeke saith now therefore put 〈◊〉 the garments of your glorie and your ornament The Chaldee expounds it the ornament of thy armour so in v. 6. and I will know God speaketh after the manner of men who judge by the actions that appeare as in Gen. 18. 21. and 22. 12. for otherwise God knoweth all his workes from the beginning of the world Act. 15. 18. The Greeke interpreters understood it of Gods making knowne to others and manslateth I will shew what I will doe unto thee Vers. 6. from the mount that is farre from it as being unworthy to come neere unto God whose glory was yet upon the mount which burned with fire Deut 9. 15. V. 7. a Tent or the Tent not that which after was the place of publike worship for it was not yet made Exod. 36. but either Moses owne Tent as the Greeke translateth his Tent or some other for this speciall use Tent of the congregation which was the name of that glorious Tent which God commanded to be made see Exod. 29. 4. The Gr. translateth it the Tabernacle of testimony the Chald. the Tabernacle of house of doctrine This which should have beene in the midst of the host Num 2 17. was now placed far out of it signifying Gods displeasure against and departure from his people Prov. 15. 29. According to which situation are the complaints of holy men made to God in their tentations Psal. 10. 1. and 35. 22. and 38. 22. sought Iehovah the Chaldee paraphraseth that sought doctrine or information from the face of the Lord. V. 8. and stood to looke and observe with reverence what signes of grace Moses should have from the Lord about this businesse in hand for reconciling him unto his people The Hebrewes in their Thargum on Solomons song apply hereunto