Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	face_n	moses_n	shine_v	2,681	5	9.0852	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46823	A help for the understanding of the Holy Scripture intended chiefly for the assistance and information of those that use constantly every day to reade some part of the Bible, and would gladly alwayes understand what they read if they had some man to help them : the first part : containing certain short notes of exposition upon the five books of Moses, to wit Genesis, Exodus, Leviticus, Numbers, and Deuteronomie : wherein all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity ... / by Arthur Jackson ...	Jackson, Arthur, 1593?-1666.	1643 (1643)	Wing J67; ESTC R35433	692,552	595

repentance to see whether they would not again revolt from God and secondly to procure the more authority to Moses that they might look upon him when he brought the law as an angel sent to them from heaven And he wrote upon the tables c. That is the Lord. See ver 1. Vers 30. Behold the skinne of his face shone No such thing befell him before when he was the first time upon the mount with the Lord fourty dayes and fourty nights because then the Lord had not shown him his glory in so great a degree as now he had Nor need we wonder that Moses wist not that the skinne of his face shone as it is said in the former verse for coming from the exceeding glory and brightnesse of Gods presence that spark of shining brightnesse that was in his own face was not discernable by him though terrible to the Israelites Now for the shining of Moses face it was doubtlesse to signifie the glory of the law which he preached to them whence is that of the Apostle 2. Cor. 3. 7 8. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the spirit be rather glorious But withall the people by this were taught to reverence him even as an angel come from heaven to look upon him as one that stood in Gods stead when he spake to them and to assure themselves that God had inlightned him also inwardly that he might teach and instruct them And they were afraid to come nigh him Moses came down with vengeance before and what might they think of this glory put upon him now being still conscious to themselves of the haynousnesse of their former rebellion Besides this was to shew that Moses his ministration was condemnation 1. Cor. 3. 7 9. because it gives knowledge of sinne and causeth wrath Rom. 4. 15. The law worketh wrath for where there is no law there is no transgression Vers 33. And till Moses had done speaking with them he put a vail on his face Hereby it is evident how long the brightnesse of Moses face continued not all the time of his life but onely the time of his going to and fro between the Lord and his people that he might deliver to the people the laws and commandments he gave them in charge All this time the shining of his face continued and so when he came to speak with the people he p●t on a vail which signified First the vail of the obscurity of the law whereby Christ and the end of the law was hardly discerned and secondly that vail of ignorance and infidelity which was spread upon our hearts by nature untill it be removed by Christ Vers 34. But when Moses went in before the Lord to speak with him ●e took the vail off c. Signifying that when we come to see God in Christ the vail is taken away See 2. Cor. 3. 15. 16. Even unto this day when Moses is read the vail is upon their heart neverthelesse when it shall turn to the Lord the vail shall be taken away CHAP. XXXV Vers 3. YE shall kindle no fire throughout your habitations upon the Sabbath day This clause of the law concerning the Sabbath must be explained by that chap. 16 23. To morrow is the holy rest of the Sabbath unto the Lord bake that which ye will bake to day and seethe that which ye will seethe c. Namely that they must not kindle any fire therewith to dresse any meat for themselves or except in case of absolute necessity for that they might not kindle fire either to light a candle or to warm themselves in the extreme cold of winter is altogether improbable Vers 22. And they came both men and women as many as were willing-hearted and brought brac●lets and eare-rings c. That is not onely gold and silver but also their very ornaments contributing these things as willingly now after repentance for the service of the tabernacle as before for the making of their golden calf CHAP. XXXVI Vers 2. ANd Moses called Bezaleel and Aholiab c. Though gifted yet they must have a calling Vers 8. And every wise-hearted man among them that wrought the work of the tab●rnacle made ten curtains c. This is first made though in the directions given the ark table and candlestick were first mentioned because it was to rec●ive and contain these holy things which might not stand without their tent CHAP. XXXVIII Vers 8. ANd he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women assembling c. For it is evident by severall Writers that in ancient times they used looking-glasses made wholly of pure bright brasse Vers 18. And the height in the breadth was five cubits c. That which is the breadth of the hanging lying is the height of it standing or hanging and therefore it is said that the height in the breadth of it was five cubits Vers 21. This is the summe of the tabernacle c. Or counted things that is this is the summe and particulars of the tabernacle and holy things belonging to it which were thus taken as it were in an inventory by Ithamar at the commandment of Moses and so delivered into the custody of the Levites that nothing might be lost This clause I conceive therefore may have respect both to the rehearsall of particulars which went before and vvithall likevvise to the summe of the gold and silver spent in making these things whereof Moses speaks in the words following Vers 24. Even the gold of the offering was twenty and nine talents c. Twenty nine talents and seven hundred and thirty shekels counting the talent at an hundred and twenty pound and five and twenty shekels to a pound will make three thousand five hundred and nine pound weight of gold and five shekels which in sterling money if we account a pound weight of gold to be worth but thirty pound of sterling money comes to above an hundred and five thousand pound viz. one hundred five thousand two hundred and seventy pound Vers 25. And the silver of them that were numbred of the congregation was an hundred talents and a thousand seven hundred ●hreescore and fifteen shekels c. There were numbred six hundred and three thousand five hundred and fifty men and the very same number we find Numb 1. 46. of which see the notes there who all paying half a shekel Exod. 30. 13. the summe of the silver amounts to three hundred and one thousand seven hundred seventy and five shekels of silver which is as here allowing three thousand shekels to a talent an hundred talents and a thousand seven hundred seventy five shekels over and this counting twenty five shekels to a pound weight amounts to twelve

essence of God that he did not know him to be a spirit infinite and invisible every where present but no where to be seen with bodily eyes whom no man hath seen or can see as the Apostle saith 1. Tim. 6. 16 Surely no. Rather I think that Moses conceiving that God when he spake to him had put on as it were some corporall and visible shape full of great majesty and glory and therefore overshadowed with a cloud he desired to see the lightsome brightnesse of Gods presence the cloud being taken away and that doubtlesse especially though happely not without some mixture of vain curiosity that he might by this speciall signe of Gods favour be confirmed concerning the gratious promise made to him and his people Vers 19. And I will make all my goodnesse passe before thee c. That is my self namely in a transitory vision my glory ver 22. or glorious goodnesse thus God yields to his request yet not every way as he had intended it and in what manner he would do it he shews him afterwards ver 22 23. And I will be gratious to whom I will be gratious c. If bold man should dare to question in his mind why God should pardon the foregoing sinne of Israel whilest he punishes lesse sinnes in others or why Moses should be honoured with such a glorious vision above all other men his mouth is stopped with this which God saith of his freedome in communicating grace where he pleaseth without wrong to any Vers 20. Thou canst not see my face for there shall no man see me and live c. My face that is my essence my being simply as I am in my self and indeed it is most true in that sense that no man can see Gods face Even where Moses and Christ are compared together by the Evangelist S. John this seeing of God is made the peculiar prerogative of Christ the sonne God John 1. 17 18. Or rather by the face of God here is meant the majesty and glory attending that externall shape which God had now assumed which Moses could not behold and therefore it was covered with a cloud and this the Lord gives as a reason why God denied this part of his request because he had desired that which being granted him would have been his ruine mans weaknesse being such that he is not able to behold such a glorious brightnesse as this was and as is that light inaccessible which no man can approch unto wherein God dwels saith the Apostle 1. Tim. 6. 16. And indeed if by the face of God here were meant Gods essence thou canst not see my face that is my essence thou canst not see me as I am in my self then by that following reason for there shall no man see me and live we might inferre that it is possible for men to see the essence of God though not without perill to their lives which is not so for God is in his essence altogether invisible Jacob saw God face to face Gen. 32. 30. but it was in that shape wherein God was pleased to represent himself and if Moses saw more then Jacob yet he saw onely some more glorious representation of the deity not the divine essence it self Vers 22. I will put thee in a clift of the rock c. He was put in the clift of a rock 1. to hide him as it were that he might not be swallowed up of the exceeding glory of God as he passed by 2. that being thus placed he might not onely see God going and passing away and that onely for a short time but withall this rock might signifie Christ by whom we attain the true knowledge of God and looking thorow a clift might signifie the small measure of knowledge of God we have in this life comparatively Vers 23. And thou shalt see my back-parts It is most probable that God passed by in an humane visible shape but in such brightnesse and glory as was never shown to mortall creature so that these passages both of Gods hand and back-parts must be understood literally But by this representation of the back-parts and not the face to be seen by Moses the Lord intended to teach him that as vve knovv men very imperfectly vvhen vve see onely their back-parts even so is the knovvledge vvhich the best can have of God in this life little and imperfect CHAP. XXXIV Vers 1. ANd the Lord said unto Moses Hew thee two tables of stone c. Though hereby God testified that he had received the people into his favour again and vvas minded that all things should return to their former state yet in that he prepareth not these tables as the first this was a kind of memoriall of their sinne as when the scar remaineth after the healing of the wound At the same time also God gave him order to make an ark also to keep them untill the ark of the covenant was made De●t 10. 1. Vers 6. And the Lord passed by before him c. To wit in the manner promised chap. 33 22 23. And proclaimed The Lord the Lord God c. By this redoubling of the word Jehovah Jehovah the Lord the Lord Moses is prepared presently to compose himself with all humility and reverence to behold his glory and to attend on God proclaiming his goodnesse Ver. 9. And he said If now I have found grace in thy sight c. Thus Moses still prayes for the people and in this suit spent fourty dayes and fourty nights Deut. 9. 25. for faith the more assured it makes us of Gods favour the more fervent it makes us in prayer For it is a stiff-necked people And therefore have need of thy mercy and government Vers 10. For it is a terrible thing that I will do with thee The wonders which I shall work to wit in the passage of the Israelites through the wildernesse and afterward in the land of Canaan shall strike terrour into the hearts of the wicked and teach all to fear before God Vers 12. Take heed to thy self lest thou make a covenant with the inhabitants of the land c. First because God hath determined to destroy them for their sins Secondly because the land must not be polluted with idolatry which God had chosen to be his dwelling place Thirdly because by this means the people might be insnared Vers 17. Thou shalt make thee no molten gods One kind of idols by occasio● of the molten calf is put for all Vers 20. But the firstling of an asse thou shalt redeem with a lambe See Exod 13. 13. Vers 22. And thou shalt observe the feast of weeks c. See the notes concerning these feasts Exod. 23. 16. Vers 25. Thou shalt not offer the bloud of thy sacrifice with leaven c. See the notes upon Exod. 23. 18 19. Vers 28. And he was there with the Lord fourty dayes and fourty nights c. This second stay of Moses in the mount was first to try the peoples

servant Jacob saith thus Jacob doth not by this submissive speech renounce his blessing but yielding temporall subjection for a time as David to Saul though he were even then the anointed king he thereby labours to appease his brothers wrath still waiting by faith for the promise which was to be accomplished in future times I have sojourned with Laban c. This he saith that the consideration of what he had already suffered might cause Esaus anger to c●ase and also that this his readinesse to render an account as it were of his time spent might seem a kind of submission unto him Vers 5. And I have oxen c. This is added to prevent suspicion that he might not think he was come as one that gaped after his fathers riches or to suck any thing from him or that he now sought his favour for his own profit sake Vers 6. We came to thy brother Esau and also he cometh to meet thee and foure hundred men with him Whether Esau came with this troop against Jacob with a purpose to destroy him and so to be revenged on him as long since he intended it is not evident in the text the most Expositours are of that mind and that God did miraculously change his heart by that time they met together Yet others judge it more probable that Esau meant not to cut off Jacob indeed they alledge a very probable reason for it for if say they out of reverence to his father Esau restrained himself vvhen he was in the freshest and hottest of his passion it is not likely that now after twenty years absence he would have no respect to the grief of his aged father who was still living but by slaying his brother bring his gray hairs with sorrow to the grave However evident it is that the messengers feared he came in his displeasure and to that end brought such a band of men along with him which no marvell it is though Jacob were very ready to believe Vers 16. And put a space betwixt drove and drove This he did that his presents might make the fairer show and by these distant spaces the heat of Esaus rage might be abated and also that if he fell in hostile manner upon the first the other might seek the better to escape Vers 20. And say ye moreover Behold thy servant Jacob is behind us This he urgeth to be especially remembred by his servants that Esau might not think that he sent these in this manner before to delude him that he in the mean season might escape some other way Vers 21. And himself lodged that night in the company That is the night after he had sent avvay these droves by his servants as is before related it vvas not therefore that night mentioned vers 13. the night after he heard that his brother Esau vvas coming tovvards him vvith foure hundred men but the night follovving the day betvveen being spent in sending avvay the presents to Esau Vers 22. And passed over the ford Jabbok Jabbok was a river whereof mention is again made Deut. 2. 37. Thou camest not unto any place of the river Jabbok and that Jacob passed over this river is expresly set down because this testified that after he had prayed to the Lord he was well confirmed and settled in his mind concerning the Lords protection because otherwise he would not have passed the river but have made a stand on the other side where with lesse difficulti● he might have escaped away had his brother in an hostile manner set upon them Vers 24. And there wrestled a man with him That is Christ appearing in the form of a man therefore called after and by the prophet Hosea God and an Angel Hose 12. 3 4. And by his strength he had power with God Yea he had power over the Angel yea the Angel that redeemed him from all evil Gen. 48. 16. The Angel that redeemed me from all evill blesse the lads Jacob having wrestled with God by prayer as no doubt to that very end he stayed behind alone and that not without bitter tears as Hose 12. 4. he wept and made supplication unto him at the last the Lord appeared set upon him and wrestled with him and that to this very end that he might be assured that though he wrestled with many afflictions yet he should be victour in them all Vers 25. When he saw that he prevailed not against him c. This is spoken with respect to that assistance measure of strength wherewith God was pleased in that assumed body wherein he wrestled with Jacob to struggle with him and over which Jacob with his might and power prevailed And the hollow of Jacobs thigh was out of joynt This was for the present to humble him that he might not be exalted above measure being a discovery of his weaknesse and of the Lords indulgence whereby onely he prevailed and it was withall for the future a memoriall and remembrance unto him of this most comfortable Apparition Vers 26. And he said Let me go for the day breaketh The Angel speaks thu● 1. after the manner of men whose shape he had taken as if he had haste to be gone 2. to put Jacob in mind of his affairs that it was fit he should make haste to his wives c. and 3. to intimate unto him that he would not have his glory by the rising light be revealed to him and much lesse to any of his family that might now come to him And he said I will not let thee go except thou blesse me His desiring to be blessed by him argues that he acknowledged himself to be inferiour to him with whom he wrestled and that though he did what he could to hold him yet if he procured not the blessing by begging it at his hands he might happely misse of it and so some understand that place of the prophet Hos 12. 4. to wit that it was at this time that he wept and made supplication to the Angel with whom he had wrestled Vers 28. Thy name shall be called no more Jacob but Israel That is not so much Jacob as Israel which signifieth one that hath princely power with God Vers 29. Tell me I pray thee thy name Though he knevv at length vvith vvhom he vvrestled at least that he wrestled vvith an Angel sent from God ver 30. For I have seen God face to face c. yet he desires a surer and clearer knovvledge Vers 30. I have seen God face to face To vvit in the Apparition before mentioned for othervvise to see the face of God that is to see the glory of God as he is in and of himself it is altogether impossible for men Exod. 33. 20. Thou canst not see my face for there shall no man see me and live Vers 32. Therefore the children of Israel eat not of the sinew which shrank c. To perpetuate hereby the memory of this honour vvhich God afforded Jacob in this conflict

severall times appointed them to offer My offerings and my bread for my sacrifices made by fire for a sweet savour unto me shall ye observe to offer unto me in their due season for though all the sacrifices that were burnt upon the altar are elsewhere called the Lords food Lev. 3. 11. and his bread Lev. 21. 6. the reasons whereof see in the notes upon those places yet here it seems most probable that by offerings are meant all the severall sacrifices that were to be killed and offered upon the altar and by his bread for the sacrifices is meant the meat-offerings that were to be joyned with their sacrifices and then secondly he sets down particularly what they were to offer first for their dayly sacrifice vers 3. secondly for their weekly sacrifice every Sabbath day vers 9. thirdly for their monethly sacrifice every new Moon vers 11. and fourthly for their yearly sacrifices at every severall feast in the year vers 16 c. Vers 3. This is the offering made by fir● which ye shall offer unto the Lord c. See the notes on Exod. 29 28. Vers 9. And on the Sabbath day two lambs of the first year without spot c. The sacrifices here appointed for every Sabbath day are full double to those appointed for every day vers 3. and yet the daily sacrifices the continuall burnt-offering vers 10. was not omitted on the Sabbath day neither So that every Sabbath in the morning there was offered one lambe for the daily sacrifice then two lambs more for the Sabbath and this was thus appointed fir●t to shew the holinesse of that day and that God required more service from them on that day then other dayes secondly by way of thankfulnesse for the worlds creation and thirdly because it was a signe of our rest in heaven purchased for us by Christ Vers 11. And in the beginnings of your moneths ye shall offer a burnt-offering unto the Lord c. That is the new Moons the first dayes of every moneth these were appointed to be kept as solemn festivals then did they blow with the silver trumpets in the Sanctuary chap. 10. 10. Also in the day of your gladnesse and in your sol●mn dayes and in the beginning of your moneths ye shall blow with th● trumpets c. then did they repair to the prophets or other ministers of God to hear his word 2. Kings 4. 29. Wherefore wilt thou go to him to day saith the Shunamites husband to her when she would go to the Prophet Elisha It is neither new moon nor Sabbath then also they kept religious feasts 1. Sam. 5. 6. And David said unto Jonathan Behold to morrow is the new moon and I should not fail to sit with the King at meat c. neither was it lawfull to buy or sell or do other worldly work on those dayes Amos 8. 5. When will the new moon be gone that we may sell corn and the Sabbath that we may set forth wheat c. Now these new moons were thus ordained to be solemnized first that they might be put in mind to be thankfull for Gods mercy in that change of times and seasons the mediate cause of many blessings and the remembrance of this mercy God would have kept at the new of the moon rather then at her full when she shined in her full brightnesse because then there was lesse danger of being taken so with the glorie of that creature as not to ascend higher to the admiration of God the Creatour whence is that expression which Job useth chap. 31. 26 27. If I beheld the sunne when it shined or the moon walking in her brightnesse and my heart hath been secretly enticed or my mouth hath kissed my hand c. It was the glory of the moon shining in her brightnesse that drew the heathens to worship the moon and to prevent this danger God would have the memoriall of his mercy in ordering the change of moons and seasons to be kept not at the full but at the new of the moon secondly that the renewing of the moon which borroweth her light of the sunne might be observed as a figure or shadow of the Churches renovation by Christ the sunne of righteousnesse Mal. 4. 2. whereby every true Christian doth put off the old man with his deeds and put on th● new man which is renewed in knowledge after the image of him that created him Col. 3. 9 10. whence is that of the Apostle Col. 2. 16 17. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ And thirdly that as of every day so of every moneth they might consecrate the first unto the Lords service Vers 17. And in the fifteenth day of this moneth is the feast To wit of unleavened bread Levit. 23. 6. where see all the notes on the solemnities of this feast Vers 24. After this manner ye shall offer daily throughout the seven dayes c. That is upon every one of the seven dayes of this feast But besides these sacrifices upon the sixteenth day of the moneth which was the next day after the first solemn day of the feast there was also a lamb offered for a burnt-offering together with the wave-sheaf or omer See Levit. 23. 12. and the notes thereon Vers 26. Also in the day of the first-fruits when ye bring a new meat-offering unto the Lord after your weeks be out c. Called the feast of Pentecost Acts 2. 1. when they offered two loaves of their new corn and it was seven weeks or fifty dayes after the Passeover Levit. 23. 15 16. Vers 27. Two young bullocks one ramme seven lambs of the first year These and the rest following are here added to the feast over and beside those seven lambs one bullock a●d two rammes which were offered with the first-fruits Lev. 23. 28. concerning which see the notes there CHAP. XXIX Vers 1. ANd in the seventh moneth on the first day of the moneth c. This seventh moneth was called the moneth Ethanim 1. Kings 8. 2. it was in the end of the year Exod. 23. 16. and the revolution of the year Exod. 34. 22. for so the word is in the originall because then the old year went out and the new began as touching Jubilees and other civil affairs Lev. 25. 9 10. But by reason of Israels coming out of Egypt in Abib or March that was made the first of the moneths Exod. 12. 2. And thus numbring the moneths for after this order the ecclesiasticall feasts were reckoned this which had been the first moneth is here as usually elsewhere called the seventh moneth and so became as it were the Sabbath moneth and was accordingly honoured with as many feasts as were celebrated in all the year besides whereof one was this here spoken of which was called