sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profââe and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm ãâ¦ã Bab. intreat Zâbachim Chap. 2. Vers. ãâã dye not by the hand of God as ãâã Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether âe ãâ¦ã the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name ãâã for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu ãâ¦ã ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A ãâ¦ã ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâw all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you ââe Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common âffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
sanctified 1 Cor. 15. 20. Rom. 11. 16. Ioh. 12. 24. the parching breaking grinding c. figured his suffering for us being bruised for our iniquities Esa. 53 5. Whereby he was offred for a sweet favour unto God And with him we are partakers in our measure Rom. 8. 17. Colos. 1. 24. Vers. 15. shalt put Heb. shalt give which the Greeke translateth shalt poure oile which was according to other meat-offrings a log of oile and an handfull of frankincense signifying the graces of God in Christ and his members and the sweet odour of his oblation for us See more in the notes on Levit. 23. 10. touching this manner of service CHAP. III. 1 The Peace-offrings of the herd 6 and of the stocke 7 either Sheepe 12 or Goat AND if his oblation be a sacrifice of Peace-offrings if he offer it of the herd whether it be male or female he shall offer it perfect before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it at the doore of the Tent of the Congregation and Aarons sonnes the Priests shall sprinkle the blood upon the Altar round-about And he shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat which is upon them which is upon the flanks the caule above the liver with the kidneyes he shall take-away it And Aarons sonnes shall burne it on the Altar with the Burnt-offring which is upon the wood that is on the fire it is a Fire offring of a savour of rest unto Iehovah And if his oblation for a sacrifice of Peace-offrings unto Iehovah be of the flock male or female he shall offer it perfect If he offer a Lamb for his oblation then shall he offer-it before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat thereof and the whole rumpe it shall he take-off hard-by the backbone and the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take-away it And the Priest shall burne it upon the Altar it is the bread of the Fire offring unto Iehovah And if his oblation be a Goat then he shall offer it before Iehovah And he shall lay his hand upon the head of it and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer thereof his oblation a Fyre offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take away it And the Priest shall burne them upon the Altar it is the bread of the Fire offring for a savour of rest all the fat is Iehovahs It shall be an eternal statute for your generations through-out all your dwellings any fat or any blood ye shall not eat Annotations HIs oblation his korban which the Greeke translateth his gift unto the Lord so korban is by the Euangelift expounded a gift Mark 7. 11. Peace-offrings or Pay-offrings Hebr. a sacrifice of Payments or of pacifications or of perfections whereby men paid unto God Confession and thankes for their peace and prosperitie and for his performing of mercies and pacification and paid their vowes as is written Thy vowes are upon mee O God I will pay confessions unto thee Psal. 56. 13. and Peace-offrings are upon me this day have I payed my vowes Proverbs 7. 14. These sacrifices were of sundry sorts either for Confession or Thanks giving Lev. 7. 11. 12. or for a Vow or for a Uoluntary offring Levit. 7. 16. Here and usually in the law the word is Shelamim as of many payments or thankes due unto God for his many benefits as David professeth Psalme 116. 12. 14. 17. 18. but in Amos 5. 22. it is used singularly Shelem The Greeke often translateth it Eirenikee that is a Pacifying or Peace offring but here and most commonly Soterion a sacrifice of salvation offred unto God for his salvation of men The Chaldee hath the sacrifice of sanctities or sanctifications whether because none but clean sanctified persons might eat of it Leviticus 7. 19. 20. or for sanctifying the name of God by it Sol. Iarchi saith they are called Peace-offrings because they bring peace into the world as also because by them there is peace to the Altar to the Priests and to the owners that is every of these have a part in the Peace-offrings R. Menachem saith it is of like meaning as that in Esay 44. 28. He shall performe all my pleasure The mysterie of this sacrifice is opened in Hosea 14. 2. Take-away Lord all iniquity and receive or give good and we will pay the bullockes of our lips which the Greeke there translateth the fruit of our lips and the Apostle likewise saith By him that is by Iesus let us offer the sacrifice of praise to God continually that is the fruit of the lippes confessing to his name Heb. 13. 15. These Peace-offrings were also given when men in their troubles prayed unto God for peace and salvation Iudges 20. 26. and 21. 4 1 Chronicles 21. 26. That as the Burnt offring in Lev. 1. figured our reconciliation to God by the death of Christ and the Meat-offring in Lev. 2. our sanctification in him before God so this Peace-offring signified both Christs oblation of himselfe whereby he became our Peace and salvation Ephes 2. 14. 15. 16. Acts 13. 47. Heb. 5. 9. and 9. 28. and our oblation of praise thanks giving and prayer unto God in the middest of troubles tentations and spirituall combats which we fight by faith in this life so that we come boldly unto the throne of grace that we may receive mercy and finde grace to helpe in time of need Heb. 4. 16. or female herein it differeth from the Burnt-offring which was to be of the males onely Lev. 1. 3. By this distinction of sexes the Hebrewes gather that the beast which was neither perfect male nor female or both male and female though it had no other blemish was not fit for sacrifice Maimony in Issurei Mizbeach chap. 3. Sect. 3. Spiritually wee may apply this to the state of the Church in Christ in whom there is neither male nor female but all are one in him Gal. 3. 28. And that God accepteth not onely the sacrifice of Christ but ours also in him Heb.
ordinance for to strengthen the faith of Israel walking in his feare so the word them is to be understood both of people and Priests as it is said He will blesse the house of Israel he will blesse the house of Aaron he will blesse them that feare Iehovah the small with the great Psalm 115. 12 13. and his blessing it maketh rich and hee addeth no sorrow with it Prov. 10. 22. And whereas the Priests were sometime simple and sometime wicked men as the sonnes of Eli were sonnes of Belial 1 Sam. 2. 12. lest any should despise the ordinance of God for their unworthinesse this promise is here added And in the Hebrew Canons they have this rule Doe not marvell and say what avayleth the blessing of this simple priest For the receiving of the blessing dependeth not on the Priests but on the holy blessed God as it is written They shall put my name upon the sonnes of Israel and I will blesse them Numb 6. 27. The Priests doe the commandement which is commanded them and the holy blessed God in his mercy blesseth Israel according to his pleasure Maim treat of prayer chap. 15. sect 7. CHAP. VII 1 When the Tabernacle was set up anointed and sanctified the Princes of the tribes give six wagons and twelve Oxen for the service of the Sanctuarie which were given to the Levites of Gershon and Merari 10. The twelue Princes offer every one in his day vessels of silver and gold and cattell for sacrifices of all sorts at the dedication of the Altar 84. The summe and weight of all the vessels and number of all the sacrifices which the Princes did offer 89. God speaketh unto Moses from the Mercie-seat in the Tabernacle ANd it was in the day when Moses had finished the rearing up of the tabernacle had anointed it sanctified it all the instruments thereof the altar and all the instruments thereof and had anointed them and sanctified them Then offered the Princes of Israel heads of the house of their fathers they were the Princes of the Tribes they were those that stood over them that were mustered And they brought their oblation before Iehovah six covered wagons and twelve oxen a wagon for two of the Princes and an oxe for one and they brought them neere before the Tabernacle And Iehovah said unto Moses saying Take it of them that they may be to serve the service of the Tent of the Congregation and thou shalt give them unto the Levites to every man according to his service And Moses tooke the wagons and the oxen and gave them unto the Levites Two wagons and foure oxen he gave unto the sonnes of Gershon according to their service And foure wagons and eight oxen he gave unto the sonnes of Merari according to their service under the hand of Ithamar the sonne of Aaron the Priest But unto the sonnes of Kohath he gave none because the service of the Sanctuarie was upon them they should beare with shoulder And the Princes offered for the dedication of the altar in the day that it was anointed and the Princes offered their oblation before the altar And Iehovah said unto Moses One Prince for a day one Prince for a day shall they offer their oblation for the dedication of the altar And he that offered his oblation in the first day was Naasson the sonne of Amminadab of the tribe of Iudah And his oblation was one silver dish an hundred and thirtie shekels was the weight thereof one silver bason of seventie shekels by the shekel of the Sanctuarie both of them full of fine flowre mingled with oile for a meat-offering One cup of ten shekels of gold full of incense One bullocke a yongling of the herd one ramme one lambe of his first yeere for a Burnt-offering One goat-bucke of the goats for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambes of the first yeare this Was the oblation of Naasson the sonne of Amminadab In the second day offered Nethaneel the sonne of Zuar the Prince of Issachar He offered his oblation one silver dish an hundred and thirtie shekels was the weight thereof one silver bason of seventie shekels by the shekel of the Sanctuarie both of them full of fine flowre mingled with oile for a Meat-offring One cup of ten shekels of gold full of incense One bullocke a yongling of the herd One ramme one lambe of his first yeare for a burnt offering One goat-bucke oâ the goats for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambs of the first yeare this was the oblation of Nethaneel the sonne of Zuar In the third day the Prince of the sonnes of Zabulon Eliab the sonne of Helon His oblation was one silver dish an hundred and thirtie shekels was the weight thereof one silver bason of seventie shekels by the shekel of the Sanctuarie both of them full of fine flowre mingled with oyle for a Meat-offering One cup of ten shekels of gold full of incense One bullocke a yongling of the herd one ramme one lambe of his first yeare for a burnt offering One goat-bucke of the goats for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambes of the first yeere this was the oblation of Eliab the sonne of Helon In the fourth day the Prince of the sonnes of Reuben Elizur the sonne of Shedeur His oblation was one silver dish an hundred and thirtie shekels was the weight thereof one silver bason of seventie shekels by the shekel of the Sanctuarie both of them full of fine flowre mingled with oyle for a Meat-offering One cup of ten shekels of gold full of incense One bullocke a yongling of the herd one ramme one lambe of his first yeare for a burnt-offering One goat-bucke of the goats for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lams of the first yeare this was the oblation of Elizur the sonne of Shedeur In the fift day the Prince of the sonnes of Simeon Shelumiel the sonne of Zurishaddai His oblation was one silver dish an hundred and thirty shekels was the weight thereof one silver bason of seventy shekels by the shekel of the Sanctuarie both of them full of fine flowre mingled with oyle for a Meat-offering One cup of ten shekels of gold full of incense One bullocke a yongling of the âerd one ramme one lamb of his first yeere for a Burnt-offering One goat-bucke of the goats for a sin offering And for a sacrifice of Peace-offerings two oxen five rammes five hee-goats five lambs of the first yeare this was the oblation of Shelumiel the sonne of Zurishaddai In the sixt day the Prince of the sonnes of Gad Eliasaph the sonne of Deguel His oblation was one silver dish an hundred and thirtie shekels was the weight thereof one silver bason of seventie shekels by
these words is used for our shamefull parts flesh in Gen. 17. 11. Ezek. 23. 20. nakednesse in Gen. 9. 22. 23. Lev. 18. 7. which are here commanded to bee covered with linnen which signified righteousnesse Revel 19. 8. even the righteousnesse which is of God by faith wherby our sinne which is our shame Romans 6. 21. is covered Rom. 4. 6. 7. And as all these garments are given of God to Aaron and his sonnes so hee it was that clothed our first parents after their nakednesse Gen. 3. 21. and he hath spred his skirts over us and covered our filthiness when we were naked and bare Ezek. 16. 7. 8. and counselleth all to buy of him white rayment that they may be clothed and their filthie nakednesse appeare not Revel 3. 18. even to put on the Lord Iesus Christ and to make no provision for the flesh to fulfill the lusts therof Rom. 13. 14. the thighes from above the navell a little off from the heart unto the end of the thigh saith Maimony in Implements of the Sanctuary Chap. 8. Sect. 18. Though these parts were covered by the former garments yet lest by wind or any other accident they should haply be discovered God for more reverence of his Majesty and regard of seemlinesse and honesty appointeth this close covering which as Maimony expresseth were tyed with strings and made close like a purse Thus God gave more abundant honour to that part which lacked and our uncomely parts have more abundant comelinesse as Paul saith 1 Cor. 12. 23. 24. Vers. 43. beare not iniquity that is beare not punishment for this iniquity and dye The Greeke translateth and they shall not bring sinne upon themselves that they dye not For God is of purer eyes then to behold evill Hab. 1. 13. and hee that had not on his wedding garment was bound hand and foot and cast into utter darknesse Matth. 22. 12. 13. Blessed therefore is he that watcheth and keepeth his garments lest he walke naked and his shame be seene Revelat. 16. 15. This caution is not for the breeches onely but for all the garments as the Hebrew Doctors have gathered thus The high Priest that ministreth with lesse then these eight garments or the inferiour Priest that ministreth with lesse then these foure garments his service is unlawfull and hee is guilty of death by the hand of God even as a stranger that ministreth as it is written in Exodus 29. 9. AND THOV SHALT GIRTHEN VVITH GIRDLES c. AND THE PRIESTHOOD SHALL BE THEIRS when thee garments are upon them their Priesthood is upon them if their garments be not upon them their priest-hood is not upon them but loe they are as strangers and it is written in Num. 1. 51. THE STRANGER THAT COMMETH NIGH SHALLBE PVT TO DEATH As he that wanteth his garment is guiltie of death and his service unlawfull so is he that hath moe garments As hee that puts on two coats or two girdles Or the common priest that puts on the high priests garments and serveth loe he polluteth the service and is guiltie of death by the hand of the God of heaven Maimony in treat of the Implements of the Sanctuarie ch 10. sect 4. 5. CHAP. XXIX 1. The things which Moses was to get readie for the consecrating of the Priests unto their office 4 To wash their bodies 5 The order how to put on the high priests garments 7. and to aniont him 8 The araying of the other priests 10 The manner how to sacrifice the Bullocke which was for a sin-offring 15 And the first Ram which was for a Burnt-offring 19 And the second Ram which was for consecration of the Priests to that the blood therof should be put on their eares hands and feet 21 With that blood and with oile they and their garments should be sprinkled 26 The manner how to wave the brest of that sacrifice and to leave up the shoulder thereof in the Priests hands 30 Seven daies the time of consecration 32 The Priest must eate the Ram wherewith they should bee consecrated 36 Of purifying the Altar seven dayes 38 Of the two Lambs which should be for a daily burnt offring in Israel continually 40 with their meat and drinke-offerings 43 God promiseth to sanctifie his Tabernacle and people and to dwell among them AND this is the thing that thou shalt doe unto them to sanctifie them to minister-in-the-Priests-office unto me Take one Bullocke a yongling of the Herd and Two Rams perfect And unleavened bread and cakes unleavened tempered with oile and wafers unleavened anointed with oile of wheaten flowre shalt thou make them And thou shalt put them into one basket and shalt bring them neer in the basket and the bullock and the two Rams And Aaron and his Sonnes thou shalt bring neare unto the doore of the tent of the congregation and shalt wash them with water And thou shalt take the garments and shalt clad Aaron with the Coat and with the Robe of the Ephod and with the Ephod and with the Brestplate and shalt fitly gird clà d with the curious girdle of the Ephod And thou shalt put the Miter upon his head and shalt fasten the Crowne of holinesse upon the Miter And thou shalt take the anointing oile and poure it upon his head and anoint him And thou shalt bring neer his Sons and clad them with Coats And thou shalt gird them with Girdles Aaron and his Sons and shalt bind the bonnets on them and the priesthood shall be theirs for an eternall statute and thou shalt fill the hand of Aaron and the hand of his Sonnes And thou shalt bring neere the bullocke before the Tent of the congregation and Aaron and his Sons shall impose their hands upon the head of the bullocke And thou shalt kill the bullocke before Iehovah at the doore of the Tent of the congregation And thou shalt take of the blood of the bullocke and put upon the hornes of the Altar with thy finger and shalt poure all the blood at the bottome of the Altar And thou shalt take all the fat that covereth the inwards the caule that is above the liver and the two kidneyes and the fat which is upon them and shalt burne them upon the Altar And the flesh of the bullocke and his skin and his dung shalt thou burne with fire without the campe it is a Sinne offring And thou shalt take the one Ram and Aaron and his Sonnes shall impose their hands upon the head of the Ram. And thou shalt kill the Ram and shalt take his blood and sprinkle upon the altar round about And thou shalt cut the Ram into his peeces and shalt wash his inwards and his legges and put them unto his peeces and unto his head And thou shalt burne all the Ram upon the altar it is a Burnt-offring unto Iehovah it is a savour of rest a Fire offring unto Iehovah And thou shalt take the other Ramme and Aaron and his sonnes shall
make the holy Anointing oile 26 and what thingâ should be anointed with it 32 Other men may not use it or make the ãâã 34. The composition and making of the Incense 36 and use thereof 37 Men may not make the like for themselves ANd thou shalt make an altar an incense altar of incense of Shittim wood shalt thou make it A cubit ãâ¦ã the length thereof and a cubit the breâââ thereof fouresqure shall it be and two ãâã the height thereof the hornes thereof shall be of the same And thou shalt overlay it with pure gold the roofe thereof and the walls thereof round-about and the hornes thereof and thou shalt make unto it a crowne of gold round about And two rings of gold shalt thou make to it under the crowne of it by the two ribbes thereof upon the two sides of it shalt thou make them and they shall be for places for the barres to beare it withall And thou shalt make the âârres of Shittim wood and shalt overlay them with gold And thou shalt put it before the veile which is by the Arke of the Testimony before the Covering-mercy-seat which is over the Testimony where I will meet with thee And Aaron shall burne thereon incense of sweet-spices every morning when he dresseth the lamps he shall burne it And when Aaron causeth the lampes to ascend betweene the two evenings he shall burne it a continuall incense before Iehovah throughout your generations Ye shall not offer thereon strange incense or burnt-offring or meat-offring and drinke-offring yee shall not poure out thereon And Aaron shall make-atonement upon the hornes of it once in the yeere with the blood of the sinne offring of atonements once in the yeere shall hee make atonement upon it throughout your generations it is holyes unto Iehovah ãâã ãâã ãâã ãâã ãâã And Iâhovah spake unto Moses saying When thou takest the Sum of the Sonnes of Israel by those that are to bee numbred of them then shall they give every man the ransome of his soule unto Iehovah when thou numbrest them that there be no plague amongst them when thou numbrest them This they shall give every one that passeth among them that are numbred halfe a shekell by the shekell of the Sanctuary the shekell is twenty gerahs an halfe shekell shall be an heave-offring to Iehovah Every one that passeth among them that are numbred from twenty yeeres old and above hee shall give the heave-offring of Iehovah The rich shall not give-more and the poore shall not give-lesse then halfe a shekell in giving the heave-offring of Iehovah to make atonement for your soules And thou shalt take the silver of the atonements of the sons of Israel and shalt give it for the service of the Tent of the congregation and it shall be for a memoriall for the Sonnes of Israel before Iehovah to make atonement for your soules And Iehovah spake unto Moses saying Thou shalt also make a Layer of brasse and his foot of brasse to wash and thou shalt put it betweene the Tent of the congregation and the altar and thou shalt put water there in And AaroÌ his sons shal wash therefrom their hands and their feet When they goe into the Tent of the congregation they shall wash with water that they dye not or when they come-neere to the altar to minister to burn the Fire offring unto Iehovah And they shall wash their hands and their feet that they dye not and it âââill be unto them a statute for ever to him and to his feed throughout their generations And Iehovah spake unto Moses saying Thou also take unto thee the chiefe of spices of pure Myrrh five hundred shekels and of sweet Cinamon the halfe thereof two hundred and fifty and of sweet Calamus two hundred and fifty And of Cassia five hundred by the shekell of the Sanctuary and of oyle olive an Hin And thou shalt make it an oyle of holy anointing a compound-ointment compounded after the worke of the Apothecary it shall be an oyle of holy anointing And thou shalt anoint therewith the Tent of the congregation and the Arke of the Testimony And the Table and all the vessels thereof and the Candlestick and the vessels thereof and the Altar of Intense And the altar of burnt-offring and all the vessels thereof and the Laver and the foot thereof And thou shalt sanctifie them and they shall bee holy of holies whatsoever toucheth them shall be holy And thou shalt anoint Aaron and his sonnes and sanctifie them to minister-in-the-priest-office unto me And thou shalt speake unto the Sonnes of Israel saying This shall be an oyle of holy anointing unto me throughout your generations Vpon mans flesh it shall not be poured and after the composition of it yee shall not ãâ¦ã ke like it holinesse it is holinesse shall it be unto you Any man that shall compoundan-ointment like it or that shall put thereof upon a stranger he shall even bee cut-off from his peoples And Iehovah said unto Moses Take unto thee sweet-spices Stacte and Onycha and Galbanum sweet-spices and pure frankincense there shall be one alone with another alone And thou shalt make it an incense a confection the worke of the Apothecary salted pure holy And thou shalt beat of it pounding-ââ-small and shalt put of it before the Testimony in the Tent of the congregation where I will meet with thee holy of Holies shall it be unto you And the incense which thou shalt make after the composition of it ye shall not make to your selves it shall be holinesse unto thee for Iehovah Any man that shall make like unto it to smell thereto shall even be cut-off from his peoples Annotations AN incense altar of incense or a perfumatorie a perfuming place of perfume where odours were burned daily and resolved into fume or smoke In the making it is called onely an altar of incense Exod. 37. 25. and so the Greeke translateth it here But because an Altar in Hebrew Mizbeach hath the name of slaine-sacrifices which were offred thereon and upon this there was no such service therefore it is called for distinction sake Miktar a Perfumatory or Incense altar The Chaldee expoundeth it Thou shalt make an Altar to offer upon it incense of sweet-spices Shittim Greeke incorruptible wood see Exod. 25. 5. Vers. 2. hornes sharpe high places in the foure corners see the notes on Exodus 27. 1. 2. c. Vers. 3. gold whereupon it was called the golden altar Num. 4. 11. Revel 8. 3. as the other covered with brasse was the brazen altar Exodus 38. 30. Of the matter underneath it is sometime called the altar of wood as in Ezek. 41. 22. where the measures of it prophesied to bee under the Gospell are larger then these under the Law For this was but one cubit long that two this two cubits high that three Because the service of God by Christs comming should bee inlarged from East to West Gods name should be
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 propositioÌ 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
curious girdle of the Ephod and fitly-girded him therewith And he put the Breast-plate upon him and he put in the Breastplate the Vrim and Thummim And he put the Miter upon his head and hee put upon the Miter even upon his forefront the plate of gold the crowne of holinesse as Iehovah commanded Moses And Moses took the anointing oile and anointed the Tabernacle and all that was therein and sanctified them And he sprinkled there of upon the altar seven times and anointed the altar and all the vessels thereof and the laver and the foot thereof to sanctifie them And he poured of the anointing oile upon Aarons head and anointed him to sanctifie him And Moses brought-neere Aarons sons and clothed them with costs and girded them with girdles and bound bonnets upon them as Iehovah commanded Moses And hee brought nigh the bullocke for the Sinne offring and Aaron and his sons layed their hands upon the head of the bullocke for the Sin offring And he killed it and Moses tooke the blood and put it upon the horns of the altar round about with his finger and purified the altar and the blood he poured at the bottome of the altar and sanctified it to make-atonement upon it And he tooke all the fat that was upon the inwards and the caule of the liver and the two kidneyes and their fat and Moses burned them upon the altar And the bullocke and his skin and his flesh and his dung he burnt with fire without the campe as Iehovah commanded Moses And hee brought-neer the ram for the Burnt-offring and Aaron and his sons laid their handsupoÌ the head of the ram And hee killed it and Moses sprinkled the blood upon the altar round about And hee cut the ram into his peeces and Moses burnt the head and the peeces and the fat And hee washed the inwards and the legs in water Moses burnt all the ram upon the altar it was a Burnt-offring for a savour of rest it was a Fire offring unto Iehovah as Iehovah commanded Moses And he brought-neere the second ram the ram of the Fillings of the hand and Aaron and his sonnes laid their hands upon the head of the ramme And he killed it and Moses tooke of the blood of it and put it upon the tip of Aarons right eare and upon the thumbe of his right hand and upon the great-toe of his right foot And he brought-neere Aarons sonnes and Moses put of the blood upon the tip of their right eare and upon the thumbe of their right hand and upon the great-toe of their right foot and Moses sprinkled the blood upon the altar round-about And he tooke the fat and the rumpe and all the fat that was upon the inwards and the caule of the liver and the two kidneys and their fat and the right shoulder And out of the basket of unlevened cakes that was before Iehovah he tooke one unlevened cake and one cake of oiled bread and one wafer and put them on the fats and on the right shoulder And hee put all on the palmes-of-the-hands of Aaron and on the palmes-of-the-palmes-of-the-hands of his sonnes and waved them for a Wave offring before Iehovah And Moses tooke them from off the palmes-of their hands and burnt them on the altar upon the Burnt-offring they were the Fillings of the hand for a favour of rest it was a ââre offring unto Iehvah And Moses tooke the brest and waved it for a Wave-offring before Iehovah of the ram of the Fillings of the hand it was Moses part as Iehovah commanded Moses And Moses took of the anoynting oile and of the blood which was upon the altar and sprinkled it upon Aaron upon his garments and upon his sonnes and upon his sonnes garments with him sanctified Aaron his garments and his sonnes and his sons garments with him And Moses said unto Aaron and to his sonnes Boyle the flesh at the doore of the Tent of the congregation and there eat it and the bread which is in the basket of the Fillings of the hand as I commanded saying Aaron and his sonnes shall eat it And the remainder of the flesh and of the bread ye shall burne with fire And ye shall not goe-out of the doore of the Tent of the congregation seven daies untill the day of fulfilling the dayes of your Filling of the hand for seven daies shall he fill your hand As he hath done in this day Iehovah hath commanded to doe to make-atonement for you And ye shall abide at the doore of the Tent of the congregation day and night seven dayes and shall keepe the charge of Iehovah that ye dye not for so I am commanded And Aaron and his sonnes did all the things which Iehovah commanded by the hand of Moses Annotations AAron who was before designed unto the Priests office Exod. 28. 1. Hitherto God hath given lewes for holy things now for holy persons ãâã ministers and others unto chap. 15. gar ãâ¦ã the holy garments which were prescribed ãâã ãâ¦ã d. 28. 2. c. and made in Exod. 39. 1. c. So ãâã Thargum Ionathan it is explained the gar ãâ¦ã which I commanded thee oile whereof see ãâã 30. 23. c. a bullocke or bull as the ãâã explaineth it The Hebrew Par here and alwaies in the sacrifices meaneth a bull of the second yeere at the least Maimony treat of offring sacrif chap. 1. Sect. 24. for a sin offring Hebr. of sin which the Greeke translateth for sinne This and the other sacrifices were to sanctifie them unto the Priests office see Exod. 29. 1. 2. c. two rammes the one for a Burnt offring verse 18. the other for Consecration of the Priests or Filling their hand verse 22. These also were to bee above a yeere old for all tammes for sacrifice were to be of the second yeere as Lambs were of the first yeere Maimony ibidem Vers. 3. of the congregation in Greeke of testimony see Levit. 1. 1. Thus the presence of God and of the Church is here at the consecration of the Priests And by the doore of the Tent is meant the Courtyard of the same which was before the doore and all the Court was so called as Sol. Iââchi noteth on Exod. 29. Vers. 5. the thing Hebr. the word of this commandement see Exod. 29. 4. Vers. 6. water to wash away uncleannesse a signe of their sanctification from sinne by repentance and faith through the spirit of our Lord Iesus Christ who came by water and blood 1 Ioh. 5. 6. Ezek. 36. 25. Heb. 10. 22. Esay 1. 16. See the notes on Exodus 29. 4. Vers. 7. put Hebr. gave The putting off of his owne clothes signified the taking away of his iniquitie Zach. 3. 4. and these other garments signified the gifts of justice and salvation Psal. 132. 9. 16. See the particulars observed on Exod. 29. 5. c. the Coat the linnen coat which was next his skin save onely the linnen breeches under it upon
day that the dayes of your consecration be fulfilled which the Chaldee translateth thus till the day that the dayes of your offring be fulfilled for seven daies shall your offring be offred seven daies shall âe fill that is the Lord shall fill or consecrate In Exod. 29. 35. God said to Moses thou shalt fill their hand so the same thing is attributed unto the Lord and unto Moses These seven daies signified their whole life which should be consecrated to the service of God see verse 11. and Levit. 4. 6. From hence also the Hebrewes gathered as Sol. Iarchi here noteth that the high Priest was to be separated from his house seven dayes before Atonement day every yere Of which point see the annotations on Levit. 16. Vers. 34. he hath done or is done As he ââld 2 Sam. 15. 31. that is it was told And they brought Marke 10. 3. or Then were brought Matth. 19. 13. Vers. 35. abide Hebr. sât which word is often used for abiding or cântinuing as Lev. 12. 4. Ioâ 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. chârge or watch ward Hebr. keepe the keeping or observe the observation in Greeke the observations The Chaldee translateth it the charge or observation of the word of the Lord. This phrase is used in Luke 2. 8. of the shepheards observing the observations or keeping the watches of the night over their flocke So in Num. 9. 19. Vers. 36. things Hebr. words Thus the covenant of the Priesthood was confirmed unto the tribe of Levi in Aaron and his sonnes which covenant was life and peace Mal. 2. 5. But these are made Priests without an oath also they were many Priests because they were not suffred to continue by reason of death and they served unto the example and shadow of heavenly things offring gifts and sacrifices which could not make him that did the service perfect as pertaining to the conscience for they were carnall ordinances imposed on them till the time of reformation that is untill the comming of Christ who now is sprung out of the tribe of Iudah and was made Priest of God with an oath and suretie of a better testament all-covenant established upon better promises And because he continueth for ever he hath a Priest-hood that passeth not from him to another and is a Minister of the Holies and of the true Tahernacle which the Lord pitched and not man and not by the blood of goats and bulls but by his owne blood he entred in once into the Holy place into Heaven it selfe having found eternall redemption and is able to save fully and wholly them that come unto God by him as the Apostle largely manifesteth in Heb. 7. 8. 9. and ãâã chapters which Iehovah commanded R. Menachem here observeth In every other plaâe it is said As the LORD commanded Moses but ãâã because they added unto the commandement ãâ¦ã so for they did not as the LORD had com ãâ¦ã but did all things which the LORD commandââ and added moreover unto them strange fire which he had not commanded them Levit. 10. 1. CHAP. IX 1 The first offrings of Aaron for himselfe and the people 8 The Sin-offring 12 and the Burnt-offring for himselfe 15 The offrings for the people 23 Mâses and Aaron blesse the people 24. Fire commeth from the Lord upon the altar ãâã ãâã ãâã ãâã ãâã AND it was on the eight day Moses called Aâron and his sonnes and the Elders of Israel And hee said unto Aaâââ Take thee a calfe a yongling of the herd for a Sin offring and a ram for a Burnt-offring both perfect and offer before Iehovah And unto the sonnes of Israel Ihou shale speake saying Tak ãâ¦ã a goat-bucke of the goats for a Sin offring and a calfe and a lambe both of the first yeere perfect for a Burnt-offring And a Bull and a Ram for Peace-offrings to sacrifice before Iehovah and a Meat-offring mingled with oile for to day Iehovah appeareth unto you And they tooke that which Moses commanded before the Tent of the Congregation and all the congregation drew-neere and stood before Iehovah And Moses said this is the thing which Iehovah hath commanded that yee should doe and the glory of Iehovah shall appeare unto you And Moses said unto Aaron goe neere unto the Altar and make thy Sin offring and thy Burnt-offring and make-atonement for thy selfe and for the people and make the oblation of the people and make-atonement for them as Iehovah commanded And Aaron went-neere unto the Altar and killed the calfe of the Sin offring which was for him selfe And the sonnes of Aaron brought neere the blood unto him and hee dipt his finger in the blood and put it upon the hornes of the Altar and poured out the blood at the bottome of the Altar And the fat and the kidneyes and the caule of the liver of the Sin offring he burnt upon the Altar as I ãâ¦ã commanded Moses And the flâsh and the skin he burnt with fire without the campe And hee killed the Burnt-offring and Aarons sonnes presented unto ãâã the blood and he sprinkled it upon the Altar round-about And they presented unto him the Burnt-offring by the pieces thereof and the head and hee burnt them upon the Altar And he washed the inwards and the legges and burnt them upon the Burnt-offring on the Altar And he brought-neere the peoples oblation and tooke the goat-bucke of Sinne which was for the people and killed it and offred-it-for-sinne as the first And hee brought-neere the Burnt-offring and made it according to the manner And hee brought-neere the Meat-offring and filled his hand out of it and burnt it upon the Altar beside the Burnt-offring of the morning And he killed the bull and the ram the sacrifice of Peace-offrings which was for the people and Aarons sonnes presented the blood unto him and hee sprinkled it upon the Altar round-about And the fat of the bull and of the ram the rumpe that which covereth the inwards and the kidneyes and the caule of the liver And they put the fat upon the breasts and he burnt the fat upon the Altar And the breast and the right shoulder Aaron waved for a wave-offring before Iehovah as Moses commanded And Aaron lift-up his hand towards the people and blessed them and came-downe from making the Sin offring the Burnt-offring and the Peace-offrings And Moses and Aaron went into the Tent of the congregation and came-out and they blessed the people and the glory of Iehovah appeared unto all the people And there came out a fire from before Iehovah and consumed upon the Altar the Burnt-offring and the fat and all the people saw it and showted and they fell on their faces Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth the 26. section or lecture of the Law see Gen. 6. 9. THe eight day which was the first day after the Priests consecration Lev. 8. 33. All creatures for the most part were in their uncleannesse and
that they dye not or and let them not dye in their uncleannesse that is as Chazkuni expoundeth it ãâã their uncleannesse meaning both these figurative pollutions of issues lepries and the like as also their sinnes especially idolatry and corruptions of religion for which the Prophets often reproved the people under this name of pollution or uncleannesse and making the Lords Sanctuarie uncleane as Ierm 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23. CHAP. XVI 1 Moses is taught how to direct the high Priest for to doe his service on Atonement day 3 with what sacrifices he must come into the Holy-place 4 and with what garments 6 The bullocke for the Sin of the Priest himselfe 7 The two goats for the people on which lots were cast for the one to be killed and the other sent away 11 The killing of the high Priests bullocke 12. The burning of incense in the most holy 15 The killing of the goat for the people sprinkling of his blood 16 The clensing of the most holy place 18 and of the holy 20 The sending away of the scape-goat 29 The yeerly âast on expiation day the tenth of the seventh moneth ãâã ãâã ãâã ãâã ãâã ANd Iehovah spake unto Moses after the death of the two sons of Aaron when they offred before Iehovah and dyed And Iehovah said unto Moses Speake unto Aaron thy brother that he come not at all time into the Holy place within the veile before the Covering-mercie-seat which is upon the arke that hee dye not for in the cloud I will appear upon the Covering-mercie-seat With this shall Aaron come into the holy place with a bullock a yongling of the herd for a sin offring and a ram for a Burnt-offring He shall put-on an holy linnen Coat linnen Breeches shall be upon his flesh and with a linnen Girdle shall he be girded and with a linnen Miter shall he be attired they are garments of holines and he shall wash his flesh in water and put them-on And hee shall take of the Congregation of the sons of Israel two goat-bucks of the goats for a Sinne offring and one ram for a Burnt-offring And Aaron shall offer the bullocke of the Sinne offring which is for himselfe and shall make-atonement for himselfe and for his house And he shall take the two goat-bucks and present them before Iehovah at the doore of the Tent of the congregation And Aaron shall give lots upon the two goat-bucks one lot for Iehovah and one lot for the scape-goat And Aaron shall bring neer the goat-buck that upon which the lot for Iehovah did ascend and he shall make him a Sin offring But the goat-bucke that upon which the lot for the Scape-goat did ascend shalâ bee presented alive before Iehovah to make-atonement with him to send away him for a Scape-goat into the Wildernesse And Aaron shall bring-neere the bullock of the Sinne offring which is for himselfe and shall make atonement for himselfe and for his house and shall kill the bullocke of the sin-offring which is for himselfe And hee shall take a censer full of coales of fire from off the altar before Iehovah and his hands full of incense of sweet spices beaten-small and he shall bring it within the veil And he shall put the incense upon the fire before Iehovah that the cloud of the incense may cover the Covering-mercie-seat which is upon the testimonie that he dye not And he shall take of the blood of the bullock and shall sprinkle with his finger upon the Covering-mercie-seat eastward and before the Covering-mercie-seat hee shall sprinkle of the blood with his finger seven times And he shall kill the goat-buck of the Sinne-offring which is for the people and bring his blood within the veile and shall doe with his blood as hee did with the blood of the bullock and sprinkle it upon the Covering-mercie-seat and before the Covering-mercie-seat And he shall make-atonement for the Holy place because of the uncleannesses of the sonnes of Israel and because of their trespasses and aâl their sinnes and so shall he do for the tent of the congregation that dwelleth with them in the middest of their uncleaÌnesses And there shal not be any man in the Tent of the congregation when he goeth in to make-atonement in the Holy place untill he come-out and he have made atonement for himselfe and for his house and for all the Church of Israel And hee shall goe-out unto the Altar which is before Iehovah and make-atonement for it and shall take of the blood of the bullocke and of the blood of the goat-bucke and put it upon the hornes of the altar round-about And he shall sprinkle of the blood upon it with his finger seven times and shall clense it and sanctifie it from the uncleannesses of the sonnes of Israel And hee shall make an end of making-atonement for the Holy place and the Tent of the Congregation and the Altar and hee shall bring neere the goat bucke that is alive And Aaron shall impose both his hands upoÌ the head of the live goatbuck and shal confesse over him all the iniquities of the sons of Israel and all their trespasses and all their sinnes and shall put them upon the head of the goat-bucke and shall send him away by the hand of a fit man into the wildernesse And the goat-bucke shall beare upon him all their iniquities unto a land of separation and he shal send away the goat-bucke into the wildernesse And Aaron shall come into the Tent of the congregation and shall put off the linnen garmeÌts which he did put on when he went into the Holy place and shall leave them there And he shall wash his flesh with water in the holy place and shall put-on his garments and he shall come forth and shall make his burnt offring and the burnt-offring of the people and make-atonement for himselfe and for the people And the fat of the Sin offring he shall burne upon the altar And hee that sent away the goat-bucke for the Scape-goat shall wash his clothes and bathe his flesh in water and afterward he shall come into the campe And the bullocke for the Sin offring and the goat-bucke for the Sin-offring whose blood was brought in to make-atonement in the Holy place hee shall carie-forth without the campe and they shall burne in fire their skins and their flesh and their dung And he that burneth them shall wash his clothes and bathe his flesh in water and afterward hee shall come into the campe And this shall bee to you a statute for ever in the seventh moneth in the tenth day of the moneth yee shall afflict your soules and shall not doe any worke the home-borne or the stranger that sojourneth among you For in this day hee shall make-atonement for you to clense you from all your sinnes before Iehovah shal ye be clensed A sabbath of sabbathisme shall it be unto
their service Num. 4. 3. And also because there ãâã ãâã inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and ãâã Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected ãâã the Greeke translateth See the annotations on Exââ 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. ãâ¦ã of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So ãâã 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead ãâ¦ã to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. ãâ¦ã unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
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 giveÌ unto vs an inheritaÌce 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 froÌ 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
them as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare Here the Greeke version is he hath called us three dates journey Hebr. three daies way This was to mount Horeb where they should serve God verse 12. which it seemeth was b ãâ¦ã three daies journey from Egypt had they gone the direct way but because of troubles and feares they were led about Exod. 13. 17. 18. so that they came not thither till the third moneth Exod. 19. 1. Of the mysterie of this number three see the notes on Gen. 22. 4. wildernesse the globe of the earth is of three parts inhabited land sea and wildernesse which is a place of wilde beasts Mark 1. 13. without inhabitant without way to goe in without water even the shadow of death it selfe Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe because they might not sacrifice to God in Egypt Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies Luk. 4. 1. 2. and of Israelâ 40 yeeres Deut. 8. 2. where God fed and guided them as he did also the woman that fled into the wildernesse from the presente of the serpent Rev. 12. 14. Vers. 1â no not Hebr. and not meaning though he should be s ãâ¦ã tten with many plagues yet hee would not let them goe willingly Or and not may ãâã here for If not that is but by strong hand as the Greeke here translateth it the Chaldee also saith but for strong feare For tenne plagues were sent on Pharaoh before hee would let them goe Exod. 11. 1 So and is put for if in Exod. 4. 23. Num. 12. 14. Vers. 20. my hand the Chaldee saith the plague of my strength that is my strong plague Vers. 21. grace that is favour the Hebrew phrase is the grace of this people which the Greeke translateth will give grace to this people that is will cause them to be favoured The Chaldee saith I will give this people to mercies as in Psal. 106. 46. See the like in Gen. 39. 21. Exod. 11. 2. Vers. 22. jewels or instruments vessels Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled spoile So Ezek. 39. 10. they shall spoile those that spoiled them CHAP. IV. 1 Moses doubting that he should not be beleeved is confirmed by miracles of his rod turned to a serpent 6 and his hand leprous 9 Waters should also be turned to blood 10 Moses maketh excuses that he might not be sent 14 God is angry and appointeth Aaron to assist him 18 Moses getteth leave of Iethro to depart into Egypt 21 The Lord rehearseth his message to Pharaoh 24 Hee meeteth Moses in the Inâe and seeketh to kill him 25 Zipporah circumciseth her son and he letteth him goe 27 God sendeth Aaron to meet Moses 29 Moses and Aaron doe their message unto Israel 31 They beleeve and are thankefull ANd Moses answered and said But behold they will not beleeve mee nor hearken unto my voice for they will say Iehovah hath not appeared unto thee And Iehovah said unto him What is that in thy hand and he said a rod. And hee said Cast it on the ground and hee cast it on the ground and it was turned to a serpent and Moses fled from before it And Iehouah said unto Moses Put forth thy hand take it by the taile and he put forth his hand caught it and it was turned to a roâ in his hand That they may beleeve that Iehovah the God of their fathers the God of Abraham the God of Isaak and the God of Iakob hath appeared unto thee And Iehovah said further more unto him Put now thy hand into thy bosome and hee put his hand into his bosome and he tooke it out and behold his hand was leprous as snow And hee said Returne thy hand into thy bosome and hee returned his hand into his bosome and hee tooke it out of his bosome and behold it was turned as his flesh And it shall bee if they will not beleeve thee nor heark ãâ¦ã to the voice of the first signe that they will beleeve the voice of the latter signe And it shall be if they will not beleeve also these two signes not hearken to thy voice that thou shalt take of the waters of the river and powre upon the dry land and the waters shall be which thou shalt take out of the river even they shall be turned to blood upon the drie land And Moses said unto Iehovah Oh my Lord I am not a man of words either from daies heretofore or since thou hast spoken unto thy servant but I am of an heauy mouth and of an heavy tongue And Iehovah said unto him VVho hath made the mouth of man or who maketh the dumbe or the deafe or the open-eyed or the blind have not I Iehovah And now goe and I will be with thy mouth and will teach thee what thou shalt speake And he said Oh my Lord send I pray thee by the hand thou shouldest send And the anger of Iehovah was kindled against Moses and hee said Is not Aaron the Levite thy brother I know that speaking he can speake and also behold he is comming forth to meet thee and when he seeth thee hee will bee glad in his heart And thou shalt speake unto him and shalt put the words in his mouth and I will bee with thy mouth and with his mouth and will teach you what you shall doe And hee shall speake for thee unto the people and he shall be even he shall be to thee for a mouth and thou shalt be to him for a God And this rod shalt thou take in thy hand with the which thou shalt doe the signes And Moses went and returned to Iether his father in law and said unto him Let me goe I pray thee and returne unto my brethren which are in Egypt and see whether they be yet alive and Iethro said to Moses Goe in peace And Iehovah said unto Moses in Midian Goe returnd into Egypt for all the men are dead that sought thy soule And Moses tooke his wife and his sonnes and made them ride upon an asse and hee returned to the land of Egypt and Moses tooke the rod of God in his hand And Iehovah said unto Moses When thou goest to returne into Egypt see all the wonders which I have put in thy hand that thou doe them before Pharaoh and I will make strong his heart and he shall not send away the people And thou shalt say unto Phaââoh ãâã saith Iehovah Israel is my sonne my first-borne And I say unto thee Send away my sonne that he may serve mee and if thou refuse to send him away behold I will stay thy sonne thy first-borne And it was in the way in the Inne that Iehovah met him and sought to kill him And Zipporah tooke a sharpe stone and cut off the supernuous foreskinne of her sonne and cast it at
saith the Destroyer let him goe a husband c. here the Chaldee paraphraseth thus had it not beene for the blood of this circumcision my husband must needes have beene killed And it is like that upon this occasion and trouble Zipporah with her children was sent backe againe from hence to her fathers house as appeareth by Exod. 18. 2. 3. Vers. 27. of God that is mount Horeb where the glory of the Lord had beene revealed saith the Chaldee paraphrast See Exod. 3. 1. And now God shewed that mercy to Aaron which after hee rehearsed to Ely one of his posterity 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy father when they were in Egypt c. Vers. 30. Aaron spake as God ordained verse 16. hee that is Moses did as was appointed verse 17. and the signes were those three forementioned vers 3. c. Vers. 31. heard that is hearkened gladly to this joyfull tidings as God foretold Exod. 3. 18. therefore the Greeke translateth it and they rejoyced that the Lord had visited And the Holy Ghost sheweth such force to be in the Hebrew word for when one Prophet saith Ezekias heard or hearkened 2 King 20. 13. another saith Ezekias was glad Esa. 39. 2. visited to wit in mercy the Chaldee saith remembred See Gen. 21. 1. Luk. 1. 68. seene to wit with commiseration as Ex. 3. 7. bended downe the head this was a gesture of humiliation with the face toward the ground as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves or worshipped fell downe prostrate This was another humble gesture used in reverence and thanksgiving as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour kneeling 2 Chron. 6. 13. and bending or bowing of the body 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another the bending of the head was the least and it was the bowing downe of the face onely The bending of the body was when the whole body was bent downeward the face towards the knees Kneeling was upon the knees a gesture commonly knowne Bowing of themselves or worship was with falling downe upon their face on the ground their hands and feet displaied Wherefore that which one Evangelist calleth worshipping Matth. 8. 2. another calleth falling on the face Luk. 5. 12. So the Hebrew cannons also distinguish them saying The bending of the body spoken of in any place is towards the knees the bowing of all the joynts of the backe-bone so that he maketh his body as a bow the bending of the head is with the face or countenance downeward the bowing of ones selfe or worshipping is the displaying of hands and feet till hee bee prostrate with his face on the earth Maimony in Misn. treat of Prayer c. 5. S. 12. 13. Here the Israelites shewed by these gestures their reverence to Gods word and thankfulnesse the Hebrew Doctors as in the Zohar upon this place say that the bending of the head with the face toward the ground was for to escape judgment and the bowing of themselves or worshipping was for to obtaine mercy and that the bending of the head was before the worshipping according to the mysterie of the Sin-offring before the Burnt-offring The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24. CHAP. V. 1 Moses and Aaron doing their message to Pharaoh are resisted and rebuked 5 The Israelites taske increased 14 Their officers beaten 15 Their complaints checked 19 They crie out upon Moses and Aaron 22 Moses complaineth unto God AND afterward Moses and Aaron went in and said unto Pharaoh Thus saith Iehovah the God of Israel Send away my people that they may keepe a feast onto me in the wildernesse And Pharaoh said Who is Iehovah that I should obey his voice to send away Israel I know not Iehovah neither will I send away Israel And they said The God of the Hebrewes hath met with us let us goe wee pray thee three daies journey into the wildernesse and sacrifice unto Iehovah our God left hee fall upon us with pestilence or with the sword And the king of Egypt laid unto them Wherefore doe ye Moses and Aaron cause the people to cease from their workes Get ye to your burthens And Pharaoh said Behold the people of the land now are many and ye make them to rest from their burdens And Pharaoh commanded in that day the taske-masters of the people their officers saying Yee shall not any more give straw to the people to make brickes as heretofore let them goe gather straw for themselves And the tale of the brickes which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry out saying Let us goe and sacrifice to our God Let the work be made heavy upon the men and let them labour therein and let them not regard vaine lying words And the taske-masters of the people went out their officers and said unto the people saying Thus saith Pharaoh I will not give you straw Goe ye take your straw where you can find it yet not ought of your worke shall bee diminished And the people was scattered abroad thorow all the land of Egypt to gather stubble in stead of straw And the taske-masters hasted them saying Fulfill your workes every daies taske in his day as when there was straw And the officers of the sonnes of Israel which Pharaohs taske-masters had set over them were beaten saying Wherefore have yee not fulfilled your appointed taske to make bricke both yesterday and to day as heretofore And the officers of the sonnes of Israel came and cried out unto Pharaoh saying Wherefore doest thou thus to thy servants There is no straw given unto thy servants and they say to us make brickes and behold thy servants are beaten and it is the sinne of thy people And he said ye are idle ye are idle therefore yee say let us goe and sacrifice to Iehovah Now therfore goe worke for straw shall not be given you yet shall ye deliver the tale of brickes And the officers of the sonnes of Israel did see them in evill saying Ye shall not minish ought from your brickes every daies taske in his day And they lighted upon Moses and Aaron standing to meet with them as they came forth from Pharaoh And they said unto them Iehovah looke upon you and judge because you have made our savour to stinke in the eyes of Pharaoh and in the eyes of his servants to give a sword into their hand to slay us And Moses returned unto Iehovah and said Lord wherefore hast thou done evill to this people wherefore is it that thou hast sent me For since I came to Pharaoh to speake in thy name
Gen. 2. 3. and 6. 20. Verse 16. it is the sinne c. or sinne is laid upon thy people It may be understood of the Egyptians as if the sinne or fault were theirs and so the Chaldee explaineth it Thy people sinneth against them that is against thy seruants the Israelites Or sinne and so punishment is laid upon thy people us the Israelites without cause and so the Greeke translateth wilt thou therefore wrong thy people Sinne is often used for punishment See Gen. 4. 7. Vers. 19. them in evill that is both themselves as the Greeke translateth it and the people over whom they were to be in an evill case saying vnderstand from verse 13. and 18. the taske-masters and the king also saying or after it was said see verse 14. Vers. 20. lighted upon that is met with as unlooked for or fell upon them with hard words as verse 21. It is the word used before in verse 3. and Gen. 28. 11. Vers. 21. judge the Chaldee saith be avenged An intemperate speech and an example of great infirmitie imputing the cause of their troubles to Gods ministers forgetting their former faith and thankefulnesse Exod. 4. 31. to stinke that is as the Greeke explaâneth it to be abhorred see Gen. 34. 30. to give or and hath given as to hold the arke 1 Chro. 13. 9. is expounded and held it 2 Sam. 6. 6. Vers. 23. delivering thou c. that is thou hast not at all delivered nor shewed any likelihood as yet thereof And here Moses himselfe bewraieth the remnants of his former infirmitie Exod. 4. 10. 13. CHAP. VI. 1 God comforteth Moses renewing his promise by his name Iehovah 5 and remembrance of his covenant 6 Hee sendeth him with these comforts unto Israel 9 but they hearken not unto him 11 He sendeth him againe to Pharaoh though Moses is loth to goe 14. The genealogie of Ruben 15 of Simeon 18 of Levi of whom came Moses and Aaron 28 A repeating of Moses mission to Pharaoh and his exception against it AND Iehovah said unto Moses Now shalt thou see what I will doe to Pharaoh for by a strong hand shall hee send them away and by a strong hand shall he drive them out of his land ãâã ãâã ãâã ãâã ãâã AND God spake unto Moses and said unto him I am Iehovah And I appeared unto Abraham unto Isaak and unto Iakob by the name of God Almightie but by my name Iehovah was I not knowne to them And also I established my covenant with them to give unto them the land of Canaan the land of their sojournings in the which they sojourned And also I have heard the groaning of the sons of Israel whom the Egyptians keepe in servitude and I have remembred my covenant Therefore say thou unto the sonnes of Israel I am Iehovah and I will bring you out from under the burdens of the Egyptians and I will rid you out of their servitude and I will redeeme you with a stretched out arme and with great judgments And I will take you to me for a people and I will be to you a God and yee shall know that I am Iehovah your God which bringeth you out from under the burdens of the Egyptians And I will bring you in unto the land which I did lift up my hand to give it to Abraham to Isaak and to Iakob and I will give it to you for an heritage I am Iehovah And Moses spake so unto the sonnes of Israel but they hearkened not unto Moses for anguish of spirit and for hard servitude And Iehovah spake unto Moses saying Goe in speake unto Pharaoh King of Egypt that he send away the sonnes of Israel out of his land And Moses spake before Iehovah saying Behold the sonnes of Israel have not hearkened unto mee and how shall Pharaoh heare mee and I am of uncircumcised lips And Iehovah spake unto Moses and unto Aaron and gave them a charge unto the sonnes of Israel and unto Pharaoh the king of Egypt to bring forth the sonnes of Israel out of the land of Egypt These be the heads of their fathers houses the sonnes of Ruben the first-borne of Israel Enoch and Phallu Hezron and Carmi these be the families of Ruben And the sonnes of Simeon Iemuel and Iamin and Ohad Iachin Zohar Saul the sonne of a Canaanitesse these are the families of Simeon And these are the names of the sonnes of Levi acording to their generations Gershon and Kohath and Merari and the yeers of the life of Levi were an hundred seven and thirtie yeeres The sons of Gershon Libni Shimei according to their families And the sonnes of Kohath Amram and Ishar and Hebron and Vzziel and the yeeres of the life of Kohath were an hundred three and thirty yeers And the sons of Merari Mahali Mushi these are the families of Levi according to their generations And Amram tooke Iochebed his aunt unto him to wife and she bare to him Aaron and Moses and the yeeres of the life of Amram were an hundred seven and thirty yeeres And the sonnes of Ishar Korah and Nepheg and Zichri And the sonnes of Vzziell Misael and Elsaphan and Sithri And Aaron tooke Elisabet daughter of Amminadab sister of Naasson unto him to wife and shee and she bare unto him Nadab and Abihu Eleazar and Ithamar And the sonnes of Korah Assir and Elkanah and Abiasaph these are the families of the Korhite And Eleazar sonne of Aaron tooke unto him one of the daughters of Putiel unto him to wife and she bare unto him Phinehas these are the heads of the fathers of the Levites according to their families This is that Aaron and Moses unto whom Iehovah said Bring out the sonnes of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the sonnes of Israel from Egypt this Moses and Aaron And it was in the day when Iehovah spake unto Moses in the land of Egypt That Iehovah spake unto Moses saying I am Iehovah speake thou unto Pharaoh King of Egypt all that I speake unto thee And Moses said before Iehovah Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me Annotations BY a strong hand that is by force and constraint God even compelling him thereto by his judgments âs verse 6. and Exod. 3. 20. This was fulfilled Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. ãâã ãâã ãâã ãâã ãâã Here beginneth the fourteenth Section or Lecture of the Law called of the beginning of the third verse And I appeared See Gen. 6. 9. and 28. 10. Vers. 3. Almighty or Alsufficient see Gen. 17. 1. The Greeke translateth being theit God The two titles here expressed Ael God and Shaddai Almighty are not used in Scripture till Abrahams time and in speech to him Gen. 14. 18. and
Ithamar see 1 Chron. 24. Vers. 25. Phinehas of him see Numb 25. 7. c. Ver. 26. their armies or their hosts that is not confusedly but their ordered troups being increased to many thousands and called the hosts of the Lord Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes Numb 10. 14. 15. c. Of the word host or army see Gen. 2. 1. Vers. 27. to bring that is that they might bring as verse 13. Vers. 30. of uncircumcised Greek of a small voice Chaldee of an heavy speech see before verse 12. and Exod. 4. 10. CHAP. VII 1 Moses is made Pharohs God and Aaron his Prophet 3. Pharaohs heart should bee heardned against their words and signes 6 Moses and Aaron doe a they are bidden 7 Their age 10. Aarons rod is turned to a Serpent 11 The Sorcerers doe the like 13 Pharaohs heart is hardned 14 Moses is sent againe unto him with word and signe 19 The waters of Egypt are turned into blood 21 The fishes dye 22 The Magicians doe the like miracle whereupon Pharaoh is hardned still AND Iehovah said unto Moses See I have made thee a God to Pharaoh and Aaron thy brother shall bee thy Prophet Thou shalt speake all that I command thee and Aaron thy brother shall speake unto Pharaoh that he send the sonnes of Israel out of his land And I will harden Pharaohs heart and will multiply my signes and my wonders in the land of Egypt And Pharaoh shall not hearken unto you and I will lay my hand upon Egypt and wil bring forth mine armies my people the sonnes of Israel out of the land of Egypt by great judgements And the Egyptians shall know that I am Iehovah when I stretch forth my hand upon Egypt and I will bring out the sonnes of Israel from among them And Moses and Aaron did as Iehovah commanded them so did they And Moses was fourscore yeeres old and Aaron fourescore and three yeeres old when they spake unto Pharaoh And Iehovah sayd unto Moses and unto Aaron saying When Pharaoh shall speake unto you saying Give a wonder for you then thou shalt say unto Aaron take thy rod and cast it before Pharaoh it shall be turned to a dragon And Moses and Aaron went in unto Pharaoh and they did so as Iehovah had commanded and Aaron cast his rod before Pharaoh and before his servants and it was turned to a dragon And Pharaoh also called the wise men and the sorcerers and they also the magicians of Egypt did with their inchantments so And they cast down every man his rod and they were turned to dragons and Aarons rod swallowed up their rods And Pharaohs heart waxed strong and hee hearkened not unto them as Iehovah had spoken And Iehovah said unto Moses Pharaohs heart is heavy he refuseth to send away the people Go unto Pharaoh in the morning loe he goeth out unto the waters and thou shalt stand to meet him by the rivers brinke and the rodde which was turned to a serpent shalt thou take in thy hand And thou shalt say unto him Iehovah the God of the Hebrews hath sent me unto thee saying Send away my people that they may serve mee in the wildernesse and behold thou hast not heard hitherto Thus saith Iehovah in this thou shalt know that I am Iehovah behold I smite with the rod which is in my hand upon the waters which are in the river they shall bee turned into blood And the fish which is in the river shall dye and the river shall stinke and the Egyptians shall bee wearied to drinke the waters of the river And Iehovah said unto Moses Say unto Aaron take thy rod and stretch out thy hand upon the waters of Egypt upon their streames upon their rivers and upon their ponds and upon every gathering together of their waters and they shall be bloud and there shall be blood in all the land of Egypt both in vessels of wood and in vessels of stone And Moses and Aaron did as Iehovah commanded and he lift up the rodde and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants and all the waters which were in the river were turned to blood And the fish which was in the river dyed and the river stanke and the Egyptians could not drinke the waters of the river and there was blood in all the land of Egypt And the magicians of Egypt did so by their inchantments and the heart of Pharaoh waxed strong and hee hearkned not vnto them as Iehovah had said And Pharaoh turned and went into his house and hee set not his heart to this neither And all the Egyptians digged round about the river for waters to drinke for they could not drinke of the waters of the river And seven daies were fulfilled after that Iehovah had smitten the river Annotations MAde or given thee for a God that is one to whom the word of God shall come and by whom it shall be made knowne unto Aaron and so to Pharaoh This reason Christ rendreth of the like speech Ioh. 10. 35. The Chaldee for God translateth a master see Exod. 4. 16. Prophet to speake for thee as the next verse manifesteth the Chaldee saith thy interpreter before God called him his mouth Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word see the notes on Gen. 20. 7. Thus God confirmes Moses against his feares Exod 6. 12. 30. Ver. 2. speake the Greeke addeth to him meaning Aaron as Exod. 4. 15. Vers. 3. harden as before he said he would make strong Exod. 4. 21. wonders or perswadingmiracles for to draw men to beleeve and obey as Deut. 13. 1. 2. Ioh. 4. 48. Rom. 15. 18. 19. By such God beareth witnesse to his word preached Heb 2. 4. and they portend either good 2 Chron. 32. 24. or evill Deut. 6. 22. and 28. 46. yet can they not perswade any without the speciall grace of God Deut. 29. 2. 3. 4. Vers. 4. lay Hebrew give my hand which the Chaldee expoundeth lay my powerfull plague so verse 5. armies or hosts see Exod. 6. 26. The Greeke translateth with my power Ver. 7. old Hebrew some of 80 yeere of which phrase see Gen. 5. 32. By this it appeareth Moses had beene 40. yeeres in the land of Madian as Stephen avoucheth Act 7. 30. See Exod. 2. 23. Ver. 9. a wonder or perswading miracle that I may know ye are sent of God see verse 3. The Greeke addeth a signe or a wonder thy rod because Aaron now used it before it was Moses rod and Gods Exod. 4. 2. 20. a dragon that is a great serpent and therefore in ver 15. it is called a serpent as also before in Exod. 4. 3. So the Devill is called the dragon the old serpent Rev. 20. 2. And Pharaoh himselfe with his Egyptians are called dragons Ezek. 29. 3. Psal. 74. 13. But this wonder was a
signe of their destruction if they obeyed not for the desolation of a Countrey is signified by the dwelling of dragons there Mal. 1. 3. Esay 13. â0 22. Psal. 44. 20. See also the notes on Exodus 4. 3. Vers. 11. wise men Philosophers of these see Genesis 41. 8. sorcerers or witches such as do bewiteh the senses and minds of men by changing the formes of things to another hue And from the Hebrew Cashaph which hath the signification of changing or turning the Greekes have formed their word Bascaino and the Latines Fascino which is to bewitch it is used for unlawfull devillish Arts and Artizens such as Gods Law condemneth and punisheth with death Deut. 18. 10. Exod. 22. 18. and applyed to false teachers and their crafts Gal. 3. 1. Rev. 18. 23. these Egyptian sorcerers were types of seducers who resist the truth as Iannes and Iambres withstood Moses here 2 Tim. 3. 8. where Paul setteth downe the names of the chiefe of these sorcerers as they were kept in the Iewes private records For so to this day in their Babylonian Thalmud tract Menachoth chap. 9. they shew how Iohanne and Mamre chiefe of the sorcerers of Egypt withstood and mocked Moses saying thou bringest straw into Aphraim as water into the sea for they thought he did his miracles by sorcerie whereas the land of Egypt was full of sorcerers This Mamre was also an Amoritish name Gen. 13. 18. called in Greeke Mambree and by Paul Iambres in 2 Tim. 3. 8. where the Syriacke writeth Ianbres for letters are often changed euen in the same tongue as Merodach Esay 39. 1. or Barodach 2 King 20. 12. Nemuel 1 Chro. 4. 24. or Iemuel Exod. 6. 15. and many the like And that not Paul onely but the Iewes commonly so named them appeareth also by a Chaldee paraphrase of the law that goeth under the name of Ionathan there upon this place of Exodus their names are written Ianis and Iambres and in another Hebrew commentarie on the Law called Thanchuma in fol. 40. they are named Ionos and Iombros Among the heathens also their memorie continued though corrupted for Plinie in nat hist. lib. 30. cap. 1. speaketh of Moses and Iamnes and Cabala or as some read it Iotape whom he calleth Iewes by whom Magicke was used And Origen against Celsus lib. 4. sheweth how Numenius a Pythagorean Philosopher speaketh of Moses miracles in Egypt and his resistance by Iannes and Mambres magicians Apuleius also a Latine Philosopher in his second Apologie mentioneth one Ioannes among the chiefe Magicians that their names as it seemeth were renowmed over all magicians see the notes on Gen. 41. 8. inchantments or secret sleights jugglings A word not used in this sense save here and in verse 22. and it hath the signification of secret and close conveyance or of glistering like the flame of a fire or sword as Gen. 3. 24. where with mens eyes are dazled And by this word God putteth difference betweene Moses miracles which were done in truth and theirs done by flieght or sorcery which were also figures of the signes and lying wonders that Antichrist worketh 2 Thessal 2. 9. whose Church is called Egypt Revel 11. 8. their rods that is their dragons made of rods or if they were all turned to rods againe it was the greater miracle But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron tooke it into his hand againe And here Moses and Aaron doe overcome Iannos and Iambres at the first in that wherin they most excelled so they that are of God overcome Antichrist for greater is he that is in them than he that is in the world 1 Ioh. 4 3. 4. Vers. 13. waxed strong or hard both by his own impenitency Rom. 2. 5. and Gods just worke in him Exod. 4. 21. Vers. 14. heavy by reason of the hardnesse of it and so unfit to bee lifted up unto the obedience of my word This heauinesse when it is spoken of eies eares hands heart or the like signifieth the dulnesse and unfitnesse to do that which men ought Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said both to bee done of himselfe Exod. 8. 32. and of God Exod. 10. 1. Vers. 17. I smite Aaron it was that smote vers 19. but God by Moses commanded it therefore he principally smote and the rod is said to bee in his hand The Scripture somtime explaineth this as he called Matt. 20. 32. that is he commanded to be called Mar. 10. 49. and he gave Mar. 15. 45. that is he commanded to be given Matt. 27. 58. See also the notes on Gen. 39. 22. and 48. 22. And God fore-telleth the plague before hee brings it to wame him in mercie but useth the time present I smite or am smiting to signifie judgement to bee at hand So Exod. 8. 2. Ver. 18. be wearied both by digging round about the river for waters as vers 24. and being grieved and loathing the waters turned to blood which they shall not be able to drinke as in vers 21. and so the Greek here translateth they shall not bee able to drinke And this plague being threatned to the Egyptians onely it is to be thought the Israelites in Gosen were free froÌ this as from other plagues following Exod. 8. 22. and 9. 26. and 10. 23. And so the Hebrew Doctors say the plague of blood was blood to the Egyptians and water to the Israelites R. Elias in Sepher reshith chocmah treat of Love ch 7. Here God proceedeth in his worke from signes and wonders to plagues and punishments tenne whereof he bringeth upon Egypt before the Israelites were let goe out of their bondage as there are seven plagues wherewith the spirituall Egypt of Antichrists church is smitten in Revelat. 16. These ten plagues the Hebrew Doctors summe up in tenne letters the first of all their names ãâã ãâã ãâã ãâã ãâã whereby they meane Blood Frogs and Lice a Mixed swarme Murraine that beasts annoyd Boyles Haile and Locusts Darknesse thicke and First-borne all destroy'd Vers. 19. gathering together that is place of gathering as the Chaldee expounds it the word which is used in Gen. 1. 10. and implieth lakes peoples pits ditches and vessels as after is explained in the end of this verse See also Levit. 11. 36. vessels this word is expressed in the Chaldee and is necessarily implyed in the Hebr. as a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the first Mat. 26. 17. for the first day Mar. 14. 12. and many the like Vers. 20. he lift up the Greeke explaineth it Aaron lift up his rod. to blood as the Egyptians had shed the blood of the children of Israel drowning them in the river Exod. 1. 22. so in this first plague God rewardeth that by turning their waters into blood which R. Menachem on this place saith signified mercy turned unto them to judgement So upon
the spiritually Egyptians by whose sinne the third part of the sea became blood and of other waters became wormewood Revel 8. 8. 11. there be the like plagues from the phials or cups of Gods Angels as are here by the rod of Gods messengers their sea rivers and fountaines becomming blood they having shed the blood of Saints and Prophets and God giving them blood to drinke for they are worthy Revel 16. 3. 6. Of this plague the Psalmist also speaketh Psal. 78. 44. and 105. 29. Contrariwise God blesseth his people by turning for them the rockes to rivers and fountaines of waters Psal. 78. 15. 16. and 114. 8. and giving them the water of life to drinke Ioh. 4. 10. 14. Rev. 22. 1. 17. Vers. 21. died so in Antichrists sea every living soule dyeth Revel 16. 3. as by their impietie they had caused the third part of such to dye before Revel 8. 9. Contrariwise in the holy land corrupt waters are healed the creatures in them live and fish are multiplied Ezek. 47. 8. 9. stunke whereas the waters of Egypt served them for drinke Ierm 2. 18. there being no raine in the Countrey Deut. 11. 10. 11. God turning them to stinking blood and killing the fish the plague was the more grievous For fishes were their common food Numb 11. 5. the flesh of many beasts they through superstition would not eate of Exodus 8. 26. so that which the Prophet after threatneth was now upon them The fishers mourned and all they that cast angle into the brookes lamented and they that spread nets upon waters languished Esay 19. 8. Vers. 22. did so as before in verse 11. They could by inchantments increase their owne plagues but not ease themselves see Exodus 8. 7. 8. But where had they water to turne into blood either they found some by digging about the river verse 24. or they had some fetched from another place as Gosen see the notes on v. 18. wexed strongs the Greeke saith was hardened see verse 13. Vers. 23. set not that is regarded not nor cared for this wondrous plague so the setting of the heart signifieth carefull regard Exod. 9. 21. Prov. 22. 17. 2 Sam. 18. 3. CHAP. VIII 1 God threatneth Pharaoh if hee send not Israel away to plague his Realme with frogges 5 Aaron stretcheth out his hand and the second plague frogs come out of the waters over all the land 7 The Magicians doe the like 8 Pharaoh sueth to Moses 12 And Moses by praier removeth the frogs away 15 Pharaohs heart is hardned 16 The third plague dust is turned into lice on man and beast 18 The magicians could not doe so yet Pharaoh is hardned 20 God threatneth the fourth plague swarmes of flies upon the Egyptians 22 exempting Israel in Goshen 24 The land is corrupted with the swarmes 25 Pharaoh inclineth to let the people goe 30 Moses by praier removeth the swarmes away 32 Pharaoh is bardned againe AND Iehovah said unto Moses Goe in unto Pharaoh and say unto him thus saith Iehovah send away my people that they may serve me And if thou refuse to send them away behold I smite all thy border with frogs And the river shall abundantly bring forth frogs and they shall come up and enter into thy house and into thy bedchamber and upon thy bed and into the house of thy servants and upon thy people and into thy ovens and into thy troughs of dough And the frogs shall come up upon thee and upon thy people and upon all thy servants And Iehovah sayd unto Moses Say unto Aaron stretch forth thine hand with thy rod over the streames over the rivers and over the ponds cause frogs to come up upon the land of Egypt And Aaron stretched out his hand over the waters of Egypt and the frogs came up and covered the land of Egypt And the Magicians did so with their inchantments and caused frogges to come up upon the land of Egypt And Pharaoh called for Moses and for Aaron and said Intreat ye Iehovah that he may take the frogs from me and from my people and I will send away the people that they may sacrifice unto Iehovah And Moses said unto Pharaoh Glorie over me when I shall intreat for thee and for thy servants and for thy people to cut off the frogs from thee and from thy houses onely in the river they shall remaine And he said to morrow and he said be it according to thy word that thou maist know that there is none like Iehovah our God And the frogs shall depart from thee and from thy houses and from thy servants and from thy people onely in the river they shall remaine And Moses and Aaron went out from Pharaoh and Moses cryed unto Iehovah because of the frogs which he had put upon Pharaoh And Iehovah did according to the word of Moses and the frogs dyed out of the houses out of the villages and out of the fields And they gathered them together upon heapes and the land stanke And Pharaoh saw that there was a breathing and he made his heart heavy and hearkened not unto them euen as Iehovah had spoken And Iehovah sayd unto Moses Say unto Aaron stretch out thy rod and smite the dust of the land and it shall be turned to lice in all the land of Egypt And they did so and Aaron stretched out his hand with his rod and smote the dust of the land and there were lice on man and on beast all the dust of the land was lice in all the land of Egypt And the Magicians did so with their inchantments to bring forth lice but they could not and there were lice on man and on beast And the Magicians sayd unto Pharaoh This is the finger of God and Pharaohs heart waxed strong and he hearkned not unto them even as Iehovah had spoken And Iehovah said unto Moses Rise up earely in the morning stand before Pharaoh loâ ãâã commeth forth to the waters and say ãâã ãâã him thus saith Iehovah Send away my people that they may serve mee Else if thou wilt not send away my people behold I will send a mixed swarme upon thee and upon thy servants and upon thy people and into thy houses and the houses of the Egyptians shall be full of the mixed swarme and also the ground where on they art And I will marvellously sever in that day the land of Go ãâ¦ã upon which my people standethy that there shall ãâã mixed ãâã there to thâ ãâã maist ãâ¦ã that I am Iehovah in the ãâã of the ãâã And I will put a ãâã de ãâ¦ã people and ãâã by people ãâ¦ã all ãâ¦ã be And Iehovaâ did ãâ¦ã there came a heavie ãâ¦ã I the house of Pharaoh and the house of ãâ¦ã into all the land of Egypt ãâã land was corrupted by reason ãâ¦ã Pharaoh ãâ¦ã and sayd ãâ¦ã the land And Moses said ãâ¦ã to doe ãâ¦ã shall ãâ¦ã shall ãâ¦ã of the Egypt ãâ¦ã ãâ¦ã not ãâã us We will goe three dayes
first plagues w ch were from the waters and earth cameby Aarons hand stretching out the rod Exod. 7. 19. 8. 5. 16. three which were from the heavens and aire came by Moses stretching out his hand and rod as the Haile Exod. 9. 22. 23. the Locusts Exod. 10. 12. 13. and the Darknesse Exod. 10. 21. 22. Three came without the hand either of Moses or Aaron as the Mixed swarme Exo. 8. 21. 24. the Murraine Exod. 9. 3. âand the death of the First borne Exodus 12. 29. and one was by Moses hand but not with the rod as the plague of Boiles Exodus 9. 8. 10. V. 17. there were lice Hebr. there was the lowse put generally for the multitude of this vermine which being of the least sort of Gods creatures did greatly plague the proud nation This David rehearseth among other Gods wonders in Egypt Psal. 105. 31. Humane writers doe record that the Priests of Egypt did shave their whole bodies every third day lest any lowse or other filth should breed upon them that served their gods Herodot in Euterpe So with things which they superstitiously loathed did God plague them The Greeke calleth this plague Sknipes which are a kinde of small stinging gnats but by the Chaldee and others they were lice V. 18. did so that is endevored to doe so but could not and when men are said to doe things above their ability it meaneth their labour and endevour thereto as Matt. 7. 13. enter in at the strait gate that is strive to enter Luk. 13. 24. V. 19. the finger that is the worke Spirit and power of God who is said after the manner of men to doe things by his hand and finger Psam 102. 26. and 8. 4. 109. 27. 1 SaÌ 6. 9. To this speech Christ hath reference when he refuted those that withstood his miracles as these Magicians did Moses If I with the finger of God cast out devils Luk. 11. 20. which another Evangelist explaines to bee the spirit of God Matt. 12. 28. Here the coÌfession of Iannes and Iambres of whom see before in Exodus 7. ãâã condemned Pharaoh and themselves that in further resistance they manifested their folly unto all men as 2 Tim. ãâã ãâã 9. The Chaldee expoundeth their speech thus it is a plague from before the Lord. Vers. 20 stand or present thy selfe V. 21 a mixed swarme of flies wasps hornets or as somethinke of wilde beasts serpents mice and the like The Hebrew and Chaldee words signifie onely a mixed multitude but shew not of what creatures The Greeke now extant hath Kunomnia that is the Dog flye Hierom saith of old the Lxxij Interpreters called it Koinomuia and Aquila translated it Pammuia that is the common or all sorts of flies The Chaldee paraphrase on Psalme 78. 45. expoundeth it a mixed swarme of wilde beasts of the field so the latter Hebrewes as Aben Ezra and Sol. Iarchi on Exodus 8. name them Lyons Wolves Beares Leopards and all kindes of evill beasts Serpents and Scorpions With whom accordeth Philo or the author of the booke of Wisdome who saith that as the Egyptians worshipped Serpents void of reason and vile beasts so God sent a multitude of unreasonable beasts upon them for vengeance for the Lord wanted not meanes as he saith to send among them a multitude of Beares or fierce Lions or unknowne wilde beasts full of rage newly created breathing out either a fiery vapour or filthy sents of scattered smoake c. Wisd. 11. 15. 17. 18. As in Exodus 12. 38. gnereb is used for a mixed multitude of people of sundry nations so gnarob here seemeth to intend not one but many sorts of creatures flying or running and such they were as did eate or devoure the Egyptians Psalme 78. 45. and corrupted or destroyed the land Exodus 8. 24. and because hee saith their houses should bee full of them I thinke rather they were small creatures than Lyons Beares or the like Vers. 22. will marvellously sever will separate and exempt in a marvellous and glorious manner wherefore the Greeke expoundeth it paradoxaso that is I will marvellously glorifie or miraculously honour See Exodus 33. 16. Goshen in Greek Gesem a province in Egypt where Israel dwelt see Gen. 45. 10. standeth that is staieth or tarieth from being sent away to serve me as Exodus 9. 28. or standeth that is dwelleth in the midst The Greeke translateth ruling all the earth or land Vers. 23. a redemption that is as the Greeke translateth a division or distinction whereby it shall appeare that I doe redeeme and save them from this plague The Chaldee explaineth it thus I will put a redemption to my people and upon thy people I will bring a plague So in Psalme 111. 9. he sent a redemption to his people and herein Gods grace in Christ was figured for by him God hath made a redemption for his people Luk. 1. 68. Vers. 24. did so he said and there came a mixed swarme Psal. 105. 31. which here Moses calleth heavy or grievous both for the multitude of these noysome creatures as the Greeke interpieth the word and for the hurt which they did to the people and and which was corrupted or as the Greeke saith destroyed by them Vers. 26. not meet or not right as being not so appointed of God who called into the wildernes Exod. 3. 18. The Greeke translateth it cannot so be done the abomination that is the beasts which the Egyptians doe worship and doe abhorre to kill or to see killed for sacrifice And the sentence twice repeated may imply two senses 1. Shall we sacrifice to our God such things as the Egyptians sacrifice that would bee abomination to the Lord. 2. Or shall we sacrifice such things as God requireth that would be an abomination to the Egyptians The Greeke translateth plurally abominations the Chaldee explaineth it thus for the beasts which the Egyptian worshippeth we shall offer for sacrifice loe shall we sacrifice the beasts which the Egyptians worship c. The Scripture often calleth the Gods and services of the heathens abominations as Deut. 7. 25. and 12. 30. 31. 2 King 23. 13. Ezra 9. 1. Esay 44. 19. Now the principall sacrifices of the Hebrewes were Oxen and Sheep Gen. 15. 9. and all sheepe-keepers were an abomination to the Egyptians Gen. 46. 34 for as humane writers doe record they that kept in the Temple of Iupiter Thebanus or dwelt in that province in the land of Egypt they all abstained from sheepe and sacrificed goats and those Thebane Egyptians killed no rammes but counted them holy and they had an image of Iupiter with a rammes face Likewise the Egyptians might sacrifice no cowes because they were consecrated unto Isis whose image also they had like a woman with cowes hornes and all the Egyptians reverenced cowes above all of other cattle as witnesseth Herodotus in his historie booke 2. and and other writers testifie the like things of them as Plutarch in his booke of
Isis and Osiris will they not stone us meaning doubtlesse they will Therefore the Greeke translateth we shall be stoned and the Scripture it selfe often resolveth such questions by affirmations as is shewed on Gen. 4. 7. and 13. 9. Vers. 27. shall say for they knew not how they should serve the Lord till they came thither Exod. 10. 26. The Greeke translateth hath said referring it to that generall precept in Exod. 5. 1. 3. Verse 28. not remove very farre or not in any ease remove farre Hebrew removing farre not remove farre of which phrase see Gen. 2. 17. intreat ye Greeke pray ye therefore for me unto the Lord meaning that the plague might bee taken away as verse 8. and 29. So Simon Magus requested the prayer of Peter Act. 8. 24. Vers. 29. that the mixed swarme may or as the Greeke translateth and the mixed swarme shall depart for these two phrases are used indifferently as one Evangelist writeth and the inheritance shall be ours Mark 12. 7. another saith that the inheritance may be ours Luk. 20. 14. See also the notes on Gen. 27. 4. and 12. 12. Herein Moses sheweth great faith that his praier shold be granted any more deceive Heb. adde to deceive or to mock as the word signifieth 1 Kin. 18. 27. this he said because he had promised the like before verse 8. but God will not be mocked Gal. 6 7. Iob 13 9. V. 32. made heavy by hardning his heart against the Lord see verse 15. and chap. 7. 14. sent not is the Greek are he would not send And often when things are denied to be done it implieth an unwillingnesse which the Holy Ghost sometime explaineth as David removed not the Arke 1 Chro. 13. 13. that is he would not remove it 2 Sam. 6. 10. CHAP. IX 1. God threatneth the fift Plague the murraine of cattell 4 but exempteth Israel 6 The Egyptians cattell die 7 yet Pharaoh is harned 8 God bringeth the sixt plague boyles upon man and beast 11 so that the MagiciaÌs cannot stand before Moses 12 yet Pharaohs heart is hardned 13 God threatneth Pharaoh more severely 22 The seventh plague of hayle and fire falleth upon men and beasts and fruits of the earth 27 Pharaoh confesseth his sinne and sueth to Moses 33 who praieth to God and the plague ceaseth 34 whereupon Pharaohs heart is hardned yet more AND Iehovah said unto Moses Goe in unto Pharaoh and speake unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For if thou refuse to send them away thou still wilt hold them Behold the hand of Iehovah is upon thy cattel which is in the field upon the horses upon the asses upon the camels upon the oxen and upon the sheepe a very grievous murraine And Iehovah will marvellously sever betweene the cattell of Israel and the cattell of Egypt and there shall not dye any thing of all that is the sons of Israel And Iehovah appointed a set time saying To morrow Iehovah will doe this thing in the land And Iehovah did this thing on the morrow and all the cattle of the Egyptians dyed but of the cattell of the sons of Israel died not one And Pharaoh sent behold there was not any one of the cattell of Israel dead and the heart of Pharaoh was made heavy and hee sent not away the people And Iehovah said unto Moses and unto Aaron Take to you your hands full of ashes of the fornace and let Moses sprinkle it towards the heavens in the eyes of Pharaoh And it shall be turned to small dust upon all the land of Egypt and it shall bee upon man and upon beast to a boile breaking forth with scalding blaines in all the land of Egypt And they tooke ashes of the fornace and stood before Pharaoh and Moses sprinkled it towards the heavens and it was boyle ãâã standing blaines breaking forth up on man and upon beast And the Magicians could not stand before Moses because of the boyle for the boyle was upon the Magicians and upon all the Egyptians And Iehovah made strong the heart oâ Pharaoh and he ãâã not unto them even as Iehovah had spoken unto Moses And Iehovah said unto Moses Rise eately in the morning and stand before Pharaoh and say unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For at this time I will send all my plagues into thy hart and upon thy servants and upon thy people that thou maist know that there is none like me in all the earth For now ãâã sent out my hand and I had smitten thee and thy people with the pestilence and thou hadst beene cut off from the earth But in very deed for this have I raised thee up for to shew in thee my power and that my name may be declared in all the earth As yet exaltest thou thy selfe against my people that thou wilt not send them away Behold I will raine about this time to morrow a very heavie haile such as hath not beene the like in Egypt since the day it was founded even untill now And now send and speedily gather thy cattell and all that thou hast in the field every man and beast which shall bee found in the field and shall not bee gathered into the house the haile shall even come downe upon them and they shall die Hee that feared the word of Iehovah amongst the servants of Pharaoh made his servants and his cattell flie into the houses And hee that set not his heart unto the word of Iehovah he left his servants and his cattell in the field And Iehovah said unto Mosis Stretch forth thine hand towards the heavens and there shall bee haile in all the land of Egypt upon man and upon beast and upon every herbe of the field in the land of Egypt And Moses stretched forth his rod towards the heavens and Iehovah gave voices and haile and fire went upon the ground and Iehovah rained haile upon the land of Egypt And there was haile and fire catching it selfe among the haile very heavie such as there was not the like in all the land of Egypt since it was a nation And the haile smote in all the land of Egypt all that was in the field from man even unto beast and the haile smote euery herbe of the field and brake every tree of the field ãâã the ãâã of ãâã where the ãâ¦ã And P ãâ¦ã and called for Mâses and for ãâã and said ãâ¦ã I have sinned thââ ãâã ãâ¦ã and ãâã and my peoplâ ãâã quicked ãâ¦ã for ãâã is ãâã that ãâã ãâã no ãâã voices of God ãâã and I will send you away and ãâã shall ãâ¦ã And Moses said u ãâ¦ã When b ãâ¦ã âone out of the citie I will ãâã ãâã my hands unto Iehovah the voices shall cease and the haile shall be no more that thou ââist know that the earth is Iehovahs But thou and thy servants I
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 sâa what ailed thee that thou fleddest Psalme â14 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
Moses and the sonnes of Israel this song unto Iehovah and they said saying I WILL SING unto Iehovah for hee excelleth gloriously the horse and his rider hath he throwne into the sea Ioh is my strength and song and hee hath beene to me a salvation this is my God and I will make him an habitation the God of my father and I will exalt him Iehovah is a man of warre Iehovah is his name Pharaohs charets and his host hath he cast into the sea and the choise of his captaines are drowned in the red sea The depths have covered them they sank downe into the bottomes as a stone Thy right hand O Iehovah is become glorious in power thy right hand O Iehovah hath dashed in peeces the enemie And in the greatnesse of thine excellencie thou hast overthrowne them that rose up against thee thou sentest forth thy wrath which did eat them up as stubble And with the blast of thy nostrills the waters were gathered together the floods stood upright as an heape the depths were congealed in the heart of the sea The enemie said I will pursue I will overtake I will divide the spoile my soule shall be filled with them I will draw out my sword mine hand shall destroy them Thou didst blow with thy winde the sea covered them they sank as lead in the mighty waters Who is like thee amongst the gods O Iehovah who is like thee glorious in holinesse fearfull in praises doing wonders Thou stretchedst out thy right hand the earth swallowed them Thou leadest forth in thy mercy this people which thou hast redeemed thou guidest them in thy strength unto the habitation of thine holinesse This may be sung also as the 113. Psalme Nto Iehovah sing will I for he excelleth gloriously the horse and him that rode thereon into the sea throwne downe hath he Iah is my strength and melodee and hath beene my salvation This is my God and for his sake I will an habitation make God of my father is this same And I will highly him preferre Iehovah is a man of warre Iehovah his renowned name Charets of Phar'oh and his host He downe into the sea hath cast His Captaines eke each chosen one He did them in the Red sea drowne The deepes them covered they sanke downe Into the bottomes as a stone Thy right hand O Iehovah is Glorious become in powerfulnesse Iehovah thou with thy right hand Hast dasht in peeces th' enemie And in thy great excellencie Thrown down them that did thee withstand Thy servent wrath thou forth didst poure Which them as stubble did devoure And waters with thy nostrils blast Together gathered were as heaps The flouds stood upright and the deepes In seas heart were congealed fast The enemie said I will make Pursuit I will them overtake I will divide the gotten spoile My soule shall be replenished With them my sword I will unshead Mine hand shall utterly them foile Then with thy wind thou diddest blow The sea them coverd they sanke low As lead in waters vehement Among the Gods who is like thee Lord who like thee in sanctitee Glorious in praises reverent Thou doest wonders Hast out spred Thy right hand them the earth swallowed Thou in thy mercy leadest on This people which thou didst redeeme And in thy strength thou guidest them Vnto thine holy mansion The peoples shall heare and bee stirred sorrow shall take hold of the Inhabitants of Palestina Then the Dukes of Edom shall be amazed the mighty men of Moab trembling shall take hold upon them all the inhabitants of Canaan shall melt away Terrour and dread shall fall upon them by the greatnesse of thine arme they shall bee as still as a stone till thy people passe over O Iehovah till this people passe over which thou hast purchased Thou wilt bring them in and plant them in the mountaine of thine inheritance in the place O Iehovah which thou hast made for thee to dwell in in the Sanctuarie O Lord which thy hands have established Iehovah shall reigne for ever and aye For the horse of Pharaoh went in with his charets and with his horsemen into the sea and Iehovah brought againe the waters of the sea upon them but the sonnes of Israel went on dry land in the mids of the sea And Mary the Prophetesse the sister of Aaron tooke a timbrell in her hand and all the women went out after her with timbrels and with dances And Mary answered them SING yee to Iehovah for he excelleth gloriously the horse and his rider hath he throwne into the sea And Moses removed Israel forward from the red sea and they went out into the wildernesse of Shur and they went three daies in the wildernesse and found no water And they came to Marah and they could not drinke of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drinke And he cried out unto Iehovah and Iehovah shewed him a tree and he cast it into the waters and the waters were made sweet there he appointed to him a statute and a judgement there he tempted him And hee said If hearkning thou wilt hearken to the voice of Iehovah thy God and wilt doe that which is right in his eyes and wilt give eare to his commandements keepe all his statutes I will not put upon thee any of the diseases which I have put upon the Egyp ãâ¦ã s for I am Iehovah ãâã he aleth thee And they came to Elim and there were twelve weâs of water and se ãâ¦ã ãâã trees and they ãâã there by theââââârs The peoples they shall heare and quake Sorrow shall hold upon them take That in Palestina remaine The Dukes of Edom shall be then Amazed Moabs mighty men Take hold on them shall trembling paine In Canaan shall melt away The dwellers all Fearfull dismay And dread shall fall on them from thee They shall as still be as a stone By thy great arme till over gone Thy people O Iehovah be Vntill this people over past Shall be which purchased thou hast Thou wilt bring in and plant them sure In mount of thine inheritance In place which for thine habitance Thou O Iehovah dost procure Even in the Sanctuarie Lord Which thy hands firmely have prepar'd Iehovah ev'r and aye is king For Pharaohs horse cars and horsemen Went into Sea Iehovah then Did the sea waters on them bring But goe the sonnes of Isr'el did Vpon dry land the sea amid Vnto Iehovah sing doe yee For he excels with glorious fame The horse and rider on the same Into the sea throwne downe hath he Annotations VNto Iehovah that is unto his praise as David saith They beleeved in his words they sang his praise Psal. 106. 12. So the Chaldee beginneth the song thus We will sing praise and confesse unto the Lord. With this song of victory over Pharaoh the Holy Ghost compareth the song of those that have
wrath as the Greeke translateth it because the Hebrew Aph signifieth both anger and the nostrils and this speech is used in cases of judgment upon Gods enemies as in Iob 4. 9. by the blast of God they perish c. The Chaldee here translateth with the word of thy mouth It respecteth Gods command in Exod. 14. 26. 27. which was performed also by a winde as after verse 10. So the Lord will consume Antichrist with the spirit of his mouth 2 Thes. 2. 8. gathered or heaped up became as heaps And this being done with a mighty winde was with a great noise to which the Prophet hath reference saying the deepe uttered his voice and life up his hands on high Habakkuk 3. 10. congealed as ice frozen hardned It may be meant of the seas bottome which being muddy and soft was hardened that they went as on dry land He led his people through the deepe as an horse in the wildernesse Esay 63. 13. Some understand it of the waters that they were congealed as ice the heart that is the mids or deepe of the sea so Psalme 46. 3. Ezek. 28. 2. And now the channels of waters were seene and the foundations of the world were revealed at the rebuke of the Lord at the breath of the winde of his anger as David singeth for his victories Psal. 18. 16. Vers. 9. divide the spoile which is done after victory Luke 11. 22. and with joy Esay 9. 3. Thus the enemie vainely promised themselves the victory so in Iudg. 5. 30. soule that is lust or will so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them or repossesse them for so the originall is used sometime for destroying or disinheriting as Numb 14. 12. sometime for causing to inherit or taking possession Numb 14. 24. The Chaldee here translateth it destroy the Greeke have dominion or Lord over them The Egyptians came out as a whirlewinde to scatter Israel their rejoycing was even to dovoure the poore in secret Hab. 3. 14. Vers. 10. blow the Chaldee translateth it thou didst say with thy word Of this winde there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord by a strong east winde caused the sea to goe backe covered them God made the waters of the red sea to flow over their faces as they pursued after Israel Deut. 11. 4. the waters covered the distressers of Israel not one of them was left Psal. 106. 11. And here God brake the heads of the Dragons in the waters the heads of Livjathan Psalme 74. 13. 14. Vers. 11. the Gods or the Mighties the Potentates so the Princes of the world are called Psal. 82. and 89. 7. wonders or marvels so the Greeke also and Chaldee translateth it the Hebrew being singular a wonder or miracle but one is often put for many as is noted on Gen. 3. 2. So in Psal. 78. 12. Vers. 12. the earth in the bottome of the sea so Ionas in the sea said the earth with her bars was about me for ever Ion. 2. 6. Vers. 13. leadest to wit softly or quietly as a flocke is led this was done by the pillar of the cloud and fire also by the hand of Moses and Aaron but ascribed to God as the principall even as in verse 12. God is said to stretch out his hand which was ministerially done by Moses Exodus 14. 26. So in Psalme 77. 21. thou didst leade thy people like a flocke by the hand of Moses and Aaron habitation of thine holinesse in Greeke thine holy lodging or mansion It is a continuance of the former similitude of a shepherds lodge or habitation which is in pleasant pastures to feed and give rest to his flocke as in all the cities thereof shall be an ha ãâ¦ã of shepherds causing their flockes to lie downe ãâã ãâã 12. It meaneth the land of Canaan where God ãâ¦ã uld give his people rest and feed them with his Word So when God promiseth to return them out of Babylon hee useth this word I will bring Israel againe to his habitation and hee shall feed c. Ier. 50. 19. and in that land Ierusalem was as the fold of the flocke and is called a quiet habitation Esay 33. 20. The fulfilling of this prophesie is celebrated by Asaph shewing how God made his people to goe forth like sheepe and guided them like a flocke in the wildernesse and led them on in safety and they dreaded not but the sea covered their enemies And hee brought them to the border of his Holinesse to that mountaine which his right hand had purchased Psal. 78 52. 53. 54. Vers. 14. stirred with feare or anger both which doe stirre the minde and body and cause it to quake and tremble and these were in the peoples hearing of Gods workes for Israel Deut. 2. 25. Ios. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greeke here translateth it angry Vers. 15. amazed or suddenly troubled it implieth both feare and haste and so the Greeke translateth it hasten See this fulfilled in Deut. 2. 4. and of Edoms Dukes see Gen. 36. take hold that is they shall greatly tremble For passions of the minde feare trembling astonishment and the like are said to take hold or fall upon men when they are overcome by them In Luk. 5. 26. it is said amazement tooke all which in Mark. 2. 12. is expounded all were amazed melt that is faint with feare as was accomplished Ios. 2. 9. 10. 11. and 5. 1. A similitude whereby the heart is likened to waxe which melteth with feare as waxe with fire Psal. 22. 15. and 68. 3. Vers. 16. terrour this also is signified in Deut. 2. 25. and 11. 25. Thargum Ierusalemy expounds it the terrour of death which phrase David useth in Psal. 55. 5. terrours of death are fallen upon me The Hebrew aemathah hath here a letter added in the end to denote the excesse of feare great terrour This though it was in respect of the people as it is said your terrour is fallen upon us Ios. 2. 9. yet proceeded it from God as he saith I will send my terrour before thee Exod. 23. 27. purchased or gotten bought and possessest The Hebrew Kanah signifieth to get either by generation as Gen. 4. 1. or by buying and purchasing whereby it becommeth ones owne possession Gen. 25. 10. Ex. 21. 2. All are in God creating redeeming and regenerating his people in Christ. So Moses elsewhere saith Is not he thy father that hath gotten or bought thee Deut. 32. 6. and Asaph saith Remember thy congregation which thou hast purchased Psalme 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them 2 Pet. 2. 1. The Chaldee here translateth it redeemed as in verse 13. Vers. 17. plant that is give them a setled dwelling a similitude from the vine tree as Psal. 80. 9. and 44. 3. mountaine that is mountany country such as Canaan was Deut. 11. 11. and in
a citie above two thousand cubits to goe further is unlawfull for 2000. cubits are the ãâ¦ã of a ãâ¦ã c. Maimony in Misneh treat of the Sabbath c. â7 ãâã 1. 2. V. 31. like cortander in shape quantity but the colour white as ãâã or crystall Num. 11. 7. The Heb. Gad is not found in this signification but here and in Num. ãâã 7. some think it to be ãâ¦ã d but the Greeke cor ãâ¦ã and the Chaldee Cusbar in Thargum Ierusalemy which is the Arabik name of Coriander doe confirm the common translation taste of it to wiâ as it was gathered and uncoqued was like ãâ¦ã but being baked c. it tasted like ãâ¦ã ãâã ãâ¦ã V. 33 golden pot so the Apostle in Heb 9. 4. following the common G ãâ¦ã version translated this word which is not found but in this âoly place put there Heb. give there the fulnesse of an Omer before Ieh vah that is before the Arke of testimonie which was a signe of Gods presence So it is explained in v. 34. And in ãâã Chro. 20. â3 all Iudah stood before Iehovah ãâ¦ã hat is in the house of Iehovah verse 5. Vers. 34. Testimonie that is the tables of Gods law which were in the Arke which testified Gods will to the people see Exod. 25 16. 21. These were given afterward at mount Sinai and there the Arke was made although therefore Moses rehearseth the thing here to make a full end of the storie of Manna yet the performance of this was not till after Vers. 35. did eat Manna all of them for their naturall food and it preserved their life but many of them pleased not God by reason of their unbeleefe 1 Coriathians 10. 5. Iude verse 5. therefore though they did eat Manna yet they are dead Ioh. 6. 49. even as they that now eat the Lords Supper unworthily are guilty of his body and blood and doe eat judgement to themselves not discerning the Lords body 1 Cor. 11. 27. 29. but they that by beleeving in Christ doe eat the true bread which came downe from heaven doe not die but have life eternall and he will raise them up at the last day Iohn 6. 35. 47. 51. 54. Vers. 36. Ephah a common measure much like and English bushel containing three Seahs or pecks mentioned in Gen. 18. 6. as the Chaldee here translateth an Omer is one of ten that is the tenth part of three Seahs so also the Greek saith the tenth of three measures The Ephah therefore contained so much as 432. hens egges about 7. gallons and a halfe of our measure So the Omer was more than twice so much as the Chaenix a measure spoken of in Rev. 6. 6. which Chaenix was wont to be a mans allowance of bread corne for a day By which Gods bounty appeared to his people in allowing for every of them daily an Omer of Manna verse 16. which contained so much as 43. hens egges and somewhat more CHAP. XVII 1 The people murmurâ for water at Rephidiââ 4 Moses crieth to the Lord who sendeth him for water to the R ãâ¦ã in Horeb. 7. The place is called Massah and Meribah 8 Amalek fighting with Israel is overcome by the holding up of Moses hands 14. God threat ãâ¦ã ãâ¦ã Amalek 15 Moses buildeth the altar Iehovah ãâã AND all the congregation of the sons of Israel journeyed from the wildernesse of Sin after their journeyes according to the mouth of Iehovah and they camped in Rephidim and there were no waters for the people to drinke And the people contended with Moses and said Give ye us waters that we may drinke and Moses said unto them Why contend you with me why tempt ye Iehovah And the people thirsted there for waters and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us and our sonnes and our cattell with thirst And Moses cried unto Iehovah saying What shall I doe unto this people they bee almost ready to stone me And Iehovah said unto Moses Goe on before the people and take with thee of the Elders of Israel and thy rod that wherewith thou smotest the river take in thy hand and goe Behold I will stand before thee there upon the rocke in Horeb and thou shalt smite the rocke and waters shall come forth out of it and the people shall drinke and Moses did so in the eyes of the Elders of Israel And hee called the name of the place Massah and Meribah because of the contention of the sonnes of Israel and because they tempted Iehovah saying Is Iehovah among us or not And Amalek came and fought with Israel in Rephidim And Moses said unto * Iesus Ioshua Chuse us out men and goe thou out fight with Amalek to morrow I will stand on the top of the hill and the rod of God in my hand And Ioshua did as Moses had said to him to fight with Amalek and Moses Aaron and Hur went up to the top of the hill And it was when Moses hold up his hand then Israel prevailed and when he let downe his hand then Amalek prevailed And Moses hands were heavy and they tooke a stone and put it under him and he sate upon it and Aaron and Hur staied up his hands one on this side and one on the other side and his hands were steadie untill the going downe of the Sunne And Ioshua discomfited Amalek and his people with the edge of the sword And Iehovah said unto Moses write this for a memoriall in a booke and put is in the cares of Io ãâ¦ã That wiping I will wipe out the remembrance of Amalek from under the heavens And Moses built an altar and called the name of it Iehovah Nissi And said Because the hand upon the throne of Iah Iehovah will have warre with Amalek from generation to generation Annotations AFter their or by their journeyes which were from Sin to Dophkah from Dophkah to Al ãâ¦ã and from thence to Rephidim the place here spoken of Num. 33. 12. 14. the mouth that is as the Greeke and Chaldee doe translate the word of the Lord. See Gen. 24. 57. Rephidim in Greeke Raphidein V. 2. contended or did chide with many reprechfull provoking speeches so they did again in Num. 20. 3. 4. upon the like occasion give ye thou and Aaron who have brought us hither see Exod. 16. 2. 3. tempt ye by unbeleefe for they doubted of Gods presence with them verse 7. and would by miracles be assured thereof which is to tempt God as Matth. 16. 1. Psal. 78. 18. 19. Vers. 3. us so the Greeke also translateth in the Hebrew is me and my sonnes c. speaking of the multitude as of one man Vers. 4. cried the Chaldee translateth praied This was Moses usuall refuge in such troubles see Exod. 14. 15. and 15. 25. Num. 11. 10. 11. they be almost ready Hebr. yet a little and they ãâã stone me Like outrage they shewed also
in Numbers 14. 10. Vers. 5. Goe on or passe on that is journey towards Mount Horeb and goe thou and the Elders foremost rod or staffe mentioned also in Exod. 7. 20. Num. 20. 8. 9. Vers. 6. I will stand Hebr. I standing to wit in the pillar of the cloud the signe of my presence standing at mount Horeb whereof see Exod. 3. 1. in the eyes or before the eyes of the Elders as witnesses of this glorious miracle whereby God turning the Rocke into alake of water the fli ãâ¦ã fountaine of water Psal. 114. 8. gave them drinke both for their bodies and soules For the Rocke and water out of it signified Christ and is therefore called a spirituall Rocke 1 Cor. 10. 4. Hee being smitten with Moses rod and bearing the curse ãâã the Law for our sinnes and by the preaching of the Gospell also crucified among his people Gal. 3. 1. from him floweth the spirituall drinke wherewith all beleeving hearts are refreshed and ouâ ãâã their bellies flow rivers of water of life Ioh. 7. 37 38. 39. Esay 53. 4. 5. Gal. 3. 13. Therefore this water out of the rocke is often mentioned to the praise of God and strengthning of his peoples faith Deut. 8. 15. Psal. 78. 15. 16. and 105. 41. Neâ 9. 15. The Hebrew Doctors say the turning of the rocke into water was the turning of the property ãâã judgement signified by the rocke into the proper ãâ¦ã mercie signified by water R. Menachem on Exod. 17. Vers. 7. Massah that is in English Tentati ãâ¦ã which name was given both for a memoriall of their sinne and a warning to generations following that they should not tempt the Lord as they tempted him in Massah Deut. 6. 16. Psal. 95. 8. 9. Heb. 3. 8 9. Meriâah that is Contention or âitter ehiding and so provocation to anger which therefore the Holy Ghost calleth in Greeke Para ãâ¦ã that is Provocation or bitter contention which here was with Moses v. 2. and not so much with him as with the Lord himselfe Exod. 16. 8. Num. 20. 2. 13. Heb. 3. 8. 9. Is Iehovah c. that is the gracious presence of Iehovah and testimony thereof or are we deluded by Moses The Chaldee explaineth it thus Doth the Majestie of the Lord dwell among us or not Of this they would be confirmed by some signe or miracle which was to tempt God whose presence and power they had so often seene Vers. 8. Amalek the Amalekites the posteritie of Amalek a Duke of Eliphaz the sonne of Esau the brother of Israel Gen. 36. 15 16. This was the first of the nations who warring against Israel procured their owne utter destruction Numbers 24. 20. Deuteronomie 25. 19. 1 Sam. 15. 2. 3. But for Israels sinne came this chastisement upon them as the Iewes themselves acknowledged saying After they had passed through the sea they murmured for waters then came against them the wicked Amalek who hated them for the first birth right and blessing which our father Iakob had taken from Esau and he came and fought against Israel because they had violated the words of the law c. Thargum on Song 2. 15. fought or warred but treacherously for hee smote the hindmost of Israel even all that were seeble behinde them when they were saint and weary and bee feared not God Deut. 25. 18. Vers. 9. Ioshuah or Iesus in Hebrew Iehoshuah whom the Holy Ghost calleth in Greeke Iesus Acts 7. 45. Heb. 4. 8. Hee was first called Hoseas and Moses called his name Iesus that is Saviour Num. 13. 17. Hee was a figure of Iesus Christ the Saviour of the world both in his name and actions fighting the battels of the Lord and bringing his people into Canaan hee was the minister or servant of Moses and his successor in the government of Israel Exodus 24. 13. Numbers 27. 18. 23. Deuteronomie 34. 9. Ios. 1. c. the top Hebr. the head of the hill so in vers 10. There Moses holding up his rod as an ensigne might be seene of the people for the strengthning of their faith Compare Ios. 8. 18. 19. rod of God the Chaldee expoundeth it the rod wherewith miracles have beene done from before the Lord. Of it see Exod. 4. 20. and 7. 9. c. Vers. 10. to fight that is as the Greeke explaineth it and fought See the notes on Genes 2. 3. A like phrase also is in Numb 18. 22. Deut. 2. 16. 1 King 12. 33. The Hebrew text sometime manifesteth this as to build 1 Chron. 14. 1. for which in 2 Sam. ãâã 11. is written and they built To say or Saying 1 Chronicles 13. 12. for which in 2 Sam. 6. 9. is written and said So in 1 Chronicles 34. 16. compared with 2 Kings 22. 9. Hur or Chur called in Greeke Oar hee was a Prince of the Tribe of Iudah being the sonne of Caleb the son of Ezron the sonne of Pharez the sonne of Iudah 1 Chronicles 2. 5. 9. 18. 19. This Hur was also left with Aaron to judge controversies when Moses went up unto GOD upon mount Sinai Exodus 24. 14. His sonnes sonne Bââaleel was the master workeman of the Lords tabernacle Exod. 31. 2. 5. Vers. 11. held up or held alâft his hand with the rod of God in it for a signe of Gods power and helpe unto his people and consequently praying unto God for assistance as the lifting up of the hands also signifieth Psal. 28. 2. And so the Thargum Ierusalemy explaineth it when Moses held up his hands in prayer the house of Israel prevailed and when he let downe his hands from prayer the house of Amalek prevailed Hand is here for hands as the Greeke translateth and the verse following manifesteth Vers. 12. heavy that he could not continue to hold them up a signe of mans infirmities not able to indure long in spirituall exercises The spirit is willing but the flesh is weake Matth. 26. 41. 43. See also Luke 18. 1. Rom. 12 12. a stone under this similitude of a stone Christ is often signified Esay 28. 16. Psalme 118. 22. Zacharie 3. 9. 1 Pet. 2. 4. upon whom our weake faith is sustained in prayer and by whose spirit our infirmities are holpen Ioh. 14. 13. 14. 16. 17 Romans 8. 26. were steadie Hebr. was steadinesse or faith fulnesse And here the force of the Hebrew word amunah which signifieth faith is shewed to bee a steadie or firme perswasion in the promises of God and that which is most necessary in prayer Matth. 21. 22. Iames 1. 6. 7. and 5. 15. Romans 4. 20. 21. And this phrase his hand was meaneth that both his hands were steadfast For steadinesse the Chaldee saith Moses hands were spred-out in prayer going downe Hebr. going in of the Sunne which was the end of the day and withall of the victory and salvation of Israel So he that indureth to the end he shall be saved Matth. 24. 13. Vers. 13. edge Hebr. mouth which the Greeke translateth slaughter of the sword
he forbiddeth ãâ¦ã king of any for others alwayes when Aaron made one for the people Exodus â2 1. ãâã The Hebrew ãâã say He that ãâã ãâã and idols for himselfe thought he make it not with his ãâã hand nor serveth it he is guilty Likewise he ãâã maketh an idoll with his hand for others though he maketh for an ãâã he is guilty Therefore hee that maketh an idoll for himselfe with his owne hands he is double guilty Maim any intreat of Idolatry c. 3. S. 9. ãâã a graven thing Hebrew Pesel which is any thing hewen graved out or carâed the Greek translateth it an Idoll the Chaldee an Image and the Thargum called Ionathans addeth Image or Figure And the holy text elsewhere expresly condemneth Images Ezek. 16. 17. and not onely graven but molten Hos. 13. 2. or painted Ezek. 8. 10. So under this one particular all portratures and humane devices are forbidden not only things made with hand but with heart and thought Act. 17. 25. 29. Every such Image is a teacher of lies Hab. 2. 18. and who so formeth a god or melteth a graven image it is profitable for nothing Esay 44. 10. likenesse in Hebrew Temunah which Moses openeth by two other words Semel and Tabnith that is Similitude and Figure Deut. 4. 16. and elsewhere he nameth also Maisebah and Maskith that is Statue or pillar and Picture Levit. 26. 1. So that all shapes portratures precepts and devices of men are forbidden in Gods worship Esay 29 13. Matt. 15. 8. 9. Coloss. 2. 23. And on the contrary Gods commandements and statutes for his worship and servico to be kept practised without adding any thing unto them or taking any thing from them Deut. 5. 32. and 6. 17. 18. and 12. 8. 28. 32. in the heavens as the Sunne Moone Starres Fowles or the like Deut. 4. 17. 19. The worshipping of Angels is also forbidden Coloss. 2. 18. in the earth as the likenesse of man or woman or of beasts or creeping things Ezek. 23. 14. Deut. 4 16. 17. 18. Esay 44. 13. After this manner the nations of the world corrupted true religion Rom. 1. 23. in the waters as any fish or the like Deu. 4. 18. So all resemblances whatsoever are here forbidden which men can make Behold they are all vanity their workes are nothing their molten images are wind and confusion Esay 41. 29. Ver. 5. not bow downe or not worship under this one all other gestures of reverence are forbidden as bowing the knee 1 King 19. 18. kissing Hos. 13 2. lifting up of the eyes Ezek. 18. 6. spreading out of the hand Psal. 44. 21. and the like Contrariwise they are to be broken down burned destroyed and detested Deut. 12. 3. and 7. 25. 26. Esay 30. 22. 8. to them that is to any creature Rom. 1. 25. though an Angell Rev. 22. 8. 9. or to the Image of any creature or of God himselfe Esay 40. 18. 21. Rom. 1. 23. or to any âorke of our owne hands Ier. 1. 16. Mic. 5. 13. And as we may not bow downe unto them so neither before them 2 Chron. 25. 14. yea ãâ¦ã ese two phrases doe one explaine another as to pray before the Lord 1 Chron. 17. 25. is to pray ãâã 2 Sam. 7. 27 and to bow downe or worship ãâã the Devill Luke 4. 7. is to bow downe unto him Mat. 4. 9. But to bow downe unto men for civill honour is lawfull Gen. 23. 7. Sam. 24. 8. serve them The Hebrew gnabad implyeth all manner of service both that which in Greek is called Lâârâid as in this place and Douleâa as by it the Greek version explaineth it in Exod. 23. 33. and many other places The Hebrew Doctors say The root of the commandement against idolatry ãâã that men should not serve any of all the creatures neither Angell nor spheare nor starre not any of the foure elements nor any thing that is created of them And although he that serveth knowes that the Lord is God and serveth the creature after the manner that Enos and the men of his age served at first whereof see the notes on Gen. 4. 26. yet loe hee is an idolater Maimony in Misneh treat or Idolatry chap. 2. S. 1. Vnder this name Serve is comprehended every religious worke with hand mouth or heart as prayer or thanksgiving Esay 44. 17. Ier. 2. 27. confidence in them Psal. 115. 4. 8. offring of sacrifice 2 King 17. 35. burning of incense Ier. 18. 15. preaching for them Ier. 2. 8. asking counsell of them Hosea 4. 12. building temples altars or other monuments unto them Hos. 8. 14. and 12. 11. erecting of ministeries Numb 8. 24. or doing any ministeriall worke for their honour Amos 5. 26. compared with Numb 4. 24. 25. contributing to their maintenance Numb 7. 3. 5. Nehem. 10. 32. 39. all fellowship with them Esay 44. 11. communion in the service of them 1 Cor. 10. 18. 21. 2 Cor. 6. 16. 17. familiar conversing with teachers of Idolatry 2 Iohn 10. 11. reading the bookes thereof Acts 19. 19. or any other way to learne their abominations Deut. 12. 30. The Hebrewes say Idolaters have made many bookes of their service and of the workes and rites of the same the holy blessed God hath commanded us that wee should not at all reade in those bookes Maimony treat of Idolatry c. 2. S. 2. Also they say He that serveth an Idol after the manner of the usuall service thereof although hee doe it in contempt thereof he is guiltie Maimony ibidem c. 3. S. 5. On the contrary God hereby requireth that wee serve him in such places and with such things and rites as himselfe hath commanded Deut. 12. 5. 6. 14. 28. and serve him onely 1 Sam. 7. 3. Matt. 4. 10. jealous and a consuming fire Deut. 4. 24. God as said to be an husband unto his people Ierem. 2. 2. Hosea 2. 19. idolatry is whoredome Deut. 31. 16. Iudg. 2. 17. Ierem. 3. 9. 20. Therefore Gods indignation against this sinne is called jealousie and as that is the rage of a man so that hee will not spare in the day of vengeance Prov. 6. 34 so the Lord here threatneth to visit that is to search out and punish this iniquity for so visiting often signifieth Ier. 44. 13. and 5. 9. 29. and when hee visiteth them they shall fall and perish Ier. 6. 15. and 10. 15. the sonnes or children posterity meaning such as are transgressors with their fathers as after he saith of them that hate me So here the Chaldee paraphraseth upon the rebellious sonnes Otherwise if the sonne feare and doe not such evill God saith hee shall not dye in the iniquity of his father but hee shall surely live Ezek. 18. 4. 10. 13. 14. 17. generation this word is supplyed both in the Greek and Chaldeâ ãâã The Heb. phrase is on the thirds and on the ãâã such defects are common see Exo. 12 3. Gen. 4. 20. 24. 22. So alter in v. 6. unto
the rings therof unto the rings of the Ephod with a lace of blew to be above the curious girdle of the Ephod and that the Brestplate bee not loosed from the Ephod And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart when hee goeth in into the Holy place for a memoriall before Iehovah continually And thou shalt put in the Brestplate of judgment the Vrim and the Thummim and they shall be upon Aarons hart when he goeth in before Iehovah and Aaron shall beare the judgement of the Sonnes of Israel upon his heart before Iehovah continually And thou shalt make the Robe of the Ephod all of blew And there shall be a hole in the top of it in the mids thereof it shall have a binding for the hole round about of woven worke as the hole of an habergeon shall it have that it bee not rent And thou shalt make upon the skirts thereof Pomgranats of blew and of purple and of scarlet upon the skirts thereof round about bels of gold between them round about A bell of gold and a pomgranate a bell of gold and a pomgranate upon the skirts of the Robe round about And it shall be upon Aaron to minister and his sound shall be heard when he goeth in unto the Holy place before Iehovah when he goeth out that he die not And thou shalt make a Plate of pure gold and shalt grave upon it like the engravings of a signet HOLINES TO IEHOVAH And thou shalt put it on a lace of blew it shall be upon the Miter upon the forefront of the Miter it shall be And it shall be upon Aarons forehead and Aaron shall beare the iniquity of the holy things which the Sons of Israel shall âallow in all the gifts of their holy things and it shall be upon his forehead alwaies for favourable acceptation of them before Iehovah And thou shalt weave with circled worke the Coat of sine linnen and thou shalt make the Miter of fine linnen and thou shalt make the Girdle the worke of the Embroiderer And for Aarons Sonnes thââ shalt make Coats and thou shalt make for them Girdles and Bonnets shalt thou maââ for them for honour for beautifull glory And thou shalt put them upon Aaron thy brother and upon his sonnes with him and shalt anoint them and fill their hand and sanctifie them that they may minister-in-the-priests-office unto mee And thou shalt make for them linnen breeches to cover the naked flesh from the loines even unto the thighes they shall be And they shall be upon Aaron and upon his sonnes when they goe in unto the Tent of the congregation or when they come neare unto the Altar to minister in the Holy place that they beare not iniquity and die it shall be a statute for ever to him and to his seed after him Annotations TAke nere or cause to come âigh that is to present themselves unto thee Hitherto God hath appointed such holy things as pertained to his service now he giueth order for holy persons to administer before him minister in c. or execute the Priesthood This honour no man might take unto himself but he that was called of God as Aaron Heb. 5. 4. In this work Aaron chiefly figured out Christ secondarily all Christians whom hee hath made priests unto God Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse that is holy garments in Greeke an holy stole so called because they signified the holy graces of Gods Spirit wherewith Christ and his people should be clothed For such an high priest it became us to have as is holy harmlesse undefiled Heb. 7. 26. and Gods priests are to be clothed with justice and with salvation Psal. 132. 9. 16. and so are all the Saints Esay 61. 10. beautifull glory the Greeke translateth for honour and glory These two signifie the highest degree of dignitie honour inwardly in the heart and affections glory outwardly in the appearance and cariage as in Esay 28. 1. 4. glory or beauty is compared to a floure and in Esay 61. 3. it is opposed unto ashes As Iesus the son of Iosedek the high priest was clothed in filthy garments which signified iniquitie in him and his ministration Zach. 3. 3. 4. so these garments of honour and glory signified the holy and pure administration of Iesus the Son of God who offered himselfe without spot unto God to purge our conscience from dead workes Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory Esa. 52. 1. with fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. From this speech of honour and glory the Hebrew Doctors have delivered that the garments of the priests were to be new faire c. like the garments of great men If they were foule or torne or overlong or overshort c. and the Priest did his service in them it was unlawfull Every Priests garment that was made filthy they did not whiten it or wash it but leave it for threds or weke and put on new The high Prists garments when they were old were laid up in store and the white garments wherin he served on the fasting day mentioned in Lev. 16. 4. hee never served in them the second time but they were reserved in the place where ãâã put them off as it is written AND HE SHALL LEAVE THEM THERE Levit. 16. 23. and it was unlawfull to put them to any use The coats of the inferior Priests when they were worne old they made of them threds or weke for the Candlesticke continually Maimony in treat of the Implements of the Sanctuary chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever Heb. him whom I have filled Here God sheweth his Spirit to be the author and teacher of handicrafts the Prophet sheweth the like of husbandrie Esay 28. 24. 26. sanctifie or consecrate him that is to be a signe of his sanctification from God Therefore it was death to minister without these garments v. 43. and they are called holy garments verse 2. and in times following were laid up in holy chambers and the Priests might not weare them among the people to sanctifie them with their garments Ezek. 44. 19. Vers. 4. circled worke this differed from broidered worke which was of many colours but this coat was of one colour white being of fine linnen onely verse 39. but woven with circles or round hollow places like eyes wherefore the same word is after in v. 11. used for ouches or hollow places wherin stones were set Maimony in the forenamed treatise chap. 8. Sect. 16. saith The coats both of the high Priest and of inferiour priests were of circled worke that is had many hollow places or houses in the weaving like the hollow place of cups c. and a Girdle To these sixe adde the golden Plate or crowne verse 36. and the Breeches vers 42. so the high Priest
impose their hands upon the head of the Ram. And thou shalt kill the Ram and take of his blood and put upon the tip of the right eare of Aaron and upon the tip of the right eare of his Sons and upon the thumbe of their right hand and upon the great toe of their right foot And shalt sprinkle the blood upon the altar round about And thou shalt take of the blood which is upon the Altar and of the anointing oile and shalt sprinkle upon Aaron and upon his garments and upon his Sonnes and upon the garments of his Sons with him and he shall be sanctified and his garments and his sonnes and his sonnes garments with him And thou shalt take of the Ram the fat and the rumpe and the fat that covereth the inwards and the caule above the liver and the two kidneyes and the fat which is upon them and the right shoulder for it is a ram of filling the hand And one loafe of bread and one cake of oile bread and one wafer out of the basket of unlevened cakes which is before Iehovah And thou shalt put al on the palmes of-the-hands of Aaron on the palmes-of-the-palmes-of-the-hands of his Sonnes and thou shalt wave them for a wave offring before Iehovah And thou shalt receive them from their hand and shalt burne them upon the Altar for a Burnt-offring for a savour of rest before Iehovah it is a Fire offring unto Iehovah And thou shalt take the brest of the ram of the filling of the hand which is for Aaron and wave it for a wave offring before Iehovah and it shall be thy part And thou shalt sanctifie the brest of the wave offring and the shoulder of the heave-offring which is waved w ch is heaved-up of the ram of the filling of the hand of that which is for Aaron of that which is for his Sons And it shall be Aarons and his Sonnes by a statute for ever from the sonnes of Israel for it is an heave-offring and it shall be an heave-offring from the sons of Israel of the sacrifices of their peace-offrings even their heave-offring unto Iehovah And the garments of holinesse which are Aarons shall be his sonnes after him to be anointed in them and to fill their hand in them Seven daies shall he that is Priest in his stead of his sonnes bee clad in them when hee shall come into the Tent of the Congregation to minister in the Holy Place And thou shalt take the Ram of the filling of the hand and shalt seeth his flesh in the holy place And Aaron and his sons shall eate the flesh of the Ramme and the bread which is in the basket at the doore of the Tent of the Congregation And they shall eate those things with the which atonement-was-made to fill their hand to sanctifie them and a stranger shall not eate of them because they are holy And if there remaine of the flesh of the filling of the hand of the bread unto the morning then thou shalt burn the remainder w th fire it shall not be eaten because it is holy And thou shalt doe unto Aaron and to his Sonnes thus according to all which I have commanded thee seven dayes shalt thou fill their hand And thou shalt make ready for every day a bullocke for a sinne offring for atonements and thou shalt purifie the altar when thou makest atonement for it and thou shalt anoint it to sanctifie it Seven daies thou shalt make atonement for the altar and sanctify it the altar shal be Holy of holies whatsoever toucheth the altar shall be holy And this is that which thou shalt make ready upon the altar two lambes of the first yeere day by day continually The one lambe thou shalt make ready in the morning and the other lambe thou shalt make ready betweene the two evenings And a tenth deale of floure mingled with the fourth part of an Hin of beaten oile and for a drinke-offring the fourth part of an Hin of wine for the one lambe And the other lambe thou shalt make ready betweene the two evenings according to the meat offring of the morning and according to the drinke-offring thereof shalt thou make for it for a savour of rest a Fire offring unto Iehovah This shall be a continuall burnt-offring throughout your generations at the doore of the Tent of the congregation before Iehovah where I will meet with you to speake unto thee there And I will meet there with the Sons of Israel and he shall be sanctified by my gloty And I will sanctifie the Tent of the congregation and the altar Aaron his Sons I will sanctifie to minister-in-the-priests-office unto me And I will dwell amongst the sonnes of Israel and will befor a God unto them And they shall know that I am Iehovah their God that broght theÌ forth out of the Land of Egypt that I may dwell amongst them I Iehovah their God Annotations THE thing Hebrew the word the Greek saith these things God having chosen Aaron and his seed to bee Priests unto him entreth them into their office by many rites as Washing Clothing Anointing Sprinkling and Offring of sacrifices for their consecration bullocke in Hebrew Par which is greater then a calfe but not so great as an oxe The Hebrew Doctors thus distinguish them Wheresoever it is said g ãâ¦ã gel a calfe that is a yong one of the first yeare but par a bullocke is a yong one of the second yeere Maimony treat of Sacrifices Chap. 1. Sect. 14. yongling of the herd or yong oxe Hebrew sonne of the oxe or of the herd The Greeke saith of the oxen See the fulfilling of this precept in Levit 8. ãâ¦ã es these were also of the second yeere ãâã lambes were of the first perfect thââ is without blemish want superfluitie or deformitie See the notes on Exod. 12. 5. These sacrifices figured Christ who was without blemish without ãâã 1 Pet. 1. 19. Ver. 2. unlevened which signified sinceritie and in ãâ¦ã ruption See Ex. 12. 8. 15. oile which sign ãâ¦ã d the graces of Gods Spirit 1 Ioh. 2. 27. See the notes on Exod. 30. 25. flowre the best part of the principall grain called somtime the fat of wheat Deut. 32. 14. with such God spiritually feedeth his Charch Psal. 81. 17. and 147. 14. Such bread signified Christ also whom the Father giveth us to feed upon Ioh. 6. 32. 33. V. 4. the Tent the whole Tabernacle or Habitation of God is so called of one principall part therof Exod. 26. called the Tent of Congregation or of meeting because there the people assembled and there God met with them as after in v. 43. Here the Priests were to be presented before God and before the people who were also there gathered together Lev. 8. 3. So the ministers of Christ were ordained in the Churches Act. 14. 23. and 6. 5. 6. water out of the sanctified Laver Exo. 30. 18. 19. for it was made
him And Aaron said unto them Breake-off the eare-rings of gold which are in the eares of your wives of your sonnes and of your daughters and bring them unto me And all the people brake-off the eare-rings of gold which were in their eares and brought them unto Aaron And he received them at their hand and fashioned it with a graving-toole and he made it a molten calfe and they said These be thy gods O Israel which brought thee up out of the land of Egypt And Aaron saw it and he built an Altar before it and Aaron proclaimed and said To morrow is a feast to Iehovah And they rose-up-early on the morrow and offred Burnt offrings and brought-neere Peace-offrings and the people sate-downe to eat and to drinke and rose-up to play And Iehovah spake unto Moses saying Goe get thee downe for the people which thou broughtest-up out of the land of Egypt have corrupted themselves They have turned-aside quickly out of the way which I commanded them they have made them a molten calfe and they have bowed themselves-downe thereto and have sacrificed thereunto and said These be thy gods O Israel which have brought thee up out of the land of Egypt And Iehovah said unto Moses I have seene this people and behold it is a stiffe-necked people And now let me alone and my anger shall waxe hot against them and I will consume them and I will make of thee a great nation And Moses earnestly-besought the face of Iehovah his God and said Wherefore O Iehovah shall thy anger waxe hot against thy people which thou hast brought-forth out of the land of Egypt with great power and with a mighty hand Wherefore should the Egyptians speake and say For evill did hee bring them out and kill them in the mountaines and to consume them from upon the face of the earth Turne from the hotnesse of thine anger and repent of the evill against thy people Remember Abraham Isaack and Israel thy servants unto whom thou swarest by thy selfe and spakest unto them I will multiply your seed as the starres of the heavens and all this land which I have spoken of will I give unto your seed and they shall inherit it for ever And Iehovah repented concerning the evill which hee had spoken to doe unto his people And Moses turned and went downe from the mountain the two Tables of the testimony were in his hand the tables were written on both their sides on the one side on the other were they written And the tables they were the worke of God the writing that was the writing of God graven upon the Tables And Ioshua heard the voice of the people as they shouted and hee said unto Moses there is a voyce of warre in the campe And he said It is not the voice of them that shout for masterie neither is it the voice of them that cry for discomfiture the voice of singing doe I heare And it was when he came nigh unto the campe then he saw the calfe and the dances and Moses anger waxed hot and he cast the Tables out of his hands brake them beneath the mount And hee tooke the calfe which they had made and burnt it in the fire and ground it till it was small and strewed it upon the face of the water and made the sonnes of Israel drinke of it And Moses said unto Aaron what did this people unto thee that thou hast brought upon them so great a sinne And Aaron said Let not the anger of my Lord waxe hot thou knowest the people that they are set on evill And they said unto me Make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt wee know not what is become of him And I said unto them Who soever hath any gold breake ye it off and they gave it me and I cast it into the fire and there came-out this calfe And Moses saw the people that they were naked for Aaron had made them naked unto their shame amongst those that rose up against them And Moses stood in the gate of the campe and said Who is for Iehovah let him come unto me and all the Sons of Levi gathered themselves unto him And hee said unto them Thus saith Iehovah the God of Israel Put ye every man his sword upon his thigh Passe ye and returne ye from gate to gate in the campe and kill ye every man his brother and every man his fellow-friend and every man his neighbour And the Sons of Levi did according to the word of Moses and there fell of the people in that day about three thousand men And Moses said Fill ye your hand to day unto Iehovah even every man in his Son and in his brother that that he may give upon you this day a blessing And it was on the morrow that Moses said unto the people you have sinned a great sin and now I will goe-up unto Iehovah peradventure I shall make-atonement for your sin And Moses returned unto Iehovah and said Oh this people hath sinned a great sin and they have made them gods of gold And now if thou wilt forgive their sin and if not wipe me I pray thee out of thy Booke which thou hast written And Iehovah said unto Moses Whosoever sinneth against me I will wipe him out of my Booke And now goe leade the people unto the place that I have spoken to thee behold my Angell shall goe before thee and in the day when I visit then will I visit their sin upon them And Iehovah plagued the people for that they made the calfe which Aaron made Annotations DElayed The first signification of the Hebrew word is to be ashamed Gen. 2. 25. and because long tarrying and looking for ones comming causeth shame as in Iudg. 3. 25. they tarried till they were ashamed therefore the word is also used for tarying or delaying of the time Iudg. 5. 28. and is so here translated by the Chaldee and the Greek and in Rev. 10. 6. time is used for delay the people that is some of them as the like word in v. 6. is opened by Paul in 1 Cor. 10. 7. Gods that is an image or representation of God as after in v. 4. and the words here following manifest This narration sheweth how the Israelites who promised to doe all that the Lord commanded Exod. 19. 8. did behave themselves in keeping of the morall Law and of that great Commandement which God had both spoken to them himselfe from heaven and repeated againe by Moses Exod. 20. 4. 23. that so the impossibility of the Law in that it was weake through the flesh might be seene in this people even at the first before any obedience was performed Rom. 8. 3. Nehem. 9. 13. 16. become of him or done to him They looked for Moses to bring them a forme of worship and some visible signe of Gods presence among them as afterwards
which is their reasonable service Romanes 12. 1. There were five sorts of sacrifices ordinary instituted of God Burnt-offrings commanded here Meat-offrings in Leviticus 2. Peace-offrings in Leviticus 3. Sinne-offrings in Leviticus 4. and Trespasse-offrings in Leviticus 5. 15. c. a male so must all burnt offrings of beasts bee verse 10. but the like is not said of the foules verse 14. And by the Iewish canons the fowles might be male or female Maimony in Mis. tom 3. in Maasch hakorbanoth or treat of offring the Sacrifices Chapt. 1. Sect. 8. perfect not having any deformitie want or superfluity of parts without or within nor other corruption The Greeke translateth it without blemish set the notes on Exodus 12. 5. and Leviticus 22. 21. Thus are we to understand the Prophet when he saith Cursed be the deceiver which hath in his flocke a male that is a perfect male and voweth and sacrificeth unto the Lord a corrupt thing Malac. 1. 14. It figured Christs perfection in himselfe and ours in him Heb. 9. 13. 14. Ephes. 5 27. and teacheth us to honour God with our best things and to serve him with a perfect heart 1 Chron. 28. 9. at the doore within the court where the Altar was vers 5. see this law explained in Leviticus 17. 3. 4. c. As it was the way of honour unto God for the Offerer to bring his sacrifice himselfe unto the Sanctuary and not to send the Priest to take a beast out of his house and offer it for him so the doore might also lead them unto Christ who saith I am the doore of the sheepe Iohn 10. 7. by whom wee enter into the holy place Heb. 10. 19. 20. His body was the true Tabernacle and Temple called a greater and more perfect tabernacle which the Lord pitched not man Heb. 9. 11. and 8. 2. Ioh. 2. 19. 21. The Church was secondarily figured by the Temple and Tabernacle Ephesians 2. 21. 22. for his favourable-acceptation or for acceptation of him that hee and his offering may bee favourably accepted of God This sense both the Greeke and Chaldee versions yeeld also the old Latine and the promise in verse 4. confirmeth it and the like phrase in Leviticus 23. 11. is so interpreted of all the contrary whereof is in Ieremy 6. 20. Your Burnt-offrings are not to favourable-acceptation that is they are not acceptable And the Apostle exhorteth present your bodies a living sacrifice holy acceptable unto God Romans 12. 1. Some take the words of this Law here to meane according to the good will of him that offereth that he should not sacrifice to God by compulsion but of his owne voluntary will for God loveth a chearfull giver 2 Corinth 9. 7. In the former sense it taught men to offer in the faith of Christ without which it is unpossible to please God Hebrewes 11. 6. and by faith Abel offred unto God a more excellent sacrifice then Cain Hebr. 11. 4. Vers. 4. shall lay his hand or impose his hand and by hand seemeth to be meant his hands as else-where is expressed Leviticus 16. 21. The man that brought the offring was to lay or impose hands himselfe upon it while it was alive thereby disburdening himselfe of sinne and laying it upon the sacrifice Leviticus 16. 21. and testifying his faith in Christ the true sacrifice to bee slaine for him The Hebrew Doctors say All oblations of beasts which a particular person offreth either of debt or voluntarily hee layeth hands on them whiles they are alive except it bee the first-borne and the tithe and the Passeover All doe impose hands excepting the deafe the foole and a childe and a servant and a woman and the blinde and the stranger Neither may a messenger impose hands for there is no imposition but by the owners as it is written AND HEE SHALL LAY HIS HAND not his wives hand nor his servants nor his messengers Five that bring one sacrifice all doe lay hands upon it one after another not all together Who so dyeth and leaveth oblations burnt-offring or peace-offrings his heyre is to bring the same and lay hands upon it c. There is no imposition of hands on the sacrifices of the Congregation save two on the scape Goat Leviticus 16. 21. and the Sinne-offring Leviticus 4. 15. They lay on no hands but in the court if they doe it without the court they must lay on hands againe within And in the place where they impose hands they kill it And the killing is immediately after the imposition And hee that imposeth must doe it with all his might with both his hands upon the head of the beast not upon the necke or sides and nothing may bee betweene his hands and the beast Hee layeth his hands betweene the two hornes and confesseth upon the sin-offring the iniquity of sinne and upon the trespasse-offring the iniquity of trespasse and upon the burnt offring hee confesseth the iniquity of doing that hee should not and not doing that hee ought c Maimony in treat of offring sacrifices Chapt. 3. Sect. 6. 8. 9. c. But as for sacrifices of fowles verse 14. there was no charge to impose hands on them Maimony ibidem Sect. 7. make-atonement or expiate make-reconciliation which is usually meant in regard of mans sinne and Gods wrath for the same Leviticus 4. 20. c. The Hebrew Capper signifieth covering not as with a garment which may easily be taken off but as with plaister that cleaveth Genesis 6. 14. and is applyed to the covering that is the appeasing of an angry countenance Genesis 32. 20. and so for the anger of God which is appeased by the burnt-offring of Christs body for he is the Atonement or Reconciliation for our sinnes Dan. 9. 24. 1 Iohn 2. 2. Heb. 10. 8. 10. Thus the Burnt-offring was for atonement and remission of sinnes Iob 42. 8. to weet generall sinnes and such as often are unknowne to men as Iob offred burnt offrings saying it may be that my sonnes have sinned Iob 1. 5. Whereas for speciall sinnes there was a speciall sacrifice and sinne-offring Leviticus 4. And both the Burnt-offring and Sinne-offring are joyned in Christs offring up of his owne body for us Psal. 40. Hebr. 10. 5. 6. c. Also Burnt-offrings were given in signe of thankfulnesse to God and so betokened a new creature and holy life Psalm 51. 19. 20. 21. and 66. 13. 14. 15. Gen. 8. 20. For this cause the Burnt-offring is first taught as being the principall and most common offred daily for the Church and when other sorts of sacrifices were brought this burnt-offring was alwayes one See Leviticus 9. 8. 12. 15. 16. and 12. 6. and 14. 19. 20. and 16. 15. 24. Num. 6. 10. 11. and 7. 15. 16. and 29. 2. Iudg. 20. 26. Vers. 5. he shall kill in Greeke they shall kill meaning the Priests or Levites For whereas it followeth the sonnes of Aaron the Priests shall offer the blood this killing is
the sacrifice the Minchah to cease Secondly it figured the persons of Christians who through him are cleansed and sanctified to be pure oblations unto God as it was prophesied They shall bring all your brethren for a Minchah a Meat offring unto the Lord out of all the Gentiles c. as the sonnes of Israel bring a Meat-offring Minchah in a cleane vessell into the house of the LORD Esay 66. 20. The accomplishment whereof the Apostle sheweth to have beene by his ministration of the Gospell of God unto the Gentiles that the Oblation Prosphora of the Gentiles might be acceptable being sanctified by the Holy Ghost Rom. 15. 16. Thirdly it figured the fruits of grace and good workes that Christians are to performe both towards God and men Towards God by prayer and thanksgiving as David saith Let my prayer be directed as incense before thee the lifting up of my hands as the evening Minchah or Oblation Psal. 141. 2. So when the Lord told the Iewes I will not accept a Minchah or Meat-offring at your hand he addeth For from the rising of the Sunne even unto the going downe of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure Meat offring Mal. 1. 10. 11. which is fulfilled when men pray every where lifting up holy hands as the Apostle teacheth 1 Tim. 2. 8. Towards men also good workes are as sacrifices unto God as it is written To doe good and to communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. so the benevolence sent from the Church of Philippi to the Apostle was an odour of a sweet smell a sacrifice acceptable wel-pleasing unto God Phil. 4. 18. Now because the Meat-offrings here prescribed had oile and frankincense with them whereas the Meat-offring which the poore man brought for his Sinne was to have neither of both Levit. 5. 11. it seemeth the chiefe thing here figured was the new creature and holy estate which wee have in Christ that as our reconciliation unto God in Christ was signified by the Burnt-offring Levit. 1. so the sanctification of our persons and actions and the acceptation of them before God through his grace in Christ was signified by this Meat-offring fine-flowre of wheat Exod. 29. 2. Ezr. 6. 9. 1 Chro. 21. 23. all the Meat-offrings were of wheaten flowre except the jealousy offring and the waved sheaf Num. 5. Levit. 23. which were of barley And for the quantity All Meat-offrings that were brought upon the Altar not any of them was lesse then the tenth part of an Ephah as Lev. 5. 11. and 6. 20. that is an Omer as Exod. 16. 36. The five Meat-offrings mentioned in this chapter that are brought for vow and voluntary sacrifice be may bring of them so much as he please though 1000. tenth parts but the Meat offrings of the sheaf and of the sinner and of jealousie and of initiation and the high priests meat-offring every one of them is but one tenth part neither lesse nor more saith Maimony in treat of offring the sacrifice chap. 12. Sect. 2. 5. Also for the quality as all things offred to God were to be of the best and without corruption so the Meat-offrings The flowre might not be such as wherein wormes bred or made or wormeaten wheat nor mixt with oile that had a ranke smell or ill taste c. Maimony in Issure mizbeach chap. 6. S. 1. pure oile Sol. Iarchi noteth that the oile was poured vpon all of it the frankincense was put upon part of it on the one side Other of the Hebrewes also say every Meat-offring that is offred upon the altar must have oile and frankincense a Log of oile that is halfe a pinte of oile whereof see Lev. 14. 10. for every tenth deale and a handfull of frankincense for euery Meat-offring whether it be of one tenth deale or of sixtie for they bring not moe then 60. tenth deales in one vessell Except the jealousy offring and the sin offring Num. 5. 15. Levit. 5. 11. for they have no oile nor incense Maimony treat oâ offring the sacrifice chap. 12. S. 7. The flowre of wheat signified the perfect and pure estate of Christ and of all Christians with their service in him purged from the branne of naturall corruption Heb. 10. 5. Esa. 66. 20. The oile signified the graces and comforts of the holy Ghost whereby wee serve God with gladnesse Psal. 45. 7. Luk. 4. 18. 1 Ioh. 2. 20. 27. The frankincense figured the sweet odour whereby they are acceptable to the Lord Song 3. 6. Ier. 6. 20. Ephes. 5. 2. Rom. 12. 1. The manner of making the Meat-offring of flowre is recorded to be thus He brought a tenth-deale of flowre or many tenth deales or according as he had vowed and oile meet for the same the flowre was measured by the Tenth-deale measure of the Sanctuarie and oile was put into a vessell and afterwards the flowre was put upon it After that againe other oile was put upon the flowre and the flowre was mingled with it After this they put it into a ministring vessell and then poured oile into it And the oile which first they put and the oile which they mingled it with and the oile which they poured on it all was a Log or halfe-pinte for a tenth deale of flowre And then they put the frankincense upon it Maimony treat of Offring the sacrif chapter 13. Sect. 5. Vers. 2. the sonnes that is one of the sonnes as the words following doe manifest when it is said and he shall take meaning the Priest shall take or shall gather-up-with-the hand as the word properly signifieth The flowre was put into a ministring vessell and sanctified therein Esa. 66. 20. The Priest caried it to the altar and brought it to the south-west horne thereof and removing all the frankincense unto the one side he tooke up a handfull of the flowre and oile mixed and put that handfull into a ministring vessell and sanctified it therein Then gathering up all the frankincense he put it upon the handfull in the vessell and set it upon the altar and salted it and put it out of the ministring vessell upon the fire Maimony treat of offring the sacrif chap. 13. Sect. 12. burne resolve into fume or vapour as the word signifieth so Levit. 1. 9. and after often the memoriall therof that is that handfull with the incense named a memoriall because it called unto Gods remembrance this is spoken after the manner of men his covenant to accept the service of faith which his people offer to him by Christ. Hereupon it is said He remember all thy Meat-offrings Psal. 20. 4. and Thy prayers and thine almes are come-up for a Memoriall before God Acts 10. 4. So Nehemiah prayed Remember me O my God concerning this and wipe not out my kindnesses that I have done for the house of my God c. and spare mee
flesh for the sinne-offrings that were burned were not flayed at all But after they were caried out of the camp they there cut them in peeces like the peeces of the Burnt-offring Levit. 1. 6. with their skin and burned them there in the place of the ashes Maimony treat of Offring the sacrifices c. 5. s. 18. and c. 7. s. 2. Vers. 12. he shall cary in Greeke they shall earie forth so after and they shall burne without the campe and after that they were seated in Canaan and the Temple was in Ierusalem they caried them out of the citie Maim ibid. The like is after for the sin-offring of the Church v. 21. and upon expiation day Lev. 16. 27. The mysterie hereof both touching Christ the sacrifice and us the sinners Paul openeth thus the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the campe wherefore ââsus also that he might sanctifie the people with his owne blood suffered without the gate Let us go forth therfore unto him without the campe bearing his reproach for here have wee nâ continuing citie but wee seeke one to come Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out that is as the Greek explaineth it where the ashes are poured out So Christ was sacrificed at the place of skulls or dead mens ashes Ioh. 19. 17. and that was part of his reproach Heb. 13. 13. which he suffred to take away our sins on wood all that were burned without the court of the sanctuary any wood might serve for the burning of them saith Maim in treat of Offring sacrif 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. bâânt Hereby Christs suffering without Ierusalem gates was signified and so the abolishing of sin and reconcilement of the sinner unto God Hebrewes 13. 12. and 10. 10. Rom. ãâã 10. Threfore in the sacrifices here following vers 20. 26. 3â forgivenesse of sinnes is promised which is also to be understood in this place Howbeit the Hebrew Doctors observe the differences thus that of this bullocke and the goat for the Ruler vers 26. it is not said for a sweet savour c. because of the bullockes a part is without the sanctaarie for to remove away the uncleane spirit and in the sinne-offering of the aââinted Priest it is not mentioned that it shall be mercifully forgiven him for hee hath not yet full pardân untill he make supplication unto his God for he is the Angell of the Lord of hoâââ Malac. 2. 7. and he ought to bee innocent and pure of hands R. Mânachem on Levit. 4. It is also here noted by Baal Hattârim how the Law commandeth the Anointed Priests oblation to bee burnt openly without at the pouring out of the ashes that no man should be ashamed to confesse his sinne for loe the high priest sinneth and confesseth and bringeth an oblation for his sinne Vers. 13. all the congregation This sheweth that the Church may erre The Hebrew Doctors have here sundry observations touching the Iudges or Magistrates which taught errour and the people that practised the same saying Every thing for the ignorant sinne whereof men are bound to bring the sinne-offring appointed if the great Session of Iudges ignorantly sinne in the teaching thereof and teach that it is lawfull and the people sinne of ignorance by their teaching and the people doe the thing and relye upon their teaching And afterward it is knowne to the Iudges that they have erred loe the Iudges are bound to bring the sinne-offring for their ignorance in teaching although they themselves have not done the thing c. and the rest of the people are discharged of the sin-offring although they were the doers of the thing because they relyed on the Iudges Provided that they which teach be the great Senate of 72. Iudges and that the Chiefe of the Senate âee with them when they teach it and that they be all of them meet to teach and that they all or the most of them erre in the thing which they teach and that they teach it expresly and say to the people it is lawfull for you to doe it Likewise if they which heare it from the mouth of the Iudgâs say unto others it is lawfull for you to doe it and all the Church or most part thereof doe it at their speech and doe it ignorantly at their speech thinking that the thing which they teach is according to law And they teach to infringe some part and to confirme some part and not to abrogate the whole body of the commandâment and when it is knowne unto them they know the body or substance of the thing wherof they taught through ignorance When all these concurre the Iudges art bound to bring the sinne-offring and hee that doth the thing at their speech is discharged But if there want any one of these thinges then the Iudges are discharged of the offring and whosâever have sinned of ignorance and doâe the deed hee brings the sinne-offring appointed for his ignorance As for example If the Iudges say this thing is lawfull but teach it not to the people nor say unto them it is lawfull for you to doe it And some man heareth when they determine the thing to bee lawfull and goeth and doth according as be hath heard now who so doth it is bound to bring the ãâã offring and the Iudges are free because they tâught them not expresly to doe it Likewise if they ãâã it and the lesser part of the Church doe it at their word and the errour be knowne now the Iudges are discharged and they that doe the thing are bound and every one brings his sinne-offring c. If the Iudges teach an unlawfull thing to be lawfull presumptuously and the Church doeth it at their mouth ignorantly the Iudges are discharged of the sacrifice because they sinne presumptuously every one that did it at their mouth is bound to bring a sacrifice for himselfe because he sinned ignorantly If the Iudges teach it ignorantly and the Church know that they âââe and that it is not meet to receive it of them and yet the Church doe it at their mouth now both of them are discharged of the sacrifice the Iudges are discharged for the Church did it not because of their teaching which caused them to erre and all the doers are discharged of the sacrifice because they sinned presumptuously for they knew that they erred and that it was not meet so to doe Maimony treat of Ignorances chap. 12. 13. sinne ignorantly or erre of ignorance and unadvisednesse not presumptuously as vers 2. So the Greeke here translateth it be ignorant or doe-ignorantly the thing Hebrew the word be hid This the Hebrewes understand of some part of a commandement not of the whole which cannot be hidden from the eyes of the Church The Iudges that sinne ignorantly and teach to abrogate a substantiall-precept or
Iarohi expoundeth that the killing be by the name of a sinne-offring All these perfect unblemished sacrifices for the sinnes of the people figured Christ the lambe without blemish and without spot 1 Pet. 1. 19. the lambe of God which taketh away the sinne of the world Iohn 1. 29. who once suffred for sinnes the just for the unjust that he might bring us to God 1 Peter 3. 18. For he made him who knew no sinne to be sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. Vers. 35. according to or upon or with Iehovahs Fire-offrings which the Greeke translateth upon the Lords Burnt-offring For the daily Burnt-offring was first offred to the Lord and other sacrifices after and as it were upon the same But it may bee referred to the fat of the Peace-offrings Levit. 3. according to which the fat of the sinne-offring was to be burnt As for the flesh or bodies of this and the former Sinne-offring of the Prince they were not burnt without the host as the High Priests and Churches were but eaten by the Priests as is commanded in Lev. 6. 26. 30. CHAP. V. 1. He that sinneth in concealing his knowledge when he heareth an adjuration 2 When hee hath touched an uncleane thing or person 4 or in making an oath 6 His Trespasse-offring of the flocke 7 or of fowles 11 or of flowre 14. The Trespasse-offring in sacriliges 17 and in sinnes of ignorance not knowne ANd a soule when it shall sinne and heare the voice of an adjuration and he is a witnesse whether hee hath seene or knowne of it if he doe not utter it then hee shall beare his iniquity Or a soule that shall touch any uncleane thing either the karkase of an uncleane wild-beast or the karkase of uncleane cattell or the karkase of an uncleane creeping-thing and it be hidden from him and hee is uncleane and is guilty Or when he shall touch the uncleannesse of man according to all his uncleannesse that he shall be uncleane withall and it be hidden from him and he knoweth of it and is guilty Or a soule when it shall sweare pronouncing with the lips to doe evill or to doe good according to all that a man shall pronounce with an oath and it be hidden from him and he knoweth of it and is guilty in one of these Then it shall be when he is guilty in one of these that he shall confesse that he hath sinned concerning it And he shall bring his Trespasse-offring unto Iehovah for his sinne which he hath sinned a female from the flocke a lambe or a shee-goat of the goates for a sinne offring and the Priest shall make-an-atonement for him concerning his sin And if his hand reach not to the sufficiencie of a lambe then hee shall bring for his trespasse which he hath sinned two turtle-doves or two yong pigeons unto Iehovah one for a Sinne offring and one for a Burnt-offring And he shall bring them unto the priest and hee shall offer that which is for the sinne offring first and he shall cut-with-his-nayle the head thereof over-against the necke thereof and shall not divide it-asunder And he shall sprinkle of the blood of the Sinne offring upon the side of the Altar and the rest of the blood shall bee wrung-out at the bottome of the Altar it is a Sinne offring And the second he shall make a burnt-offring according to the manner and the Priest shall make-an-atonement for him for his sinne which he hath sinned and it shall be mercifully-forgiven him And if his hand attaine not to two turtle-doves or to two yong pigeons then he that sinned shall bring for his oblation the tenth-part of an Ephah of fine-flowre for a sin offring he shall not put upon it oile neither shall he give upon it frankincense for it is a Sinne offring And he shall bring it unto the Priest and the Priest shall take his handfull of it a memoriall thereof and shall burn it on the altar according to Iehovahs Fire offrings it is a Sinne offring And the Priest shall make-an-atonement for him for his sin which he hath sinned in one of these and it shall be mercifully-forgiven him and it shall be the Priests as the Meat-offring And Iehovah spake unto Moses saying A soule when it shall transgresse a transgression and sinne through ignorance in the holy things of Iehovah then he shall bring his trespasse unto Iehovah a Ram perfect out of the flocke with thy estimation of silver shekels after the shekell of the Sanctuary for a Trespasse offring And that which he hath sinned concerning the holy-thing he shall pay and the fift part thereof he shall adde thereunto and give it unto the Priest and the Priest shall make-atonement for him with the Ram of the Trespasse offring and it shall be mercifully-forgiven him And a soule when it shall sinne and doe any one of all the commandements of Iehovah which should not be done though he know it not yet is he guilty and shall beare his iniquity And he shall bring a ram perfect out of the flocke with thy estimation for a Trespasse offring unto the Priest and the Priest shall make-an-atonement for him for his ignorance which he ignorantly committed and he knew it not and it shall bee mercifully-forgiven him It is a Trespasse-offring trespassing he hath trespassed against Iehovah Annotations A Soule that is any person or a man as the Chaldee translateth it And Moses in ver 15. and 17. saying when a soule sinneth he shall bring c. sheweth a man to be meant hereby Though under the man the woman also is comprehended as in Num. 5. 6. touching which the Hebrew Canons say All sacrifices that a woman is bound to offer her husband bringeth them by her hand if he bee poore he brings the poore mans oblation and if he bee rich he brings by her hand the rich mans oblation Maimony treat of Ignorances ch 10. sect 6. These Trespasse-offrings here following were for sinnes of lesse importance as omission of some duties and not observing the legall washings and purifications c. whereas the sinne-offrings in chapter 4. were for greater offences in doing things forbidden of God Therefore the oblations for these trespasses were made lesse if the sinner were poore Lev. 5. 7. 11. which in the former Sinne-offrings were never lessened Levit. 4. an adjuration or exsecration oath or curse of which word see the notes of Gen. 24. 41. The Greeke here also translateth it adjuration or exaction of an oath when one by oath or curse is charged to speake if hee know as Iudg. 17. 2. Prov. 29. 24. 1 King 8. 31. An example of such adjuration we have in Matth. 26. 63. where the high Priest said unto Iesus I adjure thee by the living God that thou tell us whether thou be the Christ the sonne of God Vnto that adjuration Iesus gave an answer and confessed it whereas before he held
unto him without the campe bearing his reproach c. Heb. 13. 10. 13. Teaching us hereby to have communion with Christ both by faith in applying to our selves his death and sufferings 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions going out from our earthly habitations and seeking the things that are above 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sinne Rom. 6. 6. CHAP. VII 1 The law of the Trespasse-offring 11 and of the Peace-offrings 12 Whether they were for Thanksgiving 16 or a vow or a voluntary offring 23 The Fat 26 and the blood are forbidden to be eaten 28 The Priests portion in the Peace-offrings ANd this is the law of the Trespasse-offring it is holy of holies In the place where they kill the Burnt-offring shall they kill the Trespasse offring and the blood therof shall he sprinkle upon the alâar round about And he shall offer of it all the fat thereof the rump and the fat that covereth the inwards And the two kidneyes and the fat which is upon them which is upon the flankes and the caule above the liver with the kidneyes hee shall take-away it And the Priest shall burne them upon the altar for a Fire offring unto Iehovah it is a Trespasse offring Every male among the Priests shall eate thereof in the holy place shall it be eaten it is holy of holies As is the Sin offring so is the trespasse offring there is one law for them the Priest that shall make-atonement therwith his shall it be And the Priest that offreth a mans Burnt-offring the skin of the burnt-offring which he hath offred it shall be for the Priest himselfe And every Meat-offring that is baken in the oven and all that is made in the frying-pan and on the pan shall bee for the priest himselfe that offreth it And every Meat-offring mingled with oyle and dry shall be for all the sonnes of Aaron one as much as another And this is the law of the sacrifice of Peace-offrings which he shall offer unto Iehovah If he offer it for Confession then he shall offer with the sacrifice of Confession unlevened cakes mingled with oile and unlevened wafers aâointed with oile and of fine flowre hastily-fryed cakes mingled with oile With the cakes levened cakes of-bread shall he offer for his oblation with the sacrifice of Confession of his Peace-offrings And he shall offer one of them out of the whole oblation for an Heave-offring unto Iehovah it shall be of the Priests even his that sprinkleth the blood of the peace-offrings And the flesh of the lacrifice of Confession of his Peace-offrings shall bee eaten in the day of the offring of it he shall not leave of it untill the morning And if the sacrifice of his oblation bee a vow or a voluntary offring it shall be eaten in the day that hee offreth his sacrifice and on the morrow the remainder also of it shall bee eaten But the remainder of the flesh of the sacrifice in the third day shall be burnt with fire And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all in the third day it shall not be favourably-accepted hee that offreth it it shall not bee imputed unto him it shall bee a polluted-thing and the soule that eateth of it shal beare his iniquity And the flesh that toucheth any uncleane-thing shall not bee eaten it shall bee burnt with fire and the flesh every one that is cleane shall eate the flesh But the soule that eateth the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah and hath his uncleannes upon him even that soule shall be cut-off from his peoples And the soule that shall touch any uncleane thing the uncleannesse of man or an unclean beast or any abomination that is uncleane and eate of the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah even that soule shall be cut off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying yee shall not eate any fat of oxe or of sheepâ or of goat And the fat of a carkasse and the fat of that which-is-torne-in-peeces shall be used for any worke but eating yee shall eat of it For whosoever eateth the fat of the beast of which he offreth a Fire offring unto Iehovah even the soule that eateth it shall be cut off from his peoples And ye shall not eat any blood in any of your dwellings of fowle or of beast Any soule that eateth any blood even that soule shal bee cut-off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying He that offreth the sacrifice of his Peace-offrings unto Iehovah shall bring his oblatioÌ unto Iehovah of the sacrifice of his peace-offrings His hands shall bring Iehovahs Fire offrings the fat with the breast it shall he bring the breast to wave it for a Wave-offring before Iehovah And the priest shal burne the fat upon the altar and the breast shall bee Aarons and his sonnes And the right shoulder shall ye give for a Heave-offring unto the priest of the sacrifices of your Peace-offrings He of the sonnes of Aaron that offreth the blood of the peace-offrings and the fat his shall the right shoulder bee for a portion For the wave breast and the hâave shoulder have I taken of the sonnes of Israel from off the sacrifices of their Peace-offrings and have given them unto Aaron the Priest and unto his sonnes by a stature for ever from among the sons of Israel This is the anointing of Aaron and the anointing of his sonnes out-of Iehovahs fire offrings in the day when hee presented them to minister-in-the-priests-office unto Iehovah Which Iehovah commanded to give unto them in the day that hee anointed them from among the sonnes of Israel by a statute for ever throughout their generations This is the law of the Burnt-offring of the Meat-offring and of the Sin offring and of the Trespasse offring and of the fillings of the hand and of the sacrifice of Peace-offrings Which Iehovah commanded Moses in Mount Sinai in the day that he commanded the sonnes of Israel to offer their oblations unto Iehovah in the wildernesse of Sinai Annotations TRespass-offring Hebrew Asham that is trespass or guiltinesse in Greeke the Ram for trespasse This is an explanation of things commanded in Lev. 5. holy Hebrew holines of holinesses that is a most holy thing so in vers 6. Ver. 2. the place the Northside of the altar Lev. 1. 11. figuring the place where Christ our sinne and Trespass-offering should be killed for us as is noted on Lev. 6. 25. he sprinkle meaning the Priest as hee sprinkled the blood of the Burnt-offrings and of the Peace-offrings See the notes on Lev. 1. 5. and 3. 2. 8. V. 3. the
it be of the cleane holy thing or of the uncleane holy thing doing it presumptuously hee is guilty of cutting off Lev. 7. 20. and if he eate ignorantly be must bring the sacrifice appointed in Levit 5. 2. 11. Maimony in Pesulei hamukdashin cha 18. s. 13. of peace-offrings and so by proportion of other sacrifices for the same law is for other holy things of the altar saith Maimony ibidem The flesh of these sacrifices being a figure of the flesh of Christ to bee eaten of the saints by faith this law signified that all unbeleevers hypocrites and wicked ones that professe the Gospell and partake of the signes and seales of grace unworthily doe eate and drinke judgment to themselves 1 Cor. 11. â7 28. â9 Vers. 23. fââ of oxe This explaineth and limiteth the law before given in Levit. 3. 17. to the fat of these three kindes of beasts see the annotations there V. 24. of a karkasse to weet that which dieth of it selfe or otherwise after an unlawfull manner To âate the flesh of carkasses or of things that were ãâã was unlawfull Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such was a double trespasse Hee that ãâã the fat of a dead or torn âeast is guilty both for ãâã the fat for eating the dead or torn beast c. ãâã ãâã 2. treat of Forbidden meats c. 7. s. 2. Ver. 25 shall be cut off the Greek translateth shall perish to weet if he doe it with a high hand He that ãâã so much as an olive of fat presumptuously is in danger to be cut-off if he doe it ignorantly hee is to ãâã the Sinne-offring appointed Maim treat of For ãâ¦ã meats ch 7. s. 1. So for the next case of eating blood vers 27. V. 26. or of beast This also is a limitation wherupon the Iewes hold no prohibition of the blood of fishes locusts creeping things and the like see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth of fowle or of beast to except the blood of fishes locusts c Vers. 29. his oblation in Gr his gift meaning those things which were given out of the Peace-offerings to the Lord and to the Priest Ver. 30. His hands he might not doe it by another person but the Priest put the parts-of the sacrifices into the owners hands and received them of him See the notes on Lev. 3. 5 and 7. 12. fat with the breast of which the fat was the Lords burnt on the altar the breast was the Priests to eate verse 31. wave it The manner of doing this and the signification of it see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast that is of the heart and affections unto Châist in newnesse of life in the fellowship of his afflictions Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring in Greek and Chaldee a separation or separated thing because it was separated from the rest of the body heaved up towards heaven and after given to the Lords Priest It signified an acknowledgement that all good things came downe from God and an indeavour that all the wayes of his people should tend upward unto God that so their conversation might be heavenly Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever or an eternall ordinance to continue so long as the law of sacrificing should continue that is till Christs comming and after that the equitie of it to remaine still for as they which wayted at the Altar were partakers with the Altar even so hath the Lord ordained that they which preach the gospell should live of the gospell 1 Cor. 9 13. 14. Verse 35. the anointing that is the portion or reward of the Anointing meaning of the anointed Priests For that hee speaketh of their portion the words before and after manifest and in verse 36. it is that which Iehovah commanded to give unto them And Anointing is figuratively put for the Priest anointed as Oyle is used for Christ which had the oyle of grace without measure on him Esay 10. 27. So dreames are put for dreamers Ierem. 27. 9. Spirits for spirituall gifts 1 Cor. 14. 12 thanksgivings for companies of thanksgivers Nehem. 12. 31. Circumcision for persons circumcised Rom. 2. 26. and many the like In like manner divination is used for the rewards of divination sent unto Balaam Numbers 22. 7. iniquitie for the punishment or desert of iniquitie Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth the anointing to bee the reward of their anointing presented or offred them and here in the day meaneth from that day forward for ever as appeareth by vers 36. Vers. 37. fillings of the hand that is as the Greeke explaineth it Perfection or Consecration when the hand was filled with parts of the sacrifices see Exodus 29. 9. c. in the annotations That sacrifice is here reckoned among the rest because it was commanded at mount Sinai Exodus 29. and iâ after to be shewed in practice Leviticus 8. Vers. 38. in the wildernesse of Sinai named of Sinai the mountaine in Arabia where the Law was given which is Agar gendering to bond age Gal. 4. 24. 25. Before they came thither they offred no sacrifice there God gave them these lawes described from the beginning of Leviticus hitherto as shadowes of good things to come Hebr 10. ãâã âll the Lambe Christ on mount Sion should by the sacrifice of himselfe when he made his soule a Trespasse offring Esay 53. 10. cause the Sacrifice and Oblation to cease Dan. 9. 27. who hath by one offring perfected for ever them that are sanctified Heb. 10. 14. so that now among the Gentiles in every place incense is offred unto the name of God and a pure Meat-offring Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually Hebr. 13. 15. CHAP. VIII 1. Moses consecrateth Aaron and his sonnes to the Priests office 14 Their Sinne-offring 18 Their Burnt-offring 22 The ram of the filling of the hands 31 The place and time of their consecration ANd Iehovah spake unto Moses saying Take Aaron and his sons with him and the garments and the anointing oile and a Bullocke for a Sinne offring and two rammes and a basket of unlevened cakes And gather thou together all the congregation unto the doore of the Tent of the congregation And Moses did as Iehovah commanded him and the congregation was gathered together unto the doore of the Tent of the congregation And Moses said unto the congregation This is the thing which Iehovah commanded to be done And Moses brought-neere Aaron and his sons and washed them with water And he put upon him the Coat and girded him with the girdle and clothed him with the Robe and put the Ephod upon him and girded him with the
ãâã their atonement in the time of their cleansing and there they give the suspected women the bitter waters to drinke Numb 5. And the Priest takes the Lepers Trespasse-offring whiles it is alive and waveth it with the Log of oile towards the east as all wave-offrings c. After this he brings the Lepers Trespasse-offring unto the doore and hee brings in both his hands into the court and layeth them upon the offring and they kill it out of hand And two Priests take the blood of it the one takes it in a vessell and sprinkleth it upon the top of the altar and the other in his right hand and poureth it into his left hand and sprinkleth with the finger of his right hand and if he doe otherwise and take it with his left hand it is unlawfull The Priest that takes some of the blood in a vessell carieth and sprinkleth it upon the altar first Afterwards the Priest that tooke the blood in the palme of his hand commeth unto the leper the Priest standing within and the leper without And the leper putteth in his head and the Priest putteth of the blood that is in his hand upon the tip of his right eare afterward he putteth in his right hand and he putteth of it upon the thumbe of his hand and after that he setteth in his right foot and he putteth of it upon his ãâã And if he put it upon the left it availeth not And afterwards he offreth his sin-offring and his burnt-offring After that hee hath put of the blood upon his thuâââ and toe the Priest taketh of the logge of oile and poureth into the left hand of his fellow Priest and if âee poure it into his owne hand it will serve And he dippeth the finger of his right hand into the oile that is in his hand and sprinkleth seven times towards the most holy place every time that he sprinkleth he dippeth his finger in the oile Then he commeth to the leper and purteth of the oile upon the place of the blood of the trespasse-offring to weet on the tip of his eare and on his thumbe and toe And the residue of the oile in his hand he putteth on the head of him that is to be cleansed and if he put it not atonement is not made and the remnant of the log of oile is divided among the Priests And that remnant of the log of oile is not eaten but in the court by the males of the Priests as other the most holy things and it is unlawfull to eat thereof untill he hath sprinkled of it 7. times and put of it upon the thumbe and toe c. Maimony in Mechosrei capporah chap. 4. and Talmud Bab. in Negagnim c. 14. s. 7. c. The gate of Nicanor forementioned wherof sââ the annotations on Num. 2. 27. was the East gate betweene the womens court and the court of Israel the mens court and into Israels court none might enter that wanted his atonement and the blood of the Trespasse-offring might not be caried out of the courtyard therefore the leper stood without in the gate and put in his head hand and foot into the court of Israel that the blood might be laid upon them Vers. 16. in the oile or of the oile that is taking some of it But of is here in stead of in as Chazkuni also noteth before Iehovah that is towards the Sanctuarie as before is shewed Vers. 17. upon the blood that is the same pl ãâ¦ã where the blood was put as is explained in verse 28. and so the Greeke translateth here wherefore the Hebrewes say whether hee put the oile upon the blood it selfe above or put it by the bloods side and ãâã though the blood be wiped off it will serve the ãâã Maimony in Mechosrei capp chap. 5. sect 1. Vers. 18. shall make-atonement but with ãâ¦ã this âiâe in speciall no atonement was made by the H ãâ¦ã canons as is before noted This putting of ââle upon all these parts of the body figured the gââces of the spirit of Christ for the sanctifying of suââ as are redeemed from their sins by his blood 1 Iohn 2. 20. 2 Corinth 1. 21. See the notes on Exodus 30. 26. Ver. 19. make the Sin-offring or doe that is offer the Sin-offring a figure of Christ made sinne for us sinners 2 Cor. 5. 21. the Burnt-offring which figured also Christs oblation of himselfe Heb. 10. 8 9. 10. and the reasonable service of a sanctified person acceptable to God Rom. 12. 1. therfore before it the Sinne-offring was made or offred because reconciliation for sinne must be before any service be accepted Vers. 20. the Meat-offring that of three tenth-deales of floure vers 10. which served both for expiation of sinne and to be a signe of sanctification and a new creature see the notes on Lev. 2. 1. The Hebr. doctors write from the Law in Num. 15. 5. that with every tenth deale of floure there was also the fourth part of an Hin of wine and that no sinne or trespasse offring save this of the Lepers had the Meat offring and Drink offring added unto them Maimony in Magnaseh hakorbaneth ch 2. sect 5. 6. See the annotations on Num. 15. Ver. 21. attaine it not or reach get it not the Gr. expounds it find it not it meaneth want of ability So after ver 22. 30. 31. Lev. 27. 8. a waving or wave-offring to be waved alive as before in ver 12. and after in v. 24. 25. tenth-deale of an Ephah as verse 10. In this and the rest which follow there was the same order and rites to be used as in the former Ver. 29. to make atonement the Greeke explaineth it and the Priest shall make-atonement so Moses wrot before in vers 18. See the like noted on Gen. 2. 3. Exod. 17. 10. and otherwhere Vers. 30. shall make or doe that is shall offer hand can attaine in Greeke as his hand hath foââd V. 32. to his clensing that is to the greater sacrifices foreordained for the clensing of lepers none of which might bee omitted or changed but for meere povertie Wherefore the Hebrewes write The poore man that brings the offring of the rich it may posse but the rich that brings the offring of the poore it passeth not Talmud in Negagn ch 14. sect 12. Also they say If a rich man vow and say the oblation of this leper be upon me the leper be poore yet must be bring the offrings of the rich because the hand of him that ãâ¦ã eth can reach unto it And if a poore man say the oblation of this leper be upon me and the leper be rich ãâã also must bring the offrings of the rich because hee ãâã voweth is bound for the offrings of the rich Maiâoââ in Mechoârcicapporah ch 5. sect 11. By all these âiâes about the cleansing of a Leper after hee was healed God taught his people thankfulnesse unto himselfe in Christ for whose sake by whose
things and to be eaten as Deut. 12. 15. which wee have heard expounded of the holy things disabled for sacrifice which are redeemed And all such holy things which are disabled when they are redeemed it is lawfull to kill them in the Butchers shambles and to sell them there and weigh out their flesh as other common meates except the first borne and the tithe Maim in Issure M ãâ¦ã chap. 1. sect 10. 12. This redeeming of blemished holy things is to be understood with a limitation to fixed or perpetuall blemishes onely not for transitorie The old beast and the sicke and that hath foulenesse on it are excepted for though they be not fit to be effred they are not redeemed but let live and feed till some other fixed blemish come upon them and then they are redeemed So a sanctified beast on which a transitorie blemish is come as scabs or the like it is not offred neither redeemed Ibidem chapter 2. section 6. Ves. 23. superfluous or overlong and as Iarehi expoundeth it a member greater then his fellow see Levit. 21. 18. lacking or too short any member shrunke up not lacking wholly for so it was un ãâ¦ã ull but lacking in the length or bignesse the Greeke translateth it curttailed mayest makes or shalt make voluntary-offring which some understand of the peace-offrings the most inferious therefore God permitteth such imperfections in this but not in the vowed sacrifice which was next unto this nor in any other How it differed from a vow is shewed on Leviticus 7. 16. The Greeke version saith Thou shalt make them slaine beasts for thy selfe the Hebrew doctors understand these not for sacrifice on the altar on which no blemished beast might bee offred at all but for the maintenance of the sanctuarie the prices of them were taken as a voluntary gift It is unlawfull to sanctifie perfect beasts to the reparation or maintenance of the sanctuarie for it is written And bull or sheepe that hath any member superfluous or lacking thou shalt make it a voluntary offring We have beene taught that this is a voluntary offring for the maintenanee of the Sanctuarie c. for they may offer no blemished thing upon the Altar For ãâã said ãâã it thou maiest make a voluntary offring for the maintenance of the house but thou maiest not ãâã perfect beasts a voluntary offring for the maintenance of the House c. Maim tom 3. in Erachin or treat of Estimate and devout things chap. 5. 1. 6. Vers. 24. bruised in any part of the body and particularly in the stones thereof of which some doe understand this and so the Greeke Thladias signifieth that which hath the stones bruised or is ãâã in your land that is any in the land of Israel opposed to the alien in the verse following not doe it that is not offer or make it a sacrifice nor suffer it to bee done by any in your land therefore the Greeke translateth it shall not be done or sacrificed Or we may reade it not make such and so the Hebrewes understand it to bee a prohibition against cutting the members of generation or gelding of man beast or bird Maimony in Issure biah chap. 16. s. 9. See the notes on Deut. 23. 1. Vers. 25. strangers sonne or sonne of an alien that is aâ gentile or paynim not of the seed or of the Church of Israel see Genesis 17. 12. and Exod. 12. 43. The Chaldee translateth it sonne of the peoples the Greeke Allogenes a stranger or of another stacke such were the Samaritans to the Iewes Luk. 17. 16. 18. And these differed from strangers proseiytes mentioned before in verse 18. the bread in Greeke the gifts in Chaldee the oblation as in Levit. 21. 6. of any of these to weer these blemished beasts before prohibited So the Hebrewes say Not the oblations of Israel onely but even the oblations of the heathens if they offer blemished things he that offreth them is to be beaten Levit. 22. 25. Maimony in Issure Mizb chap. 1. sect 6. their corruption is in them this may bee understood of the strangers themselves whose infidelitie is their corruption and as a blemish upon their sacrifice so it may be translated their corruption in them is a blemish in them The Greeke translateth their corruptions are in them a blemish in them Of the offring of heathens sacrifices the Hebrewes write thus An heathen that bringeth Peace-offrings they offer them for burnt-offrings for the heathens heart is towards heaven If he vow peace-offrings and give them to Israel upon condition to make atonement by them for Israel the Israelites eat them with the peace-offrings of Israel and so if hee give them to the Priest the Priest eateth them An Israelite which is an Apastate to idolatrie or a prophaner of the Sabbath publikely they receive of him no offring at all Though it be a burnt-offring such as they receive from an heathen they receive it not from this Apostata But if hee be an Apostate to other transgressions they receive of him all sacrifices to the end that he may turne by repentance The Burnt-offrings of the heathens they bring not with them meat or drinke-offrings but their meat and drinke offrings are of the Congregations Neither doe they impose hands on them for there is no imposing of hands but by Israelites by men not by women Maimony in Magnaseh hakorbanoth chap. 3. sect 3. 5. and Thalmud Bab. in Menachoth chap. 6. and in Cholin chap. 1. Sol. Iarchi also upon this scripture saith And from the hand of a strangers sonne that is a gentile which shall bring an oblation by the hand of the Priest to offer it unto the God of heaven ye shall not offer unto him a blemished thing For although blemished things were not forbidden the sonnes of Noe to offer except such as lacked a lim this was in use in the high places in the fields but upon the Altar that is in the Tabernacle you shall offer none such but a perfect oblation shall you receive of them Touching the sacrifices of the heathens consider that edict of King Darius who of his owne goods gave sacrifices for the Priests to offer in Ierusalem to the GOD of heaven and pray for the life of the King and of his sons Ezra 6. 8. 9. 10. See also the annotations on Lev. 17. 5. Vers. 27. under his dam Hebrew under his mother All the seven daies he is said to bee lacking time Turtle doves whose time is not come are as beasts that lacke time and yong pigeons whose time is past are all as blemished but they that offer them are not beaten although the oblation is disallowed and not acceptable Maimony in Issure Misheach ch 3. s. 8. 9. See the annotations on Exod. 22. 30. and Lev. 1. 14. The Hebrewes say the reason why it should be seven dayes under the dam was that the Sabbath might passe over it R. Menachem on Lev. 22. Vers 28. Cow The Hebrew word is the
graffe in againe and so will if they bide not in unbeliefe for as touching the election they are beloved for the Fathers sakes Romans 11. 23. 28. CHAP. XXVII A Law for vowes whereby men sanctifie the estimation of persons whose value is set betweene twenty and sixty yeeres old 5 betweene five and twenty yeeres old 6 betweene a moneth and five yeeres old 7 from sixtie yeeres old and upward 8 Of the poore mans estimation 9 Of sanctifying beasts 14 and houses 16 and fields of a mans possession 22 or fields of his owne buying 26 The Lords firstlings may not be sanctified by men 28 No devoted thing may bee redeemed 30 The tithe of the land is holy and the owners may not redeeme it but by adding a fift part 32 The tithe of beasts may not be changed or redeemed ANd Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them A man when hee shall separate a vow by thy estimation of soules to Iehovah Then thy estimation shall be of the male from twenty yeeres old and unto sixtie yeeres old even thy estimation shall be fifty shekels of silver by the shekel of the Sanctuarie And if it be a female then thy estimation shall bee thirty shekels And if it be from five yeeres old and unto twenty yeers old then thy estimation shall be of the male twenty shekels and for the female ten shekels And if it be from a moneth old and unto five yeeres old then thy estimation shall be of the male five shekels of silver and for the female thy estimation shall be three shekels of silver And if it be from sixtie yeeres old and above if a male then thy estimation shall be fifteene shekels and for a female ten shekels And if hee be poorer then thy estimation then hee shall present him before the Priest and the Priest shall estimate him according to that which the hand of him that vowed can attaine shal the Priest estimate him And if it be a beast where of they offer an oblation unto Iehovah all thââ hee giveâh of ãâã unto Iehovah it shall be holy Hee shall not altar it nor change it a good for a ãâã or a bad for a good and if changing he shall change beast for beast then it and the exchange thereof shall be holy And if it be any uncleane beast whereof they doe not offer an oblation unto Iehovah then he shall present the beast before the Priest And the Priest shall estimate it whether it be good or bad according to thy estimation O Priest so shall it be And if redeeming he will redeeme it then hee shall adde the fift part thereof unto thy estimation And a man when hee shall sanctifie his house to be holy unto Iehovah then the Priest shall estimate it whether it be good or bad as the Priest shall estimate it so shall it stand And if hee that sanctified it will redeeme his house then he shall adde the fift pâât of the money of thy estimation unto it and it shall be his And if a man shall sanctifie unto Iehovah same part of a field of his possession then thy estimation shall bee according to the seed therof the seed of an homer of barley at ãâã shekels of silver If hee sanctifie his ãâã from the yeere of Iubile according to ãâã estimation it shall stand And if he sanctifie his field after the Iubile then the Priest shall reckon unto him the money according to the yeeres that remaine even-unto ãâã yeere of Iubile and it shall bee abared ãâã ãâã estimation And if redeeming hee ãâã ãâã me the field that sanctified it then ãâã ãâ¦ã de the fift part of the money of thy ãâ¦ã ation unto it and it shall stand unto ãâã And if he will not redeeme the field ãâã have fold the field to another man ãâã ãâã not bee redeemed any more And ãâã ãâã when it goeth-out in the Iubile ãâã bee holy unto Iehovah as a field devo ãâ¦ã ãâã possession therof shall be the Priests ãâã ãâ¦ã he sanctifie unto Iehovah a field of ãâã buying which is not of the field of ãâ¦ã session Then the Priest shall reckon ãâã him the tribute of thy estimation even ãâ¦ã the yeere of Iubile and hee shall give ãâã estimation in that day an holy thing ãâã Iehovah In the yeere of Iubile the ãâã shall returne unto him of whom hee ãâã ãâã unto him to whom the possession of the land did belong And all thine estimation shall bee according-to the shekel of the san ãâ¦ã arie twentit Gerahs shall be the she kâll But the firstling which shall be first borne to Iehovah of the beasts a man shall noâ sanctifie it whether it be oxe or sheepe it is Iehovahs And if it be of an uncleane beast then he shall redeeme it according-to thine estimation and shall adde a fift part of it thereto or if it bee not redeemed then it shall be sold according-to thy estimation Notwithstanding any devoted thing that a man shall devote unto Iehovah of all that he hath of man and beast and of the field of his possession shall not be sold nor redeemed every devoted-thing is holy of holies unto Iehovah None devoted which shall be devoted of man shall be redeemed but shall surely be put to death And all the tithe of the land of the seed of the land of the fruit of the tree is Iehovahs holinesse unto Iehovah And if a man redeeming will redeeme ought of his tithe he shall adde thereto the fift part thereof And all the tithe of the herd or of the flock of all that passeth under the rod the tenth shall be holy unto Iehovah Hee shall not search whether it be good or bad neither shall he change it and if changing hee shall change it then both it and the change thereof shall be holy it shall not be redeemed These are the commandements which Iehovah commanded Moses for the sons of Israel in the mountaine of Sinai Annotations A Man or Any-one man or woman The Lord having given throughout this booke Lawes concerning necessary duties appertaining to his seruice concludeth it with this Law touching vowes and voluntary services which his people should honour him with of their owne accord through the working of his spirit in them wherein he requireth a constant minde that they should not alter their purposes or change their promises made unto him separate a vow in Greeke vow a vow the word separate signifieth to exempt after a singular manner from common use ãâã expoundeth it separate with his mouth and Ab Ezra separate and explaine A vow it a religious promise made unto the Lord for the most part was made with prayer and payed with thanksgiving Numb 21. 2. 3. Psal. 66. 13. 14. And vowes were either of abstinence such as are spoken of in Num. 30. the vow of Nazirites Numb 6. or they were to give something to the Lord as sacrifices Levit. 7. 16.
beasts which are borne to him into one fold together but every flocke by it selfe They may not tithe of the sheepe for the bullocks noâ of the bul ãâ¦ã for the sheepe but they may tithe of the sheepe for the goats and of the goats for the sheep for Tson the flock compreheÌdeth them both They may not tithe them that are born this yeere from them that are borne in another yeere even as they may not tithe of the seed of the land of the new for the old or of the old for the new All that are borne in the first of Tââri September untill the 29. of Elââ August are alike and they may tithe of the one for the other If five lambs be borne the 29. day of August and five the first of September they are not alike or matches If a lamb bring forth a yong within her yeere then shee and her yong are put into the fold together to be tithed Maim in Becoroth ch 7. s. 1. 5. The tithes as also the First fruits in Israel which the Lord sanctified to himselfe besides their use for his honour the sustentation of his ministers and the poore had also a further signification of Gods elect people whom hee sanctifieth and reserveth unto himselfe for salvation as the tithes and first fruits of his creatures Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search the Greeke translateth Thou shalt not change them a good for a bad or a bad for a good the change thereof that is the beast put in the place thereof not be redeemed under this the Hebrewes understand also a prohibition to sell it if it were unblemished as Maimony in Becoroth c. 6. s. 5. c. saith It is unlawfull to sell the tithe beast if it be perfect without blemish for it is said It shall not bee redeemed Wee have beene taught that this is also a prohibition to sell it And it seemeth unto me that be thas selleth his tithe doth nothing his sale is of no force neither shall the buyer receive it By the doctrine of our Scribes it is unlawfull to sell the blemished tithe yea though it bee slaine But if a blemished tithe beast be slaine it is lawfull to âell the fat synewes skin or bones thereof and they have forbidden nothing to bee sold but the flesh onely T ãâ¦ã tithes in Israel being thus sanctified by the commandement of God unto his honour the maintenance of his ministers and reliefe of his poore people it taught them and teacheth us to honouâ the Lord with our substance Prov. 3. 9. acknowledging him to bee the author of all our increase and store Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers and to communicate unto them in ãâã good things 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things should reape our carnall things 1 Cor. 9. 11. and to give almes of such things as wee have that all things may bee cleane unto us Luk. 11. 41. yea even to se ãâ¦ã that we have and give almes to provide our selves bagges which waxe not old a treasure in the heaven that faileth not Luk. 12. 33. And as we beleeve that the purpose of God towards us in his election of grace standeth firme and unchangeable and hee loveth us unto the end Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever and with purpose of heart we should cleave unto the Lord Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law HEB. 8. 1. 2. We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens a minister of the Holies and of the true Tabernacle which the Lord pitched and not man HEB. 9. 28. Christ was once offred to beare the sinnes of many and unto them that looke for him shall he appeare the second time without Sinne unto salvation ANNOTATIONS VPON THE FOVRTH BOOKE OF MOSES CALLED NVMBERS WHEREIN BY CONFERENCE OF THE Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Lawes and Ordinances given of old unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IVDE vers 5. I will put you in remembrance though ye once knew this how that the Lord having saved a people out of the Land of Egypt afterward destroyed them that beleeved not PSALM 95. 10. Fortie yeeres was I grieved with this generation HEB. 3. 17 18 19. 4. 11. But with whom was he grieved fortie yeeres Was it not with them that had sinned whose carkasses fell in the wildernesse And to whom sware he that they should not enter into his rest but to them that beleeved not So wee see that they could not enter in because of unbeleefe Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleefe LONDON ¶ Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of NVMBERS THis fourth booke of Moses sheweth the numbers and order of the Tribes of Israel as they camped about Gods Sanctuarie and journeyed thorow the Wildernesse with the many troubles rebellions punishments favours deliverances conquests c. in their travels during the time of almost 39. yeeres With additions and explanations of sundry Lawes given of God for their sanctification and preparation to the inheritance of the Land of Canaan More particularly THe numbring of the Tribes of Israel except the Levites Chap. 1 The order of the Tribes when they encamped and journeyed 2 The numbers order charges of the Priests and Levites 3. and 4 Lawes for the sanctifying of the Campe for jealousie Nazirites and blessing of the people 5. and 6 The Princes oblations at the dedication of the Tabernacle and Altar 7 The consecration of the Levites to their ministeries 8 The Passeover in the wildernesse The cloud that guided the people 9 Silver trumpets with their uses The campe ariseth and setteth forward 10 The people murmur and lust for flesh are fed and punished Seventie Elders are joyned with Moses 11 Mary murmureth against Moses and is striken with leprosie 12 Twelve men are sent to spie the Land of Canaan 13 They bring up an evill report of the Land the people murmur and rebell and are condemned to die in the wildernesse 14 Lawes how to sacrifice in Canaan 15 The rebellions and punishments of Korah Dathan Abiram and the Congregation of Israel 16 Aarons rod flourisheth for a signe to confirme the Leviticall priesthood 17 The Priests and Levites
of the spirituall seed of Christ promised to be that the Church shall say in her heart Who hath begotten me these Esai 49. 21. For by twelve Apostles and seventy disciples Christs kingdome began to be preached and that immortall seed of the word soone begat many ten thousands of Iewes Act. 21. 20. and many moe of the Gentiles even innumerable Reu. 7. 9. And here also we may observe that whereas the yeere before when all the tribes were first numbred from 20. yeeres old and upward their summe was 603550. men Exod. 30. 14. 38. 26. now in the second yeere when they are againe numbred and the tribe of Levi not reckoned with them there are found the same iust number of 603550. so there were so many young men of nineteene yeeres old as now supplied the want of the Levites put apart for the Lords service that Israel might sâe they should lose nothing by whatsoever was imployed in the seruice of God V. 49. Onely or But the tribe it is an exception which the Greeke translateth thus See the tribe of Levi thou shalt not muster to wit among the other Israelites but apart by themselves Num. 3. 15 c. V. 50. appoint or constitute give charge as bishops which hereof have their name Testimony that is the Tables of the Law kept in an Arke within the Tabernacle Exod. 31. 18. they shall be are according as God appointed their burdens Num. 4. 25. 31. 36. and to helpe them for some things six waggons were allowed them Num. 7. 7 8 9. round about the Tab. and next unto the Tabernacle betwixâ the camps of Israel and it whereof see chap. 2. 3. V. 51. setteth forward being carried after the cloud when God removed it from place to place Num. 10. 11. 17. 21. the stranger any Israelite or other that is not of the tribe of Levi. So for the worke of the Priesthood both Israelites and Levites are counted strangers save the seed of Aaron only Num. 16. 40. put to death either by men or by the hand of God as was Vzzah for putting his hand to the Arke 1 Chron. 13. 10. So in Thargum Ionathan it is expounded he shall be killed with fire flaming out from before the Lord. V. 52. by his owne campe the Greeke transâateth in his owne order which is described in chap. 2. by his owne standard in Greeke according to his owne regiment see Num. 2. 2. V. 53. no feruent wrath no punishment from God as was in Vzzahs case 1 Chron. 13. ãâã charge or the custodie the watch and ward and doe the workes appointed of God see Num. 3. 7. 8. c. and 18. 3. This debarring of the people from the worke of the sanctuarie and committing it to the Levites charge shewed the separation oâ of all mankinde from God and their unworthinesse to come neere unto him or his holy things untill they be called and sanctified of God thereunto Which being not effected by the Law or rudiments thereof for the Mount where the L ãâ¦ã was given might not be touched Heb. 12. 18 is now performed unto us by Christ who ãâ¦ã shed us from our sinnes in his owne bloud and ãâã made us Kings and Priests unto God and his Father Revel 1. 5 6. so that we have libertie to exter ãâ¦ã the Holiest by the bloud of Iesus Heb. 10. 19. CHAP. II. 1. The order of the Tribes pitching about the Tabernacle 3. On the East side Iudah Issachar and Zabulon 10. On the South side Reuben Simeon and Gad. 17. The Tabernacle in the midst of ãâã campe 18. On the West side Ephraim Man ãâ¦ã and Benjamin 25. On the North side Dan A ãâ¦ã and Naphtali ANd Iehovah spake unto Moses and unto Aaron saying The sonnes of Israel shall encamp every man by his standard with the ensignes according to the house of their fathers over against round about the Tent of the congregation shal theâ encampe And they that encampe for most Eastward shal be the standard of the campe of Iudah according to their armies and the captaine of the sonnes of Iudah shal be Naasson the sonne of Aminadab And his armie and those that were mustered of them were seventy and foure thousand and six hundred And they that encampe next unto him shall be the tribe of Issachar and the captaine of the sonnes of Issachar shal be Nethaneel the sonne of Zuar And his armie and those that were mustered thereof were foure and fifty thousand and foure hundred The tribe of Zabulon and the Prince of the sonnes of Zabulon shal be Eliab the sonne of Helon And his armie and those that were mustered thereof were seven and fifty thousand and foure hundred All that were mustered of the campe of Iudah were an hundred thousand and eightie thousand and six thousand and foure hundred according to their armies they shall set forward first The standard of the campe of Reuben shal be Southward according to their armies and the captaine of the sonnes of Reuben shal be Elizur the sonne of Shedeur And his armie and those that were mustered thereof were six and fortie thousand and five hundred And they that encampe next unto him shal be the tribe of Simeon and the captaine of the sonnes of Simeon shal be Shelumiel the sonne of Zurishaddai And his armie and those that were mustered thereof were nine and fifty thousand and three hundred And the tribe of Gad and the captaine of the sonnes of Gad Eliasaph the sonne of Reguel And his armie and those that were mustered of them were five and fortie thousand and six hundred and fifty All that were mustered of the campe of Reuben were an hundred thousand and one and fifty thousand and foure hundred and fifty according to their armies and they shall set forward second And the Tent of the congregation shall set forward the campe of the Levites in the midst of the campes as they encampe so shall they set forward every man in his place according to their standards The standard of the campe of Ephraim according to their armies shal be Sea-ward and the captaine of the sonnes of Ephraim shal be Elishama the sonne of Ammihud And his armie and those that were mustered of them forty thousand and five hundred And next unto him shal be the tribe of Manasses and the captaine of the sonnes of Manasses shal be Gamaliel the sonne of Pedahzur And his armie and those that were mustered of them two and thirtie thousand and two hundred And the tribe of Benjamin and the captaine of the sonnes of Benjamin shal be Abidan the sonne of Gideoni And his armie and those that were mustered of them five and thirty thousand and foure hundred All that were mustered of the campe of Ephraim were an hundred thousand and eight thousand and an hundred according to their armies and they shall set forward third The standard of the campe of Dan shal be Northward according to their armies and the captaine of the sonnes
name calling the beloved Citie the Camp of the Saints Rev. 20. 9. as in 2 Chron. 31. 2. the Temple is called the Campes of the LORD also for the manner of situation the heavenly Ierusalem is fouresquare the length as large as the bredth Revel 21. 16. which forme was likewise shewed in vision to Ezekiel Ezek. 48. 20. and is the most firme and setled against all troubles And as here Gods sanctuarie is walled about with the twelve tribes of Israel so the new Ierusalem hath a wall with twelve gates and names written thereon of the twelve tribes of the sonnes of Israel and the wall hath twelve foundations and in them the names of the twelve Apostles of the Lambe Rev. 21. 12. 14. As here there were three tribes on every quarter so Ierusalem hath three gates on the East three on the North three on the South and three on the West Rev. 21. 13. Ezek. 48. 31. 34. As these twelve tribes the walls of Gods Tabernacle had their fathers names graven on twelve sundrie precious stones Exod. 28. so the foundations of the wall of the heavenly citie is of the like stones Rev. 21. 19 20. As here betweene the Sanctuary and the Tribes of Israel were foure companies of Levites to watch and ward the holy place so betweene Gods Throne and the foure and twentie Elders compassing it there are foure Liuing creatures full of eyes glorifying God night and day after whom the twentie foure Elders fall downe and worship God Revel a. 6. 10. Finally as into this campe of the Lord in the wildernesse no uncleane persons might enter but were shut out Num. 5. 2 3 4. so into the new Ierusalem there may in no wise enter any thing that defileth c. Rev. 21. 27. And the earthly Ierusalem called the holy Citie Mat. 4. 5. Luke 4. 9. was in the ages following when Israel dwelt in Canaan answerable in holinesse to this campe of Israel as the Hebrewes record saying As was the Campe in the wildernesse such was the Campe in Ierusalem From Ierusalem gates to the mountaine of the House of the Lord the campe of Israel From the Mountaine of the House to the gate of Nicanor which was the East gate of the Temple the campe of Levi. From thence and forward the campe of the Diuine Majestie answerable to the tapestrie-hangings of the Lords court that were in the wildernesse Thalmud Bab. in Zebachim ch 14. in Gemara See also the annotations on Exod. 40. 33. In the second Temple the East gate of the court was called the gate of Nicanor as the comment on the foresaid place of the Thalmud sheweth And Maimony in Misn. tom 3. in Beth habchirah ch 5. sect 5. saith of it thus Every of the gates was ten cubits broad and twentie cubits high and had doores covered with gold except the East gate which was covered with brasse like gold and that gate was called the high gate 2 Chron. 27. 3. and that was the gate of Nicanor V. 29. And the tribe in Greeke And they that campe next shall be the tribe of Naphtali See vers 7. Thus God adjoyned to every of the foure standards two tribes and those the next of bloud inferiour unto them for to maintaine order and nourish love and to afford mutuall helpe Our Saviour also ordained among his Apostles a kinde of combination and fraternitie as is to be seene by the rehearsall of their names in Mat. 10. 2 3 4. 1. Simon Peter and Andrew his brother 2. Iames or Iacob sonne of Zebedee and Iohn his brother 3. Philip and Bartholmew 4. Thomas and Matthew the Publican 5. Iames sonne of Alpheus and Lebbeus or Iudas his brother Luk. 6. 16. Iude v. 1. 6. Simon Kananites or the zealous and Iudas Iscariot And these did Christ send forth by two and two Marke 6. 7. to warre the warfare of his Gospell as 1 Tim. 1. 18 And when Iscariot lost his office Matthias was chosen in his place Act. 1. 26. Afterward there were added Paul and Barnabas Act. 13. 2. Vers. 32. These are those mustered in Greeke This is the muster or visitation the house that is as the Greeke saith the houses so in vers 34. ãâã 600. thousand c. the summe that was mentioned before in Num. 1. 46. See the notes there V. 34. so they camped or pitched their tents The holy Ghost commendeth unto us the obedience of Israel as before in the making of the Sanctuarie Exod. 39. 42 43. so here in their orderly camping about and marching before and after it That as Order in all things is beautifull and delectable so especially in the Church and things pertaining to the service of God wherefore the Apostle joyed to behold the order of the Church in Colosse and the stedfastnesse of their faith in Christ wherein he exhorted them still to walke in him ãâã Coloss. 2. 5 6. And Balaam when hee beheld this Campe of Israel from the top of the Rockes did not onely admire the multitude of them and the presence of the Lord among them but said How goodly are thy Tents ô Iakob thy Tabernacles ô Israel As the vallies are they spred forth as gardens by the rivers side c. Num. 23. 9. 10. 21. and 24. 5 6. And Solomon describeth the church to be beautifull as Tirzah a pleasant place where the King of Israel dwelt 1 King 14. 17. comely as Ierusalem which was also beautifull for situation Psal. 48. 2. and compact together Psal. 122. 3. terrible as an armie with banners Song 6. 4. CHAP. III. 1. The sonnes of Aaron the Priests 5. The Levites are given to the Priests for the service of the Tabernacle 11. Instead of the first-borne of Israel 14. The Levites are numbred by their families 21. The families number and charge of the Gershonites 27. Of the Kohathites 33. Of the Merarites 38. The place and charge of Moses and Aaron 40. The first-borne of Israel are freed by the Levites 44. The overplus are redeemed ANd these are the generations of Aaron and Moses in the day that Iehovah spake with Moses in mount Sinai And these are the names of the sonnes of Aaron Nadab the first-borne and Abihu Eleazar and Ithamar These are the names of the sonnes of Aaron the Priests which were anointed whose hand he filled to minister in the Priests office And Nadab and Abihu died before Iehovah when they offered strange fire before Iehovah in the wildernesse of Sinai and they had no sonnes and Eleazar and Ithamar ministred in the Priests office in the sight of Aaron their father And Iehovah spake unto Moses saying Bring neere the tribe of Levi and present it before Aaron the Priest and they shall minister unto him And they shall keepe his charge and the charge of all the congregation before the Tent of the congregation to serve the service of the Tabernacle And they shall keepe all the instruments of the Tent of the congregation and the charge of the sonnes
one that entred into the Armie for the service in the Tent of the Congregation And those that were mustered of them according to their families were two thousand seven hundred and fifty These were they that were mustered of the families of the Kohathites every one that served in the Tent of the congregation which Moses and Aaron did muster according to the mouth of Iehovah by the hand of Moses And those that were mustered of the sonnes of Gershon according to their families and according to the house of their fathers Form thirtie yeeres old and upward even unto fifty yeeres old every one that entred into the armie for the service in the Tent of the congregation Even those that were mustered of them according to their families according to the house of their fathers were two thousand and six hundred and thirtie These were they that were mustered of the families of the sonnes of Gershon every one that served in the Tent of the congregation whom Moses and Aaron did muster according to the mouth of Iehovah And those that were mustered of the families of the sonnes of Merari according to their families according to the house of their fathers From thirtie yeeres old and upward even unto fifty yeeres old every one that entred into the armie for the service in the Tent of the congregation Even those that were mustered of them according to their families were three thousand and two hundred These were they that were mustered of the families of the sonnes of Merari whom Moses and Aaron mustered according to the mouth of Iehovah by the hand of Moses All those that were mustered whom Moses and Aaron and the Princes of Israel mustered of the Levites according to their families and according to the house of their fathers From thirtie yeeres old and upward even unto fifty yeeres old every one that entred to serve the service of service and the service of burden in the Tent of the congregation Even those that were mustered of them were eight thousand and five hundred and eightie According to the mouth of Iehovah mustered he them by the hand of Moses every man according to his service and according to his burden and they were mustered of him as Iehovah commanded Moses Annotations TAke the summe Hebr. To take of which phrase see the notes on Exod. 13. 3. the head and that in number is the summe as the Greeke translateth it and the Chaldee saith the Count or reckoning of the sonnes of Kohath whose families are here first reckoned because they were to carry the holiest things Of Kohaths preheminence see the notes on Num. 3. 28. Of him Chazkuni here observeth Though Gershon was the first-borne yet Kohath is first reckoned because âee carried the Arke house in Greeke houses so after sundry times in this chapter Vers. 3. thirtie yeeres old Hebr. a sonne of thirtie yeeres of which phrase see the notes on Gen. 5. 32. Here the beginning of their service is at thirtie yeeres of age in Num. 8. 24. it is said to be at five and twentie yeeres according to which the Greeke here and in vers 23. 30. translateth it five and twentie and in Davids ãâã began at twentie 1 Chron. 23. 24. and so in Ezeki ãâã dayes 2 Chron. 31. 17. and after in Ezraes ãâã the Levites were appointed from twentie years old and upward Ezra 3. 8. The places in Moses may thus be accorded that here he speaketh of catring upon their full ministration which being laborious to cary the Sanctuary c. required full strength of body and discretion of minde and began therefore at 30. But in Num. 8. 24. he appointeth 25. for the beginning of their learning to doe the workes So Maimony saith A son of L ãâ¦ã mmeth not into the Court unto his service untill they have first learned him five yeeres as it is said in Num. 8. 24. FROM FIVE AND TWENTIE YEERES OLD and another scripture saith in Num. 4. 3. FROM THIRTIE YEERES OLD loe five are for him to learne And he entreth not upon his service till he be growne great and be a man as it is said in Num. 4. 49. EVERY MAN ACCORDING TO HIS SERVICE Misn. tom 3. treat of the instruments of the Sanct. c. 3. s. 7. Chazkuni on Num. 8. reconcileth it thus at 25. yeeres old they entred all of them to doe the lighter workes as to watch that no stranger came into the Sanctuarie c. and at 30. yeeres of age they were in their strength and did beare the Sanctuâie c. Now this age of 30. yeeres for the numbring of the Levites continued also in Davids time 1 Chron. 23. 3. But then the Levites were no more to cary the Tabernacle nor any vessels of it vers 26. so by the last words of David the Levites were numbred from twentie yeeres old and about vers 27. which David did by direction from the Lord 1 Chron. 28. 13. 19. that beginning to learne sooner they might be the fitter at thirtie to serve the Lord and his people And it is probable that the multitude of people and so of sacrifices increasing the Levites if they had not ministred till 30. yeeres old would not have sufficed for the service of the Temple therefore God then by David altered the time of their entrance This age of 30. yeeres was by Gods providence in Ioseph when he began to governe Egypt Gen. 41. 4â in David when he began to reigne 2 Sam. 5. 4. Iohn the Baptist a Levite began also his ministerie at that age and Christ fulfilling all figures at the same age began the preaching of the Gospel Luke 1. 35 36. and 3. 2. 3. 23 c. It ãâã them also that the ministers of the Lord should be no Novices or young schollers as ãâ¦ã 6. untill 50. yeeres old Hebr. and ãâ¦ã sonne of 50. âeenes at what time naturall ãâã usually beginneth to decay therefore God would haue them then leave off the harder ãâã but still they ministred with their brethren in the Tabernacle to keepe the charge c. ãâã 8. 26. into the armieâ or to the man ãâã is further explained in vers 23. to warre ãâ¦ã are which the Greecke translateth to ãâã ãâ¦ã upon the Apostle calleth the worke of the ãâ¦ã ry to warre a good warfare 1 Tim. 1. â8 and ãâ¦ã tioneth the weapons of their warfare 2 Cor. 10. 4. and calleth Timothee a good souldier of Iesus Christ 2 Tim. 2. 3 4. because by the sword of the spirit and other weapons of right cousnesse they were to cast downe imaginations and lusts that war in mens members Eph. 6. 17. 2 Cor. 6. 7. and 10. 5. Iam. 4. 1. Compare Exod. 38. 8. to doe the worke in Greeke all the workes in Chaldee to serve the service this explaineth the former warfare to bee holy and spirituall So the Bishops office is called a good worke 1 Tim. 3. 1. for it is to labour in the word and doctrine 1 Tim. 5. 17. Vers.
the flesh of the Peace-offerings was eaten by him that brought the sacrifice when the Lord and his Priest had their portions Levit. 7. 14 15. Verse 18. the Nazirite in Greeke he that vewed in Hebrew Nazir shave this the Hebrewes call the shaving of puritie or for cleannesse and it differeth from the former shaving in verse 9. w ch was for uncleannesse and figured the purging of his uncleannesse but this shaving was in thankfulnesse to signifie that he had the perfection of his Naziriteship from God and therefore burned his haire under his sacrifice This shaving was to bee of all his haire the Hebrewes say if hee left but two haeres he had done nothing neither had he kept the commandement of shaving whether he were a cleane Nazirite or an uncleane If he had left two haires he was to let all his haire grow and shave it all againe with those two haires after thirtie dayes Maim in Nâz chap. 8. sect 67. at the doore of the Tent afterward when the Temple was built they say it was in the womens Court in the Nazirites chamber which was there ãâã the South-East corner and there they boyled their peace-offerings and cast their hayre into the fire And if he shaved in the Citie it would serve but whether it were in the Citie or Sanctuary under the cauldron hee was to cast his haire and he might not shave till the doorâ of the court were opened as it is said at THED ãâ¦ã RE OF THE TENT not that ãâã shaved before the doore for that were a contempt of the Sanctuary Maim in Nezir ch 8. sect 3. Compare here with that in Act. 18. 18. where it is said having shaved his head in Cenchrea for he had a vow by which it seemeth the shaving was not of necessitie to be in the Sanctuarie or in the Citie of Ierusalem of his Naziriteship in Greeke of his vow so the vow in Act. 18. 18. and 21. 23. meaneth Naziriteship under the sacrifice to burne it there and consume it signifying the end of his vow performed acceptably to God in Christ and presented unto him by the Spirit which is like unto fire Mat. 3. 11. The Hebrewes say If he be shaved by the peace-offerings and he be found disallowable his shaving is disallowable and his sacrifices profit him not If he be shaved by the sin-offering and it be found that it was not staine by the name of a sin-offering and afterward hee bring the peace-offerings and burnt-offering and oblations as they are commanded his shaving is disallowable his sacrifices profit him not If hee bee shaved by the burnt-offering or by the peace-offrings and they be stain not by their name and afterward he bring the other oblations to offer them by their name his shaving is disallowable and his sacrifices profit him not If he be shaven by them three and any one of them be found right his shaving is right And he is to bring the other sacrifices and offer them after their manner And wheresoever wee say his shaving is disallowable it frustrateth 30 daies and he is to count 30 daies after his disallowed shaving and bring his offerings Maiman M ãâ¦ã 11. of peace-offerings in Greeke of ãâã in Chaldee of Sanctifications see Lev. 3. ãâ¦ã every Nazirite was to fulfill his vow and b ãâ¦ã owne sacrifices yet are there certaine observations by the Hebrewes which are of use for understanding some things in the New Testament They say If a man vow to be a Nazirite he may bring ãâã fathers oblations for himselfe and bee shaved ãâã ãâ¦ã but a woman is not shaved for her fathers offeringâ this we have learned by tradition As he whose ãâã was a Nazirite and he separated mony to ãâ¦ã on s therewith and he dye and leave the money ãâ¦ã lute without expressing for what sacrifice it is ãâã the sonne say after his fathers death I will be a Nazirite upon condition that I may bring my offerings ãâã the mony which my father separated for his offering loe he may bring his offerings with that mo ãâ¦ã so if he and his father were Nazirites and ãâã father separated money absolutely and dyeth and the ãâã after his fathers death I will shave for my ãâã money loe he may bring his offerings wish the ãâã but if he say not so the money falleth to a vo ãâ¦ã fering If the father die and leaue many sons they ãâã the money among them for it is their inherit ãâ¦ã every one of them must bee shaved for his ãâã the first borne hath a double portion He that ãâã Vpon me be the shaving of a Nazirite hee is ãâ¦ã bring the offerings of shaving for cleannes and ãâ¦ã fer them by the hand of what Nazirite he ãâã If he say upon me be halfe the oblations of a Nazirite ãâã on mee bee the halfe of the shaving of a Nazirite then he bringeth halfe the offerings by what Naz ãâ¦ã he will and that Nazirite payeth his offeringâ ãâ¦ã that which is his But if he say Vpon me be the ãâã of halfe a Nazirite then he is to bring the offering ãâ¦ã a full Nazirite for we haue no halfe Naz ãâ¦ã Maimony in Nezir ch 8. sect 15 18. By this ãâã may see the reason of that which Iames said unto Paul though he had no Nazirites vow upon him We have foure men which have a vow on them ãâã take and sanctifie thy selfe with them and he at ãâ¦ã ges with them that they may shave their heads ãâã Then Paul tooke the men and the next day sancti ãâ¦ã himselfe with them entred into the Temple to ãâã the accomplishment of the dayes of Sanctification ãâã Naziriteship untill that an offering should be ãâã for every one of them Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship him selfe yet might he contribute with them and they be partakers of his charges about the sacrifices Verse 19. the sodden shoulder or ãâã arme meaning the left shoulder for the right shoulder was due unto him raw of all peace-offerings Lev. 7. 32. this was peculiar of the Nazirites ram onely and not due to the Priest from any other sacrifice The manner of this service was thus The ram was killed and the blood sprinkled and the b ãâ¦ã ãâã and the fat of the intralls taken out After ãâã the flesh was cut in pieces and the brest and the ãâ¦ã der were put apart and the rest of the ram was ãâ¦ã den in the womens court And the Priest tocke ãâ¦ã sodden shoulder of the ramme with one of ãâã ãâ¦ã cakes brought therwith with the brest and the other shoulder and the fat and he ãâ¦ã th them all on the Nazirites hands and the Priest put his heads under the owners hands and wav'd all before the Lord. Maimony in Maaseh hak ãâ¦ã chââ 9. sect 6. 9. After the waving the fat was salted and burned ãâã the Altar the brest and shoulder was meat for the
Priests but they had no right unto them till after the fat was burned And the cake which was waved and the sodden shoulder were eaten by the priests and therest of the bread with the residue of the flesh was eaten by the owners as is shewed by Maimony in Maaseh âakorbanoth âh 9. sect 6. 9. 12. See the notes on Lev. 3. and 7. ch In that the other shoulder besides the ordinary gift was here given to the Lords Priest it taught the Nazirites as they had received more speciall grace of God to performe their vowes so they should give him more speciall thankes Verse 20. wave them this shoulder was waved of which word see the annotations on Exod. 29. 24. the other was heaved up ward called therfore the heave shoulder by which motions performed by the Priests hands under the Nazirites God taught them that the perfection and acceptation of all their actions was through the mediation of our great Priest Christ Iesus by whom we are to offer the sacrifice of praise to God continually that is the fruit of the lips confessing to his name Heb. 13. 15. holy Hebr. holinesse that is an holy portion for the Priest to eat so the Nazirite was taught to give the glory of his Sanctification unto Christ whom the Priest here figured wave brest Hebr. brest of waving and shoulder of heaving those which the Priest had of all the Peace-offerings Levit. 7. may drinke wine or shall drinke if he will and also shave his head when he will and be uncleane by the dead for now hee was discharged of his vow Though here speciall mention is made of drinking wine which being for the comfort and cheering of mans hart might signifie the fruit and comfort which followeth affliction and humiliation when sorrow and mourning shall be done away And where it is said and after hee may drinke it sheweth that before the shaving and sacrifices here appointed he might not drinke wine though the time of his vow were expired The Hebrewes say A Nazirite that hath fulfilled the dayes of his Nazirite ship and is not shaved with the shaving for cleannesse it is unlawfull for him to be shaved or to drinke wine or to be desiled by the dead as he was before all the particulars of Naziriteship are upon him and if he be shaven or drinke wine or be defiled he is beaten Maim in Neziruth ch 4. s. 12. Verse 21. his oblation understand this is his oblation or as the Greeke saith his gift for his N ãâ¦ã ship in thankfulnesse to God for giving him grace to fulfill his Naziriteship and to make atonement for his sinnes committed under that his vow This ordinance of Nazirites was a speciall glory in Israel Amos 2. 11. where their Nazirites were purer than snow they were whiter tha milk they were more ruddy in body than Rubies their polishing ãâã of Saphir Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow were indued Yet was it but a legall service which by Christ is taken away in whom we have obtained a more glorious state being washed from our sinnes in his owne blood whereby we are whiter than Snow Revââ 1. 5. Psalm 51. 9. and being sanctified by his Spirit we have our conversation in Heaven from whence also we looke for our Saviour the Lord Iesus Christ Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue we have written and concluded that they observe no such thing and it is a Canon of the Hebrew Doctors that The Samaritan or Gentile hath no Naziriteship Thalmud in Nazir ch 9. And by the overthrow of the Citie and Temple of the Iewes by Nebuchadnezar the Nazirites visags became blacker than acoale they were not knowne in the streets their skin cleaved to their bones it was withered it became like a sticke Lam. 4. 8. that they might bee taught to looke for a better sanctification which Christ should give in the heavenly Ierusalem in the light wherof the nations of them which are saved doe walke and into which nothing that defileth shall enter Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite that he is warned not to defile himselfe by the dead because the power of uncleannesse may not enter into the holy Temple as it is written in Song 4. 7. Thou art all faire my love there is no blemish in thee R. Menachem on Num. 6. Verse 22. Iehovah spake after that the people were instructed with Gods Covenant set in order round about his Sanctuary and sanctified in that their order the Law is here given for the blessing of them in that holy state of life For who so looketh into the perfect law of libertie and continueth he being not a forgetfull hearer but a doer of the worke he shall be blessed in his doing Iam. 1. 25. Verse 23. his sonnes the Priests to whom this office of blessing the people is in speciall manner committed as it is said them hath Ichovah thy God chosen to minster unto him and to blesse in the name of Iehovah Deut. 21. 5. And Aaron was separated that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before Iehovah to minister unto him and to blesse in his name for ever 1 Chron. 23. 13. Herein the work of Christ a Priest for ever after the order of Melchisedeck Psal. 110. was figured whom God sent to blesse us in turning away every one of us from his iniquities Act. 3. 26. whos 's first Doctrine began with manifold blessings Matth. 5. 2. 12. who also having fulfilled his ministery here on earth lifted up his hands and blessed his Disciples and so was carried up into heaven Luke 24. 50 51. Therefore when he was to come into the world the Priest of Aarons seed when he should have blessed the peo ple was speechlesse Luke 1. 21 22. to signifie that the end of his Priesthood was at hand and that the people should looke for another Priest in whom all nations should bee blessed Gal. 3. 8. And in this respect wee may have use of the Iewes tradition that their Priests of Aarons stocke were to lift up their hands and blesse the people in the Morning but not at the Minchah or Evening sacrifice Maimony treat of Prayer chap. 14. ãâã 1. for in these last dayes the Evening of times God hath spoken unto us by his Sonne whom he hath appointed heyre of all things Heb. 1. 1. 2. The Hebrewes also say the reason why this blessing is mentioned when the Tabernacle was erected was because from the Tabernacle that is above the abundance of blessing is spred abroad on theÌ that are beneath R. Menachem Rakanat on Num. 6. Which is indeed fulfilled in Christ the Minister of the true Tabernacle which the Lord pitched and not man who if he were on earth should not be a
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iââh but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble ãâ¦ã us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit ãâã with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thââ place have also noted how this name of God Iehovah is thrice mentioned and every time with ãâã different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie ãâã thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
of beaten worke of gold unto the shaft thereof unto the floure therof it was beaten work according to the patterne which Iehovah had shewed Moses so he made the Candlesticke And Iehovah spake unto Moses saying Take the Levites froÌ among the sons of Israel and cleanse them And thus shalt thou doe unto them to cleanse them Sprinkle upon them the sinne water and let them cause a rasor to passe over all their flesh and let them wash their clothes and cleanse themselves And let them take a bullocke a yongling of the herd and his Meat-offering fine flowre mingled with oyle and a second bullocke a yongling of the herd shalt thou take for a Sin offring And thou shalt bring neere the Levites before the tent of the Congregation and thou shalt gather together the whole Congregation of the sonnes of Israel And thou shalt bring neere the Levites before Iehovah and the sonnes ãâã Israel shall lay their hands upon the Levites And Aaron shall wave the Levites for a wave-offering before Iehovah offered of the sonnes of Israel that they may be to serve the service of Iehovah And the Levites shall lay their hands upon the head of the bullocks and make thou the one a Sin offering and the other a Burnt-offering unto Iehovah to make atonement for the Levites And thou shalt set the Levites before Aaron and before his sonnes and wave them for a wave-offering unto Iehovah And thou shalt separate the Levites from among the sonnes of Israel and the Levites shall be mine And after that shall the Levites goe in to serve the Tent of the Congregation and thou shalt cleanse them and wave them for a wave-offering For they are given are given unto me from among the sonnes of Israel in stead of such as open every wombe in stead of the first-borne of every one of the sonnes of Israel I have taken them unto me For every first-borne of the sons of Israel is mine of man and of beast in the day that I smote every first-borne in the land of Egypt I sanctified them unto me And I have taken the Levites in stead of every first borne of the sonnes of Israel And I have given the Levites as given to Aaron and to his sonnes from among the sonnes of Israel to serve the service of the sonnes of Israel ãâã the Tent of the Congregation and to make atonement for the sonnes of Israel that there be no plague among the sonnes of Israel when the sonnes of Israel come nigh unto the Sanctuary Then did Moses and Aâron and all the Congregation of the sonnes of Israel to the Levites according to all that Iehovah commanded Moses concerning the Levites so did the sonnes of Israel unto them And the Levites purified themselves and washed their clothes and Aaron waved them for a wave-offering before Iehovah and Aaron made atonement for them to cleanse them And after that went the Levites in to serve their service in the Tent of the Congregation before Aaron and before his sonnes as Iehovah had commanded Moses concerning the Levites so did they unto them And Iehovah spake unto Moses saving This is it that belongeth unto the Levites ãâã five and twentie yeeres old and upward hee shall goe in to warre the war-fare in the service of the Tent of the Congregation And from the age of fiftie yeares he shall returne from the warfare of the service and shal not serve any more But he shall minister with his brethren in the Tent of the Congregation to keepe the charge and shall not serve the service thus shalt thou doe unto the Levites in their charges Annotations Here beginneth the 36 Lecture of the ãâã ãâã ãâã ãâã ãâã Law see the annotations on Gen. 6. 9. LAmpes to ascend that is to burne as the Chaldee translateth so in Exod. 25. 37. and 27. 20. Levit. 24. 2. The Greeke interpreteth when thou shalt set up the lampes to wit upon the branches of the Candlesticke howbeit in the next verse the Greeke translateth he kindled As the Princes of the twelve tribes in the former Chapter offered to the dedication of the Altar whereby the sanctified workes of the body of the Church was signified so here followeth the like touching the Ministers both Priests and Levites which tribe offered nothing at the former dedication over against the face of the Candlestick that is towards the middlemost of the seven branches for this word Candlestick sometime comprehendeth the whole consisting of the shaft and seven branches joyntly Ex. 25. 31. sometime the middle branch w ch went rightup from the shaft out of which the six other bowed branches proceeded Ex. 25. 34 35. So the meaning is that all the lamps should be lighted on that part which was toward the middest as looking all to it from whence they first arose and had their light For they used to light the middlemost lamp from the fire on the Altar and all the other lampes were lighted from the middle lampe and others next them as is noted on Ex. 27. 21. The Hebrewes say The six lamps that were fastned unto the six branches that went out of the Candlestick all of them bad their faces towards the middlemost lampe which was on the branch of the Candlesticke and this middlemost lampe the face of it was towards the most holy place and it is called the Westerne Lampe Maiâoây in Misn. tom 3. in Beth habchirah chap. 3. sect 8. Accordingly Sol. Iarchi here explaineth this Over against the face of the Candlesticke that is the middle lampe which is none of the branches but of the body of the Candlesticke The seven lampes shall give light six which are upon the six branches the three that are Eastward having the wickes in them turned towards the middlemost and so the three that are Westward having the tops of the wickes towards the middlemost This Law God briefly gave before in Exod. 25. 37. Verse 4. And this worke or And this was the worke of the Candlesticke or of the Light vessell The making hereof is described in Exod. 25. 31 39. and 37. 17 24. beaten worke in Greeke strong or solid meaning it was sound not hollow beaten with the hammer out of one peece not of many peeces understanding the whole Candlesticke with the branches bowles knops and flowers But the Lamps were made a part as were the âongs and snuffe dishes Ex. 37. 23. and were set upon the tops of the seven branches So Chazkuni noteth on Ex. 25. that the lampswere vessels by themselves and might be removed from the branches unto the shaft c. that is both the shaft and the flower which the Chaldee calleth Lilie and the Greeke Lilies were of beaten worke This Sol. Iarchi expoundeth thus as if he should say the body of the Candlesticke all of it and all that pertaineth thereto Maimony in Beth habââirah or treat of the Temple chap. 3. describeth the manner of the Candlesticke thus that it had foure bowles or
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also ãâã walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâelt the Rocke and water commeth out 12 The Loraâ angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. ãâã 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that ãâã smote it twice because at first it brought forth bââ drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes ãâ¦ã so and the waters gushed out Esai 48. 21. The ãâã out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall ãâã from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were ãâã partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. ãâã ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute ãâã on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a âountaine upon a mountaine ãâã argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for ãâã and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io ãâ¦ã expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee ãâã thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment ââto his hand and he shall be a father to the inhabitants of ãâã c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. âer 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi ãâ¦ã s the Prophet in Statius
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpeÌts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of ArnoÌ which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
in the eyes of Moses and in the eyes of all the congregation of the sonnes of Israel and they were weeping at the doore of the Tent of the congregation And Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it and he rose up from amongst the Congregation and tooke a javelin in his hand And hee went in after the man of Israel into the tent and thrust both of them thorow the man of Israel and the woman thorow her belly and the plague was stayed from the sons of Israel And those that died in the plague were foure and twenty thousand ãâã ãâã ãâã ãâã ãâã And Iehovah spake unto Moses saying Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned my wrath away from the sonnes of Israel whiles hee was zealous with my zeale among them that I consumed not the sonnes of Israel in my zeale Therefore say Behold I give unto him my covenant of peace And there shall be to him and to his seed after him the covenant of an everlasting Priesthood because hee was zealous for his God and made atonement for the sonnes of Israel And the name of the man of Israel that was smitten that was smitten with the Midianitesse was Zimri the sonne of Salu a Prince of a fathers house of the Simeonites And the name of the woman the Midianitesse that was smitten was Cozbi the daughter of Zur he was an head of nations of a fathers house of Midian And Iehovah spake unto Moses saying Vex thou the Midianites and smite yee them For they vex you with their wiles wherwith they have beguiled you in the matter of Peor and in the matter of Cozbi the daughter of a Prince of Midian their sister which was smitten in the day of the plague for Peors sake Annotations ABode in Shittim a place in the wildernesse in the plaines of Moab neere Iordan called Abel Shittim in Num. 33. 48 49. In this place Israel did sit or abide untill after Moses death and from thence Iosua removed them to Iordan where they passed over to Gilgal Ios. 2. 1. and 3. 1. Wherefore God after willed the people to remember the things that befell unto them from Shittim to Gilgal that they might know the righteousnesse of the Lord Mic. 6. 5. And the history now following sheweth how when Balak the Princes of Moab and Midian and Balaam their prophet had plotted and practised with all their art and might to withdraw Gods favour and blessing from his people but prevailed nothing the prophet gave Balak and the Midianites counsell to put a stumbling-blocke before the Israelites to see if they could withdraw the people from the love feare and obedience of the Lord their God that Israel sinning might fall and bring themselves into the curse which Balaam could not bring upon them and so perish By this wicked counsell they prevailed against many to the death of 24. thousand Israelites but the state and body of the Church was by Gods grace still preserved the wicked being taken away by his judgement the people some of the people of Israel for they that fell to this wickednesse did all perish but they that cleaved to the Lord remained alive Deut. 4. 3 4. to commit whoredome or to commit fornication which the Chaldee expoundeth to erre or goe astray after the daughters of Moab understanding also the daughters of Midian as appeareth by vers 6. 17 18. This evill they fell into by the wicked counsell and doctrine of Balaam who taught Balak to cast a stumbling-blocke before the sonnes of Israel to eat things sacrificed to Idols and to commit fornication Revel 2. 14. So Moses likewise saith Behold these women caused the sonnes of Israel through the word of Balaam to commit traspasse against Iehovah in the matter of Peor Num. 31. 16. That hypocrite who had so often blessed Israel and pronounced those accursed which cursed them who had heard and uttered the oracles of God had his eyes opened had escaped the sword of the Angell c. to the end that he should not speake or doe any thing but what the Lord commanded yet after all this hee was the authour of this mischiefe that it might appeare how evill men and seducers wax worse and worse decei ãâ¦ã g and being deceived 2 Tim. 3. 13. and t ãâ¦ã meâ might beware of false prophets which come in sheepes cloathing but inwardly are ravening wolves Matth. 7. 15. Vers. 2. they called that is the daughters of Moab called or invited Thus the intended warre of Moab against Israel was turned to a pretended peace and feigned amitie alluring the people by fleshly baits to defile their bodies and soules with whoredome and idolatry By the women of Moab and of other strange peoples Solomon the wise was also drawne into sinne 1 King 11. 1 4. sacrifices of their gods or of their god in Greeke and Chaldee of their idols meaning of Baal-Peor whereof David speaketh thus They were joyned unto Baal-Peor and ate the sacrifices of the dead Ps. 106. 28. By the dead meaning Idols unto which the Scriptures doe oppose the living and true God 1. Thess. 1. 9. Ier. 10. 9 10. did eat and so communicated with their idolatry for they which eat of the sacrifices are partakers of the Altar 1. Cor. 10. 18. This sinne God in speciall manner had forewarned them of in Exod. 34. 14 15. bowed to their gods in Greeke and Chaldee to their idols This people whom God had guided thorow the wildernesse fortie yeares who had seene Gods workes and felt his punishments for their owne and their fathers sinnes were delivered from many enemies round about and now abiding in Shittim were ready to enter into the promised land are here prevented and overthrowne through their owne corruption Vers. 3. was joyned or was coupled was yoked unto which word the Apostle seemeth to have respect when he saith Be yee not unequally yoked together with unbeleevers 2 Cor. 6. 14. to Baal-Peor which the Chaldee expoundeth to them that served Baal-Peor that was the Idoll of the Moabites and Midianites called in Greeke Bel-phegor Baal is by interpretation a Lord or Patron by which name it is probable that the heathens called the Sunne or some starre as is noted on Lev. 18. 21. Peor or Phegor was the name of a mountaine Numb 23. 28. and of the Idoll there worshipped Numb 25. 17. Ios. 22. 17. And because Baal was a common name to many Idols and much reverenced of the peoples through corruption the Israelites called also the LORD Baal but he blameth them for it saying Thou shalt call me no more Baali Hos. 2. 16. and in detestation of the name the Prophets put Bosheth that is Shame inâstead of Baal that is Lord as it is written They went to Baal Peor and separated themselves unto that Shame Hos. 9. 10. and the Greeke Interpreters in 1 King 18. 25. translate Baal Shame yea and the Hebrew Prophets sometime put one for
their captives and spoile are to be purified 25 The proportion whereby the prey is to be divided 28 The tribute levied unto the Lord of the divided prey and given to the Priests and Levites 48 The captaines of Israel numbring their souldiers misse not a man and therefore giue a voluntary oblation unto the Treasury of the Lord. ANd Iehovah spake unto Moses saying Avenge the vengeance of the sons of Israel upon the Midianites afterward shalt thou be gathered unto thy peoples And Moses spake unto the people saying Arme yee some men of your selves unto the warre and let them be against Midian to render the vengeance of Iehovah upon Midian A thousand of a tribe a thousand of a tribe of all the tribes of Israel shall ye send to the warre So there were delivered of the thousands of Israel a thousand of a tribe twelve thousand armed for war And Moses sent them a thousand of a tribe to the warre them and Phinehas the sonne of Eleazar the Priest to the warre and the holy instruments and the trumpets of alarme in his hand And they warred against Midian as Iehovah commanded Moses and they killed every male And they killed the Kings of Midian beside those that were slaine of them Evi and Rekem and Zur and Hur and Reba five Kings of Midian Balaam also the sonne of Beor they killed with the sword And the sonnes of Israel tooke the women of Midian captives and their little ones and tooke the prey of all their cattell and all their flockes and all their goods And they burnt all their cities in their habitations and all their castles with fire And they tooke all the spoile and all the booty of men and of beasts And they brought the captivity and the booty and the spoile unto Moses and unto Eleazar the Priest and unto the congregation of the sonnes of Israel unto the campe unto the plaines of Moab which are by Iordan neere Iericho And Moses and Eleazar the Priest and all the Princes of the Congregation went forth to meet them without the camp And Moses was wroth with the Officers of the host the captaines of thousands and the captaines of hundreds which came from the battell of the warre And Moses said unto them Have yee saved alive all the females Behold these were to the sonnes of Israel through the word of Balaam a cause to commit trespasse against Iehovah in the matter of Peor and there was a plague among the Congregation of Iehovah Now therefore kill every male among the little ones and kill every woman that hath knowne man by lying with a male But all the little ones among the women that have not knowne the lying with a male keepe alive for your selves And you encamp ye without the campe seven dayes whosoever hath killed any soule and whosoever hath touched any slaine purifie your selves and your captivitie in the third day and in the seventh day And purifie every garment and every instrument of skinne and every worke of goats haire and every instrument of wood And Eleazar the Priest said unto the men of the Armie which went to the warre This is the ordinance of the Law which Iehovah commanded Moses Onely the gold and the silver the brasse the iron the tinne and the lead Every thing that goeth thorow the fire ye shall make it passe thorow the fire and it shall be cleane neverthelesse it shall be purified with the water of separation and every thing that goeth not thorow the fire yee shall make passe thorow the water And yee shall wash your clothes in the seventh day and ye shall be cleane and afterward ye shall come into the campe And Iehovah spake unto Moses saying Take thou the summe of the bootie of the captivitie of man and of beast thou and Eleazar the Priest and the heads of the Fathers of the Congregation And divide the bootie into two parts between them that tooke upon them the warre who went out to battell and betweene all the Congregation And levie a tribute unto Iehovah of the men of warre which went out to battell one soule of five hundred of the men and of the beeves and of the asses and of the sheep Of their halfe shall yee take it and thou shalt give it unto Eleazar the Priest for an heave-offering of Iehovah And of the sons of Israels halfe thou shalt take one portion of fifty of the men of the beeves of the asses and of the sheepe of all beasts and thou shalt give them unto the Levites which keep the charge of the Tabernacle of Iehovah And Moses and Eleazar the Priest did as Iehovah commanded Moses And the booty the residue of the prey which the people of the armie had made prey of was six hundred thousand and seventy thousand and five thousand sheepe And seventie and two thousand beeves And sixtie and one thousand asses And soules of mankinde of the women which had not knowne the lying with male all the soules were two and thirtie thousand And the halfe which was the portion of them that went out to warre was the number of sheepe three hundred thousand thirty thousand and seven thousand and five hundred And Iehovahs tribute of the sheepe was six hundred seventie and five And the beeves were six and thirtie thousand and Iehovahs tribute of them was seventy and two And the asses were thirtie thousand and five hundred and Iehovahs tribute of them was sixtie and one And the soules of mankinde were sixteene thousand and Iehovahs tribute of them was two and thirty soules And Moses gave the tribute the heave-offering of Iehovah unto Eleazar the Priest as Iehovah commanded Moses And of the sonnes of Israels halfe which Moses divided from the men that warred Now the Congregations halfe was of the sheepe three hundred thousand and thirtie thousand seven thousand five hundred And beeves six and thirty thousand And Asses thirtie thousand and five hundred And soules of mankinde sixteene thousand And Moses tooke of the sonnes of Israel halfe one portion of fifty of man and of beast and gave them unto the Levites which kept the charge of the Tabernacle of Iehovah as Iehovah commanded Moses And the officers which were over the thousands of the host the captaines of thousands and captaines of hundreds came neere unto Moses And they said unto Moses Thy servants have taken the summe of the men of warre which were in our hand and there lacketh not a man of us Therefore we have brought an oblation for Iehovah what every man hath found of jewels of gold chaines and bracelets rings eare-rings tablets to make atonement for our soules before Iehovah And Moses and Eleazar the Priest tooke the gold of them every wrought jewel And all the gold of the heave-offering that they offered up to Iehovah was sixteen thousand seven hundred and fiftie shekels of the captaines of thousands and of the captaines of hundreds The men of the armie had taken spoile
any use when it was taken out the house was lawfull Maim treat of Idolaây ch 8. sect 4. shall possesse that is shall subdue and have dominion over them as the word often signifieth see Levit. 25. 45 46. Ier. 49. 2. Psal. 82. 8. gods that is as the Chaldee explaineth it Idolls there are gods so called many but into ãâã there is but one God 1 Cor. 8. 5 6. mountaines in such high places all nations for the most part used to serve their gods into which corruption Israel sometime fell 2 King 17. 10 11. Ier. 3. 6. Ezek. 20. 28 29. Hos. 4. 13. Vers. 3. pillars or statues standing Images of these see Exod. 23. 24. Levit. 26. 1. greves which were wont to bee as temples unto the heathen as is noted on Exod. 34. 13. See also the annotations on Deut. 7. 5. gods in Chaldee Images of ther Idols names whether in speech for the name of other gods might not bee heard out of their mouths Exod. 23. 13. or imprinted in bookes graven on pillars imposed on places or any other the like So the Reubenites changed the names of cities that carried Idoll names Num. 32. 38. As the beginning of true religion is repentance from dead workes Heb. 6. 1. so in the constituting of Gods true service Moses beginneth with the abolishing of all idolatrous monuments for What agreement hath the temple of God with Idols 2 Cor. 6. 16. Vers. 4. not doe so in any of the former particulars or such like as not to destroy or doe evill to Gods sanctuary or synagogues Psal. 74. 3 6 7 8. not to breake downe his Altars 1 King 19. 10. nor to deface any holy writings or monuments of his name Ier. 36. 23. The Hebrews say Whosoever destroyeth any name of the holy pure names wherby the blessed God is called is by the law to be beaten for ãâã of Idols hee saith And thou shalt destroy the names of them c. Thou shalt not doe so to the Lord thy God Hee that takes away but one stone by way of destroying from the Altar or from the Temple or from any other part of the Court is to be beaten Likewise he that burneth any of the wood of the sanctuary c. All the holy Scriptures and expositions of them it is unlawfull to burne any of them or destroy them with hand except they be such as are written by heretickes c. But holy Scriptures when they are old are to be laid up Maimony in Iesudei hatorah ch 6. sect 1. 7. 8. Vers. 5. to put his name there that is to have it consecrated unto him and his divine service Such was the Tabernacle of Moses the Temple of Solomon the Citie Ierusalem after God had chosen it for of them God said My name shall be there 1 King 8. 29. and his Name was called upon them Dan. 9. 18. and put there 2 King 21. 4 9. 1 King 14. 11. The Chaldee here expoundeth it to cause ãâã Majestie or divine presence to dwell there Now Christ hath abolished the earthly Ierusalem and requireth worship in spirit and truth every where Ioh. 4. 11 23. shall yee seeke for answers and oracles which from the mercie-seat and by Vrim and Thummim were given to the people Numb 7. 89. Exod. 25. 22. Numb 27. 21. All other places were forbidden as Seeke not Bethel nor enter into Gilgal c. Amos 5. 5. shalt thou come at all times when thou wilt offer sacrifice Levit. 17. 8 9. but three times in the yeare by expresse commandement Exod. 23. 14. 17. And there the Lord promised to come unto them and blesse them Exod. 20. 24. Vers. 6. sacrifices of all sorts as sinne-offerings peace-offerings and whatsoever pertained to the Alter Sacrifices have their name of slaughter which were staine offered and eaten before the Lord the Chaldee here expoundeth it the slaughter or sacrifice of your holy things tithes the tenth of the hââd and of the flocke which boâh Priests and people were to bring and slay before the Lord and eat them in Ierusalem whereof see Levit. 27. 32. and the tiches of cor ãâ¦ã c. whereof see vers 17. and Deut. 14. 22 23. heave-offering of your hand the Greeke translateth the first-fruits and in v. ãâã the first-fruits of your hands These are the first-fruits spoken of in Deut. 26. 2. c. which with their hands they brought into the Sanctuary See the annotations there vowes and your voluntaire offerings such as for Gods blessings they willingly gave unto him The difference of these voluntarie oblations from vowes is shewed on Levit 7. 16. firstlings which were given to the Priests for them to eat after the blood was sprinkled and the fat burned on the Altar see Numb 18. 15 17. Vers. 7. Yee shall eat to wit such things as were lawfull for the people to eat for of all the things forementioned they might not eat Some were for the Priests to eat before the Lord some for the people rejoyce God is to be served with gladnesse Psal. 100. 1 2. and the holy things of God might not be eaten with mourning Deut. 26. 14. Hos. 9. 4. yee put your hand Hebr. the putting to or sending forth of your hand This though it may be applied to that which they might take and eat of the holy things as in Gen. 3. 22. yet it seemeth to be more generall for all things that they should doe and all blessings that they should receive as by comparing this phrase in Deut. 15. 10. and 23. 20. and 28. 8. 20. may appeare So after in vers 18. houses that is housholds children and such like as the Chaldee expoundeth it men of your houses and so Moses explaineth it in vers 12. Vers. 8. which wee doe the Greeke expoundeth it which yee doe Israel committed idolatry in the wildernesse Act. 7. 42 43. Howbeit this speech of Moses seemeth rather to meane the true service of God which was not as yet perfected neither could be in their travels as it was after in Canaan right in his owne eies that is which liketh or pleaseth him so the phrase meaneth in 2 Sam. 19. 6. 1. Chron. 13. 4. and is often spoken of the corruption of men as Iudg. 17. 6. and 21. 25. unto which Moses opposeth that which is right in the Lords eies vers 25 28. and chap. 13. 18. There is a way which is right before a man and the end thereof are the waies of death Prov. 14. 12. Vers. 9. the rest in Chaldee the house or place of rest meaning the land of Canaan and in speciall Ierusalem there 1 Chron. 23. 25. where after their travels and warres the Lord gave rest unto his people as vers 10. and 1 King 8. 56. But David being there speaketh of another rest which remaineth for people of God Psal. 95. 11. into which rest wee that beleeve doe enter and ââase from our owne workes Heb. 4 3 8 9 10. Vers. 10. in confident safety or in
presence or Majestie Vers. 12. and thou shalt and may here imply the reason therefore thou shalt observe For they came out of Egypt to keepe a feast to the Lord in the wildernesse Exod. 5. 1 3. which they kept at mount Sinai where the Law was given at this time of Pentecost or of Weekes Exod. 19. 1. 11. and 24. 5. 11. In memoriall whereof this day was kept holy every yeere And when they were come into Canaan they brought two loaves of the first-fruits of their wheat harvest with many sacrifices unto them adjoyned Lev. 23. 17. 20. which increased the solemnity Last of all the Law of Christ was given by the Spirit in fiery tongues to his Apostles on this festivall day Act. 2. Vers. 13. Boothes or Tabernacles made with the boughes of trees Lev. 23. 34 40. See the Annotations there of thy floore and of thy winepresse that is thy fruits the corne which is threshed in the floore and the wine pressed out of the fat therfore it is called the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Exod. 23. 16. Ver. 14. rejoyce in thy feast this is meant both of inward joy for the mercies of God past present to come by Christ and of outward manifestation of their joy by sacrifices of thanksgiving unto God and holy banquetting with the poore and ministers of the Lord as after he commandeth Verse 15. keepe a feast by offering of sacrifices in thankfulnesse to God for his blessings upon them and their land surely joyfull or onely joyfull with spirituall mirth serving the Lord. So the Apostle saith Rejoyce in the Lord alwaies againe I say rejoyce Phil. 4. 4. Vers. 16. Three times the times before and after mentioned the Passeover or vnleavened cakes the Feast of Weekes or Pentecost and the Feast of Boothes or Tabernacles see Exod. 23. 14. 17. and 34. 22 23. Of the speciall sacrifices of these Feasts see Levit. 23. and Numb 28. and 29. chapt he shall not appeare that is no man of Israel the Greeke saith as before thou shalt not appeare in Exod. 23. 15. it was said they shall not appeare before me emptie Thus here are three things required appearing keeping a feast vers 15. and rejoycing vers 14. every of which implied a sacrifice as is noted on Exod. 23. 15. Vers. 17. according to the gift of his hand that is Let every man appeare with a gift or oblation as he is willing and his hand can give which the Greeke explaineth Every one according to the ability of your hands Here beginneth the 48. section ãâã ãâã ãâã ãâã ãâã of the Law See Genes 6. 9. and 28. 10. Vers. 18. Iudges and Officers in Chaldee Iudges and Avengers These were to judge causes and to execute the judgements the Officers are called in Hebrew Shotrim in Greeke Grammateis and Grammatoeisagogeis that is Scribes and as Hierom calleth them in Latine Masters Their worke was to speake and proclaime unto the people what they ought to doe Deut. 20. 5. 9. Ios. 1. 10 11. and 3. 2 3. and as the Hebrewes generally hold to see good orders kept lawes executed malefactors punished and the like Therefore they carried rods and weapons to execute justice as Praetors and Lictors in the ancient Romane Common-wealth and as Sheriffes and Constables in England There were both Iudges and Officers of all tribes and of the Levites 1 Chron. 23. 4. The Officers Shotrim had staves and whips and they stood before the Iudges and went about in the streets and into shops for to looke to right weights and measures and to smite all that did wrong and all that they did was by the mouth or commandement of the Iudges And in whomsoever they saw any foule matter they brought him to the Iudgement Hall where he was judged according to his wickednesse Maimony in Sanhedrin cha 1. sect 1. shalt thou give that is shalt make or constitute as the Greeke translateth The manner of making them is shewed in Deut. 1. 13 15. and what manner of persons were to be chosen is declared on Exod. 18. 21. thy gates the Greeke and Chaldee expound it thy cities But according to the bignesse of every citie so they appointed in Israel Courts of judgement the Hebrewes reckon three 1 The great Court in the Sanctuary called the great Synedrion where they set seventy Iudges and one as in Numb 11. 16. c. where seventy were added unto Moses 2 The Court of three and twenty of which they say there were two about the Temple the one at the Court-doore of the Sanctuary and the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. men or moe the lesser Synedrion of 23. sate in the gate of the citie 3 A citie wherein there were not 120. men they set therein three Iudges for there is no Court of lesse than three as Maimony sheweth in Sanhedrin ch 1. sect 3 4. giveth unto thee so within their owne Land Israel had this charge but not without the same as when they were dispersed into other nations Wee are not bound say they to constitute Iudgement Hâlls or Courts in every countrey and in everie citie but in the land of Israel onely c. as it is said in all thy gates which the Lord thy God giveth unto thee Maimony in Sanhedrin chap. 1. sect 2. judgement of justice that is as the Greeke translateth it just judgement which is when there is an equall and indifferent course of proceeding when the truth of the cause is discerned and when judgment passeth according to the Law Psal. 82. and 58. 2 3. So Christ saith Iudge not according to the appearance but judge just judgement Ioh. 7. 24. The Hebrewes say that the justice of judgement is an equality towards both parties in every matter that they let not the one speake so much as he seeth needfull and say to the other Be briefe in your speech and that they shew not a friendly countenance to the one and speake gently to him and frowne upon the other and speake roughly unto him That the one doe not sit and the other stand but both of them stand or if the Iudges please that they both sit and that the one sit not on high and the other below but one besides another It is unlawfull for the Iudge to heare the words of one of the parties before his fellow be come or out of the presence of his fellow and so the one partie is to be admonished that he relate not his cause to the Iudge before his fellow the other party be come c. Maim in Sanhedrin ch 21. Vers. 19. not wrest judgement not decline or pervert turne aside judgement not give wrong judgement for any cause as did Samuels sonnes who turned aside after lucre and tooke bribes and wrested or perverted judgement 1 Sam. 8. 3. See Deut. 24. 17. respect persons or
at other times voluntarily serve God here alloweth it and their portions for their labour But the Hebrewes explaine this with some limitations saying Moses our master divided the Priests into eight wards or charges foure of Eleazar and foure of Ithamar And so they were till Samuel the Prophet and in Samuels daies hee and King David divided them into foure twenty wards and over every ward one head Provost And they went up to Ierusalem for the service of the ward every weeke c. And it is commanded that at the solemne feasts all the wards be equall and whosoever of the priests commeth up at the feast and will serve hee may serve and have a portion with them and they may not say to him goe thy way till thy ward commeth as it is written in Deut. 18. 6. AND IF A LEVITE SHAL COME FROM ONE OF THY GATES Which words are meant of the offerings at the feasts c. But vowes and voluntary offerings and the daily sacrifices none offer them but the ward whose time is appointed yea though it bee at the feast as it is said in Deut. 18 8. THEY SHALL EAT PORTION LIKE PORTION BESIDES HIS SALES BY THE FATHERS As if he should say they shall eat portion like portion of the offerings of the Congregation but have no like portion in other things which the fathers have already apportioned them and appointed every ward by the weeke c. And they account that hee speaketh not but of the priests for there are no gifts in the Sanctuary to eat of but for the priests onely And so a priest which hath an offering may come into the sanctuary and offer it any day when he will as it is said Deut. 18. 6. AND SHALL COME WITH ALL THE DESIRE OF HIS SOVLE and minister yea though it be a sinne-offering or a trespasse-offering he offereth it and maketh atonement by his owne hands and hath the skin of his offering and eateth the flesh And if hee will give his offering to any priest whom he will for to offer it he may give it and then the skin of the oblation and the service thereof is the priests onely to whoâ hee gave it Maimony treat of the Instruments of the Sanct. chap. 4. sect 3. 6. that stand that is as the Chaldee expoundeth that minister Vers. 8. portion like portion that is equall portions one as much as another The Greeke translateth hee shall eat the portion that is apportioned or divided beside his sales that is beside the price of the things sold. By the Law if a Levite sold a house hee might redeeme it at any time Levit. 25. 32. which he could not doe if he spent his money upon his owne maintenance and had no portion in the sanctuary by his fathers or according to the fathers This some referre to the sales fore-mentioned which might be of the houses that he had from his fathers his patrimonie Others refer it to the order of his service and portion which should bee according to the courses and wards aforesaid without confusion or disturbance of them for according to the fathers and chiefe men in the families were the courses appointed Numb 3. 2. 17 21. and 1 Chron. 24. 4. the Greeke translateth beside the sale which is according to the family But the Chaldee paraphraseth thus Beside the ward or observation which shall come on the Sabbath as the fathers have appointed that is beside that portion which is due unto him for his service by course in his weeke as the fathers appointed Vers. 10. There shall not or Let there not bee found to passe thorow the fire so to burne them or at least to consecrate them by this signe unto Idols and in speciall unto Molech to which abomination this service was performed among the heathens Lev. 18. 21. See the Annotations there The Greeke translateth any that purgeth his sonne or his daughter in fire Of Achaz king of Iudah it is said that hee made his sonne to passe thorow the fire 2 King 16. 3. which Ezra explaineth thus he burnt his sonnes in the fire 2 Chron. 28. 3. a diviner in Hebrew Kosem a fore-seer or presager a foreteller of things to come as doth a Prophet as it is said the Prophets divine for money Micha 3. 11. and Baalam a Prophet 2 Pet. 2. 16. is called a Diviner Ios. 13. 22. though it be sometime spoken in the good part as in Esa. 3. 2. The Prophet and the Diviner or Sage and the Ancient and in Prov. 16. 10. Divination is in the lips of the King yet commonly it is meant of evill and heathenish Prophets or of the false Prophets in Israel Esay 44. 25. Ezek. 13. 6 7 9. With such they used to consult in weightie cases as the Philistines called for the Priests and the Diviners 1 Sam. 6. 2. and the King of Babylon stood at the parting of the way at the head of the two waies to use divination c. Ezek. 21. 21 22. It was done by unlawfull means as Saul said to the Witch Divine unto mee by the familiar spirit 1 Sam. 28. 8. and it was a thing hatefull unto God as hee saith Rebellion is as the sinne of divination 1 Sam. 15. 23. This Art as Cicero sheweth in his first booke of divination is called in Greeke Mantikee of Furie as Plato expounds it in Latine divinatio à divis of the gods as Tullie there saith and he maketh it a fore-knowledge and perceiving of things to come a skill much magnified in all nations The Hebrewes also take a Diviner to bee one that doth things whereby hee may foretell things to come and say such a thing shall bee or shall not bee or say it is good to doe such a thing c. The manner and meanes of divining they note to bee divers some doing it with sand some with stones some by lying downe on the ground some with iron some with a staffe which hee carrieth in his hand and leaneth on c. whereto they apply that of the Prophet My people aske counsell at their stocks and their staffe declareth unto them Hos. 4. 12. It is unlawfull to divine or to aske counsell of a diviner Hee that asketh of a diviner is chastised with stripes but the diviner himselfe if he doe any of the foresaid acts of divination or the like is beaten Maimony treat of Idolatry ch 11. sect 6 7. observer of times or Soothsaier an observer of the clouds and of the planets a Planetary or an observer of the flying of fowles an Augur The diviners forespoken of were caried much by inward and spirituall motions these by outward observations in the creatures They were of esteeme among the Philistines and other heathens Esay 2. 6. and the sinne crept into Israel 2 King 21. 6. though God forbade it here and in Lev. 19. 26. The Hebrewes say they were such as did set times for the doing of things saying Such a day is good and such
you this day which you shall command your sonnes to observe to doe all the words of this Law For it is not a vaine word for you because it is your life and through this word ye shall prolong your daies upon the land whither yee are going over Iordan to possesse it And Iehovah spake unto Moses in that selfe-same day saying Goe up into this mountaine of Abarim mount Nebo which is in the land of Moab that is over against Iericho and see the land of Canaan which I am giving to the sonnes of Israel for a possession And die in the mount whither thou goest up and be gathered unto thy peoples as Aaron thy brother died in mount Hor and was gathered unto his peoples Because ye trespassed against me among the sonnes of Israel at the waters of Meribah of Kadesh in the wildernesse of Zin because ye sanctified me not in the midst of the sonnes of Israel Yet thou shalt see the land before thee but thither thou shalt not goe in unto the land which I am giving to the sonnes of Israel GIve eare O heavens to that which I declare and heare O earth what my mouths sayings are Drop downe as doth the raine shall my doctrine distill as deaw so shall my speech divine as on the tender herbe the small raine powres and as upon the grasse the greater showres For I Iehovahs name proclaime abroad O give ye greatnesse unto him our God The Rocke most perfect is his action because his wayes are judgement every one God is most faithfull and iniquity in him is none but just and right is he They on themselves have brought corruptions their spot is not of those that be his sonnes they are a generation which is turnd to perversnesse and to crookednesse Doe ye Iehovah in this wise reward O foolish folke and wanting wise regard thy Father that hath bought thee is not hee hath he not made thee and establisht thee Remember thou the dayes that were of old minde ye the yeeres of ages manifold aske thou thy Father and thee shew will hee thine Elders aske and they will tell it thee When the Most high dealt to the Nations their heritage and severed Adams sonnes the borders of the peoples set he then as number was of Israels children For his folke is Iehovahs portion Iakob the line of his possession Him in a land of wildernesse he found in empty place and howling desart ground about he led him taught him prudency he kept him as the apple of hit eye Like as an Eagle stirreth up her nest she moveth fluttring over her youngest she spreds abroad her wings them taketh soft upon her wings she beareth them aloft So did Iehovah leade him all alone and other strange god with him was there none He made him ride on the earths places hie that he might eat the fields fertilitie he made him also from the rocke to sucke honey and oile out of the flinty rocke Butter of kine milke also of the flocke with fat of Lambs and Rams of Basan stocke and Goats with fat of wheaty kidneies fine and of the Grapes-bloud thou didst drink red wine But Iesurun did wex fat and did kicke thou art wext fat art covered art growne thicke the God which made him then did he forsake and of the Rock which sav'd him light did make With strange gods they to jealousie him mov'd with loathsome idols they his anger prov'd They sacrific'd to devils not to God to gods of whom themselves no knowledge had unto new gods which up but lately came such as your fathers feared not the same The Rocke that thee beg at thou mindest not and God that formed thee thou hast forgot And of his sonnes and daughters then the Lord did see the provocation and abhord And I will hide my face from them said he I will behold what their last end shall be for a most froward generation they children are in whom faith there is none They have me unto jealousie moved with that which is not God haue me stirred to indignation with their idols vaine I them will move to jealousie againe with those which are no folke to indignation I will provoke them with a foolish nation For in mine anger kindled is a fire and to the lowest hell shall burne in ire and shall consume land and fruits of the same and the foundations of the mounts inflame Vpon them I will heape up evill sorrowes upon them I will spend my piercing arrowes They shall be burnt with hunger and devour'd with burning coales and bitter plague out-pour'd and teeth of beasts upon them I will bring with poyson of serpents in dust-creeping Without the sword it shall bereave them quite and from the inmost chambers fearefull fright both the choise young man and the virgin faire the suckling with the man of hoary haire I said I would them into corners drive I would men of their memory deprive Were it not that the wrath of th' enemy I feared lest behave themselves strangely their adversaries should lest they should say our high hand hath done all this and not Iah For they a people whose counsels are gone and understanding in them there is none O that they wise were would this understand that they consider would their latter end How should one make a thousand flee in chace and two make even ten thousand flie apace except their strong Rocke had them sold away iehovah had them shut up to decay For their Rocke is not like our Rocke mighty and judge let be our very enemy For their vine of the vine of Sodom is and of Gomorrahs blasted vine branches their Grapes they be the Grapes of poysned gall the clusters that they have are bitter all Their wine is of the dragons poison fell and of the aspes whose venome is cruell Is not this same laid up in store with mee even sealed up within my treasuree To me belongs vengeance and to repay in time when as their foot shall slide away for day of their calamity is nie and things that come on them come hastily For Iah will to his people doe judgement and for his servants will himselfe repent when he shall see that their strong hand is gone and shut up or remaining there is none And he shall say where doe their gods abide the rocke on whom for safety they relide They which their sacrifices fat devour'd which drank the wine on their oblations powr'd let them arise and shew you helpfull grace let him be unto you an hiding place Behold yee now that I even I am he and God there is not any beside me I kill and quicken wound and whole I make and out of mine hand none away can take For to the heav'ns my hand I lift on hie and say I live unto eternity If that my glittering sword I sharpe doe make and that mine hand on judgement hold doth take unto my foes I render will vengeance and them that hate me I will recompence Mine
14. and 108. 14. Vers. 9. In God we praised to wit his actions salvations c. See a like phrase in Psalm 56. 5. 11. and Psal. 71. 6. Or understand we praised our selves that is gloried triumphed And thus the Greeke In God we shall be praised the Chaldee saith In the word of our God Vers. 12. sheepe for meat or of meat that is to be eaten So after vers 23. sheepe of slaughter that is to be slaine fannest or dispersest strowest abroad as the fan that winnoweth Ier. 4. 11. and 51. 2. So after in Psal. 106. 27. Vers. 13. for no wealth that is for a vile price without gaine God is said to sell his people when he delivereth them into their enemies hands as out of his owne possession So Deut. 32. 30. Likewise in Esay 52. 3. the Lord saith yee have beene sold for nought and yee shall be redeemed without money increasest not or gainest not by the prices of them takest no other people in their stead or increasest that is hightenest not their price Vers. 15. a parable a by-word or proverbe This is often used for grave wise and princely sentences as Psalm 49. 5. here in the ill part for a by-word reproach and fable so Psal. 69. 12. Iob 17. 6. And thus is fulfilled that which was threatned Deut. 28. 37. 1 King 9. 7. Jer. 24. 9. nodding of the head that is a mockage Psal. 22. 8. 9. Vers. 17. taunter or blasphemer Num. 15. 30. Vers. 20. of Dragons or of whale fishes For the Hebrew word is common both for land and water-dragons or whales So Psal. 148. 7. And hereby is meant the place of desolation and affliction as the Greeke here translateth it See Mal. 1. 3. Isa. 34. 13. Ier. 9. 11. and 10. 22. Iob 30. 29. with the shade or in the shade see Psalm 23. 4. Vers. 2â spred out our hands or our palmes that is have prayed unto for in prayer they spred out the palmes of their hands as to receive a blessing from God 1 King 8. 22. Exod 9. 29. Psal. 143. 6. So the Chaldee explaineth it spred out our hands in prayer to the idols of other peoples Vers. 23. But for thee or For for thy sake that is so farre we be from following strange gods as that for thy sake we are killed daily And this also is a comfort in affliction See Rom. 8. 36. Vers. 24. Stirre up to wit thy selfe These things are spoken of God after the manner of men for properly he that keepeth Israel slumbreth not nor sleepeth Psal. 121. 4. Vers. 26. to the dust this noteth a base and abject state Psal. 113. 7. like this is the soule cleaving to the dust Psal. 119. 25. and putting the mouth in the dust Lam. 3. 29. Vers. 27. an helpfulnesse that is a full helpe The Hebrew hath a letter more than ordinary to increase the signification So Psal. 63. 8. and 94. 17. See the notes on Psal. 3. 3. PSAL. XLV The Majestie and grace of Christ and his kingdome 11 The dutie of the Church and the benefits thereof 14 The glorie of Christians To the master of the musicke upon Shoshannim to the sonnes of Korach an instructing Psalme a song of the wel-beloved virgins MIne heart hath boiled a good word I doe say my workes to the King my tongue the pen of a speedy writer Thou art much fairer than the sonnes of Adam grace is powred out in thy lips therefore God hath blessed thee for ever Gird thy sword upon the thigh O mighty one thy glorious majestie and thy comely honour And in thy comely honour prosper ride on word of truth and of meeknesse and of justice and thy right hand shall teach thee fearfull things Thy arrowes are sharp peoples shall fall under thee in the heart of the Kings enemies Thy throne O God is ever and perpetuall the scepter of thy kingdome is a scepter of righteousnesse Thou lovest justice and hatest wickednesse therefore God thy God hath anointed thee with oile of joyfuluesse above thy fellowes Myrrh and Aloes Cassia all thy garments out of the Ivorie palaces more than they that make thee joyfull Kings daughters are among thy precious ones set is the Queene at thy right hand in fine gold of Ophir Heare O daughter and see and bend thine care and forget thy people and thy fathers house And the King will covet thy beautie for hee is thy Lord and bow downe thy selfe to him And the daughter of Tyrus with oblation shall earnestly beseeke thy face even the rich of the people The Kings daughter is all glorious within her clothing is of purled workes of gold In embroideries shee shall be led along to the King virgins after her her fellow-friends brought in to thee They shall be led along with joyes and gladnesse they shall enter into the Kings palace In stead of thy fathers shall be thy sonnes thou shalt put them for princes in all the earth I will make memorie of thy name in every generation and generation therefore peoples shall confesse thee for ever and aââ Annotations SHoshannim that is Six-stringed instruments for so by comparison with other titles it seemeth here to be meant of musicall instruments as Shalishim be ââââe-stranged instruments 1 SaÌ 18. 6. Else-where it signifieth six-leaved flowers that is Lilies as Song 2. 6. w ch may also be minded here The Hebrew word is derived of Sââââ that is Six ââke title is in Psal. 69. 1. 80. 1. The Chaldee expoundeth it for them that sit in the Synedrion or Council of Moses which was spoken in prophesie by thâ ãâã of Korah of the welbeloved virgins Kings daughters and other honourable damosels attending upon and comming with the Queene the friends of the bridegroome and bride verse 10. 15. who should sing this marriage-song in praise of them Therefore this Hymne setteth forth Christ in his glory and his Spouse the Church in her beautie For Christis the Bridegroome and Ierusalem the Bride Ioh. 3. 29. Rev. 21. 9 10. all true Christians are Virgins for their spirituall chastitie Rev. 14. 1 4. following and loving the Lambe for the sweet odour of his Name or Gospell Song 1. 2. and are beloved of him and have this new song of praise put into their mouthes Of him is this Psalme as the Apostle expoundeth it Heb. 1. 8. Vers. 2. hath boiled or frieth boileth as in a frying pan that is hath studied and prepared by servent meditation A similitude taken from the Mincah or meat-offering in the law which was dressed in the frying pan Levit. 7. 9. and there boiled in oile being made of fine flower unlevened mingled with oile Levit. 2. 5. and after was presented to the Lord by the Priest vers 8. c. Here the matter of this Psalme is as the Mincah or oblation which with the oile the grace of the spirit was boiled and prepared in the Prophets heart and now presented So the Psal. 141. is likewise compared to the
Vers. 33. hastie terrour or a sudden plague as was threatned Levit. 26. 16. Vers. 36. flatteringly allured or deceived that is went about to deceive by perswading flattering words Vers. 37. firmely prepared aright setled ready and stable as is the heart of the godly Psal. 112. 7 and 57. 8. Vers. 38. mercifully covered made expiation and forgave So Psal. 65. 4. and 79. 9. corrupted that is destroyed utterly so Deut. 4. 31. multiplied to turne that is much and often turned away his anger Vers. 39. flesh that is weake and corrupt See Psal. 56. 5. a wind mans life is a vapour that appeareth for a little time and afterward vanisheth away I am 4. 14. Vers. 40. How oft ten times as the Lord said Numb 14. 22. this people tempted him and obeyed not his voice 1. At the red sea for feare of the Aegyptians Exod. 14. 11 12. 2. At Marah where they wanted drinke Exod. 15. 23 24. 3. In the wildernesse of Sin where they wanted meat Exod. 16. 2. 4. In keeping Manna till the morrow which God had forbidden Exod. 16. 20. 5. In going out for Manna on the Sabbath day Exod. 16. 27 28. 6. At Rephidim murmuring for lack of water Exod. 17. 1 2 3. 7. At Horeb where they make the golden calfe Exod. 32. 8. In Taberah murmuring for tediousnesse of their way Numb 11. 1. 9. At Kibroth hattaavah where they lusted for flesh Numb 11. 4. 10. In Paran where they refuse the land of Canaan being discouraged by their spies Num. 14. 1 2 c. And after this they sinned seven times as 1. In pressing to goe fight when God forbade them Num. 14. 44 45. 2. In the rebellion of Korah Dathan and Abiram Numb 16. 1 c. 3. In the murmuring for the death of Korah and his company Numb 16. 41 c. 4. At Meribah murmuring for lack of water Numb 20. 2 3 c. 5. For griefe of their way murmuring and loathing Manna Numb 21. 4 5 c. 6. At Shittim committing whoredome with the daughters of Moab 7. And in the same place coupling themselves to Baal-peor and eating the sacrifices of the dead Numb 25. 1 2 3 c. Vers. 41. returned and tempted that is efisoones againe and againe tempted contrary to the law Deut. 6. 16. limited prescribed limits bounds or markes as before vers 20. Vers. 44. to bloud The first of the ten plagues wherewith God smote the Aegyptians which had drowned his children in their rivers Exod. 7. 19. 20 21. and 1. 22. whereto agreeth the third viall of wrath powred out on Antichrists kingdom spiritually called Aegypt Rev. 16. 4. 6. and 11. 8. Vers. 45. a mixed swarme a mixture sundry sorts of flyes vermine or hurtfull beasts by the Greeke they were flyes by the Chaldee mixtures of wilde beasts It was the fourth plague of Aegypt See Exod. 8. 24. the frog that is frogs as afterward caterpillar locust for locusts c. The second plague of Aegypt Exod. 8. 6. figures of uncleane spirits which gather the Kings of the world to the battell of the great day of God Rev. 16. 13 14. corrupted that is marred and destroyed Vers. 46. their fruit all that growes out of the earth caterpillar a worme that consumeth and spoileth grasse fruits Ioel 1. 4. Locust or grashopper which have their name of their multitude for they flie many together Prov. 30. 27. Nahum 3. 15. Iudg. 6. 5. Locusts in those countries flie in the aire multitudes together and whersoever they fall they devoure every greene thing This was the eighth plague of Egypt wherby all herbs and fruits were consumed Exod. 10. 14 15. Figures of Antichrists ministers Rev. 9. 3 4 c. Vers. 47. blasting hailestone a word no where found but in this place The seventh plague of Aegypt was grievous haile mixed with fire that killed men beasts herbs and trees Exod. 9. 24 25. So in Revel 16. 21. baile of talent weight falleth on blasphemers Vers. 48. he shut up that is gave See Psal. 31. 6. so vers 50. lightnings or the flying fire-coles thunderbolts see this word Psal. 76. 4. The Greeke here turneth it fire Vers. 49. messengers or Angels of evils or as the Greeke saith evill Angels such indeed God useth to punish men by Job 1. 12 16 c. The Chaldee also translateth sent by the hand of them that doe evill But hereby may be meant Moses and Aaron whom the Lord sent to denounce these plagues before they came by their hand brought them on Egypt Exod. 7. 1 2 19. and 8. 1 2 5 16 21. and 9. 14 15 c. Vers. 50. He weighed to wit making his punishments proportionable to their sins and obstinacie for as men increase sinne so doth God judgement Levit. 26. 21 23 24 27 28. Wilde beast that is beasts which have their name of livelinesse as is noted Psal. 68. 11. therefore some turne it here life but the Greeke plainly saith cattell The fifth plague of Aegypt was the pest or murraine of all beasts and cattell Exod. 9. 3. Vers. 51. the first-borne the tenth and last plague was the death of all the firstlings of Aegypt in the night that Israel kept the Passeover and departed the land Exod. 12. 27 29 30. The first-borne usually ministred to God but God smote all such idolatrous ministers in Egypt and upon their gods also he did execution Numb 33. 4. but spared the first borne of Israel by the bloud of the Lamb and after chose the tribe of Levi to minister in their stead Num. 3. 40 41 45. and 8. 16 19. beginning of strengths or chiefest of painfull mights so the eldest childe is named Gen. 49. 3. Deut. 21. 17. Therefore were they to be given to the Lord. tents of Cham the dwellings of the Egyptians which were the posteritie of Cham the sonne of Noah Gen. 10. 6. See the Note on Psalme 68. 32. Vers. 52. his people passe forth the Israelites tooke their journies from Rameses Exod. 12. 37. See Psal. 77. 21. Vers. 54. border of his holinesse his holy border meaning the land of Canaan sanctified to be the possession of his people and limited in all the borders of it as Num. 34. 2 3 12. or border of his Sanctuary this mountaine that is mountainy countrey Canaan called a land of mountaines and valleyes Deut. 11. 11. So Exod. 15. 17. Or in speciall he may meane mount Sion whereof after in verse 68. Vers. 55. the Heathens the seven mighty Nations of Canaan where Ioshua and Israel killed one and thirtie kings Deut. 7. 1. Iosh. 12. 7 24. made them fall in the line that is made their countrey fall out by line and measure to be the inheritance of Israel Iosh. 15 and 16 and 17 chapters tribes the posteritie of the 12 sonnes of Israel called tribes after the Romane name where at first the whole multitude was divided into three parts called thereof tribes but the Hebrew name signifieth Staves or roddes as growing
22. Which sense also is not amisse here shall cover or prayer-wise let it cover them and him as Psal. 2. 3. that is every of them Vers. 11. They shall bring or make move as Psal. 55. 4. upon themselves or coales shall be moved that is throwne upon them The Hebrew hath a double reading yeelding both these senses their judgements to be from God but procured by themselves he that is God shall fell them or indefinitely they shall be felled or cast deepe pits or sudden sorrowes the Greeke saith calamities the Chaldee the fire of Gehenna Vers. 12. An ill tongued man Heb. a man of tongue that is a pratler or evill speaker that hath tongue at will to use and abuse at his lust and to smite therewith as Ier. 18. 18. So a man of lips Iob 11. 2. is one talkative a man of words Exo. 4. 10. is one eloquent a man of arme Iob 22. 8. is one mighty and sundry the like to a sudden overthrow or his utter ruine and miserie Hebrew to or with thrustings downe The Chaldee paraphraseth The Angell of death shall hunt him and thrust him downe into hell Vers. 14. sit before thy face or dwell with thy face that is in thy presence see Psal. 16. 11. and 61. 8. PSAL. CXLI David prayeth that his suit may be acceptable his conscience sincere and his life safe from snares A Psalme of David IEhovah I call upon thee make haste unto me give eare to my voice when I call unto thee Let my prayer be firmely directed as incense before thee the lifting up of my hands as the evening oblation Set thou Iehovah a watch before my mouth keepe the doore of my lips Incline not my heart to an evill thing to pretend pretences in wickednesse with men that worke painfull iniquity and let me not eat their dainties Let the just man smite mee it shall be a kindnesse and let him reprove mee the head-oile let it not breake mine head for yet my prayer also shall be in their evils Their Iudges are throwne down by the Rock sides and they shall heare my sayings for they are pleasant As when one cutteth and cleaveth on the earth our bones are scattered at the mouth of hell But mine eyes are unto thee Iehovih Lord in thee I hope for safetie powre not out my soule Keepe mee from hands of the snare which they have laid for me and the grinnes of them that worke painfull iniquity Let the wicked fall into his net whiles I together passe over Annotations BE firmely directed or prepared and so acceptable as incense or perfume which was a confection of sweet spices made after the art of the Apothecary pure and holy and was by the Priests burned upon the golden altar every morning before the Lord Exod. 30. 34 35 36. 7. 8. a figure of the praiers of the Saints acceptable to God through Christs mediation as this place sheweth compared with Rev. 8. 3. my hands or palmes lifted up in praier see Psal. 63. 5. evening oblation the Manchah properly was the meat-offering which was fine flower mingled with oile offered together with the Lambe every evening before the Lord continually as Exod. 29. 39 40 41 42. Num. 28. 2 3 8. Here it is taken for the whole oblation at the time of the offering whereof the godly used to pray Exod. 9. 5. Dan. 9. 21. it was at the ninth houre of the day about three of the clocke in the afternoone called the houre of praier Acts 3. 1. Vers. 3. a watch or a ward custody to keep me from speaking amisse keepe observe thou or an observation before the doore the doore or gate of my lips by which my words passe out as at a doore so the doores of the wombe Iob 3. 10. The originall dal is contracted for deleth a doore though this be rare yet the Hebrew text sometime doth the like as Chaji 2 Sam. 23. 20. for Chajil 1 Chron. 11. 22. Vers. 4. Incline not to wit by Satan or mine owne corruption for God properly tempteth no man to evill but the devill and mans owne concupiscence Iam. 1. 13 14. 1 Cor. 7. 5. and by Satan God moveth mens minds as appeareth 1 Chro. 21. 1. with 2 Sam. 24. 1. So Matt. 6. 13. evill thing or word see Psal. 7. 1. to pretend pretences or excuses thus the Greeke turneth it the Hebrew also signifieth occasions pretended as Deut. 22. 14 17. Or we may reade it to practise practises in wickednesse with men that worke or with men workers that is such as stoutly boldly and manfully worke iniquity their dainties the Chaldee expoundeth it of their songs at bankers Vers. 5. smite or beat me the word properly signifieth beating with an hammer Psal. 74. 6. Iudg. 5. 26. applied to sharperebukes So Prov. 23. 35. Compare also Prov. 9. 8. and 25. 12. and 28. 23. Zach. 13. 6. it shall be a kindnesse a mercy or with kindnesse that is let him smite mee kindly and reprove me the head-oile that is the chiefe or precious oile as head spices are chiefe and principall Exod. 30. 23. or oile of the head which is to anoint the head with Or by head understand the chiefest of his adversaries as before Ps. 140. 10. for this seemeth to be an opposition to the former thus let the just smite mee but let not the precious oile or the oile of the head of the wicked break mine head and this the Greeke favoureth saying but let not the oile of the sinner supple mine head by oile meaning flattering words as Psal. 55. 22. Otherwise we may referre it to the former just mans reproofe it shall be a precious oile let him not make it faile my head The Chaldee otherwise expoundeth it and let the Priest reprove me anointing mee with the anointing oile of the Sanctuary but let him not take the crowne of the kingdome from mine head let it not breake my head not distract or dazell my wits not overcome me the Hebrew word signifieth breaking and bringing to nought Ps. 33. 10. and is applied to the breaking of the heart by discouragement Num. 32. 7. and here to the breaking of the head or bringing to nought of counsels purposes c. by flattery Or if it be understood of the just we may reade it let him not make it faile mine head that is let the oile of his reproofe not be wanting upon mine head in their evils or against their evils which may be applied to the evil deeds of the wicked or calamities of the just and here understand is or shall be in their evils or as the Chaldee explaineth it is ordered against their evill Vers. 6. Their Iudges the Princes of mine adversaries are throwne downe or throw downe themselves that is secretly pursue and beset me in the rockes and mountaines whither I am forced to flee 1 Sam. 24. 3. and 23. 26. The word may also beare their throwing down to destruction as 1 Chro. 25. 12. by the
speciall Mount Sion where the Temple was after builded This land sanctuary did also figure heaven as is noted on Gen. 12. 5. Exod. 25. 8. So the Heb. Doctors say here the Sanctuarie signifieth the Ierusalem which is above R. Menachem on Ex. 15. Vers. 18. and aye or and yet in this world and that which is to come as the Chaldee explaineth it for ever and for ever and ever God is said to reigne or be King when he manifesteth his power and goodnesse in subduing his enemies and saving his people So after Antichrists overthrow voices in heaven doe say The kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Wee give thee thanks O Lord God almighty c. because thou hast taken to thee thy great power and reignest Rev. 11. 15. 17. Vers. 20. Marie in Hebrew Mirjam in Greek Mariam which was also the name of the mother of Christ Matth. 1. 16. This Marie the Prophetesse was one of the three principall guides which God sent before his people which mercy is remembred in Mich. 6. 4. I sent before thee Moses Aaron and Marie timbrell see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth but in spirituall joy and thanksgiving unto God as here so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels c. dances or flutes as the word sometime signifieth Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here dances which were wont to be used religiously as Iudg. 21. 21. Ier. 31. 4. 14. Vers. 21. them that is the men to whom the word in the originall plainely hath reference Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song as the 136 Psalme repeateth in every verse for his mercy endureth for ever So also in a Chron. 5. 13. Vers. 22. of Shur called also the wildernesse of Etham Numb 33. 8. Exod. 13. 20. Of Shur see Gen. 16. 7. three daies so long a journey they requested of Pharaoh Exod. 3. 18. and now found it full of wants and tentations So after in Numbers 10. 33. Vers. 23. Marah that is by interpretation Bitternesse so called of the bitter waters Which the Israelites not being able to drinke leade us to consider the nature of afflictions both spirituall by the terrors of the Law upon the consciences of sinners and other tentations wants and earthly miseries all which are bitter as worme wood and sorrowfull to the flesh Lament 3. 15. Psalme 80. 6. Mark 10. 38. and 14. 36. Hebr. 12. 11. was called so the Greeke also translateth the Hebrew phrase he called which may intend chiefly Moses who called it so or he that is every one called it So where it is said in 2 Sam. 5. 9. he called in 1 Chron. 11. 7. it is said they called See the notes on Gen. 16. 14. Vers. 25. a tree the Ierusalemy Thargum saith And Moses prayed before the Lord and the Word of the Lord shewed him the tree Ardiphne This is said to be a tree that hath flowers like lilies but very bitter Elias in Lexico Chald. It seemeth to figure out the Tree of Christ the Crosse whereby the bitternesse of our afflictions likened to waters Psalme 69. 2. is turned into sweetnesse and joy Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt 2 King 2. 21. The Hebrew Doctors in Thancuma upon this say It is the manner of the blessed God to make that which is bitter sweet by that which is bitter Some thought the wood it selfe had this vertue to sweeten the waters of whose minde was Iesus the sonne of Syrach saying Was not the water made sweet with wood that the vertue thereof might bee knowne Ecclus. 38. 5. Others expound it mystically of the tree of life which removed Satan away as R. Menaches on this place sheweth he appointed to him or he meaning God imposed upon him that is upon Israel the people spoken of as one man tempted him meaning Israel whom God tempted or proved by this affliction as by other the like afterward to know what was in their heart and to doe them good at their latter end as Deut. 8. 2. 15. 16. Vers. 26. right or pleasing for so the phrase also signifieth 2 Sam. 19. 6. and so the Greeke translateth it here and the Holy Ghost useth the like in 1 Ioh. 3. 22. Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight This is often mentioned in the scriptures see Deut. 6. 18. diseases or sicknesses the plagues of Egypt threatned to the transgressors in Deut. 28. 27. 60. So Gods blessings under the name of health and welfare are promised to the keepers of his Law Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth this word is applied to the soule as well as to the body and implieth the forgivenesse of sins as heale my soule for I have sinned against thee Psalme 41. 9. And Christ when he healed diseases for gave sinnes also Matth. 9. 2. 6. and healing of men Matth. 13. 15. is expounded to be forgiving of their sinnes Mark 4. 12. Vers. 27. palme trees or date trees which are upright and tall of stature beare sweet fruits the leaves alwaies greene and flourishing good for shadow Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree is a signe of victory over afflictions Revel 7. 9. The number of 12. wels and 70. palme trees the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel and the 70. Elders of the Synedrion mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. soules of Israel that came into Egypt Gen. 46. 27. Likewise to the 12. Apostles and 70. Disciples of Christ Luk 9. 1. 10. 1. Rev. 21. 12. 14. CHAP. XVI 1 The Israelites come to the wildernesse of Sin 2 They murmur for want of bread 4 God promiseth them bread from heaven 11 Quailes are sent 14 and Manna 16 The ordering of the Manna 25 It was not to be found on the Sabbath 32 An Omer of it is kept for the generations following AND they journeyed from Elim and all the congregation of the sonnes of Israel came unto the wildernesse of Sin which is betweene Elim and Sinai in the fifteenth day of the second moneth after their departing out of the land of Egypt And all the congregation of the sonnes of Israel murmured against Moses and against Aaron in the wildernesse And the sonnes of Israel said unto them O wee wish wee had died by the
hand of Iehovah in the land of Egypt when we sate by the flesh pots when we did eat bread to the full for yee have brought us forth into this wildernesse to kill this whole assemblie with hunger And Iehovah said unto Moses Behold I will raine unto you bread from the heavens and the people shall goe out and gather a daies portion in his day that I may prove them whether they will walke in my Law or not And it shall be in the sixt day then they shall prepare that which they bring in and it shall be twice so much as they gather day by day And Moses and Aaron said unto all the sons of Israel In the evening then yee shall know that Iehovah hath brought you out from the land of Egypt And in the morning then ye shall see the glory of Iehovah for that he heareth your murmurings against Iehovah And what are we that yee murmure against us And Moses said This shall be when Iehovah shall give unto you in the evening flesh to eat and bread in the morning to the full for that Iehovah heareth your murmurings which ye murmure against him and what are wee your murmurings are not against us but against Iehovah And Moses said unâo Aaron Say unto all the congregation of the sonnes of Israel Come neere before Iehovah for he hath heard your murmurings And it was as Aaron spake unto all the congregation of the sonnes of Israel and they looked toward the wildernesse that behold the glory of Iehovah appeared in the cloud And Iehovah spake unto Moses saying I have heard the murmurings of the sonnes of Israel Speake unto them saying Between the two evenings ye shall eat flesh and in the morning yee shall bee filled with bread and ye shall know that I am Iehovah your God And it was in the evening that the Quailes came up covered the campe and in the morning there was a dew that lay âound about the campe And the dew that âay went up and behold upon the face of the wildernesse was a small round thing small as the âoare frost on the earth And the sonnes of Israel saw it and said each man unto his brother It is Manna for they knew not what it was and Moses said unto them This is the bread which Iehovah hath given unto you to eat This is the word which Iehovah hath commanded gather ye of it every man according to his eating an Omer for an head according to the number of your soules yee shall take every man for them which are in his tent And the sonnes of Israel did so and they gathered both he that did gather more and he that did gather lesse And they did mete it with an Omer and he that had gathered much had nothing over and he that had gathered little had no lacke they gathered every man according to his eating And Moses said unto them let no man leave of it till the morning And they hearkened not unto Moses but some men left of it untill the morning and it bred wormes and stanke and Moses was wroth with them And they gathered it morning by morning every man according to his eating and when the Sunne waxed hot it melted And it was in the sixt day they gathered twice so much bread two Omers for one man and all the rulers of the congregation came and told Moses And he said unto them This is that which Iehovah hath spoken To morrow is the sabbatisme the Sabbath of holinesse to Iehovah bake that which yee will bake and seeth that which yee will seeth and all that remaineth over lay up for you for a reservation untill the morning And they laid it up untill the morning as Moses commanded and it did not stinke neither was there a worme therein And Moses said Eat that to day for it is the Sabbath to day unto Iehovah to day ye shall not finde it in the field Sixe daies ye shall gather it but in the seventh day the Sabbath in it there shall bee none And it was in the seventh day some of the people went out to gather and they found none And Iehovah said unto Moses How long refuse yee to keepe my commandements and my lawes See because Iehovah hath given you the Sabbath therfore he giveth you in the sixt day the bread of two dayes abide ye every man in his place let no man goe out of his place in the seventh day And the people rested in the seventh day And the house of Israel called the name thereof Manna and it was like coriander seed white and the taste of it was like wafers with honey And Moses said This is the word which Iehovah commandeth Fill an Omer of it for a reservation for your generations that they may see the bread which I have given you to eat in the wildernesse when I brought you forth from the land of Egypt And Moses said unto Aaron Take thou one golden pot and put there an Omer full of Manna and lay it up before Iehovah for a reservation for your generations As Iehovah commanded unto Moses so Aaron laid it up before the Testimonie for a reservation And the sonnes of Israel did eat Manna forty yeeres untill they came to a land inhabited they did eat Manna untill they came unto the border of the land of Canaan Now an Omer is the tenth part of an Ephah Annotations OF Sin after they had beene againe by the red sea which journey here omitted Moses expresseth in Num. 33. 10. 11. It had the name of Sin a strong citie of Egypt neere which this wildernesse lay Ezek. 30. 15. 16. The wildernesse whereinto God brought his people was a place of great wants and afflictions as is noted on Exod. 3. 18. therein God tried their faith and patience and suffred their manners forty yeeres Act. 13. 18. It figured the peoples of the world through whom God leadeth his Church as it is said I will bring you into the wildernesse of the peoples and there will I plead with you face to face as I pleaded with your fathers in the wildernesse of the land of Egypt Ezek. 20. 35. 36. Sinai the mount called also Horeb where the Law was given see Exod. 3. 1. and 19. 1. 18. after or from their departing so an whole moneth they lived of their provision brought out of Egypt which being spent they murmure Here the Hebrew letseth of departure is put for mitseth from or after their departure so in Exod. 19. 1. Num. 33. 38. Ezr. 3. 8. The Scripture sometime sheweth this as laleketh 1 King 12. 24. is explained milleketh from going 2 Chron. 11. 4. Vers. 3. O we wish Hebr. who will give which is a wish oh that some would give or that God would grant namely to have ones request as is explained in Iob 6. 8. by the hand the Chaldee saith by the word the Greeke explaineth it smitten of the Lord. This was in them a desperate unthankfulnesse with
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
thy right hand this may be spoken to God the Father at whose right hand Christ sitteth as vers 1. or to the people of God at whose right hand he standeth as Psal. 109. 31. hath wounded or shall wound or embrew in bloud as Psal. 68. 22 24. a prophesie spoken as of a thing done So usually in the Prophets Isa. 9. 6. and 53. 4 5 c. See this fulfilled Rev. 19. 18. Vers. 6. hath filled or shall fill to wit all places with dead bodies slaine and unburied as Ier. 16. 4. So the Chaldee paraphraseth he hath filled the land with carkasses of the wicked which are slaine the head Antichrist the man of sinne whom the Lord shall consume with the spirit of his mouth 2 Thes. 2. 3 8. or head for heads and land for lands that is all wicked governours wheresoever Vers. 7. of the brooke or streame to wit of afflictions as waters usually signifie Ps. 18. 5. Christ was to drinke that is to suffer and so to enter into his glory Matth. 26. 39 42. Luke 24. 26. 1 Pet. 1. 11. Philip. 2. 8 9. Or drinking of the brooke in the way may meane a short refreshing of himselfe and then a hot pursuit of his enemies without delay till he hath got a full conquest of them Compare herewith the history of Gedeons souldiers Iudg. 7. 4 5 6 c. As waters sometimes signifie doctrine so the Chaldee here expoundeth it From the mouth of the Prophet he shall receive doctrine in the way PSAL. CXI The praises of God for his glorious and gracious workes 1 Halelu-jah I Will confesse Iehovah with all the heart in the secret of the righteous and assembly 2 Great are the actions of Iehovah sought out of all that delight in them 3 Glorious majesty and comely honour is his worke and his justice standeth to perpetuall aye 4 He hath made a memoriall of his marvellous workes gracious and pittifull is Iehovah 5 He hath given a prey to them that feare him hee will remember his covenant for ever 6 He hath shewed to his people the able power of his actions in giving to them the inheritance of the heathens 7 The actions of his hands are truth and judgement faithfull are all his precepts 8 Stablished they are for aye for ever done in truth and righteousnesse 9 Hee sent redemption to his people hee hath commanded his covenant for ever holy and fearefull is his name 10 The beginning of wisedome is the feare of Iehovah good prudency have all they that doe them his praise standeth to perpetuall aye Annotations HAlelu-jah Praiseye Iah This Psalme setteth forth the praises of God and is composed after the order of the Hebrew Alphabet every sentence beginning with a severall letter So also the Psalme following See Psal. 25. 1. the secret or Councell see Psal. 64. 3. and 89. 8. Vers. 2. sought out that is regarded and cared for so Isa. 62. 12. a citie sought out that is cared for as Deut. 11. 12. Or sought out that is found or manifested unto as Isa. 65. 1. compared with Rom. 10. 20. Or sought that is worthy to be sought as Praised Psal. 18. 4. for praise-worthy of all that delight or for all their delights that is the delights and pleasures of Gods workes are such as they are worthy to be sought into The originall may beare either sense Vers. 3. Majestie that is most majâsticall and honourable standeth that is continueth or abideth firme as 1 Sam. 16. 22 Psal. 102. 27. and 33. 11. 2 Cor. 9. 9. from Psal. 112. 9. Vers. 5. a prey that is a portion of meat or food as the Greeke and Chaldee explaine it So Prov. 31. 15. Mal. 3. 10. Vers. 6. in giving or to give unto them Vers. 7. faithfull or sure constant see Ps. 19. 8. Vers. 9. redemption or deliverance which meaneth both a riddance from the evils wherein they have beene Deut. 7. 8. and 15. 15. Psal. 25. 22. and 130. 8. and a preservation from the evils whereinto the wicked fall Exod. 8. 23. Psal. 49. 7 16. and 119. 134. Vers. 10. beginning the first chiefe and principall either in time or dignity So the first Marke 12. 28. for the great commandement Matth. 22. 36. prudenciâ understanding or successe and felicitie which commonly followeth prudency Prov. 3. 4. have all or shall be to all doe them the precepts mentioned vers 7. or these things generally The Greeke saith doe it meaning the covenant vers 9. his that is Gods praise of whom this Psalme is composed vers 1 c. standeth that is abideth or continueth as vers 3. PSAL. CXII The praises of the godly man who hath the promises of this life and of that which is to come His prosperity shall be an eye-sore to the wicked Halelu-jah 1 OBlessed is the man that feareth Iehovah that delighteth greatly in his commandements 2 His seed shall be mighty in the earth the generation of the righteous shall be blessed 3 Wealthy store and riches shall bee in his house and his justice standeth to perpetuall aye 4 Vnto the righteous light ariseth in darknesse gracious and pittifull and just 5 A good man doth graciously and lendeth he will moderate his words in judgment 6 Surely hee shall not be moved for ever the just man shall be to everlasting momorie 7 He will not feare for evill heare-say his heart is fixed trusting in Iehovah 8 His heart is stablished he will not feare untill he see upon his distresses 9 He hath scattered abroad he hath given to the poore his justice standeth to perpetuall aye his horne shall be exalted with honour 10 The wicked shall see and be angry he shall gnash with his teeth and melt away the desire of the wicked shall perish Annotations HAlelu-jah or Praise ye the LORD This Psalme setteth out the praises of the godly man and is composed after the order of the Hebrew Alphabet even as the former 111. Psalme with which in many things it is to be compared Vers. 2. his seed his children as Psal. 21. 11. Levit. 21. 17. So the Chaldee saith his sonnes shall be mighty in the Law the generation their progenie as Deut. 29. 22. Iob 42. 16. or the nation the multitude of righteous men see Psal. 12. 8. and 14. 5. Vers. 3. Wealth or store of riches sufficiency of wealth gathered with labour and industry the Hebrew Hon signifieth also sufficiency Prov. 30. 15. standeth that is continueth abideth as Psal. 111. 3. where the very same is spoken of God So after vers 9. Vers. 4. light ariseth or springeth up properly as the Sunne riseth Mal. 4. 2. Light signifieth comfort peace joy c. as darknesse affliction Iob 30. 26. Esth. 8. 16. Psal. 107. 10. Lam. 3. 2. And so in Religion Act. 26. 18 23. Rom. 2. 19. 2 Cor. 4. 6. Compare this sentence with Esa. 58. 10. Exod. 10. 23. and the contrary Iob 38. 15. gracious this may be understood of God thus from him that is