Exod. 30. 24. and that which he taketh away he casteth into the place of the ashes by the Altar and lighteth the lampe which was out and the lampe which he findeth not out he dresseth it The lampe which is middlemost when it is out he lights not it after it is made cleane but from the Altar in the Court but the rest of the lampes every one that is out he lighteth from the lampe that is next He lighteth not all the lampes at one time but lighteth five lampes and stayeth and doth the other service and afterwards commeth and lighteth the two that remaine He whose dutie it is to dresse the Candlesticke commeth with a vessell in his hand which is called Cuz and it is of gold like to a great pitcher to take away in it the wekes that are burnt out and the oile that remaineth iâ— the lampâ— and lighteth five of the lamps and leaveth the vessell there before the Candlesticke c. and goeth 〈◊〉 afterwards â—e commeth and lighteth the two lamps and taketh up the vessell in his hand and boweth himselfe downe to worship and goeth his way Maim treat of the daily Sacrifices c. 3. S. 12. 13. 16. 17. The like they have in other records as for the measure of oile in T 〈…〉 yl treat Menacheth chap. 10. fol. 88. Three lâ—gges of oile and a halfe for the Candlesticke 〈◊〉 a logge for every lampe And for the order in the same 〈◊〉 in Ioma c. 3. fol. 33. The cleansâ—â—g of the 〈◊〉 Altar was before the trimming of 〈◊〉 â—ive lamps and the triâ—â—â—ing of the five lamps before the blood of the daily sacrifice and the blood of the daily sâ—â—rifiâ—â— before the trimming of the two lamps and the trimming of the two lamps before the burning of incense c. This charge of the Priests to order the lamps signified how Christ and his ministers should continually looke unto the puritie of doctrine and preaching of the light of the Gospell from evening to morning in the darke place of this world till the day dawne the day-starre arise in our hearts Rev. 1. 13. and 2. 1. Deut. 33. 10. Ioh. 5. 35. Eph. 3. 8. 9. 2 Pet. 1. 19. 20. 21. Matth. 4. 16. CHAP. XXVIII 1 Aaron and his sonnes are set apart for the Priests office 2 Holy garments are appointed 6 The Ephodâ— 8 And the curious girdle of it 9 The two Beryll stones on the shoulders thereof on which the names of the twelve Tribes were graven 15 The Brestplate of judgement with twelve precious stones therein 21 on which the names of the twelve Tribes of Israel were graven 22 The golden chaines to fasten it 26 And the golden rings for the same 30 The Vrim and Thummim 31 The Robe of the Ephod with Pomgranats and Bels. 36 The golden plate of the Miter 39 The fine linnen Coate the Miter and the Girdle 40 The Coats for Aarons sonnes with their girdles and bonnets 42 and their linnen breeches 43. The Priests must we are their garments in their administration AND thou take neere unto thee Aaron thy Brother and his Sons with him from among the Sonnes of Israel that he may minister-in-the-Priests-office unto mee Aaron Nadab and Abâ—hu Eleazar and Ithamar Aarons Sonnes And thou shalt make garments of Holinesse for Aaron thy Brother for honour and for beautifull glory And thou speake unto all the wise hearted whomsoever I have filled with the spirit of wisedome and let them make Aarons garments to sanctifie him that he may minister-in-the Priests-office unto me And these are the garments which they shal make a Brestplate and an Ephod and a Robe and a Coat of circled-work a Miter and a Girdle and they shall make garments of Holinesse for Aaron thy brother and for his Sonnes that hee may minister-in-the-Priests-office unto mee And they shall take gold and blew and purple and scarlet and fine linnen And they shall make the Ephod of gold of blew and of purple of scarlet and fine linnen twined the worke of a cunning workeman It shall have the two shoulder-peeces joyning together at the two edges thereof and it shall bee joyned together And the curious girdle of his Ephod which is upon it shall be of the same according to the worke thereof of gold of blew and purple and scarlet and fine linnen twined And thou shalt take two Beryll stones and shalt grave on them the names of the Sonnes of Israel Six of their names on the one stone and the names of the fix that are remaining on the second stone according to their births The worke of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the sonnes of Israel inclosed in ouches of gold shalt thou make them And thou shalt put the two stones upon the shoulders of the Ephod stones of memoriall for the sons of Israel and Aaron shall beare their names before Iehovah upon his two shoulders for a memorial And thou shalt make ouches of gold And two chaines of pure gold at the ends shalt thou make them of wreathen worke shalt fasten the wreathen chaines to the ouches And thou shalt make the Brest-plate of judgement the worke of a cunning workeman like the worke of the Ephod shalt thou make it of gold of blew purple scarlet and fine linnen twined shalt thou make it Foursquare shall it be doubled a spanne the length thereof and a span the bredth therof And thou shalt embosse in it embosment of stones foure rowes of stones a row a Sardius a Topaz a Smaragd the first row And the second row a Chalcedonie a Saphir a Sardonyx And the third row an Hyacinth a Chrysoprase and an Amethyst And the fourth row a Chrysolyte and a Beryll and a Iasper they shall be set in gold in their embosments And the stones shall be with the names of the Sons of Israel twelve according to their names like the engravings of a signet every man with his name they shall be according to the twelve Tribes And thou shalt make upon the Brestplate chains at the end of wreathen worke of pure gold And thou shaft make upon the Brestplate two rings of gold and shalt put the two rings on the two ends of the Brestplate And thou shalt put the two wreathings of gold in the two rings on the ends of the Brestplate And the other two ends of the two wreathings thou shalt faâ—â—en on the two ouches and shalt put them on the shoulders of the Ephod before it And thou shalt make two rings of gold and shalt put them upon the two ends of the Brest-plate upon the border thereof which is in the side of the Ephod inward And thou shalt 〈◊〉 two other rings of gold and shalt put them on the two shoulders of the Ephod underneath towards the forepart thereof over-against the coupling thereof above the curious girdle of the Ephod And they shall binde the Brestplate by
in the Law another inward in the heart 2 Cor. 3. 13. 14. c. And as without a veil the people could not heare Moses so except the Law be veiled and hath as it were a new face upon it the naturall man cannot endure the glory of it so terrible it is to the conscience of sinners R. Menachem here observeth how the former Ancients of Israel at the reading of the Booke of the Law covered their faces and said hee that heareth from the mouth of the reader is as hee that heareth from the mouth of Moses Vers. 34. tooke off the veil whereof there was no use in the sight of God who doth not onely know himselfe the use and end of his Law but sheweth the same also to others which was likewise here figured for when men shall be turned to the Lord the veile shall be taken away 2 Cor. 3. 16. Vers. 35. put the veil againe on hereby signifying the continuall glory of his ministery and infirmity of the people till both of them be done a way Which is accomplished by the Gospell the ministration of the Spirit and of righteousnesse which exceeds in glory so that Moses ministery hath no glory in this respect for Christ taketh away the veil so that we may both stedfastly looke to the end of the Law which is abolished and all of us with unveiled face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Cor. 5. 8. 18. CHAP. XXXV 1 Moses commandeth the people from the Lord to keepe the Sabbath 4 to bring willing offrings of gold silver brasse and other stuffe for the Tabernacle and furniture thereof 20 The people goe and bring voluntary gifts 22 Men and women bring their Iewels and ornaments and other stuffe such as they had 25. The wise women spin the stuffe 27 The Rulers bring precious stones and spices 30 Bezaleel and Aholiab are shewed to be the men whom God had filled with his Spirit and Wisedome to doe the worke of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses gathered together all the Congregation of the sonnes of Israel and said unto them These are the words which Iehovah hath commanded to doe them Sixe dayes shall worke be done but on the seventh day there shall be to you holinesse a Sabbath of sabbatisme to Iehovah whosoever doth any worke therein shall be put-to-death Ye shall kindle no fire in any of your habitations upon the Sabbath day And Moses said unto all the Congregation of the sonnes of Israel saying this is the thing which Iehovah hath commanded saying Take yee from amongst you an offring unto Iehovah whosoever is willing in his heart let him bring it the offring of Iehovah Gold and silver brasse And blew and purple and scarlet and fine-linnen and Goats hayre And Rams skins dyed-red and Tachash skins and Shittim wood And oile for the Light and spices for the anointing oile and for the incense of sweet-spices And Beryll stones filling stones for the Ephod and for the Brest plate And every wise harted among you shall come and make all that Iehovah hath commanded The Tabernacle the tent thereof and the covering thereof the taches thereof and the boards thereof the bars thereof the pillars thereof and the sockets thereof The arke and the bars there of the Covering-mercy-seat and the veile of the covering The Table and the barres thereof and all the vessels thereof and the shew-bread And the Candlesticke for the Light and the vessels thereof and the lamps thereof and the oile for the Light And the Altar of incense and the bars thereof and the anointing oyle and the incense of sweet spices and the hanging veile of the doore for the doore of the Tabernacle The Altar of Burnt offring and the grate of brasse which is for it the bars thereof and all the vessels thereof the Laver and the foot thereof The tapestry-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile of the gate of the Court The pinnes of the Tabernacle and the pins of the Court and their coards The garments of ministery to minister in the holy-place the garments of holinesse for Aaron the Priest and the garments of his sonnes to minister-in-the-priests-office And all the congregation of the Sonnes of Israel departed from the presence of Moses And they came every man whose heart stirred him up and every one whose spirit made him willing they brought the offring of Iehovah for the worke of the Tent of the Congregation and for all the service thereof and for the garments of holinesse And they came the men with the women every-one that was willing hearted they brought bracelets and eare-rings and rings and tablets all jewels of gold and every man that offered offred an offring of gold unto Iehovah And every man with whom was found blew and purple and scarlet and fine-linnen and Goats hayre and Rammes skinnes dyed red and Tachash skinnes brought them Every one that offred an offring of silver and of brasse they brought the offring of Iehovah and every one with whom was found Shittim wood for any work of the service brought it And every woman that was wise hearted did spinne with her hands and they brought the spun-worke the blew and the purple and the scarlet and the fine-linnen And all the women whose heart stirred them up in wisedome spunne Goats hayre And the Rulers brought Beryll stones and filling stones for the Ephod and for the Brest-plate And spice and oyle for the Light and for the anointing oyle and for the incense of sweet-spices Every man and woman whose heart made them willing to bring for all the work which Iehovah had commanded to make by the hand of Moses the sonnes of Israel ◠brought a willing offring unto Iehovah And Moses said unto the sonnes of Israel See Iehovah hath called by name Bezaleel the sonne of Vri the sonne of Hur of the tribe of Iudah And he hath filled him with the Spirit of God in wisedome in understanding and in knowledge and in all workmanship And to devise cunning-worke to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to work in all cunning works And hee hath given into his heart for to teach he and Aholiab the sonne of Ahisamach of the Tribe of Dan. He hath filled them with wisedome of heart to make all worke of the ingraver and of the cunning-workman and of the embroiderer in blew and in purple in scarlet and in fine-linnen and of the weaver even of them that doe any worke and that devise cunning workes Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEre beginneth the 22 Section of the Law See Gen. 6. 9. and 28. 10. Vers. 2. holinesse that is a day of holinesse or an holy day and signe of holinesse from the Lord See Exod. 31. 13.
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
they all are one and ioyned together in one and are not divided one from another saith R. Simeon ben Iochai in Zoar upon the sixt section of Leviticus Sometime this word is used singularly Aeloab the Almighty Iob 12. 4. and in a shorter forme Ael Mighty Gen. 14. 18. And Aeloah hath affinity with Alah hee adjured for by oath and execration men entred covenant with God Deut. 29. 12 14 19. Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Aelohim Gods Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this worke Iehovah Aelohim was the Creator onely Gen. 2. 4. Esay 44. 24. and Angels were his creatures Psal. 148. 2 5. Col. 1. 16. The Apostles writing in Greeke use it alwaies singularly Theos God so in our and other languages which cannot attayne the grace and proprietie of the Hebrew speech Created that is excellently and perfectly made of nothing at all or of that which is as good as nothing as mans body of the dust Gen. 2. 7. and 1. 27. Therefore creation is a worke of God alone to bee understood of us by faith Heb. 11. 3. although the eternall power and godhead of the Creator are seene by his works to make all men without excuse Rom. 1. 20. wherefore no heathen writer almost but hath acknowledged the world to be the workmanship of God whereby his wisdome power and goodnesse is manifested the heavens and the earth The world and all things that are therein Act. 17. 24. things visible and invisible Col. 1. 16. The Hebrew articles eth and ha seeme also to imply so much eth having the first and last letter of the Hebrew Alphabet and so being of generall comprehension and ha of plaine demonstration This creation of heavens and earth the Scriptures doe apply to the new and spirituall estate of the Church in Christ Esay 51. 16. and 65. 17. and 43. 7. Eph. 2. 10. Rev. 21. 11. The Hebrew Doctors say All whatsoever the holy blessed God hath created in this his world is parted into three parts Some creatures compounded of matter and forme and are generated and corrupted continually as the bodies of men and beasts and plants and minerals Other some are compounded of matter and forme but are not changed from body to body and from forme to forme like the former and they are the heavenly sphaeres and stars in them And their matter is not like other matters nor their forme like other formes And some creatures have form without matter and they are the Angels for the Angels have no body nor corporall substance but formes disparted one from another Maimony in Misn. in Iesudei hatorah chap. 2. S. 3. Vers. 2. empty Hebr. emptinesse a thing empty without inhabitants and void without ornaments a deformed wildernesse and a wast and so unfit for use not being separated from the waters not having light herbes trees beasts birds or people to adorne and inhabit it Gen. 2. 5. This sense the Chaldee paraphrase also yeeldeth and the Prophet confirmeth it saying Hee created it not to be emptie he formed it to be inhabited Esay 45. 18. and when extreme emptinesse and desolation of a place is meant it is expressed by Tehu and Bohu the words here used Esay 34. 11. Ier. 4. 23. or by one of them as Psal. 107. 40. Deut. 32. 10. Darknesse was It is not said God created darknesse for it was but the want or privation of light and so meer nothing This darknesse is mystically applyed to mans corrupt state destitute of heavenly light Eph. 5. 8. and 4. 18. Sometime it signifieth affliction and then God is said to create it Esay 45. 7. The word was and such like are in the original tongues often vnderstood but not expressed though in translations we usually set them downe for plainenesse sake which the scripture warranteth for in repeating matters it many times expresseth words wanting as 2. Chron. 9. 5. true the word for which in 1. King 10. 6. is written true was the word So in 2. Sam. 23. 18. he chiefe among the three for which in 1. Chron. 11. 20. is said he was chiâ—fe And the Greeke translation adding such words the holy Ghost alloweth it as in Psal. 2. 7. thou my sonne in Greeke thou art my sonne and so the Apostle alledgeth it Acts 13. 33. The like is in many other places Compare Mat. 22. 32. with Exod. 3. 6. Mark 12. 29. with Deut. 6. 4. Ioh. 10. 34. with Psal. 82. 6. Acts 2. 25. with Psal. 16. 8. Heb. 1. 12. with Psal. 102. 28. Rom. 3. 12. with Psal. 14. 3. face of the deepe face is used for the upmost part or outside of any thing the Greeke version omitteth it saying upon the deepe and the Hebrew text sometime doth the like as in 1 King 9. 7. from on the face of the land which elsewhere is written from on the land 2. Chron. 7. 20. By the deepe or abyss is meant the deepe of waters which as a garment covered the earth and stood above the mountaines Psal. 104. 6. Hereupon the Apostle saith the earth consisted out of the water and in the water by the word of God 2 Pet. 3. 5. Spirit The Hebrew Ruach is generally any Spirit Ghost breath or winde here it is as the worke thereof sheweth no created spirit but the creator and cherisher of all as Psal. 104 30. thou sendest forth thy spirit they are created So Psal. 33. 6. Esay 40. 12 13. Later Iewes whom some Christians follow expound this a wind of God or a mightie wind but the wind which is the moving of the ayre was not created till the second day that the firmament was spred and ayre made The ancient Rabbines spake better as Targum Ierusamely here saith the spirit of mercies from before the Lord and R. Menachem on this place interprets it the spirit of wisedome called the spirit of the living God and the author of the Zoar Col. 83. calleth it the spirit of the Messias or of Christ. moved or was moving The Hebrew Rachaph signifieth generally a waving or moving Ier. 23. 9. and in speciall such a moving and fluttering as Eagles use over their yong cherishing and stirring them up Deu. 32. 11. So it is used here for the effectuall comfortable motion whereby Gods Spirit sustained and as it were stirred up the wast creature Here againe moving is used for moved as the Queen of Sheba hearing 1. King 10. 1. for the Queen of Sheba heard 2. Chron. 9. 1. warring 1 Sam. 31. 1. for warred 1 Chron. 10. 1. Or we may understand was moving as the Cherubims spreading the wings 1 King 8. 7. for they were spreading 2. Chron. 5. 8. Vers. 3. God said This sheweth how God created things by his word saying and it was commanding and it was created Psal. 33. 6. 9. and 148. 5. light the first ornament of the world wherewith the Lord decked it as with a garment Psal. 104. 2. This glorious worke Paul
18. For shame or confusion is the fruit of sin Rom. 6. 21. the opposite of joy Esay 65. 13. and companion of destruction Ier. 48. 20. CHAP. III. 1 The Serpent deceiveth Eve 6 Man falleth 9 God arraigneth them 14 The Serpent is cursed 15 A seed promised that should bruise his head 16 Mankind is chastised 21 God clotheth them 22 and drives them out of Paradise NOw the Serpent was subtill more than any beast of the field which Iehovah God had made and hee said unto the woman yea because God hath said ye shall not eat of every tree of the garden And the woman said unto the serpent of the fruit of the trees of the garden we may eate But of the fruit of the tree which is in the midst of the garden God hath said ye shall not eat of it neither shall yee touch it lest ye dye And the serpent said unto the woman yee shall not dying dye For God doth know that in the day that ye eate thereof then your eyes shall be opened and ye shall be as gods knowing good and evill And the woman saw that the tree was good for meat and that it was a desire to the eyes and a tree to be coveted to make one wise and she took of the fruit thereof and did eat and she gave also unto her husband with her and he did eat And the eyes of them both were opened and they knew that they were naked and they sewed-together fig leaves and made themselves aprons And they heard the voice of Iehovah God walking in the garden in the wind of the day and Adam and his wife hid themselves from the face of Iehovah God amongst the trees of the garden And Iehovah God called unto Adam and said unto him where art thou And he said I heard thy voice in the garden and I feared because I am naked and I hid my selfe And he said who told thee that thou art naked Hast thou eaten of the tree which I commanded thee that thou shouldest not eat of it And Adam said the woman whom thou gavest to be with mee she gave me of the tree and I did eat And Iehovah God said unto the woman what is this that thou hast done And the woman said the Serpent beguiled me and I did eate And Iehovah God said unto the serpent Because thou hast done this cursed art thou above all cattell and above every beast of the field upon thy belly shalt thou goe and dust shalt thou eate all the dayes of thy life And I will put enmity betweene thee and the woman and betweene thy seed and her seed Hee shall bruise thy head and thou shalt bruise his heele Vnto the woman hee said multiplying I will multiply thy sorrow and thy conception in sorrow shalt thou bring forth children and thy desire shall be to thy husband and he shall rule over thee And unto Adam hee said Because thou hast hearkned unto the voice of thy wife and hast eaten of the tree which I commanded thee saying thou shalt not eat of it cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thy life And thornes and thistles shall it bring-forth to thee and thou shalt eat the herbe of the field In the sweat of thy face shalt thou eate bread till thou returne unto the ground for out of it wast thou taken for dust thou art and unto dust shalt thou returne And Adam called his wives name Eve because she was the mother of all living And Iehovah God made to Adam and to his wife coats of skin and clothed them And Iehovah God said Behold the man is become as one of us to know good and evill And now left he put forth his hand and take also of the tree of life and eat and live for ever And Iehovah God sent him forth from the garden of Eden to till the ground from whence he was taken And he drove out the man and he placed at the east of the garden of Eden Cherubims and the flame of a sword which turned-it-selfe to keepe the way of the tree of life Annotations Vers. SEâ—â—int named in English of creeping on the earth but in Hebrew nachash of subtill observation searching finding out by experience Gen. 30. 27. and 44. 5. The greater serpents are called dragons and nachash is sometimes turned in Greeke a dragon Iob 26. 13. Amos 9. 3. and for it in Hebrew is put Tannin a dragon Exod. 7. 10. with 4. 3. And in the new Testament the same thing is called both a dragon and a serpent Rev. 20. 2. subtill that is prudent and crafty prudent to save and helpe it selfe whereupon it is said be prudent as serpents Mat. 10. 16. crafty to deceive others as Paul saith the serpent by his craftinesse beguiled Eve 2 Cor. 11. 3. by which two words the Scriptures doe expresse the Hebrew here used which often is taken in the good part opposed to simplicity and folly Prov. 1. 4. and 8. 5. and 14. 15. 18. and 22. 3. more than the word more is usually omitted in the Hebrew as easie to be understood yet sometimes is expressed as in Est. 6. 6. And the holy Ghost setteth it downe in Greeke when it wanteth in Hebrew as in Gal. 4. 27. from Esay 54. 1. many are the children of the desolate more than of the maried in Esay 54. 1. the word more is not written So the Greeke version in this place addeth it though sometime the Greeke also wanteth it as Gen. 38. 26. Luke 18. 14. He sayd Whereas beasts are knowne in nature to be speechlesse and the Scripture confirmeth it 2 Pet. 2. 16 because they want reason or understanding Psal. 32. 9. Iud. v. 10. Moses under the name of the serpents speaking closely meaneth Satan who opened the serpents mouth and caused it to speake with mans voice as the Lord by an Angell opened the mouth of Balaams Asse Num. 22. 22. 28. 2 Peter 2. 16. And so the Hebrew Doctors write that the uncleane spirit Sammael the devill was united with the serpent R. Menachem on Gen. 3. And as a man possessed with an evill spirit all the workes that he doth and all the words that he speaketh are not but by the reason of the evill spirit that is in him so the serpent all the workes that he did and all the words that he spake he spake not neither did but by the reason of the Devill Pirke R. Eliezer chap. 13. The Angels of whose creation we spake before on Gen. 2. 1. being spirits and a flaming fire Psal. 104. 4. excellent in wisedome and mighty in strength 2 Sam. 14. 20 Psal. 103. 20. they many of them having one for principall did sinne against God Mar. 5. 9. Mat. 25. 41. 2 Pet. 2. 4. by not abiding in the truth nor keeping their first estate but leaving their owne habitation Iohn 8. 44. Iude 6. and are now still called of their cunning and
principalitie and he was hanged place that is as Chaldee expounds it Office or ministration So Gen. 40. 13. Vers. 14. brought him hastily Hebr. made him run So Daniel was brought before the King in hast Dan. 2. 25. Of Ioseph it is said The King sent and loosed him the ruler of the people sent and released him Psal. 105. 20. dungeon or pit the Chaldee saith the house of the prisoners shaved who before it seemeth had let his haire grow in signe of sorrow and mourning as i◠2 Sam. 19. 24. Mephibosheth had not trimmed as the Chaldee paraphrast saith not shorn his beard from Davids departure till his returne in peace And other nations kept this rite for T. Livius in his 6. booke telleth how one Malius being cast in prison many men sorrowing for him did let the haire of their head and beard grow long The like is mentioned of others Plutarch in Caton Vtic. Cicero in Orat. de lege Agrar. And by shaving understand polling in a seemly sort for to shave the haire all away specially of the beard was also a signe of sorrow Ier. 41. 5. Therefore both extremities are forbidden and the mean commanded to the Priests in Ezek. 44. 20. See also the notes on Lev. 10. 6. garments his prison weeds which were also mournful and so not meet to come in before the King as Est. 4. 2. Ver. 15. thou wilt heare or that thou canst understand as hearing often signifieth Gen. 11. 7. The Greeke translateth that thou hearing dreames dost interpret them to interpret or as the Chaldee explains it interpret it See the notes on Gē 2. 3. Ver. 16. It is not in me or Be it not in me to take this upon me or without me God will answer The Greeke neglecting the points and distinctions translateth without God shall not be answered the salvation of Pharaoh The Chaldee addeth not out of my wisdome but from before the Lord answered shall be the peace of Pharaoh Like modesty was in Daniel also not to take the glory to himselfe Dan. 2. 30. 28. peace in Greek salvation peace comprehendeth welfare prosperity safety and all good things For the word Salom peace hath the signification of integritie and whole perfection of ones good estate So Gen. 37. 18. Vers. 19. evilnesse that is leannes ill favourednes or deformity Ver. 21. the inward parts that is the bowels as the Chaldee the bellies as the Greeke translateth This noteth the greatnes of the famine v. 30. And both sorts of kine fat leane comming out of the same river seemed to portend the means of the famine For in Egypt there falleth no raine but the land is watred by the overflowing of the river Nilus and by the husbandmens care to draw small rivers along to moysten the country Deu. 11. 10. 11. And as the overflowing of that river is lesse or more so have they their increase I awoke the Greek addeth and slept againe Vers. 30. the land that is as the Chaldee explayneth the people of the land So v. 36. See Gen. 11. 1. Ver. 31. very heavy or vehemently grievous the Greeke translateth in strong Ver. 32. the thing Hebr. word firmly-prepared or surely purposed stablished the Greek saith the word is true Here God teacheth the reason why things are sundry times repeated in the Scriptures Vers. 34. Bishops or overseers officers to visit and looke to the state of the land The Hebr. Pakid as the Gr. Episcopos from whence wee have formed our English word Bishop is any man that hath charge office for any busines civill or ecclesiastical as the Bishops of the army Num. 31. 14. 2 King 11. 16. the Bishops or overseers of them that did the work 2 Chron. 34. 12. 17. So among the Priests Levites Num. 4. 16. Neh. 11. 9. 14. and Ministers of the Gospell 1 Tim. 3. 1. 2. take up the fift Hebr five the land as to tithe is to take the tenth part So Thargum Ierusalemy expounds it to take up one of five Thus taught hee providence in the time of plenty against time of want as Solomon doth by example of the pismire Prov. 6. 6. 7. 8. See also Luk. 16. 9. Ver. 35. of Pharaoh the Chaldee explaineth it of Pharaoh officers Vers. 36. for store or provision a thing committed in trust to be kept See Lev. 6. 2. the land the Chaldee saith the people of the land as in v. 30. Ver. 37. the word was good or the thing was pleasing God gave Ioseph favour and wisdome in the fight of Pharaoh Act. 7. 10. and enclined the Kings heart to assent unto good counsell for the hearing eare and the seeing eye the Lord hath made even both of them Prov. 20. 12. Vers. 38. spirit of God The Chaldee paraphraseth the spirit of prophesie from before God The like praise is of Daniel Dan. 4. 6. 5. 11. So for office in the Church men are to bee chosen full of the holy spirit Act. 6. 3. By this speech of Pharaoh and by the verse following it may be gathered that Ioseph preached many things unto the king of God his power providence goodnes c. whereupon the King made him a teacher of wisdome unto his Senatours Psal. 105. 22. Ver. 39. all this the Greeke saith all these things Ioseph hath honour for opening mysteries so Daniel in Babylon Dan. 2. 46. 47. and 5. 29. and the Lambe Iesus Rev. 5. 5. 9. 12. And as Ioseph by telling two dreames fell into affliction Gen. 37. 8. 19. 20. So here by expounding two dreames he commeth to his exaltation discreet c. the Greek translates it more prudent and wiser then thou Vers. 40. over my house as steward or governour as the Chaldee saith Officer of my house so 1 Kings 8. 3. 2 Kings 18. 18. Luk. 12. 42. He made him Lord of his house and ruler of all his possession Psal. 105. 21. mouth that is word as the Chaldee explaineth it or commandement so Iob 39. 30. Num. 9. 20. Luk. 19. 22. Gen. 24. 57. kisse or apply namely the hand to the mouth as Iob 31. 27. in signe of honor and obedience so the Gr. translateth at thy mouth shall all my people obey Or we may refer it to the former shall kisse thy mouth that is love honor obey thee and thy words in which sense David saith kisse the son Ps. 2. 12. and Samuel kissed Saul when he anointed him King 1 Sam. 10. 1. and men kisse his lips that answereth right words Prov. 24. 26. The Chaldee translateth at thy word shall all the people be armed Ioseph had authority over all the Princes of Egypt to bind them to his will and to make the Elders wise Psal 105. 22. the king made him governour over Egypt and all his house Act. 7. 10. V. 41. I set or give so v. 43. these words are used as one see Gen. 1. 17. and 9. 12. and 17. 5. The Gr. saith I constitute thee this day As Ioseph over Egypt
these two signifieth in Ezek. 3. 6. The Greek translateth of a smal voice of a slow tongue the Chaldee of a heavy speech and of a deep tongue This as other things in Moses may have reference to the effect of the Law which he administred as on the contrary the Psalmist prophesying of Christ had his tongue the penne of a speedy writer Psal. 45. 2. and the Spirit which is received not by the works of Moses law but by the hearing of faith in Christ Gal. 3. 2. causeth prophesie and other words of wisdome and knowledge Act. 2. 18. 1. Gor. 12. 8. 10. causeth the lips of those that are asleepe to speake Song 7. 9. By the Hebrew cannons no Priest that stammered lisped or was of an heavy mouth or tongue might lift up his hands to blesse the people Maimony in Misneh treat of Prayer chap. 15. S 〈…〉 Soe the notes on Num. 6. 23. Vers. 11 hath made or as the Greek translateth hath given Heb put the mouth to 〈◊〉 open eyed or open cared for the Hebrew word signifieth both these Esa. 42. 7. 20. and may have reference here to both The Greeke tranflateth the seeing Compare Psal. 146. 8 Esa. 61. 1. and 33. 5. 6. Vers. 12. I will be The Chaldee expounds it my word shall be the Greeke I will open thy mouth will tâ—aoh by my spirit as Christ in like manner promiseth his Apostles Matth. 10. 19. 20. Mark 13. 11. Luke 12. 11. 12. Vers. 13. by the hand thou shouldest that is by his hand or ministery whom thou shouldest send as being fitterthand or by the hand of any other whom thou wilt send The Chaldee and That gum Ierusalemy translate by the hand of him whom it is meet to send and the Greeke 〈◊〉 choose anâ— then able man whom thou wilt send Moses 〈◊〉 greatnesse of the worke would with draw his shoulder through infirmity God hereby 〈…〉 wing the imperfection of Moses administration and impossibility of the law to bring men to perfection when Moses could not bring Israel into the promised land 〈◊〉 3. 24. 25. 27. 28. Romans 8. 3. Hebrewes 7. 19. The hand of one is usually put for his ministerie as Moses now was sâ—m of God by the hand of the Angel which appeared to him in the bush 〈◊〉 7. 35. See Exodus 9. 35. Psal. 97 2â— Hag. 1. 1. Mal. 1. 1. Vers. 24. speaking speake that is speake well and eloquently Thus God distributeth his gifts by measure diversly to one is given by the spirit the word of wisedome to 〈…〉 ther the word of knowledge to another kindes of tongues to another the interpretation of tongues c. 1 Cor. 12. 8. 10. So among the Apostles 2 Cor. 11. 6. and 10. 10. Mar. 3. 17. Of this Aaron see after in Exod. 6. 20. 26. Vers. 15. the words which I have spoken to thee as the Greeke saith my words God signifying hereby that the Priests which came of Aaron should receive their doctrine from the Law which was given by Moses as Ezek. 44. 24. Mal. 4. 4 Levit. 6. 8. 9. I will be the Chaldee faith my word shall be the Greeke I will open thy mouth as vers 12. Verse 16. hee shall bee or it shall bee that hee shall be the word is doubled for more vehemency and assurance a mouth that is a spokes-man or as the Chaldee saith an interpreter In Exod 7. 1. he is callled his Prophet a God the Chaldee saith Rab that is a Master and the Ierusalemy Thargum addeth an inquirer of Doctrine from before the Lord. The Greeke translateth in things pertaining to God which very phrase Paul useth in Hebrewes 5. 1. The Hebrew Elohim God is after attributed to Iudges and Magistrates Exod. 22. 8. 9. Psal. 82. 6. and the reason is rendred by Christ because the word of God is given to them Ioh. 10. 34. 35. Here Moses though the yonger brother Exodus 7. 7. is preferred before Aaron his elder so God oftentimes disposed see Geneâ— 25. 23. and 48. 19. Vers. 17. this rod which was turned into a serpent as the Greeke addeth for explanation In verse 20. it is called the rod of God it was before Moses shepherds staffe Vers. 18. Iether called after Iethro in Greeke Iethor see Exod. 3. 1. in peace or with peace the Greeke translateth with health or welfare Vers. 19. thy saule that is thy life as Genesis 19. 17. So the Chaldee well explaineth it that sought to â—ill thee Though sometime to seeke the soule is taken in the good part as none seeketh for my soule Psal. 142. 5. that is careth for me or for my life yet usually it signifieth seeking to kill one and is sometime explained seeking the soule to take it away as 〈◊〉 Kings 19. 10. This phrase is often used So Matth. 2. 20. Vers. 20. sonnes two Gershom and Eliezer Exodus 18. 3 4. an asse the Greeke translateth 〈◊〉 as moe then one and often the Hebrew putteth the singular for many See Genesis 3. 2. This may argue Moses poore estate as Christs Zichar 〈◊〉 〈◊〉 â—od of God that is which God had appo 〈…〉 him to worke miracles with as verse 3. 17. So the Chaldee explaineth it the rod whereby miracles should be done from before the Lord. So in Exod. 17. 9. Vers. 21. have put or shall p 〈…〉 t in thy hand that is give thee power to doe What wonders signifie see on Exodus 7. 3 make strong or make 〈◊〉 fast 〈◊〉 and hard that hee shall not reâ—ut or yeeld therefore iâ— Exodus 7. 3. God useth another word I will den and so the Greeke translateth this here As before God 〈◊〉 Pharaohs heart to hate his people Psalme 105. 25. so now hee is said to make-strong and to harden his heart and of King Sichon the Lord hardened his spirit and made his heart strong or obstinate Deuteronomie 2. 30. and hardned the hearts of the other Canaanites Ioshua 11. 20. and made fatte and hardened the hearts of the Israelites Esay 6. 10. Iohn 12. 40. and gave them the spirit of slumber Romans 11. 8. As hardnesse is sinne so Pharaoh hardened his owne heart Exodus 9. 34. and so all wicked men Psalme 95. 8. but as it is a judgement and punishment for sinne GOD hardneth using hereunto sundry meanes sometime withdrawing his outward word and workes Psalme 147. 19. 20. Matthew 11. 21. 23. sometime the inward working of his spirit Genesis 6. 3. and sending outward meanes to deceive them 1 Kings 22. 20. 23. or strong delusions to blinde their mindes 2 Thes. 2. 10. 11. Romans 11. 8. 10. or making his word which they abuse to be the favour of death unto them 2 Corinthians 2. 15. 16. 1 Pet. 2. 8. or giving them over to a reprobate minde Romans 1. 28. or to Satan to be blinded and deluded unto destruction 2 Corinthians 4. 4. 1 Kings 22. 22 2 Thessal 2. 9. 12. So God is said to determine and to doe those things but justly
he would have observed as mysticall As the Arke signified Gods presence and the Table with shewbread the Church standing before him so this Candlesticke signified his Law in the light whereof his people doe serve him Psal. 119. 105. Pro. 6. 23. 2 Pet. 1. 19. And the sundry branches bowles knops and flowers shew the varietie of things and of delivering them in the Scripture some easie some hard to be understood 2 Pet. 3. 16. some histories some prophesies some parables c. Vers. 33. made like almonds the Chaldee translateth figured and the Greeke figured with almond nuts and this some referre to those also which follow the knop and the flower as if they had that forme The Almond tree hath the name in Hebrew of hastie bringing forth blossomes and fruit and God likeneth the hastie performance of his word unto It Ier. 1. 11. 12. So Aarons rod miraculously bare almonds Num. 17. 8. Vers. 37. seven lamps or the lamps thereof seven which figured the seven spirits that is the manifold graces of the Spirit of God as is written there were seven lamps of fire burning before the throne which are the seven spirits of God Revel 4. 5. be that is the priest as is expressed Exod. 27. 21. Lev. 24. 3. See the notes there to ascend that is as the Chaldee translateth to burne for that the flame ascends upward So in Exod. 27. 20. But the Greeke version here understands it of setting the lamps upon the top of the branches of the candlesticke◠〈◊〉 over against the face that is right forward or straight before it as the like phrase signifie 〈…〉 Ezek. 1. 9. 12. See also Numb 8. 2. Verse 39. a talene this is the greatest weight which 〈◊〉 use it contained three thousand sheâ—els of which were two sorts common and holy as is shewed on Gen. 20. 16. This talent as all other weights about the Sanctuary being sacred was an hundred and twenty pound weight or three thousand holy shekels See the notes on Exodus 38. 24. 26. Vers. 40. that thou make or and make to wit all these things mentioned in this Chapter and those which follow as the Apostle expoundeth it see that thou make all things according c. Heb. 8. 5. And of tentimes things set downe in this manner are expounded universally as 2 Chron 6. 30. thou onely knowest the heart of the sonnes of men that is of all the sonnes of men 1 King 8. 39. So the word shall be established Deuter. 19. 15. that is every word 2 Cor. 13. 1. and till I put thine enemies Psal. 110. 1. that is all of them 1 Cor. 15. 25. as wee for give our debtors Matth. 6. 12. that is every one indebted to us Luk. 11. 4. and many the like patterne in Greeke type hereupon the Apostle noteth that the priests of Israel served unto the example and shadow of heavenly things Hebr. 8. 5. So all this glorious furniture of the Tabernacle was not for worldly pompe but for spirituall mysterie of heavenly graces which should be injoyed by Christ whereof see Revel 4. and 21. chapters Neither might Moses alter the matter forme or fashion of any particular from the patterne shewed him but was strictly bound unto it and so did observe it Exodus 39. 42. 43. CHAP. XXVI 1 God commandeth to make a Tabernacle with ten curtaines embroidered 7 And a Tent over it of eleven certaines of Goats haire 14 And a covering for the Tent of Rams skinnes and a covering of Tachash skinnes 15. The boards of the Tabernacle of Shittim wood 19 The sockets of silver 26 The bars of Shittim wood 31 The embroidered vesle betweene the most holy place and the holy 36 The hanging vesle for the doore AND thou shalt make the Tabernacle with ten curtaines of fine linnen twined and blew and purple and scarlet with Cherubims the worke of a cunning workeman shalt thou make them The length of one curtaine shall be eight and twenty cubits and the bredth foure cubits of one curtaine one measure shall be for all the curtaines Five curtaines shall be coupled together one to another and five curtaines coupled together one to another And thou shalt make loopes of blew upon the edge of the one curtaine from the selvedge in the coupling so shalt thou make in the uttermost edge of the curtaine in the second coupling Fiftie loopes shalt thou make in the one curtaine and fiftie loopes shalt thou make in the selvedge of the curtaine which is in the second coupling the loopes being one right over against another And thou shalt make fiftie taches of gold and shalt couple together the curtaines one unto another with the taches and it shall bee one Tabernacle And thou shalt make curtaines of go 〈…〉 〈◊〉 for a Tent over the Tabernacle eleven curtaines shalt thou make them The length of one curtaine shall be thirtie cuâ—its and the bredth foure cubits of one curtaine one measure shall be for the eleven curtaines And thou shalt couple together five curtaines by themselves and sixe curtaines by themselves and shalt double the sixt curtaine in the forefront of the Tent. And thou shalt make fiftie loopes on the edge of the one curtaine the outmost in the coupling and fiftie loopes on the edge of the curtaine of the second coupling And thou shalt make fiftie taches of brasse shalt put the taches into the loops and shalt couple together the Tent and it shall be one And the overplus that remaineth of the curtaines of the Tent the halfe curtaine that remaineth shall hang over on the backe sides of the Tabernacle And a cubit on this side and a cubit on that side in the remainder in the length of the curtaines of the tent it shall bee hanging over on the sides of the Tabernacle on this side and on that side to cover it And thou shalt make a covering for the tent of Rams skins died red and a covering of Tachash skins above And thou shalt make boards for the Tabernacle of Shittim wood standing up Ten cubits shall be the length of a board and a cubit and halfe a cubit the bredth of one board Two tenons for one board set in order one against another so shalt thou make for all the boards of the Tabernacle And thou shalt make the boards for the Tabernacle twenty boards for the South â—â—de Southward And foâ—â—ie sockets of silver shalt thou make under the twenty boards two 〈…〉 undeâ— one board for his two tenons and two sockets under another 〈◊〉 for his 〈…〉 And for the second side of the 〈…〉 on the North side twenty 〈…〉 And theâ— fortie sockeâ—s of silver 〈…〉 〈…〉 one â—â—ard and two soc 〈…〉 another board And for the sides of the 〈◊〉 〈◊〉 thou shalt â—ake 〈…〉 And two boards shalt thou make for th 〈…〉 of the 〈◊〉 in the two sides And they shall be equally joyned be 〈…〉 〈…〉 shall bee perfectly 〈…〉 the heâ—d of it unto one ring so 〈…〉
smell thereto and made it not hee is guilty of cutting-off but his doome is like all theirs that use or make profit of any of the sanctified things to wit unlawfully Mâ—imony in treat of the holy Implements chap. 2. Sect. 9. 10. be cut off the Chaldee expoundeth it be destroied the Greeke saith the soule of that man shall perish from his people God by this judgment would keepe men from profaning and abusing the holy exercise of praier and doctrine of Christs mediation when the abuse even of the shadow hereof brought destruction upon the offenders CHAP. XXXI 1 Bezaleel and Aholiab are called and made meet for the worke of the Tabernaâ—le and furniture thereof 12 The observation of the Sabbath is againe commanded 18 Moses receiveth the two Tables of the Law AND Iehovah spake unto Moses saying See I have called by name Bezaleel the son of Vri the son of Hur of the tribe of Iudah And I have filled him with the Spirit of God in wisedome and in understanding and in knowledge and in all workmanship To devise cunning-workes to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to worke in all workmanship And I behold I have given with him A holiab the son of Ahisamac of the tribe of Dan and in the heart of all wise hearted I have given wisedome that they may make all that I have commanded thee The Tent of the congregation and the Arke of the Testimonie and the Covering-mercie seat that is thereupon and all the vessels of the Tent. And the Table and the vessels thereof and the pure Candlesticke and all the vessels thereof and the Altar of incense And the Altar of burnt-offring all the vessels therof and the Laver and the foot thereof And the garments of ministery and the garments of holinesse for Aaron the priest and the garments of his sonnes to minister-in-thepriests office And the anointing oile and incense of sweet-spices for the holy place according to all that I have commanded thee shall they doe And Iehovah spake unto Moses saying And thou speake thou unto the sonnes of Israel saying Verily my Sabbatâ—s yee shall keepe for it is a signe betweene me and you throughout your generations to know that I am Iehovah that sanctifieth you And yee shall keepe the Sabbath for it is holinesse to you they that profane it every one shall bee put-to die the death for every one that doth any worke therein even that soule shall bee cut-off from amongst his peoples Six daies shall worke be done but in the seventh day is the Sabbath of Sabbathisme holinesse to Iehovah every one that doth any worke in the Sabbath day shall be put to die the death And the Sons of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for an everlasting covenant Betweene me and the Sonnes of Israel it shall be a signe for ever for in Six daies Iehovah made the heavens the earth and in the Seventh day he rested and was refreshed And he gave unto Moses when hee had made-an-end of speaking with him on mount Sinai two Tables of testimonie Tables of stone written with the finger of God Annotations BEzaleel in Greeke Beseleel by interpretation In the shadow of God he was the sonne of Vri the sonne of Hur the sonne of Caleb or Chelubai the sonne of Esron the sonne of Pharez the sonne of Iudah from whom he was the seventh generation as Enoch was the seventh from Adam and is here designed the master workman of the Lords Tabernacle See his genealogie in 1 Chron. 2. 5. 9. 18. 19. 20. Vers. 3. Spirit that is gifts of the Spirit such as are after mentioned So Paul openeth it in 1 Cor. 12. 4. 8. 11. see also Act. 2. 4. The Greeke expoundeth it a divine Spirit the Chaldee a Spirit from before the Lord. workmanship or Art Hebrew worke So verse 4. Vers. 4. devise cunning-workes such as were mentioned in Exodus 26. 1. c. see the notes there The Hebrew phrase is figurative to thinke thoughts which the Greek explaineth to thinke or minde and to make-artificially the Chaldee saith to teach artificers as it is in Exodus 35. 34. These three things in Bezaleel a calling a furnishing with gifts and a working or operation accordingly are necessarie in all the publike ministers of the Church So Paul mentioneth diversities or distributions 1 of gifts by the Spirit 2 of administrations or ministeries by the Lord Iesus and 3 of operations by God the Father 1 Cor. 12. 4. 5. 6. 〈◊〉 to worke or to doe to make but doing is often used for working as is noted on Exod. 5. 9. and so the Greek translateth it here also in verse 5. Vers. 5. ingraving or cutting The Hebrew word generally signifieth a studious and artificiall ingraving or cutting in stone in wood in yron in earth and then it is Englished ploughing or any other like handicraft to fill that is to set in the golden ouches as Exod. 28. 21. to worke or to make in all worke meaning cunning worke as is expressed in Exod. 35. 33. Vers. 6. Aholiab in Greeke Eliab by interpretation The Tabernacle of the Father Hee is the second master-workman and of the tribe of Dan the handmaids sonne joyned with Beseleel as God usually joyneth two together in al weighty affairs See Exod. 4. 14. 15. and 6. 26. Matth. 10. 2. 3. Luk. 10. 1. Acts 13. 2. Hag. 1. 14. Vers. 7. vessels or instruments furniture implements So after Vers. 10. of ministerie veiles clothes coverings which served to wrap up the holy things in when the host removed as Num. 4. 5. 9. 11. 12. c. Of the Priests garments see Exod. 28. Vers. 13. Uerily or Notwithstanding the Greeke translateth it See Though the worke of the Tabernacle were studiously and speedily to be done yet God would not have any of it done on the Sabbath daies The Law of the Sabbath is very often repeated see Gen. 2. 2. Exod. 16. 23. c. and 20. 8. c. and 23. 12. and 35. 2. 3. to know that is that ye may know as the Greeke translateth The principall signification of the Sabbath was for grace and sanctitie which therefore the Lord often urgeth and blameth the breach of this day as the violating of his covenant See Neh. 9. 14. Ezek. 20. 12. 13. 16. 20. 21. Esay 58. 13. The true observation hereof is by faith in Christ Heb. 4. 3. 9. 10. 11. The Hebrew Doctors say The Sabbath and the precept against idolatrie each of these two is as weighty as all the other Commandements of the Law and the Sabbath is a signe betweene God and us for ever Therefore who so transgresseth the other Commandements he is generally a wicked Israelite but hee that openly profaneth the Sabbath is as an Idolater both of them as infidels in all their affaires Therefore the Prophet laudeth and saith Esay 56. 2. Blessed
14 c. of sabbathisme that is of rest see Exod. 16. 23. and 31. 15. any worke to wit of his owne workes wayes or words Ex. 20. 9. Esay 58. 13. to except the workes commanded of God as circumcision offring of sacrifice and the like Ioh. 7 22. 23. Matth. 12. 5. and works of necessity and of mercy towards man or beast Matth 12. 7. 11. 12. See the annotations on Exodus 20. 8. c. Vers. 3. kindle no fire either for to doe worke with or to dresse meat for that was unlawfull on the Sabbath though lawfull on other feast dayes Exod. 12. 16. or for to punish malefactors as the Hebrew Doctors say Punishments may not be inflicted on the Sabbath though it bee commanded to punish malefactors yet may it not bee done on the Sabbath As when one is condemned by the Iudges to stripes or unto death he may not bee beaten or put to death on the Sabbath for it is written Yee shall kindle no fire c. this is a warning to the Iudges that they burne not on the Sabbath him that is condemned to bee burnt and the like is for other punishments Maimony treat of the Sabbath Chap. 24. Sect. 7. The like order they take against Iudging of causes of the Sabbath Ibidem Chap. 23. Sect. 14. Vers. 5. an offring or an heave offring in Greek and Chaldee a separation a gift separated unto God from their other goods See the notes on Exod. 25. 2 Vers. 6. blew in Greeke hyacinth see Ex. 25. 4. Vers. 7. Shittim in Greeke incorruptible wood see Exod. 25. 5. Vers. 8. oile of the olive see Exod. 27. 20. anointing or oile of unction whereof see Eoxd 30. 23. c. incense of sweet spices in Greeke composition of incense see Exod. 30. 54. c. Vers. 9. filling to be set in golden ouches Hebr. stones of fillings see Exod. 25. 7. and 28. 17. 20. Vers. 11. Tabernacle or Habitacle whereof see Exod. 26. barres or barre meaning all and euerie one See the notes on Exod. 32. 19. So in Exodus 39. 33. Vers. 12. Arke or Coffer wherein the Tables of the Law were put see Exod. 25. 10. In Greeke the Arke of the testimony of the covering the veil that hid the most holy place whereof see Exod. 26. 31. c. So after in Exod. 39. 34. The Greeke translateth it onely the veil Vers. 13. Table described in Exod. 25. 23. c. Shew bread in Greeke bread of proposition See Exod. 25. 30. Vers. 14. for the Light or Candlesticke of light that is the shining Candlestick whose lamps gave light alwayes So starres of light Psal. 148. 3. that is shining starres Vers. 15. Altar the golden altar whereof see Exod. 30. 1. c. hanging-veil see Exod. 26. 36. Vers. 16. Altar the brazen altar whereof see Exod. 27. 1. c. the foot or the Base see Exodus 30. 18. Vers. 17. tapestry-hangings see Ex. 27. 9. c. 〈◊〉 〈◊〉 Vers. 19. of ministery or of service see Exodus 31. 10. for Aaron described in Exod. 28. This was the summe of Moses Sermon to the people at this assembly wherein he taught them both what gifts to bring and what holy things were to be made for the service of God as hee had beene before commanded Exod. 25. c. Vers. 21. stirred or lifted him up to doe it chearfully and so made him willing as the Chalde◠translateth it Vers. 22. bracelets or chaines or hookes the Greeke translateth seals Compare this with their fact before in Exod. 32. where they gave their Iewels to make an Idoll offred Hebrew waved because they were heaved up and waved when they were given to the Lord and is therefore called a wave offring Exod. 38. 24. Vers. 24. was found If there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. Vers. 25. did spin of the vertuous woman it is said She lareth her hands to the spindle and her hands hold the distaffe Prov. 31. 19. So for the building of Gods spirituall Tabernacle there were women that laboured in the Gospell Phil. 4. 3. that laboured much in the Lord Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove 2 King 2◠7 Vers. 29. willing offring or voluntary gift So ought all things that we give unto God or for his sake be freely given as every man purposeth in his heart not of griefe or of necessity for God leveth a chearfull giver 2 Cor. 9. 7. Compare herewith the offrings of David and the Princes and people of Israel towards the building of Gods Temple which caused great joy in men and thankes unto God 1 Chron. 29. 3. 6. 9. 10. c. Vers. 30. Bezaleel of whom see Exod. 31. 2. c. He was for Moses Tabernacle as Hiram for Solomons Temple 1 King 7. 13. 14. as Paul and the other Apostles for the Temple of Christs Church 1. Cor. 3. 10. But the Tabernacle of Christs naturall body was greater and more perfect not made with hands that is not of this building Heb. 9. 11. and 10. 20. the Workmaster thereof was the holy Ghost himselfe Luke 1. 34. 35. Vers. 31. Spirit of God in Greeke a divine Spirit of wisedome See Exod. 31. 3. Vers. 34. Aholiab in Greeke Eliab See Exodus 31. 6. Vers. 35. cunning-workman who wrought both sides alike whereas the embroiderer wrought curiously but the one side see the notes on Exod. 26. 1. of the weaver which the Chaldee expoundeth weaving understanding by the weaver the weavers worke as elsewhere the Scripture useth Spirits for the gifts of the Spirit 1 Cor. 14. 12. 32. that devise in Chaldee that teach cunning or artificiall workes By these were figured the varieties of graces which were abundantly to be seene in the first building of Christ Church after that men had received the Spirit of God by the preaching of the Gospell from the mouthes of the master workmen the Apostles 1 Cor. 1. 5. 7. and 12. 4. 8. 9. 10. 11. Gal. 3. 2. 5. Acts 19. 4. 6. CHAP. XXXVI 1 The offrings are delivered to the workemen 5 The people bringing more then enough for the worke are restrained 8 The making of the embroidered curtaines with Cherubims 14 The curtaines of goats hayre 19 The coverings of Rams skinnes and Tachash skinnes 20 The boards with their sockets 31 The barres 35 The Veile 37 The hanging for the doore THen did Bezaleel and Aholiah and every wise hearted man they to whom Iehovah gave wisedome and understanding to know to doe all the work for the service of the Sanctuary according to all that Iehovah had commanded And Moses called Bezaleel and Aholiab and every wise hearted man in whose heart Iehovah had given wisedome even every-one whose heart stirred him up to come-neere unto the worke to doe it And they tooke from before Moses all the offring which the sonnes of Israel had brought for
13. 15. perfect in Greeke without blemish See Exod. 12. 5. and Lev. 1. 3. Vers. 2. lay or impose his hand in Greeke his hands to testifie by this signe his faith in God through Christ see the notes on Levit. 1. 4. The difference there and here the Hebrew doctors thinke to be this that ouer the Peace-offring there was no confession of sinnes but speaking words of Praise unto God and that hands might be laid on in any place of the courtyard where he would in the place where it was killed Maimony treat of offring sacrifices chap. 3. Sect. 14. 15. he that is the Priest or some other Levite shall kill it see Lev. 1. 5. It might be killed in any place of the Court Maimony ibid. chap. 5. Sect. 4. and was not restrained to the Northside of the Altar as the Burnt-offring Levit. 1. 11. For these Peace-offrings the Hebrewes call the letghter holy things to distinguish them from the Holy of holies Lev. 2. 10. sprinkle according to the manner observed on Lev. 1. 5. For the Burâ—offring Trespass-offring and Peace-offring the sprinkling of the blood of these three upon the Altar was 〈◊〉 alike Maimony treat of Offring sacrifices chap. 5. Sect. 6. It figured the sprinkling of Christs blood whereby we our words and workes are sanctified before God 1 Pet. 1. 2. Heb. 12. 24. Vers. 3. unto Iehovah wholly burnt upon the Altar unto the Lord. There were besides of every Peace-offring the Brest and the right shoulder which were waved and heaved before the Lord and given the Priests to eat whereof see Lev. 7. 30. 32. c. the other flesh of the Peace-offring was eaten by the owner that brought it and his family and friends Lev. 7. 15. 16. the fat or the su 〈…〉 This sometime signifieth the best of all things as is shewed upon Gen. 4. 4. and so teacheth to offer the best unto the Lord sometime it signifieth unbeleefe dulnesse and hardnesse of heart as 〈◊〉 is without sense Psalme 119. 70. Acts 28. 27. so the fat consumed in the fire signified the taking away of our corruptions by the spirit of Christ. And the kidneyes which are the seat of lust not the heart or braines which are the seat of wisedome and understanding were likewise burned to teach mortification of our members which are on earth fornication uncleannesse inordinate affection c. Colos. 3. 5. See the notes on Exod. 29. 13. Vers. 4. which is understand againe the fat which is upon the flankes or as the Greeke and Chaldeâ— interpret it upon the thighs so the Hebrew doctors expound it as a distinct fat from the former and say it was the fat which is in the roots of the thighes on the forepart Maimony treat of forbidden meats chap. 7. Sect. 6. Vers. 5. shall burne it The order of offring this sacrifice was the Priest killed it and sprinkled the blood and flayed it and tooke out the inwards Afterwards he cut in pieces the flesh and separated the brest and the right shoulder Levit. 7. 30. 32. and put the inwards with the brest and shoulder into the owners hands And the Priest put his hand under the owners hands and waved all before the Lord on the East side And if it were a Thank-offring Levit. 7. 12. 14. he tooke of the bread that was brought therewith one cake often and laid it with the brest shoulder and inwards and waved all upon the owners hands First he laid the fat upon the owners hands then the brest and the shoulder above And the two kidneyes and the caule of the liver above them And if there were any bread hee laid it above and so waved all After that he salted the inwards and burned all upon the Altar but the brest and the shoulder were eaten by the Priests and the remnant of the Peace-offring was eaten by the owners But the Priests might not have the brest and shoulder till the inwards were burned Likewise the bread waved with the Thank-offring was eaten by the Priests and the rest of the bread by the owners If two brought a peace-offring in partnership the one of them waved it by leave of his fellow and if they were 100. one waved for them all If the owner of the sacrifice were a woman she waved it not but the Priest A woman never waved save onely in the offring of jealousie Numbers 5. and of a Nazirite Num. 6. Maimony in treat of offring sacrif chap. 9. Sect. 6. 7. c. upon the Burnt offring that is laying it on the altar after the Burnt-offring for that alwaies had the first place Sol. Iarchi here saith this teacheth us that the daily Burnt-offring was before any other oblation It signified that wee are first to bee reconciled unto God by the death of Christ apprehended of us by faith before any oblation of ours can be acceptable to God of rest Greeke of sweet smell in the Chaldee an offring which shall be received with favour before the Lord. See Levit. 1. 9. Hereby Gods acceptation of us and of our service praiers thanksgiving c. in Christ was signified H b. 13. 15. 16. Vers. 6. of the flocke sheepe or goats as after is explained but here is no mention of fowles as was for the Burnt-offring Levit. 1. 14. The Hebrewes say Peace-offrings are brought of sheepe and of goats and of beeâ—es of males or of females of great or of small but no fowle is brought for Peace-offrings Smâ—l beasts are from eight daies old untill a complete yeere from day to day and great beasts of the herd till they be full three yeeres old from day to day and of the flocke till they be full two yeeres old from day to day if they be more then thus they are too old and may not be offred Maimony treat of Offring the sacrifice chat 1. Sect. 11. Vers. 7. a Lamb or sheepe of the first yeere as is noted on Levit. 1. implying also a sheepe of the second yeere which was lawfull to be offred as is before shewed Vers. 8. he that is the Priest or Levite shall kill it so in verse 13. see Levit. 1. 5. before the Greeke translateth at the doore of the Tent as Moses said in verse 2. so after in verse 13. and these phrases explaine one another Verse 9. whole rumpe the perfect or intire tayle which in some kinde of sheepe is very great and fat especially in those parts of the world and namely in Syria as Plinie mentioneth Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar with the other fat and inwards Verse 11. the bread or the food meaning the flesh which the fire on the altar was to eat up and consume The Greeke translateth it a savour of sweet-smell so in verse 16. And because these things were burnt unto God therefore God calleth them also his bread Num. 28. 2. Ezek. 44. 7. and the Priests which burned them are said to offer the bread of
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
of this Tabernacle were dissolved we have a building of God an house not made with hand eternall in the heavens For wee that are in this Tabernacle doe groane being burdened not for that wee would be unclothed but clothed upon that the mortall thing might bee swallowed up of life c. 2 Cor. 5. 1. 4. So Peter calleth his death the putting off of his Tabernacle 2 Pet. 1. 14. And this similitude is very fit for as here in Moses Tabernacle the most holy things were first covered and taken away so the soule and powers thereof are first withdrawne from the bodie by death Then as the curtaines and coverings were taken off and folded up so the flesh and skin of our bodies are pulled off and eaten with wormes And as the boards of the Tabernacle were lastly disioyned and pulled asunder so shall our bones sinewes Compare the description of mans making in Iob 10. 8 12. of his dissolution Eccles. 12. And as the Tabernacle dissolved was afterward set vp againe Num. 10. 21. so shal our bodies at the day of resurrection 1 Cor. 15. lest they die Hebr. and die in Chaldee and not die as before in vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 35 section of the Law see Gen. 6. 9. Vers. 22. Take Hebr. to take see vers 2. of them also in Greeke these also Though the Kaathites of the second brother were first numbred because they were to cary the holy things on their shoulders yet God would not have the other families neglected or to administer confusedly but counted appointed also to their charges wherin his providence shineth no lesse than before Vers. 23. towarre the warfare which the Greeke explaineth to minister see the notes on vers 3. to serve the service in Greeke to doe the workes this is an explanation of the former warfare Vers. 24. the service in Greeke the ministerie and for the burden in Greeke to serve and so boare By the service understand their ministerie in the Tabernacle when it stood wherein they assisted the Priests as also the taking downe and setting up of it Num. 10. 21. and by the burden their carying of the Sanctuary when it removed Vers. 27. At the mouth or according to the mouth in Chaldee At the word So after in vers 37. and 41. and 45. and 49. in all their burden in Greeke according to all their ministrations and according to all their works yee shall appoint in Greeke thou shalt appoint or number them in charge or in custodie in Greeke by names as in vers 32. all their burden in Greeke all their workes Vers. 28. their charge or their custodie their observation under the hand or in the hand that is under the government and direction of Ithamar so in vers 33. The Priests being the chiefe in the Sanctuarie and figures of Christ were to appoint and oversee all the workes of the inferiour ministers and so Christ and his Apostles did unto the ministers of the christian Churches Mat. 28. 20. 1 Cor. 12. 4 5 6. Tit. 1. 5. c. 1. Tim. 1. 3. and 3. 1. 15. Vers. 30. thirty yeeres in Greeke twenty five yeeres the reason of this difference is noted on ver 3. So after in v. 35. into the armie or warfare that is service in the Tabernacle as the Greeke translateth it to minister see vers 3. Vers. 31. the charge or custodie in Greeke observations the sockets which were an hundred made of an hundred talents of silver Exod. 38. 27. of the boards bars see Exod. 26. 18. 27. By reason of the weight of these things the Merarites had foure wagons allowed them for the cariage Num. 7. 8. Vers. 32. their sockets which were of brasse Exod. 27. 10 17. by names in Chaldee by their names the Greeke said the like of the Gershonites charge in vers 27. Whereas the sockets pillars pinnes cords and other instruments were many and seemed of lesse importance than the other holy things within the Sanctuary the Lord appointeth to have them delivered by names lest any should be neglected or left or to seeke when the Tabernacle should be set vp againe Signifying hereby the care that he hath of his Church and of every member even the least and so of all his ordinances Thus the good Shepheard is said to call his owne sheepe by name Ioh. 10. 3. And David gave unto Solomon both the pattern of all things to be made in the Temple and gave gold and silver by weight for every table candlestick lampe flesh-hook bowle cup bason c. 1 Chron. 28. 11. 17. Vers. 35. into the armie or to the warfare in Greeke to minister see vers 3. So after in vers 39. and 43. Vers. 36. two thousand seven hundred and fifty there were of the Kohathites in all eight thousand and six hundred Num. 3. 28. of which not a third part were able men for the Lords service as here wee see Vers. 40. two thousand and six hundred and thirtie In all there were seven thousand and five hundred Gershonites Numb 3. 22. of which little more than the third part were fit to serve in the Tabernacle Vers. 44. three thousand and two hundred So of six thousand and two hundred Merarites Num. 3. 34 there were moe than halfe fit to serve the Lord in his Sanctuary The numbers of them all and of such as were able to serve the Lord and contrary may be viewed thus Kohathires In all 8600. Able men 2750. Vnable 5850. Gershonites In all 7500. Able men 2630. Vnable 4870. Merarites In all 6200. Able men 3200. Vnable 3000. The wisdome and providence of God appeareth in these numbers The Kohathites that were most in the whose summe are fewest for the service of God the Merarites that were fewest in number yeeld most for his service And whereas the greatest burden was for the Merarires as the boards of the Sanctuary overlaid with gold the pillars the sockets some of silver and some of brasse lest they should murmur at their charge God furnisheth them with moe able men than any of the other families besides wagons given to ease them And whereas commonly in families the yonger and the aged sort are many moe than men of middle years it is here otherwise that the greater halfe of the Merarites are strong men betweene thirty and fifty yeares of age By this diversitie of number among the Levites families God sheweth his wisdome in fitting men for the worke wherto he hath appointed them whether it requireth multitude or gifts for To one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another faith by the same Spirit to another the gifts of healing by the same Spirit c. dividing to every man severally as he will 1 Cor. 12. 8. 12. David being employed in warres had many valiant Worthies and strong men for that purpose rehearsed in 1. Chron. 11. 12. ch So had
she is defiled for upon testimony 〈◊〉 〈◊〉 â—he were taken with the manner she was not to drinke but to dye by the Magistrate Levit. 20. 10. Ioâ— 8. 4 5. And whereas hee speaketh here singularly of a witnesse the Hebrews observe that 〈◊〉 there be but one witnesse against her who saith she 〈◊〉 〈…〉 d she is not to drinke Sol. Iarchi on Num. 5. 〈◊〉 〈◊〉 unlawfull they say for her husband to com 〈…〉 with her for ever and doth not drinke but is put away without a dowry If two witnesses come together and one say she is defiled another say shee is not dâ—filed or if one say she is defiled and afterward two other come and say she is not defiled then shee drinketh Maim in Sotah c. 1. sect 14. 17. Vers. 14. the spirit of jealousie 〈…〉 sse upon him or passe over him the Greeke saith come upon him that he be affected with a jâ—alous mind as the wind is said to passe over the grasse when it is smitten or blasted with the wind Psal. 103. 15 16. which in Esai 40. 7. is said to blow â—pen it And the spirit of jealousie meaneth a jealous motion or affection of the minde wherewith it is caried as the Scriptures elsewhere speake of the spirit of wisdome the spirit of counsell the spirit of knowledge Esai 11. 2. Eph s. 1. 17. the spirit of fornications Hâ—s 4. 12 the spirit of feare 2. Tim. 1. 7. the spirit of mecknesse Gal. 6. 1. the spirit of 〈…〉 ber Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit 〈◊〉 or after the Greeke Zealousie a zealous affection which is sometime used in the good part sometime in the evill as Zeale also is sometimes good Ioh. 2. 17. 2. Cor. 7. 11. sometime evill Gal. 5 20. called bitter zeale Iam. 3. 14. So the Hebrewes have one word Kinah for zeale jealousie 〈◊〉 and â—mulation as Phineas was zealous for the Lord Num. 25. 11. Elias was jealous for him 1. King 19. 10. Iosuah â—â—vied for Moses sake Num. 11. 29. And jealousie is an affection hard or cruell as the gravâ— the coâ—les thereof are coâ—les of fire Song 8. 6. it is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. This affection is said after the manner of men to be in God himself â—xod 20. 5. Paul was jealous for the Corinthians fearing leâ—t they should be corrupted 2. Cor. 11 2 3. upon him the husband who onely had the power to bring his wife to this triall Wherefore the Hebrewes write that if a man bee out of the countrey or in prison or the like and his wife have an evill report for lightnesse c. the Magistrates are to call her and say unto her bee not in secret with such a man If witnesses afterward come that shee was with him in secret so long as that shee might be defiled the Magistrates are to forbid her her husbands company ever after and rend her bâ—l of dowry And when her husband comes home or out of the prison he gives her a bill of divorce but hee cannot cause her to drinks because himselfe was not jealous of her Maimony in Sotah chap. 1. sect 11. Vers. 15. his wife unto the Priest who was in his office a figure of Christ by whoÌ„ God will judge the secrets of men Rom. 2. 16. the order of this action is said to be this The husband commeth to the Magistrates of his citie where hee dwelleth and saith unto them This my wife I am jealous of her for such a man and she hath been in secret with him and these are witnesses and loe she saith that shee is cleare and is willing to drinke for triall of the thing Then the Magistrates shall heare the words of the witnesses and they appoint two to be with the man to keepe him that he companie not with her before shee have dr 〈…〉 ke for she is unlawfull for him untill shee have drunke And they send him to Ierusalem for they cause not the suspected woman to drinke but in the great councell of seventy Elders in the Sanctuarie When they are come to Ierusalem the great Councell set her among them and they terrifie her and make her sore affraid that she should not drinke c. If she say I am defiled or I will not drinke she is put from her husband without a dowry But if shee stand in her cause that shee is cleare they bring her to the East gate of the Court-yard which is over against the most holy place c. If shee be arrayed in white garments they put upon her blacke or if she hath faire blacke clothes they put upon her clothes that are not faire and take off all ornaments of silver and gold that are on her And they gather a great company of women unto her for all the women there present are bound to see her as it is said in Ezek. 23. 48. That all women may bee taught not to doe after your lewdnesse And every man that will come and see may come and see And shee standeth among them without scarfe or veile onely in her clothes and her coyfe that is on her head as a woman within her house c. and afterward the Priest adjureth her in the language that she knoweth and understandeth Maimony in Sotah chap. 3. sect 1 2. c. of barley it might be of no other graine nor any other quantity than the tenth of an Ephah neither more nor lesse see the annotations on Levit. 2. 1. The Prophet Hoseah in a mystery bought an Adultresse for fifteene peeces of silver and an homer and an halfe of barley Hos. 3. 1 2. The Hebrews here note Meale not floure barley not wheat she hath done the act of a beast and her oblation is the meat of a beast Sol. Iarchi on Num. 5. not put Hebr. nor give frankincense oile figured grace which was wanting in her actions frankincense gave a sweet savour which her workes did not before God therefore both must be wanting as in all meat offrings that were for sinne See the notes on Levit. 5. 11. and 2. 2. The Hebrewes make these two distinct precepts so that he which transgresseth and putteth oile and frankincense is beaten for the oile in particular and for the frankincense in particular Maim in Sotah chap. 3. sect 13. a meat-offring of jealousies Hebr. a Minchah whereof see Levit. 2. 1. in Greeke a sacrifice of jealousie From this word the Hebrews say If a man be jealous of his wife for many men and she hath beene in secret with every one of them he is to bring but one Meat-offring for them all when hee causeth her to drinke for it is said It is A MEAT OFFRING OF IEALOVSIES one Meat-offring for many jealousies Maim in Sotah chap. 4. sect 16. making memoriall or causing iniquity to be remembred And this is the reason why it might
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
Princes of the congregation the called of the assembly men of name And they gathered themselves together against Moses and against Aaron and said unto them Yee take too much upon you for all the congregation all of them are holy and Iehovah is among them and wherefore lift ye up your selves above the Church of Iehovah And Moses heard it and fell upon his face And hee spake unto Korah and unto all his congregation saying Even in the morning Iehovah will make knowne him that is his and who is holy and whom he will cause to come neere unto him even him whom he hath chosen hee will cause to come neere unto him This doe yee take unto you censers Korah and all his congregation And put ye fire in them and put incense on them before Iehovah to morrow and it shall be that the man whom Iehovah doth choose he shall be holy ye take too much upon you ye sons of Levi. And Moses said unto Korah Heare I pray you ye sons of Levi Is it a small thing for you that the God of Israel hath separated you from the congregation of Israel to bring you neere unto him to serve the service of the Tabernacle of Iehovah and to stand before the congregation to minister unto them And he hath brought thee neere and all thy brethren the sonnes of Levi with thee and seeke yee the Priesthood also For which cause thou and all thy congregation are gathered together against Iehovah and Aaron what is he that ye murmure against him And Moses sent to call Dathan and Abiram the sons of Eliab and they said We will not come up Is it a smal thing that thou hast brought us up out of the land that floweth with milke and honey to kill us in the wildernesse that thou makest thy selfe a Prince over us even making thy selfe a Prince Moreover thou hast not brought us into a land that floweth with milke honey givē unto vs an inheritāce of field vineyard wilt thou dig out the eies of these men we will not comeup And Moses was very wroth and he said unto Iehovah Respect not thou their offering I have not taken one asse from them neither have I hurt one of them And Moses said unto Korah Thou and all thy congregation be yee before Iehovah thou and they and Aaron to morrow And take yee every man his censer and put incense on them and bring ye neere before Iehovah every man his censer two hundred and fiftie censers and thou and Aaron each man his censer And they tooke every man his censer and put fire on them and put incense on them and they stood at the doore of the Tent of the congregation and Moses and Aaron And Korah gathered against them all the congregation unto the doore of the Tent of the congregation and the glory of Iehovah appeared unto all the congregation And Iehovah spake unto Moses and unto Aaron saying Separate your selves from among this congregation and I will consume them as in a moment And they fell upon their faces and said O God the God of the spirits of all flesh shall one man sin and wilt thou be fervently wroth with all the congregation And Iehovah spake unto Moses saying Speake unto the congregation saying Get you up from about the Tabernacle of Korah Dathan and Abiram And Moses rose up and went unto Dathan and Abiram and the Elders of Israel went after him And he spake unto the congregation saying Depart I pray you from the tents of these wicked men and touch not any thing that is theirs lest ye be consumed in all their sinnes And they went up from the Tabernacle of Korah Dathan and Abiram on every side and Dathan and Abiram came out and stood in the doore of their Tents and their wives and their sonnes and their little ones And Moses said Hereby ye shall know that Iehovah hath sent me to doe all these workes for I doe them not of mine owne heart If these men die as all men die and they be visited after the visitation of all men Iehovah hath not sent me But if Iehovah create a new thing and the earth open her mouth and swallow up them and all that appertaine unto them and they goe downe alive unto hell then ye shall know that these men have provoked Iehovah And it was as he had made an end of speaking all these words that the ground clave asunder which was under them And the earth opened her mouth and swallowed up them and their houses and all the men that appertained unto Korah and all their substance And they and all that appertained unto them went downe alive unto hell and the earth closed upon them and they perished from among the Church And all Israel that were round about them fled at the voice of them for they said Lest the earth swallow up us And a fire came forth from Iehovah and devoured the two hundred and fiftie men that offered incense And Iehovah spake unto Moses saying Speake unto Eleazar the sonne of Aaron the Priest that he take up the censers out of the burning and scatter thou the fire yonder for they are hallowed The censers of these sinners against their owne soules and let them make them broad plates for a covering of the Altar for they offered them before Iehovah and they are hallowed and they shall be for a signe unto the sonnes of Israel And Eleazar the Priest tooke the brazen censers which they that were burnt had offered and they were made broad plates for a covering of the Altar A memoriall unto the sonnes of Israel that not any stranger which is not of the seed of Aaron come neere to offer incense before Iehovah that he be not as Korah and as his congregation as Iehovah spake by the hand of Moses unto him And on the morrow all the congregation of the sonnes of Israel murmured against Moses and against Aaron saying you have killed the people of Iehovah And it was when the congregation was gathered against Moses and against Aaron that they looked towards the Tent of the congregation and behold the cloud covered it and the glory of Iehovah appeared And Moses and Aaron came before the Tent of the congregation And Iehovah spake unto Moses saying Get you up frō among this congregation I will consume them as in a moment and they fell upon their faces And Moses said unto Aaron Take the censer and put fire thereon from off the Altar and put on incense and goe quickly unto the congregation and make atonement for them for fervent wrath is gone out from before Iehovah the plague is begun And Aaron tooke as Moses had spoken and ranne into the midst of the Church and behold the plague was begun among the people and he put on incense and made atonement for the people And he stood betweene the dead and the living and the plague was stayed And they that died in the plague were
5. And God by his Prophet promiseth that David shall never want a man to sit upon the throne of the house of Israel neither shall the Priests the Levites want a man before me to offer burnt-offerings and to kindle meat-offerings and to doe sacrifice continually Ier. 33. 17 18. 21 22. Both which are accomplished in Christ Luke 1. 32 33. Heb. 3. 1. and 5. 1. 5. and 8. 1 2 3 c. zealous for his God or jealous for his God that is for the dishonour done unto his God as God himselfe is said to be jealous for Ierusalem when hee was sore displeased with the heathens that afflicted it Zach. 1. 14 15. It is good to be zealously affected alwayes in a good thing Gal. 4. 18. that God sheweth here in rewarding Phinehas zeale who stood up and executed judgement and the plague was stayed and it was counted to him for justice to generation and generation for ever Psal. 106. 30 31. The Hebrewes in ages following mentioned his glory as Ben Sirach saith because he had zeale in the feare of the Lord and stood up with good courage of heart when the people were turned backe and made atonement for Israel therefore was there a covenant of peace made with him that he should be the chiefe of the Sanctuary of his people and that he and his posteritie should have the dignitie of the Priesthood for ever Ecclus 45. 23 24. The Scripture noteth the contrary of Eli who came of Ithamar the brother of Eleazar for when his owne sonnes committed whoredome with the women of Israel that assembled at the doore of the Tabernacle of the congregation and made themselves vile hee restrained them not but honored his sonnes above the Lord therefore God threatned to cut off his arme and the arme of his fathers house that there should not be an old man in his house for ever And he sware unto the house of Eli that the iniquitie of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 29 31. and 3. 13 14. made atonement or made reconciliation pacified Gods wrath through faith this word used for atonement by sacrifice is here applied to the executing of judgement upon the malefactors whereupon God stayed the plague which had begun upon the congregation As oftentimes for the sinne of some God is wroth with the whole congregation Ios. 7. 1. 12. and 22. 17 18. so here for the just fact of Phinehas his wrath was turned away vers 11. and atonement is made So the proverbe was fulfilled The kings wrath is as messengers of death but a wise man will pacifie it Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house 2 Sam. 21. 3. c. Vers. 14. smitten that is killed as the Chaldee explaineth it so in vers 15. and 17. Zimri in Greeke Zambri sonne of Salo the notation of this name agreeth with his end for Zimri signifieth cutting off as superfluous boughes are pruned or cut off from the Vine Salo signifieth treading under foot so as a fruitlesse branch he was cut off from the vine of Israel and trodden down of God and men as it is written Thou hast trodden downe all them that goe astray from thy statutes for their d 〈…〉 t is falshood 〈…〉 19 1â—8 among the Si 〈…〉 tes in Chaldeâ— of the tribe of Simeon And being a Prince and bringing that harlot unto 〈◊〉 〈◊〉 vers 6. it is likely that many of that tribe tooke part with him and perished in the plague aforesaid For whereas that tribe at the former muster had 59 thousand and three hundred men of warre among them Num. 1. 22 23. they were diminished now after this plague 37. thousand and one hundred that there remained at the next muster but 22 thousand and two hundred men Num. 26. 1. 14. Vers. 15. 〈◊〉 in Greeke Chasbi daughter of Sour Cozhi signifieth lying or falshood Zur is a Rocke an head of nations that is a governour of peoples for he was a Prince of Midian vers 17. and afterward he it said to be one of the five Kings of Midian Num. 31 8. And as Balaam with his wicked counsell and doctrine is named as a figure of Antichristian seducers corrupting the Christian Church with fornication and idolatry Rev. 2. 14. so in this Prince of Midian and the harlot his daughter we may behold the type of Antichrist who by the spirit and doctrine of Balaam hath drawne the Church unto fornication and idolatry with false gods and heresies His false prophets like the daughters of Moab allure men unto those abominations for as the wisedome of God in Christ sendeth forth her maidens to invite the simple to come and eat of her bread and drinke of the wine that she hath mingled Prov. 9. 1. 5. so the foolish woman or whore of Babylon Revel 17 〈◊〉 5. hath also her toll-guests the spirits of devils working miracles which goe forth unto the Kings of the earth c. Rev. 16. 13 14. and she calleth passengers who goe right on their wayes to partake of her stollen waters which are sweet and bread in secret which is pleasant and many doe follow her pernicious wayes yea many strong men have been slaine by her Pro. 〈◊〉 13. 18. and 7. 26. 2 Pet. 2. 1 2. The kings also of the earth have committed fornication with her Rev. 18. 3. brought her by their lawes unto their brethren subjects And as the harlots name was Cozhi that is a lie or falshood the daughter of Zur that is a Rock a Prince of Midian of Abrahams degenerate children Gen. 25. 1 2. so is the Church of Antichrist false deceitfull yet the pretended daughter of the Rocke which Christ hath promised to build his Church upon Matth. 16. 18. though being departed from the true faith of Christ as the Midianites were from the faith of their father Abraham For those Antichristian idolatries God sendeth forth his plagues Rev. 16. But when with the sword of the Spirit w ch is the word of God Ephes. 6. 17. those abominations are cut off and the authors of them thrust thorow as in Ziach 13. 2 3 the wrath of God which now is kindled against the sinners shall be turned away of a fathers house Sol. Iarchi here noteth from Gen. 25. 4. that Midian had five fathers houses Ephah and Epher and Hanoch and Abida and Eldaah and this man was king of one of them Vers. 17. Vex the Midianites or Distresse that is war against the Miâ—â—anites as the Greeke translateth Vse enmitie against them Hebr. To vex or To distresse of which phrase-see the notes on Ewod 13. 〈◊〉 God who had first punished his owne people for their sinnes doth now decree vengeance against their enemies which was done by Moses before his death Num. 31. 2. For as God faith to the nations Loe I begin to bring evill on the citie upon which my name is called and should yee
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
so the rest though they be ten c. and the residue of the goods are the brethrens If the brethren have sold or mortgaged their fathers lands the daughter taketh her livelihood from the purchasers even as a creditor taketh his debt of the purchasers Who so commandeth at his death that they should give his daughters no livelihood of his goods they doe hearken unto him for this is not of the nature of a dowrie Maimony tom 2. treat of Wives ch 18. sect 1. c. and ch 20. sect 1. c. Vers. 12. this mountaine of Abarim There were many mountaines of Abarim Num. 33. 47. by this mountaine therefore is meant one speciall which was called Nebo which was in the land of Moab over against Iericho Deut. 32. 49. And they were called Abarim of the fords or passages which were by them over Iordan into the land of Canaan Wherefore the Greeke version saith Goe thou up into the mountaine which is on this side Iordan of mount Naban or this mount Nabais And Mos. Gerundens explaineth it thus The mountaine of Abarim is mount Nebo as is expounded in Deut. 32. and is so called because it is by the fords of Iordan where they passe over into the land of Canaan see the land the land of Canaan saith the Greeke and so Moses expresseth it in Deut. 32. 49. Though this were some comfort unto Moses to see the land a farre off and salute the same as the faithfull fathers are said to doe the promises which they received not Heb. 11. 13. yet his desire and earnest suit unto the Lord was that he might have gone over and seene it but he would not grant it him because he had sinned and God had denounced his death before Deut. 3. 23. 26. Num. 20. 12. See the Annotations on Deut. 34. where his viewing of the land is described Vers. 13. be gathered unto thy peoples in Greeke be added unto thy people meaning that he should die there and be buried Deut. 32. 50. and 34. 5 6. and his soule should be gathered unto his godly forefathers see Num. 20. 24. Vers. 14. For ye rebelled or For as much as yet rebelled against my mouth that is as the Greeke and Chaldee expound it against my word so in Num. 20. 24. to sanctifie me that is which word and commandement of mine was that ye by faith should sanctifie mee but yee sanctified mee not Wherefore the Greeke here translateth ye sanctified me not and so it is explained in Deut. 32. 51. because ye sanctified me not Meribah of Kadesh or strife of Kadesh as the Greeke translateth it of the contradiction of Kades the Chaldee the strife of Rekam By this name Kadesh it is distinguished from the other Meribah spoken of in Exod. 17. 7. So in Deut. 32. 51. V. 15. of the spirits of all flesh the Greeke translateth of the spirits and of all flesh so before in Num. 16. 22. It meaneth that God is both the Creator of all mens soules or spirits Eccles. 12. 7. Zach. 12. 1. and he that giveth them spiritual gifts of wisdome knowledge grace c. as spirits are used for spirituall gifts in 1 Cor. 14. 12. set or visit that is provide constitute for Bishop or overseer who therfore is called in v. 17. a shepherd or Pastor Though for the peoples sake the Lord was angry with Moses and would not let him goe into the good land Deut. 4. 21. yet such was Moses love unto them and care for their welfare that he procureth what in him lieth their good after his decease by having a faithfull governour set over them of God which is a blessing unto a land or people Eccles. 10. 17. Vers. 17. goe out before them by this phrase of going out and comming in and that which followeth leading out and bringing in is signified the administration of the officer and government of his people both in time of peace and of warre wherefore when Moses was old and the time of his administration expired he said I can no more goe out and come in Deut. 31. 2. So the Priests administration in the Lords house is called a going in thereto 1 Chron. 24. 19. The similitude is taken from a shepherd whose dutie is to goe before the sheepe and to lead them out that by his guidance they may goe in and out and sinde pasture as is spoken of our great shepherd the Lord Iesus whom this Iesus the successor of Moses prefigured Iohn 10. 3 4 9. which have no shepherd or no Pastor w ch estate is miserable as is noted of our Saviour that when he saw the multitudes he was moved with compassion on them because they fainted were scattered abroad as sheep having no shepherd Mat. 9. 36. Vers. 18. Iosua the son of Nun in Greeke Iesus the son of Naue so in the new Testament he is called Iesus Act. 7. 45. Heb. 4. 8. the spirit to wit the spirit of God meaning the gifts and graces of the Spirit as wisdome Deut. 34. 9. and the like The Chaldee expoundeth it the spirit of prophesie and Targ. Ionat. saith the spirit of prophesie from before the Lord remaineth upon him w ch accordeth with Num. 11. 24. But whether in prophesie or other graces he was but a shadow of Iesus the son of God to whom he gave not the spirit by measure Iob. 3. 34. lay thine hand or impose thine hand that is thine hands as the Greeke translateth and as Moses after sheweth in vers 23. which was a signe of his calling and ordination to his office as in Numb 8. 10. with which also it seemeth he received a greater measure of the Spirit as it is said And Iosua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him Deut. 34. 9. Vers. 19. charge thou him or command him give him a charge for the faithfull executing of his office such as we reade of in Deut. 31. 7 8. Besides that which was now done by Moses God himselfe did after give him a charge in the Tabernacle Deut. 31. 14 15. Vers. 20. give of thine honour or give that is put of thy glory or of thy Majestie whereby the gifts fitting the government of Israel seeme to be meant as wisdome according to Deut. 34. 9. or some other exterior signe of his calling from God whereby the people might be obedient to him As it is said of Solomon when he sate on the throne of the Lord and all Israel obeyed him that the Lord magnified Solomon exceedingly before the eyes of all Israel and gave upon him the honour of the kingdom or royall majestie such as had not beene on any king before him in Israel 1 Chron. 29. 23 25. And the contrary is spoken of Antiochus that vile person they shall not give upon him the honour of the kingdome but he shall come in peaceably and obtaine the kingdome by slatteries Dan. 11. 21. The Chaldee translateth thou
rebellion see Num. 14. 2 3 c. Verse 27. In the hatred or for the hatred of Ie 〈…〉 wherwith he hateth us that is for that the Lord hateth us as in the Greeke version See 〈…〉 phrase in Gen. 19. 16. and 29. 20. Hos. 3. 〈…〉 evill saying Moses would not have to come 〈◊〉 of the mouth of their enemies Deut. 9. 28. and it sheweth the height of their sinne which impâ—â—ed that to hatred wherein God manifested his 〈◊〉 Deut. 4. 37. and 7. 8. Vers. 28. to melt that is discouraged or as the Chaldee translateth it broken The Greeke saith Have turned away our heart David amplifieth this 〈…〉 litude in Psal. 22. 15. My heart is as wax it 〈…〉 ten c. So Ios. 2. 11. and 7. 5. and 14. 8. Esâ—â— 19. 1. These brethren were ten of the twelve Spies sent to view the Land Num. 13. 28. c. 〈…〉 kims in Greeke and Chaldee Giants see Nâ—â— 13. 28. 33. where it is singular Anak Vers. 30. He the Chaldee paraphraseth his 〈◊〉 will fight for you Verse 31. bare thee this word meaneth not bearing of the body onely but bearing of their infirmities and suffering the evils and troubles in the education of them as a father doth in his children which the Greeke explaineth by etrophophsrese a word that Paul useth in Act. 13. 18. where the Syriak expoundeth it nourished or as some copies have it etropophorese hee suffered their manners Verse 32. yet in this thing or for this word notwithstanding this exhortation and encouragement you beleeved not in Iehovah Chald. in the word of the LORD This unbeleefe Paul noteth to be the cause why they entred not into the Lords rest Heb. 3. 1 2. 18. 19. Verse 33. Who went namely by his Arke Fire and Cloud the signes of his presence Numb 10. 33. 34. or who goeth to wit still before you Verse 35. If there shall that is surely there shall not as Paul openeth the phrase Heb. 3. 11. 18. Though Moses intreated for the people Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Num. 14. 20. yet hee sware and so it was irrevocable and without repentance Psal. 110. 4. that they should not come into the promised land See the notes on Num. 14. see that is come into and enjoy as to see good is to enjoy the same Psal. 106. 5. Verse 36. Caleb one of the twelve Spies who was faithfull see Num. 13. 6. 30. and 14. 6. c. fully followed Hebr. fulfilled after Iehovah which the Greeke translateth followed the things pertaining to the Lord. This he did being guided by another spirit Num. 14. 24. Verse 37. with me with Aaron also for they both were in one transgression and punishment Num. 20. 10 12 24. for your sakes for the people provoked his spirit whereupon hee uttered his sinne with his lips Psal. 106. 32 33. his sinne proceeded also from unbeleefe see Num. 20. 12. Thus God shewed severity towards all after many provocations and by it the people were taught that not Moses Law but Iesus Gospel should bring them into their heavenly rest Vers. 38. Ioshuah or Iehoshuah in Greeke Iesus he was another of the Spies see Num. 13. 8. 16. and 14. 6. 38. standeth that is ministreth or is thy servant as the phrase meaneth Gen. 18. 8. and so hee is named Moses minister Ios. 1. 1. strengthen by word and signe which was imposition of hands whereby Moses put off his honour upon Iesus and hee was filled with the Spirit Num. 27. 18. 20. 23. Deut. 34. 9. Verse 39. for a prey to be spoiled and devoured of the enemy of this their speech see Num. 14. 3. they shall goe in after forty yeares wandring in the wildernesse and bearing their fathers whoredomes see Num. 14. 31. 33. So God sheweth grace to weaklings and babes in Christ 1 Cor. 1. 28. Mat. 11. 25. Verse 40. way of that is which leadeth towards the red sea where Israel had beene baptized Exod. 14. and whither they were now led againe to learn repentance and a new life See Num. 14. 25. Vers. 41. sinned The people mourned greatly when they heard that evill tidings from the Lord confessed their sinne and offered amendment Num. 14. 39 40. but their repentance was not according to God for presently they rushed into another extremity neither could they reverse the decree passed against them his weapons of war or the weapons of his warre which is an Hebrew phrase very common translated in Greeke his weapons of War so in Dan. 9. 24. citie of thy holinesse that is thy holy citie and the house of my praier Esay 56. 7. that is my house of praier and many the like pressed forward assayed of your owne accord or thronged as the Greeke translateth gathered together the Chaldee yee began The Hebrew word is used here onely in Num. 14. 44. there is said they loftily presumed or lifted up themselves answerable to their presumption here following Vers. 42. I am not the Chaldee expoundeth it my majestie or presence dwelleth not among you see Num. 14. 42. smitten in Greeke broken or crushed The Lord threatned their fall by the sword of the Amalekites and Canaanites Num. 14. 43. Verse 43. were presumptuous or were proud arrogant compare Num. 14. 44. The people having by their evil heart and unfaithful departed from the living God would returne to him by the workes of their own hands w ch was a presumptuous sin and shewed their repentance not to be sincere but that the flesh repined and strugled against the chastisements of God not willing to beare the punishment of their iniquitie See the notes on Num. 14. Verse 44. Amorite with the Amalekites See Numb 14. 45. Bees doe or Bees vse to doe which when they are angred get them together and flie on the faces of their provokers see Psal. 118. 12. Our sinnes are enemies like Bees many compact in the hive of the heart being troubled and provoked they become more eager and fierce sting and pursue us They cannot be subdued but by faith in Christ as they that were stung of Serpents were healed by him Num. 21. for by the workes of the Law no sinne can be expelled Rom. 7. 7 8. c. Hormah the Greeke saith from Seir unto Herma see Num. 14. 45. Verse 45. returned the Greeke saith yee sate downe and wept heard not Chaldee accepted not your praier This figured how Israel following the Law of justice could not attaine unto it because they sought it not by faith but as it were by the works of the Law Rom. 9. 31 32. Verse 46. Kadesh a large wildernesse where Israel abode long as appeareth by Num. 13. 27. and 20. 1. 14 21. Iudg. 11. 17. Deut. 2. 14. CHAP. II. 1. The storie is continued that the Israelites were not suffered to meddle with the Edomites 9. nor with the Moabites 19. nor with the Ammonites 24. but with Sihon the Amorite who refusing peace and
and the Kings of Canaan which were the strength and power of the world c. but their strength was weakned before him But the armes of eternity are rather meant here of the armes of the eternall God who is most ancient without beginning and eternall without ending who saith I am the first and I am the last and besides me there is no God Esay 44. 6. destroy speaking to Israel whom he would enable to destroy their enemies the Greeke translateth Perish speaking to the enemy So God by Christ not onely preserveth his people from harme but destroyeth him that hath the power of death that is the devill Heb. 2. 14. and with him all other enemies perish Vers. 28. alone secure from enemies as Ier. 49. 31. or alone and shall not be reckoned among the nations as Num. 23. 9. This dwelling in safety had accomplishment under Christ of whom it is said In his dayes Iudah shall be saved and Israel shall dwell safely Ier. 23. 6. the fountaine that is the people which flow out of Iakob as out of a well or fountaine so that fountaine is here used for a river or streame issuing from a fountaine as in Psal. 104. 10. and waters often signifie peoples Rev. 17. 15. Thus David calleth them of the fountaine of Israel Psal. 68. 27. and Esaias saith which are come forth out of the waters of Iudah Esay 48. 1. The Hebrew word sometime signifieth a fountaine sometime an eye in which latter sense some interpret it here the eye of Iakob shall looke unto a land of corne c. his heavens the heaven or aire over the land of Israel shall drop down deaw whereby it shall be fruitfull Thus Moses confirmeth to Iakobs seed the blessing which Isaak gave unto Iakob Gen. 27. 28. Spiritually heavens signifie the ecclesiasticall estate Revel 4. 1. deaw and raine signifie heavenly doctrine as Deuter 32. 2. Vers. 29. who is like thee not any people So David said What one nation in the earth is like thy people like Israel 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah or in Iehovah that is Christ called Iehovah our righteousnesse Ier. 23. 6. shield of thy helpe that is thine helpfull shield which aideth thee against thine enemies the Chaldee saith strong for thine helpe the Greeke thy helper will shield or protect thee sword is thy excellency in Greeke thy glorie or boasting that thou maist truly glory in his sword not in thine own as the Church doth in Psa. 44. 4 7. they inherited not the land by their own sword and my sword shall not save me Christ appeared with a two-edged sword in his mouth Rev. 1. 16. and with a sword in his hand as Prince of the Lords host Ios. 5. 13 14. and the sword of the spirit is the word of God Ephes. 6. 17. shall falsly deny shall dissemble that they were thine enemies and faine to be friends for feare This David acknowledged the sonnes of the stranger falsly deny unto me Psal. 18. 45. The Greeke translateth shall lie unto thee Chazkuni explaineth it thus They that are enemies to thee in their heart shall falsly deny unto thee through feare shall shew themselves thy friends shall be obedient to doe thy pleasure And Sol. Iarchi giveth an example as the Gibeonites which said From a very farre countrey thy servants are come c. tread on their high places or on their heights in Greeke thou shalt ride upon their necke see a like phrase in Psal. 66. 12. The Chaldee expoundeth it thou shalt tread on the joynts of the neckes of their Kings which thing was fulfilled in Iosuahs time Ios. 10. 24 25. By heights or high places are meant all the high and fortified places wherein the enemies kept for their safety as mountaines high walled Cities c. as David when he was safe from his enemies rejoyceth that God had set him upon his high places 2 Sam. 22. 34. And as it is the glory of God that hee treadeth upon the high places of the earth Amos 4. 13. Mich. 1. 3. and upon the high places or heights of the sea Iob 9. 8. so he communicateth this glory to his people that should vanquish all their enemies as was also said in Deut. 32. 13. he made him ride on the high places of the earth And by the weapons of their war-fare which are mighty through God they pull downe strong holds and cast downe every high thing that exalteth it selfe against the knowledge of God 2 Cor. 10. 4 5. Death shall be swallowed up in victorie 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet Rom. 16. CHAP. XXXIV 1 Moses from mount Nebo vieweth the land 5 He dieth there and is buried of God 7 His age and vigour when he died 8 The Israelites mourne for him thirty dayes 9 Ioshua succeedeth him 10 The praise of Moses ANd Moses went up from the plaines of Moab unto mount Nebo to the top of Pisgah which is over against Iericho and Iehovah caused him to see all the land from Gilead unto Dan. And all Naphtali and the land of Ephraim and Manasseh and all the land of Iudah unto the hindmost sea And the South and the plaine of the valley of Iericho the Citie of Palme-trees unto Zoar. And Iehovah said unto him This is the land which I sware unto Abraham unto Isaak and unto Iakob saying unto thy seed will I give it I have caused thee to see it with thine eyes but thou shalt not go over thither And Moses the servant of Iehovah died there in the land of Moab according to the mouth of Iehovah And he buried him in a valley in the land of Moab over against Beth-peor and no man knoweth of his Sepulchre unto this day And Moses was an hundred and twenty yeeres old when hee died his eye was not dimme nor his naturall moisture fled And the sonnes of Israel wept for Moses in the plaines of Moab thirty daies and the daies of weeping of mourning for Moses were ended And Ioshua the sonne of Nun was full of the Spirit of wisedome for Moses had laid his hands upon him the sonnes of Israel hearkened unto him and did as Iehovah commanded Moses And there arose not a Prophet since in Israel like Moses whom Iehovah knew face to face In all the signes and the wonders which Iehovah sent him to doe in the land of Egypt to Pharaoh and to all his servants and to all his land And in all the mighty hand and in all the great terrour which Moses did in the eyes of all Israel Annotations MOses went up as God commanded him Deu. 32. 49. plaines of Moab in the wildernesse where Israel pitched and where Moses had explained all this Law unto them See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name Araboth Moab mount Nebo or of Nebo that from thence hee might view the holy land as Iohn from an high mountaine was shewed
sweet perfume Exod. 30. which perfume figured the mediation of Christ the Angell which offereth much incense w ch the prayers of all saints Rev. 8. 3. So through his death and intercession the Church hath her sweet smell and all her garments are Myrrh aloes and Cassia Psal. 45. with all powder or above all powder that is powders or spices of the Merchant That is with all other graces that Christ hath bestowed upon her by the preaching of his Gospell Or those forenamed Myrrh and Frankincense which shee hath from Christ are above all other graces and gifts which can be attained to in this word of the merchant or of the spice merchant as the word is englished in 1 Kin. 10. 15. But the Gr. interpreteth it Apothecarie or Ointment maker Such were of the Priests under the Law which made the ointment of the spices 1 Chron. 9. 30. and such now are the Ministers of the Gospell uttering the word and graces of the Spirit Ver. 7. Behold his bed which is Solomons an Hebrew manner of speech explained thus in Greeke Behold the bed of Solomon Some understand here his bed like that which was Solomons others above or better theÌ„ that which was Solomons The Spirit here calleth us to behold the guard which was about Solomons bed for his safety and security froÌ„ feare Solomon in his name Kingly office wisedome and royalty was a figure of Christ who is greater then Solomon Mat. 12. 42. and his bed is above Solomons Christs bed here seemeth to meane the hearts of the elect as in Song 1. 13. the Spouse said he shold lodge betwixt her brests in whose hearts Christ dwelleth by faith Ephes. 3. 17. and there taketh his repose and rest And this habitation or ledging was figured by the Tabernacle and Temple of Solomon 1 Cor. 6. 19. Therefore the Chaldee paraphrast who saw not Christ but in shadowes applyed this bed to the Temple which Solomon built 60. mightie ones or 60. valiants strong men Solomons bed was guarded with sixtie of the Valiants or mighty men of Israel that hee might bee safe from perill figuring the safe guarding and keeping of the hearts and minds of Gods elect both by their own diligent watch over their hearts and wayes as it is written Above all observation keepe thy heart for oâ—â— of it are the â—ssues of life Pro. 4. 23. wherein whiles they keepe sound wisedome and discretion when they lye downe they shall not be afraid yea they lye downe and their sleepe is sweet Pro. 3. 21. 24. as also by the safe keeping and protection of God by whose power the Saints are guarded or kept through faith unto salvation 1. Pet. 1. 5. so that they are not afraid for the terrour of the night or for the arrow that flyeth by day Psal. 91. 1. 5. the peace of God which passeth â—l understanding doth keep or guard their hearts and minds through Christ Iesus Phil. 4. 7. And in speciall this is done by the Ministers of Christ that watch and wake for the soules of his people Heb. 13. 17. Act. â—0 28. 31. as his servants of old did stand in the house of the Lord in the nights Psal. 134. 1. might it ones of Israel what mighty valiants were in Israel appeareth by Davids Worthies which helped him in his wars and are mentioned in 1 Chron. 11 10. 47. and 12. 1. 38. They figured such strong men as have the word of God abiding in them and doe overcome the wicked one 1 Ioh. 2. 14. V. 8. hold the sword or holden apprehended of the sword that is girded therewith The word of God is the sword of the Spirit Ephes. 6. 17. which men do then hold when they hold forth the word of life Phil. 2. 16. and therewith resist Satan and all enemies and by faith doe overcome 1 Ioh. 2. 14. and 5. 4. expert or learned taught as the Greeke translateth it being taught of God who teacheth the hands of his people to war 2. Sam. 22. 35. so that they fight the good fight of faith 1 Tim. 6. 12. and by long custome are inured and skilfull in the Lords battels and have their senses exercised to discerne good and evill Heb. 5. 14. Such in figure were the sons of Reuben Gad and Manasses 1 Chron 5. 18. his swordon his thigh by his side prepared and ready to fight as Exod. 32. 27. So unto Christ it is said Gird thy sword upon thy thigh O mighty one Psal. 45. 4. feare in the nights or dread terror in the nights the dreadfull evills that are secret and unseene and every night do endanger For thefts murders treasons and other mischiefes are often done in the night as experience and the scriptures testifie Iob 24. 14. Ier. 6. 5. Neh. 6. 10. Dan. 5. 30. 1 Cor. 11. 23. Mat. 13. 25. Prov. 7. 9. 22. and then it is needfull to watch stand ready armed Neh. 4. 22. Mat. 24. 43. and 26. 31. 41. So Christians which are to wrastle against manifold tentations and against the rulers of the darkness of this world against spirituall wickednesses in high places are willed to take unto them the whole armour of God and to stand having their loynes girded c. Ephes. 6. 12. 13. 14. V. 9. a charret The Hebrew Apirjon is not found but in this one place translated in the Greek Phoreion which is a thing to cary upon as a charet licter or the like but after the Hebrew it hath the name of fairenesse or gloriousnesse and of fruitfulnesse Some take it be a throne some a pallace some a bed Sol. Iarchi expounds it a secret chamber for honor to wit such as is made for the Bride Bridegoome The Chaldee expoundeth this of the temple which Solomon made of the wood of Lebanon but that temple was a figure of Christ and of his Church to which we may better referre it Of Christ it may be meant in respect of his human nature which was all glorious without spot of sinne which humanity he made and assumed to himselfe with all the glorious graces of the spirit for the salvation of his elect the daughters of Ierusalem Of the Ministers of Christ or the Church his mysticall body it may as I thinke rather here bee spoken which by the preaching profession and practise of the Gospell carieth Christ as a charret holding forth the word of truth and of salvation in the midst wherof Christ sitteth teaching governing and triumphing So the former similitude of the Bed signifieth the more secret state of the Church in times of danger this of the charret betokeneth the more open glory of the same by the publishing and practising of the Gospell wood or trees of LebanoÌ„ that is of Cedar wood that grew on LebanoÌ„ figuring the Saints likned to Cedars in Lebanon Ps. 92. 12. 13. of which as of the matter Christ maketh his Church Rom. 1. 7. 1 Cor. 1. 2. Ver. 10. the pillars This if it be referred to persoÌ„s meaneth
or but my heart watcheth or is awake The heart meaneth the inner man the spirit or man as he is regenerate opposed to the flesh or outward man Rom. 2. 28. 29. and the flesh and spirit even in Gods children doe lust one against another that wee cannot doe the things that we would Galat. 5. 17. and when the spirit is willing to watch pray c. the flesh is weake Mat. 26. 41. Whereas therfore her heart waked while she slept it signified that shee gave not her selfe wholly to this negligence but as the wise virgins had their lamps burning whiles all slumbred and slept when the lamps of the foolish were gone out Mat. 25. 4. 5. 8. so shee now had given her selfe to fleshly case but had her heart and spirit otherwise disposed For when the whole man addicteth it selfe to any thing the heart also is adjoyned as Solomon saith I compassed about I and my heart to search and to seeke out wisedome Eccles 7. 25. that knocketh or that beateth to wit at the doore Shee telleth the love and care of her beloved who would not let her rest in the bed of worldly ease but exciteth her to holy duties by receiving him the spirit of his grace Christs voice is uttered by preaching of his Gospell calling to repentance faith and obedience Hebr. 3. 7. 8. 15. and 4. 2. His knocking signifieth a more earnest provocation and desire to be let in Matth. 7. 7. Luke 13. 25. and it may imply his chastisements also whereby hee would call her â—o repentance as hee saith to the Church in Laodicca when it was fallen to bee neither cold nor hot As many as I love I rebuke and chasten be zealous therefore and repent Behold I stand at the doore and knocke Revel 3. 19. 20. open to me God openeth doores to us when hee bestoweth his blessings on us Psal. 78. 23. 24. Esa. 45. 1. 2. 3. and spiritually when he giveth grace to utter his word and to beleeve the same Col. 4. 3. Act. 14. 27. So wee open the doore unto him when wee give him entrance into our hearts he calling upon us by his word and workes when we repent beleeve and accept Christ with his graces c. Rev. 3. 20. my sister my love c. these titles given unto the Church even in her infirmity shew what affection he bare unto her and how he esteemed of her notwithstanding her sinnes which he imputeth not but looketh upon her graces which he had endued her with as if she were perfect vndefiled filled with dew or full of dâ—w This head of Christ which in verse 11. is lâ—â—ened to most fine gold here filled with dew seemeth to meane his manifold troubles which he suffered for her sake not onely in his owne person while he was on earth but in his Servants and Ministers who are often troubled on every side perplexed persecuted cast downe alwaies bearing about in the body the dying of the Lord Iesus c 2 Cor. 4. 8. 9. 10. Thus Christ commeth in the darke night of affliction to awake her and to communicate himselfe and his graces with her For a man to be wet with the dew of heaven is a signe of misery Dan. 4. 25. so is raine where there is no covert Esa. 4. 6. and drops or droppings likewise signifie troubles Amos 6. 11. But dew and raine upon the land maketh it fruitfull so is Christ by his doctrine to his Church Psal. 72. 6. Hos. 14. 5. Deut. 32. 2. And in this sense some take it here as if Christ came unto her full of the dew of blessings to inrich her The Chaldee paraphrast applieth this verse to the Iewes captivity and Gods calling them to repentance thus After all these words the people of the house of Israel sinned and he delivered them into the hand of Nebuchadnezar King of Babylon who led them into captivity and in the captivity they were like to a man asleepe that cannot wake out of his sleepe And the voice of the Holy Ghost admonished them by the hand of the Prophets and stirred them up from the sleepe of their heart The Lord of all the world spake and thus he said Turne by repentance open thy mouth and make request and laud me my sister my love the congregation of Israel which art like a dove in perfection of thy workes for the haire of my head is filled with thy teares as a man whose haire of his head is wet with the dew of heaven and my hairy lockes are filled with the drops of thine eyes as a man whose hairy lockes are full with the drops of raine that descend in the night Vers. 3. how shall I put it on that is I cannot put it on without trouble and reluctation of my flesh The like phrase God used in Hos. 11. 8. How shall I give thee up Ephraim c. how shall I make thee as Admah c. that is I cannot utterly destroy thee as I did those Cities such is my compassion towards thee The Spouse here telleth her answer to Christ how she made excuses and delayes and that she could not presently admit him as the friend answereth in Luke 11. 7. Trouble mee not the doore is now shut and my children are with mee in bed I cannot rise and give thee The keeping on of clothes is a signe of care and watchfulnesse Neh. 4. 23. so shee now in the absence of her Lord should have had her loynes girded about her light burning her selfe waiting for his returne that when he came and knocked she might open to him immediately Luke 12. 35. 36. But she had not onely ungirded but put off her coat and washed her feet so composing her selfe to a setled rest in her bed and in stead of watching sleepeth in stead opening the doore driveth him away through her neglect and sloath washed my feet another signe that shee had betaken her selfe to rest for in those hot countries where usually they went bare footed they washed their feet from soile and sweat after travell which she now having done could not as shee pretended without fouling them againe open to her beloved Such worthlesse excuses doth our flesh alledge the time is unseasonable the night is cold and dampe the weather wee we cannot arise to intertaine Christ without trouble and detriment So the people that dwelt in their sieled houses said the time is not come that the Lords house should be built Agg. 1. 4. 2. The slothfull saith A Lyon is in the way a Lyon is in the streets Prov. 26. 3. and The sluggard will not plow by reason of the cold Prov. 20. 4. The Chaldee here paraphraseth thus The Congregation of Israel answered before the Prophets Loe now I have put off from me the yoake of his precepts and have served the erroneous idols of the peoples and how can I have the face to turne againe unto him The Lord of the world answered them by the hand of the Prophets
grace or words of grace Luk. 4. 22. which was powred out in the lips of Christ Psal. 45. 3. which set forth by similitude of the pleasant lilie and sweet myâ—rh-oile doe note out the comfort and sweetnesse of the Gospell in the hearts of them that beleeve Vers. 14. The Chrysolite in Hebrew Th 〈…〉 it is a precious stone of a golden sea-green colour see Exod. 28. 20. These hands of Christ likened unto or adorned with gold rings whose hollow place of foyle is set and filled with the Chrysolite signifie his precious pure and glorious workes acceptable and honourable before God and men his bowels that is his breast and belly for in them the bowels are contained as the heart liver c. but he nameth bowels to denote his inward affections outwardly manifested So the heart is said to bee among the bowels in Psal. 22. 15. and the liver is joyned therewith in Lam. 2. 11. where also the bowels are in Greeke translated the heart See before on verse 4. bright yvorie Hebr. brightnesse of yvorie meaning most bright polished faire and glorious overlaid or which is covered and so adorned with Saphirs for in Gen. 38. 14. this word is used for covered where the Greek and Chaldee expound it adorned These bowels of Christ like burnisht yvorie decked with Saphirs which are precious stones of a sea blew or heavenly colour signifie his hearty and heavenly affections love mercy commiseration c. towards God his Law and his people as he saith in Psal. 40. 9. thy Law is within my bowels and bowels are inward-affections in 2 Cor. 7. 15. and joyned with mercies in Phil. 2. 1. and used for tender-mercy in Luk. 1. 78. and Pauls great longing after the Saints is said to be in the bowels of Iesus Christ Phil. 1. 8. The Chaldee Paraphrast applyeth these to the body of the Church of Isâ—ael the twelve Tribes who shined as hee saith like lampes were polished in their workes like Elephants tooth or yvorie and shone like Saphiâ—s Vers. 15. His legges piliars of marble under the name legges the thighes also are comprehended and all down to the feet which are the instruments to beare sustaine and remove the body from place to place so the legges of a man and the strength of an horse are mentioned in Psal. 147. 10. to signifie mans might and swiftnesse And as yron legs denoted a strong Kingdome Daniel 2. 33. 40. so the strength of Christ in his wayes and government is resembled by marble-pillars and the uprightnesse and purity thereof by the colour of white-marble or alabaster founded or grounded set fast as on a foundation sockets of solid gold that is Christs feet on which his legges are set as pillars on their sockets to sustaine and stay them up are of solid gold firme and stable pure and glorious so that his way is perfect his ancles slip not 2 Sam. 22. 33. 37. his foâ—t standeth in righteousnesse Psal. 26. 12. he walketh safely in his way and his foot stumbleth not Prov. 3. 23. with these feet in justice he treadeth downe his enemies Psalme 110. 1. Esay 26 6 2 Sam. 22. 39. 43. but bringeth good tidings of peace to his people Nahum 1. 15. that all they are blessed which trust in him Psal. 2. 12. whereas confidence in an unfaithfull man in the day of trouble is like a fâ—ot out of joint Prov. 25. 19. his countenance or his sight appearance forme that is his personage for this word meaneth not his face only but his whole person to see to he is like Lebanon goodly great high glorious So in 2 Sam. 23. 21 a man of countenance that is a goodly personable man is by another Prophet called a man of measure that is of great and goodly stature 1 Chron. 11. 23. Lebanon a goodly mountaine in the North part of the land of Canaan see Song 4. 8. As Christs large glorious and everlasting Kingdome was signified by a stone that became a great mountaine and filled the whole earth Dan. 2. 35. 44. and other kingdomes also are figured by mountaines Ier. 51. 25. so the largenesse eminency and glory of Christ in his Kingdome is here resembled by mount Lebanon choice that is goodly excellent for things that excell are chosen before other and these words choice and good or goodly are joyned together in the praise of men as in 1 Sam. 9. 2. or of trees Ezek. 31. 16. and choice Cedars are mentioned in Ier. 22. 7. so here Christ is choice as the Cedars meaning goodly excellent flourishing and continuing in vigour the just man groweth as a Cedar in Lebanon Psal. 92. 13. Vers. 16. his palate or the roofe of his mouth 〈◊〉 which as the tongue and lips is the instrument of speaking and so figuratively used for speech or words Prov. 5. 3. sweetnesses or sweets sweet things which properly is meant of sweet meates and drinkes as in Nehem. 8. 10. Prov. 24 13. but applyed to the words of God which are sweet to the soule as honey or other sweets to the taste Psalme 19. 10. and 119. 103. Here the palat or mouth of Christ being likened to sweet things signifieth his words doctrines promises comfoâ—ts proceeding from his spirit and being plainly and powerfully uttered to bee pleasant wholesome comfortable to the soules of such as doe discerne and beleeve them as the Spouse before said his fruit was sweet unto her palat or taste Song 2. 3. So the Wisedome of God saith in Prov. 8. 7. my palate that is my mouth shall speake the truth And the Chaldee here paraphraseth The words of his palate are sweet as honey he is altogether or all every whit of him is desires that is much to be desired he is wholly amiable which the Chaldee expoundeth all his commandements are to bee desired Thus Christ is both generally and in particulars commended and magnified by the tongue of his Spouse unto the daughters of Ierusalem as by the tongue of Paul he was crucified among the Galathians Gal. 3. 〈◊〉 when his sufferings were declared But as he is the power of God and the wisedome of God unto them which are called when to others he is a stumbling blocke and foolishnesse 1 Cor. 1. 23. 24. so here he is to his Spouse and her friends glorious and beautifull but to the world hee is base and ignominious a worme and not a man the reproch of men and contemned of the people Psal. 22. 7 his visage marred more then any man and his forme more then the sonnes of men growing up as a root out of a dry ground having no forme nor comelinesse no beauty that wee should desire him Esay 52. 14. and 53. 2. CHAPTER VI. VVHither is thy beloved gone O thou fairest among Women whither is thy beloved turned-aside that wee may seeke him with thee My beloved is gone-downe to his garden to the beds of spice to feed in the gardens and to gather Lilies I am my beloveds and my beloved
mankind and good education of children that leaving childrens children after them parents may alwayes have some as in their owne stead to serve God and to worship him according to the Law As Isaak was a type of Christ so in this procuring of him a holy wife by his servant may bee typed the Church gathered of Saints by the employment of his ministers to bee the Spouse of Christ. For he is compared to a bridegroome Ioh. 3. 29. and the Church is the bride the Lambes wife Rev. 21. 9. 10. and the Apostles prepared the Churches for one husband to present them a pure virgin to Christ 2 Cor. 11. 2. which was not to be of the Canaanites that figured the unholy shut out of the Lords house Zach. 14. 21. but from Christs owne land and kinred that is from heaven borne of God from above Rev. 21. 2. 1 Per. 1. 23. 1 Iohn 3. 9. 10. Vers. 4. my land which after is named Mesopotamia vers 10. where though Idolatry too much prevailed Ios. 24. 2. Gen. 31. 19. 53. yet not so much as among the Canaanites Deut. 12. 31. Vers. 5. If so be or Peradventure so vers 39. see Gen. 18. 24. goe after that is follow or come with me so in ver 8. c. That which in Mar. 1. 20. is went after him in Mat. 4. 22. is written followed him Againe where one writeth he followeth not us Mar. 9. 38. another saith hee followeth not with us Luke 9. 49. that is he accompanieth us not Vers. 6. lest thou or that thou returne not As Abraham by faith abode in the land of promise so would he have his sonne Heb. 11. 9. Vers. 7. thy seed the Chaldee explaineth it thy sonne the Greeke to thee and to thy seed See Gen. 12. 7. before thee and with thee as in the repetition vers 40. is expressed both to lead and to protect As a prudent wife is of the Lord Prov. 19. 14. so Abraham beleeved that the Angels who are all ministring spirits sent forth to minister for them who shall be heyres of salvation Heb. 1. 14. should bee sent for assistance in this businesse which unto many seemeth worldly and base but is indeed honourable Heb. 13. 4. Verse 8. cleare or innocent and so discharged of the oath Vers. 9. his Lord or master the pillar and sustainer of the family see Gen. 15. 2. As the Hebrew signifieth Lord and Master so the Scripture useth them indifferently as where one Evangelist saith Lord Matth. 17. 4. another saith Master Mar. 9. 5. Vers. 10. and all the goods the Greeke translateth and of all the goods of his Lord with him This by comparing ver 53. seemeth to bee the true meaning Mesopotamia in Hebrew called Aram Naharajim that is to say Aram or Syria of the two rivers it being a country that lay betweene the rivers Euphrates and Tigris or Chiddekel whereof see Gen. 2. 14. The Chaldee calleth it Aram that is by Euphrates As Mizraim is in Greek and other tongues called Aegypt Gen. 12. 10. so Aram Naharajim is in Greeke Mesopotamia so called of lying amidst the rivers which name the New Testament also keepeth in Act. 7. 2. Afterwards it is called Padam Aram in Gen. 25. 20. Aram the New Testament usually calleth Syria Mat. 4. 14. Act. 15. 23. 41. See Gen. 10. 22. of Nachor where Nachor dwelt that was Charran Gen. 28. 2. 10. By which it appeareth that Nachor accompanied Abraham and Tharah from Vr to Charran but no further Gen. 11. 31. So that is called Christs City wherein he dwelt Mat. 9. 1. Vers. 11. to kneele downe and consequently to rest them as the Greeke interpreteth it Vers. 12. bring it to passe or cause it to happen that is give good successe or send me good lucke The same word is in Gen. 27. 20. and is spoken of occurrences and events that do fall out and offer themselves unto men beyond their skill and counsell through Gods providence but to us by hap or chance as the Scripture also speaketh in Luke 10. 31. This being repeated by the servant ver 42. is expounded prospering and the Greeke there and here so translateth it by one and the same word Vers. 14. the damsell or yong-woman maid in Hebrew Naarah which five times in this chapter and often otherwhere is written by the letters Naar in the forme masculine but by the vowels Naara evidently-appointed or prepared as by certaine argument and demonstration or nurtured that is prepared and brought up by nurture and chastisement The originall word signifieth properly to argue chastise or nurture Here it signifieth appointing or preparing as the Greek and Chaldee doe translate it but with evident demonstration to another So Paul useth the Greeke word Elench answerable to the Hebrew here for an Evidence or Demonstration Heb. 11. 1. Vers. 15. it was c. this may also be read thus And the same was or came to passe before hee had made an end of speaking for loe Rebekah c. So God promiseth his people before they call I will answer and whiles they speake I will heare Esay 65. 24. And in the 45 verse following it is said that this speaking was in his heart and her pitcher the Greek translateth it having her pitcher or waterpot The Scripture often setteth downe the base and homely workes wherein the Saints men and women were in old time employed from their youth as here of Isaaks wife the mother of the Patriarches likewise of Rachel Iaakobs wife Gen. 29. 9. and of the daughters of Moses father in law Exod. 2. 16. and sundry the like Vers. 16. good countenance or good of visage that is fayre to looke upon So Gen. 26. 7. and Exod. 2. 2. translated fayre or goodly by the Apostles authority knowne that is lyen with her see Gen. 4. 1. These properties of humilitie kindnesse beauty and chastity are mentioned by the Holy Ghost as the most excellent so Christs Spouse is spiritually described by such Song 1. 8. 15. c. Vers. 17. let me drinke or slake my thirst The word here used is strange and seemeth to be Syriacke which they spake in that country and to have the significatiō of great thirst which he desireth to be slaked and after in repeating this ver 45. hee useth the common Hebrew hashkini that is let me drinke Ver. 21. wondering that is wondred and as the Greeke translateth considered her and held his peace Ver. 22. tooke and gave unto her as taking Psal. 68. 19. is expounded giving Eph. 4. 8. eare-ring or abillement jewell ouch which was hanged sometime on the care Genesis 35. 4. sometime on the nose face or forehead Ezek. 16. 12. and so this here was as the 47. ver sheweth The Greek turneth it as of many ear-rings In narration of this story which yet seemeth to be of light and triviall matters the Spirit of God is very exact and large whereas other things wherein great mysteries are infolded as the history
of Melchisedek Gen. 14. and many the like are set downe in few words That men might consider Gods wisedome and providence in things of least esteeme among men Compare 1 Cor. 1. 25. 27. 28. halfe a shekel a weight called in Hebrew bekagh which signifieth cleft or cut in the mids and so the Law expoundeth it to be halfe a shekel Exod. 38. 26. the Greeke translateth it a drachm or dram which if it were halfe the common shekell weighed 80 grains of barley the holy shekell was double so much see Gen. 20. 16. ten to weet shekels as the Chaldee expresly addeth such words as are easie to bee understood are often omitted so a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the three 1 Chron. 11. 18. for the three mighty men 2 Sam. 23. 16. and many the like Vers. 24. Bothuel in Greeke Bathouel sonne of Melcha Vers. 26. bowed himselfe or adored worshipped Iehovah The former word signifieth the bending or stooping with the head this meaneth the bowing or prostrating of the whole body usually called worshipping or adoration So Exod. 4. 31. Gen. 22. 5. Vers. 27. mercy or gracious kindnesse see v. 49. brethren that is kinsfolke see Gen. 13. 8. or brethren is put for brother as the Greeke and Chaldee translateth it and so it is after explained v. 48. Ver. 31. blessed of Iehovah an honourable title used as it seemeth in those times by many as Gen. 26. 29. Ver. 33. there was set to weet by Laban or he set for the Hebrew hath a double reading to afford both senses and so the Greeke translateth he set and the Chaldee they set and here the word meat or bread as the Greeke expresseth is to bee understood as elsewhere other words which the scope of the place sheweth as hee put in Syria 1 Chron. 18. 6. for he put garisons in Syria 2 Sam. 8. 6. See Exod. 34. 7. not eat an example of a diligent and faithfull servant preferring his worke for which he was sent before his food So the Apostle teacheth servants obedience in singlenesse of their heart as unto Christ not with eye-service as men pleasers c. Eph. 6. 5. 6. 7. 8. Vers. 36. after her old-age that is after shee was wexen old and so without natural strength to bear see Gen. 18. 11. all that he hath wherein he also was a figure of Christ whom the Father hath made heyre of all things Heb. 1. 2. and of true Christians who with him shall inherit all things Rev. 21. 7. So againe in Gen. 25. 5. Vers. 38. If thou shalt not goe understand wishing a curse to thy soule if thou goe not for so imprecations were annexed with solemne othes but not expressed see Gen. 21. 23. The Greeke translateth but thou shalt goe which is also the meaning and so expressed before in v. 4. family that is kinred or as the Greeke saith my tribe and so before in v. 4. and after v. 40. 41. Vers. 40. have walked and pleased as the Greeke translateth and that by his calling and faith in his promises as before v. 7. see Gen. 5. 22. and 17. 1. with and before thee see vers 7. Vers. 41. execration or curse as the Greeke here translateth it Before it was called simply an oath vers 8. and so the Chaldee still hath it here but this word and the forme of the oath in v. 38. sheweth it was also with imprecation of evill if he did breake his promise So Gen. 26. 28. Deut. 29. 12. 14. 19. 21. The Hebrew Alah is by the Apostle in Greeke ara that is acurse Rom. 3. 14. and in Num. 5. 21. both are joyned an oath of cursing Ver. 42. if thou be now or O bee thou I pray thee for it was a prayer as the 12. verse before sheweth and as oathes so prayers were often uttered after this manner as in Luke 12. 49. if it were already kindled that is O that it were as the Syriacke translation explaineth it I desire that it were already kindled So in Psal. 139. 19. If thou wouldst slay the wicked that is O that thou wouldest and sundry the like see Gen. 28. 20. Vers. 45. in my heart or unto my heart the Greek saith in my mind This was not expressed before in vers 15. Vers. 46. from upon her from her shoulder and to put upon her hand as was said verse 18. and so the Greeke here joyneth them both Vers. 47. her face or nose forehead from whence it hung downe on the nose so Ezek. 16. 12. See before in ver 22. Verse 48. way of truth that is the true the right way Vers. 49. doe mercy and truth that is deale mercifully and truly or kindly and faithfully which two things as they are often spoken of God towards men as before in v. 27. and Gen. 32. 10. 2 Sam. 2. 6. Psal. 25. 10. and 57. 4. and 61. 8. and 89. 15. and 98. 3. and 138. 2. so of men toward men as here and in Gen. 47. 29. Ios. 2. 14. The first word signifieth a gracious kind and mercifull affection the other a true and faithfull disposition constantly to performe what is spoken or expected of these both it is said let not mercy and truth forsake thee Prov. 3. 3. Vers. 50. the thing or the word is come forth unto thee the Greeke turneth it speake against thee evill or good that is any thing at all against it but doe rest in the will of God A like speech is in Gen. 31. 24. Vers. 53. vessels or instruments ornaments jewels c. The word is large signifying all things for use or ornament precious things or dainties and by conference with other places the word seemeth to be meant of the precious or dainty fruits of the earth the Greeke translateth it onely gifts This word is used in Deut. 3. 3. 13. 14. 15. Song 4. 13. 2. Chron. 21. 3. and 32. 23. Ezr. 1. 6. The holy Ghost seemeth to expresse it in Greeke by opora that is summer or autumn-fruit Rev. 18. 14. Vers. 55. dayes at least ten or thus dayes or ten meaning a yeere or ten moneths The Greeke interpreteth it about ten dayes but the Chaldee addeth or ten moneths and so it may well be understood 〈◊〉 yeere of dayes that is a full yeere or at least tenne moneths Dayes is often used for a yeere as is shewed on Gen. 4. 3. Vers. 57. her mouth that is aske her consent or what she will say The Chaldee translateth it and heare what she saith The mouth is put for that which commeth out of the mouth which the holy Ghost expoundeth the word Luke 4. 4. from Deut. 8. 3. Hereupon the mouth is often used for speech or words as in Gen. 41. 40. and 45. 21. Exod. 17. 1. Num. 9. 20. Deut. 1. 26. Psal. 49. 14. Vers. 59. her nurse named Deborah whom Iaakob buried with lamentation Gen. 35. 8. she was sent for honourable respect and to have tender care