the rings therof unto the rings of the Ephod with a lace of blew to be above the curious girdle of the Ephod and that the Brestplate bee not loosed from the Ephod And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart when hee goeth in into the Holy place for a memoriall before Iehovah continually And thou shalt put in the Brestplate of judgment the Vrim and the Thummim and they shall be upon Aarons hart when he goeth in before Iehovah and Aaron shall beare the judgement of the Sonnes of Israel upon his heart before Iehovah continually And thou shalt make the Robe of the Ephod all of blew And there shall be a hole in the top of it in the mids thereof it shall have a binding for the hole round about of woven worke as the hole of an habergeon shall it have that it bee not rent And thou shalt make upon the skirts thereof Pomgranats of blew and of purple and of scarlet upon the skirts thereof round about bels of gold between them round about A bell of gold and a pomgranate a bell of gold and a pomgranate upon the skirts of the Robe round about And it shall be upon Aaron to minister and his sound shall be heard when he goeth in unto the Holy place before Iehovah when he goeth out that he die not And thou shalt make a Plate of pure gold and shalt grave upon it like the engravings of a signet HOLINES TO IEHOVAH And thou shalt put it on a lace of blew it shall be upon the Miter upon the forefront of the Miter it shall be And it shall be upon Aarons forehead and Aaron shall beare the iniquity of the holy things which the Sons of Israel shall â—allow in all the gifts of their holy things and it shall be upon his forehead alwaies for favourable acceptation of them before Iehovah And thou shalt weave with circled worke the Coat of sine linnen and thou shalt make the Miter of fine linnen and thou shalt make the Girdle the worke of the Embroiderer And for Aarons Sonnes thâ—â— shalt make Coats and thou shalt make for them Girdles and Bonnets shalt thou maâ—â— for them for honour for beautifull glory And thou shalt put them upon Aaron thy brother and upon his sonnes with him and shalt anoint them and fill their hand and sanctifie them that they may minister-in-the-priests-office unto mee And thou shalt make for them linnen breeches to cover the naked flesh from the loines even unto the thighes they shall be And they shall be upon Aaron and upon his sonnes when they goe in unto the Tent of the congregation or when they come neare unto the Altar to minister in the Holy place that they beare not iniquity and die it shall be a statute for ever to him and to his seed after him Annotations TAke nere or cause to come â—igh that is to present themselves unto thee Hitherto God hath appointed such holy things as pertained to his service now he giueth order for holy persons to administer before him minister in c. or execute the Priesthood This honour no man might take unto himself but he that was called of God as Aaron Heb. 5. 4. In this work Aaron chiefly figured out Christ secondarily all Christians whom hee hath made priests unto God Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse that is holy garments in Greeke an holy stole so called because they signified the holy graces of Gods Spirit wherewith Christ and his people should be clothed For such an high priest it became us to have as is holy harmlesse undefiled Heb. 7. 26. and Gods priests are to be clothed with justice and with salvation Psal. 132. 9. 16. and so are all the Saints Esay 61. 10. beautifull glory the Greeke translateth for honour and glory These two signifie the highest degree of dignitie honour inwardly in the heart and affections glory outwardly in the appearance and cariage as in Esay 28. 1. 4. glory or beauty is compared to a floure and in Esay 61. 3. it is opposed unto ashes As Iesus the son of Iosedek the high priest was clothed in filthy garments which signified iniquitie in him and his ministration Zach. 3. 3. 4. so these garments of honour and glory signified the holy and pure administration of Iesus the Son of God who offered himselfe without spot unto God to purge our conscience from dead workes Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory Esa. 52. 1. with fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. From this speech of honour and glory the Hebrew Doctors have delivered that the garments of the priests were to be new faire c. like the garments of great men If they were foule or torne or overlong or overshort c. and the Priest did his service in them it was unlawfull Every Priests garment that was made filthy they did not whiten it or wash it but leave it for threds or weke and put on new The high Prists garments when they were old were laid up in store and the white garments wherin he served on the fasting day mentioned in Lev. 16. 4. hee never served in them the second time but they were reserved in the place where 〈◊〉 put them off as it is written AND HE SHALL LEAVE THEM THERE Levit. 16. 23. and it was unlawfull to put them to any use The coats of the inferior Priests when they were worne old they made of them threds or weke for the Candlesticke continually Maimony in treat of the Implements of the Sanctuary chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever Heb. him whom I have filled Here God sheweth his Spirit to be the author and teacher of handicrafts the Prophet sheweth the like of husbandrie Esay 28. 24. 26. sanctifie or consecrate him that is to be a signe of his sanctification from God Therefore it was death to minister without these garments v. 43. and they are called holy garments verse 2. and in times following were laid up in holy chambers and the Priests might not weare them among the people to sanctifie them with their garments Ezek. 44. 19. Vers. 4. circled worke this differed from broidered worke which was of many colours but this coat was of one colour white being of fine linnen onely verse 39. but woven with circles or round hollow places like eyes wherefore the same word is after in v. 11. used for ouches or hollow places wherin stones were set Maimony in the forenamed treatise chap. 8. Sect. 16. saith The coats both of the high Priest and of inferiour priests were of circled worke that is had many hollow places or houses in the weaving like the hollow place of cups c. and a Girdle To these sixe adde the golden Plate or crowne verse 36. and the Breeches vers 42. so the high Priest
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.
yet a little peece of ground to come to Ephrath and Rachel bare a child and had hard child-birth And it was when she was in her hard child birth that the midwife said unto her feare not for thou shalt have this sonne also And it was when her soule was departing for she dyed that shee called his name Ben-oni but his father called him Ben-ja-min And Rachel dyed and shee was buried in the way to Ephrath that is Bethlehem And Iakob set-up a pillar upon her grave that is the pillar of Rachels grave unto this day And Israel journeyed and he stretched-out his tent beyond the tower of Geder And it was when Israel dwelt in that land that Reuben went and lay with Bilhah his fathers concubine and Israel heard it o And the sons of Iakob were twelve The sonnes of Leah Reuben Iakobs firstborne and Simeon and Levi and Iudah and Issachar and Zebulun The sonnes of Rachel Ioseph and Benjamin And the sons of Bâ—l hah Rachels handmaid Dan and Naphtali And the sonnes of Zilpah Leahs handmaid Gad and Aser these are the sons of Iakob which were borne to him in Padan Aram. And Iakob came unto Isaak his father to Mamree to the citie of Arba that is Chebron where Abraham and Isaak had sojourned And the dayes of Isaak were an hundred yeeres and fourescore yeeres And Isaak gave-up the ghost and dyed and was gathered unto his peoples an old man and full of dayes and Esau and Iakob his sons buried him Annotations BEthel that is Gods house a place distant from Sechem about 30. English miles southward of it see Gen. 28. 11. 19. an altar that is offer sacrifice and pay thy vow with thanksgiving for thy former deliverances and strengthen thy faith against thy present feares Gen. 28. 20. 22. 31. 13. and 34. 30. Vers. 2. his house the folke of his house whom hee carefully clenseth of idols which have no agreement with the house of God 2 Cor. 6. 16. and informeth in Gods wayes as did other saints Gen. 18. 19. Ios. 24. 15. with him this may be meant of the captived Sechemites Gen. 34. 29. strange Gods or strangers Gods the Hebrew signifieth either Gods of alienation that is aliene or strange Gods as the Greeke explaineth it or Gods of the alien that is of a stranger or strange nation and so the Chaldee turneth it Idols or erroncous Gods of the peoples By these strange Gods are meant idols images or representations of God as appeareth by ver 4. So those which are called the Philistims Gods which David burned 2 Chron. 14. 12. are by another Prophet said to be their Idols in 2 Sam. 5. 21. among you either privily brought from Labans house whence Rachel had stollen her fathers Gods Gen. 31. 19. or lately taken from and come with the captive Sechemites which were idolaters After this example Iosuah Samuel and others purged the church of idols when by repentance and faith they turned and were reconciled to the Lord Ios. 24. 23. 2 Sam. 7. 3. 4. Iudg. 10. 16. clense or purifie which outwardly was according to the law by washing in water and other carnall rites Levit. 15. 13. Numb 31. 23. inwardly by the grace and spirit of God Psal. 51. 4. 12. Ezek. 36. 25. Heb. 10. 22. It behoveth all to take heed to their feet when they goe to the house of God that they give not the sacrifice of fooles Eâ—cles 5. 1. garments another signe of renuing by faith and repentance for when men came before God their garments were either changed if they were undecent 2 Sam. 12. 20. or otherwise washed Exod. 19. 10. 14. Lev. 15. 13. So are wee exhorted to clense our selves from all filthinesse of the flesh and spirit 2. Cor. 7. 1. and to hate even the garment spotted by the flesh Iude v. 23. From this practice of Iakob the Hebrew doctors have gathered a pollution by Idols saying Idols doe defile by the doctrine of the Scribes and it is closely-signified in the law Gen. 35. 2. put away the strange Gods that are among you and clense your selves and change your garments And therein are foure principall uncleannesses by the Idol it selfe and by the ministeriall instruments thereof and by the Oblation offered thereto and by the wine that is powred unto it And they defile men and vessels by touching them c. Deut. 7. 26. Esay 30. 22. Psal. 106. 28. Deut. 32. 28. Maimony in Misn. tom 3. in Aboth Hatumoth chap 6 S. 1. c. Vers. 3. answered me the Chaldee translateth received my prayer in the time of my distresse and his word was my helpe in the way which I have gone Gods answering of his people is when by word or work he granteth their request as he is said to answer by fire when by such a signe hee testifieth his approbation 1. King 18. 24. so he answereth by giving men his blessings Esay 41. 17. 18. or delivering them from miseries Psal. 22. 22. it is therefore more then bare hearing as Esay 30. 19. when hee heareth thee he will answer thee So here Iakob calleth the vision and oracle of God Gen. 28. 12. 13. c. his answer Vers. 4. earrings idolatrous jewels and superstitious moniment which are to be abolished as well as idols which may easily be turned into Idols themselves Hos. 2. 13. Iudg. 8. 24. 27. Deut. 7. 25. and 12. 2. 3. Exod. 32. 3. 4. So by the Hebrew canons It is commanded they say in Deut. 12. 2. 3. to destroy Idolatry the ministeriall instruments thereof and what soever is made for the same And it is forbid den by Deut. 7. 26. to have any use or profit by any of these things Maimony treat of Idolatry c. 7. S. 1. 2. the oke or as the Greeke and Chaldee doe translate it the Terebinth or Turpentine tree the tree under which afterwards Iosua set up a stone for a witnesse when having clensed the people of their idols he made a covenant with them gave them a law in Sechem Ios. 24. 23. 25. 26. There also he hid them from the knowledge of his family under an oke that they might not easily be found okes and other trees being consecrated in those times to religious uses and therefore stood long unfelled Deut. 12. 2. see Gen. 21. 33. Vnder such also they sometimes buried the dead as after in v. 8. The Greeke version here addeth Iakob hid them under the Terebinth tree in Sechem and abolished them unto this day V. 5. they journeyed the Gr. explaineth it And Israel removed from Sechem terror of God that is a mighty terror sent of God upon the cities The Chaldee saith a terror from before the Lord. Otherwise all the cities round about would and easily might have destroyed Iakobs family for the massacre done at Sechem V. 7. El Bethel that is the God of Bethel before he called it Bethel that is Gods house Gen. 28. 19. now for addition of graces from God hee
fire and the thunders and the lightnings and he went neere into the thicke darknesse and a voice spake unto him and we heard it Moses Moses goe say unto them thus and thus And so it is said face to face the Lord spake with you Deut. 5. 4. c. This standing at mount Sinai it selfe alone was an evident confirmation of his prophesie that it was truth and without all suspicion in it as it is written Lo I come unto thee in the thicke cloud that the people may heare when I speake with thee and may beleeve in thee for ever Exodus 19. 9. So that before this thing they beleeved not in him with such a beleefe as continueth for ever but with a beleefe that had doubtfull conceits and thoughts after it Maimony in Misn. in Iesudei hatorah ch 8. S. 1. Vers. 10. sanctifie them that is bid them and looke that they doe sanctifie and holily prepare themselves that they may be humbled at my feet to receive my words as Deut. 33. 3. This was by cleansing themselves from all filthinesse of the flesh and spirit 2 Cor. 7. 1. inwardly by faith Act. 15. 9. outwardly by washing their garments whereof see Gen. 35. 2. and their bodies as appeareth by other places that shew the sanctifying of the priests and people Levit 8. 6. and 15. 5. 6. 8. 13. 16. 18. 21. 22. c. and abstaining from their wives as after followeth here verse 15. Which things figured our sanctification and cleansing by Christ Iesus with the washing of water by the Word even the washing of regeneration and renewing of the holy Ghost Ephes. 5 26. Tit. 3. 5. From this precept the Hebrew Doctors gather their doctrine and practice for baptizing all whom they admit unto their Church and covenant as Maimony sheweth in Asurei Biah ch 13. and is more fully set downe in the annotations on Gen. 17. 12. V. 11. the third day which is thought to be the day that after was called Pentecost the 50. day after the Passeover then was a yeerly feast Exo. 23. 16. Lev. 23. 15. 16. c. Act. 20. 16. On this day the fiery law was now given on mount Sina on this day the fiery tongues were after given for preaching the Gospell in Ierusalem Acts 2. 1. 2. c. And many mysteries are of the third day in the Scriptures see the notes on Gen. 22. 4. Vers. 13. touch it or touch him that is the man or beast that shall touch the mountaine shall be so execrable unto you as yee shall not touch it with hand but stone it or shoot it through These ordinances were outward concerning the mount that might be touched terrible that the people could unbeare that which was commanded and shewed the nature and use of the law contrary to the Gospell on mount Sion as Paul explaineth it Heb. 12. 18. 20. 22. c. with a shot with arrow or dart as the Apostle in Greek openeth the Hebrew phrase shooting shot through Heb. 12. 20. the sound of the trumpet or the sounding trumpet called in Hebrew Iobel translated in Greeke voices and trumpets but the Apostle seemeth to expresse it by the sound or eccho of the trumpet Hebr. 12. 19. the Chaldee turneth it the trumpet Every 50. yeare was of the sounding of trumpets called Iobel the Iubilee Levit. 25. 10. see the annotations there and Ios. 6. 4. 5. is drawne long or draweth that is continueth the sound and so there be an end of the trumpets sounding shall goe up that is as the Chaldee paraphraseth when the trumpet shall be withdrawne they shall have leave to goe up and as the Gr. translateth when the voyces the trumpets the cloud are departed from the mountaine they shal goe up So that whiles the signes of Gods Majestie were on the mount the people were forbidden to approach but when they were ceased the people might goe up as to any other common mount wheras untill that time the mountaine was sanctified verse 23. Vers. 15. unto a wife or to a woman that is any of you unto his wife to lie with her as the Ierusalemy Thargum expoundeth it the ministerie of the bed A like speech passed betweene Achimelech the priest and David about eating of the holy bread 1 Sam. 21. 4. 5. This was for the more humiliation and preparing of the people as Paul teacheth that man wife may abstaine with consent for a time that they may give themselves to fasting and prayer 1 Cor. 7. 5. It seemeth also by the Law in Levit. 15. 18. that there was a figurative uneleannesse by all such copulation see the annotations on that place Vers. 16. voyces that is thunders see Exod. 9. 23. heavy that is very thicke cloud the Greeke translateth darkesome clouds These were signes of Gods glorious presence and of his judgements against the breakers of his Law the Prophets use the like words to signifie his Majestie Psal. 18. 9. 10. 12. 14. and 97. 2. 4. And these things were now done by the ministery of Angels Act. 7. 53. Gal. 3. 19. for God came with ten thousands of saints Deut. 33. 2. trumpet shewing the nature of the Law to manifest Gods will mens transgressions and to warne them of the wrath deserved Esay 58. 1. Ezek. 33. 3. Rom. 3. 20. and 4. 15. trembled or was afraid The spirit of bondage which was in the people caused them to feare Rom. 〈◊〉 15. for they were not perfect in the love of God 1 Iohn 4. 18. Vers. 17. to meet with God as the Chaldee paraphraseth with the Word of the Lord. Thus Moses as a Mediatour stood betweene the Lord and the people because they were afraid Deut. 5. 5. Gal. 3. 19. at the nether part without the bounds that Moses had limited vers 12. They flood here as the Hebrews write after the order that Moses mentioneth in Deut. 29. 10. 11. when after 40. yeeres he renewed the covenant First there were the firstborne the priests Exod. 19. 22. which came neare unto the Lord after them the Heads of the Tribes the Rulers after them the Elders then the officers after them all the men of Israel then the little ones after them the women and then the strangers Aben Ezra on Exod. 19. Vers. 18. on a smoke With clouds and smoke God often manifested his glorious presence to his people Exod. 40. 34. 35. 2 Chro. 5. 14. and 6. 1. and 7. 1. 2. Esay 6. 4. Rev. 15. 8. there was the hiding of his power Hab. 3. 4. descended God who filleth heaven and earth Ier. 23. 24. is said to descend or come downe to certaine places when hee there manifesteth his glory and it is spoken of him after the manner of men See the notes on Gen. 6. 6. and 11. 5. in fire for Gods Word is like to fire Ier. 23. 29. and his law was firie Deut. 33. 2. as hee himselfe is a consuming fire Deutro 4. 24. Thargum Ierusalemy explaineth it thus because the
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 〈…〉
guiltinesse that is the day wherin he is found a trespasser which the Greeke interpreteth the day wherein he is convicted or reprehended Or we may understand it the day wherein hee offreth for his trespasse so Chazkuni explaineth it The robber shal give the goods to him that is robbed in the day that hee bringeth his Trespasse-offring turning from his sin that his oblation may be accepted with favour Ver. 6. perfect without blemish This oblation was performed w th such rites as the other before mentioned in c. 5. see the notes there and on Numb 5. 8. in trespassing or by guilty-trespasse or with guiltinesse therein The Greek translateth and hath trespassed therein These sacrifices could not by theÌ„selves make aâ—onement or procure forgivenesse of sins but they signified the atonement made by the sacrifice of Christ Heb. 10. 14. 10. 14. and taught men mortification and dying unto sinne as David saith Thou delightest not sacrifice that I should give it c. the sacrifices of God are a broken spirit as broken and a contrite hart c. Ps. 51. 18. 19. And where true repentance faith in Christ amendement of life is found in the sinner there is promise of grace and of forgivenesse of sins though they be as scarlet they shall be as white as snow though they be red like crimsin they shall be as wooll Esay 1. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 25. section of the law fee Gen. 6. 9. Hitherto in this booke God hath shewed what sacrifices men should offer now he declareth the manner and rites about those sacrifices more particularly Vers. 9. because of the burning or it is that which ascendeth by the burning Here is the reason of the name for the Burnt-offring is in Hebrew Gnolah that is an Ascension because by burning all in fire it went up in smoake and vapour Therefore the Holy ghost translateth it in Greeke Holocautoma that is a whole Burnt-offring Hebr. 10. 6. from Psal. 40. The use of this sacrifice is shewed on Leviticus 1. Here the Thargum called Ionathans saith it was to make atonement for the imaginations of the heart all night though the time of the Evening sacrifice began about mid afternoone as is shewed on Exod. 12. 6. yet the burning might continue all night till breake of the day No sacrifices were offred but by day therefore they killed no sacrifice but by day nor sprinkled any blood but in the day that it was killed for when the Sun was set the blood became unlawfull to be sprinkled Sacrifices whose blood was sprinkled by day their fat was burned by night till the pillar of the morning ascended that is till breake of the day And so the pieces of the burnt-offrings were burned by night till breake of the day But for to keepe men farre from trespassing our wise men have said that they should not burne the fattes or pieces of the burnt-offring but untill midnight Although it was lawfull to burne them by night yet they did not deferre them purposely but endevâ—red to burne all by day Gratefull is a commandement done in the houre of the same Maimony treat of offring the sacrif chap. 4. Sect. 1. 2. 3. This law here given seemes specially to intend the daily Burnt-offring of the church which was offred first in the morning and last in the evening as the Hebrew Doctors say It is unlawfull to offer any sacrifice at all before the daily sacrifice of the morning neither kill they any sacrifice to weet for particular persons after the daily evening sacrifice except the sacrifice of the Passeover onely Maimony treat of the daily sacrif chap. 1. Sect. 3. shall be burning or shall be made to burne that is nourished continually so verse 12. Vers. 10. his linnen raiment or the linnen robe as the Greeke translateth a sinnen coat Such were made for the inferiour Priests to minister in Exod. 28 40. 41. The originall word Middo signifieth a large garment proportionable to the bodie It is the Coâ— as Sol. Iarchi observeth and the scripture calleth it Middo because it was like Middatho his measure that wore it Hence the Greeks borrowed their word Maâ—due which is a coat or mantle And the Hebrew 〈◊〉 signifieth finer linnen then that of common flax which is called by another name therefore the Chaldee here translateth it garments of bysse 〈◊〉 the notes on Exod. 25. 4. The 〈◊〉 〈◊〉 〈◊〉 Ghazkuni on this place is the Coat the Miter and the Girdle which all are of lin 〈…〉 and the scripture speaketh of them as of one because they all are as one garment for he is not clothed with one without the other his flesh in Greeke his body meaning his secret parts which for honestie and reverence of Gods sanctuarie were to be covered with these breeches next the skinne See the notes on Exod. 28. 43. and compare Ezek. 44. 17. 18. hath consumed or hath eaten ashes are said to be consumed when the wood and sacrifices are consumed and turned to ashes So meale is said to be ground Esay 47. 2. when the corne by grinding is turned to meale besides the altar on the east-side furthest from the sanctuarie Levâ—t 1. 16. The taking-up of the ashes from on the altar is commanded to be done every day and it is one of the Priests services Leviticus 6. 10. They did it when the pillar of the morning ascended that is at breake of the day And at the feasts they did it at the beginning of the third part of the night and on Reconciliation day at midnight He whose duty it was to take them up washed himselfe and put on the clothes in which hee was to take them up and sanctified that is washed hâ—s hands and his feete And tooke a fire-pan and went up to the altar c. Maimony treat of the daily sacrif chap. 2. Sect. 10. 11. c. The taking up of the ashes is the first of all the services in the day and the meaning and mysterie of it is to remove away the spirit of uncleannesse that remaineth after the digestion of the members and fat intrails that lyeth on them And therfore it is not done but in white garments only because by mercy iniquity is purged Pro. 16. 6. R. Menachem on Le. 6. Vers. 11. other garments Vnto the Altar no Priest might come but in the holy garments appointed of God and those garments they used not but in the Sanctuarie Hereupon it is written when the Priests goe forth into the utter court to the people they shall put off the garments wherein they ministred and lay them in the holy chambers and they shall put 〈…〉 ther garments and they shall not sanctifie the people with their garments Ezek. 44. 19. Yet forasmuch as the carying away of the ashes belonged to the Priests by other garments the Hebrewes understand not common clothes but other holy garments The Priests garments wherein he tooke away the ashes were lesser then those wherein
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
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
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
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
affection For the returning of the prayer seemeth to meane the often minding and repeating of it the bosome signifieth secrecie Prov. 21. 14. and 17. 23. Psal. 89. 51. and inward affection Num. 11. 12. Ioh. 1. 18. Or wee may reade it thus Let my prayer returne into thy bosome that is I wished no worse to them than to my selfe let me receive of God such good as I prayed for them See Psal. 79. 12. Vers. 14. sad or blacke to wit in blacke and mournfull attire and with sad and heavy countenance as the Greeke here translateth it Scuthropazon which word the new testament also useth Matt. 6. 16. Luke 24. 17. So after in Psal. 38. 7. and 42. 10. and 43. 2. bewaileth his mother mourneth at her funerall In this case the affections are most strong Therefore the Priests were permitted to mourne for such Levit. 21. 1 2 3. Vers. 15. my halting that is my calamitie and infirmitie whereby I seemed ready to fall So in Psal. 38. 18. Ier. 20. 10. the smiters that smote me with the tongue as Ier. 18. 18. and as here followeth they rent c. The Seventy in Greeke turne it Scourges alluding as I thinke to the scourge of the tongue as Iob 5. 21. and another Greeke version hath plectai smiters It may also be read the smitten that is abjects vile persons Iob 30. 8. as the Chaldee expresseth it the wicked or understand smitten on their feet as 2 Sam. 4. 4. that is lame so faining themselves or smitten in spirit as Esai 66. 2. that is grieved in outward shew they rent to wit me with reproaches as Matt. 7. 6. or rent their garments counterfeiting sorrow for me Iob 2. 12. Vers. 16. hypocrites or close dissemblers which outwardly cover and cloke their wickednesse wherewith inwardly they are defiled Matt. 23. 27 28. or which have their hearts covered Iob 36. 13. The Greeke also from whence our English word hypocrisie is borrowed signifieth an under judgement that is dissimulation scoffers or of scoffes that is men that make scoffs as in Psal. 36. 12. pride is for proud persons for a cake of bread that is for good cheare for their bellies or at their belly cheare at banquets So Solomon speaketh of some that will transgresse for a peece of bread Prov. 28. 21. The originall word Magâ—nog is a cake 1 King 17. 12. and as bread is used for all food Psal. 136. 25. so a cake seemeth to be used for all juncates or dainty meats as in Hos. 7. Ephraim is likened to a cake and their enemies to banketters that greedily eat them up verse 8 9. so here David matcheth his adversaries with hypocriticall and scoffing parasites whose God was their belly as Phil. 3. 19. Or wee may figuratively take this word for a mocke jest or merâ—ment and so reade it with hypocriticall jesting scoffers and this the Greeke favoureth saying they mocked me with mockage gnashing or they gnashed Hebr. to gnash but a word thus indefinite following another with person is it selfe of the same by proprietie of the Hebrew tongue So Psal. 49. 15. their teeth the teeth of them and him that is of every of them See Psal. 2. 3. Vers. 17. returne or reduce restore stay my soule or life so Iob 33. 30. alonely or solitarie desolate soule See Psal. 23. 21 23. Vers. 18. a mightie people or a strong to wit in number that is a great multitude The word Ghnatsum as it is mighty in strength Psal. 135. 10. Prov. 30. 26. so is it many in number Psal. 40. 6. 13. and 105. 24. and 137. 17. Vers. 19. enemies with falsitie that is for a false cause or as the Greeke explaineth it unjustly winke make secret signes by the winking of the eye which argueth both privie and scoruefull gesture therefore this alwaies is a signe of evill Prov. 10. 10. and 6. 13. not peace that is not peaceably or friendly which yet some hypocrites doe Psal. 28. 3. or not speake to come to any sound composition or peaceable end which one may trust unto But God speaketh peace to his people Psal. 85. 9. words of deceits deceitfull words or things Vers. 21. hath seene or seeth to wit the evill of David or that which we desired In speeches of evill cases often the Hebrew useth silence So after in Psal. 54. 9. and 59. 11. and 118. 7. Vers. 23. to my judgement that is to judge and avenge me of mine enemies so after to my plea is to plead my cause as vers 1. Vers. 25. aha our soule that is abaâ—â— have our desire Soule is sometime put for desire Psal. 41. 3. Vers. 26. cloathed with bashfulnesse meaning their confusion on every side when nothing but their shame appeareth and so continueth So Psal. 109. 29. and 132. 18. Iob 8. 22. that magnifie to wit their mouthes as is expressed Hobad 1. 12. Ezek. 35. 13. that is speake great things and boastfully as the Greeke explaineth So after in Psal. 38. 17. and 55. 13. delight my justice whom my justice and innocency pleaseth or delighteth and the defence thereof PSAL. XXXVI The grievous estate of the wicked 6 The excellencie of Gods mercies to such as trust in him 11 A prayer for the righteous 13 and prophesie of the wickeds fall To the master of the musicke a Psalme of David the servant of Iehovah THe trespasse of the wicked assuredly saith in the inmost of my heart no dread of God is before his eyes For he flattereth himselfe in his owne eyes to find his iniquity which he ought to hate The words of his mouth are iniquity and deceit he hath left off to be prudent to doe good He thinketh iniquity upon his bed he setteth himselfe on a way not good he refuseth not evill Iehovah thy mercy is in the heauens thy faithfulnesse unto the skies Thy justice as the mountaines of God thy judgements a great depth Iehovah thou savest man and beast How precious is thy mercy O God and the sons of Adam hope for safety in the shadow of thy wings They shall be plenteously moistened with the fatnesse of thy house and the streame of thy pleasures thou wilt give them to drinke Because with thee is the well of life in thy light we see light Extend thy mercy to them that know thee and thy justice to the right of heart Let not the foot of pride come on me and the hand of the wicked let it not make meflee There have they fallen that worke painfull iniquitie they have beene thrust downe and have not beene able to rise Annotations THe trespasse of the wicked or Trespasse saith to the wicked that is perswadeth imboldneth hardeneth him assuredly saith or it is an assured saying a faithfull affirmation This word is peculiar to the oracles of God which are sure and faithfull as the Apostle sometime mentioneth faithfull sayings 1 Tim. 1. 15. and 3. 1. and 4. 9. In the new Testament it is interpreted said Mat. 22. 44. from