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
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 〈…〉
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
from the injuries of the world Esa. 4. 6. and 25. 4. Psal. 27. 5. that the Sâ—â—ne shall not light on them nor any heat Rev. 7. 16 and the state of the Church then which had the mysteries of Christ under shadowes and coverings now taken away Heb. 10. 1. Therefore the Tabernacle of the Gospell is described without any such veiles or covers in the open heaven where the most holy things even the Aâ—â—e of Gods Covenant is to bee seene Rev. 4 1. 6. and 11. 19. and 21. 2. 3. c. Vers. 15. boards these were to beare up the embroidered curtainâ—â— the Greeke calleth them styles or pillars and to these with the silver sockets wheron they stood verse 19. the Apostle alludeth when he calleâ—ly Gods House and Church the pillar and stay of the Truth 1 Tim. 3. 15. Vers. 17. tenons called in Hebrew hands for that they held fast in the mortaiâ—â—es of the sockets set in order or set ladder wise that is equally distant one from another as the staâ—es of a ladder Vers. 19. sockets or bases as the Greeke translateth them the 〈…〉 grounds that sustained the boards having hollow mortailâ—â— for the tenons of the boards to be fastened in Every one of these sockets was of a talent of silvâ—◠〈…〉 an â—â—â—dred and twenty pound weight 〈…〉 Vers. 20. twenty boards and every be and being a â—â—biâ— and an halfe broad verse â—6 〈…〉 of the whole Tabernacle appeareth to be â—0 cubiâ—s 〈◊〉 45. foot Vers. 22. S 〈…〉 d that is 〈◊〉 so vers 27. See the notes on Gen. 〈◊〉 8. Vers. 24. equally joyned or j 〈…〉 that is joyned alike to the boards that are 〈◊〉 the side and on the end of the Tabernacle so fastening them both together The Hebrew signifieth twinning or twins 〈…〉 in this sonse but here and againe 〈…〉 The Chaldee 〈…〉 reth it disposed or 〈◊〉 the Greeke thâ—â— shall be of equaâ—â—â—â—e 〈◊〉 〈◊〉 together 〈◊〉 perfectly joyned or equally joyned The Hebrew though it differeth in forme yet is thought to be of like signifie at 〈…〉 with the former and so the Chaldee 〈◊〉 it as before and the Greeke varieth but 〈◊〉 〈◊〉 they shall be exisou of equalitie beneath and likewise they shall be isoi equall at the heads c. so in Exod 36. 19. Vers. 26. â—arres or â—afâ—ers which were for 〈◊〉 〈◊〉 â—n the boards together Vers. 28. in the mids This â—ids seemeth to bee 〈◊〉 of the length of the boards not of the thicknesse as if this barre went through the boards which so must needs bee of an extraordinary thicknesse and weight but through rings put in the mids of the boards as the other barres went through rings put in the ends reaching or shooting through of this word the barre afore-said hath the name in Hebrew which signifieth â—â—eeing or speedy passing through Vers. 29. places Hebr. houses as Exod. 25. 27. The Greeke explaineth it thus into which thou shalt bring the barres Vers. 30. right fashion or just constitution Hebr. judgement which the Greeke translateth fashion or shape and Stephen calleth it a type Acts 7. 44. so it is the same in effect with Exod. 25. 40. Vers. 31. of a cunning workeman that is wrought or woven both sides alike see the notes on verse 1. he that is the workeman the Greeke saith as before thou shalt make Cherubiâ—s that is as the Chaldee â—â—presseth figures of Cherub 〈…〉 wrought in the veile Vers. 32. hang Hebrew giveâ— so verse 33. Shittim or â—edar wood that will not rot Exodâ—â— 25. 5. Vers. 33. of the testimony that is of the Tables where on the Law was written for a testimonie to Israel See Exod. 2â— 16. divide or separate This was the speciall use of this veile to deâ—arre men from entring yea or seeing into the most holy place or the Arke Exod. 40. 3. whereby as Paul saith the Holy Ghost signified this that the way into the Holies was not yet manifested while as the first Ta 〈…〉 had st 〈…〉 g Heb. 9. 8. that is the way 〈◊〉 heaven which the most holy place shadowed was not by those legall services but should be 〈◊〉 â—â—to 〈…〉 n by Christ first entring there 〈◊〉 his 〈◊〉 Heb. 9. 24 and 10. 19. Therefore 〈◊〉 this 〈◊〉 signified the flesh of Christ under 〈…〉 was veiled and through 〈…〉 death hee entred himselfe 〈…〉 also for us to enter into heaven Heb. 9. 19. 20. To 〈◊〉 this the veile of the Temple at the death of Christ was rent in 〈◊〉 〈…〉 Mattâ— â—7 51. So the curious embroiderie and glorious Cherubims of this 〈…〉 manifold graces of the Spirit 〈…〉 had in his 〈…〉 al 〈…〉 of his Word and Spi 〈…〉 which are in 〈…〉 understood 〈…〉 of Holinesses that 〈…〉 most holy place 〈◊〉 〈◊〉 name Christ him 〈…〉 câ—â—â—ed 〈◊〉 9 â—4 but 〈◊〉 it figured Heaven into which Christ is entred in flesh we also now are by hope and shall also in our flesh at his appearing Heb. 6. 19. 20. and 9. 11. 12. 24. and 10. 19. Ioh. 14. 2. 3. It was also a type of the Churches estate under the Gospell wherein without veiles we enjoy the mysteries of Christ Revel 4. and 11. 19. This place in Solomons Temple was called Debir that is the Oracle because from thence Gods oracles were heard Num. 7. 89. 1 King 6. 19. where the Chaldee translateth it the house of propitiations Vers. 35. without signifying that the twelve Tribes of Israel represented by the Cakes upon that Table were yet without the open enjoying of the mysteries of the Gospell Heb. 9. 8. 9. 10. and 10. 19. and 11. 39. 40. and in respect of heaven it selfe we all in this life are yet without and enter in onely by the anker of hope Heb. 6. 18. 19. 20. 1 Pet. 1. 4. 5. 2 Cor. 5. 1. 2. 3. c. the south which is the right hand both in respect of the world Psal. 89. 13. and of this Tabernacle where God from the most holy place betweene the Cherubims beheld his people worshipping with their faces towards the West the type of them on the table being on the Northside and the Candlesticke of his law burning with the seven lamps of his Spirit on the South side So the Word is above the Church Vers. 36. an hanging veile or covering as the word more properly signifieth This was another veile which hung as a doore at the entry of the Tabernacle through which the priests of the Law went every day to minister in the holy place but the people might not Heb. 9. â—2 6. Shewing also the restraint of the Iewish Chruch from such blessings as God hath opened unto us in Christ Heb. 9. 9. 10. c. and 10. â—9 20. embroiderer or weaver with tinsell worke who worketh curiously and with many colours figuring the variety of graces which God deeketh his Church with Ezek. 16. 10. Psal. 45. â—5 But the workmanship of this veile was infeâ—â—ouâ— to the former which had Cherubiâ—â—s See the notes
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
chaines Afterwards they put the ends of the â—â—eathings of the Brestplate into the rings that were above on the shoulders of the Ephod Then they pâ—t the two laces of blew which were on the edges of the Brestplate into the two rings which were above the curious girdle of the Ephod And they let downe the 〈◊〉 which were in the rings on the shoulders of the Ephod unto the rings of the Brestplate which were uppermost that the one might cleave fast unto the other and so the Brestplate might not bee loosed from the Ephod M 〈…〉 ony treat of the Implements of the Sanctuary 〈◊〉 9. s. 9. 10. Ver. 29. upon his heart The Greeke translateth upon his brest so in Revel 15. 6. the brests girded meaneth the hearts As before presenting them â—nto God he bare them on his shoulders on two 〈◊〉 of equall worth and glorie so now to signifie Gods favour in Christ towards the Church they are borne upon his heart graven on sundry stones which signified the manifold and sundry graces of the Spirit wherewith the Saints are glorified here every one in their measure proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace love prayeth Set me as a â—ignet upon thy heart Song 8. 6. memoriall which the graving did signifie as in Esay 49. 15. 16. I will not forget thee behold I have graven thee upon the palmes of my hands c. Ver. 30. the Urim and the Thummim which is by interpretation the Lights and the Perfections but what these were is not easie to say The Gr. translateth them the Manifestation and the Truth There is no commandement given unto Moses for to make them neither is there any mention of them in Exod. 39. where the making of all Aarons ornaments is related but in Levit. 8. 8. it is said of Moses he put in the Brestplate the Vrim and the Thummim From which some of the Hebrews as R. Menachem on Exod. 28. doe gather that they were not the worke of the artificer neither had the artificers nor the Church of Israel in them any worke or any voluntary offring but they were a mysterie delivered to Moses from the mouth of God or they were the worke of God himselfe For Moses tooke the Urim and the Thummim and put them in the Brest-plate after that he had put upon Aaron the Ephod and the Brestplate Levit. 8. 7. 8. Some doe thinke that as those words Holinesse to Iehovah in verse 36. were graven on a plate and put on Aarons fore-head so these words Vrim and Thummim were likewise graven on a golden plate and put in the Brestplate which was double verse 16. for something to be put therein Others thinke they were no other then the precious stones fore-spoken of The use of these Vrim and Thummim was to enquire of God and to receive an answer of his will by them as is said of Eleazar the priest he shall aske counsell for Ioshua after the judgement of Vrim before the LORD Numb 27. 21. The manner of asking counsell is recorded by the Hebrews to be thus When they inquired the priest stood with his face before the Arke and hee that inquired stood behind him with his face to the backe of the priest and the inquirer said Shall I goe up or Shall I not And hee asked not with an high voice nor with the thought of his heart onely but with a sub 〈…〉 〈◊〉 as one that prayeth by himselfe And forthwith the holy Ghost came upon the Priest and hee beheld the Brestplate and saw the 〈…〉 〈◊〉 〈◊〉 of prophesie Goe up or goe not up in the letters that shewed 〈◊〉 themselves upon the Brestplate before his face Then the Priest answered him and said Goe up 〈◊〉 〈◊〉 not up And they made no inquiry of two things at once and if they so inquired yet the 〈…〉 〈◊〉 but unto the first onely And they enquired not hereâ—y for a common man but either for the King or for him on whom the affaires of the Congregation â—ay Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 11. 12. Of this see examples which may give light hereunto in Num. 27. 18. 21. Iudg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9. 10. 11. 12. and 28. 6. These Vrim and Thummim were lost at the Captivity of Babylon and wanted at the peoples returnâ— Ezr. 2 63. Nehemiah 6. 65. neither doe we find that ever God answered by them any more The Bab. Thalmud 〈◊〉 â—oma Chap. 1. sol 21. speaking of Hag. 〈◊〉 8. where the Hebrew word Ecchabda I will be glorified wanteth the letter H which in numbring signifieth five saith The want of H sheweth the want of five things in the second Temple which had beene in the first namely 1 The Arke with the Mercy-seat and Cherubims 2 The fire from heaven 3 The Majesty or Divine presence 4 The holy Ghost 5 and the Vrins and Thummin By the Majesty Shecinah they seeme to meane the Oracle in the most holy place where God had dwelt betweene the Cherubims Psal. 80. 2. Num. 7. 89. And by the holy Ghost they meane the spirit of prophesie not onely in the Priests but in the Prophets as the Commentary on that place of the Thalmud saith The holy Ghost was not in the Prophets from the second yeere of Darius c. that is after Haggai Zachary and Malachie which were the last Prophets and in that Kings time Haggai 1. 1. Zach. 1. 1 So elsewhere in the Thalmud in Sanhedrin Chap. 1. they teach from their ancient Doctors that after the later Prophets Haggai Zachary and Malachi were dead the holy Ghost went up or departed from Israel howbeit they had the use of a voice or Eccho from heaven R. Menachem on Ex. 28. saith of this Oracle by Vrim Thummim that it was one of the degrees of the holy Ghost that is of the gifts of the holy Ghost inferiour unto Prophesie and superiour to the voice or Eccho Like wise R. Moses Gerundens on Exod. sol 146. affirmeth that betweene the Voice and the Prophesie were Urim and Thummin Of this Voice or Eccho there is no mention in the Scriptures of the Prophets but the Hebrew-Doctors which say that it was in Israel after the Prophets ceased doe often write of it and call it Bathkol that is the daughter of a voice as it were one voice proceeding out of another such as we call an Eccho and which some thinke was with distinct and plaine words Of old they had in Israel Oracies or answers from God three manner of wayes by Dreames or by Urim that is the Priest with Vrim and Thummim Num. 27. 21. or by Prophets 1 Sam. 28. 6. 7. When the Lord would by none of these answer King Saul then he rought to a Witch The footsteps of these 〈◊〉 〈◊〉 〈◊〉 among the ancient Heathens as Homeâ— in 〈◊〉 bringeth in Achilâ—es advising the Greekes in the time of a
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
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.
common fire Maimony treat of the Daily oblation Chap. 2. Sect. 1. It figured the continuall ministration of the Spirit by Christ and his ministers preaching of the Gospell Matth. 3. 11. Gal. 3. 6. Ier. 23. 29. and especially the preaching of the Crosse and afflictions of Christ and his people Gal. 6. 12. 14. 1 Pet. 4. 12. 13. 14. lay the wood of this ordering see the notes on Levit. 6. 12. Moreover the wood as also the salt for all sacrifices was to be the Congregations publike and no particular person might bring salt or wood for his oblation from his owne house saith Maimony in treat Of things forbidden to come on the Altar Chap. 5. Sect. 13 Hereupon publike order was taken in Nehem. 10. 34. and 13. 31. for the Wood offring or Korban to have it brought into the house of God at times appointed The Hebrew Doctors say that in the moneth Ab the fift moneth which wee call Iuly they hewed wood for the Korban or offring Iakob ben Aser in Orach chajim Vers. 8. the pieces When they had cut in pieces the burnt offring they brought all the pieces to the footstall of the altar and salted them there as is commanded Levit. 2. 13. Ezek. 43. 24. Afterwards they laid all the pieces on the top of the Altar Then taking away the synew that shranke wherof see Gen. 32. 32. on the top of the Altar they shrew it upon the ashes which were in the midst of the altar Then sprinkled or strowed they all the pieces upon the fire as it is written in Deut. 12. 27. OF THE FLESH AND OF THE BLOOD even as the blood was sprinkled so all the flesh was sprinkled And after they were sprinkled they laid them in order againe upon the fire as it is written Levit. 1. 12. And the Priest shall lay them in order Maimony treat of offring the sacrifices chap. 6. sect 4. This dividing and laying by pieces on the Altar was observed in all burnt-offrings see Exod. 29. 17. 18. 1 King 18. 23. 33. Levit. 8. 20. 21. and 9. 13. the fat The Hebrew Peder is used onely here and in v. 12. and in Levit. 8. 20. and is thought to bee the fat-caule or midriffe that parteth the intrailes The Greeke and Chaldee both translate it fat Vers. 9. in water not in wine nor in any mixture or other liquor And the inwards they washed not lesse then three times saith Maimony in treat of offring the sacrific Chap. 6. Sect. 6. The washing of the inwards and of the legs or the feet as the Greeke translateth signified our purification by the spirit of Christ sprinkled in our hearts from an evill conscience and washed in our bodies with pure water Ezek. 36. 25. Heb. 10 22. He that is washed needeth not save to wash his feet Iohn 1â— 10. the Priest Michael that is Christ Revel 12. 7. he is the great Priest that is on high and he offreth the soules of the just like the daily offrings made by fire saith R. Menachem on Levit. 6. shall burne to weet as perfume as the word implyeth It burned upon the altar all night untill the morning Levit. 6. 9. Howbeit they offred no offrings but by day as it is written Lev. 7. 38. in the day that hee commanded the sonnes of Israel to offer c. in the day and not in the night Therefore they slay no sacrifices but by day nor sprinkle any blood but in the day of the killing but the sacrifices whose blood is sprinkled by day they burne their fat c. all the night and so the members of the burnt offring they burne them in the night c. Maimony treat of offring the sacrific ch 4. sect 1. 2. This burning of sacrifices signified the consecrating of Christ through afflictions and sufferings and the like fiery trials which his people must undergoe Hebrewes 2. 10. and 13. 11. 12. 1 Peter 4. 1. 12. Zachar. 13. 9. For every one shall be salted with fire and every sacrifice shall bee salted with salt Marke 9. 49. It figured also the worke of Gods Spirit Matth. 3. 11. it is or it shall bee these words it is are added also in the Greeke version and rightly from the 13. and 17. verses following of rest that is of sweet savour as the Greeke translateth The Chaldee expoundeth it which shall bee received with favourable-acceptation before the Lord. See the notes on Genesis 8. 21. It figured the sweet savour of Christs sacrifice and of ours in him unto God Ephesians 5. 2. Romanes 12. 1. 1 Peter 2. 5. For as a sweet smell refresheth and quieteth the senses so Christs oblation appeaseth Gods Spirit Therefore the Priest also prayed for the offerer figuring Christs mediation and so by prayer and oblation pacified Gods wrath as appeareth by Iob 42. 8. where God sayd Goe to my servant Iob and offer up for your selves a burnt offring and my servant Iob shall pray for you for I will accept his face lest I deale with you after your folly So Darius ordained that beasts should be given the Iewes for the Burnt-offrings of the God of heaven that they might offer Sacrifices of rest unto the God of heaven and pray for the life of the King and of his sonnes Ezr. 6. 9. 10. Vers. 10. sheepe or young-rammes which the Greeke here translateth lambes They were of the first yeere Exodus 29. 38. For the Hebrew Chesob called also Chebes Levitie 4. 32. whereupon the Dutch Schaep and English Sheepe by transplacing the letters is derived wheresoever these are spoken of in the Law are sheepe of the first yeere And wheresoever Ajil er Aelim Rammes are mentioned they are males of the second yeere saith Maimony treat of offring the sacrifices chap. 1. s. 14 These also figured Christ the lambe of God Esay 53. 7. Iohn 1. 29. or of the goats the law expresseth severall kinds by themselves hereupon the Hebrewes gather it may not be a beast of divers kinds part like a sheepe and part like a goat nor borne of such mixture no nor like another kind as if a sheepe bring forth her young like a goat or a goat like a sheepe it is not lawfull to bring such a beast upon the Altar Maimony in Issureimizbeach ch 3. S. 4. 5. c. Vers. 11. the side or the thigh of the Altar and so vpon the ground as the Altar standeth whereupon the Hebrew Canons say That if a Beast bee hanged up and killed in the ayre of the Court it is polluted Maimony treat of holy things polluted Chapt. 1. Sect. 16. In killing the daily Burnt-offrings of the Church mentioned in Numbers 28. 3. they bound the Lambe and laid his head to the South his face to the West the slayer stood on the East side with his face to the West The morning sacrifice hee killed by the North-west horne of the Altar the evening sacrifice by the North-east horne Thalmud Bab. in Tamidin chapter 4. northward on the North
their God Levit. 21. 6. 8. 17. and the holy things which the Priests did eat are called by the like name Levit. 21. 22. Vers. 12. a Goat this is here handled in a section apart not together with the sheepe as was in the law of the burnt-offring Leviticus 1. 10. because of some difference in the oblation as Sol. Iarchi observeth there is in the fat of the sheepe that which is not in the fat of the goat for the rumpe of the sheepe was offred with the fat verse 9. Verse 17. any fat to weet any such far and of such beasts as are here forespoken of of beeves sheepe or goats as the law after explaineth it Leviticus 7. 23. and a man was not guilty save for these three sorts of cleane beasts onely of other tame or wilde beasts whether cleane or uncleane the fat was as the flesh saith Maimony in tom 2. treat of Forbidden meates chapter 7. Section 1. Morever there were three sorts of fat for eating wherof men deserved to be cut off as in Leviticus 7. 25. the fat which is upon the inwards and which is upon the two kidneyes and which is upon the flankes but the rumpe was lawfull to be eaten it was not called fat but in the case of sacrifice onely even as the kidneyes and the caule above the liver are called fat in the case of sacrifice The fat which was covered over with flesh was lawfull the fat upon the kidneyes was forbidden not that which was within the kidneyes The fat of the heart c. was lawfull Maimony ibidem Sect. 5. 7. 9. any blood to weet of fowles or of beasts absolutely as is explained Lev. 7. 26. But blood of fishes Locusts and other such things was not within this prohibition therefore it was lawfull to eat or to drinke the blood of such fishes locusts c. as were cleane for food saith Maimony ibidem chap. 6. S. 〈◊〉 See the annotations on Gen. 9. 4. Lev. 7. 26. 17. 14. As eating drinking signifieth communion 1 Cor. 11. 24. and 10. 16. 17. and the forbidding to eat signifieth a forbidding of communion Act. 10. 13. 14. 15. 28. Heb. 13. 10. so this prohibition of eating blood which was given upon the altar to make atonement for mens soules Lev. 17. 11. and of fat which was given-upon the altar to be consumed there with fire and so was the Lords Levit. 3. 16. seemeth to forbid figuratively all ascribing unto our selves of the worke of our redemption which is only by the blood of Christ Eph. 1. 7. and of the worke of our sanctification which Christ by his spirit performeth in us 1 Cor. 1. 30. 31. Ephes. 5. 26. Heb. 10. 10. 1 Pet. 1. 2. CHAP. IIII. 1 The sin-offrings for the ignorances of the anoynted Priest 13 of the Congregation 22 of the Ruler 27 or of any of the people AND Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying A soule when it shall sinne through ignorance of all the commandements of Iehovah which should not be done and shall doe of any one of them If the Priest that is anoynted shall sinne to the guiltie-sin of the people then he shall offer for his sinne which he hath sinned a bullocke a yongling of the herd perfect unto Iehovah for a Sin-offring And he shall bring the bullock unto the doore of the Tent of the congregation before Iehovah and shall lay his hand upon the head of the bullocke and hee shall kill the bullocke before Iehovah And the Priest that is anoynted shall take of the bullockes blood and shall bring it into the Tent of the congregation And the Priest shall dip his finger in the blood and shall sprinkle of the blood seven times before Iehovah before the veile of the Holy place And the Priest shall put some of the blood upon the hornes of the Altar of the incense of sweet-spices before Iehovah which is in the Tent of the congregation and all the blood of the bullocke he shall poure at the bottome of the altar of the Burnt-offring which is at the doore of the Tent of the congregation And all the fat of the bullock of the Sin offring he shall take off from it the fat that covereth the inwards and all the fat which is upon the inwards And the two kidneyes and the fat which is upon them which is vpon the flankes and the caule above the liver with the kidneyes hee shall take away it As it was taken off from the bullocke of the sacrifice of Peace-offrings and the Priest shall burne them upon the altar of the Burnt-offring And the skinne of the bullocke and all his flesh with his head and with his legs and his inwards and his doung Even all the bullock shall hee cary-forth to without the campe unto a cleane place at the pouring-out of the ashes and shall burne him on wood with fire at the pouring-out of the ashes shall he be burnt And if all the Congregation of Israel sin ignorantly and the thing be hid from the eyes of the church and they have done any one of all the commandements of Iehovah which should not bee done and are guilty When the sinne is knowne which they have sinned against it then the church shall offer a bullocke a yongling of the herd for a Sin-offring and shall bring him before the Tent of the congregation And the Elders of the congregation shall lay their hands upon the head of the bullocke before Iehovah and he shall kill the bullocke before Iehovah And the Priest that is anoynted shall bring of the blood of the bullocke into the Tent of the congregation And the Priest shall dip his finger in some of the blood and shall sprinkle seven times before Iehovah before the veile And he shall put some of the blood upon the hornes of the Altar which is before Iehovah which is in the Tent of the congregation and all the blood hee shall poure at the bottome of the Altar of the Burnt-offring which is at the doore of the Tent of the congregation And all his fat he shall take-off from him and burne it upon the Altar And hee shall doe with the bullocke as he did with the bullocke of the Sin offring so shall he doe with it and the Priest shall make-an-atonement for them and it shall bee mercifully-forgiven them And he shall cary-forth the bullocke to without the campe and shall burne him as he burned the first bullocke it is the Sin offring of the church When the Ruler hath sinned and done any one of all the commandements of Iehovah his God which should not bee done through ignorance and is guiltie Or if his sinne bee made-knowne unto him that wherein he hath sinned then he shall bring his oblation a goat-bucke of the goats a male perfect And he shall lay his hand upon the head of the goat-bucke and he shall kill him in the place where he killeth the Burnt-offring before Iehovah
flesh for the sinne-offrings that were burned were not flayed at all But after they were caried out of the camp they there cut them in peeces like the peeces of the Burnt-offring Levit. 1. 6. with their skin and burned them there in the place of the ashes Maimony treat of Offring the sacrifices c. 5. s. 18. and c. 7. s. 2. Vers. 12. he shall cary in Greeke they shall earie forth so after and they shall burne without the campe and after that they were seated in Canaan and the Temple was in Ierusalem they caried them out of the citie Maim ibid. The like is after for the sin-offring of the Church v. 21. and upon expiation day Lev. 16. 27. The mysterie hereof both touching Christ the sacrifice and us the sinners Paul openeth thus the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the campe wherefore â—â—sus also that he might sanctifie the people with his owne blood suffered without the gate Let us go forth therfore unto him without the campe bearing his reproach for here have wee nâ— continuing citie but wee seeke one to come Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out that is as the Greek explaineth it where the ashes are poured out So Christ was sacrificed at the place of skulls or dead mens ashes Ioh. 19. 17. and that was part of his reproach Heb. 13. 13. which he suffred to take away our sins on wood all that were burned without the court of the sanctuary any wood might serve for the burning of them saith Maim in treat of Offring sacrif 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. bâ—â—nt Hereby Christs suffering without Ierusalem gates was signified and so the abolishing of sin and reconcilement of the sinner unto God Hebrewes 13. 12. and 10. 10. Rom. 〈◊〉 10. Threfore in the sacrifices here following vers 20. 26. 3â— forgivenesse of sinnes is promised which is also to be understood in this place Howbeit the Hebrew Doctors observe the differences thus that of this bullocke and the goat for the Ruler vers 26. it is not said for a sweet savour c. because of the bullockes a part is without the sanctaarie for to remove away the uncleane spirit and in the sinne-offering of the aâ—â—inted Priest it is not mentioned that it shall be mercifully forgiven him for hee hath not yet full pardâ—n untill he make supplication unto his God for he is the Angell of the Lord of hoâ—â—â— Malac. 2. 7. and he ought to bee innocent and pure of hands R. Mâ—nachem on Levit. 4. It is also here noted by Baal Hattâ—rim how the Law commandeth the Anointed Priests oblation to bee burnt openly without at the pouring out of the ashes that no man should be ashamed to confesse his sinne for loe the high priest sinneth and confesseth and bringeth an oblation for his sinne Vers. 13. all the congregation This sheweth that the Church may erre The Hebrew Doctors have here sundry observations touching the Iudges or Magistrates which taught errour and the people that practised the same saying Every thing for the ignorant sinne whereof men are bound to bring the sinne-offring appointed if the great Session of Iudges ignorantly sinne in the teaching thereof and teach that it is lawfull and the people sinne of ignorance by their teaching and the people doe the thing and relye upon their teaching And afterward it is knowne to the Iudges that they have erred loe the Iudges are bound to bring the sinne-offring for their ignorance in teaching although they themselves have not done the thing c. and the rest of the people are discharged of the sin-offring although they were the doers of the thing because they relyed on the Iudges Provided that they which teach be the great Senate of 72. Iudges and that the Chiefe of the Senate â—ee with them when they teach it and that they be all of them meet to teach and that they all or the most of them erre in the thing which they teach and that they teach it expresly and say to the people it is lawfull for you to doe it Likewise if they which heare it from the mouth of the Iudgâ—s say unto others it is lawfull for you to doe it and all the Church or most part thereof doe it at their speech and doe it ignorantly at their speech thinking that the thing which they teach is according to law And they teach to infringe some part and to confirme some part and not to abrogate the whole body of the commandâ—ment and when it is knowne unto them they know the body or substance of the thing wherof they taught through ignorance When all these concurre the Iudges art bound to bring the sinne-offring and hee that doth the thing at their speech is discharged But if there want any one of these thinges then the Iudges are discharged of the offring and whosâ—ever have sinned of ignorance and doâ—e the deed hee brings the sinne-offring appointed for his ignorance As for example If the Iudges say this thing is lawfull but teach it not to the people nor say unto them it is lawfull for you to doe it And some man heareth when they determine the thing to bee lawfull and goeth and doth according as be hath heard now who so doth it is bound to bring the 〈◊〉 offring and the Iudges are free because they tâ—ught them not expresly to doe it Likewise if they 〈◊〉 it and the lesser part of the Church doe it at their word and the errour be knowne now the Iudges are discharged and they that doe the thing are bound and every one brings his sinne-offring c. If the Iudges teach an unlawfull thing to be lawfull presumptuously and the Church doeth it at their mouth ignorantly the Iudges are discharged of the sacrifice because they sinne presumptuously every one that did it at their mouth is bound to bring a sacrifice for himselfe because he sinned ignorantly If the Iudges teach it ignorantly and the Church know that they â—â—â—e and that it is not meet to receive it of them and yet the Church doe it at their mouth now both of them are discharged of the sacrifice the Iudges are discharged for the Church did it not because of their teaching which caused them to erre and all the doers are discharged of the sacrifice because they sinned presumptuously for they knew that they erred and that it was not meet so to doe Maimony treat of Ignorances chap. 12. 13. sinne ignorantly or erre of ignorance and unadvisednesse not presumptuously as vers 2. So the Greeke here translateth it be ignorant or doe-ignorantly the thing Hebrew the word be hid This the Hebrewes understand of some part of a commandement not of the whole which cannot be hidden from the eyes of the Church The Iudges that sinne ignorantly and teach to abrogate a substantiall-precept or
in their administration betweene Gods wrath and the people Num. 16. 46. 48. And their publike duty might not bee interrupted by private passion or affection Vers. 7. not goe out that is not leave off your ministration for griefe of this which is befallen you See the annotations on Levit. 21. 12. the oile c. which signifieth the Anointing that is the graces of the Spirit whereof Ioyfulnesse was one speciall Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn when they administred before the Lord compare Levit. 21. 10. 11. 12. Vers. 9. wine or strong drinke The Hebrewes as Baal hatturim and others thinke that Aarons sons had sinned in drinking too much wine when they offred strange fire and that thereupon this law was given Whether that were so or not the Lord by this precept required sobrietie in the Priests and carefulnesse to administer justly lest they should drinke and forget the law as Prov. 31. 5. should erre through wine be out of the way through strong-drinke as Esay 28. 7. Accordingly the Ministers of the Gospell must be sober and not given 〈◊〉 wine 1 Tim. 3. 2. 3. It is likely that all wine was forbidden the Priests when they were to serve yet the Hebrewes have their limitations as that they might not drinke above the fourth part of a Lâ—g or of an halfe pinte of wine and that 〈◊〉 wine and at one time and of wine that was 〈◊〉 daies old at the least But if he drinke lesse then afâ—â—â—th part of a Log of wine or drinke a fourth part 〈◊〉 pause of time betweene or if it be mixed with water 〈◊〉 if hee drinke wine from the presse within 40. 〈◊〉 though more then a fourth part he is discharged and profaneth not his service If he drink more then 〈…〉 part of wine though it be mixed and though he p 〈…〉 tweene and drinke a little and a little he is guilty of death and his service is disâ—llowable Maimony in â—ath ha 〈…〉 kdash c. 1. S. 1. But the Law forbidden wine absolutely as here so in Ezek. 44. 21. 〈◊〉 shall any priest drinke wine when they enter into the 〈◊〉 ner court strong-drinke in Hebrew She 〈…〉 〈◊〉 which the Greekes borrow the word Sâ—â—â—â—â— in Luke 1. 19. and it meaneth all whatsoever maketh drunken whether drinke made of mault or of the juyce of fruits as Pearrie Sider and the like When ye goe into the Tent meaning the courtyard of the Tent to serve therein as it is opened by the Prophet when they enter into the inner court Ezek. 44. 21. The Hebrewes understand it of the court betweene the Tent and the Altar that stood in the court Every Priest that is fit for service if he drinke wine it is unlawfull for him to goe into the Sanctuarie from the Altar forward and if he doe â—oe in and serve his service is disallowed and he is guilty of death by the hand of God as it is written That ye dye not Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie for drunkennesse so is it unlawfull for any man whether Priest or Israelite to teach when he is drunke Though he have but eaten dates c. if his senses bee troubled a little let him not teach as it is written And that yee may teach the sonnes of Israel Levit. 10. 11. Maimo ny in Biath hamikdash chap. 1. Sect. 1. 3. Vers. 10. that ye may separate or to make difference and this is meant not onely for themselves but others as in Ezek. 44. 23. they shall teach my people the difference between holy and prophane and cause them to discerne betweene uncleane and cleane And for not doing this the Priests are blamed Ezek 22. 26. See also Levit. 20. 25. holy Hebr. holinesse meaning of persons and things In Greeke between the holy ones and the profane Vers. 11. all the statutes a part of the Priests office was to teach the people as here and in Deut. 33. 10. therefore it is said The Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the Angell or Messenger of the Lord of hosts Mal. 2. 7. And as they were to teach so the things to be taught should be al Gods statutes as the Apostle saith I have kept nothing back but have shewed you al the counsel of God Act. 20. 27. Vers. 12. the Meat-offring that before mentioned in Levit. 9. 17. unlevened or eat it made into unlevened cakes See Levit. 6. 16. and 2. 10. where this law was before given which Moses here repeateth leâ—t through trouble of mind for the judgment now befallen them the Priests should forget or neglect any of Gods ordinances Vers. 13. the holy place the court of the Sanctuary as Levit. 6. 16. due or statute ordinance The Chaldee expounds it thy portion So in v. 14. Vers. 14. wave brest of the peoples Peace-offrings before mentioned Lev. 9. 18. 21. in a cleane place in Greeke an holy place meaning the campe of Israel and in ages following the citie Ierusalem where the light holy things were eaten see the notes on Levit. 6. 17. Sol. Iarchi here saith The former things in verse 13. were not eaten in an uncleane place but they being most holy were to be eaten in the holy place and these needed not be eaten within the curtatnes of the courtyard but must be eaten within the campe of Israel for that was cleane that Lepers might not come into it Num. 5. 6. so the light holy things might be eaten in all the citie Vers. 15. by a statute or for an everlasting due Of this statute see before Levit. 7. 34. Vers. 16. seeking sought that is diligently sought the Goat that spoken of in Levit. 9. 15. with Eleazar and why not with Aaron seeing he should have eaten of it vers 19. Sol. Iarchi saith For honour of Aaron he turned his face towards his sonnes and was angry Vers. 17. he that is God hath given it you by the law foregiven in Levit. 6. 26. 30. to beare or to take away as the Greeke translateth that ye should take away To beare iniquity often signifieth punishment without forgivenesse Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. c. The same word is also used for bearing-away whereupon God forgiveth the sinner Exod. 28. 38. So the Priests bare that is took away the peoples sins by eating their sin-offrings wherein they figured Christ Ioh. 1. 29. Sol. Iarchi saith The Priests were they that did eat and the owners they that had the atonement Vers. 18. within into the Tabernacle for if it had then it should not be eaten but burnt Lev. 6 30. seeing it was not ye should have eaten it in the holy place without that is in the courtyard Levit 6. 26. Vers. 19. they the Targ. called Ionathans explaineth it the sonnes of Israel have offred such things that is as the Chaldee expoundeth
he shall be cleane to weet in part or in the end after the performing of these and the rites following for hee was not cleane all at once but by degrees and was to bee shaven againe seven daies after verse 9. Therefore the Iewes explaine it thus he shall be cleane from polluting by comming in and from polluting his bed and seat Maimony treat of Lepr chap. 11. sect 1. This figured the endevour which Gods people should have to cleanse themselves that they may bee againe received of the Lord when they have perfected holinesse in his feare 2 Cor. 7. 1. And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 3. out of his tent and so as the Greeke translateth out of his house for Tents are often used for houses or dwelling places Ios. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King 8. 66. and from these words the Hebrewes gather that it was unlawfull for him to company with his wife in bed these 7. daies Maim ibidem and Thalmud in Negagnim chap. 14. sect 2. Vers. 9. all his haire In the seventh day the Priest shall shave him the second time as at the first Both times when he shaveth him it must not be but with a rasour if he shave him not with a rasour and if he leave but two haires he hath not done any thing And none may shave him but a Priest And if there be left but two haires at the first shaving and he shave them off the second time it serveth him but for one shaving onely and that is for the first The killing of the bird and the shaving and the sprinkling are to be done by day and all his other workes either by day or by night These are to be done by men and all the other workes eyther by men or by women These by Priests and all other works either by Priests or other Israelites Maimony treat of Lepr chap. 11. sect 2. 3. 5. wash his clothes as being yet uncleane whereupon the Hebrewes gather All these seven daies to weet from his first shaving he is yet one of the chiefe uncleane persons defiling men and vessels by touching not by bearing for it is said in the seventh day he shall wash his clothes c. to teach that he had made his clothes uncleane c. and whatsoever defileth clothes defileth men Maim ibid. The washing of the Lepers garments was to signifie that the spirit of uncleannesse should be put away from him saith R. Menachem on Levit. 14. shall be cleane from defiling other men and loe he is as other uncleane in the day they are washed and may eat of the tithes and when his sun is set he may eat of the heave-offring and when he brings his atonement he may eat of the holy things Maim ibidem And Thalmud in Negagnim chap. 14. sect 3. where this is added there are found three cleansings of the Leper and three of the women in childbed Vers. 10. two hee lambs one for a Trespasse-offring verse 13. 14. the other for a Burnt-offring v. 19. 20. For both these sacrifices must be males see the notes on Levit. 1. 3. and 5. 18. perfect that is as the Greeke translateth unblemished See the notes on Exod. 12. 5. and Lev. 1. 3. of the first yeere Hebr. daughter of her yeere which the Greeke translateth a yeereling but it must not be more then a yeere old see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lambe was for a Sin-offring verse 19. Levit. 4. 32. three tenth deales to weet of an Ephah or Bushell as is expressed in Numb 28. 5. that is three Omers or Pottles an Omer for every of the three sacrifices forementioned log or halfe pinte the log is an Hebrew measure containing so much as sixe hennes egges as is noted on Exod. 30. 24. The Greeke calleth it â—â—â—yle which was a measure of about nine ounces This Log of oile figured the measure of grace and joy of the Spirit bestowed upon us in our sanctification Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was to sprinkle 7. times before the Lord to sanctifie the eare hand foot and head of the Leper and for the Priests to eat the remainder Vers. 11. of the congregation the Greeke translateth it the Tent of the testimonie Herein the worke of Christ our Priest was figured who hath sanctified and cleansed us leprous sinners with the washing of water by the word that he might present us to himselfe glorious Eph. 5. 26. 27. Vers. 12. Trespasse-offring or guilt-offring wherof see the notes on Levit. 5. 6. c. It was to teach that their atonement was to be made by the sacrifice of Christ whose soule was made a Trespasse-offring Esa. 53. 10. wave that is move to and fro see the notes on Exod. 29. 24. This ram was to be waved alive as Sol. Iarchi here noteth Vers. 13. where he shall kill that is where he useth to kill which was on the north side of the Altar see Levit. 1. 11. place of holinesse in Greeke the holy place meaning the courtyard of the Sanctuarie Vers. 14. tip of the right eare These rites were to signifie how by the blood of Christ the eare should be sanctified to obey the hand to worke the foot to walke in the commandements of God and so the whole man to be renewed 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumbe on his right hand or toe on his right foot or no right eare he was never cleansed saith Maimony in Mechosrei capporah chap. 5. sect 1. Vers. 15. the Priests palme meaning either into his owne or anothers Priests for by the Hebrew canons both were allowable they describe the order of this cleansing thus When a Leper is healed of his leprosie after they have cleansed him with cedar wood and isope and scarlet and the two birds and sheved all his flesh and baptised him after all this hee commeth into Ierusalem and reckoneth seven dayes And in the 7. day he is shaved the second time as at the first and baptised c. And on the morrow in the 8. day he is baptised the second time and afterwards they offer his offrings And he is baptised in the womens court in the â—â—pâ—â—s chamber that is there If he be not sheven in the 7. day but in the 8. or some dayes after in the day that he is sheven he is to be baptised and when his Sunis set on the morrow he brings his offrings after he is baptised the second time as is before said Then unto the leper they doe thus He standeth without the court of Israel that is the mens court over against the â—sterne doore in the porch of the gate of Nicanor with his face to the west And there stand all they that
accompany him And there remained betweene the last boothe and the rocke in the wildernesse two miles At every boothe they said unto the man loe here is meat and here is water if his strength failed him and hee had need to eat hee might eat but there never was man they say that needed so to doe And without necessitie no man might eat for it was their most solemne Fast. From the last boothe they went not with him to the Rocke but halfe way one mile their sabbath daies journey and stood a farre off to see what he did with the goat When he had put the goat downe the Rocke they at the boothes aforesaid waved with linnen clothes or white flagges to the end that they in Ierusalem might know that the goat was come to the wildernesse Talmud in Ioma chap. 6. and Maimony in his Comment thereon and in his Misneh in Iom hakippurim chap. 3. sect 7. c. Of their sabbath dayes journey see the notes on Exodus 16. 29. Vers. 22. all their iniquities by this it appeareth that as the killed goat figured Christ killed for the sinnes of his people so this living goat figured him also who bare our griefes and caried our sorrowes and on whom God laid the iniquity of us all Esa. 53. 4. 6. And because Christ was not onely to dye for our offences but also to rise againe for our justification Rom. 4. 25. to be crucified through weakenesse yet to live by the power of God 2 Cor. 13 4. to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed could not make alive againe therefore God appointed two that in the slame beast Christs death in the live beast his life and victory might be fore shadowed Heb. 9. 23. 24. 28. See the like mysterie in the two birds for the cleansing of the Leper Levit. 14. 6. 7. Or the sending of this goat into the wildernesse as the former was sacrificed in the Sanctuarie might figure out the salvation of Christ communicated with the gentiles and peoples of the world as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples Ezek. 20. 35. The Hebrewes say The scape goat made-atonement for all the transgressions of the Law both the lighter and the more heavy transgressions whether done presumptuously or ignorantly whether they were knowne unto a man or unknowne all are expiated by the Scape-goat if so be the partie doe repent Maimony in treat of Repentance chap. 1. sect 2. This goat was but a shadow of Christ and unto repentance must be added faith sor God hath set him forth to bee a propitiation through faith in his blood Rom. 3. 25. land of separation or a land cut-off a land separated to weet from other lands or from all people that is as the Chaldee translateth it a land that is not inhabited which the Greeke calleth Abaton waylesse or inaccessibles where no man goeth afterward Moses calleth it a wildernesse Or it may meane a place decreed of and determined whither to send him for the Hebrew word sometime signifieth a decree Iob 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sinnes by Christ both from the face of God that they should not appeare against us before him to be imputed unto us and also from us that sinne should have no more dominion over us nor we serve it any longer but having our consciences purged from dead workes should serve the living God 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace saith unto God Thou wilt cast all their sinnes into the depths of the sea Mich. 7. 19. And this word which Moses here useth is not elsewhere used in like sort for a land but for cutting off of other things and in particular is applied to Christ working our redemption that hee was cut-off out of the land of the living Esa. 53. 8. which the holy Ghost expoundeth thus his life was taken from the earth Act. 8. 33. and whereof himselfe speaking said whither I goe ye cannot come Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God Heb. 9. 14. and by which he was made-alive after death 1 Pet. 3. 18. inabled his flesh or manhood to suffer such things as no other creature could come neere unto and thereby Sin is put-away and the body of sinne abolished Heb. 9. 26. Rom. 6. 6. The Hebrewes say of this goat sent away that the man which caried it threw it downe the rocke and so it dyed Thalmud in Ioma chap. 6. Vers. 23. Aaron shall come whiles the goat afore-said was going to the wildernesse these services following began and other after them in this order as the Hebrewes have recorded After he hath sent away the goat by the hand of him that led him hee returneth to the bullocke and goat wholse blood hee had sprinkled within the Sanctuarie and openeth them and taketh out their fat which he putteth in a vessell to burne them upon the Altar And he cutteth the rest of their flesh into great pieces but one cleaving to another and not parted asunder and them he sondeth by the hand of others to be caried out to the place of burning without the campe Levit. 16. 27. When the Scape goat is come to the wildernesse the high Priest goeth out into the womens court to read the Law And whiles hee is reading they burne the bullocke and the goat in the place of the ashes without the citie therefore hee that seeth the high Priest when he readeth seeth not the bullocke and the goat burnt When he readeth all the people stand before him and the minister of the Congregation taketh up the booke of the Law and giveth it to the Chief of the congregation and he to the Sagan or second chiefe Priest and the Sagan giveth it to the high Priest who standeth up when he receiveth it and standeth and readeth the 16. of Leviticus and Levit. 23. 27. 32. c. And when he readeth he blesseth God before and after c. After this hee putteth off his white garments and washeth himselfe and putteth on his golden garments and sanctifieth his hands and his feet and offreth the goat which is for the generall addition to this daies service Numb 29. 11. and offreth his owne ram and the peoples ram as it is said AND HE SHAL COME FORTH AND SHALL MAKE HIS BVRNT-OFFRING AND THE BVRNT-OFFRING OF THE PEOPLE Lev. 16. 24. And he burneth on the altar the fat of the bullocke and of the goat that were burnt without the campe And he offreth the daily evening sacrifice the Lambe Numb 28. 3. and trimmeth the Lempes as on other dayes Exod. 27. 21. After this he sanctifieth his hands and his feet and putteth off the golden
or spirit of divination see Levit. 19. 31. their bloods upon them in Greeke they are guiltie in Chaldee worthy to be killed See before on verse 9. CHAP. XXI 1 Lawes concerning the Priests mourning for the dead 6 Of their holinesse 7 and mariage 9 The Priests daughter that playeth the whore is to be burnt 10 Lawes concerning the high Priests mourning 13 and his mariage 16 The Priests that have blemishes must not minister in the Sanctuarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah said unto Moses Say unto the Priests the sonnes of Aaron and say unto them For a soule he shal not defile himselfe among his peoples But for his neere-kinne that is nigh unto him for his mother and for his father and for his son and for his daughter and for his brother And for his sister a virgin that is nigh unto him which hath not beene to any man for her he shall defile himself He shall not defile himself being a chief man amoÌ„g his peoples to prophane himselfe They shall not make baldnesse upon their head and the corner of their beard they shall not shave and in their flesh they shall not cut any cutting They shall be holy unto their God and shall not prophane the name of their God for the Fire offrings of Iehovah the bread of their God they doe offer and they shall be holinesse They shall not take a wife that is an whore or prophane neither shall they take a woman put-away from her husband for hee is holy unto his God And thou shalt sanctifie him for he offreth the bread of thy God he shall be holy unto thee for I Iehovah which sanctifie you am holy And the daughter of any Priest if she prophane her selfe to commit-whordome she prophaneth her father she shall be burnt with fire And the Priest that is great among his brethren upon whose head the oile of anoynting was poured and hath filled his hand to put on the garments shall not make bare his head nor rent his garments Neither shal he goe-in to any soules of the dead for his father or for his mother hee shall not defile himselfe Neither shall he goe-out of the Sanctuarie nor prophane the Sanctuarie of his God for the crowne the anointing oile of his God is upon him I am Iehovah And he shall take a wife in her virginities A widow or one put-away or prophane or an whore these shall he not take but a virgine of his peoples shall he take to wife And he shall not prophane his seed among his peoples for I Iehovah doe sanctifie him And Iehovah spake unto Moses saying Speake unto Aaron saying Any man of thy seed in their generations in whom there shall be a blemish hee shall not approch to offer the bread of his God For any man that hath in him a blemish shall not approach a man blinde or lame or flat-nosed or that hath any thing superfluous Or a man in whom there shal be the breaking of a foot or the breaking of a hand Or that is crook-backt or hath a smal-spot or a confusion in his eye or scurse or scab or hath his stones broken No man that hath a blemish in him of the seed of Aaron the Priest shall come-nigh to offer the Fire-offrings of Iehovah a blemish is in him he shall not come-nigh to offer the bread of his God Hee shall eat the bread of his God of the holy of holies of the holies But hee shall not goe-in unto the Veil nor come-nigh unto the Altar because a blemish is in him he shall not prophane my Sanctuaries for I Iehovah doe sanctifie them And Moses spake it unto Aaron and unto his sons and unto all the sons of Israel Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth after the Hebrewes â—â—count the one and thirtieth section or Lecture of the Law See Gen. 6. 9. THe Priests After the generall rules of holines for all the people here followeth a speciall law for the holinesse of the Priests their office was to make atonement for the people and to sanctifie them therefore must they have a care to sanctifie themselves And as when God forbiddeth his people to seeke unto such as have familiar spirits c. he telleth them of a Prophet whom he would raise up unto them by whom they might know his will Deut. 18. 10. 11. 15. so it is observed here by the Hebrewes as Baalhatturim and Chazkuni that immediately after the Law against familiar spirits and wizards Levit. 20. 27. this Law is given for the Priests that the people might have no occasion to seeke unto the former but might come unto the Priests and they should inquire for them by Vrim and Thummim the sonnes of Aaron Targum Ionathan addeth the males and Sol. Iarchi saith the sonnes and not the daughters of Aaron because the lawes following concerned not the women So in the Hebrew canons it is said Aarons daughters are not forewarned pollution by the dead but the Priests the sonnes of Aaron Likewise the prophane Priests might defile themselves for this is but for the sonnes of Aaron that may execute the Priests office A yong Priest is to bee warned by the elder Priests not to defile himselfe c. and his father is to traine him up in holinesse Maimony tom 4. treat of Mourning chap. 3. sect 11. 12. for a soule to weet of the dead as is expressed in verse 11. else-where called a dead soule Numbers 6. 6. meaning a dead bodie for properly at death the soule departeth Gen. 35. 18. and the dead defileth not till his seale be departed saith Maimony tom 3. in Tumath meth chap. 1. sect 15. wherefore the Chaldee here translateth for the dead and Targum Ionathan for the sonne of man that is dead But the Greeke retaineth the Hebrew phrase for soules So before in Levit. 19. 28. hee shall not that is any Priest shall not defile himselfe in Greeke they shall not be defiled This pollution might be by the funerall of the dead for who so touched any dead body or came into a tent or house where any dead body lay or touched a grave he was uncleane seven daies Numbers 19. 14. 16. so by bearing the dead hee was uncleane by proportion from the Law in Levit. 11. 25. And by the Hebrew canons if a man came within foure cubits that is sixe fâ—â—â— of the dead he was uncleane Maimony treat of Mourning chap. 3. sect 13. among his peoples in Greeke among their nation that is as Chazkuni explaineth it among all Israel for they are his peoples So peoples are used for the tribes of Israel in Deut. 33. 3. Iudg. 5. 14. Act. 4. 27. Vers. 2. his neere-kin those of his consanguinity see this word in Lev. 18. 6. Sol. Iarchi here understandeth the Priests wife by it as one for whom hee might defile himselfe See the notes on verse 3. This law is for the inferiour Priests but the high Priest might not defile himselfe
And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes and unto all the sons of Israel say unto them Any man of the house of Israel or of the stranger in Israel that will offer his oblation according to all their vowes and to all their voluntarie offrings which they will offer unto Iehovah for a burnt-offring For your favourable-acceptation a perfect male of the beeves of the sheepe or of the goats Any which hath a blemish in it yee shall not offer for it shall not bee to savourable-acceptation for you And the man that will offer a sacrifice of Peace-offerings unto Iehovah to separate a vow or for a voluntarie offring of the herd or of the flock it shall be perfect for favourable-acceptation there shall not be in it any blemish Blinde or broken or maymed or having wenne or scurffe or scabbe ye shall not offer these unto Iehovah nor give of them a Fire-offring upon the Altar unto Iehovah And bull or lambe that hath any member superfluous or lacking thou mayest make it a volâ—â—tary offring but for a vow it shall not bee favourably-accepted And that which is bruised or crushed or broken or cut yee shall not offer unto Iehovah and in your land ye shall not doe it And from the hand of a strangers sonne yee shall not offer the bread of your God of any of these because their corruption is in them a blemish is in them they shall not be favourably-accepted for you And Iehovah spake unto Moses saying A bull or a sheep or a goat when it shall bee brought forth then it shall bee seven dayes under his damme and from the eight day and thence forth it shall bee favourably-accepted for an oblation of a Fire offring unto Iehovah And cow or sheepe it and the yong thereof yee shall not kill in one day And when ye will sacrifice a sacrifice of confession unto Iehovah ye shall sacrifice for your favourable acceptation In that day shal it be eaten yee shall not leave thereof untill the morning I am Iehovah And yee shall keepe my commandements and doe them I am Iehovah And ye shall not prophane the name of my holinesse and I will be sanctified among the sons of Israel I Iehovah doe sanctifie you That brought you out from the land of Egypt to be unto you for a God I am Iehovah Annotations LEt them be separated in Greeke Let them take heed of the holy things meaning that they defile them not So that as the former chapter shewed the purity and perfection that should bee in the persons that drew neere unto the Lord this teacheth what puritie and perfection ought to bee in the things offred or to be offred unto him The Hebrew Nazar here used signifieth a religious separ 〈…〉 n in respect of holinesse as is noted on Lev. 15. 31. of my holinesse translated in Greeke my holy name which is profaned when the holy things in the sanctuarie are defiled being offred or eaten by persons uncleane and forbidden of God See after in vers 15. 32. the things this addition is supplyed also in the Greeke Whatsoever things they sanctifie unto me And this is added as Sol. Iarchi here saith to imply also the holy things of the Priests themselves Vers. 3. your generations either now or at any time hereafter shall come nigh namely to eate as is expressed in ver 4. So Iarchi saith This com 〈…〉 g â—igh is not meant but of eating your seed that is your children so in vers 4. holy things Hebrew holinesses meaning things of holinesse and particularly holy meats which though the blemished priests might eate of Lev. 21. 22. yet the uncleane might not Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things are meant not only the Sacrifices but first fruits and all the heave-offrings of the holy-things which the sons of Israel offred unto the Lord Numb 18. 8. 9. 19. as it is there sayd every one that is cleane in thy house shall eate of it Numb 18. 13. See after on vers 9. uncleannesse upon him before hee is washed from the same see the annotations on Lev. 7. 20. cut off from my presence in Greeke destroyed from me in Chaldee destroyed from before me It meaneth death by the hand of God as v. 9. Vers. 4. Any man Hebrew Man man that is Whosoever Targum Ionathan saith yong man or old man And this concerneth women also the daughters of Aaron who were to eate of some of the holy things but so as they were cleane when they did eate Numb 18. 19. 11. See after in vers 11. 12. leprous whereof see Levit. 13. an issue whereof see Lev. 15. 2. c. by a soule the Greeke translateth any uncleannesse of a soule wherby the dead is meant as Lev. 19. 28. and 21. 1. and what uncleannes that was see in Numb 19. 11. 14. seed of copulation or effusion of seed whereof see Lev. 15. 16. Vers. 5. creeping thing which when it is dead defileth him that toucheth it Lev. 11. 31. c. made uncleane so much as would make a man uncleane and that was of creeping things the quantitie of a lentile or little pease as Iarchi here no teth See Lev. 11. 31. a man to weet an uncleane man as a Leper he that hath an issue or the like by touching of whom men were made uncleane Lev. 13. 45. and 15. 5. c. Or a dead man and thereto Sol. Iarchi here referreth it and of a dead man so much as an olive would defile Vers. 6. The soule that is the man as the Chaldee expounds it and Targum Ionathan addeth the man a priest untill the evening untill the end of that day and beginning of a new See the notes on Lev. 11. 24. 32. bathe or wash his flesh that is his body as the Gr. translateth see Lev. 15. 5. 13. It figured repentance for sins as I baptise you with water unto repentance Mat. 3. 11. sanctification by the blood and spirit of Christ as ye are washed ye are sanctified ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. And this sanctimony though common to the whole Church Lev. 11. did specially pertaine to the priests and ministers whom Christ who is likened to a refiners fire and to fullers sope should purifie by his grace as it is said He shall purifie the sonnes of Levi and purge them as gold and silver that they may offer unto the Lord an offring in righteousnesse Malac. 3. 2. 3. Vers. 7. and afterward in Greeke and then he shall or may eat to weet when his sunne is gone downe before then though he were washed hee might not eate See the notes on Lev. 11. 32. his bread his food allowed him of God for his livelihood Numb 18. 11. 19. Whosoever eateth of the heave-offrings blesseth with a blessing for the food and after that hee blesseth him
Iudah and the other tribes as wee see in Num. 2. Moses was furnished with wisdome and knowledge but wanted speech and utterance therefore Aaron was given to bee his mouth and spokes-man Act. 7. 22. Exod. 4. 10. 14. 16. yeâ— Moses by his writings speaketh now eloquently in all Churches and shall doe to the worlds end when Aaron is silent The like was in Paul whose weaknesse in speech was his reproach among the false Apostles 2 Cor. 10. 10. and 11. 6. though he 〈…〉 lled in knowledge and other graces the fruits 〈…〉 eof the world still reapeth from his Epistles Vers. 47. that entred to wit into the warfare or 〈◊〉 as vers 3. the service of service the 〈…〉 ke of ministery assisting the Priests when the Tabernacle stood and taking it downe and setting it vp the Greeke translateth it the worke of workes the service of burden the worke of bearing the Tabernacle when it was removed in Greeke the workes that were to be borne Vers. 48. eight thousand and 500. and 80. Behold the small number of such as warred the spirituall warfare of God in his Sanctuary that of the whole tribe of Levi there were but 8580. fit men when the tribe of Iudah afforded 74. thousand and 600. for the outward warfare in the host of Israel Num. 1. 27. Vers. 49. the month in Chaldee the word in Greeke the voice mustered he or he numbred meaning Moses and the Princes as vers 34. spoken of as of one man CHAP. V. 1 The uncleane are removed out of the Campe. 5. Confession restitution is to be made in trespasses 11. The law of jealousie 15. How the suspected woman is to be brought unto the Priest with an oblation 19. is to be abjured by the Priest 24. and is to drinke of the bitter water that causeth the curse 17. The events following if she be defiled or not defiled ANd Iehovah spake unto Moses saying Command the sonnes of Israel that they send away out of the campe every leper and every one that hath an issue and every one defiled by a soule Both male and female shall yee send away without the campe shall yee send them that they defile not their campes in the middest whereof I dwell And the sonnes of Israel did so and sent them away without the campe as Iehovah spake unto Moses so did the sonnes of Israel And Iehovah spake unto Moses saying Speake unto the sonnes of Israel A man or a woman when they shall doe any of all the so 〈…〉 es of men to transgresse a transgression against Iehovah and that soule bee guiltie Their they shall confesse their sinne which they have done and he shall restore his trespasse in the principall thereof and the fist p 〈…〉 t thereof shall he adde unto it and shall give it to him against whom he hath trespassed And if the man have no kinsman to restore the trespasse unto him the trespasse shall be restored vnto Iehovah unto the Priest beside the ramme of the atonements whereby atonement shall be made for him And every heave-offering of all the holy things of the sonnes of Israel which they shall bring neere unto the priest shall bee his And every mans hallowed things shall be his that which any man giveth to the priest his it shall be And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them Any man if his wife goe aside and transgresse against him a transgression And a man lye with her with seed of copulation and it be kept close from the eyes of her husband and she hath hid herselfe and she is defiled and there is no witnesse against her and she is not taken And the spirit of jealousie passe upon him and he be jealous of his wife and she be defiled or the spirit of jealousie passe upon him and he be jealous of his wife and shee be not defiled Then shall the man bring his wife unto the Priest and he shall bring her offering for her the tenth part of an Ephah of barley meale hee shall not powre oile upon it nor put frankincense thereon for it is a Meat-offering of jealousies a Meat-offering of memoriall making memoriall of iniquitie And the Priest shall bring her neere and make her stand before Iehovah And the priest shall take holy water in an earthen vessell and of the dust which is in the floore of the Tabernacle shall the Priest take and put it into the water And the Priest shall make the woman to stand before Iehovah and shall uncover the womans head and put in her hands the Meat-offering of memoriall it is the Meat-offring of jealousies in the hand of the Priest shall be the bitter water that causeth the curse And the Priest shall charge her by an oath and say unto the woman If no man have lien with thee and if thou hast not gone aside to uncleannesse under thy husband be thou free from the bitter water that causeth the curse But thou if thou hast gone aside under thy husband and if thou be defiled and some man hath had his copulation with thee beside thine husband And the Priest shall by oath charge the woman with an oath of cursing and the Priest shall say unto the woman Iehovah give thee to be for a curse and for an oath among thy people when Iehovah doth giue thy thigh to fall and thy belly to swell And this water that causeth the cuâ—se shall enter into thy bowels to make the belly to swell and the thigh to fall and the woman shall say Amen Amen And the Priest shall write these curses in a booke and he shall blot them out into the bitter water And he shall cause the woman to drinke the bitter water that causeth the curse and the water that causeth the curse shall enter into her to bitternesses And the Priest shall take out of the womans hand the Meat-offering of jealousies and shall wave the Meat-offering before Iehovah and offer it upon the Altar And the Priest shall take an handfull of the Meat-offering even the memoriall thereof and burne it upon the Altar and afterward hee shall cause the woman to drinke the water And when he hath caused her to drinke the water then it shall bee if she be defiled and have transgressed a transgression against her husband that the water that causeth the curse shall enter into her to bitternesses and her belly shall swell and her thigh shall fall and the woman shall bee for a curse among her people And if the woman be not defiled but be cleane then she shall be free and shall conceive seed This is the law of jealousies when a woman goeth aside under her husband and is defiled Or a man when the spirit of jealousie passeth upon him and he be jealous of his wife and shall make the woman to stand before Iehovah and the Priest shall doe unto her all this law And the man shall be free from iniquity and
sin of all sorts inward and outward from all fâ—â—thinesse of the flesh and spirit 2 Cor. 7. 1. of the hear and conscience of the body and of the converâ—ation Heb. 10. 22. Which purenesse is in speciall required of the ministers whom the Lord takeâ—â— for his service as he did the Priests and Lev 〈…〉 Esai 66. 21. and generally of all Christians called also the Priests and Ministers of God Esai 61. 6. Rev. 1. 6. whose garments are washed and made white in the bloud of the Lambe Christ that they may serve him day and night in his Temple Rev. 7. 9. 14 15. and cleanse or purifie themselves by repentance and faith in God without which all outward rites availed nothing Or cleanse themselves by washing their bodies in water as did other uncleane persons Levit. 14. 8. and 15. 5. so the Chaldee called Ionathans expoundeth it 〈◊〉 cleansing in water The Greeke translateth 〈◊〉 they shall be pure Vers. 8. yongling of the herd or yong oxe of the second yeere see the notes on Exod. 29. 1. where the like was brought for the Priests This was for a Burnt-offring to make atonement for the Levites vers 12. and as Chazkuni here observeâ— for the consecration of their service The formeâ— cleansings were to take away sin these sacrifices after were also to reconcile them unto God in Christ whom all sacrifices figured Heb. 9. 12. and 10. 5 10. his Meat-offring speaking as of a thing knowne now the ordinary Meat-offering for a bullock was three tenth deales of fine 〈◊〉 mingled with oyle for a drink-offring half an H 〈…〉 of wine Num. 28. 12. 14. See the annotations there And of the Meat-offring see Lev. 2. a second 〈◊〉 locke that is an other bullocke which though it is the second here named yet was it first offered v. 1â— Lev. 8. 14. 18. and 14. 19. And no bullock was 〈◊〉 fred for sin saue the sin of the high Priest or of the congregation Lev. 4. 3. 13. 14. 22. 23. and the Lâ—vites now taken for all the first-born of Israel o 〈…〉 such a sin-offring as the whole congregation sh 〈…〉 Verse 9. the whole or all the congrega 〈…〉 because the thing concerned them all to know and to approve the Levites being now taken 〈…〉 stead of their first-borne vers 18 19. So all the Congregation was assembled at the Consecration of the Priests Levit. 8. 3 4. Verse 10. the sonnes of Israel that is some of the chiefe of them as the first borne in the name of the rest shall lay or impose hands on the Levites which rite was kept at the ordination of officers both in the Old Testament and in the New Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus The sons of Israel that is the first-borne which were in Israel for the Levites gave an atonement for them and every first-borne layed on hands on the Levite that was for him This ordinance fitted the present businesse for the Levites being taken to serve the service of the sonnes of Israel in stead of every first-borne and 〈◊〉 make atonement for them verse 18 19. and offered by them verse 11. they were by this signe to put the charge and service of the Church upon them and to consecrate them unto God in their name And herein they figured the Church of Christ called the generall assembly and Church of the first-borne which are written in heaven Heb. 12. 23. Verse 11. wave the Levites this waving the Greeke expoundeth separate which word is used for the ministers of Christ as Separate me Barnabas and Saul for the worke whereunto I have called them Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith thou shalt separate the Levites But â—aving is used for offring as the sacrifices that were waved or moved to and fro whereby the troubles and afflictions of the ministers of God were figured see the annotations on Ex. 29 24 27. Wave-offring in Greeke a gift So the ministers of the Church are called gifts Eph. 4. 8. 11. to serve the service in Greeke to worke or doe the works of the Lord so in verse 15. This phrase the Apostle useth he worketh the worke of the Lord as I also doe 1 Cor. 16. 10. so of the Priests and Levites he saith that they did work that is minister or serve about the holy things 1 Cor. 9. 13. Verse 12. the head that is the heads of the bullocks as the Greeke translateth but called head because it was to be done on each of them severally so Chazkuni explaineth it on the head of every one of the bullocks By this rite they testified their faith in Christ figured by these sacrifices from whom they expected forgivenes of sins sanctification unto the worke of their ministerie make thou in Greeke thou shalt make that is offer to God by the hands of Aaron the Priest to make atonement this sheweth the unworthines of all flesh to minister before God untill reconciliation be made for their sins by Christ So Paul sheweth mans insuffiency or unworthines for such things and sheweth our sufficiency to be of God 2 Cor. 2. 16. 3. 5 6. Verse 13. shalt set or shalt present shalt make to stand as a signe that they were given to him and his sonnes as in verse 19. Verse 14. shall be mine which the Chaldee explaineth shal be ministers before me See the notes on Num. 16. 9. Verse 15. to serve the Tent in Greeke to doe the the works of the Tent this is explained in v. 19. to serve the service of the sonnes of Israel in the Tent. A like phrase is in Ezek. 48. 18 19. to serve the citie and in 2 Chron. 24. 18. they served the groves and wave them in Greeke and give them before the Lord. This is the third time that the waving of the Levites is commanded Sol. Iarchi faith that the first in ver 11. respected the Koathites the second in vers 13. was for the Gershonites and this third for the Merariees Verse 16. are given are given that is as the Greeke translateth they are a gift given or the doubling of the word meaneth they are wholly given and the gift confirmed and now presently they were to be imployed in Gods service see Gen. 41. 32. Giving is sometime used for confirming as Thou hast given thy people 1 Chron. 17. 22. which is the same that Thou hast confirmed thy people 2 Sam. 7. 24. So in Esai 33. 16. his bread shall be given his waters shall be sure Chazkuni applieth it thus Given of the sonnes of Israel unto God and given of God unto Aaron Sol Iarchi referreth it to their divers works given for the bearing of the Tabernacle given for the song as in 1 Chron. 25. such as open Hebr. the opening of every wombe whereof see Exod. 13. 2. this is explained after to meane the first borne unto me or for me which the Chaldee expoundeth for my
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
Maimony in Pharah adummah or Treat of the Red heiffer chap. 1. sect 1. perfect in Greeke without blemish As all sacrifices were to be unblemished Levit. 22. so this but the perfection here spoken of the Hebrewes referre to the colour also that it be perfect in rednesse because if it have but two haires blacke it is unlawfull saith Sol. Iarchi The same is affirmed also by Maimony If it have two haires white or blackâ— c. it is to be refused Maimony in Pharah ch 1. sect 2. no blemish If it hath had a wenne or wart and it be cut off though red haire be growen in the place yet is it disallowable All blemishes that disable the holy things disable this heiffer If it have beene cut out of the mothers body or beene the price of a dog or hire of an whore Deut. 23. 18. or beene torne or beene abused by man-kind Levit. 20. 15. it is unlawfull For whatsoever maketh holy things unlawfull for the Altar maketh the heiffer unlawfull Maim in Pharah c. 1. sect 6 7. yoke that is which hath not beene used of men for any worke and this is peculiar to this heiffer for other sacrifices were not disabled by the yoke or any worke save the heiffer for expiation of murder Deut. 21. 3. This heiffer excelleth other holy things for worke done by it disableth it As the yoke spoken of concerning the heiffer Deut. 21. maketh all other worke like the yoke so in this heiffer c. But the yoke disableth her whether it be in the time of working or not whereas other works disable her not save in the time of working As if one binde a yoke upon her although shee hath not ploughed with it she is unlawfull but if one tooke her in to tread out corne as Deut. 25. 4. she is not made disallowable untill he tread out corne with her and so in all like cases Maim in Pharah ch 1. sect 7. As other sacrifices of beasts prefigured Christ â—o this in speciall figured him red in his humane nature and participation of our afflictions Esai 63. 1 2. Heb. 2. 14. 17 18. perfect and without blemish of sinne both in his nature and actions Luke 1. 35. 1 Pet. 1. 19. and 2. 22. without yoke as being free from the bondage of sin and corruption and from servitude to the ordinances of men in religion and as doing voluntarily the things that pertained to our redemption Lam. 1. 14. Ioh. 8. 33 34 35 36. 1 Tim. 6. 1. 1 Cor. 〈◊〉 23. Ioh. 10. 17 18. Vers. 3. unto Eleazar hee was Aarons sonne and by doing this worke he was uncleane vers 7. wherfore Aaron himselfe who was the high Priest did it not Hence the Hebrewes say that An ordinary Priest was fit for to burne the heiffer for it is said Give her unto Eleazar the Priest and yet Aaron himselfe was living And by word of mouth we have beene taught that this was done by Eleazar and all other heiffers were done either by the high Priest or by a common Priest And he that did it was arayed with the foure ornaments of a common Priest whether he were the high Priest or an ordinary Priest that did it Maimony in Pharah ch 1. sect 11. 12. It figured that the worke of our redemption and purification from sinne should be the worke of Christs Priestly office Heb. 9. 9 13 14. He in performing the truth of this type was both Priest and sacrifice he shall bring The Greeke translateth they shall bring and so after they shall slay as if not Eleazar himselfe but some other at his appointment did it And the words following he shall slay her before his face seeme to imply so much that some other man did slay her before Eleazars face And it is frequent in Scriptures to make one the doer of a thing which he commandeth to be done as Pilate gave the body of Christ to Ioseph Mark 15. 45. that is commanded it to be given Matth. 27. 58. See the Annotations on Exod. 7. 17. Gen 39. 22. and 48. 22. without the campe which figured Christs suffering without the gates of Ierusalem Hebr. 13. 11 12. So in ages following they burned this heiffer without Ierusalem as in the Hebrew records it is said They burne not the Heiffer but without the mountaine of the house of God as it is written And he shall bring her forth without the campe Numb 19. 3. and they use to burne it on mount Olivet Maimony in Pharah ch 3. sect 1. Without the Campe malefactors were to be put to death Lev. 24. 10. Num. 15. 36. one shall slay her a stranger or other man did slay her and Eleazar beheld it saith Sol. Iarchi on this place So in vers 5. he shall burne the heiffer in his eyes that is another man shall burne her in Eleazars sight which is confirmed by vers 7 8. where first the Priest Eleazar is commanded to wash his cloathes and after hee that burned her was to wash his cloathes so that these were divers men Hence also the Hebrewes say They may not slay two red heiffers at once for it is written And he shall slay her Maim in Pharah ch 4. sect 1. Vers. 4. with his finger figuring the finger that is the Spirit of our Priest Christ Iesus whereby he hath sprinkled the way for us into heaven and our hearts from an evill conscience that we may have accesse thither by his bloud Heb. 9. 22 23 24. and 10. 19 20 22. For as the fiâ—ger of God Luk. 11. 20. is interpreted the Spirit of God Matth. 12. 28. so the finger of the Priest here signified the Spirit of our High Priest Christ by the power whereof our way is prepared into the kingdom of God through the applying and sprinkling of his owne bloud Heb. 12. 24. and 10. 19. 1 Pet. 1. 2. 1 Cor. 6. 11. The Hebrewes gather from this precept that it was unlawfull to receive the bloud in a vessell because it is said the Priest shall take of her bloud with his finger Maim in Pharah ch 4. sect 4. directly before the Tent that is towards the fore-part or doore of the Tabernacle The Priest stood without the camp where the heiffer was slaine and there sprinkled towards the Sanctuary seven times which is a full and compleat number as is noted on Levit. 4. 6. and that place being a figure of Heaven Hebr. 9. 24. this sprinkling thitherward typed out how liberty should be procured for Gods people to enter into the holiest by the bloud of Iesus by the new and living way which he hath consecrated for us Hebr. 10. 19 29. By the Hebrew Canons If he sprinkled the bloud and not towards the Sanctuary it was unlawfull Likewise if he did slay or burne her and not over against the Sanctuary it was unlawfull Maimony in Pharah ch 4. sect 5. Vers. 5. one shall burne that is some shall burne in Eleazars sight or Eleazar shall cause it to be burnt
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
For meats and drinkes and divers washings and carnall ordinances were imposed on the Iewes untill the time of reformation Hebr. 9. 10. But now it is said Let no man judge you in meat or in drinke c. which are a shadow of things to come but the body is of Christ Coloss. 2. 16 17. not seeth a Kid this Law is twice given before in Exod. 23. 19. and 34. 26. see the annotations there Vnder the name of a Kid the Hebrewes understand a Lamb also and Calfe or other beast and by seething they imply also eating or making any profit or use of flesh so boyled The Chald. translateth thou shalt not eat flesh with milke Vers. 22. Tithing thou shalt tithe that is shalt in any wise carefully faithfully separate the tithe meaning the second tithe which themselves were to eat vers 23. for there was a first tithe which was given to the Levites out of which the Levites paid a tenth part again to the Priests Num. 18. 24. 28. Nehem. 10. 37 38. Then of that which remained the owners separated a second tithe which themselves did eat before the Lord the first and second yeare in the third yeare it was given to the Levites and to the poore Deut. 14. 28 29. In the fourth and fiâ—t yeares it was eaten againe by the owners and in the sixt yeare was given to the poore The seventh yeare was a rest and Sabbath to the land then all things were common Exod. 23. 10 11. And this course they were constantly to follow in Israel Hereof it is written by the Hebrewes thus After that they have separated the first tithe every yeare they separate a second tithe Deut. 14. 22. and in the third yeare and in the sixt they separate the tithe of the poore in stead of the second tithe In the first day of Tisri or September is the beginning of the yeare for the tithe of corne and of pulse and of herbes and whersoever the beginning of the yeare is mentioned it is the first of Tisri And the fifteenth of Shebat that is the eleventh moneth which wee call Ianuary is the beginning of the yeare for the tithe of trees fruit Maimony tom 3. in Maaser sheni or treat of the second tithe chap. 1. sect 1 2. See also the annotations on Levit. 27. 30. c. all the revenue or all the in-come that is fruits or increase which are gathered and brought in for food the reason of the name appeareth in 2 Sam. 9. 10. thou shalt till the land for him and thou shalt bring in the fruits that thy Masters sonne may have food to eat The Hebrewes say All mans meat that is kept which groweth out of the ground oweth an heave-offering and it is commanded to separate out of it the first-fruits for the Priest c. and likewise the tithes Maimony in Trumoth chap. 2. sect 1. And whereas the Scripture sometime speaketh of Revenue sometime of Corne as after in vers 23. sometime of a Morsell of bread as in Iudg. 19. 5. they say the graine when it is cared is called Tebuah Revenue every where and after that it is threshed and fanned it is called Dagan Corne and when it is ground kneaded and baked it is called path a Morsell or Bread Maim in Beracoth chap. 3. sect 1. that the field bringeth forth or that commeth out of the field in Greeke the generation or increase of thy field yeare by yeare so the Greeke also interpreteth the Hebrew phrase yeare yeare which is elsewhere written yeare by yeare Nehem. 10. 35. and Ionathan in his Thargum explaineth it every yeare and yeare whereto hee addeth and not the fruits of one yeare with the fruits of another yeare meaning that they must separate their tithes yearely and not put two yeares tithe into one Vers. 23. shalt eat in Greeke shalt eat it speaking of the tithe which the owners should eat and so Ionathan in his Thargum saith Yee shall eat the second tithe before the LORD before Iehovah the tithes which were given to the Priests they might eat in every place Num. 18. 31. this second tithe was holy and might not be eaten but where Gods sanctuary was as within Ierusalem when the Temple was there built The second tithe is eaten by the owners within the walls of Ierusalem Deut. 14. 23. Whosoever eateth so much as an olive of the second tithe or drinketh of it the fourth part of a Log of wine without the wall of Ierusalem is to be beaten as it is written in Deut. 12. 17. thou maiest not eat within thy gates the tithe of thy corne or of thy wine or of thine oyle c. and hee is to bee beaten for every one in particular therefore if hee eat of them all three without the wall hee is beaten three times Maim in Maaser sheni chap. 2. sect 1. 5. This is meant they say if he eat thereof without the walls of Ierusalem after it is once brought in thither But if he eat of it before it commeth within the wall of Ierusalem hee is chastised with stripes ibid. sect 6. Of beating see Deut. 25. 2 3. and of the holy manner of eating it see Deut. 26. 14. his name in Chaldee his divine presence Shecinah whereby Gods presence with his Church in Christ and by his Spirit is meant see the notes on Exod. 34. 9. firstlings these were given to the Priests Num. 18. 15. Nehem. 10. 36. who had many other gifts of which some might not bee eaten but in the court of the sanctuary some of which number these firstlings were might not bee eaten but in the holy Citie and some might bee eaten every where See the annotations on Numb 18. to feare this is the end of this ordinance that the people might be enured with the feare religion and service of God for feare is sometime used generally for Gods worship Esay 29. 13. with Matt. 15. 8 9. And this feare they learned both by the action it selfe eating the tithe of all their fruits with joy and thankfulnesse to him that so blessed their land and labours the tenth whereof they consecrated unto him and by beholding the other holy things and religious actions performed by all Israel at their solemne feasts In this latter sense Chazkuni here expoundeth it thus That when thou goest up to the feast to eat thy second tithe and shalt see the Priests in their service and the Levites in their singing and the Israelites in their standing and the Synedrion or Magistrates fitting and judging the judgments of Israel and the Doctors teaching for from thence doctrine went forth unto all Israel thou maiest learne to feare the Lord thy God Vers. 24. too much for thee that is as the Greeke explaineth it be far away from thee to carry it in Greeke to carry them meaning the tithes fore-mentioned hath blessed thee that is hath given thee so great an increase that the tenth of them is more than thou canst carry to the
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
And these are burnt to death He that lyeth with his wives daughter whiles his wife liveth or with her daughters daughter or with her sons daughter or with his wives mother or with her mothers mother or with her fathers mother He that lyeth with his daughter or with his daughters daughter or with his sons daughter Thou hast no unlawfull copulation puniâ—hed with Strangling but for lying with a mans wife onely Levit. 20. 10. And the death which the Law speaketh of absolutely that is without naming what kinde of death it shal be is Strangling And if she be a Priests daughter she is burned Levit. 21. 9. and he that lay with her is strangled and if shee be a betrothed maid they are both of them stoned Deuter. 22. 24. and wheresoever the Law saith Their bloods upon them that is by stoning For all other unlawfull copulations there is cutting-off onely and not death by the Magistrate Therefore if there be witnesses and evidence the Iudges are to beat them for all that deserve cutting-off are to be beaten Maimony in Issurei biah chap. 1. sect 1. 7. Thus by their owne grant this case is singular and there is no other reason of the adulterers strangling then the commanding of their death absolutely Among the heathens also adulterie was punished with death as the King of Babylon rosted Zedekiah and Ahab in the fire because they committed adultery with their neighbours wives c. Ieremie 29. 22. 23. This sinne is a fire that consumeth to destruction and will root out all a mans increase Iob 31. 12. Hee that d 〈…〉 h it destroyeth his owne soule Prov. 6. 32. Vers. 11. their bloods upon them that is they shall be stoned in Greeke both of them are guilty and the Chaldee saith worthy to be killed So in the rest that follow Vers. 12. wrought or done confusion which the Greeke translateth have done-impiously Vers. 13. like copulation with a woman Hebr. with the lyings or copulations of a woman see Levit 18. 22. Vers. 14. wickednesse or a wicked purpose in Chaldee counsell of sinnes in Greeke an unlawfull act See Levit. 18. 17. Vers. 17. impietie or reproach ignominie as the Greeke and Chaldee doe translate it cut-off in Greeke destroyed before the sonnes of their kinne that is soone and openly to weet by the hand of God and to be beaten by the Magistrate as the Hebrewes say See the notes on verse 10. his iniquitie that is the punishment due thereunto as Gen. 19. 15. Vers. 18. having her sicknesse her menstrual-infirmitie for which she was separated as uncleane even from her husband therefore the Greeke translateth it put-apart and the Chaldee uncleane See the annotations on Levit. 12. 2. and 15. 19. 24. the fountaine or well figuratively so called because of the issve as in Levit. 12 7. The Greeke here in the first place keepeth the metaphore hee hath uncovered her fountaine the Chaldee saith her ignominie in the second place the Greeke translateth she hath uncovered the issue of her blood where the Chaldee saith the uncleannesse of her blood The Holy Ghost also explaineth it so for where it is said in Marke 5. 29. the fountaine of her blood was dried up an other Evangelist saith her issue of blood stanched Luke 8. 44. By the Hebrew doctors the wombe wherein the childe is formed is called the Fountaine Maimony in Issureibiah chap. 5. sect 3. Therfore also they exempt virgins from this pollution as is noted on Levit. 15. 19. cut-off in the Greek and Chaldee destroyed to weet by the hand of God for presumptuous doing against this Law Levit. 15. 31. and by the Magistrates if it were knowne she was beaten Maimony in Issureibiah chap. 1. sect 22. And from the Law for washing her in Levit. 15. they teach that the woman which hath her sicknesse or hath an issue or hath borne achilde if shee wash not her selfe in water who so lyeth with any one of them though it be after many yeeres is guilty of cutting-off Maimony ibidem chap. 4. sect 3. But those legall washings figured our better cleansing by the blood of Christ Esa. 4. 4. 1 Ioh. 1. 7. Vers. 20. his aunt which the Chaldee expoundeth his uncles or fathers-brothers wife see Levit 18. 14. childlesse meaning either that God will give them no children or soon take them away if he doe give them For by the Hebrew canons the Magistrates might not put them to death but beat them onely for this sinne See the notes on verse 10. Verse 21. shall be childlesse the Greeke translateth shall dye childlesse as verse 20. Sol. Iarchi hereupon noteth Childlesse meaneth if he have children he shall bury them if he have no children hee shall dye without children therefore the scripture differeth saying in verse 20. they shall dye childlesse and in verse 21. they shall be childlesse They shall die childelesse if he have any at the time of transgression he shall have none at his death for he shall bury them whiles he liveth they shall be childlesse for if hee have none when he transgresseth he shall be all his daies as he now is Vers. 22. And or Therefore ye shall keepe spue or vomit you not out which the Greeke and Chaldee turne loathe or abhorre you See Levit. 18. 25. 26. 28. Verse 23. nation in Greeke nations in Chaldee peoples amyrked or am grieved with and consequently doe abhorre them as the Greeke translateth it and the Chaldee my Word abhorreth them Thus also God was affected with Israel and complained Fortie yeeres I was yrked with that generation Psal. 95. 10. Vers. 24. milke and honey that is all good and comfortable blessings which were also figures of heavenly graces see the notes on Exod. 3. 8. separated in Greeke disparted or disbounded you from all the nations Gods lawes are as a wall and hedge to keepe his people from the statutes and manners of the wicked So Solomon said Thou didst separate them to thy selfe for an inheritance from all the peoples of the earth 1 King 8. 53. Vers. 25. separate betweene the cleane beast that is put difference by eating the cleane and refraining from the uncleane according to the Law in Levit. 11. which thing is here spoken of upon their separation from the peoples because their abstinence from uncleane beasts figured their abstaining from the communion of uncleane peoples as Act. 10. 12. 28. and as is shewed on Levit. 11. The Hebrewes say this is mentioned after the unlawfull copulations aforesaid because who so defileth him-selfe with them degenerateth and is as it were transformed into the nature of uncleane beasts c. R. Menachem on Levit. fol. 151. for uncleane that is that you should count them unclean and abstaine from them The Greeke translateth in uncleannesse Vers. 26. from the peoples in Greâ—ke from all the nations as in verse 24. to be mine or to bee unto me which the Chaldee interpreteth to serve before me Vers. 27. familiar spirit
him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See NuÌ„ 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be bâ—â—ted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their lâ—mâ—es that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portioÌ„ in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Daâ—â—ing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If