another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â—1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before â—ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â—3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
she is defiled for upon testimony 〈◊〉 〈◊〉 â—he were taken with the manner she was not to drinke but to dye by the Magistrate Levit. 20. 10. Ioâ— 8. 4 5. And whereas hee speaketh here singularly of a witnesse the Hebrews observe that 〈◊〉 there be but one witnesse against her who saith she 〈◊〉 〈…〉 d she is not to drinke Sol. Iarchi on Num. 5. 〈◊〉 〈◊〉 unlawfull they say for her husband to com 〈…〉 with her for ever and doth not drinke but is put away without a dowry If two witnesses come together and one say she is defiled another say shee is not dâ—filed or if one say she is defiled and afterward two other come and say she is not defiled then shee drinketh Maim in Sotah c. 1. sect 14. 17. Vers. 14. the spirit of jealousie 〈…〉 sse upon him or passe over him the Greeke saith come upon him that he be affected with a jâ—alous mind as the wind is said to passe over the grasse when it is smitten or blasted with the wind Psal. 103. 15 16. which in Esai 40. 7. is said to blow â—pen it And the spirit of jealousie meaneth a jealous motion or affection of the minde wherewith it is caried as the Scriptures elsewhere speake of the spirit of wisdome the spirit of counsell the spirit of knowledge Esai 11. 2. Eph s. 1. 17. the spirit of fornications Hâ—s 4. 12 the spirit of feare 2. Tim. 1. 7. the spirit of mecknesse Gal. 6. 1. the spirit of 〈…〉 ber Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit 〈◊〉 or after the Greeke Zealousie a zealous affection which is sometime used in the good part sometime in the evill as Zeale also is sometimes good Ioh. 2. 17. 2. Cor. 7. 11. sometime evill Gal. 5 20. called bitter zeale Iam. 3. 14. So the Hebrewes have one word Kinah for zeale jealousie 〈◊〉 and â—mulation as Phineas was zealous for the Lord Num. 25. 11. Elias was jealous for him 1. King 19. 10. Iosuah â—â—vied for Moses sake Num. 11. 29. And jealousie is an affection hard or cruell as the gravâ— the coâ—les thereof are coâ—les of fire Song 8. 6. it is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. This affection is said after the manner of men to be in God himself â—xod 20. 5. Paul was jealous for the Corinthians fearing leâ—t they should be corrupted 2. Cor. 11 2 3. upon him the husband who onely had the power to bring his wife to this triall Wherefore the Hebrewes write that if a man bee out of the countrey or in prison or the like and his wife have an evill report for lightnesse c. the Magistrates are to call her and say unto her bee not in secret with such a man If witnesses afterward come that shee was with him in secret so long as that shee might be defiled the Magistrates are to forbid her her husbands company ever after and rend her bâ—l of dowry And when her husband comes home or out of the prison he gives her a bill of divorce but hee cannot cause her to drinks because himselfe was not jealous of her Maimony in Sotah chap. 1. sect 11. Vers. 15. his wife unto the Priest who was in his office a figure of Christ by whoÌ„ God will judge the secrets of men Rom. 2. 16. the order of this action is said to be this The husband commeth to the Magistrates of his citie where hee dwelleth and saith unto them This my wife I am jealous of her for such a man and she hath been in secret with him and these are witnesses and loe she saith that shee is cleare and is willing to drinke for triall of the thing Then the Magistrates shall heare the words of the witnesses and they appoint two to be with the man to keepe him that he companie not with her before shee have dr 〈…〉 ke for she is unlawfull for him untill shee have drunke And they send him to Ierusalem for they cause not the suspected woman to drinke but in the great councell of seventy Elders in the Sanctuarie When they are come to Ierusalem the great Councell set her among them and they terrifie her and make her sore affraid that she should not drinke c. If she say I am defiled or I will not drinke she is put from her husband without a dowry But if shee stand in her cause that shee is cleare they bring her to the East gate of the Court-yard which is over against the most holy place c. If shee be arrayed in white garments they put upon her blacke or if she hath faire blacke clothes they put upon her clothes that are not faire and take off all ornaments of silver and gold that are on her And they gather a great company of women unto her for all the women there present are bound to see her as it is said in Ezek. 23. 48. That all women may bee taught not to doe after your lewdnesse And every man that will come and see may come and see And shee standeth among them without scarfe or veile onely in her clothes and her coyfe that is on her head as a woman within her house c. and afterward the Priest adjureth her in the language that she knoweth and understandeth Maimony in Sotah chap. 3. sect 1 2. c. of barley it might be of no other graine nor any other quantity than the tenth of an Ephah neither more nor lesse see the annotations on Levit. 2. 1. The Prophet Hoseah in a mystery bought an Adultresse for fifteene peeces of silver and an homer and an halfe of barley Hos. 3. 1 2. The Hebrews here note Meale not floure barley not wheat she hath done the act of a beast and her oblation is the meat of a beast Sol. Iarchi on Num. 5. not put Hebr. nor give frankincense oile figured grace which was wanting in her actions frankincense gave a sweet savour which her workes did not before God therefore both must be wanting as in all meat offrings that were for sinne See the notes on Levit. 5. 11. and 2. 2. The Hebrewes make these two distinct precepts so that he which transgresseth and putteth oile and frankincense is beaten for the oile in particular and for the frankincense in particular Maim in Sotah chap. 3. sect 13. a meat-offring of jealousies Hebr. a Minchah whereof see Levit. 2. 1. in Greeke a sacrifice of jealousie From this word the Hebrews say If a man be jealous of his wife for many men and she hath beene in secret with every one of them he is to bring but one Meat-offring for them all when hee causeth her to drinke for it is said It is A MEAT OFFRING OF IEALOVSIES one Meat-offring for many jealousies Maim in Sotah chap. 4. sect 16. making memoriall or causing iniquity to be remembred And this is the reason why it might
Iehovah said unto her multiplying I will multiply thy seed and it shall not bee numbred for multitude And the Angell of Iehovah said unto her Behold thou art-withchilde and shalt beare a sonne and thou shalt call his name Ismael because Iehovah hath heard thy affliction And hee will be a man like a wild asse his hand will be against all and the hand of all against him and he shall dwell before the faces of all his brethren And she called the name of Iehovah that spake unto her Thou the God that seest me for she said haue I also here seene after him that seeth me Therefore the well was called Beer-lachai-roï behold it is betweene Kadesh and Bered And Hagar bare unto Abram a son and Abram called the name of his son which Hagar bare Ismael And Abram was fourescore yeeres and sixe yeeres old when Hagar bare Ismael to Abram Annotations H 〈…〉 or bond-maid seruant opposed to a free woman Ier. 34. 10 11. Gal. 4. 22. The Holy Ghost translateth it in Greek sometime Doulee a woman seruant Act. 2. 18. sometime Paidiskee a bondmaid Gal. 4. 22. This bond woman was of Egypt or Mizraim of the posteritie of Cham Gen. 10. 6. which Egypt is after called the house of seruants Exod. 10. 2. for holding Abrams seed in bondage Hagar in Greeke Agar by interpretation a Fugitive or repulsed stranger in the Arabian tongue And the Apostle saith that this Agar allegorically is mount Sinai in Arabia and is in bondage with her childre Ga. 4. 24. 25. where he maketh her a figure of the old Testament or covenant of the Law given on mount Sinai and of the earthly Ierusalem as Sarai the freewoman figured the Ierusalem which is above and the new Testament or covenant of the Gospell in Christ. Hagars posterity are called Hagarens or Hagarites in 1 Chro. 5. 10. where the Greeke translateth them Pariokous strangers Vers. 2. restrained the Greeke interpreteth closed me up according to that phrase of closing up the wombe Gen. 20. 18. contrary to which is the opening of the wombe Gen. 30. 22. God had promised a seed unto Abram Gen. 15. 4. but not expresly as yet unto Sarai wherefore doubting whether she should be the mother she motioneth another course which was not according to God for it violated the law of mariage Gen. 2. 24. but after the flesh Gal. 4. 23. goe in that is accompany with see Gen. 6. 4. it may be or peraduenture a speech not of faith but of uncertaine hope and likelihood after the flesh but Sarai her selfe had afterward a son by promise Gal. 4. 23. and the word of promise was In this same time will I come and Sarah shall have a son Rom. 9. 9. wherefore shee had a son by Agar but hee was no heyre Gen. 21. 10. so the Church hath had children by the Law but they were not heires of the Kingdome of God for the Law is not of faith neither are the heires or inheritance otherwise then by promise of grace in Christ Gal. 3. 12 14 18 22 29. bee builded that is shall have a son So the Greeke explaineth it and Moses in Deut. 25. 9. And in Hebrew ben a sonne is named of banah he builded So Rachel and Leah are said to build the house of Israel by bearing children Ruth 4. 11. and God promised a seed to David under the similitude of building him an house 2 Sam. 7. 11 12 27. Sarai reckoneth her maids children as her owne so by the Law bond servants children were their masters Exod. 21. 4. Rachel likewise counted her maids children as given to her selfe Gen. 30. 3 6 8. And among the heathens Plutarch sheweth how Stratonice the wife of King Deiotarus being barren gave secretly her mayd Electra unto her husband by whom shee had an heyre to the Crowne Vers. 3. end of ten yeres that is after hee had dwelt there ten yeres So Abram was now 85. yeres old and Sarai 75. Gen. 12. 4. and 17. 17. In the yeere of the world 2093. a wife to weet a secondary and not a full wife but a concubine Gen. 25. 6. So Ketura called a wife Gen. 25. 1. was but a concubine 1 Chron. 1. 32. what they differ is noted on Gen. 22. 23. despised or lightly set by the Greeke saith dishonoured This pride of Agar figured the like affection in the heart of those that put confidence in the works of the Law as was in the Pharisee Luk. 18. 10. 11. Rom. 10. 3. And it greatly disquieted Sarai for it is one of the foure things which the earth cannot beare that an handmaid should be heire to her mistresse Prou. 30. 21 23. Vers. 5. my wrong or my injurie which I suffer is upon thee that is thou art the cause of it So the Greeke expounds it I am injured of thee and the Chaldee I have a plea against thee as if Abraham faulted in suffring such misdemeanor Or my wrong be upon thee that is either right thou my wrong or beare the punishment thereof from God Thus it accordeth with the words following and so Thargum Ierusalemy explaineth it my judgment and my abuse are delivered into thy hand judge or will judge if thou looke not to redresse it But the Greeke translates it prayer-wise the Lord judge The speech argueth her great passion as the like in Exod. 5. 21. Iudg. 11. 27. 1 Sam. 24. 13 16. Vers. 6. is in or be in thy hand that is in thy own power to correct her good that is pleasing as the Greeke translateth use her as pleaseth thee So in Gen. 45. 16. and often on the contrary evill in thy eyes is displeasing Gen. 28. 8. afflicted to humble her and abate her pride This seemeth to be by rough handling or stripes for a seruant will not be corrected by words Prov. 29. 19. shee fled as impatient of correction whereby she added sinne unto sinne for she should not have left her place Eccles. 10. 4. nor bereaved Abram of his child in her body therefore the Angell sendeth her home againe vers 9. But hereby the difference betweene the two mothers the Law and the Gospel was also figured Vers. 7. Angel so named of the Greeke Aggelos in Hebrew Maleac by interpretation a Messenger or Legate one sent and imployed in any worke whether of God or men And those sent of God were sometimes men as Haggai is called the Lords Angel or Messenger Hag. 1. 13. and Iohn the Baptist Mal. 3. 1. Mat. 11. 10. and generally the Lords Priests under the law Mal. 2. 7. and ministers under the gospel Rev. 1. 20. But in speciall Angels are those heauenly spirits and fierie flames that are wise 2 Sam. 14. 20. and excell in strength Psal. 103. 20. which are all ministring spirits sent forth in ministerie for them who shall bee heires of saluation Heb. 1. 7. 14. And here this Angel was sent for the good of Abrams family The Hebrew Doctors opinion of Angels is that
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
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.
of Ignorances Chapt. 3. s. 10. kill the bullocke a figure of the death of Christ Heb. 20. 5. 6. 8. 10. See the notes on Lev. 1. 5. Vers. 5. anoynted in Greeke Christ in Hebrew Messias so named as a type of our great high Priest Christ Iesus who entred not into the holy places made with hands but into very heaven not with the blood of goats or bullockes but with his owne blood and obtained eternall redemption Heb. 9. 24. 11. 12. This anoynted Priest was the sinner himselfe for he offred up sacrifice for his owne sinnes Heb. 7. 27. The Anointed Priests bullocke brought for any of the commandements the anointed priest himselfe tooke the blood and sprinkled thereof c. Maimony treat of offring the sacrifices chap. 5. sect 15. Vers. 6. seven times a mysticall number signifying the full and perfect clensing of sinne by the sprinkling of the blood of Iesus Hebr. 9. 13. 14. 1 Pet. 1. 2. 1 Ioh. 1. 7. and that our sinnes need much purgation Psal. 51. 2. 3. Seven is a complete number used for the perfect finishing of a worke as was in the seven daies of the creation Gen. 3. 2. 3. and is used for many 1 Sam. 2. 5. Prov. 26. 25. and 24. 16. and in mysteries throughout the scriptures as the like seven times sprinkling of blood on atonement day Lev. 16. 14. seven times sprinkling of oile upon the altar when it was consecrated Lev. 8. 11. seven times sprinkling of the leper and seven daies for his clensing Lev. 14. 7. 9. seven daies for consecrating the Priests Lev. 8. 35. and for purifying the uncleane Lev. 12. 2. Num. 19. 19. seven times Naaman washed him in Iordan 2 Kin. 5. 10. 14. Seven daies was Iericho besieged and 7. priests with seven trumpets blew and the walls fel downe Iof. 6. seven priests blew trumpets before the arke when David brought it home 1 Chron. 15. 24. The lambe Christ hath seven hornes and seven eyes which are the 7 spirits of God Rev. 5. 6. there also are seven seales on Gods booke Rev. 5. 1. seven Angels with trumpets Rev. 8. 2. and seven with vials Rev. 15. 7. Every seventh day was a Sabbath Exod. 20. 10. and the seventh yeere a yeere of rest and seven times seven yeers brought the Iubilee Lev. 25. 3. 4 8. Seven bullocks seven rams were sacrificed by David 1 Chron. 15. 26. by Ezekias 2 Chro. 29. 21. by Iob for his friends Iob 42. 8. and by Balaam for K. Balak upon seven altars Num. 23. 1. 14. with many the like as may bee observed throughout the Bible Ezek. 43 25 and 39. 9. 12. Dan. 9. 24. And the mysterie of this number seven was observed also among other of the heathens To purifie my selfe I wash me in the sea dipping my head seven times in the waves for the divine Pythagoras hath taught that that number is most fit especially in religion L. Apuleiâ— de Asin. aur l. 11. the veile of the holy place Hebr. of holinesse which the Gr. translateth the holy veil It was that which parted the holy place and the most holy called the second veile Heb. 9. 3. This figured the preparation of the way for us into the holy heavens by the blood of Christ shed and sprinkled to remission of sins for by the blood of Iesus we may be bold to enter into the holy place by the new and living way which he hath prepared for us through the veile that is his flesh Heb. 10. 19. 20. Moreover these rites thus described in the law were exactly to be observed as the Hebrew Doctors say All the bloods that were to be bestowed within the sanctuarie if there wanted any one of them there was no atonement made but all of them were of the foundation of the atonement for loe the scripture is carefull of the very number saying seven times Blood which is commanded to bee bestowed before the Lord in the sanctuarie and they bestow it on the altar that is without or that which should bee on the altar without they bestow it before the Lord within the sanctuarie c. behold the flesh of the sacrifice is polluted Maimony treat of holy things polluted ch 2. s. 3. 10. Vers. 7. of sweet-spices the Greeke translateth of composition it was the golden altar on which the sweet confection was burned Exod. 30. 1. 34. c. The bullockes that were burnt c. the blood of every one of them was sprinkled seven times upon the vâ—tle that divided betweene the holy place and the most holy and foure times upon the foure hornes of the golden altar And all the bloods that were put upon the golden altar when the Priest entred in he stood between the Altar and the Candlesticks and the altar before him And he put the blood on the hornes of the altar o 〈…〉 he outside beginning at the northeâ—st horâ—e and so to the northwest and to the southwest and to the southeast Maimony treat of Offring the sacrifices chap. 5. sect 13. 14. This was done to clense and sanctifie the altar from the uncleannes of the sinner Levit. 16. 19. And the altar of incense figuring Christs mediation for us when we pray in his name as is shewed on Exodus 30. 6. this rite here signified how by faith in the blood of Christ our prayers are acceptable unto God and our infirmities forgiven and purged It may also prefigure his bloody sweat when hee prayed in the garden Luke 22. 44. the bottome or foundation in Greeke the base And the Sinne-offrings that were burned he brought in their blood before the Lord into the sanctuary and sprinkled thereof as is expressed in the Law and the rest of the blood he poured at the west bottome of the Altar that stood without for that west bottome was the first that came to hand after he came out of the Sanctuary Mai ibidem chap. 5. sect 11. It is recorded that in the Temple at Ierusalem there were at the south west horne of the Altar two holes like two nostrills that the bloods which were poured there might passe away into the brooke Kedron Talmud Bab. in Middoth or treat of the measures of the Temple chap. 3. Vers. 8. the fat or suet see Levit. 3. 3. 4. After the killing and sprinkling of the blood they cut open the Sinne-offrings and tooke out the fat and inwards and put them in a vessell and salted them and strowed them on the fire upon the Altar Maimony treat of Offring the Sacrifices chap. 7. sect 2. Hereby it became a sweet savour unto the Lord as after is said in verse 31. For the burning of these fats and intrails upon the altar which sanctified the oblations Matt. 23. 19. figured the purifying of our affections by Christ through the Spirit by our communion with his afflictions Coloss. 2. 12. 13. and 3. 1. â—5 Rom. 6. 4. 5. 6. 10. 11. 12. Psal. 16. 7. Vers. 11. the skin to weet cleaving to the
it be of the cleane holy thing or of the uncleane holy thing doing it presumptuously hee is guilty of cutting off Lev. 7. 20. and if he eate ignorantly be must bring the sacrifice appointed in Levit 5. 2. 11. Maimony in Pesulei hamukdashin cha 18. s. 13. of peace-offrings and so by proportion of other sacrifices for the same law is for other holy things of the altar saith Maimony ibidem The flesh of these sacrifices being a figure of the flesh of Christ to bee eaten of the saints by faith this law signified that all unbeleevers hypocrites and wicked ones that professe the Gospell and partake of the signes and seales of grace unworthily doe eate and drinke judgment to themselves 1 Cor. 11. â—7 28. â—9 Vers. 23. fâ—â— of oxe This explaineth and limiteth the law before given in Levit. 3. 17. to the fat of these three kindes of beasts see the annotations there V. 24. of a karkasse to weet that which dieth of it selfe or otherwise after an unlawfull manner To â—ate the flesh of carkasses or of things that were 〈◊〉 was unlawfull Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such was a double trespasse Hee that 〈◊〉 the fat of a dead or torn â—east is guilty both for 〈◊〉 the fat for eating the dead or torn beast c. 〈◊〉 〈◊〉 2. treat of Forbidden meats c. 7. s. 2. Ver. 25 shall be cut off the Greek translateth shall perish to weet if he doe it with a high hand He that 〈◊〉 so much as an olive of fat presumptuously is in danger to be cut-off if he doe it ignorantly hee is to 〈◊〉 the Sinne-offring appointed Maim treat of For 〈…〉 meats ch 7. s. 1. So for the next case of eating blood vers 27. V. 26. or of beast This also is a limitation wherupon the Iewes hold no prohibition of the blood of fishes locusts creeping things and the like see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth of fowle or of beast to except the blood of fishes locusts c Vers. 29. his oblation in Gr his gift meaning those things which were given out of the Peace-offerings to the Lord and to the Priest Ver. 30. His hands he might not doe it by another person but the Priest put the parts-of the sacrifices into the owners hands and received them of him See the notes on Lev. 3. 5 and 7. 12. fat with the breast of which the fat was the Lords burnt on the altar the breast was the Priests to eate verse 31. wave it The manner of doing this and the signification of it see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast that is of the heart and affections unto Châ—ist in newnesse of life in the fellowship of his afflictions Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring in Greek and Chaldee a separation or separated thing because it was separated from the rest of the body heaved up towards heaven and after given to the Lords Priest It signified an acknowledgement that all good things came downe from God and an indeavour that all the wayes of his people should tend upward unto God that so their conversation might be heavenly Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever or an eternall ordinance to continue so long as the law of sacrificing should continue that is till Christs comming and after that the equitie of it to remaine still for as they which wayted at the Altar were partakers with the Altar even so hath the Lord ordained that they which preach the gospell should live of the gospell 1 Cor. 9 13. 14. Verse 35. the anointing that is the portion or reward of the Anointing meaning of the anointed Priests For that hee speaketh of their portion the words before and after manifest and in verse 36. it is that which Iehovah commanded to give unto them And Anointing is figuratively put for the Priest anointed as Oyle is used for Christ which had the oyle of grace without measure on him Esay 10. 27. So dreames are put for dreamers Ierem. 27. 9. Spirits for spirituall gifts 1 Cor. 14. 12 thanksgivings for companies of thanksgivers Nehem. 12. 31. Circumcision for persons circumcised Rom. 2. 26. and many the like In like manner divination is used for the rewards of divination sent unto Balaam Numbers 22. 7. iniquitie for the punishment or desert of iniquitie Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth the anointing to bee the reward of their anointing presented or offred them and here in the day meaneth from that day forward for ever as appeareth by vers 36. Vers. 37. fillings of the hand that is as the Greeke explaineth it Perfection or Consecration when the hand was filled with parts of the sacrifices see Exodus 29. 9. c. in the annotations That sacrifice is here reckoned among the rest because it was commanded at mount Sinai Exodus 29. and iâ— after to be shewed in practice Leviticus 8. Vers. 38. in the wildernesse of Sinai named of Sinai the mountaine in Arabia where the Law was given which is Agar gendering to bond age Gal. 4. 24. 25. Before they came thither they offred no sacrifice there God gave them these lawes described from the beginning of Leviticus hitherto as shadowes of good things to come Hebr 10. 〈◊〉 â—ll the Lambe Christ on mount Sion should by the sacrifice of himselfe when he made his soule a Trespasse offring Esay 53. 10. cause the Sacrifice and Oblation to cease Dan. 9. 27. who hath by one offring perfected for ever them that are sanctified Heb. 10. 14. so that now among the Gentiles in every place incense is offred unto the name of God and a pure Meat-offring Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually Hebr. 13. 15. CHAP. VIII 1. Moses consecrateth Aaron and his sonnes to the Priests office 14 Their Sinne-offring 18 Their Burnt-offring 22 The ram of the filling of the hands 31 The place and time of their consecration ANd Iehovah spake unto Moses saying Take Aaron and his sons with him and the garments and the anointing oile and a Bullocke for a Sinne offring and two rammes and a basket of unlevened cakes And gather thou together all the congregation unto the doore of the Tent of the congregation And Moses did as Iehovah commanded him and the congregation was gathered together unto the doore of the Tent of the congregation And Moses said unto the congregation This is the thing which Iehovah commanded to be done And Moses brought-neere Aaron and his sons and washed them with water And he put upon him the Coat and girded him with the girdle and clothed him with the Robe and put the Ephod upon him and girded him with the
his secret parts See the annotations on Exodus 28. 4. c. fitly-girded the Greeke saith tyed-fast a signe of making him strong and ready in heart to doe his service see Exod. 29. 5. Vers. 8. the Breast-plate called the Breast plate of judgement the making and meaning whereof is shewed on Exod. 28. 15. c. Urim and Thummim that is Lights and Perfections in Greek Manifestation and Truth see Exod. 28. 30. These ornaments of the high Priest figured the perfection of all graces in Christ whom the legall Priests typed Heb. 5. 1. 5. c. Vers. 9. crowne of holinesse the holy diademe on which these words Holinesse to Iehovah were graved whereof see Exod. 28. 36. 38. and 29. 6. It was a signe of the holinesse and excellencie of his calling by the gifts of Gods spirit upon him and figured Christs mediation for his Church for now Aaron did beare the iniquity of the holy things which the sonnes of Israel should hallow in all the gifts of their holy things c. Exod. 28. 38. Vers. 10. the anoynting oyle called the oile of holy anointing it was made of Mirrhe Cinamon Calamus Cassia and oile olive Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ and his Church Esa. 61. 1. 1 Ioh. 2. 20. 27. Vers. 11. seven times to signifie a full sanctification see the notes on Levit. 4 6. Vers. 12. head and it ran down upon his beard and on the coller of his garments Psalme 133. 2. This anointing signified the graces of Gods spirit whereby their ministration of Gods word became a sweet savour unto God in them that heard it 2 Cor. 2. 15. 16. He anointed him after that he had cloathed him as is said in Targ. Ionathan and first â—e poured it upon his head and afterwards put it betweene his eye browes and drew it with his finger from the one to the other saith Sol. Iarchi on Levit. 8. Vers. 14. sin-offring Hebr. the sin-bullocke see Exod. 29. 10. c. layed or imposed their hands so renouncing and disburdening themselâ—â—â— of their sinnes which now were imputed to the sacrifice a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4. Vers. 15. killed it whereby Christs death for sin was shadowed for without shedding of blood is no remission Hebr. 9. 22. 28. hornes of this rite see Levit. 4. 7. 25. and Exod. 29. 12. purified or clensed-from sinne see the notes on Exod. 29. 36. the blood that which remained sanctified it the Altar was by these rites sanctified that from thenceforth atonement might be made for the sins of the people by the sacrifices that should daily be offred thereon for after this the Altar sanctified the gifts and oblations upon it Mat. 23. 19. Vers. 16. fat or suet see Lev. 3. 3. 4. 5. and 4. 8. Exod. 29. 13. caule of the liver said in Levit. 3. 4. 10. to be the caule above the liver And they used to take a little of the liver with the caule as the Hebrewes doe record Maimony treat of Offring the sacrif chap. 1. Sect. 18. Vers. 17. without the campe a figure of Christ suffering without the gate of Ierusalem Heb. 13. 12. See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30. Vers. 18. Burnt-offring the law and signification hereof see in Levit. 1. and Exod. 29. 15. c. Here for the Priests as the former Sin-offring taught them to have Christ for their justification and atonement for the forgivenesse of their sins so this Burnt-offring taught them to exspect by Christ their transformation by the renewing of their minde to present their reasonable service even their bodies for a living sacrifice holy and acceptable unto God Rom. 12. 1. 2. Vers. 21. of rest in Greeke of sweet-odour in Chaldee to be accepted with favour See Gen. 8. 21. Exod. 29. 18. So after in verse 28. Vers. 22. fillings of the hand that is as the Greek saith of perfection or of consecration see Exod. 29. 9. 19. This Ram was a kinde of Peace-offring as Sol. Iarchi here saith The ram of filling the hand is the ram of Peace offrings or of perfections for they filled aâ—d perfected the Priests in their Priesthood It signified a sanctification of their calling office administration by the sacrifice of Christ whom Paul calleth the Consecrator Heb. 12. 2. through whom they should with thankefulnesse and joy performe the worke of their ministerie Vers. 24. foot these rites signified both the sufferings of Christ whose hands and feet where pierced and how the Priests should in Christ bee sanctified to heare receive the word from God to administer the same unto others and to walke themselves accordingly See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood that is all the residue of the blood as in Thargum Ionathan is explained which being sprinkled on the Altar figured the perfection of their consecration to bee in Christ. V. 25. the rumpe or tayle whereof see Lev. 3 9. Vers. 26. oiled Hebr. bread of oile meaning tempered with oile as Exod. 29. 2. wafer which also was unlevened and anointed with oile Ex. 29. 2. These Meat-offrings of the Priests signified now they and their service of God should be without leaven of hypocrifie errour wickednesse with sincerity and truth and with the gracious oile of his spirit given up unto God acceptably in Christ Esay 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 â—oh 2. 20. 27. See the annotations on Levit. 2. Vers. 27. waved that is moved to and fro of these and their signification see the notes on Exodus 29. 24. 27. Vers. 28. upon the Burnt-offring this Sol Iarchi expoundeth after the Burnt-offring adding withall and we finde not that the shoulder of the Peace-offring was offred in any place saving in this For usually the shoulder as well as the Breast was given to the priest Levit. 7. 32. 33. 34. Here Moses who was Priest extraordinarily hath the breast onely v. 29. Vers. 29. part or to Moses for a part or portion see Exod. 29 26. Vers. 30. upon the Altar which sanctified the things upon it and figured Christ from whom they were to receive blood for atonement and justification and oile of grace for sanctification that both their persons office and administration might be acceptable unto God his Father Vers. 31. at the doore which the Greeke explaineth in the court see before on verse 3. In Exod. 29. 31. it is called the holy place and in verse 32. the doore of the Tent. 〈◊〉 commanded Moses speaketh this in the person of God whose commandement it was Exod. 29. 32. The Greeke for more plainnesse translateth as it was commanded me Else-where the holy Ghost translateth an active passively see Gen. 15. 6. Exod. 9. 16. and 20. 12. Vers. 32. the remainder which cannot be eaten that night but remaineth till the morning Exodus 29. 34. Vers. 33. day of fulfilling that is the
shut it up he shall be uncleane untill the evening And hee that lieth in the house shall wash his clothes and he that eateth in the house shall wash his clothes And if the Priest comming shall come in and see and behold the plague hath not spred in the house after the house was plaistered then the Priest shall pronounce the house cleane because the plague is healed And he shall take to purifie the house two birds and Cedar wood and scarlet and hysope And he shall kill the one bird in an earthen vessell over living water And hee shall take the Cedar wood and the hysope and the scarlet and the living bird and dip them in the blood of the killed bird and in the living water and he shall sprinkle the house seven times And hee shall parifie the house with the blood of the bird and with the living water and with the living bird and with the Cedar wood and with the hysope and with the scarlet And he shall let-goe the living bird out of the citie upon the face of the field and shall make-atonement for the house and it shall be cleane This is the law for every plague of leprosie and skall And for the leprosie of a garment and of an house And for a swelling and for a scab and for a bright-spot To teach in the day of the uncleane and in the day of the clean this is the law of Leprosie Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 28. section or lecture of the Law called in Hebrew Metsorangh that is the Leper See Gen. 6. 9. THat he shall be brought The leper dwelt without the host and in the day of his cleansing hee was brought to the utmost part of the host and in ages following to the gates of Ierusalem and the Priest went out thither to meet him and performed certaine rites for him and after that he came into the host or citie and so by degrees into the Sanctuarie as after is explained And this comming to the Priest was requisite for every leper though he were never so well healed wherefore Christ said to him whom hee had cured Goe shew thy selfe to the Priest and offer the gift that Moses commanded Matth. 8. 4. Vers. 3. be healed The Priest healed it not but looked upon it when it was healed and directed and assisted the patient in duties of thankefulnesse to God who is both the striker and the healer Deut. 32. 39. Exod. 15. 26. Neither doth the Law send the Leper to the Physician or prescribe salves or medicines to cure him but leaveth him unto the worke of Gods grace which should after bee fully manifested in Christ who himselfe tooke our infirmities and bare our sicknesses Matth. 8. 16. 17. And the rites and sacrifices following which were a profession of thankes unto God in Christ closely taught them this but the Gospell declareth the way of curing to be by faith as unto the Samaritane that was healed of his leprosie Christ said Thy faith hath made thee whole Luke 17. 19. which faith causeth Lepers though they stand a farre off to lift up their voices and cry unto Iesus for mercy Luk. 17. 12. 13. who sendeth his word and healeth them and delivereth them from their corruptions Psal. 107. 20. Matth. 10. 7. 8. For being moved with compassion hee putteth forth his hand toucheth and speaketh and immediately the leprosie departeth Mark 1. 41. 42. and so healeth he the soules of sinners that come unto him The Heb. say Leprosie is the finger of God therefore it is unlawfull to endevour to heale it c. the only healing of it is by the hand of the Priest that maketh atonement for by mercy atonement is made for iniquity Prov. 16. 6. even as uncleannesse which is not done away but by water R. Menachem on Levit. 13. This being the judgment of the Iewes themselves the Lepers whom Christ healed were a good testimonie against them that he was the son of God Matth. 8. 4. and by that and other like workes hee declared himselfe to be he that should come Matth. 11. 3 4. 5. And he is the Priest who cleanseth us all leprous sinners and bringeth us into the true Sanctuary being washed sanctified and justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. Vers. 4. and he shall take the Greeke saith and they shall take speaking indefinitely of the leper or any of his friends that might procure these things for his cleansing birds whether doves or turtles commonly used in sacrifices which are called birds in Gen. 15. 9. 10. or any other cleane fowles for the scripture determineth them not otherwise then that they must be cleane such as all are save those excepted in Lev. 11. 13. c. and all that are cleane for meat are called birds in Deut. 14. 11. The Hebrew canons say of these they must bee free birds that is such as are not tame or any mans owne but at libertie to flie from place to place and as God saith he shall take them for him so they expound it they must be taken in the name of cleansing of leprosie that is designed for that purpose onely Maimony in treat of Lepr chap. 11. sect 1. These two birds of which one was killed the other let goe alive were to figure out Christ who should be killed for our offences and rise againe for our justification Rom. 4. 25. The like was figured by the two goats on expiation day Levit. 16. Cedar wood or a Cedar sticke which the Hebrewes say was to be a cubit that is a foot and an halfe long and so thicke as the square foot of a bed Maimony ibidem and Thalmud Bab. in Negagnim chap. 14. sect 6. Cedar wood rotteth not the pitch that runneth out of it is said to keepe dead bodies from corrupting but corrupteth living bodies and it us good against the Leprosie and other foule ulcers Plinie hist. lib. 24. cap. 5. and Dioscorides l. 1. 〈◊〉 89. scarlet this the Iewes say was wooll died in scarlet or crimsin colour and so the Apostle in an other like case calleth it scarlet wooll Heb. 9. 19 and there was to be of it a shekel weight which weighed 320. graines of barley Maimony ibidem This scarlet colour resembled Christs blood and the essicacie therof in the soule restoring the naturall lively colour and vigour which the pale white leprosie of sinne had done away hysope or hyssope whereof see the notes on Exod. 12. 22. This was for length not to be lesse then an hand-bredth and they say it might not be Greeke hysope nor Roman hysope nor wilde hysope nor any other sort that was surnamed by the place but the common hysope that grew in gardens Talmud in Negagnim chap. 14. sect 6. These two plants were the greatest and the smallest that grew and so the Cedar is opposed to the bysope 1 King 4. 33. The Cedar that will not rot
Ezek. 36. 25. 27. and shall be cleane if then he washed not hee could not be cleane as by the Hebrew canons The man or woman that hath an issue and the mensiruous and the woman in childbed they are uncleane for ever and doe defile men and vessells and seat and saddle untill they be baptised Although they tary many yeeres and have no appearance of their uncleannesse yet if they be not baptised they are still in their uncleannesse Maimony in Metamei mishcab c. 5. s. 1. So finnes that men have committed though they doe them not every day yet the guilt of them remaineth as uncleannesse upon them till by repentance and faith they wash themselves in the blood of Christ 2 Cor. 12. 21. 1 Ioh. 1. 9. 10. Ver. 14. yong pigeons Hebrew sonnes of the dove one for a Sin offring and the other for a Burnt-offring vers 15. The like sacrifice the woman also was to offer vers 29. But the woman in childbed brought for her offring a Lambe for a burnt-offring or a dove if she were poore and a dove for a sin-offring Lev. 12. 6. 8. The Leper brought for his offeing three beasts one he Lambe for a trespasse offeing one ewe Lambe for a sin-offring and one â—ee Lambe for a burnt offring and for poverties sake the two later were doves Levit. 14. 10. c. All these and onely these sorts of unclean persons brought offrings after their washing others were cleane by washing and sprinkling For as the pollutions were greater so were the expiation to teach that our repentance humiliation and returning to the Lord with thankes after wee have sinned and are forgiven should bee in a sort proportionable to our iniquitie shall come so restifying his faith and thankfulnesse with exspectation of full clensing by Christ from all sinne Vers. 15. for his issue or from his issue that is from the uncleannesse which he was in by reason of his issue For as the issue was a disease with which God sometime plagued sinners 2 Sam. 3. 29. and for which they were to bee put out of the host of Israel Numb 5. 2. and signified the contagious sins which comming from within the man doe defile him Mark 7. 20. 23. so this Priest and these sacrifices signified Christ as in the beginning of this booke is shewed by whom we have atonement made by his blood for all sinne 1 Ioh. 7. and from whom vertue proceedeth to heale us by his spirit as it healed the woman that had a bodily issue of blood twelve yeere when no Physicians could cure her Marke 5. 25. 30. For he hath taken our infirmities and borne our sicknesses Matthew 8. 17. Vers. 16. a man Chazkuni observeth here that this word man excepteth a little childe and hee is not exempted from being counted a childe untill he be nine yeeres old and a day seed of copulation or the effusion of seed the Hebrew and Greeke properly signifieth the lying or bed of seed that is by changing the order of words the seed of the bed or of copulation and it is not meant here of the issue forespoken of nor when he lyeth with a woman whereof see vers 18. but of the seed of the healthfull who by imagination dreame or by any accident in the night in his sleepe may bee uncleane Deut. 23. 10. Lev. 22. 4. all his flesh that is as the Greek translateth all his bodie See the notes on vers 5. untill the evening notwithstanding his washing he continueth uncleane till his Sun be fet and a new day begin See the notes on Lev. 11. 24. 32. The Hebrewes say The seed of copulation is a principall uncleane thing defiling men and vessels or other things by touching and earthen vessels by the aier but it defileth not by bearing neither doth be which is defiled there with defile garments when hee hath touched it Maimony in Aboth Hatumoth ch 5. sect 1. After in Deut. 23. 10. 11. all such were commanded out of the campe when Israel went out to warre whereinto they might not come againe till they were washed and their Sun was downe V. 17. skin any thing made of skin see Lev. 11. 32. By these lawes God teacheth us to hate even the garments spotted by the flesh Iude v. 23. Vers. 18. they also shall bath or and they shall wash to weet both of them By this wee may see the reason why the people which were to bee sanctified at the giving of the Law were to abstaine from their wives Exod. 19. 15. and why the Priest put this caution to David if the yong men have kept themselves at least from women 1 Samuel 21. 4. For this law seemeth to imply a pollution even in ordinary carnall copulation which in it selfe was lawfull as being the ordinance of God Gen. 2. 24. But by reason of Sinne nature is so corrupted that there is no act of generation whereto some legall pollution cleaved not as there was also no procreation of children but brought much more uncleannesse with it Levit. 12. both of them figuring that originall and hereditarie sinne whereby wee all have sinned in one man and wherein our mothers doe conceive us Rom 5. 19. Psal. 51. 7. The Hebrew doctors say The man and the woman that doe the act of generation both of them are uncleane by the sentence of the law And the woman is not uncleane by reason of touching the seed of copulation for that is not the touching which the law speaketh of but hoc that doth the act is as he that seeth an accident of uncleannesse Deut. 23. 10. c. Among the heathens there remained monuments of this religion as appeareth by that saying of the Poet discedat ab aris Cui tulit histerna gaudia nocte Uenus Al. Tibull l. 2. Eleg. 1. And another saith Ille petit veniam quoties non abstinet uxor Concubitus sacris observandisque dicbus Iuvenal Satyr 6. Some refeâ—re this to the former case as being spoken of the man that had an accident of uncleannes in the night and before he was cleansed should company with his wife Vers. 19. in her flesh the Greeke saith in her body flesh is here meant as in vers 2. and blood is meant of her monethly customes It may also bee read thus when blood shall be her issue in her flesh Hereupon the Hebrewes say that no other thing maketh her uncleane but blood onely as not that which made the man uncleane ver 2. or any such like and that all blood maketh her uncleane though it be not come forth to the exteriour parts because it is said in her flesh Also that the blood of virgins is cleane and is neither the blood of separation nor the blood of issue because it is not from the fountaine whereof see Levit. 20. 18. Maim in Issurei biah c. 5. sect 6. 18. in her separation or in her removall to weet for the uncleannes of her menstrues during which time shee was not onely separated
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
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
every man for himselfe And Moses and Eleazar the Priest tooke the gold of the captaines of thousands and of hundreds and brought it into the Tent of the congregation for a memoriall for the sonnes of Israel before Iehovah Annotations AVenge the vengeance or Revenge the revengement of the sons of Israel that is take vengeance for the Israelites wrong and injurie upon the Midianites who vexed Israel with their wiles and beguiled them in the matter of Peor Numb 25. 17 18. The Lord to whom vengeance and recompence belongeth Dent. 32. 35. and would not therefore have men avenge themselves Rom. 12. 19 commandeth this vengeance for his peoples sake many of whom he had formerly slaine for sinning with the Midianites Numb 25. 9. and now turneth his hand against their enemies because he is the avenger of all such 1 Thess. 4. 6. Therefore he calleth it here the vengeance of the sonnes of Israel but Moses calleth it the vengeance of Iehovah vers 3. And the commandement is given to Moses the Magistrate the Minister of God a revenger to execute wrath upon evill doers Rom. 13. 4. Midianites in Greeke Madianites the posterity of Midian the son of Abraham by his wife Keturah Gen. 25. 1 2. Why these were now punished rather than the Moabites their partners in sinne is touched on Numb 25. 17. gathered unto thy peoples that is die and be buried See the Annotations on Numb 20. 24. and Gen. 25. 8. Vers. 3. to render or to give the vengeance of Iehovah which phrase the Apostle useth in 2 Thess. 1. 8. giving or rendring vengeance on them that know not God That which in vers 2. was called the vengeance of the sonnes of Israel is here named the vengeance of the Lord as being executed by his word and for the injury done unto him for he that toucheth his people toucheth the apple of his eye Zach. 2. 8. The Chaldee here expoundeth it the vengeance of the people of the LORD Vers. 4. A thousand of a tribe a thousand that is of every tribe a thousand in all twelve thousand vers 5. which was but a small company in respect both of the six hundred thousands of Israel Numb 26. 51. and of the nation of the Midianites governed by five Kings vers 8. But there is no restrain to the Lord to save by many or by few 1 Sam. 14. 6. And this small number was chosen that the victorie might be acknowledged the Lords as after this he said unto Gideon The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves against me saying Mine owne hand hath saved me Iudg. 7. 2. Vers. 5. there were delivered in Chaldee there were chosen in Greeke they numbred Vers. 6. Phinehas the zealous Priest who had formerly slaine Cozbi the Princes daughter of Midian Num. 25. 7. 15. holy instruments Hebr. instruments or vessels of holinesse hereby the Arke and things belonging thereto may be meant as appeareth by Numb 14. 44. Or because the Arke was but one and he speaketh here of moe instruments the trumpets may be understood and so to reade it the holy instruments that is the trumpets c. for and is sometime used by way of explication for that is or to wit as is noted on Gen. 13. 15. But to understand hereby the Vrim and Thummim or Golden plate as some do is unprobable because they were not in the hand of Phinehas but of Eleazar who was the high Priest Numb 27. 21. and 20. 26. trumpets of alarme to blow an alarme that they might be remembred before the Lord their God and saved from their enemies according to the law and promise in Num. 10. 9. and practise in ages following 2 Chron. 13. 12 14 15. Thus had they both Gods commandement and the signes of his presence and aid to sanctifie their expedition Vers. 8. beside those or with those that were slaine for the Hebrew gnal often signifieth with as in Exod. 35. 22. Levit. 14. 31. Deut. 22. 6. and other-where five kings called else-where Princes and Dukes of Sibon Ios. 13. 21. But Sihon the Amorite being slaine before Num. 21. 23 24. these Dukes of his now reigned as Kings fought against Israel and were overcome by faith which subdueth kingdomes Hebr. 11. 33. The Antichristian Amorite the Beast hath twice five that is ten Kings as hornes on his head which make warre with the Lambe Christ and the Lambe overcommeth them Rev. 17. 12 14. and 19. 19. 21. Balaam also they killed among or with those that were slaine of them as is expressed in Numb 13. 22. which also is added in the Greeke version here So that either he stayed with the Midianites when he departed from Balak or returned from his place unto them as is noted on Num. 24. 25. And hee died not the death of the righteous as he seemed to desire Num. 23. 10. but his iniquitie was upon his bones though hee was the terrour of the mightie in the land of the living yet was he broken in the midst of the uncircumcised and lay with them that were slaine with the sword as the Prophet speaketh of others in Ezek. 32. 27 28. Vers. 10. castles or goodly buildings or villages see this word in Gen. 25. 16. The Chaldee here expoundeth it their houses of worship or adoration their Temples Vers. 12. the captivitie that is the captives women and children see Num. 21. 1. So after in vers 19. the bootie or the thing taken which being here distinguished from the captives meaneth the beasts and cattell as appeareth by vers 32. and 26. the spoile a generall word for things taken in warre Ios. 22. 8. implying sometime beasts and cattell also as in 2 Chron. 15. 11. and all other things as garments gold silver c. vers 20. 22. Ios. 7. 21. 2 Chron. 28. 15. victuals 1 Sam. 14. 30. and the like These all they brought unto the Governours and Congregation to be disposed of according to the will of God whose the victory was Vers. 13. to meet them As Melchisedek King and Priest went forth to meet A bram returning from the slaughter of the Kings Gen. 14. so Moses the King Eleazar the Priest and the Princes goe forth here to meet Abrahams children returning from the slaughter of the Kings of Midian Wherein the worke of Christ our King and Priest was figured who after our spirituall warfare with the enemies of our salvation meeteth us with his gracious Spirit to sanctifie and blesse us Hebr. 7. Also they went out to meet them to provide for the cleansing of the Souldiers w ch were polluted by the dead and might not therefore come into the campe before they were purified Num. 5. 2 3. and 19. 11 12 13. Vers. 14. the officers or the Bishops of the host as both the Hebrew and Greeke words signifie these were the captains as after is explained Moses who was the meekest man on earth in
14. and 108. 14. Vers. 9. In God we praised to wit his actions salvations c. See a like phrase in Psalm 56. 5. 11. and Psal. 71. 6. Or understand we praised our selves that is gloried triumphed And thus the Greeke In God we shall be praised the Chaldee saith In the word of our God Vers. 12. sheepe for meat or of meat that is to be eaten So after vers 23. sheepe of slaughter that is to be slaine fannest or dispersest strowest abroad as the fan that winnoweth Ier. 4. 11. and 51. 2. So after in Psal. 106. 27. Vers. 13. for no wealth that is for a vile price without gaine God is said to sell his people when he delivereth them into their enemies hands as out of his owne possession So Deut. 32. 30. Likewise in Esay 52. 3. the Lord saith yee have beene sold for nought and yee shall be redeemed without money increasest not or gainest not by the prices of them takest no other people in their stead or increasest that is hightenest not their price Vers. 15. a parable a by-word or proverbe This is often used for grave wise and princely sentences as Psalm 49. 5. here in the ill part for a by-word reproach and fable so Psal. 69. 12. Iob 17. 6. And thus is fulfilled that which was threatned Deut. 28. 37. 1 King 9. 7. Jer. 24. 9. nodding of the head that is a mockage Psal. 22. 8. 9. Vers. 17. taunter or blasphemer Num. 15. 30. Vers. 20. of Dragons or of whale fishes For the Hebrew word is common both for land and water-dragons or whales So Psal. 148. 7. And hereby is meant the place of desolation and affliction as the Greeke here translateth it See Mal. 1. 3. Isa. 34. 13. Ier. 9. 11. and 10. 22. Iob 30. 29. with the shade or in the shade see Psalm 23. 4. Vers. 2â— spred out our hands or our palmes that is have prayed unto for in prayer they spred out the palmes of their hands as to receive a blessing from God 1 King 8. 22. Exod 9. 29. Psal. 143. 6. So the Chaldee explaineth it spred out our hands in prayer to the idols of other peoples Vers. 23. But for thee or For for thy sake that is so farre we be from following strange gods as that for thy sake we are killed daily And this also is a comfort in affliction See Rom. 8. 36. Vers. 24. Stirre up to wit thy selfe These things are spoken of God after the manner of men for properly he that keepeth Israel slumbreth not nor sleepeth Psal. 121. 4. Vers. 26. to the dust this noteth a base and abject state Psal. 113. 7. like this is the soule cleaving to the dust Psal. 119. 25. and putting the mouth in the dust Lam. 3. 29. Vers. 27. an helpfulnesse that is a full helpe The Hebrew hath a letter more than ordinary to increase the signification So Psal. 63. 8. and 94. 17. See the notes on Psal. 3. 3. PSAL. XLV The Majestie and grace of Christ and his kingdome 11 The dutie of the Church and the benefits thereof 14 The glorie of Christians To the master of the musicke upon Shoshannim to the sonnes of Korach an instructing Psalme a song of the wel-beloved virgins MIne heart hath boiled a good word I doe say my workes to the King my tongue the pen of a speedy writer Thou art much fairer than the sonnes of Adam grace is powred out in thy lips therefore God hath blessed thee for ever Gird thy sword upon the thigh O mighty one thy glorious majestie and thy comely honour And in thy comely honour prosper ride on word of truth and of meeknesse and of justice and thy right hand shall teach thee fearfull things Thy arrowes are sharp peoples shall fall under thee in the heart of the Kings enemies Thy throne O God is ever and perpetuall the scepter of thy kingdome is a scepter of righteousnesse Thou lovest justice and hatest wickednesse therefore God thy God hath anointed thee with oile of joyfuluesse above thy fellowes Myrrh and Aloes Cassia all thy garments out of the Ivorie palaces more than they that make thee joyfull Kings daughters are among thy precious ones set is the Queene at thy right hand in fine gold of Ophir Heare O daughter and see and bend thine care and forget thy people and thy fathers house And the King will covet thy beautie for hee is thy Lord and bow downe thy selfe to him And the daughter of Tyrus with oblation shall earnestly beseeke thy face even the rich of the people The Kings daughter is all glorious within her clothing is of purled workes of gold In embroideries shee shall be led along to the King virgins after her her fellow-friends brought in to thee They shall be led along with joyes and gladnesse they shall enter into the Kings palace In stead of thy fathers shall be thy sonnes thou shalt put them for princes in all the earth I will make memorie of thy name in every generation and generation therefore peoples shall confesse thee for ever and aâ—â— Annotations SHoshannim that is Six-stringed instruments for so by comparison with other titles it seemeth here to be meant of musicall instruments as Shalishim be â—â—â—â—e-stranged instruments 1 SaÌ„ 18. 6. Else-where it signifieth six-leaved flowers that is Lilies as Song 2. 6. w ch may also be minded here The Hebrew word is derived of Sâ—â—â—â— that is Six â—â—ke title is in Psal. 69. 1. 80. 1. The Chaldee expoundeth it for them that sit in the Synedrion or Council of Moses which was spoken in prophesie by th◠〈◊〉 of Korah of the welbeloved virgins Kings daughters and other honourable damosels attending upon and comming with the Queene the friends of the bridegroome and bride verse 10. 15. who should sing this marriage-song in praise of them Therefore this Hymne setteth forth Christ in his glory and his Spouse the Church in her beautie For Christis the Bridegroome and Ierusalem the Bride Ioh. 3. 29. Rev. 21. 9 10. all true Christians are Virgins for their spirituall chastitie Rev. 14. 1 4. following and loving the Lambe for the sweet odour of his Name or Gospell Song 1. 2. and are beloved of him and have this new song of praise put into their mouthes Of him is this Psalme as the Apostle expoundeth it Heb. 1. 8. Vers. 2. hath boiled or frieth boileth as in a frying pan that is hath studied and prepared by servent meditation A similitude taken from the Mincah or meat-offering in the law which was dressed in the frying pan Levit. 7. 9. and there boiled in oile being made of fine flower unlevened mingled with oile Levit. 2. 5. and after was presented to the Lord by the Priest vers 8. c. Here the matter of this Psalme is as the Mincah or oblation which with the oile the grace of the spirit was boiled and prepared in the Prophets heart and now presented So the Psal. 141. is likewise compared to the
2 Overplus or redundance of some small words Psal. 1. 4. and 46. 7. and 118. 14. and 137. 3. 3 Change or putting one for another as Of number fowle for fowles Angel for Angels c. Psal. 8. 9. and 34. 8. and 78. 2 45. and 79. 2. and often Of person Psal. 59. 10. and 65. 7. and 80. 7. and 115. 9. and 144. 10. Of time Psal. 2. 1. and 18. 7. and often Of gender Psal. 45. 17. and 79. 8. Of an active Verbe for a passive Psal. 32. 9. and 36. 3. and 109. 13. and 49. 15. 4 Questions or expostulations used For affirmations Psal. 56. 9. and 14. 4. For denials Psal. 94. 20. For prayers Psal. 10. 1. For wishes Psal. 4. 7. and 14. 7. 5 Words used in the plurall number for excellencie c. Psal. 103. 6. One word singular and another plurall used for exactnesse Psal. 66. 3. 6 The mysterie of the holy Trinitie Psal. 11. 7. and 3. 3. and 149. 2. 7 A Verbe indefinite of like signification with that which went before Psal. 49. 15. Generall observations touching the Psalmes THe Psalter is in the Hebrew divided into five bookes 1 The first containeth the 41. first Psalmes 2 The second containeth the next 31. Psalmes to the 73. 3 The third hath the next 17. Psalmes unto the 90. 4 The fourth containeth the next 17. Psalmes to the 107. 5 The fifth containeth the 44. last Psalmes Every of these Bookes is ended with Amen or Halelu-jah But being all joyned together they are usually counted one Booke and so the Apostle Peter speaketh of them Act. 1. 20. The Inditers of these Psalmes are expressed five Moses David Asaph Heman and Aethan Of the titles of the Psalmes THe Psalmes many of them have no title at all others have titles but very divers Some signifie the writers as David Asaph c. some the singers as the sonnes of Korach Ieduthun c. some the instruments whereto they were sung as Neginoth Nechiloth c. some the nature of the Ditty as a Psalme an Hymne c. some the use of it as an instructing Psalme c. some the occasion of making it as Davids fleeing from Absalom his going in to Bathshebah c. Five and twenty Psalmes are without any title namely the 1. 2. 10. 33. 43. 71. 91. 93. 94. 95. 96. 97. 99. 104. 105. 107. 114. 115. 116. 117. 118. 119. 136. 137. 147. Yet of some of these the holy Ghost witnesseth that David wrote them Act. 4. 25. Heb. 4. 7. and so wee may iudge of the rest Davids name is prefixed unto 74. Psalmes but David diversly Five and thirty are intituled a Psalme of David as the 3. 4. 5. 6. 8. 9. 11. 12. 13. 14. 15. 19. 20. 21. 22. 23. 24. 29. 31. 38. 39. 40. 41. 51. 62. 63. 64. 70. 101. 109. 110. 139. 140. 141. 143. Three are intituled A Psalme a song of David Psal. 30. and 65. and 68. One is intituled A song a Psalme of David Psal. 108. Fourteene are intituled Of David understanding the word Psalme or Song as the 18. 25. 26. 27. 28. 34. 35. 36. 37. 61. 69. 103. 138. 144. One is intituled An hymne of David Psal. 145. Two are intituled A prayer of David Psal. 17. and 86. Six are intituled Miehtam of David Psal. 16. 56. 57. 58. 59. and 60. Five are named Instructing psalmes of David Psal. 32. 52. 53. 54. 55. One is called An instructing psalme of David a prayer c. Psal. 142. One is intituled Shigajon of David Psal. 7. Five are intituled A song of degrees of David Psal. 132. 124. 126. 131. 133. Asaphs name is set to 12. Psalmes as written by Asaph him or at least committed unto him Seven are intituled A psalme of Asaph Psal. 50. 73. 77. 79. 80. 81. and 82. Two are intituled A psalme of Asaph a song Psal. 75. and 76. One is named A song a psalme of Asaph Psal. 83. Two are called Instructing psalmes of Asaph Psal. 74. and 78. One is named An instructing psalme of Heman Hemā Psal. 88. And one An instructing psalme of Aethan Psal. 89. Aethon Fourteene other have this title An instructing psalme or Maskel Psal. 42. 44. 45. 46. 32. 52. 53. 54. 55. 142. 74. 78. 88. 89. One of these is called An instructing psalme a song of the welbeloved virgins Psal. 45. So the title of Instruction is set in all over 24. Psalmes Foure have this title before them Corrupt not or Al-Tashchith Psal. 57. 58. 59. 75. Two are intituled for to record Psal. 38. and 70. One is intituled A prayer of Moses the man of God Moses Psal. 90. One is intituled onely A psalme Psal. 98. Two have this title A psalme a song Psal. 67. and 87. One is intituled A song a psalme Psal. 66. One is intituled A psalme for Confession Psal. 100. One A psalme a song for the Sabbath day Psal. 92. One A prayer for the afflicted c. Psal. 102. Fifteene are intituled Songs of degrees as from Psal. 120. to 134. Two have the titles For Solomon Psal. 72. 127. Five and fiftie are intituled To the Master of the Musicke as Psal. 4. 5. 6. 8. 9. 11. 12. 13. 14. 18. 19. 20. 21. 22. 31. 36. 39. 40. 41. 42. 44. 45. 46. 47. 49. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 64. 65. 66. 67. 68. 69. 70. 75. 76. 77. 80. 81. 84. 85. 88. 109. 139. 140. Two are intituled To Ieduthun Psal. 39. and 77. The sonnes of Korach have eleven Psalmes directed unto them Of which Foure are intituled A psalme to the sonnes of Korach Psal. 47. 49. 84. 85. Two thus A song a psalme to the sonnes of Korach Psal. 48. 88. One thus To the sonnes of Korach a psalme a song Psal. 87. One thus To the sonnes of Korach on Alamoth a song Psal. 46. Three are named Instructing psalmes to the sonnes of Korach Psal. 42. 44. 45. Nine Psalmes have before them Halelu-Iah Psal. 106. 111 112. 113. 135. 146. 148. 149. 150. Of the Musicke that Israel had in the Temple AS musicall Instruments were used with songs of old when Israel first came out of Egypt Ex. 15. 20. and Trumpets were appointed of God at mount Sinai which the Priests should blow over the Burnt-offerings and Sacrifices which was an ordinance for ever Numb 10. 8 10. so David the sweet Psalmist of Israel by the Spirit of God made Hymnes and Songs with Cymbals Harpes and Psalteries which the Levites in their courses should sing and play upon continually in the Sanctuary Which melodie was heard when the Arke of God was brought into the Tent which David had pitched for it 1 Chron. 15. 1 16 19 20 21. then all Israel brought up the Arke of the Covenant of the Lord with shouting and with sound of the Cornet and with Trumpets and with Cymbals making a noise with Psalteries and Harps 1 Chro. 15. 28. The Trumpets which Moses made were of silver Numb 10. 2. Davids Cymbals were
sweet perfume Exod. 30. which perfume figured the mediation of Christ the Angell which offereth much incense w ch the prayers of all saints Rev. 8. 3. So through his death and intercession the Church hath her sweet smell and all her garments are Myrrh aloes and Cassia Psal. 45. with all powder or above all powder that is powders or spices of the Merchant That is with all other graces that Christ hath bestowed upon her by the preaching of his Gospell Or those forenamed Myrrh and Frankincense which shee hath from Christ are above all other graces and gifts which can be attained to in this word of the merchant or of the spice merchant as the word is englished in 1 Kin. 10. 15. But the Gr. interpreteth it Apothecarie or Ointment maker Such were of the Priests under the Law which made the ointment of the spices 1 Chron. 9. 30. and such now are the Ministers of the Gospell uttering the word and graces of the Spirit Ver. 7. Behold his bed which is Solomons an Hebrew manner of speech explained thus in Greeke Behold the bed of Solomon Some understand here his bed like that which was Solomons others above or better theÌ„ that which was Solomons The Spirit here calleth us to behold the guard which was about Solomons bed for his safety and security froÌ„ feare Solomon in his name Kingly office wisedome and royalty was a figure of Christ who is greater then Solomon Mat. 12. 42. and his bed is above Solomons Christs bed here seemeth to meane the hearts of the elect as in Song 1. 13. the Spouse said he shold lodge betwixt her brests in whose hearts Christ dwelleth by faith Ephes. 3. 17. and there taketh his repose and rest And this habitation or ledging was figured by the Tabernacle and Temple of Solomon 1 Cor. 6. 19. Therefore the Chaldee paraphrast who saw not Christ but in shadowes applyed this bed to the Temple which Solomon built 60. mightie ones or 60. valiants strong men Solomons bed was guarded with sixtie of the Valiants or mighty men of Israel that hee might bee safe from perill figuring the safe guarding and keeping of the hearts and minds of Gods elect both by their own diligent watch over their hearts and wayes as it is written Above all observation keepe thy heart for oâ—â— of it are the â—ssues of life Pro. 4. 23. wherein whiles they keepe sound wisedome and discretion when they lye downe they shall not be afraid yea they lye downe and their sleepe is sweet Pro. 3. 21. 24. as also by the safe keeping and protection of God by whose power the Saints are guarded or kept through faith unto salvation 1. Pet. 1. 5. so that they are not afraid for the terrour of the night or for the arrow that flyeth by day Psal. 91. 1. 5. the peace of God which passeth â—l understanding doth keep or guard their hearts and minds through Christ Iesus Phil. 4. 7. And in speciall this is done by the Ministers of Christ that watch and wake for the soules of his people Heb. 13. 17. Act. â—0 28. 31. as his servants of old did stand in the house of the Lord in the nights Psal. 134. 1. might it ones of Israel what mighty valiants were in Israel appeareth by Davids Worthies which helped him in his wars and are mentioned in 1 Chron. 11 10. 47. and 12. 1. 38. They figured such strong men as have the word of God abiding in them and doe overcome the wicked one 1 Ioh. 2. 14. V. 8. hold the sword or holden apprehended of the sword that is girded therewith The word of God is the sword of the Spirit Ephes. 6. 17. which men do then hold when they hold forth the word of life Phil. 2. 16. and therewith resist Satan and all enemies and by faith doe overcome 1 Ioh. 2. 14. and 5. 4. expert or learned taught as the Greeke translateth it being taught of God who teacheth the hands of his people to war 2. Sam. 22. 35. so that they fight the good fight of faith 1 Tim. 6. 12. and by long custome are inured and skilfull in the Lords battels and have their senses exercised to discerne good and evill Heb. 5. 14. Such in figure were the sons of Reuben Gad and Manasses 1 Chron 5. 18. his swordon his thigh by his side prepared and ready to fight as Exod. 32. 27. So unto Christ it is said Gird thy sword upon thy thigh O mighty one Psal. 45. 4. feare in the nights or dread terror in the nights the dreadfull evills that are secret and unseene and every night do endanger For thefts murders treasons and other mischiefes are often done in the night as experience and the scriptures testifie Iob 24. 14. Ier. 6. 5. Neh. 6. 10. Dan. 5. 30. 1 Cor. 11. 23. Mat. 13. 25. Prov. 7. 9. 22. and then it is needfull to watch stand ready armed Neh. 4. 22. Mat. 24. 43. and 26. 31. 41. So Christians which are to wrastle against manifold tentations and against the rulers of the darkness of this world against spirituall wickednesses in high places are willed to take unto them the whole armour of God and to stand having their loynes girded c. Ephes. 6. 12. 13. 14. V. 9. a charret The Hebrew Apirjon is not found but in this one place translated in the Greek Phoreion which is a thing to cary upon as a charet licter or the like but after the Hebrew it hath the name of fairenesse or gloriousnesse and of fruitfulnesse Some take it be a throne some a pallace some a bed Sol. Iarchi expounds it a secret chamber for honor to wit such as is made for the Bride Bridegoome The Chaldee expoundeth this of the temple which Solomon made of the wood of Lebanon but that temple was a figure of Christ and of his Church to which we may better referre it Of Christ it may be meant in respect of his human nature which was all glorious without spot of sinne which humanity he made and assumed to himselfe with all the glorious graces of the spirit for the salvation of his elect the daughters of Ierusalem Of the Ministers of Christ or the Church his mysticall body it may as I thinke rather here bee spoken which by the preaching profession and practise of the Gospell carieth Christ as a charret holding forth the word of truth and of salvation in the midst wherof Christ sitteth teaching governing and triumphing So the former similitude of the Bed signifieth the more secret state of the Church in times of danger this of the charret betokeneth the more open glory of the same by the publishing and practising of the Gospell wood or trees of LebanoÌ„ that is of Cedar wood that grew on LebanoÌ„ figuring the Saints likned to Cedars in Lebanon Ps. 92. 12. 13. of which as of the matter Christ maketh his Church Rom. 1. 7. 1 Cor. 1. 2. Ver. 10. the pillars This if it be referred to persoÌ„s meaneth