errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and â—idden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies Lâ—t them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners
of the spirituall seed of Christ promised to be that the Church shall say in her heart Who hath begotten me these Esai 49. 21. For by twelve Apostles and seventy disciples Christs kingdome began to be preached and that immortall seed of the word soone begat many ten thousands of Iewes Act. 21. 20. and many moe of the Gentiles even innumerable Reu. 7. 9. And here also we may observe that whereas the yeere before when all the tribes were first numbred from 20. yeeres old and upward their summe was 603550. men Exod. 30. 14. 38. 26. now in the second yeere when they are againe numbred and the tribe of Levi not reckoned with them there are found the same iust number of 603550. so there were so many young men of nineteene yeeres old as now supplied the want of the Levites put apart for the Lords service that Israel might sâ—e they should lose nothing by whatsoever was imployed in the seruice of God V. 49. Onely or But the tribe it is an exception which the Greeke translateth thus See the tribe of Levi thou shalt not muster to wit among the other Israelites but apart by themselves Num. 3. 15 c. V. 50. appoint or constitute give charge as bishops which hereof have their name Testimony that is the Tables of the Law kept in an Arke within the Tabernacle Exod. 31. 18. they shall be are according as God appointed their burdens Num. 4. 25. 31. 36. and to helpe them for some things six waggons were allowed them Num. 7. 7 8 9. round about the Tab. and next unto the Tabernacle betwixâ— the camps of Israel and it whereof see chap. 2. 3. V. 51. setteth forward being carried after the cloud when God removed it from place to place Num. 10. 11. 17. 21. the stranger any Israelite or other that is not of the tribe of Levi. So for the worke of the Priesthood both Israelites and Levites are counted strangers save the seed of Aaron only Num. 16. 40. put to death either by men or by the hand of God as was Vzzah for putting his hand to the Arke 1 Chron. 13. 10. So in Thargum Ionathan it is expounded he shall be killed with fire flaming out from before the Lord. V. 52. by his owne campe the Greeke transâ—ateth in his owne order which is described in chap. 2. by his owne standard in Greeke according to his owne regiment see Num. 2. 2. V. 53. no feruent wrath no punishment from God as was in Vzzahs case 1 Chron. 13. 〈◊〉 charge or the custodie the watch and ward and doe the workes appointed of God see Num. 3. 7. 8. c. and 18. 3. This debarring of the people from the worke of the sanctuarie and committing it to the Levites charge shewed the separation oâ— of all mankinde from God and their unworthinesse to come neere unto him or his holy things untill they be called and sanctified of God thereunto Which being not effected by the Law or rudiments thereof for the Mount where the L 〈…〉 was given might not be touched Heb. 12. 18 is now performed unto us by Christ who 〈…〉 shed us from our sinnes in his owne bloud and 〈◊〉 made us Kings and Priests unto God and his Father Revel 1. 5 6. so that we have libertie to exter 〈…〉 the Holiest by the bloud of Iesus Heb. 10. 19. CHAP. II. 1. The order of the Tribes pitching about the Tabernacle 3. On the East side Iudah Issachar and Zabulon 10. On the South side Reuben Simeon and Gad. 17. The Tabernacle in the midst of 〈◊〉 campe 18. On the West side Ephraim Man 〈…〉 and Benjamin 25. On the North side Dan A 〈…〉 and Naphtali ANd Iehovah spake unto Moses and unto Aaron saying The sonnes of Israel shall encamp every man by his standard with the ensignes according to the house of their fathers over against round about the Tent of the congregation shal theâ— encampe And they that encampe for most Eastward shal be the standard of the campe of Iudah according to their armies and the captaine of the sonnes of Iudah shal be Naasson the sonne of Aminadab And his armie and those that were mustered of them were seventy and foure thousand and six hundred And they that encampe next unto him shall be the tribe of Issachar and the captaine of the sonnes of Issachar shal be Nethaneel the sonne of Zuar And his armie and those that were mustered thereof were foure and fifty thousand and foure hundred The tribe of Zabulon and the Prince of the sonnes of Zabulon shal be Eliab the sonne of Helon And his armie and those that were mustered thereof were seven and fifty thousand and foure hundred All that were mustered of the campe of Iudah were an hundred thousand and eightie thousand and six thousand and foure hundred according to their armies they shall set forward first The standard of the campe of Reuben shal be Southward according to their armies and the captaine of the sonnes of Reuben shal be Elizur the sonne of Shedeur And his armie and those that were mustered thereof were six and fortie thousand and five hundred And they that encampe next unto him shal be the tribe of Simeon and the captaine of the sonnes of Simeon shal be Shelumiel the sonne of Zurishaddai And his armie and those that were mustered thereof were nine and fifty thousand and three hundred And the tribe of Gad and the captaine of the sonnes of Gad Eliasaph the sonne of Reguel And his armie and those that were mustered of them were five and fortie thousand and six hundred and fifty All that were mustered of the campe of Reuben were an hundred thousand and one and fifty thousand and foure hundred and fifty according to their armies and they shall set forward second And the Tent of the congregation shall set forward the campe of the Levites in the midst of the campes as they encampe so shall they set forward every man in his place according to their standards The standard of the campe of Ephraim according to their armies shal be Sea-ward and the captaine of the sonnes of Ephraim shal be Elishama the sonne of Ammihud And his armie and those that were mustered of them forty thousand and five hundred And next unto him shal be the tribe of Manasses and the captaine of the sonnes of Manasses shal be Gamaliel the sonne of Pedahzur And his armie and those that were mustered of them two and thirtie thousand and two hundred And the tribe of Benjamin and the captaine of the sonnes of Benjamin shal be Abidan the sonne of Gideoni And his armie and those that were mustered of them five and thirty thousand and foure hundred All that were mustered of the campe of Ephraim were an hundred thousand and eight thousand and an hundred according to their armies and they shall set forward third The standard of the campe of Dan shal be Northward according to their armies and the captaine of the sonnes
sin of all sorts inward and outward from all fâ—â—thinesse of the flesh and spirit 2 Cor. 7. 1. of the hear and conscience of the body and of the converâ—ation Heb. 10. 22. Which purenesse is in speciall required of the ministers whom the Lord takeâ—â— for his service as he did the Priests and Lev 〈…〉 Esai 66. 21. and generally of all Christians called also the Priests and Ministers of God Esai 61. 6. Rev. 1. 6. whose garments are washed and made white in the bloud of the Lambe Christ that they may serve him day and night in his Temple Rev. 7. 9. 14 15. and cleanse or purifie themselves by repentance and faith in God without which all outward rites availed nothing Or cleanse themselves by washing their bodies in water as did other uncleane persons Levit. 14. 8. and 15. 5. so the Chaldee called Ionathans expoundeth it 〈◊〉 cleansing in water The Greeke translateth 〈◊〉 they shall be pure Vers. 8. yongling of the herd or yong oxe of the second yeere see the notes on Exod. 29. 1. where the like was brought for the Priests This was for a Burnt-offring to make atonement for the Levites vers 12. and as Chazkuni here observeâ— for the consecration of their service The formeâ— cleansings were to take away sin these sacrifices after were also to reconcile them unto God in Christ whom all sacrifices figured Heb. 9. 12. and 10. 5 10. his Meat-offring speaking as of a thing knowne now the ordinary Meat-offering for a bullock was three tenth deales of fine 〈◊〉 mingled with oyle for a drink-offring half an H 〈…〉 of wine Num. 28. 12. 14. See the annotations there And of the Meat-offring see Lev. 2. a second 〈◊〉 locke that is an other bullocke which though it is the second here named yet was it first offered v. 1â— Lev. 8. 14. 18. and 14. 19. And no bullock was 〈◊〉 fred for sin saue the sin of the high Priest or of the congregation Lev. 4. 3. 13. 14. 22. 23. and the Lâ—vites now taken for all the first-born of Israel o 〈…〉 such a sin-offring as the whole congregation sh 〈…〉 Verse 9. the whole or all the congrega 〈…〉 because the thing concerned them all to know and to approve the Levites being now taken 〈…〉 stead of their first-borne vers 18 19. So all the Congregation was assembled at the Consecration of the Priests Levit. 8. 3 4. Verse 10. the sonnes of Israel that is some of the chiefe of them as the first borne in the name of the rest shall lay or impose hands on the Levites which rite was kept at the ordination of officers both in the Old Testament and in the New Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus The sons of Israel that is the first-borne which were in Israel for the Levites gave an atonement for them and every first-borne layed on hands on the Levite that was for him This ordinance fitted the present businesse for the Levites being taken to serve the service of the sonnes of Israel in stead of every first-borne and 〈◊〉 make atonement for them verse 18 19. and offered by them verse 11. they were by this signe to put the charge and service of the Church upon them and to consecrate them unto God in their name And herein they figured the Church of Christ called the generall assembly and Church of the first-borne which are written in heaven Heb. 12. 23. Verse 11. wave the Levites this waving the Greeke expoundeth separate which word is used for the ministers of Christ as Separate me Barnabas and Saul for the worke whereunto I have called them Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith thou shalt separate the Levites But â—aving is used for offring as the sacrifices that were waved or moved to and fro whereby the troubles and afflictions of the ministers of God were figured see the annotations on Ex. 29 24 27. Wave-offring in Greeke a gift So the ministers of the Church are called gifts Eph. 4. 8. 11. to serve the service in Greeke to worke or doe the works of the Lord so in verse 15. This phrase the Apostle useth he worketh the worke of the Lord as I also doe 1 Cor. 16. 10. so of the Priests and Levites he saith that they did work that is minister or serve about the holy things 1 Cor. 9. 13. Verse 12. the head that is the heads of the bullocks as the Greeke translateth but called head because it was to be done on each of them severally so Chazkuni explaineth it on the head of every one of the bullocks By this rite they testified their faith in Christ figured by these sacrifices from whom they expected forgivenes of sins sanctification unto the worke of their ministerie make thou in Greeke thou shalt make that is offer to God by the hands of Aaron the Priest to make atonement this sheweth the unworthines of all flesh to minister before God untill reconciliation be made for their sins by Christ So Paul sheweth mans insuffiency or unworthines for such things and sheweth our sufficiency to be of God 2 Cor. 2. 16. 3. 5 6. Verse 13. shalt set or shalt present shalt make to stand as a signe that they were given to him and his sonnes as in verse 19. Verse 14. shall be mine which the Chaldee explaineth shal be ministers before me See the notes on Num. 16. 9. Verse 15. to serve the Tent in Greeke to doe the the works of the Tent this is explained in v. 19. to serve the service of the sonnes of Israel in the Tent. A like phrase is in Ezek. 48. 18 19. to serve the citie and in 2 Chron. 24. 18. they served the groves and wave them in Greeke and give them before the Lord. This is the third time that the waving of the Levites is commanded Sol. Iarchi faith that the first in ver 11. respected the Koathites the second in vers 13. was for the Gershonites and this third for the Merariees Verse 16. are given are given that is as the Greeke translateth they are a gift given or the doubling of the word meaneth they are wholly given and the gift confirmed and now presently they were to be imployed in Gods service see Gen. 41. 32. Giving is sometime used for confirming as Thou hast given thy people 1 Chron. 17. 22. which is the same that Thou hast confirmed thy people 2 Sam. 7. 24. So in Esai 33. 16. his bread shall be given his waters shall be sure Chazkuni applieth it thus Given of the sonnes of Israel unto God and given of God unto Aaron Sol Iarchi referreth it to their divers works given for the bearing of the Tabernacle given for the song as in 1 Chron. 25. such as open Hebr. the opening of every wombe whereof see Exod. 13. 2. this is explained after to meane the first borne unto me or for me which the Chaldee expoundeth for my
service Verse 17. the day that I smote in Chaldee the day that I killed by day comprehending the night also as in Gen. 1. where the day consisteth of evening and morning for properly the first borne of Egypt were smitten at midnight Exod. 12. 29. I sanctified them as is to be seene in Exod. 13. 2. 12 13. The prerogative of the first borne was from the beginning before the smiting of the Egyptians Gen. 25. 31. and 49. 3. but upon that deliverance in Egypt the ordinance was renewed that they might know the heavenly birthright should be of grace not by nature Iam. 1. 18. and obtained through faith in the blood of the Lambe Christ Heb. 11. 28. and 12. 16 17 23. Rev. 14. 4 5. So the first-borne and the Levites taken in their stead were figures of the Elect whom God of his grace hath chosen out of many unto himselfe Verse 19. as given in Greeke a gift given to Aaron who being a figure of Christ these Levites in stead of the first borne figured the Elect children given of God the Father unto Christ Ioh. 17. 6. 9. 11. Heb. 2. 13. to serve the service in Greeke to doe the workes of the sonnes of Israel that is which the first borne of Israel should have done themselves had not the Levites beene taken for them to make atonement for the sonnes of Israel this the Levites did not by offering sacrifices for the peoples sinnes which was done by the Priests onely but by their other service in the Tent which being performed according to the will of God hee was pleased with the people and sent no plague upon them either for neglect of his service or for doing it amisse and this the words following doe confirme that there be no plague among the sonnes of Israel c. Thus Phineas when hee had killed the whoremongers whereupon the Plague was stayed from the Israelites is said to have made atonement for the sonnes of Israel Num. 25. 7. 8. 13. no plague which the Chaldee expoundeth no death 〈◊〉 unto the Sanctuary Hebr. unto the Holinesse that is the place and things of Holinesse which the Greeke translateth the Holies Vnto which if they came neere and should performe the worke amisse they werein danger of death as there be examples in Nadab and Abihu Levit. 10. 1 2. in Vzzah 1 Chron. 13. 10. and the like Chazkuni explaineth it thus If all the first-borne should have served there might have beene a plague amongst them For the father of a first-borne perhaps was no first-borne himselfe nor his fathers father neither were they inured with the service so when the sonne came to serve he should have no experience or skill therein and doing that which was not meet he should be plagued as we find in Nadab and Abihu But the Levites when they were chosen they and their sonnes and their sonnes sonnes throughout their generations they were inured and instructed in the service to doe as was meet And therefore the Scripture saith The Levite shall have no part nor inheritance c. Deut. 18. 1. that they might not imploy themselves in any worke save in the service of the Sanctuary lest if hee should learne his hands profane worke his armes and fingers should thereby become hard and unsit to bee applied to minister on the Psalterie Harpe c. Verse 20. Then did Moses Hebr. And Moses did c. Moses set or presented the Levites verse 13. Aaron waved them verse 11. and the sonnes of Israel laid their hands on them verse 10. every one his worke as God had commanded Verse 21. purified themselves from sinne as the originall word implieth the outward rite whereof was by sprinkling the sinne water upon them verse 7. waved them the Greeke saith gave them for a gift see verse 11. made atonement by offering their sactifices verse 12. Verse 22. to serve their service in Greeke to minister their ministerie or liturgie Verse 24. from twenty five yeares old Hebr. from a sonne of twentie five yeares so in verse 25. In Num. 4. 3. it was said from thirtie yeeres old there he spake of their entrance upon their full administration here of their beginning to learne the service see the notes on Num. 4. 3. he shall that is every of them shall as the Greek translateth they shall goe in so in verse 25. to warre the warfare in Greeke to minister the ministerie or liturgie Why their service is called a warfare see Num. 4. 3 23. Verse 25. from the age Hebr. from a sonne of fiftie yeares he shall returne that is every of them shall returne or cease in Greeke shall depart from the liturgie and shall not worke any more Meaning of the hard labour in bearing the Sanctuary but not of other ministration as the next verse sheweth Maimony in treat of the Implements of the Sanctuary chap. 3. sect 8. saith That which is spoken in the Law of the Levites From fiftie yeares old he shall returne c. is not meant but for the time that they carried the Sanctuary from place to place and it is nos a commandement of force in the generations following But in the ages following a Levite was not disallowable by yeares neither by blemishes but by voyce when his voyce failed through much age he was disabled from serving in the S 〈…〉 And it seemeth to me that he is not disallowable save for singing the song but he might be of the Pâ—â—ters Verse 26. the charge or the custodie the watch or ward in Greeke the custodies not 〈◊〉 service in Greeke not worke the workes This the Hebrewes as Sol. â—archi and Chazkuni on this place expound to be the service of bearing the holy things on the shoulders but he was to keepe the charge to encampe round about the Tent 〈◊〉 to sing and to beware that no stranger came into the 〈◊〉 bernacle Hereby God taught that his ministers should be both for yeares and graces fitted â—orâ—â— worke wherein they are imployed and no longâ—â— continued therein than they have abilitie to performe their dutie but imployed in more easie service CHAP. IX 1 The Passeover is commanded againe to bee kept in the first moneth 5 and so it was 6 Vpon occasion of some that were uncleane and could not keepe it a second Passeover is allowed in the second moneth for them that were before uncleane or 〈◊〉 13 but not for others 15 The cloud that coveredâ—â—â— Tabernacle guideth the removings and incamp 〈…〉 the Israelites ANd Iehovah spake unto Moses in the Wildernesse of Sinai in the second yeare after they were gone out from the land of Egypt in the first moneth saving And let the sonnes of Israel do the Passeover in his appointed season In the fourteenth day in this moneth betweene the 〈◊〉 Evenings yee shall doe it in his appointed season according to all the statutes of it and according to all the judgements of it 〈◊〉 shall doe it And Moses spake unto the sonnes
principalitie and he was hanged place that is as Chaldee expounds it Office or ministration So Gen. 40. 13. Vers. 14. brought him hastily Hebr. made him run So Daniel was brought before the King in hast Dan. 2. 25. Of Ioseph it is said The King sent and loosed him the ruler of the people sent and released him Psal. 105. 20. dungeon or pit the Chaldee saith the house of the prisoners shaved who before it seemeth had let his haire grow in signe of sorrow and mourning as i◠2 Sam. 19. 24. Mephibosheth had not trimmed as the Chaldee paraphrast saith not shorn his beard from Davids departure till his returne in peace And other nations kept this rite for T. Livius in his 6. booke telleth how one Malius being cast in prison many men sorrowing for him did let the haire of their head and beard grow long The like is mentioned of others Plutarch in Caton Vtic. Cicero in Orat. de lege Agrar. And by shaving understand polling in a seemly sort for to shave the haire all away specially of the beard was also a signe of sorrow Ier. 41. 5. Therefore both extremities are forbidden and the mean commanded to the Priests in Ezek. 44. 20. See also the notes on Lev. 10. 6. garments his prison weeds which were also mournful and so not meet to come in before the King as Est. 4. 2. Ver. 15. thou wilt heare or that thou canst understand as hearing often signifieth Gen. 11. 7. The Greeke translateth that thou hearing dreames dost interpret them to interpret or as the Chaldee explains it interpret it See the notes on Gē 2. 3. Ver. 16. It is not in me or Be it not in me to take this upon me or without me God will answer The Greeke neglecting the points and distinctions translateth without God shall not be answered the salvation of Pharaoh The Chaldee addeth not out of my wisdome but from before the Lord answered shall be the peace of Pharaoh Like modesty was in Daniel also not to take the glory to himselfe Dan. 2. 30. 28. peace in Greek salvation peace comprehendeth welfare prosperity safety and all good things For the word Salom peace hath the signification of integritie and whole perfection of ones good estate So Gen. 37. 18. Vers. 19. evilnesse that is leannes ill favourednes or deformity Ver. 21. the inward parts that is the bowels as the Chaldee the bellies as the Greeke translateth This noteth the greatnes of the famine v. 30. And both sorts of kine fat leane comming out of the same river seemed to portend the means of the famine For in Egypt there falleth no raine but the land is watred by the overflowing of the river Nilus and by the husbandmens care to draw small rivers along to moysten the country Deu. 11. 10. 11. And as the overflowing of that river is lesse or more so have they their increase I awoke the Greek addeth and slept againe Vers. 30. the land that is as the Chaldee explayneth the people of the land So v. 36. See Gen. 11. 1. Ver. 31. very heavy or vehemently grievous the Greeke translateth in strong Ver. 32. the thing Hebr. word firmly-prepared or surely purposed stablished the Greek saith the word is true Here God teacheth the reason why things are sundry times repeated in the Scriptures Vers. 34. Bishops or overseers officers to visit and looke to the state of the land The Hebr. Pakid as the Gr. Episcopos from whence wee have formed our English word Bishop is any man that hath charge office for any busines civill or ecclesiastical as the Bishops of the army Num. 31. 14. 2 King 11. 16. the Bishops or overseers of them that did the work 2 Chron. 34. 12. 17. So among the Priests Levites Num. 4. 16. Neh. 11. 9. 14. and Ministers of the Gospell 1 Tim. 3. 1. 2. take up the fift Hebr five the land as to tithe is to take the tenth part So Thargum Ierusalemy expounds it to take up one of five Thus taught hee providence in the time of plenty against time of want as Solomon doth by example of the pismire Prov. 6. 6. 7. 8. See also Luk. 16. 9. Ver. 35. of Pharaoh the Chaldee explaineth it of Pharaoh officers Vers. 36. for store or provision a thing committed in trust to be kept See Lev. 6. 2. the land the Chaldee saith the people of the land as in v. 30. Ver. 37. the word was good or the thing was pleasing God gave Ioseph favour and wisdome in the fight of Pharaoh Act. 7. 10. and enclined the Kings heart to assent unto good counsell for the hearing eare and the seeing eye the Lord hath made even both of them Prov. 20. 12. Vers. 38. spirit of God The Chaldee paraphraseth the spirit of prophesie from before God The like praise is of Daniel Dan. 4. 6. 5. 11. So for office in the Church men are to bee chosen full of the holy spirit Act. 6. 3. By this speech of Pharaoh and by the verse following it may be gathered that Ioseph preached many things unto the king of God his power providence goodnes c. whereupon the King made him a teacher of wisdome unto his Senatours Psal. 105. 22. Ver. 39. all this the Greeke saith all these things Ioseph hath honour for opening mysteries so Daniel in Babylon Dan. 2. 46. 47. and 5. 29. and the Lambe Iesus Rev. 5. 5. 9. 12. And as Ioseph by telling two dreames fell into affliction Gen. 37. 8. 19. 20. So here by expounding two dreames he commeth to his exaltation discreet c. the Greek translates it more prudent and wiser then thou Vers. 40. over my house as steward or governour as the Chaldee saith Officer of my house so 1 Kings 8. 3. 2 Kings 18. 18. Luk. 12. 42. He made him Lord of his house and ruler of all his possession Psal. 105. 21. mouth that is word as the Chaldee explaineth it or commandement so Iob 39. 30. Num. 9. 20. Luk. 19. 22. Gen. 24. 57. kisse or apply namely the hand to the mouth as Iob 31. 27. in signe of honor and obedience so the Gr. translateth at thy mouth shall all my people obey Or we may refer it to the former shall kisse thy mouth that is love honor obey thee and thy words in which sense David saith kisse the son Ps. 2. 12. and Samuel kissed Saul when he anointed him King 1 Sam. 10. 1. and men kisse his lips that answereth right words Prov. 24. 26. The Chaldee translateth at thy word shall all the people be armed Ioseph had authority over all the Princes of Egypt to bind them to his will and to make the Elders wise Psal 105. 22. the king made him governour over Egypt and all his house Act. 7. 10. V. 41. I set or give so v. 43. these words are used as one see Gen. 1. 17. and 9. 12. and 17. 5. The Gr. saith I constitute thee this day As Ioseph over Egypt
saith the Destroyer let him goe a husband c. here the Chaldee paraphraseth thus had it not beene for the blood of this circumcision my husband must needes have beene killed And it is like that upon this occasion and trouble Zipporah with her children was sent backe againe from hence to her fathers house as appeareth by Exod. 18. 2. 3. Vers. 27. of God that is mount Horeb where the glory of the Lord had beene revealed saith the Chaldee paraphrast See Exod. 3. 1. And now God shewed that mercy to Aaron which after hee rehearsed to Ely one of his posterity 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy father when they were in Egypt c. Vers. 30. Aaron spake as God ordained verse 16. hee that is Moses did as was appointed verse 17. and the signes were those three forementioned vers 3. c. Vers. 31. heard that is hearkened gladly to this joyfull tidings as God foretold Exod. 3. 18. therefore the Greeke translateth it and they rejoyced that the Lord had visited And the Holy Ghost sheweth such force to be in the Hebrew word for when one Prophet saith Ezekias heard or hearkened 2 King 20. 13. another saith Ezekias was glad Esa. 39. 2. visited to wit in mercy the Chaldee saith remembred See Gen. 21. 1. Luk. 1. 68. seene to wit with commiseration as Ex. 3. 7. bended downe the head this was a gesture of humiliation with the face toward the ground as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves or worshipped fell downe prostrate This was another humble gesture used in reverence and thanksgiving as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour kneeling 2 Chron. 6. 13. and bending or bowing of the body 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another the bending of the head was the least and it was the bowing downe of the face onely The bending of the body was when the whole body was bent downeward the face towards the knees Kneeling was upon the knees a gesture commonly knowne Bowing of themselves or worship was with falling downe upon their face on the ground their hands and feet displaied Wherefore that which one Evangelist calleth worshipping Matth. 8. 2. another calleth falling on the face Luk. 5. 12. So the Hebrew cannons also distinguish them saying The bending of the body spoken of in any place is towards the knees the bowing of all the joynts of the backe-bone so that he maketh his body as a bow the bending of the head is with the face or countenance downeward the bowing of ones selfe or worshipping is the displaying of hands and feet till hee bee prostrate with his face on the earth Maimony in Misn. treat of Prayer c. 5. S. 12. 13. Here the Israelites shewed by these gestures their reverence to Gods word and thankfulnesse the Hebrew Doctors as in the Zohar upon this place say that the bending of the head with the face toward the ground was for to escape judgment and the bowing of themselves or worshipping was for to obtaine mercy and that the bending of the head was before the worshipping according to the mysterie of the Sin-offring before the Burnt-offring The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24. CHAP. V. 1 Moses and Aaron doing their message to Pharaoh are resisted and rebuked 5 The Israelites taske increased 14 Their officers beaten 15 Their complaints checked 19 They crie out upon Moses and Aaron 22 Moses complaineth unto God AND afterward Moses and Aaron went in and said unto Pharaoh Thus saith Iehovah the God of Israel Send away my people that they may keepe a feast onto me in the wildernesse And Pharaoh said Who is Iehovah that I should obey his voice to send away Israel I know not Iehovah neither will I send away Israel And they said The God of the Hebrewes hath met with us let us goe wee pray thee three daies journey into the wildernesse and sacrifice unto Iehovah our God left hee fall upon us with pestilence or with the sword And the king of Egypt laid unto them Wherefore doe ye Moses and Aaron cause the people to cease from their workes Get ye to your burthens And Pharaoh said Behold the people of the land now are many and ye make them to rest from their burdens And Pharaoh commanded in that day the taske-masters of the people their officers saying Yee shall not any more give straw to the people to make brickes as heretofore let them goe gather straw for themselves And the tale of the brickes which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry out saying Let us goe and sacrifice to our God Let the work be made heavy upon the men and let them labour therein and let them not regard vaine lying words And the taske-masters of the people went out their officers and said unto the people saying Thus saith Pharaoh I will not give you straw Goe ye take your straw where you can find it yet not ought of your worke shall bee diminished And the people was scattered abroad thorow all the land of Egypt to gather stubble in stead of straw And the taske-masters hasted them saying Fulfill your workes every daies taske in his day as when there was straw And the officers of the sonnes of Israel which Pharaohs taske-masters had set over them were beaten saying Wherefore have yee not fulfilled your appointed taske to make bricke both yesterday and to day as heretofore And the officers of the sonnes of Israel came and cried out unto Pharaoh saying Wherefore doest thou thus to thy servants There is no straw given unto thy servants and they say to us make brickes and behold thy servants are beaten and it is the sinne of thy people And he said ye are idle ye are idle therefore yee say let us goe and sacrifice to Iehovah Now therfore goe worke for straw shall not be given you yet shall ye deliver the tale of brickes And the officers of the sonnes of Israel did see them in evill saying Ye shall not minish ought from your brickes every daies taske in his day And they lighted upon Moses and Aaron standing to meet with them as they came forth from Pharaoh And they said unto them Iehovah looke upon you and judge because you have made our savour to stinke in the eyes of Pharaoh and in the eyes of his servants to give a sword into their hand to slay us And Moses returned unto Iehovah and said Lord wherefore hast thou done evill to this people wherefore is it that thou hast sent me For since I came to Pharaoh to speake in thy name
light unto Israel and the darknesse gave darknesse unto the Egyptians The Greeke translateth and there was darknesse thicke darknesse and the night came A like manifestation of Gods glorie the Psalmist celebrateth He set darknesse his secret place round about him his pavillion darknesse of waters that is of watrie clouds thicke clouds of the skies Psal. 18. 12. Vers. 21. to goe backe O sâ—a what ailed thee that thou fleddest Psalme â—14 5. The waters saw thee ô God the waters saw thee they trembled the depths also were troubled Psal. 77. 17. This worke of God figured the afflictions of this world made easie for Christs people to passe thorow by the power of God Ps. 66. 12. Esay 43. 2. east winde which being violent is used to denote Gods anger Ier. 18. 17. Ezek. 19. 12. Psal. 48. 8. And of this worke the Prophet saith was thy wrath Lord against the sea Habakkuk 3. 8. and David saith he rebuked the sea and it was dried up Psal. 106. 9. It figured also the power of Gods Spirit for the salvation of his Church by Christ Esay 11. 15. who for the help of his people flyeth swiftly on the wings of the wind Ps. 18. 11. dry land Come see the works of God he is fearfull in his doing toward the sons of men he turned the sea into dry-land Psal. 66. 5. 6. cloven or forcibly divided into parts as Psal. 136. 13. from which the Iew Doctors teach that there were 12. according to the number of the twelve tribes of Israel Pirkei R. Eliezer c. 42. and Thargum Ierusalemy on Deut. 1. 1. Vers. 22. went in following the Lord by faith for he led them by the right hand of Moses with his glorious arme dividing the water before them to make himselfe an everlasting name Esay 63. 12. and by faith they passed through the red sea as by dry land which the Egyptians assaying to doe were drowned Heb. 11. 29. And in this sea they were baptized 1 Cor. 10. 2. a wall standing up stedfast as an heape Psal. 78. 13. so they went safely God led them through the deepe as an horse in the wildernesse that they should not stumble as a beast goeth downe into the valley the Spirit of the Lord quietly led the people to make himselfe a glorious name Esay 63. 13. 14. Vers. 24. watch or ward custodie so called because men kept watch and ward there certaine houres in the night As here and in 1 Sam. 11. 11. is mentioned the morning watch so in Lam. 2. 19. the beginning of the watches and in Iudg. 7. 19. the middle watch is spoken of in Luk. 12. 38. the second and third watch and in Matt. 14. 25. the fourth watch of the night which in Mar 13. 35 are named evening midnight cock-crowing and day-dawning See also after in v. 27. looked and manifested his presence with Israel and wrath against Egypt for the clouds streamed downe waters the skies gave out a sound Gods arrowes also or hailestones went abroad the voice of his thunder was in the aire lightnings lightned the world the earth trembled quaked Psal. 77. 18. 19. pillar of fire wherein God did as it were ride upon his horses his chariots of salvation for his people Habak 3. 8. 9. troubled the campe or made a tumult in their host and terribly strooke them downe The Ierusalemy Thargum here saith God threw downe upon them pitch and fire and haile-stones and astonished the host of the Egyptians This word is after used when God promiseth to destroy the Canaanites from before his people Deut. 7. 23. And David in like sort celebrateth his victories saying he sent out his arrowes and scattered them and he hurled forth lightnings and troubled them Psalme 18. 15. Vers. 25. heavily Hebrew with heavinesse Greeke by force For the raine and tempest so softned the ground that they could drive but slowly and with much adoe Egyptians Hebrew the Egyptian said let meflee spoken as of one man to note their joynt consent So in v. 26. Vers. 26. shall returne the Greeke translateth let the water returne and cover the Egyptians The word cover is borrowed from v. 28. This was done with a wind as before v. 21. Exod. 15. 10. Vers. 27. the looking forth or turning towards of the morning at the day dawning which time the Scripture noteth both for judgement upon the wicked as in this place and for mercy to the city of God as in Psal. 46. 6. It was also the time of Christs resurrection Matt. 28. 1. 2. The like phrase is of the evening in Gen. 24. 63. shooke off that is cast away destroyed so this word is elsewhere used Iob 38. 13. Nehem. 5. 13. Herein God recompenced them according to their workes for they had drowned the children of Israel in the river Exod. 1. 22. and now they themselves were drowned in the sea This overthrow of the Egyptians was also a figure of Christs victory over our spirituall enemies by subduing our iniquities and casting al our sinnes into the depths of the sea Micah 7. 15. 19. Vers. 29. walked or went on dry land as before so whiles the waters retired and drowned the Egyptians Of this miracle Asaph sung O God thy way was in the sea and thy pathes in the many waters and thy foot-steps were not knowne thou didst lead thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. 21. Alike marvellous worke was at the river Iordan when Israel entred in Canaan Ios. 3. 16. Vers. 30. shore Heb. lip of the sea Vers. 31. hand that is handy worke so in Psalme 109. 27. the Chaldee translateth it the power of the great hand in Iehovah the Greeke translateth beleeved God so in Gen. 15. 6. where is shewed that the Apostles approve the version in Moses that is in the word which Moses taught them from God as the Chaldee explaineth it they beleeved in the word of the Lord and in the prophesie of Moses his servant So in 2 Chro. 20. 20. it is said beleeve in Iehovah c. beleeve in his Prophets and in Exod. 19. 9. that they may beleeve in thee It meaneth trust or confidence in the faithfulnesse of any as in 2 Cor. 2. 3. Gal. 5. 10. A like speech is of Sion in Esay 14. 32. the poore of his people shall trust in it So in 1 Sam. 12. 18. the people feared Iehovah and Samuel See further in the notes on Exod. 19. 9. CHAP. XV. 1 The song of Moses and Israel wherein they celebrate Gods power and grace for drowning the Egyptians and saving of Israel in the red sea 13 for leading his people through the wildernesse 14 for terrifying the nations round about 17 for seating his people in Canaan 20 Marie and the women answer the men in singing Gods praise 22 The people in the wildernesse are brought to bitter waters 25 a tree sweetneth them 27 At Elim are twelve wels and seventie palme trees THen sang
monuments of idolatry are comprehended as Deuter. 12. 2. 3. Of this the Hebrew canons say Wee are commanded to destroy idolatry and the services thereof and whatsoever is made for the same Deuteronomy 12. And in the land of Israel we are commanded to persecute it untill it be destroyed out of all our land but without the land wee are not commanded to persecute it but every place which wee shall subdue we are to destroy all the idolatry that is therein Maimony in Misn. treat of Idolatry c. 7. S. 1. Vers. 25. thy bread c. hereby the coursest fare may be meant which by Gods blessing nourisheth as in Daniel 1. 12. 15. Or these are named for all food as the Chaldee translateth it thy meat and thy drinke and the Greeke addeth thy bread and thy wine and thy water sicknesse in Chaldee evill sicknesses Compare Exod. 15. 26. Deut. 7. 15. Vers. 26. casting or miscarrying the Greeke translateth without seed See a like promise in Deut. 7. 14. thy dayes which by the course of nature thou shouldest live So Iob dyed being old and full of dayes Iob 42. 17. whereas the wicked live not out halfe their dayes Psal. 55. 24. Vers. 27. dismay with tumult and trouble as God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greeke translateth I will astonish all nations shalt come to warre against them as the Chaldee addeth to turne this is added by the Chaldee for explanation And by turning the neeke or backe is meant their flight as the Greek translateth I will give that is make them fugitives So David praised God that had given him the neck of his enemies that is made them flee Psal. 18. 41. Vers. 28. hornets Hebr. the hornet a kinde of great waspe which stingeth venomously threatned against the Canaanites here and in Deuter. 7. 20. and shewed to be accomplished in Ios. 24. 12. These signified the stinging terrours wherewith God striketh the hearts of his enemies the Evite that is the whole nation of them as the Greek saith the Amorites and the Evites c. These were the posterity of Canaan of whom see Genesis 10. 6. 7. V. 30. fructifie that is be increased or growne Vers. 31. the river which the Greek explaineth the great river Euphrates and Moses elsewhere so nameth it Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb 34. the accomplishment of this promise in part fulfilled in Solomons time 1 Kin. 4. 21. thou shalt drive the Greeke translateth I will drive Vers. 32. with them the inhabitants of the land Exodus 34. 12. 15. Deuter. 7. 1. 2 c. gods in Chaldee idols Vers. 33. if thou shalt or it may bee translated for thou wilt serve as came to passe Iudg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. c. The Greeke translateth for if thou shalt serve their gods the Chaldee and thou shalt not serve their idolls surely or for it will be a snare that is a cause of thy fall and ruine a scandall unto thee See this fulfilled Iudg. 2. Psal. 106. 34. 35. 36. Numb 25. 1. 2. Compare also Deut. 7. 16. 25. A snare is used to signifie the deceit whereby men fall into sinne Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9. 12. CHAP. XXIIII 1. Moses is called up into the mountaine 3. The people promise obedience 4 Moses buildeth an Altar and twelve pillars 6 Hee sprinkleth the blood of the covenant 9. Moses and the Elders of Israel see God 12. Moses is to goe up the mount for the the Tables 14 Aaron and Hur have the charge of the people 16 The glory of the Lord on mount Siâ—â—aâ— like devouring fire 18 Moses in the cloud and mountaine fortie daies and fortie might AND he said unto Moses Come up unto Iehovah thou and Aaron Nadab Abihu and seventy of the Elders of Israel and bow down your selves afarre off And Moses himselfe alone shall come neere unto Iehovah but they shal not come neere and the people they shall not come up with him And Moses came and told the people all the words of Iehovah and all the judgments and all the people answered with one voice and said All the words which Iehovah hath spoken wee will doe And Moses wrote all the words of Iehovah and rose up earely in the morning and builded an altar under the mount and twelve pillars according to the twelve tribes of Israel And he sent the yong men of the sons of Israel and they offered burnt offerings and sacrificed sacrifices of peace offerings of bullocks unto Iehovah And Moses tooke halfe of the blood and put it in basons and halfe of the blood hee sprinkled on the altar And he tooke the book of the covenant read in the eares of the people and they said All that Iehovah hath spoken we will doe and obey And Moses tooke the blood and sprinkled on the people and said Behold the blood of the covenant w ch Iehovah hath striken with you concerning all these words Then went up Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel And they saw the God of Israel and there was under his feet as it were a worke of Saphire bricke and as the body of the heavens for cleernesse And upon the Nobles of the sons of Israel hee laid not his hand and they saw God did eat drink And Iehovah said unto Moses Come up to me into the mount and bee there and I will give thee tables of stone a law and commandement which I have written to teach them And Moses rose up and his Minister Ioshua and Moses went up into the mountaine of God And he said unto the Elders Sit yee here for us untill wee returne unto you and behold Aaron and Hur are with you who so hath matters to doe let him come neere unto them And Moses went up into the mountaine and a cloud covered the mountaine And the glory of Iehovah dwelt upoÌ„ mount Sinai the cloud covered it six dayes and in the seventh day hee called unto Moses out of the midst of the cloud And the sight of the glory of Iehovah was like devouring fire in the top of the mountaine in the eyes of the sons of Israel And Moses went in to the mids of the cloud and went up into the mountaine and Moses was in the mountaine forty dayes and fortie nights Annotations ABihu in Greeke Abioud he and Nadab were Aarons eldest sonnes Exod. 28. 1 who were afterward devoured with a fire from the Lord Levit 10. 1. 2. seventie This number was answerable to the 70. soules of Israel that came into Egypt Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel Numb 11. 16. 17. bow downe the Gt translateth they shall bow downe to or worship the Lord
Exod. 30. 24. and that which he taketh away he casteth into the place of the ashes by the Altar and lighteth the lampe which was out and the lampe which he findeth not out he dresseth it The lampe which is middlemost when it is out he lights not it after it is made cleane but from the Altar in the Court but the rest of the lampes every one that is out he lighteth from the lampe that is next He lighteth not all the lampes at one time but lighteth five lampes and stayeth and doth the other service and afterwards commeth and lighteth the two that remaine He whose dutie it is to dresse the Candlesticke commeth with a vessell in his hand which is called Cuz and it is of gold like to a great pitcher to take away in it the wekes that are burnt out and the oile that remaineth iâ— the lampâ— and lighteth five of the lamps and leaveth the vessell there before the Candlesticke c. and goeth 〈◊〉 afterwards â—e commeth and lighteth the two lamps and taketh up the vessell in his hand and boweth himselfe downe to worship and goeth his way Maim treat of the daily Sacrifices c. 3. S. 12. 13. 16. 17. The like they have in other records as for the measure of oile in T 〈…〉 yl treat Menacheth chap. 10. fol. 88. Three lâ—gges of oile and a halfe for the Candlesticke 〈◊〉 a logge for every lampe And for the order in the same 〈◊〉 in Ioma c. 3. fol. 33. The cleansâ—â—g of the 〈◊〉 Altar was before the trimming of 〈◊〉 â—ive lamps and the triâ—â—â—ing of the five lamps before the blood of the daily sacrifice and the blood of the daily sâ—â—rifiâ—â— before the trimming of the two lamps and the trimming of the two lamps before the burning of incense c. This charge of the Priests to order the lamps signified how Christ and his ministers should continually looke unto the puritie of doctrine and preaching of the light of the Gospell from evening to morning in the darke place of this world till the day dawne the day-starre arise in our hearts Rev. 1. 13. and 2. 1. Deut. 33. 10. Ioh. 5. 35. Eph. 3. 8. 9. 2 Pet. 1. 19. 20. 21. Matth. 4. 16. CHAP. XXVIII 1 Aaron and his sonnes are set apart for the Priests office 2 Holy garments are appointed 6 The Ephodâ— 8 And the curious girdle of it 9 The two Beryll stones on the shoulders thereof on which the names of the twelve Tribes were graven 15 The Brestplate of judgement with twelve precious stones therein 21 on which the names of the twelve Tribes of Israel were graven 22 The golden chaines to fasten it 26 And the golden rings for the same 30 The Vrim and Thummim 31 The Robe of the Ephod with Pomgranats and Bels. 36 The golden plate of the Miter 39 The fine linnen Coate the Miter and the Girdle 40 The Coats for Aarons sonnes with their girdles and bonnets 42 and their linnen breeches 43. The Priests must we are their garments in their administration AND thou take neere unto thee Aaron thy Brother and his Sons with him from among the Sonnes of Israel that he may minister-in-the-Priests-office unto mee Aaron Nadab and Abâ—hu Eleazar and Ithamar Aarons Sonnes And thou shalt make garments of Holinesse for Aaron thy Brother for honour and for beautifull glory And thou speake unto all the wise hearted whomsoever I have filled with the spirit of wisedome and let them make Aarons garments to sanctifie him that he may minister-in-the Priests-office unto me And these are the garments which they shal make a Brestplate and an Ephod and a Robe and a Coat of circled-circled-work a Miter and a Girdle and they shall make garments of Holinesse for Aaron thy brother and for his Sonnes that hee may minister-in-the-Priests-office unto mee And they shall take gold and blew and purple and scarlet and fine linnen And they shall make the Ephod of gold of blew and of purple of scarlet and fine linnen twined the worke of a cunning workeman It shall have the two shoulder-peeces joyning together at the two edges thereof and it shall bee joyned together And the curious girdle of his Ephod which is upon it shall be of the same according to the worke thereof of gold of blew and purple and scarlet and fine linnen twined And thou shalt take two Beryll stones and shalt grave on them the names of the Sonnes of Israel Six of their names on the one stone and the names of the fix that are remaining on the second stone according to their births The worke of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the sonnes of Israel inclosed in ouches of gold shalt thou make them And thou shalt put the two stones upon the shoulders of the Ephod stones of memoriall for the sons of Israel and Aaron shall beare their names before Iehovah upon his two shoulders for a memorial And thou shalt make ouches of gold And two chaines of pure gold at the ends shalt thou make them of wreathen worke shalt fasten the wreathen chaines to the ouches And thou shalt make the Brest-plate of judgement the worke of a cunning workeman like the worke of the Ephod shalt thou make it of gold of blew purple scarlet and fine linnen twined shalt thou make it Foursquare shall it be doubled a spanne the length thereof and a span the bredth therof And thou shalt embosse in it embosment of stones foure rowes of stones a row a Sardius a Topaz a Smaragd the first row And the second row a Chalcedonie a Saphir a Sardonyx And the third row an Hyacinth a Chrysoprase and an Amethyst And the fourth row a Chrysolyte and a Beryll and a Iasper they shall be set in gold in their embosments And the stones shall be with the names of the Sons of Israel twelve according to their names like the engravings of a signet every man with his name they shall be according to the twelve Tribes And thou shalt make upon the Brestplate chains at the end of wreathen worke of pure gold And thou shaft make upon the Brestplate two rings of gold and shalt put the two rings on the two ends of the Brestplate And thou shalt put the two wreathings of gold in the two rings on the ends of the Brestplate And the other two ends of the two wreathings thou shalt faâ—â—en on the two ouches and shalt put them on the shoulders of the Ephod before it And thou shalt make two rings of gold and shalt put them upon the two ends of the Brest-plate upon the border thereof which is in the side of the Ephod inward And thou shalt 〈◊〉 two other rings of gold and shalt put them on the two shoulders of the Ephod underneath towards the forepart thereof over-against the coupling thereof above the curious girdle of the Ephod And they shall binde the Brestplate by
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
chaines Afterwards they put the ends of the â—â—eathings of the Brestplate into the rings that were above on the shoulders of the Ephod Then they pâ—t the two laces of blew which were on the edges of the Brestplate into the two rings which were above the curious girdle of the Ephod And they let downe the 〈◊〉 which were in the rings on the shoulders of the Ephod unto the rings of the Brestplate which were uppermost that the one might cleave fast unto the other and so the Brestplate might not bee loosed from the Ephod M 〈…〉 ony treat of the Implements of the Sanctuary 〈◊〉 9. s. 9. 10. Ver. 29. upon his heart The Greeke translateth upon his brest so in Revel 15. 6. the brests girded meaneth the hearts As before presenting them â—nto God he bare them on his shoulders on two 〈◊〉 of equall worth and glorie so now to signifie Gods favour in Christ towards the Church they are borne upon his heart graven on sundry stones which signified the manifold and sundry graces of the Spirit wherewith the Saints are glorified here every one in their measure proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace love prayeth Set me as a â—ignet upon thy heart Song 8. 6. memoriall which the graving did signifie as in Esay 49. 15. 16. I will not forget thee behold I have graven thee upon the palmes of my hands c. Ver. 30. the Urim and the Thummim which is by interpretation the Lights and the Perfections but what these were is not easie to say The Gr. translateth them the Manifestation and the Truth There is no commandement given unto Moses for to make them neither is there any mention of them in Exod. 39. where the making of all Aarons ornaments is related but in Levit. 8. 8. it is said of Moses he put in the Brestplate the Vrim and the Thummim From which some of the Hebrews as R. Menachem on Exod. 28. doe gather that they were not the worke of the artificer neither had the artificers nor the Church of Israel in them any worke or any voluntary offring but they were a mysterie delivered to Moses from the mouth of God or they were the worke of God himselfe For Moses tooke the Urim and the Thummim and put them in the Brest-plate after that he had put upon Aaron the Ephod and the Brestplate Levit. 8. 7. 8. Some doe thinke that as those words Holinesse to Iehovah in verse 36. were graven on a plate and put on Aarons fore-head so these words Vrim and Thummim were likewise graven on a golden plate and put in the Brestplate which was double verse 16. for something to be put therein Others thinke they were no other then the precious stones fore-spoken of The use of these Vrim and Thummim was to enquire of God and to receive an answer of his will by them as is said of Eleazar the priest he shall aske counsell for Ioshua after the judgement of Vrim before the LORD Numb 27. 21. The manner of asking counsell is recorded by the Hebrews to be thus When they inquired the priest stood with his face before the Arke and hee that inquired stood behind him with his face to the backe of the priest and the inquirer said Shall I goe up or Shall I not And hee asked not with an high voice nor with the thought of his heart onely but with a sub 〈…〉 〈◊〉 as one that prayeth by himselfe And forthwith the holy Ghost came upon the Priest and hee beheld the Brestplate and saw the 〈…〉 〈◊〉 〈◊〉 of prophesie Goe up or goe not up in the letters that shewed 〈◊〉 themselves upon the Brestplate before his face Then the Priest answered him and said Goe up 〈◊〉 〈◊〉 not up And they made no inquiry of two things at once and if they so inquired yet the 〈…〉 〈◊〉 but unto the first onely And they enquired not hereâ—y for a common man but either for the King or for him on whom the affaires of the Congregation â—ay Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 11. 12. Of this see examples which may give light hereunto in Num. 27. 18. 21. Iudg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9. 10. 11. 12. and 28. 6. These Vrim and Thummim were lost at the Captivity of Babylon and wanted at the peoples returnâ— Ezr. 2 63. Nehemiah 6. 65. neither doe we find that ever God answered by them any more The Bab. Thalmud 〈◊〉 â—oma Chap. 1. sol 21. speaking of Hag. 〈◊〉 8. where the Hebrew word Ecchabda I will be glorified wanteth the letter H which in numbring signifieth five saith The want of H sheweth the want of five things in the second Temple which had beene in the first namely 1 The Arke with the Mercy-seat and Cherubims 2 The fire from heaven 3 The Majesty or Divine presence 4 The holy Ghost 5 and the Vrins and Thummin By the Majesty Shecinah they seeme to meane the Oracle in the most holy place where God had dwelt betweene the Cherubims Psal. 80. 2. Num. 7. 89. And by the holy Ghost they meane the spirit of prophesie not onely in the Priests but in the Prophets as the Commentary on that place of the Thalmud saith The holy Ghost was not in the Prophets from the second yeere of Darius c. that is after Haggai Zachary and Malachie which were the last Prophets and in that Kings time Haggai 1. 1. Zach. 1. 1 So elsewhere in the Thalmud in Sanhedrin Chap. 1. they teach from their ancient Doctors that after the later Prophets Haggai Zachary and Malachi were dead the holy Ghost went up or departed from Israel howbeit they had the use of a voice or Eccho from heaven R. Menachem on Ex. 28. saith of this Oracle by Vrim Thummim that it was one of the degrees of the holy Ghost that is of the gifts of the holy Ghost inferiour unto Prophesie and superiour to the voice or Eccho Like wise R. Moses Gerundens on Exod. sol 146. affirmeth that betweene the Voice and the Prophesie were Urim and Thummin Of this Voice or Eccho there is no mention in the Scriptures of the Prophets but the Hebrew-Doctors which say that it was in Israel after the Prophets ceased doe often write of it and call it Bathkol that is the daughter of a voice as it were one voice proceeding out of another such as we call an Eccho and which some thinke was with distinct and plaine words Of old they had in Israel Oracies or answers from God three manner of wayes by Dreames or by Urim that is the Priest with Vrim and Thummim Num. 27. 21. or by Prophets 1 Sam. 28. 6. 7. When the Lord would by none of these answer King Saul then he rought to a Witch The footsteps of these 〈◊〉 〈◊〉 〈◊〉 among the ancient Heathens as Homeâ— in 〈◊〉 bringeth in Achilâ—es advising the Greekes in the time of a
and anointed and set in the Lords Court before the priests were consecrated Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the washing from sin which is the first part of purification by the blood of Christ wherof they that come neere unto God for to serve him acceptably must be partakers Psal. 51. 9. Esay 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22. V. 5. clad or put upon Aaron figuring the next worke of Gods grace after the washing away and forgivenesse of sinne to impart the gifts of righteousnesse and salvation Ps. 132. 9. 16. The order of clothing as appeareth by the Scripture in Lev. 8. and is distinctly recorded by the Hebr. Doctors was thus He put on the breeches first and girded them higher then the navel above his loynes After that he put on the coat and then he girded the girdle wrapping it about his brest After the girdle hee put on the Robe and over the Robe the Ephod Brestplate and girded him with the curious girdle of the Ephod over the robe and under the Brest plate Afterward he wrapped the Miter about his head and fastened the golden plate thereupon Maimony treat of the Implements of the Sanctuary c. 10. s. 1 c. These rites which Israel learned or God were after corruptly imitated by the Gentiles whose priests were washed before their consecration continued in the preparation to their priesthood ten dais without eating flesh or drinking wine were arrayed with 12. robes as Aaron was with eight and those of bysse or fine linnen painted or embroidered with divers colours besides daily sacrificing solemne feasting the like as L. Apuleius sheweth in Asin. aur lib. 11. fitly gird here the Hebr. is Aphad frō whence the name of the Ephod is derived and so named as here appeareth of being aptly girded unto him 〈◊〉 G 〈…〉 Chald. versions here expound it Th◠g 〈…〉 ding is observed by Maimony to be about the 〈…〉 ot the loines and whereas in Ezek. 44. 18. 〈◊〉 〈◊〉 〈…〉 d they shall not gird themselves in the sweating 〈◊〉 their Ionathan the ancient Chaldee par 〈…〉 expoundeth it not upon their loines but upon their heart And this manner of girding the Holy Ghost observeth in our high Priest Christ who appeared girded about the paps with a golden girdle Revelations 1. 13. As all girding signifieth a ready preparation and strengthening unto any service Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in speciall for the heart of the Priests to be girded with Truth as Paul expoundeth it Ephesians 6. 14. So Christs ministers are likened to Angels comming out of the Temple clothed in pure and white linnen and girded about the brests with golden Girdles Rev. 15. 6. Verse 6. fasten or put Hebrew give See the notes on Exodus 28. 15. Crowne of holinesse that is holy Crowne or Diadem meaning the golden Plate fore-spoken of Exod. 28. 36. and 39. 30. Leviticus 8. 9. called here Nezer that is a Separation because it was a signe of separation and exemption from other men Therefore the Diadem of Kings was called Nezer 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest to denote his dignitie So the Greeke calleth it Petalon to Hagiasma as the Plate was before named in Exod. 28. 36. Verse 7. anointing oile the making hereof is after shewed Exodus 30. 23. c. anoint this third thing signified the communication of the graces of Gods Spirit 1 Iohn 2. 27. as it is sayd The Spirit of the Lord God is upon mee because the Lord hath anointed mee c. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church dwelling together in love and vnitie Psalme 133. 2. 2 Cor. 2. 14. 15. 16. Anoint is in Hebrew Mashach whereupon the high Priest and King that was anointed was called Mashiach or Messias Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messias is in Greeke Christ and is the name of the Sonne of God our Saviour Dan. 9. 25. Iohn 1. 41. Verse 9. fill the hand namely with parts of the sacrifices which after they were waved in the priests hand were burnt on the altar verse 2◠24. 25. This is usually called consecration the Greeke calleth it perfecting because hereby the priest was fully and perfectly authorized to doe the Priests office And this word Paul useth in Greeke writing of the priesthood of the Sonne of God who is perfected or consecrated for ever Heb. 7. 28. By this manner of calling God shewed that none might take in hand to minister before him unlesse the things were first put into his hand for a signe of his calling from God Ioh. 3. 27. Heb. 5. 4. 5. But in Ieroboams priests it was otherwise when whosoever would he filled his hand and became a priest of the high places 1 King 13. 33. V. 10 the bullock which was to be a sin-offring for the Priest ver 14. So all sacrifices which the high priest offred for his sins were bullocks which were not so for other ordinary men Levit. 4. 3. 23. 28. impose their hands with making confession of their sinnes Levit. 5. 5. 6. and 16. 21. by which rite they disburdened themselves of their sinnes and layd them on the head of the sacrifice to bee killed which was a figure of Christ killed for our sins upon whom the Lord layd the iniquitie of us all Esay 53. 6. 7. 8. This imposition of hands was to be done by every man that brought a sacrifice for his sins Lev. 4. 24. 29. the manner whereof the Iewes have recorded thus There is no imposing of hands but in the Courtyard if he lay on hands without hee must lay them on againe within None may impose hands but a cleane person In the place where hands are imposed there they kill the beast immediately after the imposition Hee that imposeth must doe it withall his might with both his hands upon the beasts head not upon the necke or sides and there may bee nothing betweene his hands and the beast If the sacrifice bee of the most holy things it standeth on the North side as Levit. 1. 11. with the face to the West the imposer standeth East-ward with his face to the West and layeth his two hāds betweene the two horues and confesseth sin over the sin-offring and trespasse over the trespasse offring c. and saith I have sinned I have committediniquity I have trespassed and done thus and thus and doe returne by repentance before thee and with this I make atonement Maimony in treat of the Offring of Sacrifices ch 3. Sect. 11. c. Vers. 11. thou shalt kill Moses now at first did extraordinarily by Gods appointment those things which were peculiar to the priests office afterward so consecrating and instructing them for time to come Ver. 12. the altar which was most holy and sanctified the sacrifice v. 37.
is the word as the Chaldee expoundeth it or commandement Ithamar under his hand the Levites of Merari had charge of the boards bars pillars sockets pins coards c. about the Tabernacle and Court thereof Num 4. 29. 33. Vers. 24. occupied Hebr. made in Greek wrought offring Heb. wave-offring as the offring of it is also called waving Exodus 35. 22. It was likewise called an heave-offring Exodus 25. 2. what these two motions meant see the notes on Exod. 29. 24. 27. talents every talent was 120. pound weight for a talent weighed three thousand shekels and every shekell 320. graines of Barley see the notes on Gen. 20. 16. and Exod. 25. 39. This is confirmed by the summe here following in verse 25. 26. for 603550. men paying every one halfe a shekel it amounted to 100. talents and 1775. shekels Vers. 26. Bekah this in the next words is expounded to be halfe a shekel see the notes on Gen. 24. 22. The Greeke translateth it a drachme or dram as a shekel is sometime turned in Greeke didrachme a double dram see Gen. 20 16. a poll Hebrew a skul which the Greeke translateth head used for the person or whole man So in Ex. 16. 16. old Hebrew son of 20 yeeres see the notes on Genesis 5. 32. CHAP. XXXIX 1 The making of the garments of ministery and holy garments for the Priests 2 The Ephod 8 The Brest-plate 10 The setting of the twelve precious stones in foure rowes upon it 15 The chaines ouches and rings of it 22 The Robe of the Ephod with the pomgranats and bells on the skirts thereof 27 The Coats Miter Bonnets and Girdle of fine-linnen 30 The plate of the holy Crowne tyed to the Miter 32 All the worke is finished 33 and brought unto Moses by the particulars 43. Moses vieweth all the worke and seeing it to be done as the Lord had commanded he blesseth them AND of the blew and purple and scarlet they made the garments of ministerie to minister in the Holy-place and made the garments of holinesse which were for Aaron as Iehovah commanded Moses And he made the Ephod of gold of blew and purple and scarlet and fine-linnen twined And they did beat-thin the plates of gold and he cut wiers to worke it in the blew and in the purple and in the scarlet and in the fine-linnen with the worke of a cunning-workman They made shoulder peeces for it joyning together at the two edges thereof it was joyned together And the curious-girdle of his Ephod which was upon it was of the same according to the worke thereof of gold of blew and purple and scarlet and fine-linnen twined as Iehovah commanded Moses And they wrought Beryll stones inclosed in ouches of gold engraven like the engravings of a signet with the names of the Sons of Israel And he put them on the shoulders of the Ephod stones of memoriall for the sons of Israel as Iehovah commanded Moses And he made the Brestplate the worke of a cunning-workman like the worke of the Ephod of gold of blew and purple and scarlet and fine-linnen twined It was foure-square doubled did they make the Brestplate a span the length thereof and a span the bredth thereof doubled And they embossed in it foure rowes of stones a row a Sardius a Topaz and a Smaragd the first row And the second row a Chalcedonie a Saphir and a Sardonyx And the third row an Hyacinth a Chrysoprase and an Amethyst And the fourth row a Chrysolite a Beryll and a Iasper inclosed in ouches of gold in their embossments And the stones were with the names of the sons of Israel twelve according to their names like the engravings of a signet every-man with his name according to the twelve tribes And they made upon the Brestplate chaines at the end of wreathen worke of pure gold And they made two ouches of gold and two rings of gold and put the two rings upon the two ends of the Brestplate And they put the two wreathings of gold in the two rings on the ends of the Brestplate And the two ends of the two wreathings they fastened on the two ouches and put them on the shoulders of the Ephod before it And they made two rings of gold put them upon the two ends of the Brestplate upon the border thereof which was in the side of the Ephod inward And they made two other rings of gold and put them on the two shoulders of the Ephod underneath towards the forepart therof overagainst the coupling thereof above the curious-girdle of the Ephod And they did binde the Brestplate by 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 might not be loosed from the Ephod as Iehovah commanded Moses And he made the Robe of the Ephod of woven worke all of blew And there was a hole of the Robe in the midst thereof as the hole of an habergeon with a binding for the hole thereof round about that it should not be rent And they made upon the skirts of the Robe pomgranats of blew and purple and scarlet twisted And they made bells of pure gold put the bells between the pomgranats upon the skirts of the Robe round-about between the pomgranats A bell and a pomgranat a bell and a pomgranat upon the skirts of the Robe round-about to minister in as Iehovah commanded Moses And they made Coats of fine-linnen of woven worke for Aaron and for his sonnes And a Miter of fine-linnen and goodly-ornaments Bonnets of fine-linnen and linnen breeches of fine-linnen twined And a girdle of fine-linnen twined and of blew and purple and scarlet the worke of the Embroiderer as Iehovah commanded Moses And they made the Plate of the crown of holinesse of pure gold and wrote upon it a writing like the ingravings of a signet HOLINESSE TO IEHOVAH And they put upon it a lace of blew to put it upon the Miter on high as Iehovah commanded Moses And all the worke of the Tabernacle of the Tent of the Congregation was finished and the sonnes of Israel did according to all that Iehovah commanded Moses so did they And they brought the Tabernacle unto Moses the Tent and all the instruments therof the taches therof the boards thereof the bars thereof and the pillars thereof and the sockets thereof And the covering of Rams skins died-red and the covering of Tachash skins and the veil of the covering The Arke of the Testimonie and the bars thereof and the Covering-mercy-seat The Table and all the vessels thereof and the Shew bread The pure Candlesticke with the lamps thereof the lamps to be set-in-order al the vessels therof and the oil for the light And the Altar of gold and the oile of anoynting the incense of sweet-spices and the hanging-veil for the doore of the Tent. The Altar of brasse and the grate of brasse which was for it the barres thereof
and all the vessels thereof the Laver and the foot thereof The tapestrie-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile for the gate of the court the cords thereof and the pins thereof and all the vessels of the service of the Tabernacle for the Tent of the Congregation The garments of ministery to minister in the Holy place the garments of holinesse for Aaron the Priest and the garments of his sons to minister-in-the-priests-office According to all that Iehovah commanded Moses so the sonnes of Israel made all the worke And Moses saw all the worke and behold they had done it as Iehovah had commanded so had they done and Moses blessed them Annotations OF ministery whereof see Exod. 31. 10. of holinesse that is the holy garments specified in Exodus 28. V. 2. Ephod described in Exod. 28. 6. c. V. 3. beat-thinne or spread abroad wiers or threds of those plates in the blew or in the midst of w ch the Gr. translateth with the blew c. For the gold thred was twisted with the blew with every of the other colors as is noted on Exodus 28. 6. Vers. 6. Beryl see Exod. 28. 9. Ver. 8. Brestplate whereof see Exod. 28. 15. c. V. 10. Smaragd or Emeraud see Exod. 28. 17. Vers. 22. woven worke Hebrew worke of the weaver see Exod. 28. 31. c. Ver. 24. twisted or twined the Greeke addeth and bysse that is fine linnen twined See the notes on Exod. 28. 33. Vers. 27. coats whereof see Exod. 28. 40. Ver. 28. goodly ornaments this words is sometime used for the Bonnets themselves as in Ezek. 44. 18. Vers. 30. crowne of holiness that is holy crowne or separation as both the Hebrew and Greeke signifieth see Exod 29. 6. and 28. 36. Vers. 32. so did they this hath respect unto the charge before given Ex. 25. 40. and for this cause the particulars have been repeated by Moses that all might see the care which he and the workmen had to make all things both for matter and forme according to the patterne and commandement given of God Such faithfulnesse also was in Christ Heb. 3. 2. and ought to be in all Christians concerning Gods heavenly ordinances in his Church whereof these things were a patterne and shadow Heb. 8. 5. 1 Tim. 6. 13. 14. and 5. 21. Vers. 33. bars or barre an in Exod. â—5 11. Vers. 37. to be set in order Hebr. lamps of ordering or of disposition which the Priest were to trim every day see the notes on Exod. 27. 21. the Greeke translateth lamps of burning Vers. 38. of sweet spices in Greeke of composition that is the compounded incense Ver. 42. all the worke or all the service which the Gr. calleth Preparation or Furniture V. 43 saw or viewed as he that was charged with the oversight of this whole work Exodus 25. 40. the worke in Gr. works blessed them that is as Gods publike minister pronounced a blessing from the Lord upon these workmen see Gen. 14. 19. Herein Moses was a figure of Christ who will blesse them that faithfully observe the Commandements of God 2 Tim. 4. 7. 8. for who so is a doer of the worke this man shall be blessed in his deed Iam. 1. 25. Hereupon the Hebr. say Worke is a great thing for Shecinah that is the Divine presence or Majestie of God in Christ dwelled not in Israel untill they had done the worke as it is written in Exod. 39. 43. AND MOSES SAVV ALL THE VVORKE c. AND MOSES BLESSED THEM And how did heè blesse them Hee said unto them The Lord vouchsafe that the Divine-presence Shecinah may dwell in the worke of your hands And so it came to passe as it is said in Exod. 40. 34. And the cloud covered the Tent. c. and the glory of the Lord filled the Tabernacle R. Elias in Reshith chocmah fol 420. a. CHAP. XL. 1 The Lord commandeth the Tabernacle to be reared 4 and things to be set in order therein 8 and the Court to be set about it 9 The Tabernacle and all the vessells thereof the Altar and Laver to bee anointed with oile 12 Aaron and his sons to be washed cloathed anointed sanctified 16 Moses obeyeth and reareth up the Tabernacle 21 carieth in the Arke 22 placeth the Table 24 and the Candlesticke 26 and the golden Altar 29 and the brazen Altar 30 and the Laver 33 and reare 〈…〉 up the Court 34. A cloud covereth the Tabernacle and Gods glory filleth it 38. The cloud was on the Tabernacle by day and fire by night continually ANd Iehovah spake unto Moses saying In the day of the first moneth in the first of the moneth thou shalt reare-up the Tabernacle the Tent of the Congregation And thou shalt put there the Arke of the Testimony and cover the Arke with the veile And thou shalt bring in the Table and set-in-order the order therof and thou shalt bring-in the Candlesticke cause to ascend the lamps therof And thou shalt set the Altar of gold for the incense before the Arke of the testimony and put the hanging-veile of the doore to the Tabernacle And thou shalt set the altar of the burnt-offring before the doore of the Tabernacle of the Tent of the Congregation And thou shalt set the Laver between the Tent of the Congregation and the altar and shalt put water there And thou shalt set the Court round-about and put the hanging-veile at the gate of the Court. And thou shalt take the oile of anointing and anoint the Tabernacle and all that is therein and shalt sanctifie it and all the vessels therof and it shall be holy And thou shalt anoynt the Altar of the burnt-offring and all the vessels thereof and shalt sanctifie the Altar and the Altar shall bee Holy of holies And thou shalt anoynt the Laver and the foot thereof and sanctifie it And thou shalt bring-neere Aaron his sons unto the doore of the Tent of the congregation wash them with water And thou shalt cloth AaroÌ„ with the garmeÌ„ts of holinesse and shalt anoint him and sanctifie him he shall minister-in-the-priests-office unto me And thou shalt bring-neere his sons and clothe them with coats And thou shalt anoint them as thou didst anoint their father and they shall minister-in-the-priests-office unto me and their anoynting shall bee to bee unto them for an eternall priesthood throughout their generations And Moses did according to all that Iehovah commanded him so did he And it was in the first moneth in the second yeere in the first day of the moneth the Tabernacle was reared up And Moses reared-up the Tabernacle and set the sockets thereof and set-up the boards thereof and put-in the bars thereof and reared-up the pillars thereof And hee spread abroad the Tent over the Tabernacle and put the covering of the Tent upon it above as Iehovah commanded Moses And he tooke and put the Testimony into the Arke and set
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
of them that were redeemed the Greeke translateth the silver the ransomes of them that were overplus this was given to Aaron because the Levites were given to him vers 9. and when Levites failed this money was in their stead not the first-borne themselves but their ransomes for which the other Levites supplied their place and service This redeeming of men by silver fore-shadowed a better redemption by Christ as it is written Yee know that yee were not redeemed 〈◊〉 corruptible things as silver and gold c. but with the pretious bloud of Christ 1 Pet. 1. 18 19. according to the moâ—th that is the word as the Chaldee translateth and the Greeke by the voice of the Lord. CHAP. IV. 1. The age and time of the Levites service 4. The cariage of the Kohathites when the Priests have taken downe the Tabernacle 16. The charge of Eleazar 17. The office of the Priests 21. The cariage of the Gershonites 29. The cariage of the Merarites 34. The number of the Kohathites that served 38. of the Gershonites 42. and of the Merarites ANd Iehovah spake unto Moses and unto Aaron saying Take the summe of the sons of Kohath from among the sons of Levi according to their families according to the house of their fathers From thirty yeeres old and upward even untill fifty yeeres old every one that entreth into the armie to doe the worke in the tent of the congregation This shall be the service of the sonnes of Kohath in the tent of the congregation the holinesse of holinesses And Aaron shall come and his sonnes when the campe setteth forward and they shall take downe the Veile of the covering and cover with it the Arke of the Testimonie And they shal put thereon a covering of Tachash skin and shall spreade a cloth wholly of blew above and shall put in the barres thereof And upon the Table of Shew-bread they shall spreade a cloth of blew and put thereon the dishes and the cups and the bowles and the covers to cover withall and the continuall bread shall be thereon And they shall spreade upon them a cloth of scarlet and cover it with a covering of Tachash skin and shall put in the barres thereof And they shall take a cloth of blew and cover the Candlesticke of the light and the lamps thereof and the tongs thereof and the snuffe-dishes thereof and all the oile vessels thereof wherewith they minister unto it And they shall put it and all the vessels thereof within a covering of Tachash skin and shall put it upon a staffe And upon the Altar of gold they shall spreade a cloth of blew and cover it with a covering of Tachash skin and shall put in the barres thereof And they shall take all the instruments of ministerie wherewith they minister in the Sanctuarie and put them in a cloth of blew and cover them with a covering of Tachash 〈◊〉 and shall put them on a staffe And they shall take away the ashes from the altar and spreade upon it a cloth of purple And they shall put upon it all the vessels thereof wherewith they minister about it the fire-pans the flesh-hookes and the shovels and the basons all the vessels of the Altar and they shall spreade upon it a covering of Tachash skin and put in the barres of it And Aaron and his sonnes shall make an end of covering the Sanctuarie and all the vessels of the Sanctuarie when the campe is to set forward and after that the sonnes of Kohath shall come to beare it and they shall not touch the holinesse lest they die these things shall be the burden of the sonnes of Kohath in the Tent of the congregation And to the oversight of Eleazar the sonne of Aaron the Priest pertaineth the oile of the Light and the incense of sweet spices and the continuall meat-offering and the anointing oile the oversight of all the Tabernacle and of all that therein is in the Sanctuarie and in the vessels thereof And Iehovah spake unto Moses and unto Aaron saying Cut ye not off the tribe of the families of the Kohathites from among the Levites But this doe unto them that they may live and not die when they approach unto the holinesse of holinesses Aaron and his sonnes shall goe in and appoint them every man unto his service and to his burden But they shall not goe in to see when the Sanctuarie is covered lest they die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying Take the summe of the sonnes of Gershon of them also according to the house of their fathers according to their families From thirty yeeres old and upward unto fifty yeeres old shalt thou muster them every one that entereth to warre the warfare to serve the service in the Tent of the congregation This shall be the service of the families of the Gershonites to serve and for the burden And they shall beare the curtaines of the Tabernacle and the Tent of the congregation the covering thereof and the covering of Tachash skin that is upon it above and the hanging veile for the doore of the Tent of the congregation And the tapestry hangings of the Court and the hanging veile for the doore of the gate of the Court which is by the Tabernacle and by the Altar round about and their cords and all the instruments of their service and all that is made for them and they shall serve At the mouth of Aaron and his sons shall be all the service of the sonnes of the Gershonites in all their butden and in all their service and yee shall appoint unto them in charge all their burden This is the service of the families of the sonnes of the Gershonites in the Tent of the congregation and their charge shall be under Ithamar the son of Aaron the priest The sonnes of Merari according to their families according to the house of their fathers shalt thou muster them From thirtie yeeres old and upward even unto fifty yeeres old shalt thou muster them every one that entreth into the armie to serve the service of the Tent of the congregation And this shall be the charge of their burden according to all their service in the Tent of the congregation the boords of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof And the pillars of the Court round about and their sockets and their pinnes and their coards with all their instruments and with all their service and by names shall ye reckon the instruments of the charge of their burden This is the service of the families of the sons of Merari according to all their service in the Tent of the congregation under the hand of Ithamar the son of Aaron the priest And Moses and Aaron and the Princes of the congregation mustered the sonnes of the Kohathites according to their families and according to the house of their fathers From thirtie yeeres old and upward even unto fifty yeeres old every
one that entred into the Armie for the service in the Tent of the Congregation And those that were mustered of them according to their families were two thousand seven hundred and fifty These were they that were mustered of the families of the Kohathites every one that served in the Tent of the congregation which Moses and Aaron did muster according to the mouth of Iehovah by the hand of Moses And those that were mustered of the sonnes of Gershon according to their families and according to the house of their fathers Form thirtie yeeres old and upward even unto fifty yeeres old every one that entred into the armie for the service in the Tent of the congregation Even those that were mustered of them according to their families according to the house of their fathers were two thousand and six hundred and thirtie These were they that were mustered of the families of the sonnes of Gershon every one that served in the Tent of the congregation whom Moses and Aaron did muster according to the mouth of Iehovah And those that were mustered of the families of the sonnes of Merari according to their families according to the house of their fathers From thirtie yeeres old and upward even unto fifty yeeres old every one that entred into the armie for the service in the Tent of the congregation Even those that were mustered of them according to their families were three thousand and two hundred These were they that were mustered of the families of the sonnes of Merari whom Moses and Aaron mustered according to the mouth of Iehovah by the hand of Moses All those that were mustered whom Moses and Aaron and the Princes of Israel mustered of the Levites according to their families and according to the house of their fathers From thirtie yeeres old and upward even unto fifty yeeres old every one that entred to serve the service of service and the service of burden in the Tent of the congregation Even those that were mustered of them were eight thousand and five hundred and eightie According to the mouth of Iehovah mustered he them by the hand of Moses every man according to his service and according to his burden and they were mustered of him as Iehovah commanded Moses Annotations TAke the summe Hebr. To take of which phrase see the notes on Exod. 13. 3. the head and that in number is the summe as the Greeke translateth it and the Chaldee saith the Count or reckoning of the sonnes of Kohath whose families are here first reckoned because they were to carry the holiest things Of Kohaths preheminence see the notes on Num. 3. 28. Of him Chazkuni here observeth Though Gershon was the first-borne yet Kohath is first reckoned because â—ee carried the Arke house in Greeke houses so after sundry times in this chapter Vers. 3. thirtie yeeres old Hebr. a sonne of thirtie yeeres of which phrase see the notes on Gen. 5. 32. Here the beginning of their service is at thirtie yeeres of age in Num. 8. 24. it is said to be at five and twentie yeeres according to which the Greeke here and in vers 23. 30. translateth it five and twentie and in Davids 〈◊〉 began at twentie 1 Chron. 23. 24. and so in Ezeki 〈◊〉 dayes 2 Chron. 31. 17. and after in Ezraes 〈◊〉 the Levites were appointed from twentie years old and upward Ezra 3. 8. The places in Moses may thus be accorded that here he speaketh of catring upon their full ministration which being laborious to cary the Sanctuary c. required full strength of body and discretion of minde and began therefore at 30. But in Num. 8. 24. he appointeth 25. for the beginning of their learning to doe the workes So Maimony saith A son of L 〈…〉 mmeth not into the Court unto his service untill they have first learned him five yeeres as it is said in Num. 8. 24. FROM FIVE AND TWENTIE YEERES OLD and another scripture saith in Num. 4. 3. FROM THIRTIE YEERES OLD loe five are for him to learne And he entreth not upon his service till he be growne great and be a man as it is said in Num. 4. 49. EVERY MAN ACCORDING TO HIS SERVICE Misn. tom 3. treat of the instruments of the Sanct. c. 3. s. 7. Chazkuni on Num. 8. reconcileth it thus at 25. yeeres old they entred all of them to doe the lighter workes as to watch that no stranger came into the Sanctuarie c. and at 30. yeeres of age they were in their strength and did beare the Sanctuâ—ie c. Now this age of 30. yeeres for the numbring of the Levites continued also in Davids time 1 Chron. 23. 3. But then the Levites were no more to cary the Tabernacle nor any vessels of it vers 26. so by the last words of David the Levites were numbred from twentie yeeres old and about vers 27. which David did by direction from the Lord 1 Chron. 28. 13. 19. that beginning to learne sooner they might be the fitter at thirtie to serve the Lord and his people And it is probable that the multitude of people and so of sacrifices increasing the Levites if they had not ministred till 30. yeeres old would not have sufficed for the service of the Temple therefore God then by David altered the time of their entrance This age of 30. yeeres was by Gods providence in Ioseph when he began to governe Egypt Gen. 41. 4â— in David when he began to reigne 2 Sam. 5. 4. Iohn the Baptist a Levite began also his ministerie at that age and Christ fulfilling all figures at the same age began the preaching of the Gospel Luke 1. 35 36. and 3. 2. 3. 23 c. It 〈◊〉 them also that the ministers of the Lord should be no Novices or young schollers as 〈…〉 6. untill 50. yeeres old Hebr. and 〈…〉 sonne of 50. â—eenes at what time naturall 〈◊〉 usually beginneth to decay therefore God would haue them then leave off the harder 〈◊〉 but still they ministred with their brethren in the Tabernacle to keepe the charge c. 〈◊〉 8. 26. into the armieâ— or to the man 〈◊〉 is further explained in vers 23. to warre 〈…〉 are which the Greecke translateth to 〈◊〉 〈…〉 upon the Apostle calleth the worke of the 〈…〉 ry to warre a good warfare 1 Tim. 1. â—8 and 〈…〉 tioneth the weapons of their warfare 2 Cor. 10. 4. and calleth Timothee a good souldier of Iesus Christ 2 Tim. 2. 3 4. because by the sword of the spirit and other weapons of right cousnesse they were to cast downe imaginations and lusts that war in mens members Eph. 6. 17. 2 Cor. 6. 7. and 10. 5. Iam. 4. 1. Compare Exod. 38. 8. to doe the worke in Greeke all the workes in Chaldee to serve the service this explaineth the former warfare to bee holy and spirituall So the Bishops office is called a good worke 1 Tim. 3. 1. for it is to labour in the word and doctrine 1 Tim. 5. 17. Vers.
Iesus into the possession of the Gentiles Act. 7. 45. was solden up and veiles and coverings were cast upon the holy things that the Israelites could not behold the end of those types whose end and accomplishment we now clearely see by the Gospell by the revelation of the mystery which was kept secret since the world began but is now made manifest and by the scriptures of the Prophets according to the commandement of the everlasting God made knowne to all rations for the obedience of faith Rom. 16. 25 26. Therefore we have Gods Throne and true â—abernacle set forth without veiles or covers Rev. 4. 2 c. The Temple of God is opened in heaven and there is seene in his Temple the Arke of the Testamentall covenant Revel 11. 19. not touch the holinesse that is the holy things as the Greeke translateth This restraint was like that concerning mount Sinai which by reason of Gods presence thereon might not be touched upon paine of death Exod. 19. 12. Heb. 12. 18. left they dye Hebr. and dye which the Chaldee expoundeth and not dye the Greeke that they dye not the word not before used being here againe to be understood as it is in Iob 30. 20. 25. and 31. 20. Psal. 9. 19. Prov. 30. 3. Deut. 7. 26. and often otherwhere The Scripture it selfe sheweth this want and supplieth it as in 2 Chron. 9. 20. 〈◊〉 were of silver it was accounted of that is it was not accounted of as is expressed in 1 King 10. 21. This judgement here threatned was executed upon Uzzah a Levite who putting his hand to the Arke of God was therefore smitten of God and died 1 Chron. 13. 10. shall be the burden that is as the Greeke translateth they s 〈…〉 â—eare these things to wit on their owne shoulders and not by wagons or any other meanes Num. 7. 9. Therefore it was a fault in Davids dayes that the Arke was caried upon a cart 1 Chron. 13 7. for they fought not the Lord after the due order 1 Chron. 15. 12 13. Vers. 16. to the oversight the Bishops office o◠〈…〉 the Greeke translateth Bishop Eleazar the Chaldee that which shall be committed to the charge 〈◊〉 custodie of Eleazar oyle of the Light that is of or for the golden candlestick These foure particulars the Hebrewes say Eleazar was to cary himselfe for Chazkuni on this place writeth The oyle of the Light and the oyle of Anointing the 〈◊〉 〈◊〉 his right hand and the other in his left And the Incense in his bosome and the Meat-offring on his shoulder R. Elias in Reshith chocmah treat of 〈◊〉 ch 16. noteth the like from the Ierusalemy Thalmud adding withall Behold according to his high place was his humility to honour the Lord to beare all this burden at one time the Sanctuary Hebr. the sanctity Greeke the Holy Eleazar had besides the charge of the oyle incense c. the care of all the sanctuarie also and of the burdens of the Ko 〈…〉 it es Num. 3. 32. vessels or instruments in Greeke the workes thereof In this office Bishop Eleazar was a figure of Christ the Bishop of our soules 1 Pet. 2. 25. unto whom it pertaineth to give grace the oyle of the Spirit for understanding of the Scriptures Luk. 4. 18. and 24. 45. Ioh. 1. 16. To put odours of sweet incense unto the praiers of all Saints by his mediation Revel 8. 3. 1. Tim. 2. 5. To present his Church as a pure Meat-offring and sacrifice unto his Father Ephe. 5. 26 27. 1. Cor. 5. 7. To give the anointing oile of the holy Ghost for our sanctification and rejoycing of our hearts Ioh. 7. 39. 1 Ioh. 2. 27. To oversee all Churches and Ministers and all actions in Churches where he is present and walketh among them till the worlds end Mat. 28. 20. Rev. 1. 13. and 2. 1. 2. c. Vers 18. Cut ye not off or Cause not to cut off in Greeke destroy not that is Cause not or occasion not by your default them to be cut off whiles you not looking to your charge they haply transgresse and so I destroy them as I did Nadab and Abihu Lev. 10. the families understand any of the families the Greeke translateth Destroy not of the tribe the family of Kaath Vers. 19. live and not die of this phrase see Deut. 33. 6. Thargum Ionathan expounds it live in the life of the righteous and not die with flaming fire having reference to Levit. 10. 2. of holinesses that is the most holy things in Greek the holies of holies every man Hebr. man man to his service that is each one to his severall worke that so disorder and confusion might be avoided none might intrude into anothers worke The Hebrew 〈◊〉 say The Levites are to be warned that they 〈◊〉 〈◊〉 one anothers work as that the Singer helpe not to 〈◊〉 〈◊〉 Porters worke or the Porter the Singers as it is written EVERY MAN UNTO HIS SERVICE AND TO HIS BVRDEN The Levites that doe the Priests service or a Lâ—â—â—â—â— that employeth himselfe in that worke which is not his owne worke are in danger of death by the 〈◊〉 of God Num. 4. 19. Maimony in Misn. treat of the Instruments of the Sanct. ch 3. sect 10. 11. Vers. 20. to see so in Exod. 19. 21. the people were charged not to breake through unto the LORD to see and because the men of Bethshemesh looked into the Arke of the Lord he smote of the people fiftie thousand and seventy men 1 Sam. 6. 19. This restraint taught them what discord there is betweene God and sinfull men and how great need wee have of a Mediatour And as the Priests themselves might not alwaies enter into the most holy place Lev. 16. 2. whereby the holy Ghost this signified that the way into the holy of holies was not yet made manifest while as the first Tabernacle was yet standing Hebr. 9. 8. so in that the Levites bare things which they might not touch nor see it signified a concealing in part of the mysterie of the Gospell which in other ages was not made knowne unto the sonnes of men as it was afterward revealed unto his holy Apostles and Prophets by the Spirit Ephes 3. 5. the mysterie which was hid from ages and from generations but now is made manifest to his Saints Coloss. 1. 26. is covered Hebr. is swallowed up which word is often used for destroying and abolishing Iob 2. 3. Num. 16. 30. 32. Esai 9. 16. and 3. 12. applied here to the hiding and covering of the holy things which was done suddenly and is by the Chaldee interpreted when they cover the vessels of the Sanctuarie It sigâ—ified the abolishing that after should be of this worldly sanctuary and shadowes therein by Christ Heb. 9. 1. 11. whos 's death was a destroying of the true Tabernacle and Temple Ioh. 2. 19. 21. The Apostle also treating of the death of the Saints useth this similitude If our earthly house
Priests but they had no right unto them till after the fat was burned And the cake which was waved and the sodden shoulder were eaten by the priests and therest of the bread with the residue of the flesh was eaten by the owners as is shewed by Maimony in Maaseh â—akorbanoth â—h 9. sect 6. 9. 12. See the notes on Lev. 3. and 7. ch In that the other shoulder besides the ordinary gift was here given to the Lords Priest it taught the Nazirites as they had received more speciall grace of God to performe their vowes so they should give him more speciall thankes Verse 20. wave them this shoulder was waved of which word see the annotations on Exod. 29. 24. the other was heaved up ward called therfore the heave shoulder by which motions performed by the Priests hands under the Nazirites God taught them that the perfection and acceptation of all their actions was through the mediation of our great Priest Christ Iesus by whom we are to offer the sacrifice of praise to God continually that is the fruit of the lips confessing to his name Heb. 13. 15. holy Hebr. holinesse that is an holy portion for the Priest to eat so the Nazirite was taught to give the glory of his Sanctification unto Christ whom the Priest here figured wave brest Hebr. brest of waving and shoulder of heaving those which the Priest had of all the Peace-offerings Levit. 7. may drinke wine or shall drinke if he will and also shave his head when he will and be uncleane by the dead for now hee was discharged of his vow Though here speciall mention is made of drinking wine which being for the comfort and cheering of mans hart might signifie the fruit and comfort which followeth affliction and humiliation when sorrow and mourning shall be done away And where it is said and after hee may drinke it sheweth that before the shaving and sacrifices here appointed he might not drinke wine though the time of his vow were expired The Hebrewes say A Nazirite that hath fulfilled the dayes of his Nazirite ship and is not shaved with the shaving for cleannesse it is unlawfull for him to be shaved or to drinke wine or to be desiled by the dead as he was before all the particulars of Naziriteship are upon him and if he be shaven or drinke wine or be defiled he is beaten Maim in Neziruth ch 4. s. 12. Verse 21. his oblation understand this is his oblation or as the Greeke saith his gift for his N 〈…〉 ship in thankfulnesse to God for giving him grace to fulfill his Naziriteship and to make atonement for his sinnes committed under that his vow This ordinance of Nazirites was a speciall glory in Israel Amos 2. 11. where their Nazirites were purer than snow they were whiter tha milk they were more ruddy in body than Rubies their polishing 〈◊〉 of Saphir Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow were indued Yet was it but a legall service which by Christ is taken away in whom we have obtained a more glorious state being washed from our sinnes in his owne blood whereby we are whiter than Snow Revâ—â— 1. 5. Psalm 51. 9. and being sanctified by his Spirit we have our conversation in Heaven from whence also we looke for our Saviour the Lord Iesus Christ Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue we have written and concluded that they observe no such thing and it is a Canon of the Hebrew Doctors that The Samaritan or Gentile hath no Naziriteship Thalmud in Nazir ch 9. And by the overthrow of the Citie and Temple of the Iewes by Nebuchadnezar the Nazirites visags became blacker than acoale they were not knowne in the streets their skin cleaved to their bones it was withered it became like a sticke Lam. 4. 8. that they might bee taught to looke for a better sanctification which Christ should give in the heavenly Ierusalem in the light wherof the nations of them which are saved doe walke and into which nothing that defileth shall enter Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite that he is warned not to defile himselfe by the dead because the power of uncleannesse may not enter into the holy Temple as it is written in Song 4. 7. Thou art all faire my love there is no blemish in thee R. Menachem on Num. 6. Verse 22. Iehovah spake after that the people were instructed with Gods Covenant set in order round about his Sanctuary and sanctified in that their order the Law is here given for the blessing of them in that holy state of life For who so looketh into the perfect law of libertie and continueth he being not a forgetfull hearer but a doer of the worke he shall be blessed in his doing Iam. 1. 25. Verse 23. his sonnes the Priests to whom this office of blessing the people is in speciall manner committed as it is said them hath Ichovah thy God chosen to minster unto him and to blesse in the name of Iehovah Deut. 21. 5. And Aaron was separated that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before Iehovah to minister unto him and to blesse in his name for ever 1 Chron. 23. 13. Herein the work of Christ a Priest for ever after the order of Melchisedeck Psal. 110. was figured whom God sent to blesse us in turning away every one of us from his iniquities Act. 3. 26. whos 's first Doctrine began with manifold blessings Matth. 5. 2. 12. who also having fulfilled his ministery here on earth lifted up his hands and blessed his Disciples and so was carried up into heaven Luke 24. 50 51. Therefore when he was to come into the world the Priest of Aarons seed when he should have blessed the peo ple was speechlesse Luke 1. 21 22. to signifie that the end of his Priesthood was at hand and that the people should looke for another Priest in whom all nations should bee blessed Gal. 3. 8. And in this respect wee may have use of the Iewes tradition that their Priests of Aarons stocke were to lift up their hands and blesse the people in the Morning but not at the Minchah or Evening sacrifice Maimony treat of Prayer chap. 14. 〈◊〉 1. for in these last dayes the Evening of times God hath spoken unto us by his Sonne whom he hath appointed heyre of all things Heb. 1. 1. 2. The Hebrewes also say the reason why this blessing is mentioned when the Tabernacle was erected was because from the Tabernacle that is above the abundance of blessing is spred abroad on theÌ„ that are beneath R. Menachem Rakanat on Num. 6. Which is indeed fulfilled in Christ the Minister of the true Tabernacle which the Lord pitched and not man who if he were on earth should not be a
Phaddasour see Numb 1. 10. Verse 72. In the eleventh day so the Greeke translateth it which in the Hebrew and Chaldee phrase is In the day of eleven dayes So in ver 78. In the day of twelve dayes which the Greeke expoundeth In the twelfth day Pagiel in Greeke Phageel the sonne of Eâ—ran Verse 84. dedication of the Altar The Chaldee called sonathans expoundeth it the dedication of the anointing of the â—ltar Here God summeth up the offrings of the Princes the number of vessels and the weight of them and the number of all their sacrifices to shew how acceptable this their service was unto him which he so largely set downe in the particulars and in the generall And as the Altar now dedicated was a type of Christ so the oblations of the Princes of the twelve tribes shewed the faith hope and love of Israel towards God in Christ of whom the Apostle giveth this testimonie Now I stand and am judged for the hope of the promise made of God unto our fathers unto which promise our twelve tribes instantly serving God day and night hope to come Acts 26. 6 7. And they are an example unto all Princes of the earth how they should honour the Lord with their persons and substance and willingly offer to the maintenance of his continuall publike service as is promised unto Ierusalem They shall bring gold and incense and they shall shew forth the praises of the Lord. All the flockes of Kedar shall be gathered together unto thee the rams of Nebaioth shall minister unto thee they shall come up with acceptance upon 〈◊〉 Altar and I will glorifie the house of my glory And the sonnes of strangers shall build up thy wals and their kings shall minister unto thee Esai 60. 6 7 10. And the Nations of them which are saved shall walke in the light of it and the kings of the earth doe bring their glory and honour unto it Rev. 21. 24. See examples of the like liberality in Neh. 7. 70 71 72. Ez 2. 68 69. 1 Chr. 29. 6 7 8. Verse 85. Every Hebr. one 2400. shekels The reason of this exactnesse of their weight severally and joyntly was for the honour of the Lords Sanctuary and vessels of the same all which were holy for which cause also at the returne of the Iewes out of Babylon the vessels of the house of God were delivered by weight and received againe at Ierusalem by weight for they were holy and therefore warily to be kepâ— and they were taken by number and by weight of every one and all the weight was written at that time Ezr. 8. 25 27 28 29 30 33 34. Verse 86. an hundred and twentie so there was iust the twentieth part of the weight of all the silver vessels in these twelve golden cups And Ionathan in his Thargum maketh these 120 shekels answerable to the 120 yeeres of Moses life Verse 87. their meat-offering the Greeke version addeth their meat-offerings and their drinke-offerings which though they were not mentioned before yet were to be understood by the sacrifices that were offered For by the Law every burnt offering was to have with it a meat-offering of flower mingled with oyle and wine for a drinke-offering the appointed measure of them is to be seene in Num. 15. 3 12. Verse 88. sixtie so all the beasts which the 12 Princes offered at this dedication were two hundred fifty and two of which two hundred and foure were Peace offerings whereof themselves with the Priests did eat and so kept a feast with joy before the Lord for his mercy towards his people See Lev. 7. 15. 29 34. Verse 89. to speaker with him that is with God of him speaking or of one speaking which the Greeke translateth of the Lord speaking And Thargum Ionathan expoundeth it of the Spirit speaking Herein Moses excelled all other Prophets in that the Lord spake so familiarly with him See the notes on Num. 12. 8. the covering mercie seat thus the promise was fulfilled I will meet with thee there and I will speake with thee from above the covering mercie seat Exod. 25. 22. And hereupon the most holy Place of the Sanctuary where the Arke and the Mercie-seat was is called Debir the Oracle or speaking place 1 Kings 6. 23. And the Covering mercie seat or Propitiatorie being a figure of Christ Rom. 3. 25. as it is noted on Exod. 25. 17. it was a Testimonie of Gods grace to his Church in Christ his Sonne by whom hee alwayes spake unto our fathers but more clearely unto us in these last dayes Heb. 1. 2. And whereas it is said in Lev. 1. 1. the Lord spake unto Moses out of the Tabernacle this place sheweth how it is to be understood as Sol. Iarchi here saith Two Scriptures contradict one another the third commeth and decideth the case betweene them One Scripture saith The Lord spake unto him out of the Tabernacle which was without the veile and another Scripture saith I will speake unto thee from above the Mercy-seat This commeth and decideth it betweene them Moses went into the Tent and there he heard tho voyce that came from above the Mercy-seat The voyce came out from heaven to between the Cherubims froÌ„ thence it came out into the Tent of the congregaâ—on From hence also some of the Hebrews gather as Chazkuni here noteth that the beginning of the booke of Leviticus was when the dedication here spoken of was finished and he spake unto him the Hebrews observe how this HEE SPAKE VNTO HIM is doubled to shew that the voyce came from heaven to the mercie-seat and from thence spake with him for all the speech with Moses was from heaven in the day time and was heard from betweene the two Cherubims according to that in Deut. 4. 36. Out of heaven he made thee to heare his voyce c. and thou heardest his words out of the midst of the fire R. Menachem on Num. 7. CHAP. VIII 1 How the Lampes were to be lighted and what was the workemanship of the Candlesticke 5 A commandement to cleanse the Levites with sprinkling shaving and washing of cloathes 8 To offer two bullockes for a Burnt-offering and a Sin-offering to make atonement for them 10 The Israelites were to impose hands on them 11 And Aaron to wave them 14 The Levites are separated to serve in the Tabernacle in stead of all the first-borne of Israel 20 The commandement is performed concerning the Levites and they enter upon their service 23 The age and time when they were to begin and when to leave off their service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Speake unto Aaron and say unto him when thou makest the lampes to ascend up the seven lamps shall give light over against the face of the Candlesticke And Aaron did so he made the lampes thereof to ascend up over against the face of the Candlesticke as Iehovah commanded Moses And this worke of the Candlesticke was
of beaten worke of gold unto the shaft thereof unto the floure therof it was beaten work according to the patterne which Iehovah had shewed Moses so he made the Candlesticke And Iehovah spake unto Moses saying Take the Levites froÌ„ among the sons of Israel and cleanse them And thus shalt thou doe unto them to cleanse them Sprinkle upon them the sinne water and let them cause a rasor to passe over all their flesh and let them wash their clothes and cleanse themselves And let them take a bullocke a yongling of the herd and his Meat-offering fine flowre mingled with oyle and a second bullocke a yongling of the herd shalt thou take for a Sin offring And thou shalt bring neere the Levites before the tent of the Congregation and thou shalt gather together the whole Congregation of the sonnes of Israel And thou shalt bring neere the Levites before Iehovah and the sonnes 〈◊〉 Israel shall lay their hands upon the Levites And Aaron shall wave the Levites for a wave-offering before Iehovah offered of the sonnes of Israel that they may be to serve the service of Iehovah And the Levites shall lay their hands upon the head of the bullocks and make thou the one a Sin offering and the other a Burnt-offering unto Iehovah to make atonement for the Levites And thou shalt set the Levites before Aaron and before his sonnes and wave them for a wave-offering unto Iehovah And thou shalt separate the Levites from among the sonnes of Israel and the Levites shall be mine And after that shall the Levites goe in to serve the Tent of the Congregation and thou shalt cleanse them and wave them for a wave-offering For they are given are given unto me from among the sonnes of Israel in stead of such as open every wombe in stead of the first-borne of every one of the sonnes of Israel I have taken them unto me For every first-borne of the sons of Israel is mine of man and of beast in the day that I smote every first-borne in the land of Egypt I sanctified them unto me And I have taken the Levites in stead of every first borne of the sonnes of Israel And I have given the Levites as given to Aaron and to his sonnes from among the sonnes of Israel to serve the service of the sonnes of Israel 〈◊〉 the Tent of the Congregation and to make atonement for the sonnes of Israel that there be no plague among the sonnes of Israel when the sonnes of Israel come nigh unto the Sanctuary Then did Moses and Aâ—ron and all the Congregation of the sonnes of Israel to the Levites according to all that Iehovah commanded Moses concerning the Levites so did the sonnes of Israel unto them And the Levites purified themselves and washed their clothes and Aaron waved them for a wave-offering before Iehovah and Aaron made atonement for them to cleanse them And after that went the Levites in to serve their service in the Tent of the Congregation before Aaron and before his sonnes as Iehovah had commanded Moses concerning the Levites so did they unto them And Iehovah spake unto Moses saving This is it that belongeth unto the Levites 〈◊〉 five and twentie yeeres old and upward hee shall goe in to warre the war-fare in the service of the Tent of the Congregation And from the age of fiftie yeares he shall returne from the warfare of the service and shal not serve any more But he shall minister with his brethren in the Tent of the Congregation to keepe the charge and shall not serve the service thus shalt thou doe unto the Levites in their charges Annotations Here beginneth the 36 Lecture of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law see the annotations on Gen. 6. 9. LAmpes to ascend that is to burne as the Chaldee translateth so in Exod. 25. 37. and 27. 20. Levit. 24. 2. The Greeke interpreteth when thou shalt set up the lampes to wit upon the branches of the Candlesticke howbeit in the next verse the Greeke translateth he kindled As the Princes of the twelve tribes in the former Chapter offered to the dedication of the Altar whereby the sanctified workes of the body of the Church was signified so here followeth the like touching the Ministers both Priests and Levites which tribe offered nothing at the former dedication over against the face of the Candlestick that is towards the middlemost of the seven branches for this word Candlestick sometime comprehendeth the whole consisting of the shaft and seven branches joyntly Ex. 25. 31. sometime the middle branch w ch went rightup from the shaft out of which the six other bowed branches proceeded Ex. 25. 34 35. So the meaning is that all the lamps should be lighted on that part which was toward the middest as looking all to it from whence they first arose and had their light For they used to light the middlemost lamp from the fire on the Altar and all the other lampes were lighted from the middle lampe and others next them as is noted on Ex. 27. 21. The Hebrewes say The six lamps that were fastned unto the six branches that went out of the Candlestick all of them bad their faces towards the middlemost lampe which was on the branch of the Candlesticke and this middlemost lampe the face of it was towards the most holy place and it is called the Westerne Lampe Maiâ—oâ—y in Misn. tom 3. in Beth habchirah chap. 3. sect 8. Accordingly Sol. Iarchi here explaineth this Over against the face of the Candlesticke that is the middle lampe which is none of the branches but of the body of the Candlesticke The seven lampes shall give light six which are upon the six branches the three that are Eastward having the wickes in them turned towards the middlemost and so the three that are Westward having the tops of the wickes towards the middlemost This Law God briefly gave before in Exod. 25. 37. Verse 4. And this worke or And this was the worke of the Candlesticke or of the Light vessell The making hereof is described in Exod. 25. 31 39. and 37. 17 24. beaten worke in Greeke strong or solid meaning it was sound not hollow beaten with the hammer out of one peece not of many peeces understanding the whole Candlesticke with the branches bowles knops and flowers But the Lamps were made a part as were the â—ongs and snuffe dishes Ex. 37. 23. and were set upon the tops of the seven branches So Chazkuni noteth on Ex. 25. that the lampswere vessels by themselves and might be removed from the branches unto the shaft c. that is both the shaft and the flower which the Chaldee calleth Lilie and the Greeke Lilies were of beaten worke This Sol. Iarchi expoundeth thus as if he should say the body of the Candlesticke all of it and all that pertaineth thereto Maimony in Beth habâ—â—irah or treat of the Temple chap. 3. describeth the manner of the Candlesticke thus that it had foure bowles or
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
mount Hor Numb 20. 24 28. and Moses on mount Nebo after he had seene the land with his eyes but might not goe over thither Deut. 34. The Psalmist saith Thou wast unto them a God that forgiveth and taking vengeance on their practises Psal. 99. 8. Moses the Minister of the Law though he guided Israel thorow the wildernesse to the borders of the promised land yet could not bring the people thereinto but Iesus or Iosua his successour gave them the possession of it to signifie that the Law which worketh wrath Rom. 4. 15. and the workes thereof by which no flesh shall be justified Gal. 2. 16. cannot bring us into the kingdom of God but Iesus Christ who hath loved us and given himselfe for us giveth us by faith the inheritance of the heavenly kingdome Rom. 4. 24 25. and 5. 1 2 c. Gal. 2. 16. and 3. 13 14 c. Vers. 13. of Meribah that is of Contention or Strife which the Greeke translateth of Contradiction so called for a memoriall of their sinne and for a warning to ages following not to do the like whereupon it is said by David Harden not your heart as in Meribah Psalm 95. 8. The same name was given to the former place in Rephidim Exod. 17. 7. To distinguish betweene them the Scripture calleth this Meribah of Kadesh in the wildernesse of Zin Deut. 32. 51. contended with Iehovah in that they contended with Moses vers 3. it is accounted as contention against the Lord himselfe as he told them before in Exod. 16. 8. The Greeke translateth reviled before the Lord. he was sanctified or he sanctified himselfe in them Though Moses and Aaron sanctified him not by faith and obedience yet was he sanctified among the people by the worke of his grace in giving waters for their thirst Or he was sanctified in them that is in Moses and Aaron as Targum Ionathan explaineth it for by punishing their rebellion he sanctified him-selfe in them as it is written That the heathen may know me when I shall be sanctified in thee O Gog before their eyes where it is understood of punishment as it followeth And I will plead against him with postilence and with bloud c. thus will I magnifie my selfe and sanctifie my selfe and I will be knowne in the eyes of many nations Ezek. 38. 16 22 23. See also the Annotations on Levit. 10. 3. And thus â—ol Iarchi expoundeth it in them for Moses and Aaron died because of them for when the holy blessed God doth judgement c. he sanctifieth him-selfe before his creatures and so it is said Fearefull art thou ô God out of thy Sanctuaries Psalm 68. 36. Vers. 14. Edom the Edomites the posterity of Esais who was surnamed Edom Gen. 25. 30. and 36. 1. This message which Moses sent unto Edom and all things about it following were done by the direction and word of God as appeareth by Deut 2. 1 2 4 c. 〈◊〉 thy brother Israel so the whole nation is called because Iakob whose name was called Israel Gen. â—2 28. was naturall brother to Esau and this title of brotherhood continued long after as in O 〈◊〉 vers 10 〈◊〉 Also the Law saith Thou shalt not abhorre an Edomite for he is thy brother Deut. 23. 7◠〈…〉 travell that hath found us the wearisome molestation that hath befallen us See the like phrase in Exod. 18. 8. Nehem. 9. 32. Vers. 15. into Aegypt The history hereof is in Gen. 46. dwelt Hebr. sitten that is continued in Greeke sojourned Many daies see Exod. 12. 40. Did evill afflicted with rigorous bondage and other cruelty See Exod. 1 c. Vers. 16. We cried out as is recorded in Exod. 2. 23. an Angell This was Christ See Exod. 3. 2. and 14. 19. and 23. 20. with the Annotations Some of the Hebrewes understand it of Moses because the Prophets are called Angels or Messengers as in Iudg. 2. 1. 2 Chron. 36. 15 16. Hag. 1. 13. in Kadesh a citie or by Kadesh to wit in the wildernesse lying neere and having the name of Kadesh the citie Numb 33. 36. The Chaldee here and usually nameth it Rekam Vers. 17. thorow thy country because it was the neerest way therefore when Edom refused to let them goe thorow they turned and passed by the way of the wildernesse of Moab Deut. 2. 8. Iudg. 11. 17 18. the vineyards to rob or make spoile of any mans goods water of the well that is of the wells or of any well the Greeke translateth of thy well Meaning either that they would not drinke without paying for it as in vers 19. or that they would drinke of the rivers which were common not of wells which were private and digged of men for their owne use the kings way that is the high-way which is common for all to passe by vers 19. So againe in Numb 21. 22. Vers. 18. Not passe thorow me that is thorow my country vers 17. as the Chaldee explaineth it thorow my border See the like phrase in Deut. 2. 30. Rom. 15. 28. left I come it is a threatning which the Greeke explaineth otherwise I will come See the Annotations on Gen. 3. 3. with the sword the Chaldee expoundeth it with them that kill with the sword the Greeke in warre It had beene the dutie of Edom to have met their brother Israel with bread and with water in the way as God speaketh of the Moabites Deut. 23. 4. but by this unkindnesse the Lord would have his people to see how all worldly friends and kindred after the flesh will faile them yea and oppose them that their hope and strength may be in him alone Mat. 10. 21 22. Vers. 19. the high way or causey that which before was called the Kings way vers 17. the Greeke here translateth it the mountaine the price Hebr. the sale which both Greeke and Chaldee translate the price This was so commanded of God Ye shall buy meat of them for money that 〈◊〉 may eat and ye shall also buy water of them for money that yee may drinke For Iehovah thy God hath blessed thee in all the worke of thine hand Deut. 2. 6 7. without doing anything else Hebr. without a word that is without any thing which the Chaldee explaineth any evill thing or ward Vers. 20. with much people Hebr. with an heavie people which the Chaldee expoundeth a great army The Scripture confirmeth this as that which in 1 King 3. 9. is written an heavie or 〈◊〉 people is in 2 Chro. 1. 10. expounded a great 〈◊〉 This comming out was to resist Israel by force anâ— strong hand for Edom was afraid of them Deut. 2. 4. and trusted not their words Vers. 21. to give that is to suffer or to give Israel leave to passe as the Chaldee expoundeth it Nor withstanding as they went along their coast the Edomites suffred them to buy victuals of them as appeareth by Deut. 2. 28 29. 〈◊〉 aside and went along thorow the wildernesse and compassed
which two phrases expound one another as is noted on Gen. 12. 16. So after in vers 7. and 12. the great sea so called in respect of the lesser inland seas as the salt sea vers 3. and the sea of Chinnereth vers 11. This great sea is commonly called the Mediterrane sea and the border thereof so the Chaldee here translateth it supplying the word thereof and so it is Englished in Ios. 15. 12. 47. The Greeke interpreteth it the great sea shall bound or shall limit Vers. 7. you shall point out or shall marke out shall designe in Greeke yee shall measure out so in vers 8. and 10. mount Hor This is not that mount Hor where Aaron died which was South-ward in the edge of Edoms land Num. 33. 37 38. but another mountaine on the North side of Canaan which in Ios. 13. 5. is called mount Hermon and neere the entring into Hamath as mount Hor is here And Hermon had many names as Moses sheweth in Deut. 3. 9. and 4. 48. Vers. 8. the entrance of Hamath or the entring into Chamath this Hamath in Greeke Emath is in Amos 6. 2. called Hemath the great See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northerne borders of the land in Ezek. 47. 16 17. Zedad in Greeke Sedada so in Ezek. 47. 15. Vers. 9. Hazar-â—nan in Ezek. 47. 17. Hazarenon in Greeke Arsenain This was the North-East part of the land Vers. 10. Shepham called in 1 Sam. 30. 28. Siphmoth in Greeke Sepphama by Targum Ionathan and some other it is called Apamiah Vers. 11. Riblah a citie in the land of Hamath where God executed his judgements on the Kings of Iudah for their sinnes by the Kings of Egypt and of Babylon 2 King 23. 33. and 25. 6. 20 21. Ier. 39. 5 6. east of Ain Ain by interpretation is aneie or a fountaine and so is translated here in Greeke Fountaines and by the old Latine interpreter the fountaine Daphnis the side or the shoulder that is the shore of the sea the sea of Chinnereth called in Greeke Chenereth in Chaldee Ginnosar and in the New Testament the lake of Gennesaret Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar And the countrey adjoyning was called the land of Gennesaret Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee the sea of Tibertas Ioh. 6. 1. a lake and sea are the same as they ran into the lake Luk. 8. 33. that is into the sea Mat. 8. 32. Of the sea Chinnereth there is mention also in Ios. 12. 3. 13. 27. of a citie so named Ios. 19. 35. and of the countrey Ios. 11. 2. 1 King 15. 20. It is thought to be called in Chaldee Ginnosar and Genesar of Princely gardens which were in those parts This sea had store of fishes and from hence our Lord tooke his foure first Apostles fishers of Galilce and made them fishers of men by the preaching of his Gospell Mat. 4. 18 19 20 21. On this sea Christ walked and allayed the waves thereof Mark 6. 45. 48. 51. 53. Iohn 6. 16 21. and here he appeared to his Disciples after his resurrection at what time they tooke at one draught an hundred fiftie and three great fishes Iohn 21. 1 11. Vers. 12. Iordan in Hebrew Iarden in Greeke and in the New Testament Iordanes It was the goodliest river of all Canaan famous thorowout the Scriptures The waters of this river God did cut off and made them stand upon an heape at that time when Iordan over-flowed all his bankes untill his people Israel passed over it on dry grouÌ„d into the land of Canaan Ios. 3. 13 17. Elijah and Elisha the Prophets divided also the waters thereof and went over on drie ground 2 King 2. 8. 14. Naaman the Syrian washing seven times in it by the word of the Prophet was cleansed of his leprosie 2 King 5. 10. 14. In this river our Lord Iesus him-selfe and the nation of the Iewes were baptized Marke 1. 5. 9. salt sea or sea of salt See vers 3. The river Iordan ranne all along by the land of Canaan on the East side from the North end of the countrey to the South beginning at the foot of mount Lebanon where it is said to spring out of two fountaines the one called Ior and the other Dan and passed on to the lake of Merom by the waters whereof Ioshua vanquished the Canaanites Ios. 11. 4 5 7 8. and from thence it ran and emptied it selfe into the sea of Chinnereth forementioned and from that sea it passed along till it ended at the salt sea here spoken of where also the limits of the land began in vers 3. The promised land being thus inclosed and guarded with the maine sea Westward the inland seas and the river Iordan Eastward and at each end North and South with mountaines fore-shewed Gods providence towards his peple for their safe defence on every side And so it is written As the mountaines are round about Ierusalem so the LORD is round about his people from henceforth even for ever Psal. 125. 2. Vers. 14. sonnes of the Reubenites Hebr. of the Reubenite and after of the Gadite which the Greeke and Chaldee translate sonnes of Reuben and of Gad. Of these two tribes receiving their inheritance see Numb 32. Vers. 17. shall divide the land by inheritance unto you or shall inherit the land for you that is shall take possession of the land for you and in your names and after divide it unto you as in vers 29. See vers 18. Eleazar the Priest and Ioshua in Greeke Iesus These were the two chiefe Princes and both of them figures of Christ who divideth to his people the inheritance of the kingdom of heaven the one figuring him in his Priesthood the other in his kingdome for if Iesus that is Ioshua had given them rest then would he not afterward have spoken of another day Hebr. 4. 8. The Priest had an hand in parting the inheritance to signifie that it was an holy worke and a shadow of heavenly things Also that if difficultie did arise he might aske counsell for Ioshua after the judgement of Vrim before Iehovah Numb 27. 21. And likewise for that the Priests and Levites though they had no inheritance as the other tribes yet had they cities and suburbs from among their brethren Numb 35. which also the Levites claimed of Eleazar the Priest and of Ioshua and the other Princes and had the cities and suburbs given them by lot before the Lord Ios. 21. Thus also the truth of Gods promise to Abraham was manifested for hee had said that in the fourth generation they should returne from their affliction and servitude into the land of Canaan Gen. 15. 14 15 16. And so it came to passe for Kohath the sonne of Levi was one of them that went with Iakob into Egypt Gen. 46. 11. 26. of Koath proceeded Amram
Chaldee do interpret it the Burning a place so called because the people complaining there the fire of the Lord was kindled and consumed some of them See the historie in Num. 11. 1 2 3. Massah in English the tentation and so the Greek and Chaldee translate it A place at Rephidim in the wildernesse before they came to Horeb ten stations from Egypt in the first yeere of their travell where wanting water they tempted God saying Is the Lord amongst us or no and there he gave them water out of the Rocke Exod. 17. See the annotations there and Psal. 95. 8 9. Heb. 3. 8. c. Deut. 6. 16. Kibroth-hattaavah in English the Graves of lust so translated also by the Greeke Here a little from Taberah forementioned they loathed Manna and lusted for flesh God gave them Quailes but they died of a plague 〈◊〉 the flesh was yet betweene their teeth and 〈◊〉 buried there occasioned this name of the 〈◊〉 for a perpetuall memoriall See Num. 11. 4 34. and the annotations there Also Psal. 78. 〈◊〉 31. and 106. 14 15. Vers. 23. Kadesh-barnea where being come thorow the wildernesse of Pharan to the border of the land of Canaan they were commanded of God to goe take possession Then they sent spies who discouraged the people so through want of 〈◊〉 they durst not enter and were for it condem 〈◊〉 〈◊〉 40. yeeres wandring in the wildernesse and 〈◊〉 ended their dayes See Numb 13. and 14. 〈◊〉 against the mouth that is against the 〈◊〉 or commandement in Greeke yee disobeyed 〈◊〉 word Vers. 24. that I knew you the Greeke expounds 〈…〉 the day that he was knowne unto you So he 〈…〉 deth with a generall charge of rebellion upon them shewing hereby the impossibility of the law and ministery thereof to bring men unto God for it causeth sinne and wrath to abound as 〈◊〉 4. 15. and 8 3. Gal. 3. 19 22. For besides these 〈…〉 lars they sinned many other times in the 〈…〉 nesse as is noted on Num. 14. 22. and in Psa. 〈◊〉 and 106. Vers. 25. I fell downe in Greeke I prayed Hee 〈…〉 th to speake of their reconciliation to God which was by the prayer of Moses as a mediatour 〈◊〉 figure of Christ by whom and not by our own deserts we have entrance into the kingdome of God Gal. 3. 22. 24. Rom. 3. 20 22. and 5. 1 2 c. as I fell downe to wit at the first as v. 18. or which I fell downe that is which I said before that I fell downe But the Hebrew asher which is sometimes used for as as in Ier. 48. 8. said for to destroy that is said that he would destroy you See the like phrases so expounded in Esay 49. 6. with Acts 13. 47. 1 Chron. 17. 4. with 2 Sam. 7. 5. Matt. 20. 19. with Mark 10. 33 34. Vers. 26. Lord Iehovoh in Greeke Lord Lord in Chaldee Lord God See the annotations on Gen. 15. 2. thy people this respecteth their adoption in Christ and justification 1 Pet. 2. 9 10. inheritance this implyeth their sanctification unto the obedience and service of God by the Spirit See Exod. 34. 9. through thy greatnes in Greek through thy great strength as v. 29. it implyeth also his great goodnesse and therefore is often spoken of his gracious workes for his people 1 Chron. 17. 19. Luke 1 49. Vers. 27. thy servants Hee meaneth Gods oath unto them to multiply their seed and to give them the land for an eternall inheritance as is expressed in this prayer before Exod. 32. 13. So the Greeke addeth here unto whom thou swarest by thy selfe hardnesse the naturall corruption whereby the heart is hardned that it cannot repent and beleeve the word of God from which the two evils following doe flow Rom. 2. 5. Vers. 28. the land that is as the Greeke and Chaldee both explaine the inhabitants of the land This reason is also alleaged in Exod. 32. 12. and Numb 14. 16. CHAP. X. 1 A rehearsall of Gods mercies in renuing the two tables of the Covenant 6 in leading the people forward towards Canaan and continuing the priest-hood after Aarons death 8 in separating the tribe of Levi unto the ministerie 10 in hearkning unto Moses his suit for the people 12 An exhortation unto obedience 14 because of Gods glorie 15 love unto Israel 17 justice towards all 21 his fearefull workes 22 and multiplication of his people AT that time Iehovah said unto mee Hew thee two tables of stone like the first and come up unto me into the mount and thou shalt make thee an Arke of wood And I will write on the tables the words which were on the first tables which thou brakest and thou shalt put them in the Arke And I made an Arke of Shittim wood and hewed two tables of stone like the first went up into the mount and the two tables in my hand And he wrote on the tables according to the first writing the ten words which Iehovah had spoken unto you in the mount out of the midst of the fire in the day of the assembly and Iehovah gave them unto me And I turned my self and came downe from the mount and I put the tables in the Arke which I had made and there they be as Iehovah commanded me And the sonnes of Israel journeyed from Beeroth of the sonnes of Iaakan from Moserah there Aaron dyed and was buried there and Eleazar his sonne administred the Priests office in his stead From thence they journeyed to Gudgodah and from Gudgodah to Iot-bath a land of rivers of waters At that time Iehovah separated the tribe of Levi to beare the Arke of the covenant of Iehovah to stand before Iehovah to minister unto him and to blesse in his name unto this day Therefore Levi hath no part or inheritance with his brethren Iehovah he is his inheritance as Iehovah thy God spake unto him And I stood in the mount according to the former dayes fortie dayes and fortie nights and Iehovah hearkened unto me at that time also Iehovah would not destroy thee And Iehovah said unto me Arise goe in journey before the people that they may goe in and possesse the land which I sware unto their fathers to give unto them And now Israel what doth Iehovah thy God aske of thee but to feare Iehovah thy God to walke in all his waies and to love him and to serve Iehovah thy God with all thy heart and with all thy soule To keepe the commandements of Iehovah and his statutes which I command thee this day for good unto thee Behold unto Iehovah thy God belong the heavens and the heavens of heavens the earth and all that therein is Onely in thy fathers Iehovah had a delight to love them and he chose their seed after them even you above all peoples as it is this day Circumcise therefore the super fluous foreskinne of your heart and make not your necke stiffe any more For Iehovah your God
his mother he shall not bee defiled neither shall hee goe out of the Sanctuary c. Levit. 21. 11 12. Neither might Aaron mourne for his sonnes or Eâ—â—azar and Ithamar for their brethren Nadab and Abihu that were slaine neither might they goe out from the doore of the Tabernacle on paine of death Lev. 10. 2 7. For God would have them more to regard their function and duty in his service than any naturall affection whatsoever And herein Christ was figured unto whom this blessing chiefly belongeth who when hee was told that his mother and his brethren stood without to speake with him hee answered Who is my mother and who are my brethren c. whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 46 50. This may also have reference to the Levites fact who being commanded or Moses killed every man his brother friend neighbour and sonne that had sinned in making and worshipping the golden Calfe so filled their hand or consecrated themselves unto the LORD that hee might give upon them a blessing Exod. 32. 26 29. acknowledgeth not or acknowledged not the first respecteth the Law Lev. 21. the other their fact Exod. 32. To this latter the Chaldee referreth it translating thus Who had no compassion on his father or on his mother when they were guilty of judgement and accepted not the faces or persons of his brother or of his sonne his sonnes or his sonne that is any of his sonnes or children see the notes on Deut. 2. 33. knoweth not or knew not Here knowledge is used for care or regard as in Iob 9. 21. knowing is opposed to disposing and in 1 Thess. 5. 12. know them which labour among you that is regard them and in Prov. 12. 10. a righteous man knoweth that is regardeth or hath care of the life of his beast for they observe that is by Law are bound to observe Levit. 21. or they have observed in their practise Exod. 32. The Greeke translateth it singularly He hath observed thine oracles and kept thy covenant Vers. 10. They shall teach or Let them teach As in v. 8. hee mentioned their gifts and calling in v. 9. their sanctification so here he teacheth their administration in the Word Praier and other ministeriall duties For it is said They shall teach my people the difference between the holy and prophane and cause them to discerne betweene the uncleane and the cleane and in controversie they shall stand in judgment and they shall judge it according to my judgments c. Ezek. 44. 23 24. Compare also Levit. 10. 11. Deut. 17. 9 10 11. and 24. 8. and the commendation which God giveth of Levi in Mal. 2. 6 7. The Law of truth was in his mouth and iniquity was not found in his lips hee walked with mee in peace and equity and did turne many away from iniquity For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for hee is the Angell of the LORD of Hosts unto Iakob by Iakob and Israel are meant all the posterity of Iakob and the weake with the strong for the Church in respect of her infirmity is called Iakob Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe Ioh. 21. 15 16. incense the sweet perfume which the Priests burnt daily upon the golden Altar a figure of Christs mediation with the praiers of the Saints Revel 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests wherefore it is written It pertaineth not unto the Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron that are consecrated to burn incense 2 Chron. 26. 18. in thy nostrill or nose that is before theâ— or as the Greeke translateth in thine anger for the Hebrew Aph signifieth both Nose and Anger and both agree well with the Priests worke for when God in anger sent a plague among the people Aaron put incense in his censor and made attonement for the people so the plague was staied Num. 16. 46 47 48. the whole burnt-offering Hebr. the Calil wheâ—eof see Lev. 6. 22 23. the Greeke here translateth it the continuall oblation Hereby all other sacrifices are meant which the Priests offered on the Lords Altar Levit. 1. and 2. and 3. wherein the worke of Christ offering himselfe for his Church was figured Vers. 11. his power so the Greeke translateth his strength By power is meant sometime an army of men as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred that they might bee increased and strengthened in number and in knowledge Wherefore the company of Levites is called an host or armie Num. 4. 3. c. In this sense Maimony in treat of the Release and Iubile chap. 13. sect 12. expoundeth it saying The Levites are separated from the waies of the world they wage not warre like the other Israelites neither have they inheritance c. but they are the power or armie of God as it is written Blesse Lord his power Sometime by power riches and substance is meant as in Deut. 8. 18. and so the Chaldee expoundeth it here For whereas Levi had no inheritance among the tribes but had the Lord and his first-fruits tithes and offerings for their inheritance and livelihood Num. 18. 20. 21. c. Moses praieth for a blessing on this meanes of theirs worke of his hands all his administration in doctrine burning incense sacrificing c. Compare Ezek. 43. 27. that rise against him as Korah Dathan and Abiram that rose up against Moses and Aaron were all destroyed with their assistants Num. 16. Vers. 12. Of Benjamin or Vnto Benjamin who is blessed here before the other Tribes and before his elder brother Ioseph because the lot of his inheritance was betweene the sonnes of Iudah and the sonnes of Ioseph and Ierusalem where the Levites after administred in the Temple belonged to Benjamin Ios. 18. 11. 28. And in the heavenly Ierusalem the Church of Christ the first foundation is a Iasper which was Benjamins stone Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iudah and Priesthood of Levi Benjamin continued with them in the truth 2 Chron. 11. 1. 3. 12 13. Beloved meaning the tribe of Benjamin who as their father was beloved of Iakob Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell or praier-wise let him dwell inconfident safety that is boldly securely safely by him by the Lord who would tender this little tribe as Iakob tendered Benjamin whom he kept at home with him Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts thereabout by the Temple of God hee shall cover him or
workes and whored by their practises And the anger of Iehovah was kindled against his people and hee abhorred his inheritance And hee gave them into the hand of the heathens and their haters ruled over them And their enemies oppressed them and they were humbled under their hand Many times did hee deliver them and they bitterly provoked by their counsell and were brought downe by their iniquitie Yet he saw when distresse was on them when he heard their cry And he remembred toward them his covenant and repented according to the multitude of his mercies And gave them to tender mercies before all that led them captives Save thou us Iehovah our God and gather us from the heathens for to confesse unto the Name of thine holinesse to glory in thy praise Blessed bee Iehovah God of Israel from eternitie and unto eternitie and let all the people say Amen Halelu-jah Annotations THe powers that is the powerfull workes such as after follow verse 8 c. Thus also were Christs miracles named Mat. 11. 20 21. So after praise for praise-worthy acts cause to heareâ—â— that is sound forth or display so as it may bee heard so Psal. 26. 7. Vers. 4. visit mee that is come and bestow thy salvation helpe or deliverance upon mee See Psalme 8. 5. and compare herewith Luke 1. 68 69. Vers. 5. To see That I may see or enjoy See the Notes on Psal. 27. 4. to glory or boast joyfully see Psal. 34. 3. thy inheritance that is the people whom thou inheritest see Psal. 28. 9. Vers. 6. sinned with our fathers This confession agreeth with the law Leviticus 26. 40. and with the practises of other godly Ieremy 3. 25. Dan. 9. 5. Vers. 7. turned rebellious the Greeke salth provoked to bitteruesses see Psal. 5. 11. By the red sea the Israelites distrusted God and murmured against Moses Exod. 14. 11 12. yet there he saved them vers 15. 16 c. thered Sea so the new Testament calleth it in Greeke Heb. 11. 29. but the Hebrew is the sea Suph that is the sea of sedge or sea weeds which grew therein Vers. 9. 〈◊〉 rebâ—â—ked that is powerfully repressed the waves c. See the like Nahum 1. 4. Isa. 50. 2. Mat. 8. 26. Psal. 18. 16. in the deeps Israel went in the bottome of the red sea on dry ground the deepe waters being as walls on each hand of them Exod. 14. 21 22 29 See also Isa. 63. 11 12 13. Vers. 10. the hater Pharaoh and his host that pursued them Exod. 14. 23 24 30. Vers. 12. they sang as is expressed Exod. 15. Vers. 14. with lust that is greedily even weeping for desire of flesh to eat and loathing Manna Numb 11. 4. 6. Vers. 15. leannesse a sudden plague whereby the soules or lives of the fatrest of them were taken away see Psal. 78. 30 31. also Isa. 10. 16. Vers. 16. the holy one sanctified of the Lord to the worke of the Priesthood Exodus 29. 44. Levit. 8. 12 c. which Korah with other Levites envied opposing their own holinesse Num. 16. 1 3 5. Vers. 17. Dathan and Abiram princes with their families and all their goods went downe alive into hell Numb 16. 32 33. Vers. 18. the wicked 2â—0 men that would burne incense to the Lord were burnt with fire from the Lord Numbers 16. 35. Korach was the chiefe of them Vers. 19. in Hereb a mount in the wildernesse called the mountaine of God Exod. 3. 1. 1 King 19. 8. for there God gave his Law and made a covenant with them Deut. 4. 10. and 5. 2. but while Moses was with God on the Mount they made themselves a god of gold Deuteronomy 9. 8 9 12. Exodus 32. 1 4 31. It was called also Sinai Psalme 68. 9. of bushes that there grew and Horeb of the drinesse for it was a waterlesse desart Deut. 8. 15. Vers. 20. their glorie that is their God so Ier. 2. 11. Thus did they like the heathens Rom. 1. 23. for me â—patterne structure or type as the Apostle calleth it in Greeke Heb. 8. 5. from Exodus 25. 40. Vers. 23. to abolish or that hee would destroy them and put out their name from under Heaven as is expressed Deut. 9. 13 14. in the breach in the gap which their sinne had opened for God as an enemy to enter and destroy them A similitude taken from warre when by a breach in the wall the enemy entreth the citie so Ezek. 13. 5. and 22. 30. But Moses earnest prayer stopped this breach Exodus 32. 11 14. destroying Heb. corrupting that is consuming them See Psal. 57. 1. Vers. 24. land of desire the pleasant land of Canaan which was to be desired for the pleasures and profits of it above all other Countries Ezek. 20. 6. Deut. 11. 11 22. This land they through unbeleefe refused to take possession of Num. 14. 1 2 3 c. Heb. 3. 19. So meat of desire is daintie meat Iob 33. 20. Vers. 26. his hand that is sware as the Chaldee explaineth for so lifting up the hand often signifieth as Gen. 14. 22. Rev. 10. 5 6. Deut. 32. 40. Nehem. 9. 15. How God sware against this people see Numbers 14. 21 23. Psalme 95. 11. Vers. 27. to fanne that is scatter see Psal. 44. 12. Ezek. 20. 23. Vers. 28. were joined or coupled yoked unequally with infidels which the Apostle forbiddeth 2 Cor. 6. 14. Baal-pehor the God of Moab and Madian to whom by Balaams counsell Israel joyned Numb 25. 3. and 31. 16. Revel 2. 14. Baal signifieth a Lord master husband or patron Pehor was the name of a mountaine where this god was worshipped and had a temple called Beth-pehor Numb 23. 28. Deut. 3. 29. Baal was a common name whereby the heathens called their gods 2 King 1. 2. Iudg. 8. 33. and so Israel also called the true God Hos. 2. 16. but for the shamefull abuse of Gods worship the Scriptures turne Baal a Lord into bosheth a shame as Ierub-besheth 2 Sam. 11. 21. for Ierub-baal or Gedeon Iudg. 8. 35. and 9. 1. Ish-bosheth 2 Sam. 2. 10. or Esh-baal 1 Chron. 8. 33. Mephi-bosheth 2 Sam. 9. 10. or Merib-baal 1 Chron. 8. 34. So the Greeke in 1 King 18. 25. for Baal hath Aischunes that is Shame Hereupon the Prophet saith they went to Baal-pehor and separated themselves unto that Shame Bosheth Hos. 9. 10. and so Ieremy calleth the Idols Shame or Confusion Ier. 3. 24. and 11. 13. the dead idols that have no life or breath and so are opposed to the living God Ier. 10. 5 10. 1 Thes. 1. 9. Vers. 29. brake in with violence killing 24. thousand men Numb 25. 9. Vers. 30. Phineas nephew of Aaron the Priest he being zealous for the Lord thrust thorow with a speare Zimri and Cozbi that wrought abomination Numb 25. 7 8 c. Vers. 31. for justice for a just action though done without ordinary authority and God rewarded him for it Numb 25. 11 12 13. Vers. 32. Meribah