Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

〈◊〉 ] or Habitacle, which was for the [unspec] foresaid▪ Ark, Table with show-bread, and C •• dl • stick to be placed in a figure of the Church, wherein God dwelleth graciously with his people, and inligh 〈…〉 them with his Law, and the seven spirits which are before his throne. See the anno •• tions on the former Chapter▪ twined] or twisted▪ after it was spun▪ and this was for more strength▪ 〈◊〉 . 4. 12. In the Hebrew canons it is said, Wheresoever fine linn • n twisted is spoken of in the 〈◊〉 , it must be six • double thread. Maimonides, treat of the 〈…〉 of the Sanctuary, chap. 8. Sect. 14. scarlet] or double dy • d scarlet. These colors represented the blood of Christ, and the white 〈…〉 bysse,) his justice. and so the vatietie of 〈…〉 erewith he and his Church is made glorious 〈…〉 he notes on Exod. • 5. 4. Cheru 〈…〉 ] that is, as the Chaldee explaineth it, figures of 〈…〉 ▪ signifying heavenly affections in Christ a 〈…〉 his Church, and the Angels ministers 〈◊〉 and about them: See Exod. 25. 18. cun 〈…〉 ] or exquisite craftsman; that skillfully deviseth, and curiously worketh in any Art, Exod. 35. 〈◊〉 . 33. 2 Chro. 26. 15. The Chaldee translateth it Craftsman; the Greek, Weaver: of which there is also mention in this work of the Tabernacle, Exod. 35. 35. and 39. 22. The Hebrew Doctors put a difference between this cunning work • a • , and the embroiderer, in verse 36. Wheresoever it is said in the Law, THE WORKE OF THE EMBROIDERER, that is, when the figures which are made in the weaving, are seen but on the one side; but THE WORKE OF THE CVNNING WORKEMAN, is, when the figures are seen on both sides, before and after. Maimonides, in 〈◊〉 . of the Implements of the Sanctuary, chap. 8. Sect. 15. The veil of the most holy place being of this cunning workmanship, verse 31. showeth that both sides were wrought alike.

Vers. 2▪ cubits] Hebr. by cubit, that is, measuring by the Cubit, which is six hand-breadths, or a foot and a half. of one] which may be understood of everyone, as in 2 Chron. 9. 16. one shield, it for every shield. Or, as the Greek here translateth, the curtai ••• shall be one▪

Vers. 3. one to anoth •• ] Hebr. woman to her sister, which He •• aisme, the Chaldee also translateth one 〈◊〉 another; and the Greek giveth the like sense, and Moses himself so explaineth it in Exod. 36. 10. 12. where he saith one 〈◊〉 . So after in verse 5. and 17. This signified the union of persons and of g ••• es in the Church, by the Spirit, Ephes. 4. 3. 4. 5. 6. 1 Cor. 12. 4. 5. 6. 12. 13. for, in Christ all the building 〈◊〉 coupled together, groweth unto an holy Temple in the Lord, Ephes. 2. 21. 22. and 4. 16.

Ver • . 4. • dge] Hebr. lip. So in verse. 10. the one] or, the first curtain. so in verse 5. So one is used for the first, G 〈…〉 . 1. 5. second coupling] or, coupling of the 〈…〉 so in verse 5.

Vers. 5. being one▪ right ove • against another] or, • eceiving one to another, & so holding by the taches, one curtain to another. But both the Greek and Chaldee version favoreth the first exposition.

Vers. 6. one Tabernacle] or the Habitacle shall be 〈…〉 is said for the Tent, verse 〈◊〉 . How •••• , because of the distinction by the veise, there were after a sort two Tabernacles, and so the Apos •• e speaketh of the first, called the Holy, and after the second 〈◊〉 , 〈◊〉 Tabernacle called the Holy of holies, 〈…〉 ▪ As the golden taches, clasped in the blew▪ (o • heaven-coloured) loops, made the ten 〈…〉 one Tent: so by faith and love in Christ, the Saints are fastened, & built together for an habitation of God through the Spirit, Eph. 2. 22. where 〈…〉 the 〈◊〉 mentioneth the unity of the Spirit, 〈…〉 peace; the • nit • e of the faith, and our 〈…〉 together in love, Ephes: 4. 3. 13. Co •• s. 2▪ 2. 〈◊〉 this is to be for all affairs, both of peace and of war, Judges 20. 11.

Vers. 7. a Tent] that is, a Covering, spread over, [unspec 7] so the Greek translateth it a Covering; the Chaldee, an overspreading. See Exod. 40. 6. eleven] whereas the embroidered curtains were but ten, verse 〈◊〉 . So these were thirty cubits long, verse 8▪ those but 28. cubits, verse 2. Thus the Covering was larger in length and breadth, then the thing covered. The like may be thought by proportion of the two upper Coverings of skins, in verse 14. that they also were larger, the • this Tent of hair; though for brevity, their sise is not expressed. And that this Goats hair was woven into clothe, appeareth in that it was spun by women, as the other stuff, Exod. 35. 26.

Verse 14. Tachash skins] in Greek Violet color [unspec 14] skins, of them see Exod. 25. 5. These three sorts of Coverings served for the safety of the Tent, and things in the same, from the injury of the weather: also by these covers and veils, the people were kept from beholding the holy things: as at the removing of the Tent likewise, Num. 4. 5. 15. So they signified the safety of God's Church, covered and hid from the injuries of the world, Esa. 4. 6. and 25. 4. Psal. 27. 5. that the S •• ne shall not light on them, nor any heat, Rev. 7. 16▪ and the state of the Church then, which had the mysteries of Christ under shadows and coverings, now taken away▪ Heb. 10. 1. Therefore the Tabernacle of the Gospel is described without any such veils or covers, in the open heaven, where the most holy things, even the A •• e of God's Covenant is to be seen, Rev. 4 1. 6. and 11. 19. and 21. 2. 3. &c.

Vers. 15. boards] these were to bear up the embroidered [unspec 15] curtain •• ▪ the Greek calleth them styles or pillars: and to these, with the silver sockets whereon they stood, (verse 19.) the Apostle alludeth, when he call • lie God's House and Church, the pillar and stay of the Truth, 1 Tim. 3. 15.

Vers. 17. tenons] called in Hebrew hands, for that [unspec 17] they held fast in the mortai •• es of the sockets. set in order] or, set ladder wise, that is, equally distant one from another, as the sta • es of a ladder.

Vers. 19. sockets] or bases, as the Greek translateth [unspec 19] them, the 〈…〉 grounds that sustained the boards, having hollow mortail •• for the tenons of the boards to be fastened in. Everyone of these sockets, was of a talent of silv •• , 〈…〉 an ••• dred and twenty pound weight, 〈…〉 ▪

Vers. 20. twenty boards] and every be and being a [unspec 20] •• bi • and an half broad, verse • 6▪ 〈…〉 of the whole Tabernacle appeareth to be • 0. cubi • s, 〈◊〉 45. foot.

Vers. 22. S 〈…〉 d] that is, 〈◊〉 ▪ so verse. 27. [unspec 22] See the notes on Gen. 〈◊〉 . 8.

Vers. 24. equally joined] or j 〈…〉 that [unspec 24] is, joined alike to the boards that are 〈◊〉 the side, and on the end of the Tabernacle, so fastening them both together. The Hebrew signifieth twinning or twins▪ 〈…〉 in this sonse▪ but here, and again 〈…〉 The Chaldee 〈…〉 reth it, disposed (or, 〈◊〉 ▪) the Greek, th •• shall be of equa •••• e. 〈◊〉 ] 〈◊〉 ▪ together. 〈◊〉 perfectly joined] or equally joined. The Hebrew▪ though it differeth in form, yet is thought to be of like signify at 〈…〉 with the former, and so the Chaldee 〈◊〉 it as before, and the Greek varieth but 〈◊〉 ▪ 〈◊〉 , they shall be [exisou] of equality beneath▪ and likewise they shall be [isoi] equal at the heads, &c. so in Exod▪ 36. 19.

Vers. 26. • arres] or, • af • ers, which were for 〈◊◊〉 • n the boards together. [unspec 26]

Vers. 28. in the mids] This • ids, seemeth to be [unspec 28] 〈◊〉 of the length of the boards, not of the thickness, as if this bar went through the boards, (which so must needs be of an extraordinary thickness and weight,) but through rings put in the mids of the boards, as the other bars went through rings put in the ends. reaching] or, shooting through▪ of this word, the bar afore-said, hath the name in Hebrew, which signifieth •• eeing, or speedy passing through.

Vers. 29. places] Hebr. houses, as Exod. 25. 27. [unspec 29] The Greek explaineth it thus, into which thou shalt bring the bars.

Vers. 30. right fashion] or, just constitution: Hebr. judgment, which the Greek translateth fashion (or [unspec 30] shape) and Stephen calleth it a type, Acts 7. 44. so it is the same in effect, with Exod. 25. 40.

Vers. 31. of a cunning workman] that is, wrought (or woven) both sides alike: see the notes on [unspec 31] verse 1. he] that is, the workman: the Greek saith as before, thou shalt make. Cherubi • s] that is, as the Chaldee •• presseth, figures of Cherub 〈…〉 , wrought in the veil.

Vers. 32. hang] Hebrew, give • ▪ so verse 33. Shittim] or • edar, wood that will not rot, Exod •• [unspec 32] 25. 5.

Vers. 33. of the testimony] that is, of the Tables where on the Law was written, for a testimony to [unspec 33] Israel, See Exod. 2 • . 16. divide] or separate. This was the special use of this veil, to de • arre men from entering (yea or seeing) into the most holy place, or the Ark, Exod. 40. 3. whereby. (as Paul saith) the Holy Ghost signified this▪ that the way into the Holies was not yet manifested, while as the first Ta 〈…〉 had st 〈…〉 g, Heb. 9. 8. that is, the way 〈◊〉 heaven (which the most holy place shadowed,) was not by those legal services; but should be 〈◊〉 •• to 〈…〉 n by Christ, first entering there 〈◊〉 his 〈◊〉 ▪ Heb. 9. 24▪ and 10. 19. Therefore 〈◊〉 this 〈◊〉 ▪ signified the flesh of Christ, (under 〈…〉 was veiled▪) and through 〈…〉 death) he entered himself, 〈…〉 also for us, to enter into heaven, Heb. 9. 19. 20. To 〈◊〉 this▪ the veil of the Temple (at the death of Christ) was rent in 〈◊〉 , 〈…〉 ▪ Matt • ▪ • 7. 51. So the curious embroiderie, and glorious Cherubims of this 〈…〉 manifold graces of▪ the Spirit, 〈…〉 had in his 〈…〉 all 〈…〉 of his Word and Spi 〈…〉 ▪ which are in 〈…〉 understood▪ 〈…〉 of Holinesses▪ that 〈…〉 most holy place▪ 〈◊◊〉 name Christ him 〈…〉 c ••• ed, 〈◊〉 ▪ 9▪ • 4▪ but 〈◊〉 it figured Heaven, into which Christ is entered in flesh, we also now are by hope, and shall also in our flesh, at his appearing, Heb. 6. 19. 20. and 9. 11. 12. 24. and 10. 19. John. 14. 2. 3. It was also a type of the Churches estate under the Gospel, wherein without veils we enjoy the mysteries of Christ, Revel. 4. and 11. 19. This place in Solomon's Temple, was called Debir, that is, the Oracle, (because from thence God's oracles were heard, Num. 7. 89.) 1 King. 6. 19. where the Chaldee translateth it, the house of propitiations.

Vers. 35. without] signifying that the twelve [unspec] Tribes of Israel, (represented by the Cakes upon that Table, were yet without the open enjoying of the mysteries of the Gospel, Heb. 9. 8. 9. 10. and 10. 19. and 11. 39. 40. and in respect of heaven it self, we all in this life, are yet without, and enter in only by the anker of hope, Heb. 6. 18. 19. 20. 1 Pet. 1. 4. 5. 2 Cor. 5. 1. 2. 3. &c. the south▪ which is the right hand, both in respect of the world, Psal. 89. 13. and of this Tabernacle, where God from the most holy place between the Cherubims, beheld his people worshipping with their faces towards the West, the type of them on the table, being on the Northside, and the Candlestick of his law burning with the seven lamps of his Spirit on the South side. So the Word, is above the Church.

Vers. 36. an hanging veil] or covering, as the word more properly signifieth. This was another veil, which hung as a door at the entry of the Tabernacle, through which the priests of the Law went every day to minister in the holy place; but the people might not, Heb. 9. • 2. 6. Showing also the restraint of the Jewish Church, from such blessings as God hath opened unto us in Christ, Heb. 9. 9. 10. &c. and 10. • 9. 20. embroiderer] or, weaver with tinsell work, who worketh curiously, and with many colors; figuring the variety of graces which God deeketh his Church with, Ezek. 16. 10. Psal. 45. • 5. But the workmanship of this veil, was infe •• ou • to the former, which had Cherubi •• s. See the notes on verse 1.

Vers. 37. • verlay them] for this in Exod. 36. 38. is said, he overlaid their heads (or chapiters.) brass] inferior to the former, which were of silver, verse 32. The 〈◊〉 things were unto God, the • ore precious they were, both for stuff and woe 〈…〉 ship.

Annotations.

ALtar] in Hebrew Mizbeach, in Greek Thusiasterion, [unspec 1] so named of sacrifices offered thereupon, and it was anointed, dedicated, sanctified to be most holy, that it might sanctify the gifts offered thereon, and whatsoever touched it should be holy, Numb. 7. 1. 88. Exod. 29. 37. Matth. 23. 19. It is called by the Prophets, Ariel, the Lyon of God: and Harel, the Mountain of God, Ezek. 43. 15. The Altar and Sacrifice signified Christ, sanctifying himself for his Church, and by his mediation sanctifying the daily service of his people, whereof also the Altar was a public • igne, Hebrews 13. 10-15. John. 17. 19. Esa. 19. 19. 20. Gen. 8. 20. and 12. 7. Shittim] in Gr. incorruptible wood, see Ex. 25. 5. foursquare] This form signifieth firmness and stability: therefore the heavenly Jerusalem is foursquare, Rev. 12. 16. so was the figure of it, Ezek. 48. 20. & the most holy place in the Temple & Tabernacle, 2 Chro. 3. 8. The Altar prophesied of under the Gospel, though it be much larger, (because the worshippers are increased all over the world,) yet is it also foursquare, Ezek. 43. 16.

Vers. 2. horns] which were not only for ornament, [unspec 2] but to keep things from falling off the Altar, for the horns were upward, Ezek. 43. 16. And horns usually signifying power and might, (Hab. 3. 4. Lam. 2. 3. Ier. 48. 25.) these four horns of the Altar, signified the power and glory of Christ's Priesthood, for the salvation of his Church, gathered from the four corners of the earth. brass] which was strong and durable, for to bear the fire that continually burned upon this Altar: hereby figuring Christ's sufferance of God's wrath and afflictions, without being consumed or overcome, John. 6. 12. So mountains of brass, signify God's invincible providenc • , Zach. 6. 1. & Christ's brazen feet, Revel. 1. 15. and the man like brass in Ezek. 40. 3. have like mystery of strength, and invinciblenesse. See also Job 40. 18. Mich. 4. 13. So the instruments of the Altar here following.

Vers. 3. sho • else] instruments to take away ashes, [unspec 3] or any filth. Such Hi • am made also in Solomon's Temple, 1 King. 7. 40. 45. • asons] or, bowl • s, in Greek, vials, these were to hold liquid things, as the blood of the Sacrifices, &c. So 1 King. 7. 40. Zach. 14. 20. fleshhookes] instruments with teeth, to take flesh out of po • s, &c. 1 Sam. 2. 13. 14. So in 2 Chron. 4. 16. firepannes] wherein coals of fire were put: Englished sometime ce • sers, Levite, 10. 1. and 16. 12. These instruments figured the ministry of the Word, in the Church of Christ: which serveth to purge the filth and corruption of the flesh, and to kindle the fire of the spirit, for the pure service of God, Rom. 12. 1. 2. and 15. 16. Zach. 14. • 0. 21.

V. 4. a grate] or, sieve, as the word is Englished in Amos 9. 9. It was a broad plate of brass with [unspec 4] many▪ little holes, through which ashes and the like things might fall: and served as an hearth for the fire to burn upon.

Vers. 5. put it] that is, the gra •• or net forementioned: the Greek translateth, put them, meaning [unspec 5] the rings. the compass] The Hebrew carcob, is nowhere found but in this history here, and in Exod. 38. 4. the Greek version maketh it to be the grate fore-spoken of. Others refer it to the square compass which was within the Altar that was hallow, verse 1. and 8. where either by rings, or upon a ledge, this grate was hanged on the mids. This signified the place within, where the holy fire always burneth, that is, the heart: which sustaineth also the sacrifice: and where all ashes and excrements of corruption are inwardly conveyed away, as they are discovered by God's Word and Spirit, and our sanctification furthered by afflictions, 2 Tim. 1. 3. and 2. 22. Rom. 12. 1. 1 • . Hebr. 9. 14. and 12. 10.

Vers. 8. he] that is, God shown: or, according to the Greek translation, as it was shown. Thus all [unspec 8] the instruments of God's daily service in Israel were appointed and shown of God himself, that no place might be left for man's will-worship or inventions, Colos. 2. 23. Matth. 15. 9.

Vers. 9. Court] or, Courtyard, an open place: into which the people should come daily unto the [unspec 9] sacrifices and public service of God, Psal. 100. 4. and 116. 17. 18. 19. Thus was the Habitation of God, divided into three rooms, the outward Court which was in the open light and view of all: The Tabernacle or Holy place, which had light by the seven lamps of the gold Candlestick, and the most holy place, wherein was no external light, wherein God • ate upon the glorious Cherubims. 〈◊〉 man (who is the true Tabernacle and Temple of God) consisteth of three parts, Body. 〈◊〉 , and Spirit, 1 Thes. 5. 23. The body is as the open Court, where all do see what is done. The Soul is as the Holy place, where by the lamps of God's Word and Spirit, man's reason and understanding 〈…〉 : The Spirit is as the most holy place, where God only dwelleth in secret by faith, which is of things not seen, nor by human reason to be comprehended. And so by the Hebrew Doctors opinion, the heart of man is answe 〈…〉 to the Holy of H 〈…〉 s, in the Sanctuary: R. Eli •• 〈◊〉 •• pher reshith 〈◊〉 〈◊〉 ▪ of Holiness, chap. 7. 〈◊〉 219. The world also hath three parts, this i 〈…〉 wherein we live and dy •• the superior, or heaven, lightened with seven Planets, and sta • res innumerable; and the Heaven of heavens, for third Heaven, 2 Cor. 12. 2.) the place of etern • ll blessedness: unto which the most holy place is resembled, Heb. 9. 24. tapestry-hangings] which were Curtaines woven with Tapestrie work. The same word, when it is spoken of other matter, signifieth carved-work, as in 1 King. 6. 32. fine linen] in Greek bysse: see Exod. 25. 4. within this, (which figured the righteousness of the Saints, Revel. 19. 8.) was the Church of God to be in the service of him, as in a holy, pure and glorious inclosure.

Vers. 10. Pillars] which served to uphold those [unspec 10] hangings fastened unto them by silver hooks. Figuring the stability of the Church, and of the righteousness thereof, by the word of God, (compared unto silver,) and Ministers of the same, Jeremiah 1. 18. Revel. 3. 12. Psalm 12. 7. Galath. 2. 9. fillets] or hoopes of silver, which compassed the • oppes of the Pillars, and served both for ornament, and for the hangings to be fastened by. They have their name in Hebrew of embracing about, and cleaving fast; derived from a word which is applied unto loving affection, Psalm 91. 14. and signify the pure love, wherewith the Saints are to embrace, and cleave to, and serve one another, Colos. 2. 2. and 3. 14. Galath. 5. 13. In the making of these it is said, that their heads also (or chapiters) were overlaid with silver, Exodus 38. 17. 19.

Vers. 12. Sea] that is, the west side: see Genesis [unspec] 12. 8. fifty] so the breadth, was half so much as the length: and the form of the Court was 〈◊〉 long square, 100 cubits long, and 50 broad. The Tabernacle within the Court, was of like form 30 cubits long, and 12 broad, Exod. 26.

Vers. 14. for the side] that is, for the one side, as the [unspec] Greek translateth it, meaning the side of the gate or entry▪ the Hebrew figuratively calleth it a shoulder.

Vers. 16. hanging veil] or, covering, for of that [unspec] it hath the name: so there was at the door of the Tabernacle, Exodus 26. 36. see the notes there▪ blew, &c.] so it differed from the other hangings of the Court, which were but of one color: this with variety of colors, represented the manifold graces of Christ applied unto us, by his blood, by whom as by a door, we have entrance and access unto God, in his Church, John 10. 9. Rom. 5. 1. 2.

Vers. 18. with fifty] that is, fifty on the West [unspec] end, with fifty on the East end. The like is to be understood before of the length; an Hundred on the one side, with an Hundred on the other: and so the Greek translation speaketh of that, as of this. five] half the height of the Tabernacle, which was Ten Cubits high: Exod. 26. 16.

Vers. 19. for all the service] the Greek explaineth [unspec] it thus, and all the instruments, such as served for the work thereof. pins] or, • ails: stakes: which were to fasten it, and the parts thereof, that it might stand sure. These signified also the stability of the Church, and the ministry of God's word fastening the same, Ezr. 9. 8. Esa. 33. 20. and 22. 23. Zach. 10. 4.

Here beginneth the twentieth section, or lecture of the Law: see Gen. 6. 9.

Vers. • 0. take] and bring unto thee, so in Lev. 24. 2. where this law is again repeated. Olive] that is, of the Olive tree, which is always green and flourishing, fair and of goodly fruit; of whose fruit oil is made, good for food, for ointment, and for light; of which last he here speaketh. This oil Olive signified the fruitful graces flowing from Christ and the Saints compared to Olive trees, Judge. 9. 9. Ps. 52. 10. Zach. 4. Rev. 11. 4. Ier. 11. 16. who by the fire of God's spirit, cause the seven lamps to burn before his throne, and do enlighten the Church with his word: Esa. 61. 1. 2. Rev. 4. 5. Psal. 119. 105. Prov. 5. 23. 2 Cor. 4. 46. beaten] signifying how with much labor, & affliction, the light of God's word is to be prepared, & with patience preached, and made to shine in his Church; 2 Cor. 1. 4. & 2. 4. & 11. 23. 24. 25. &c. 1 Thes. 2. 9. to ascend] that is, as the Greek and Chaldee explain it, to burn.

V. 21. the Testimony] the Tables of the Law, within the Ark, Ex. 25. 21. shall order it] by causing [unspec] it to burn, as the Greek interpreteth. The manner whereof, the Jews record to be thus: When the Priest cometh to trim the Candlestick; of every lamp that is burnt out, he takes away the week, and all the oil that remaineth in the lamp, and wipeth it, and putteth in another week, and other oil by measure, and that is half a log, (that is, about a quarter of a Pinte, of which measure, see Lev. 14. 10. and the notes on Exod. 30. 24.) and that which he taketh away, he casteth into the place of the ashes by the Altar, and lighteth the lamp which was out, and the lamp which he findeth not out, he dresseth it. The lamp which is middlemost, when it is out, he lights not it, (after it is made clean,) but from the Altar in the Court; but the rest of the lamps, everyone that is out, he lighteth from the lamp that is next. He lighteth not all the lamps at one time: but lighteth five lamps, and stayeth, and doth the other service, and afterwards cometh and lighteth the two that remain. He whose duty it is, to dress the Candlestick, cometh with a vessel 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 oil that remaineth i • the lamp • , and lighteth five of the lamps, and leaveth the vessel there before the Candlestick, &c. and goeth 〈◊〉 ▪ afterwards • e cometh and lighteth the two lamps, and taketh up the vessel in his hand, and boweth himself down 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 oil, in T 〈…〉 ill treat. Menacheth, chap. 10. fol. 88. Three l • gges of oil and a half, for the Candlestick, 〈◊〉 a logge for every lamp. And for the order, in the same 〈◊〉 , in Ioma, c. 3. fol. 33. The cleans •• g of the 〈◊〉 Altar, was before the trimming of 〈◊〉 • ive lamps: and the tri ••• ing of the five lamps, before the blood of the daily sacrifice; and the blood of the daily s •• rifi •• 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 look unto the purity of doctrine, and preaching of the light of the Gospel, from evening to morning, in the dark place of this world; till the day dawn, & the day-star arise in our hearts, Rev. 1. 13. and 2. 1. Deut. 33. 10. John. 5. 35. Eph. 3. 8. 9. 2 Pet. 1. 19. 20. 21. Matth. 4. 16.

Annotations.

TAke nere] or, cause to come • igh, that is, to present themselves unto thee. Hitherto God [unspec 1] hath appointed such holy things as pertained to his service: now he giveth order for holy persons to administer before him. minister in, &c.] or, execute the Priesthood. This honor 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 he hath made priests unto God, Heb. 5. 5. Re. 1. 6.

Vers. 2. of holiness] that is, holy garments, (in Greek, an holy stole:) so called because they signified [unspec] the holy graces of God's Spirit, wherewith Christ and his people should be clothed. For such an high priest it became us to have, as is holy, harmless, undefiled, Heb. 7. 26. and God's priests are to be clothed with justice, and with salvation, Psal. 132. 9. 16. and so are all the Saints, Isaiah. 61. 10. beautiful glory] the Greek translateth for honor and glory. These two, signify the highest degree of dignity; honor inwardly in the heart and affections: glory outwardly in the appearance and carriage: (as in Isaiah. 28. 1. 4. glory, or beauty, is compared to a flour; and in Isaiah. 61. 3. it is opposed unto ashes.) As Jesus the son of Iosedek the high priest was clothed in filthy garments, which signified iniquity: in him and his ministration, Zach. 3. 3. 4. so these garments of honor and glory, signified the holy and pure administration of Jesus the Son of God, who offered himself without spot unto God, to purge our conscience from dead works, Heb. 9. 14. by whom also his Church is clothed with garments of beautiful glory, Esa. 52. 1. with fine linen clean and bright, which is the righteousness of the Saints, Rev. 19. 8. From this speech of honor and glory: the Hebrew Doctors have delivered, that the garments of the priests were to be new & fair, &c. like the garments of great men. If they were foul, or torn, or overlong, or overshort, &c. and the Priest did his service in them▪ it was unlawful. Every Priests garment that was made filthy, they did not whiten it, or wash it, but leave it for threads (or week,) and put on new. The high Prists garments, when they were old, were laid up in store: and the white garments wherein he served on the fasting day, (mentioned in Lev. 16. 4.) he 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, (Levite. 16. 23.) and it was unlawful to put them to any use. The coats of the inferior Priests, when they were worn old, they made of them threads (or week) for the Candlestick continually. Maimonides, in treat. of the Implements of the Sanctuary, chap. 8. Sect. 4. 5. 6.

Vers. 3. whomsoever] Heb. him whom I have filled. [unspec 3] Here God showeth his Spirit to be the author and teacher of handicrafts: the Prophet showeth the like of husbandry, Isaiah. 28. 24. 26. sanctify] or consecrate him, that is, to be a sign 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 wear them among the people, to sanctify them with their garments, Ezek. 44. 19.

Vers. 4. circled work] this differed from broidered [unspec 4] work, which was of many colors, but this coat was of one color, white, being of fine linen only, 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 wherein stones were set. Maimonides in the forenamed treatise, chap. 8. Sect. 16. saith; The coats both of the high Priest, and of inferior priests, were of circled work, that is, had many hollow places (or houses) in the weaving, like the hollow place of cups, &c. and a Girdle] To these six add the golden Plate (or crown) verse 36. and the Breeches, verse. 42. so the high Priest hath eight ornaments: all which, & no moe, he was to wear in his administration. They may be viewed in the order as they were put on (Levite. 8. 7. 8. 9. thus:)

1. Breeches of linen, put next upon his flesh.

2. A Coat of fine linen, put over the Breeches.

3. A Girdle embroidered, of fine linen, blew, purple, and scarlet: wherewith the coat was girded.

4. A robe, all of blew, with seventy two bells of gold, and as many Pomgranats, of blew, purple, and scarlet, upon the skirts thereof. This was put over the coat and girdle.

5 An Ephod, of Gold, and of blew, purple, scarlet and fine linen, cunningly wrought: on the shoulders whereof, were two goodly Beryl stones, on which were graven the names of the twelve Tribes of Israel. This Ephod was put over the Robe, and girded thereto with a Curious girdle made of the same.

6. A Brestplate, cunningly wrought of gold, blew, purple, scarlet, and fine linen: which being a span square, was fastened by golden chains and rings upon the Ephod. Herein were set twelve several stones, on which the names of the twelve tribes were graven: and herein was the Vrim, and Thummim.

7. A Miter of fine linen, sixteen cubits long, wrapped about his head.

8 A Plate of pure gold, (or Holy crown,) two fingers broad, whereon was graven HOLINES TO JEHOVAH. This was tied with a lace of blew, upon the forefront of the Miter.

These eight did the high Priest wear in the Sanctuary, his feet and hands (as of other Priests) being always bare, and washed daily, when he went into administer, Exod. 30. 21.

The inferior priests garments were four.

1 Linuen Breeches.

2 Fine linen Coats.

3 Embroidered Girdles of fine linen, blew, purple, and scatlet, like the high priests.

4 Bonnets of fine linne, as large as the high priests Miter. Of these shall be spoken after in this Chapter particularly▪ 〈◊〉

Unto these we may here annex the four extraordinary garments, which the high priest wore on the Expiation day only.

• 1 Linnen Br • eches, next his flesh.
• 2 A holy linen; Coat.
• 3 A linen Girdle.
• 4 A linen Miter.

These he put on, when he made reconciliation for the Church, in the most holy place, once in the year, (which was the tenth day of September) and having finished his service, he put these cloths off, and never wore them more, but left them there. See Lev. 16. 4. 23. with the annot.

Verse 5. gold] beaten into thin plates, and cut into wiers, see Exod. 39. 3. This gold, wrought [unspec 5] with the three bloody colors, & with fine white bisse, signified the faith, obedience, and sufferings of Christ; and his justice, in the administration of his priesthood, Heb. 2. 17. and 5. 7. 8. 9. and 9. 12. 14 Psal. 132. 9.

Verse 6 Ephod] or, Amicle. Ephod is the Hebr. name: so called of compassing fitly the body, and [unspec 6] being tied thereto, Exod. 29. 5. By the Hebrew Doctors, it was of breadth, according to a man's back, from shoulder to shoulder: and long behind, down to the feet. Maimonides, treat. of the Implements of the Sanctuary, Chap. 9. Sect. 9. Others think is was short, as a jacke, or habergeon. Josephus (in the 3. book of his Antiquities, Chap. 8.) saith it was a cubit long. In Greek it hath the name of the shoulders, upon which it was put. This was the outmost of all the priests garments; and served to hold fast the Brestplate: and figured out in Christ, his justice, which he put on, as an habergeon, Isaiah 59. 17. who appeared clothed like a priest, Rev. 1. 13. Besides this golden Ephod (which the high priest only did wear) there was another sort of linen Ephods, worn by inferior priests, and other persons, 1 Sam. 22. 18. and 2. 18. 2 Sam. 6. 14. cunning workman] who wrought or wove both sides alike▪ 〈◊〉 26. 1. Of this work, the Jews have thus recorded: The gold that was in the weaving of the Ephod and of the Brestplate, was thus wrought; He took one 〈◊〉 of pure gold, and put it with six threads of blew, and twisted these seven threads as one. And so he did one thread of gold with fix of purple, and one with six of scarlet, and one with six of linen. Thus there were four threads of gold, and 28 threads in all: Of which 28 he 〈◊〉 the Brestplate, and Ephod, &c. Maimonides treat of the Implements of the Sanctuary c. 9, S. 5. &c.

Verse 7. shoulder pieces] Hercupon this garment is called in Greek Epomis, in Latin Superhumerale, [unspec 7] of being pu • upmost upon the shoulders There were 〈◊〉 upon it two shoulder pieces, that they might be upon the shoulders of the priest, saith Maimonides in the Impl. of the Sanct. Chap. 9. Sect. 9.

Vers. 8. curious girdle] called in Hebrew Cheshe • , [unspec 8] of the cunning workmanship, in Greek, the woven work. Of this Maimonides, (in the forenamed place, chap. 9. Sect. 9.) saith; The Ephod had as it were two hands, (or pieces) going out from it, in the weaving, on this side and on that, with the which they girded it; and they are called Chesheb (the curious girdle) of the Ephod, And after (in Sect. 11.) he saith, The curious girdle of the Ephod, was tied upon his heart, under the Brestplate. This differeth from the Girdle (Abnet,) which is after spoken of in verse 39. and by reason of the gold in this, which the other had not, it is called the golden girdle. And Christ appearing with a priestly garment, and girded about the paps with a golden girdle, Revel. 1. 13. was declared thereby to be our high Priest, and it hath reference to this curious girdle of the Ephod. See more on Exodus 29. 5. of his Ephod] or, of the Ephod of it, which the Chaldee expoundeth, of the Ornament (or fitting) thereof. This is said to be upon it: to distinguish it from the Girdle after mentioned in verse 39.

Vers. 10. births] or, generations, by their mothers; [unspec] First of all, Leah's Children, (as Moses him-self reckoneth them, Exod. 1. verse. 2. 3.) and then the other Mothers children, and Rachel's last, as shall after be more fully shown, in their several stones; verse. 17. &c. Of this also Maimonides writeth, in the same place, chap. 9. Sect. 9. He set on each shoulder a Beryl stone, foursquare, embossed in gold: and he graved on the two stones, the names of the Tribes, six on one stone, and six on another, according to their births: and they wrote Joseph's name Ihoseph (as he is written in Psal. 81. 6.) So there were 25. letters on the one stone, and 25. on the other. And the stone whereon Reuben was written, was on the right shoulder; and the stone that Simeon was written on, was on the left; after the manner here set down.

Vers. 11. ingraver in stone] or, stone cutter, Jeweler. This engraving in precions stone, and that like a signet, with the names of the Sons of Israel; signified the firm and perpetual love, memorial, esteem, and sustentation of the Church of Christ, Job 19. 23. 24. Song 8. 6. Hagg. 2. 23. ouches] that is, bellow places, in which the stones were set fast, see v. 4.

Vers. 12. a memorial] The G. addeth a memorial concerning them. In this work, Aaron was a figure of Christ, Hebrews 7. 28. the Sons of Israel, of all Saints, called the Israel of God, Galath. 6. 16. The two Beryl stones, square and of equal 〈…〉 sse, signified the like precious faith and 〈…〉 tie, which all have obtained before God 〈◊〉 〈…〉 , 〈◊◊〉 1. Galatians 3. 28. 29. (The Be 〈…〉 being also the stone mentioned in the descrip 〈…〉 of Paradise, Genesis 2. 12. and the stone of 〈…〉 28. 20. who figured Christ in his 〈…〉 of Israel, Genesis 45. 7. 1 • . and 49. 24.) The 〈◊〉 on which they are borne, signified the power and principality, which Christ hath 〈…〉 Church, presenting the same by his mediation, pure and holy unto God, and causing them to 〈…〉 perpetual memory, Isaiah. 9. 6. and 22. 〈◊〉 . Eph. 5. 25. 27. John. 17. 19. 20. 24. Mal. 3. 16. Psalm 115. 12.

Verse 14. at the end] or, equal: of like proportion. So in verse 22. The Chaldee translateth limited▪ [unspec 14] the Greek, mixed with flowers. 〈◊〉 .] Hebr. give, which word is used for making firm fast and steady, as the Scriptures show; one Prophet saying, Thou hast given, 1 Chron. 17. 22. another saying for it, Thou hast confirmed, 2 Sam. 7. 24. So after in verse 25.

Vers. 15. Brestplate] in Hebrew, Choshen, which is not easy to interpret; but because it was an ornament [unspec 15] of the breast, we call it a Brestplate. Josephus in his Greek Antiquities, book 3. chap. 8. keepeth the Hebrew, Essen: the Lxx. Interpreters usually translate it Logeion, and Logion, as being the 〈◊〉 ornament, because by Urim and Thummim that was therein, God gave answers to the governors, Numb. 27. 21. It hath affinity with Cha 〈…〉 , that signifieth silence, as implying a silent oracle, to be seen on the breast of the high Priest, rather then heard. Also with Chazah, that signifieth seeing, and so we may English it, the Contemplation (or Consideration) of judgment, and it noteth the care that the Priest should have, of answering judgment and equity to them that asked of God by him. Whereof see more in the notes on v. 3 • . cunning workman] woven both sides alike.

Verse 16. doubled] Maimonides (in the foresaid treatise, chap. 9. Sect. 6.) explaineth it thus, that the [unspec 16] cloth (of the Brestplate) was woven with cunning work of gold, and of blew, purple, scarlet, and fine linen; with 28. threads, as is before shown. The length of it was a cubit (that is, two spannes) and the breadth of it, 〈◊〉 : and they doubled it into two, so it was a strain every way, foursquare. And they set thereon four 〈◊〉 of stones, expressed in the Law, and every stone was foursquare, &c.

Verse 17. Four rewes] as the twelve tribes encamping about God's Tabernacle, were in four [unspec 17] quarters, East, West, North, and South, three tribes in every quarter, Numb. 2. Sardius] or Sardine: a precious stone, called in Hebrew, Odem, of Adam, which signifieth Ruddie, Lam. 4. 7. for it was a blood-coloured stone. Accordingly the Chaldee Paraphrase calleth it Samkan, and Targum Yerushalmi Samketha, that is, Red. In the Greek, and by the holy Ghost in Rev. 21. 20. it is named a Sardius, (of Sardis a chief City in Asia, where such stones were.) On this stone the name of R • ben was engraved, and it foreshowed the warlike state of that Tribe, which frontierd upon the enemy, and in Saul's days, conquered the Hagaruns, 1 Chron. 5. 10, and went armed before their brethren, at the conquest of Canaan. Ios. 4. 12. 13. Topaz] so named of the Greek Topazion, here, and in Revel. 21. 20. In Hebrew, Pitdah; from the letters of which word transplaced, Topad or Topaz are derived. It was a precious stone found in • thiopia, Job 21. 19. By the Hebrew Doctors, and also by Pliny in his 〈◊〉 book, chap. 8. the Topaz is of a glorious green color, and 〈◊〉 in his 16. Book, of a golden color. Hereupon one sore of Topaz, is of Pliny named Pras • eides, Green coloured: and to this the Chaldee name agreeth, darkan in Onkelos, and Iarkatha, in Thalgum Yerushalmi, both signifying green, On this stone Symeons name was graved, of which▪ Tribe there was little glory, till Hezekiah days, when the Symeonites smo • e the r •• nant of Amaleeke, 1 C 〈…〉 4. 42. 43. Sm •• agd] or Emera • ld, as it is also Englished. In Hebrew it is called Barekath, of Barak, which is Lightning, Ezek. 1. 13. and the Chaldee, names agree hereunto. But the Greek 〈◊〉 it Smaragdos, and so the holy Ghost in Revel. 21. 19. Which Smaragd (or Emerauld) is of a most goodly and glorious green color, that the eye of man is delighted, refreshed, but, neverfilled with the looping upon it, as Pliny (in his 37. book, chap. 5.) saith. And as there are many sorts of Emeraulds, so some glister like the Sun, whose Charret is therefore feigned by Poets, to shine with clear Smaragds, Ovid Metamorph. 2. and the Greek name (as well as the Hebrew) implieth so much Smaragd, as being Maragd, of Maira, to shine. On this stone, Levi was engraved. So the Yerushalmi Targum upon this place, having named these three stones, addeth, write plainly upon them, the names of the three Tribes, Reuben, Simeon, Levi. So this glistering stone, foreshowed Levies glory, who should reach Jacob God's judgments, and Israel his Law, Deut. 33. 10. whose lightnings do illuminate the world, Psal. 97, 4 Of Levi came Moses and Aaron, and all the Priests, and John the Baptist; who shined as Emeraulds in the Church. So the covenant of grace is resembled by a Rain-bow of an Emerauld color, in Revel. 4. 3.

Vers. 18. Chalcedonie] in Hebrew Nophec, which [unspec 18] the Chaldee of Onkelos turned Ismeragdin, that is, the Smaragd forem entioned; but Targum Yerushalmi calleth it Cadcedana, to which the name given it by the holy Ghost, Chalcedon, Revel. 21. 19. agreeth. The Greek version hath Anthrax, that is, a Carbuncle, and so the Chalcedonte is like unto a Carbuncle, and one sort of it, as Pliny showeth in book 37. chap. 7. This Charcedonie (as it is also called) shineth clear like a star, but somewhat purple-coloured: and the Carbuncle (which is so called Pyropus,) hath the name of fire, like which it shineth. The ground of this Chalcedonie, seemeth to be the Hebrew Cadcod mentioned in Isaiah. 54. 12. On this stone, Judah's name was graven. In Caleb, Othoniel, David, and Solomon, this stone shown his glory, but above all in Christ, who came of this Tribe according to the flesh, Hebrews 7. 14. Sapphire] this is the Hebrew name, kept also in Greek, and other tongues; but in the Chaldee it is Sh 〈…〉 It is a goodly stone, transparent, very hard, of blew or sky-color, used therefore in heavenly visions as Exodus 24. 10. E •• kiel 1. 26. The Sapphire and the S 〈…〉 ragd, are the most pleasant and comfortable for the eye to look upon. Upon this stone the name of Issachar was engraved. Sardonyx] This name seemeth to be made of th • S 〈…〉 and the Onyx stone, named in Hebrew, Iahalom, of S •• ting; and in Chaldee, Sabh 〈…〉 , that is, bearing strokes: for it is a very hard stone, like the Adamant or Diamond▪ and in Revelation 21. 20. is named in Greek 〈◊〉 : which by the name, and by testimony of 〈◊〉 , book 37. chapter 6. is mixed of a white and •• ddy color, shining like to the nail of a man's hand set into flesh. On this gem, Zebulon was graved: so the Yerushalmi Targum, setting down this second rew, addeth; Write plainly on them, the names of the three Tribes, Judah, Issachar, Zebulon. So in Genesis 46. in Exodus 1. 2. 3. in 1 Chronicles 2. 1. and often, these two, Issachar, and Zebulon, are joined with the former four Patriarchs, that so all Leah's children, might be together.

Verse 19. Hyacinth] or, Iacinth, that is, of a bright purple color: by the Greek it is translated the [unspec 19] Ligure, but some copies have for it the Hyacinth, and so the Holy Ghost translateth it in Revelation 21. 20. In Hebrew it is named Leshem: upon it Dan was graven: and a city called Leshem, did afterwards fall unto the Tribe of Dan, as this stone did portend, and so Leshem was called Dan, Joshua 19. 47. Chrysoprase] which name signifieth a golden green, so noting the color of this stone. In Heb. it is Sheb • : the common Greek version maketh it an Achate (or Agate,) of which sort of stone, there are many colors, and some the best, that are green with a golden list: which therefore the holy Ghost calleth a Chrysoprase, in Revelation 21. 20. Naphtalims name was graven upon it. So the two Sons of Bilhah, Rachel's maid, are joined together. Amethyst] called in Hebrew Achlama: in the Greek version, and in Revelation 21. an Amethyst, which is a stone of a wan purple color, and ruddy: so being a warlike sign, and Gad was graven on this stone, whose wars were prophesied, and his victories, Genesis 49. 19. and had fulfilling in 1 Chronicles 5. 18. 19. 20. Here again the Yerushalmi Targum, naming the third row of stones, addeth, Write plainly on them, the names of the three Tribes, Dan, Naphtali, and G • d.

Vers. 20. Chrysolite] which signifieth a golden [unspec 20] stone, for the glorious color of it, which is a golden Sea green, and shining. The Hebrew name is Th •• shish: which is also the name of the Ocean Sea, Psalm 48. 8. and accordingly the Chaldee 〈◊〉 it Cr ••• jamma, of the Sea-color. The Greek version, and Revelation 21. call it the Chrysolite. As • r was graven upon this stone, who dwelled near the Sea, wi • h is brethren. B • ryll] in Hebrew Shoham, in the Greek version, and in Rev. 21. 29. it is called the Beryl: so the Chaldee here & elsewhere nameth i • Burla. This was Joseph's stone on which he was engraved: and on two of these stones, all the Tribes were written, v. 11. The Beryl is of the sky-color, but waterish, and as there are many sorts of Berylls, so have they many colors. This stone is said to be precious, Job 28. 16. and in Joseph, Joshua, Deborah, Gideon, Ieph • he, and Abdon the Judges of Israel, the glory of the Beryl shown it self. Jasper] of the Hebrew Iashpeh, and the Greek Iaspis: a stone of great worth and glory; of which are many sorts of sundry colors, some green, some azure or of aerie color, called therefore Aerizusa, by Pliny, in Book 37. Chap. 8. some are party-coloured and spotted, like Panthers, therefore the Chaldee paraphrase here calleth it Pantere: and the Chaldee on Song. 5. 14. saith Benjamin was engraved upon Apant • r. This last stone for the youngest Benjamin, is the first foundation in the heavenly Jerusalem, Revelat. 21. 19. The glory of this Jasper, shined in Benjamins Tribe, when the Temple of Solomon was there built in Jerusalem, Deuteronomy 33. 12. Joshua 8. 11. 28. and in particular persons, as Ehud (Judge. 3.) Mordecai and Ester, but chiefly in Paul the Apostle, who was of this Tribe, Rom. 11. 1. whose writings are as a goodly Jasper, shining among the precious stones of the Scripture. Here also the Targum Yerushalmi addeth to the stones of the fourth row: Write plainly on them, the names of the three Tribes, Aser, Joseph, and Benjamin. set] or, fastened withi • •• llow places (or o • ches) of gold, as the Hebrew word implieth: see verse 11.

Vers. 21. according to] or, by their names, and here [unspec] the Greek translation addeth, according to their generations (or births) as was expressed in the 10. verse. and is here again implied. For in the same order that they were graven upon the Be • yls, were they here set and graven upon twelve several stones: as they are here set down in the page following.

This order of names is before shown out of the Yerushalmi Targum: the same is also expressed by the Chaldee paraphrast upon Son. 5. 14. where speaking of the twelve tribes engraved on twelve precious stones, he nameth them thus: 1 Reuben, 2 Syme •• , 3 Levi, 4 Judah, 5 Issachar, 6 Zebulon▪ 7 D •• , 8 Naphtali, 9 Ga • , 10 Aser, 11 Joseph, 12 Benjamin: who were like to the twelve celestial signs, bright as lamps, and polished in their works like 〈◊〉 , and shining like Sapphire • . The same order we shown also from Maimonides, to be upon the two Berylls, ver. 10. except the transplacing of Bilhahs Sons. like the engravings] the Chaldee addeth, written plainly like the engraving of a ring (or signs.)

Vers. 22. at the end] or, of equality: see verse. 14. The Greek translateth, mixed. [unspec 22]

V. 25. before it] or towards the forepart of it, or of [unspec 25] him, that is the priest; for both on the fore-part of the Ephod, and before the priest did the Brestplate hang.

Verse 26. border] or, edge: Hebrew lip. [unspec 26] [unspec]

Verse 28 bind] with high knots, or they shalt lift up. above, &c.] The curious girdle of the Ephod was bound upon his heart, under the Brest plate: saith Maimonides, in the fore-said treatise, Chap. 9. Sect. 11. loosed] the Chaldee saith, broken off. The manner of fastening is by the Hebrews described thus: There were made on each shoulder two rings; one above on the top of the shoulder, and another beneath the shoulder, above the curious girdle. And they fastened two 〈…〉 ings of gold, in the two rings that were above, & they are called chains. Afterwards, they put the ends of the •• eathings of the Brestplate, into the rings that were above, on the shoulders of the Ephod. Then they p • 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 down 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 be loosed from the Ephod. M 〈…〉 ony, treat. of the Implements of the Sanctuary 〈◊〉 . 9. s. 9. 10.

Ver. 29. upon his heart] The Greek translateth [unspec 29] upon his breast: so in Revel. 15. 6. the breasts girded meaneth the hearts. As before, presenting them • nto God, he bare them on his shoulders, on two 〈◊〉 of equal worth and glory: so now, to signify God's favor 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, everyone in their measure; proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace & love, prayeth, Set me as a • ignet upon thy heart, Song. 8. 6. memorial] which the graving did signify, as in Isaiah 49. 15. 16. I will not forget thee, behold I have graven thee upon the palms of my hands, &c.

Ver. 30. the Urim and the Thummim] which is [unspec 30] by interpretation, the Lights and the Perfections; but what these were, is not easy to say. The Gr. translateth them, the Manifestation and the Truth. There is no commandment given unto Moses, for to make them; neither is there any mention of them in Exod. 39. where the making of all Aaron's ornaments is related: but in Levite. 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.) do gather, that they were not the work of the artificer, neither had the artificers, nor the Church of Israel, in them any work, or any voluntary offering; but they were a mystery delivered to Moses from the mouth of God; or they were the work of God himself. For Moses took the Urim and the Thummim, and put them in the Brest-plate, after that he had put upon Aaron, the Ephod and the Brestplate, Levite. 8. 7. 8. Some do think, that as those words, Holiness to Jehovah, (in verse 36.) were graven on a plate, and put on Aaron's 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 think, they were no other then the precious stones fore-spoken of. The use of these Vrim and Thummim, was to inquire of God, and to receive an answer of his will by them; as is said of Eleazar the priest, he shall ask counsel for (Joshua) after the judgment of Vrim before the LORD, Numb. 27. 21. The manner of asking counsel, is recorded by the Hebrews to be thus. When they inquired, the priest stood with his face before the Ark; and he that inquired, stood behind him, with his face to the back of the priest: and the inquirer said, Shall I go up? or, Shall I not? And he asked not with an high voice, nor with the thought of his heart only, but with a sub 〈…〉 〈◊〉 as one that prayeth by himself. And forthwith; the holy Ghost came upon the Priest, and he beheld the Brestplate, and saw the 〈…〉 〈◊◊〉 of prophesy, Go up; or go not up; in the letters that shown 〈◊〉 themselves upon the Brestplate before his face. Then the Priest answered him and said, Go up, 〈◊◊〉 not up. And they made no inquiry of two things at once: and if they so inquired yet the 〈…〉 〈◊〉 but unto the first only. And they inquired not here • y, for a common man: but either for the King, or for him on whom the affairs of the Congregation • ay Maimonides, 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. Judge. 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 people's return • , Ezr. 2: 63. Nehemiah 6. 65. neither do we find, that ever God answered by them anymore. The Bab. Talmud, 〈◊〉 • oma, Chap. 1. sol. 21. speaking of Hag. 〈◊〉 . 8. where the Hebrew word Ecchabda, (I will be glorified) wanteth the letter H, which in numbering signifieth five, saith, The want of H, showeth the want of five things, in the second Temple, which had been in the first, namely, 1 The Ark, 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 (Shekhinah) they seem to mean the Oracle in the most holy place, where God had dwelt between the Cherubims, Psal. 80. 2. Num. 7. 89. And by the holy Ghost, they mean the spirit of prophesy, not only in the Priests, but in the Prophets, as the Commentary on that place of the Talmud saith, The holy Ghost was not in the Prophets, from the second year of Darius, &c. that is, after Haggai, Zacharias, and Malachi, which were the last Prophets, and in that Kings time, Haggai, 1. 1. Zach. 1. 1 So elsewhere in the Talmud, in Sanhedrin, Chap. 1. they teach from their ancient Doctors, that after the later Prophets, Haggai, Zacharias, and Malachi were dead; the holy Ghost went up (or departed) from Israel: howbeit, they had the use of a voice (or Echo) 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:) inferior unto Prophesy, and superior to the voice (or Echo.) Like wise R. Moses Gerundens, (on Exod. sol. 146.) affirmeth, that between the Voice and the Prophesy, were Urim and Thummin. Of this Voice (or Echo) 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,) do 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 Echo; and which some think was with distinct and plain words. Of old, they had in Israel Oracies or answers from God, three manner of ways; by Dreams, 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 Home • in 〈◊〉 . bringeth in Achil • es advising the Greeks in the time of a sore pestilence, to 〈◊◊◊〉 thereof from God, by some Prophet, or a Priest or a Dreamer of dreams. And as the High 〈◊〉 of 〈◊〉 was adorned in his 〈◊〉 with Vrim and Thummim, translated in Greek Manifestation and Truth; so among the Egyptians, their high Priest is reported to have an ornament about his neck, of a Sapphire stone, and the ornament was called Aletheia, (that is, Truth:) as Aeliam • writeth in his Greek History, book 14. After the loss of Vrim and Thummim, and Prophets in Israel; the godly Jews held them to the Law of Moses, as they were commanded by the last Prophet, Mal. 4. 4. And hereunto Jesus son of Sirach, in Ecclus. 33. 3. seemeth to have reference, saying, The Law is faithful to him (that understandeth) as the asking of Dela: that is, as the Oracle of Vrim and Thummim, for Vrim is translated into Greek Dela: 1 Sam. 28. 6. R. Moses bar Maimon, saith, They made in the second Temple Vrim and Thummim, (whereby he meaneth the Brestplate with the precious stones;) to the end they might make up all the [High priests] eight ornaments, (without which he might not administer,) although they did not inquire (of God) by them. And wherefore did they not inquire by them? Because the holy Ghost was not there. And every Priest, that speaketh not by the holy Ghost, and on whom the Divine-majesty resteth not, they inquire not by him. Maimonides, treat. of the Implements of the Sanctuary, Chap. 10. Sect. 10. According to this phrase, are those speeches to be understood, in John. 7. 39. The holy Ghost was not yet, because Jesus 〈◊〉 not yet glorified: and in Acts 19. 2. We have not so much as heard, whether there be an holy Ghost. Whereby is meant, the gifts of the Spirit, in Prophesy, Tongues, &c. as there followeth in verse. 6. T 〈…〉 holy Ghost came on them, and they spake with Tongues, and prophesied: which gifts being before ceased, were restored by the Gospel; an evident proof that the Christ was come, Joel 2. 28.—32. Acts 2. 4. 17. 18. And in Christ, this mystery of Vrim and Thummim was fulfilled: for in the heart of him our great High-priest, were the gifts of the holy Ghost without measure, 3. 34. unto all Light and Manifestation of the Truth, with all perfection and integrity, John 1. 4. 9 17. and 3. 12. 13. and 18. 37. Coloss. 2. 3. whereby the light of the knowledge of the glory of God, in the face of Jesus Christ, is come unto us; by whom the Spirit of Truth is sent into us, to dwell with us, and to abide with us forever, John 14. 16. 17. who also hath given us to put on the Brestplate of Faith and Love. 1. Thessalon. 5. 8.

Vers. 31. the Robe] in Hebrew Megnil; in Greek Hupodutes, that is, an Vnderclothing: it was a long garment, worn next under the Ephod. The Hebrews say, Upon the Robe, was the Ephod and the Brestplate; and he girded with the curious girdle of the Ephod, upon the Robe, under the Brestplate: and therefore it is called the Robe of the Ephod, because he gird •• it with the Ephod. Maimonides in Implements of the Sanctuary, Chap. 10. Sect. 3. See also Exodus 29. 5. and Levite. 8. 7. of the Ephod] the Greek here translateth it Poderee, that is, of the garment-downeto the foot. So in Revel. 1. 13. Christ appeareth 〈…〉 ed with a garment down to the foot, (in the Gr. there, Poderee:) to show himself, as High Priest for the Church.

Vers. 32. an hole] called in Hebrew a mouth. top] Hebr. head. a binding] or welt; called in [unspec 32] Hebrew a lip. woven work] Hebrew, the work of the weaver. Josephus (in his 3. book of Antiquities, Chap. 8.) saith, This coat was not of two pieces, but woven in one, without seames on shoulders or sides. Maimonides (in treat. of the Implements of the Sanctuary, chap. 9. Sect. 3.) saith: The Robe was all of blew, and the threads thereof were twelve times double; and the hole thereof was woven at the beginning of the weaving. And it had no sleeves, but was divided into two skirts, from the end of the neck unto beneath, after the manner of all Robes: and was not joined together, but about all the neck only. The Gospel noteth of Christ, how in the days of his flesh he wore a coat without seam, woven from the top throughout, John 19. 23. Though that were not a priestly garment, yet was it mystical.

Vers. 33. Pomgranats] that is, similitudes of them: so the Greek translateth, as it were Pomgranats [unspec 33] of the flourishing pomegranat tree. scarlet] every sort of these three (saith Maimonides) being twisted of eight threads, as it is written, upon the skirts of it twisted, (Exodies 39. 24.) So the threads of these skirts were in all, four and twenty. And he made them like pomgranats, which open not their mouth; and hung them on the Robe. Maimonides, treat. of the Implements of the Sanct. Chap. 9. Sect. 4. Wheresoever this word TWISTED is used alone, (as it is in Exod. 39. 24.) it must be eight double threads. Ibid. Chap 8. Sect. 14. The Greek version, both here and in Exod. 39. 24. addeth the fourth stuff, and of fine linen twined: but the Hebrew wanteth this, as also the Chaldee. bells] in number, threescore and twelve, (as Maimonides showeth in the soresaid treatise, chap. 9. Sect. 4.) and they were hanged 36 on the one skirt, and 36 on the other. And in these 72 bells, were 72 clappers, all of gold: and the bell, together with the clapper in it, is that which is called (in Hebrew) Pagnamon, (a Bell) saith Maimonides, ibidem.

Vers. 35. to minister] in the same: or, when he ministereth. sound] or, voice; that is, the sound [unspec] of his bells. Whereby was signified the voice of Christ, which is heard of God, in his prayer and mediation: and heard of the people, in his teaching and instruction, Heb. 5. 7. and 7. 25. Deuter. 33. 10. Isaiah 58. 1. Mat. 12. 18. Therefore these Bels were of gold, to signify the purity and preciousness of the words of Christ's; accompanied with Pomgranats, to signify the fruits and comfortable effects of Christ's both mediation and doctrine. For Pomgranats, were of the fruits of the holy Land, Deut. 8. 8. and they with the wine that is in them, signified the fruits and graces of the Saints, Song. 4. 〈◊〉 . 13. and 8. 2. Therefore many such were also in Solomon's Temple, 2 Chron. 3. 16. and 4. 13. And the care that this Robe should not be rent (verse 32.) signified the unity of the doctrine and faith of Christ, which should be among his people without rents or schisms, 1 Cor. 1. 10 13. 1 Tim. 1. 3. goeth in, &c.] that is, publicly administereth, as this phrase signifieth, Numb. 27. 17. 1 Chron. 27. 1. Acts 1. 21. that he die not] or, and he shall not die.

Vers. 36. Plate] the Hebrew Tsits, properly signifieth [unspec 36] a flour; the Greek, Petalon, a leaf: because it appeared fair and glorious: after, it is called, the plate of the holy crown, Exodus 39. 30. It was a long plate of gold, two fingers broad, and reached from one ear (of the Priest) to another, saith Maimonides, in Implements of the Sanctuary, Chap. 9. Sect. 1. HOLYNESSE TO JEHOVAH] that is, these words shall be graven upon it: in Hebrew, KODESH LA JEHOVAH: which we may English, Holiness to Jehovah, or, The holiness of Jehovah: and so the Greek translateth it Hagiasma Kurtou, The holiness (or Sanctification) of the Lord. These words might be written (as the Hebrews say) either in one line, or in two: and the letters were so graven, as that they stood out (above the rest of the plate, and were not cu • inward.) Maimonides, ibid.

Vers. 38. bear] or, take away the iniquity. This [unspec 38] openeth the mystery of this flour; how it figured the mediation of Christ, who by his holiness which he had of the Godhead, took away the sins of his people, which they commit in their most holy and religious actions, John. 1. 19. 2 Cor. 5. 19. 1 John. 2. 1. 2. for favorable acceptation] that is, for a sign that the people are made acceptable unto God, by the holiness of Jehovah him-self, which through the mediation of this high priest, is imputed unto them, Ephes. 1. 6 2 Cor. 5. 19. And this was graved as a signet, and put on the forehead of the Priest, that it might be a visible and perpetual token of God's gracious acceptation to be seen and read of all the people, to their comfort; as also before the Lord, who respecteth his, in the face of Christ.

Vers. 39. coat] the Greek translateth coats: for [unspec 39] whether it were the high priest, or the inferior priests, their coats were all of one stuff, and woven with like work, Exod. 39. 27. and Maimonides in the foresaid treat. Ch. 8. Sect. 16. where he showeth also, that these coats had sleeves woven of the same and sown unto the bodies of the coats; which were long, reaching down to the heels: and the sleeves for length and wideness fit for the arms. They figured the garments of justice, wherewith Christ and his children are arrayed, Psal. 13 2. 9. Revel. 19. 8. Miter] in Hebrew Mistnepheth, which signifieth a thing wrapped about the head. Such as the Tuffe which at this day is worn in the Eastern countries. By the Hebrew records, the high priests Miter, and the inferior priests Bonnets, were all of one stuff and size: and differed only in the manner of wrapping about the head; the Miter being woond more flat, and the Bonnets more round and high crowned. The Miter of the high priest, or of the inferior priests, was sixteen cubits (that is, 24 foot) long, saith Maimonides in Implements of the Sanctuary, Chap. 8. Sect. 2. 19. It was an ornament for priests and for Kings, Ezek. 21. 26. and signified both the power and authority which they had for their office under God, Zach. 3. 5. and their pure administration thereof in Justice & judgment, as Job said, My judgment was as a Robe and a Miter, Job 29. 14. So Christ our high priest, appearing in a priestly Garment down to the foot, had also his head, (that is, the attire of his head) and his hairs, white as wool, and as snow, Rev. 1. 13. 14. as in Song 5. 11. his head is of fine gold; as was the plate on the high priests forehead, and as a King with his crown. Among the heathen Romans, their chief priests were called Flamines; of the attire of their heads, as being Pileamines, without which, it was unlawful for them to go out of doors. Pomp. Laetus de Rom. sacerd. tit. de Flaminib. and Plutarch in Numa. Among the Arabians also, their high priests were clad with linen garments, & Miters; Alex. ab Alex. lib. 2. cap. 8. Girdle] in Hebrew Abnet: it was made of fine linen, and of blew, and purple, and scarlet, Exodus 39. 29. The Hebrew Doctors write, it was about three fingers broad, and two and thirty cubits long: they wound it about, and turned it one fold upon another. The High priests Girdle was in making like to the other Priests. It was to gird the coat with, which was under the Robe, Levite. 8. 7. and Maimonides, treat. of the Implements of the Sanctuary, Chap. 8. Sect. 2. 19. and Chap. 10. Sect. 1. Josephus (in his 3. book of Antiquities, Chap. 8.) saith, The coat was girt with a girdle four fingers broad, but empty within; and woven so as it was like a serpents skin, pictured with flowers, red, purple, blew, and of fine linen; the woof was only fine linen; which being wound and tied once or twice about the breast, hung down to the ankles, so long as he did not minister; but when he ministered, lest it should hinder him, he cast it upon his left shoulder. This must be understood of the inferior Priests girdles; for the high priest could not so do, by reason of his garments above it. These girdles signified the truth, constancy, and expedition of Christ in his ministration; and so of all Christians, Ephes. 6. 14. Isaiah 22. 21. Luke 12. 35. See the notes on Exodus 12. 11. embroiderer] or, weaver with tinsell work: See Exodus 26. 1. 36. The embroidery or cunning workmanship, was in the weaving: for of all the Priests garments, none was made of needle work, but of woven work, as it is written, (in Exod. 39. 22. 27.) THE WORKE OF THE WEAVER: saith Maimonides, in Implements of the Sanctuary, Chap. 8. Sect. 19.

Vers. 40. Coats] of fine-linen, such as the high Priest had, Exodus 39. 27. so for the girdles, and [unspec 40] bonnets, they were of the same stuff and workmanship that the high Priests: as is before noted. And figured the garments of Christ's children, made white in his blood, wherein they serve God day and night in his Temple, Rev. 7. 14. 15. and 19. 8. Among the Heathens also, they that sacrificed to their gods, were clad in white raiment, Valer. Max. b. 1. c. 1. Bonnets] of linen cloth, wrapped about their heads, much like the high Priests Miter. See the notes on verse. 39. So we Christians are to put on our heads, the hope of salvation for an helmet, and under it for to rejoice, 1 Thes. 5. 8. Rom. 5. 2. for the tire upon the head, is opposed unto mourning, Ezek. 24. 17. 23.

Vers. 41. anoint] with the holy oil, made at God's [unspec] direction: see Exodus 30. 23. 30. and 29. 7. fill their hand] that is, consecrate and dedicate them unto the ministry. This was by putting the flesh of the sacrifice, with bread, &c. into their hand: whereof see Exodus 29. 9. 23. 24. The Greek keepeth the Hebrew phrase: but the Chaldee translateth, thou shalt offer their offerings.

Vers. 42. breeches] alike for the High Priest, and [unspec] for the other, of the same matter and form. naked flesh] that is, the secret and shameful parts, called in the Hebrew the flesh of nakedness (or of fhame,) because of those parts we are most ashamed when we are naked. The Greek translateth, the shame of their body. So each of these words, is used for our shameful parts: flesh, in Gen. 17. 11. Ezek. 23. 20. nakedness, in Gen. 9. 22. 23. Lev. 18. 7. which are here commanded to be covered with linen, which signified righteousness, Revel. 19. 8. even the righteousness which is of God by faith, whereby our sin (which is our shame, Romans. 6. 21.) is covered, Rom. 4. 6. 7. And as all these garments are given of God to Aaron and his sons: so he it was that clothed our first parents after their nakedness, Gen. 3. 21. and he hath spread his skirts over us, and covered our filthiness, when we were naked and bare, Ezek. 16. 7. 8. and counselleth all, to buy of him white raiment, that they may be clothed, and their filthy nakedness appear not, Revel. 3. 18. even to put on the Lord Jesus Christ, and to make no provision for the flesh, to fulfill the lusts thereof, Rom. 13. 14. the thighs] from above the navel, a little off from the heart, unto the end of the thigh; saith Maimonides in Implements of the Sanctuary, Chap. 8. Sect. 18. Though these parts were covered by the former garments, yet lest by wind, or any other accident, they should haply be discovered, God (for more reverence of his Majesty, and regard of seemliness and honesty,) appointeth this close covering, which (as Maimonides expresseth) were tied with strings, and made close like a purse. Thus God gave more abundant honor, to that part which lacked; and our uncomely parts, have more abundant comeliness, as Paul saith, 1 Cor. 12. 23. 24.

Vers. 43. bear not iniquity] that is, bear not punishment for this iniquity, and die. The Greek translateth, and they shall not bring sin upon themselves, that they die not. For God is of purer eyes, then to behold evil, Hab. 1. 13. and he that had not on his wedding garment, was bound hand and foot, and cast into utter darkness, Matth. 22. 12. 13. Blessed therefore is he that watcheth and keepeth his garments: lest he walk naked, and his shame be seen, Revelat. 16. 15. This caution is not for the breeches only, but for all the garments; as the Hebrew Doctors have gathered thus; The high Priest that ministereth with less then these eight garments, or the inferior Priest that ministereth with less then these four garments, his service is unlawful, and he is guilty of death by the hand of God; even as a stranger that ministereth; as it is written, (in Exodus 29. 9.) AND THOU SHALT GIRTHEN WITH GIRDLES, &c. AND THE PRIESTHOOD SHALL BE THEIRS: when thee garments are upon them, their Priesthood is upon them: if their garments be not upon them: their priest-hood is not upon them, but loe they are as strangers; and it is written (in Num. 1. 51.) THE STRANGER THAT COMMETH NIGH SHALLBE PVT TO DEATH. As he that wanteth his garment, is guilty of death, and his service unlawful: so is he that hath moe garments. As he that puts on two coats, or two girdles; Or, the common priest that puts on the high priests garments, and serveth; loe he polluteth the service and is guilty of death by the hand of (the God of) heaven. Maimonides, in treat. of the Implements of the Sanctuary, ch. 10. sect. 4. 5.

Annotations.

THE thing] Hebrew, the word: the Greek [unspec] saith, these things. God having chosen Aaron and his seed, to be Priests unto him; entereth them into their office by many rites; as Washing, Clothing, Anointing, Sprinkling, and Offring of sacrifices for their consecration. bullock] in Hebrew Par: which is greater then a calf, but not so great as an ox. The Hebrew Doctors thus distinguish them: Wheresoever it is said, (g 〈…〉 gel) a calf, that is, a young one of the first year: but (par) a bullock, is a young one of the second year. Maimonides treat, of Sacrifices, Chap. 1. Sect. 14. youngling of the herd) or, young ox: Hebrew son of the ox (or of the herd.) The Greek saith, of the oxen. See the fulfilling of this precept, in Levite 8. 〈…〉 es] these were also of the second year; 〈◊〉 lambes were of the first. perfect] th •• is, without blemish, want; superfluity, or deformity. See the notes on Exod. 12. 5. These sacrifices figured Christ, who was without blemish, without 〈◊〉 , 1 Pet. 1. 19.

Ver. 2. unleavened] which signified, sincerity, and in 〈…〉 ruption. See Ex. 12. 8. 15. oil] which sign 〈…〉 d [unspec 2] the graces of God's Spirit, 1 John. 2. 27. See the notes on Exod. 30. 25. flower] the best part of the principal grain, called sometime the fat of wheat, Deut. 32. 14. with such God spiritually feedeth his Charch, Psal. 81. 17. and 147. 14. Such bread signified Christ also, whom the Father giveth us to feed upon, John. 6. 32. 33.

V. 4. the Tent] the whole Tabernacle or Habitation of God is so called, of one principal part thereof, [unspec 4] Exod. 26. called the Tent of Congregation, or of meeting; because there the people assembled, and there God met with them; as after in v. 43. Here the Priests were to be presented before God, and before the people, who were also there gathered together, Lev. 8. 3. So the ministers of Christ, were ordained in the Churches, Act. 14. 23. and 6. 5. 6. water] out of the sanctified Laver, Exo. 30. 18. 19. for it was made and anointed, and set in the Lord's 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, whereof they that come near unto God for to serve him acceptably, must be partakers, Psal. 51. 9. Isaiah 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22.

V. 5. clad] or, put upon Aaron: figuring the next work of God's grace, after the washing away and [unspec 5] forgiveness of sin; to impart the gifts of righteousness 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 loins. After that, he put on the coat; and then he girded the girdle, wrapping it about his breast. After the girdle, he 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. Maimonides, 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 linen) painted or embroidered with divers colors, besides daily sacrificing, solemn feasting, & the like: as L. Apuleius showeth 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 〈…〉 & Chaldee. versions here expound it. Th • g 〈…〉 ding is observed by Maimonides, to be about the 〈…〉 ot the loins: and whereas in Ezek. 44. 18. 〈◊◊〉 〈…〉 d, they shall not gird themselves in the sweating ( 〈◊〉 ) their Jonathan the ancient Chaldee par 〈…〉 expoundeth it, not upon their loins, 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. Isaiah 5. 27. Act. 12. 8. so this is in special, for the heart of the Priests, to be girded with Truth, as Paul expoundeth it, Ephesians 6. 14. So Christ's ministers are likened to Angels coming out of the Temple, clothed in pure and white linen, and girded about the breasts, with golden Girdles, Rev. 15. 6.

Verse 6. fasten] or, put: Hebrew, give. See [unspec 6] the notes on Exodus 28. 15. Crown of holiness] that is, holy Crown, 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 sign 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 dignity. So the Greek calleth it Petalon to Hagiasma; as the Plate was before named, in Exod. 28. 36.

Verse 7. anointing oil] the making hereof, is [unspec 7] after shown, Exodus 30. 23. &c. anoint] this third thing, signified the communication of the graces of God's Spirit, 1 John 2. 27. as it is said, The Spirit of the Lord God is upon me, because the Lord hath anointed me, &c. Isaiah 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 unity, Psalm 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 Greek Christ, and is the name of the Son of God, our Savior, Dan. 9. 25. John 1. 41.

Verse 9. fill the hand] namely, with parts of the [unspec 9] 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 Greek calleth it perfecting; because hereby the priest was fully and perfectly authorized to do the Priests office. And this word Paul useth in Greek, writing of the priesthood of the Son (of God) who is perfected (or consecrated) forever, Heb. 7. 28. By this manner of calling, God shown that none might take in hand to minister before him, unless the things were first put into his hand, for a sign of his calling from God, John. 3. 27. Heb. 5. 4. 5. But in Jereboam's 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-offering for [unspec 10] the Priest, ver. 14. So all sacrifices which the high priest offered for his sins, were bullocks; which were not so, for other ordinary men, Levite. 4. 3. 23. 28. impose their hands] with making confession of their sins, Levite. 5. 5. 6. and 16. 21. by which rite, they disburdened themselves of their sins, and laid them on the head of the sacrifice to be killed: which was a figure of Christ, killed for our sins, upon whom the Lord laid the iniquity of us all, Isaiah 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 Jews have recorded thus: There is no imposing of hands, but in the Courtyard: if he lay on hands without, he must lay them on again within. None may impose hands, but a clean person. In the place where hands are imposed, there they kill the beast, immediately after the imposition. He that imposeth must do it withal his might, with both his hands upon the beasts head, not upon the neck or sides: and there may be nothing between his hands and the beast. If the sacrifice be of the most holy things it standeth on the North side, (as Levite. 1. 11.) with the face to the West: the imposer standeth East-ward, with his face to the West: and layeth his two hands between the two horues, and confesseth sin over the sinoffring, and trespass over the trespass offering, &c. and saith, I have sinned, I have committediniquity, I have trespassed, and done thus and thus; and do return by repentance before thee, and with this, I make atonement. Maimonides, in treat. of the Offring of Sacrifices, ch. 3. Sect. 11. &c.

Vers. 11. thou shalt kill] Moses now at first did extraordinarily by God's appointment those things [unspec 11] 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. Mat. 23. 19. which altar [unspec 12] also signified Christ, who sanctified himself for his Church, John. 17. 19. and through the eternal Spirit, offered himself without spot unto God, Heb. 9. 14. so by the Godhead, the death of Christ was sanctified, and sufficient to cleanse all iniquity. This first sin-offering differed from the rest that ordinarily followed: for every such offering of the priest for sin, the blood of it was carried into the Tabernacle, and put upon the horns of the golden altar of incense, Levite. 4. 3. 7. whereas this was not so, but only put upon the horns of the brazen altar of burnt-offering, which stoodin the court-yard. For the end of this first oblation, was to make atonement for the altar it self, and to sanctify it, that it might be fit afterward to sanctify the sacrifices of the people, which should be offered upon it; as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offering, was used herein, like the offering of the common ruler, and private person, for the blood for their sin, was put on the horns of the brazen altar only, Lev. 4. 25. 30. because Aaron and his Sons, were not yet full priests, till the seven days of their consecration were ended, Lev. 8. 33. 34. &c. finger] This rite of putting blood with the finger, upon the horns of the altar, was for all sin off •• ngs. Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice. And teacheth us the efficacy of Christ's blood, for the purging of our sins, when it is so particularly presented unto God, and applied by his Spirit, (as the finger of God, Luk. 11. 20. is expounded to be the Spirit of God, Mat. 12. 28.) Heb. 9. 12. 13. 14. The outward rite was performed thus: When the priest took the blood in a bason, he brought it to the altar, and dipped the fore-finger of his right hand in the blood; and striked it on one home of the altar, & wiping his finger on the lip of the bason, (for no blood might remain upon it,) he dipped his finger the second time, and striked it on another horn, and so did he to all four, beginning at the South-side, and compassing the altar first Eastward, then North, then West; and at the bottom of that horn of the altar where he made an end with his finger, did he pour the rest of the blood, which was towards the South. These things Maimonides showeth in treat. of the Offring of Sacrifices, c. 5. s. 7. &c. and are more particularly to be opened in Leviticus. all the blood] that is, the rest of the blood, as the Greek explaineth it. This figured the fullness and perfection of the grace of Christ, by his blood obtaining full redemption, from our sins.

V. 13. the fat] This in Scripture is often taken for evil, because fatness hindereth sense and feeling. [unspec] So of the wicked it is said, their heart is fat as grease, Ps. 119. 70. and thou art waxen fat, thou art waxen gross, &c. then he forsook God, Deut. 32. 15. &, make the heart of this people fat, &c. lest they understand, Isaiah 6. 10. This fat therefore, which was a sign of man's corruption, God would have to be consumed by fire on the altar; teaching thereby the mortification of our earthly members, by the work of Christ, and of his Spirit. Somtime the fat is used to signify the best of all things, as is noted on Gen. 4. 4. so it teacheth us, to give the best unto the Lord. the inwards] or inmost part, that is, the heart, w ^ch is most inward, and in the midst of the body. So the inward of man is used for the heart, and consequently for the thoughts, and mind: as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part, Ier. 31. 33. the Apostle calleth the mind, Heb. 8. 10. By the fat upon the inwards therefore, is signified all corruption that covereth man's heart, as carnal reason, unbelief, hypocrisy, evil thoughts and purposes, &c. all which must be consumed, and the heart purified by the Spirit of God. caul that is above] named also, the caul of the liver, in v. 22. It is thought to be the midriffe or the at skin that is above the liver, the Gr. translateth it lobon, the lap of the liver. kidneys] or rein • : which as they are the instruments of seed for generation: so in Scripture they are used for the inmost affections and desires, and are joined with the heart: & of these only God is the searcher and possessor, Ps. 7. 10. and 139. 13. and here are to be offered up unto God in fire, figuring that w ^ch Paul teacheth, Mortify your members which are on the earth; fornication, uncleanness, inordinate affection, evil concupiscence, &c. Col. 3. 5. And thus the Heb. of old understood these figures; for they say, Therefore the kidneys & the fat which is on them, & the caul that covereth the liver, were burnt unto God, for to make atonement for the sin of man, which proceedeth out of the thoughts of the reins, and lust of the liver, & fatness of the heart, &c. for they all consent in sin. R. Menachem, on Ex. 29. fol. 111. shalt burn] the original word signifieth properly to perfume or resolve into smoke, used for burning of incense, applied here to the burning of sacrifices, whereby the smoke went up towards heaven. The Greek translateth it Impose; the Chaldee Offer.

V. 14. burn] It was a general Law, that no sinoffring, whose blood was carried into the Tabernacle, [unspec 14] &c. should be eaten, but burnt in fire, Levite. 6. 30. and such sin-offerings as had not their blood carried in thither, should be eaten by the priests, Levite. 10. 18. Howbeit, this offering was burnt, though the blood were not carried into the holy place. One reason whereof seemeth to be, that the priests might not eat their own sin-offerings, Lev. 4. 3. 12. Because they could not bear, or take away their own sins, but needed another Savior as well as all men; and the eating of any man's sinneoffring, signified the bearing and expiating of that man's sin, Levite. 10. 17. without] a figure how Christ, the true Sacrifice for our sins, should suffer without the gate of Jerusalem, which was part of his reproach that he bare for us, Heb. 13. 11. 12. 13. a Sin] that is, an offering for sin; so the Apostle (according to the Gr. version) translateth it for sin, Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase, may that be understood of Christ, that God made him, who knew no sin, to be sin for us, that is, a sin-offering, or, an exceeding sinner, 2 Cor. 5. 21. Thus the law made men priests which had infirmity, & needed to offer sacrifice, first for their own sins: but we now have the Son, who is consecrated forever, Heb. 7. 27. 28.

Vers. 15. impose] with both hands between the homes; as before is noted on v. 10. and this every [unspec 15] of them severally, for if five men bring one sacrifice, they all impose hands upon it, one after another: saith Maimonides, in treat. of Offring sacrifice, c. 3. S. 9. By this rite, the priests presented the Ram, a figure of Christ, unto God for them as a burnt-offering; in whom they were also by faith to present their ownebodies, a living sacrifice, holy, acceptable unto God, w ^ch was their reasonable service, Ro. 12. 1.

Ver. 16. sprinkle] this rite belonged to all burnt offerings, [unspec 16] Lev. 1. 5. See the annotations there. It figured the sprinkling of the blood of Jesus, for our reconciliation, and sanctification before God, 1 Pet. 1. 2. Heb. 9. 12. 14.

V. 17. cut the ram] after the skin is flayed off. Of [unspec 17] this and other rites, see the notes on Lev. 1. 6. &c. V. 18. burnt-offering] or, whole burnt sacrifice, in Heb. [unspec] an ascension; because it went up in fire all of it unto God: see Gen. 8. 20. of rest] of quieting or pacifying the wrath of God: the Chaldee saith, that it may be received with favorable acceptation: so in v. 25. The Gr. translateth it, a savor of sweet smell, which phrase Paul useth, Ephes. 5. 2. See the notes on Gen. 8. 21. fire offering] in the Gr. it is called asacrifice, in Chaldee, an oblation. The fire that sent up the sacrifices, signified both the afflictions on Christ and his members; (for everyone shall be salted 〈◊〉 Mar. 9. 49. 1 Pet. 4. 12.) and the work of God's Spirit, Mat. 3. 11.

V. 19. the other] Hebr. the second ram which was [unspec 19] for th 〈…〉 consecration. hands] as they did in the former: signifying that from God in Christ (figured by that Ram,) they expected not only justification and sanctification, (as by the two former sacrifices; but consecration also to their office, and grace from him to perform the same.

V. 20. the tip] the highest part, as the Chaldee explaineth [unspec 20] it. This putting of blood upon the ear, &c. was also used in the cleansing of the Leper, Lev. 14. 14. So here it signified in the Priests, the cleansing & sanctifying of their ears, to hear the word from the mouth of God, which they should teach unto the people, Ezek. 3. 17. 1 Cor. 11. 23. Isaiah 50. 5. Ma • . 7. 33. hand] that their work and administration, might also be sanctified by the blood of Christ, and acceptable to God: Deut. 33. 11. Act. 5. 12. foot] that their walking & conversation might also be holy; and their imperfections cleansed by the same blood: Phil. 3. 17. Gal. 2. 14. 1 Cor. 11. 1. The blood thus put on them from head to foot, might also signify the sufferings of Christ, whereof his ministers and people are partakers. Col. 1. 24. Phil. 3. 10. Altar] that by Christ, their purity and sanctification might be fully perfected, 2 Cor. 3. 5. 6.

V. 21. sprinkle] for sanctification, as is after expressed: [unspec 21] for the ministers of God both in their persons, and in their office (figured by the priests garments) are by the blood of Christ, and oil of his graces, sprinkled in their hearts from an evil conscience, and sanctified for the work of the ministry, Heb. 10. 22. 1 Cor. 15. 10. and 3. 10.

V. 22. of filling] to wit, the hand, as v. 9. that is, of consecration, [unspec 22] or initiation: the Gr. saith, of perfection.

V. 23. loaf] or, great-round-cake: for this, in Lev. [unspec 23] 8. 26. Moses saith one cake, So in 1 Chro. 16. 3. that is called a loase, which in 2 Sam. 6. 19. is called a cake. oil bread] tempered with oil, as in ver. 2. which is] or, as the Greek explaineth it, which are set before the Lord.

Vers. 24. wave] that is, move to and fro round about, and so to offer thē unto God. The original [unspec 24] word is sometime used for sisting in a sieve, Esa. 30. 28. that signifieth trials and afflictions, Luk. 22. 31. and so the Prophets apply this word unto troubles, Isaiah 10. 32. and 13. 2. and 30. 28. And as here the things, so elsewhere the persons are waved as a wave-offering, Numb. 8. 11. For wave, the Greek translateth separate: which word Paul useth, speaking of his designation to the ministry, Rom. 1. 1.

V. 25. rest] Gr. of sweet smell: see v. 18. This signified [unspec 25] that God would make manifest the savor of his knowledge by his ministers, 2 Cor. 2. 14. 15.

V. 26. thy part] Heb. to thee for a part, (or portion:) to eat the same. That which was after given to [unspec 26] the Priests, ver. 28. Lev. 7. 34. is here allowed unto Moses, as he that extraordinarily did now the priests work. See this fulfilled in Lev. 8. 29.

V. 27. heave-offering] so called because it was heaved or lifted up towards heaven. And these two [unspec 27] parts the breast & the shoulder, thus waved & heaved up, and so given to the Lord and his minister, did teach the priests now consecrated, how w ^th all their heart, and with all their strength, they should give themselves unto the service of the Lord in his Church, w ^th much labor, & manifold afflictions; even as the prince of our salvation was consecrated also through afflictions, 2 Cor. 6. 4. 10. Heb. 2. 10.

Vers. 29. to be anointed] Hebrew to anoint: but [unspec 29] such words are often used passively, as is noted on Gen. 2. 20. and 6. 20. and 16. • 4▪ and so the Greek explaineth it, that they may be anointed in them, and to perfect (or consecrate) their hands. See Exod. 30. 30. and 40. 15.

Vers. 30. Seven days] during which time, they [unspec 30] were to abide at the door of the Tabernacle, day and night, to keep the watch of the • ord, Levite. 8. 33. 35. Of the mystery of the number Seven, see the notes on Exod. 12. 15. Gen. 2. 2. Lev. 4. 6. It taught the priest here, that the whole term of their life should be spent before the Lord holily, and in his service, 1 Tim. 4. 15. 16. In this time of Seven days also, the Sabbath (which was a sign of sanctification (came over them, as is observed on Gen. 17. 12. And so the Hebrews do note of this action in particular, saying: Great is the Sabbath day, for the high priest entereth not upon his service, after he is anointed, until the Sabbath pass over him, as it is written (in Exodus 29. 30.) Seven days shall he that is priest, &c. R. Elias, in Sepher Reshith cho • hmah, fol. 419. a.

Verse 31. the holy place] the Courtyard of the [unspec 31] Sanctuary, at the door: as the next verse showeth.

Ver. 32. at the door] there it must be both boiled, [unspec 32] and eaten, Lev. 8. 31.

Verse 33. atonement was made] to wit, with God, by sacrifice: which being figures of Christ, [unspec 33] the Eating of them, signified the applying of Christ's death by faith unto their own souls, John. 6. 35. 51. The Greek translateth, by which they were sanctified. a stranger] he that is not of the Priests flock. holy] Hebrew holiness, understanding meats of holiness.

Vers. 34. burn] as being unlawful to be eaten; and as all flesh that became polluted was burned, [unspec 34] Lev. 7. 18. 19. This taught them care to apply the grace of Christ, without delay, see the notes on Exodus 12. 10. holy] or a holy thing: Hebrew, holiness, as verse. 33.

Vers. 36. make] to wi • , ready for sacrifice; that is, [unspec 36] kill, sprinkle the blood, offer, &c. See Gen. 18. 7. Exod. 10. 25. So verse. 38. and often after. atonemento] or, expiations, propitiations, reconciliations: meaning for Aaron and his sons, and the altar. The original word implieth both pacification of God's wrath, and his merciful covering of transgressions, whereupon atonement followeth. See Gen. 32. 20. The Jews had one special day in the year▪ to cleanse them from all their sins; that 〈…〉 by this name, the day of atonement, (or, of exp ••• tion) Levite 16. 30. All such things were figure • of Christ, Heb. 〈…〉 . 3. 1 John. 2 2. purify] to wit, 〈…〉 , as the Hebrew word signifieth to 〈…〉 , which as it is properly applied to the p 〈…〉 fying of men from sin, Numb. 8. 21. and 10. 22. 〈◊〉 5 〈…〉 so here and elsewhere, to the purifying of the 〈◊〉 , Ezek. 43. 26. of men's 〈◊〉 , Lev. 14. 49. 〈◊〉 and all things about them, Num. 31. • 0. & of Go 〈…〉 use or Sanct 〈…〉 ie, Ezek. 45. 18. which was by 〈…〉 of the sins & unclean 〈…〉 the Sons of 〈◊〉 , amongst whom God's 〈…〉 and holy thing 〈◊〉 ▪ as is expressed in Lev. 16. 16. God 〈◊〉 teaching, that no service of the Church is acceptable, unless the sins that cleave to our best works be purged away by repentance and faith in the blood of Christ, Heb 9. 21. 22. 23. 13. 14. and 10. 19. 22.

V. 37. holy] Heb. holiness of holinesses; that is, most [unspec] holy: not only sanctified it self, but sanctifying the gifts that were offered to God upon it; and so it was greater then the sacrifices as our Lord teacheth in Mat. 23. 19. & was herein a figure of Christ, the holy of holies, Daniel 9. 24. Heb. 13. 10. 15. he sanctified himself for his Church; and though he knew no sin, yet was he made sin for us, John. 17. 19. 2 Cor. 5. 21. holy] or sanctified, as the Greek & Chaldee translate it.

Vers. 38. make ready] or do, that is, offer unto [unspec] God: see v. 36. of the first year] Heb. sons of the year: see the notes on Ex. 12. 5. day by day] or, for a day, that is, every day; So in Numb. 28. 3.

Ver. 39. between the two evenings] that is, in the [unspec] afternoon, about three of the clock. See the notes on Ex. 12. 6. This daily service, signified the continual sanctification of the Church, through faith in Christ the Lamb of God; by whose mediation, we and our actions are accepted of God, Act. 26. 6. 7. Rom. 12. 1. 1 Pet. 1. 2. 19. 22. and 2. 5. Of this the Hebrew Doctors say, The continual sacrifice of the morning, made atonement for the iniquities that were done in the night; and the evening sacrifice made atonement for the iniquities that were by day, R. Menachem, fol. 115.

Ver. 40. tenth-deal] • o wit, of an Ephah or bushel, Num. 28. 5. which measure was called also an Omer Exod. 16. 36. an Hin] a measure which contey • ed twelve Logs saith Maimonides, in treat. of Sacrifices, Chap. 2. Sect. 7. See Exod. 30. 24. A Log (whereof see Lev. 14. 10.) is about our half pinte: so the fourth part of an Hin; that is 3 logs, about a pinte and a half of oil, and so of wine. This flower and oil, was called the Minchah or Meat-offering, Numb. 28. 5. & whereas the meat-offering brought alone, by particular persons, had besides oil, incense also, and salt; and but a handful of it was burnt, Lev. 2. of this meat and drink offering here joined with the burnt sacrifices, the Heb. say 〈◊〉 were not bound to bring incense upon it, but salt only; and it was burnt all of it upon the altar. And the 〈◊〉 was offered upon the altar, not put upon the fire, but (the Priest) lifting his hand on high, poured it upon the ••• tome (of the Altar,) &c. Maimonides, ibidem, Chap. 2. Sect. 1. See more in Lev. 2.

Vers 42. continual burnt offering] or, burnt offering of continuation▪ (as the Greek translateth it;) or, of perpetualnesse: which without intermission, was daily to be offered twice. And although other things have this word sometime adjoined, as the continual bread, Num. 4. 7. the continual inc •• s • , Exod. 30. 8. the continual meat offering, Num. 4. 16. yet commonly the daily burnt offering is 〈◊〉 hereby; and this sometime when the sacrifice is not expressed, as 〈◊〉 Dan. 8. 11. 12. 13. and 11. 31. and 12. 11. will meet] or, will congregate at times appointed; upon the Mercy-seat, Exodus 30. 6. The Greek translateth, Will be known 〈◊〉 thee; the Chaldee, will appoint my word unto you. 〈…〉 reason and 〈◊〉 of the 〈◊〉 , why 〈◊〉 〈…〉 the 〈…〉 (or, of meeti 〈…〉 ▪ because there God and his people met together; he to inform them by his Word, they to worship him, and to receive his oracles. See Exod. 〈◊〉 . 34. Levite. 1. 1. and 9. 23. 24. Num. 1▪ 1. and 〈◊〉 . and • 2. 4. 5. and 14. 10. and 16. 19. 4 • . 44.

Vers. 43. he shall] or it shall, meaning Israel, the Church, and every member of the same▪ my [unspec 43] g 〈…〉 ] my glorious presence, which often there appeared, as is before shown, and as did after in Solomon's Temple, 1 King. 8. 10. 11. Isaiah 6. 1. 3. 5. and in Christ's Church under the Gospel, Rev. 21. 11. 23. Isaiah 60. 1. 2. And this was that which truly sanctified the Tabernacle and Church, and all things in them; not blood or oil, or any other outward thing; which, did sanctify but as touching the purifying of the flesh, Hebrew 9. 13. 22. 23. and 10. 1. 10.

Vers. 45. will dwell] this was the signification [unspec 45] of the Tabernacle, that God dwelled with men, Exod▪ 25. 8. Psalm. 78. 60. and so now with us in Christ, Rev. 21. 3. Zach. 2. 10. And of this Hebrew Sha • an, that is, dwell, the Hebrews usually call God's Majesty in his Church, Shekhinah, that is, Habitation; and so the gifts of the holy Ghost unto his people. And in this place, the Chaldee translateth, I will settle my habitation (or divine presence) amongst the Sons of Israel: and under these figurative speeches, eternal life in the presence of God, was promised unto them, Levite. 26. 11. 12. John. 14. 2. 3. and 17. 24. Psal. 16. 11.

Annotations.

AN incense altar of incense] or, a perfumatorie (a [unspec 1] perfuming place) of perfume: where odors were burned daily, and resolved into fume or smoke. In the making, it is called only an altar of incense, Exod. 37. 25. and so the Greek translateth it here. But because an Altar, in Hebrew Mizbeach, hath the name of slain-sacrifices, which were offered thereon; and upon this, there was no such service: therefore it is called for distinction sake, Miktar, a Perfumatory, or Incense altar. The Chaldee expoundeth it, Thou shalt make an Altar, to offer upon it incense of sweet-spices. Shittim] Greek, incorruptible wood: see Exod. 25. 5.

Vers. 2. horns] sharp high places in the four [unspec 2] corners: see the notes on Exodus 27. 1. 2. &c.

Vers. 3. gold] whereupon it was called the golden [unspec 3] altar; Num. 4. 11. Revel. 8. 3. as the other covered with brass, was the brazen altar, Exodus 38. 30. Of the matter underneath, it is sometime called the altar of wood; as in Ezek. 41. 22. where the measures of it (prophesied to be under the Gospel) are larger then these under the Law. For this was but one cubit long, that two: this two cubits high, that three. Because the service of God, by Christ's coming, should be enlarged, from East to West, God's name should be great among the gentiles; and in every place, incense should be offered unto his name, Mal. 1. 11. and the Spirit of grace, and of supplications, should be in larger measure poured out upon the Church, Zach. 12. 10. roof] by the roof and walls, are meant the top and sides: a similitude taken from an house. The Greek translateth, hearth, and walls. a crown] The like was made about the Ark, Exodus 25. 11. and about the Table, Exodus 25. 24. To these the Hebrews apply the three crowns (as they call them) of Israel: the Crown of the Law, that is, the Ark, the Crown of the Priesthood, that is, the golden Altar; and the Crown of the Kingdom, that is, the Table. R. Elias, in Preface to Sepher Reshith chocmah, page 2.

Vers. 4. places] Hebrew, houses: so Exodus 25. [unspec 4] 27. By the bars in these, the golden Altar was carried, when the host and tabernacle removed, Num. 4. 5. 11. 25.

Vers. 6. 〈…〉 t with thee] to answer by oracle, as [unspec 6] before, Exod. 29. 42. The Greek translateth, I will be known unto thee there; the Chaldee saith, I will prepare my word for thee there. This golden Altar figured out Christ in respect of his mediation with God for his Church: by whom, and in whose name, we offer up praises and prayers unto God, 〈…〉 . 3. 15. John. 16. 23. 24. which prayers 〈…〉 unto incense, Psalm. 14 • . •• . There 〈…〉 〈◊〉 the four horns of the golden Altar, a •• heard, Revel. 9. 13. as answering to the 〈…〉 God's people in Christ.

〈…〉 ] or, cense, perfume, (of-sweet 〈…〉 [unspec 7] 〈…〉 , that is, sweet odoriferous in 〈…〉 compounded of sundry things, as after 〈◊◊〉 〈…〉 . Therefore the Greek translateth it, 〈…〉 every morning] Hebrew, in 〈…〉 in the morning. dresseth] or, trim 〈…〉 , Hebrew maketh well. As the Lamps signified the light of God's Word, and incense, prayers: so the doing of these both at one time, signified our joining of prayers with our exercises in the Word 〈…〉 Acts 6. 4.

Vers. 8. to ascend] that is, to burn; see Exodus [unspec 8] 27. 20. The order of burning incense as the Hebrew Doctors have recorded, was: that one went and gathered the ashes from off the Altar, into a golden vessel; another brought a vessel full of incense, another brought a censer with fire, and put coals on the Altar; and he whose office it was to burn the incense, (when the other, having bowed themselves down, were gone out,) strowed the incense on the fire; when he was bidden so to do by the governor. At which time, all the people went out of the Temple from between the porch and the Altar (in Solomon's Temple.) And every day they burned the weight of an hundred 〈◊〉 of incense, fifty at morning, and fifty at evening, [Those 100 denarios were a pound amongst them, and weighed fifty shekels of the Sanctuary, every shekel being in weight 320 Barley corns]. And when the priest had burned the incense, he bowed him down, and went his way 〈◊〉 Maimonides, treat of the Daily service, Chap. 3. so that Zacharias, as his lot fell, burned incense in the Temple, the whole multitude of the people were without at prayer, while the incense was burning Luk. 1. 9. 10. By this service, God taught then that the faithful prayers of his people, are sweet as incense, and acceptable unto him; whiles our priest Christ Jesus, doth by his mediation, put 〈◊◊◊◊〉 the prayers of all Saints, Psalm. 141. 〈…〉 . 3. 4. Heb. 8. 1. 2. and 9. 24. Rom. 8. 34. For the Priests in the Law, served unto the example and shadow of heavenly things, Heb. 8. 5. 〈…〉 ] Hebrew, incense of continuation, that is which continually every day should be offered. So we are willed to pray without ceasing, 〈…〉 . and Christ our High Priest, ever liveth, to make intercession for us, Hebrews 7. 25. and 〈…〉 .

〈…〉 〈◊〉 incense] in Greek, other incense: [unspec] the 〈…〉 received from other persons, or made of oth •• composition, then is after commanded, 〈…〉 34. 35. 36.) The Chaldee translateth it, 〈…〉 . The Hebrew Doctors explain, If they put honey amongst it, it was all 〈…〉 ] if there wanted any one of the sweet spices thereof, he was in danger of death, for loe it 〈…〉 if he burned other in 〈…〉 or burned upon it incense like this, which was voluntarily brought by any private person, or by many, &c. Maimonides, treat of the Implements of the Sanctuary, Chap. 2. Sect. 8. 11. It figured the prayers of the Saints, which must be according to the will of God, by his Spirit, and in faith: not after the tradition of man, or will of the flesh, 1 John. 5. 14. Rom. 8. 26. Matth. 21. 22. and 15. 9. Luke 11. 1. 2. &c.

Vers. 10. once] or, one time, which was the tenth [unspec 10] day of the seventh month, the day of Reconciliation, as Levite. 16. 18. 29. 30. See the annotations there. of the Sin offering] the Greek translateth, of the purgation of sins: which phrase Paul useth, saying of Christ, that he made a purgation of our sins, that is, cleansed us from them, Heb. 1. 3. of atonements] that is, whereby reconciliation was made. Which being a figure of the blood of Christ, reconciling us to God, Heb. 2. 17. signified that the imperfections and sins which cleave even to the best prayers of the Saints are to be pardoned and purified by that blood and death. holy of holies] that is, a most holy thing: Hebr. holiness of holinesses.

Here beginneth the 21 Section of the Law, see Gen. 6. 9.

Vers. 12. sum] or compt: in Hebrew head: because [unspec 12] the sum is as the head of the number, Therefore the Gr. here interpreteth it computation, and the Chaldee, Compt or Number. So in Numb. 1. 2. by those that are to be numbered] the Greek saith, in (or by) their visitation; the Chaldee, by their Numbers. of his soul] that is, of his life, which he should now lose, when he was particularly visited and looked unto of God; if he redeemed not himself with money. By this God taught his people to judge themselves for their sins, that they might not be judged of him, Ezek. 20. 43. and 36. 31. 1 Cor. 11. 31. And this redeeming of their souls with money, taught them faith in Christ, who was to redeem his people, not with gold and silver, but with his own precious blood, 1 Pet. 1. 18. 19. no plague] for their sins, if they were not redeemed. When David numbered the people, the Lord sent a pestilence among them, to the death of 70 thousand men, 2 Sam. 24. 9. 15. For plague here, the Greek translateth fall or ruin, the Chaldee, death.

Vers. 13. of the Sanctuary] which was twice so [unspec 13] much as the common shekel. See the notes on Gen. 20. 16. twenty gerahs] as if we should say, twenty pence: this sum is also expressed in Levite. 27. 25. Numb. 3. 47. and 18. 16. Ezek. 45. 12. A Gerah (which the Hebrew Doctors name also Megnah) weighed sixteen barley corns: twenty gerahs made the shekel of the Sanctuary, which was 320 barley corns weight of pure, silver, as Maimonides affirmeth, in treat. of Ualuations, &c. ch. 1. S. 4.

Vers. 14. old] Hebr. son of twenty years, that is, going [unspec 14] in his twentieth year. See Gen. 5. 32. At this age they were also numbered in Num. 1. 3. and 26. 2. and what the number of men, and sum of money was now at the first count, see in Exod. 38. 25. 26

Vers. 15. give less] 〈◊〉 〈◊〉 God hereby [unspec 15] taught an equality of all men before him in respect of their sins, and of their redemption from sin, by Christ; through whom we have all obtained a likeprecious faith unto salvation, 2 Pet. 1. 〈◊〉 So there was an equality in the distribution of Mann • , Exod. 16. 18. The Hebrews say, Because with these half shekels they bought the daily sacrifices every year he would have that the hands of all of them should be equal, in the offerings of the congregation. 〈◊〉 Menachem, on 〈◊〉 30 • . sol. 116.

Vers. 16. service] which is after mentioned in [unspec 16] Exod. 38. 25. The Hebrew Doctors have taught this to be a perpetual ordinance, that every man of Israel 〈…〉 mmanded to give half a shekel every year: yea though he be a poor man that liveth on alms, he is bound to beg it of others, or to sell his clothes from his back, and give half a shekel of silver, as it is written (Exodus 30. 15.) The rich shall not give more, and the poor shall not givelesse: and he must not give it some today and some tomorrow, but all of it at once. All are bound to give this half shekel, Priests, Levites, Israelites, Proselytes, and servants that are free; but not women, bond men, or children: yet if they will give, they receive it of them, but not of Infidels. This payment is not used but before the Temple, and in the time when the Temple standeth, they give the shekels both within the land of Israel, and without the same: but while the Temple is desolate, they pay▪ them not, though they dwell within the land. On the first day of Adar (that is which we call February) they make proclamation, that every man may be ready to pay his half shekel; and on the 25 of the same month, they sit in the Temple to receive the same. That which is gathered in other provinces, is sent unto the Temple: there in one of the Chambers, it is land up in coffers. With this money, and other of like nature, they provided the daily sacrifices, and offerings for the congregation, salt for the sacrifices, wood, incense, show bread, the red Cow, &c. Maimonie in treat. of the shekels, Chap. 1. Sect. 1. 7. 8. 9. and Chap. 2. Sect. 4. and Chap. 4. Sect. 1. Howbeit, some do think this commandment was but for the present building of the Sanctuary; and not to be a yearly tribute. Compare 2 Chron. 24. 5. 6. and Neh. 10. 32 where the people charged themselves yearly with the third part of a shekel, for the service of the house of God. Of that, the Hebrews say, it was over and beside the half shekel (here spoken of) for the necessity of the things there mentioned. Ibn Ezra on Neh. 10.

Vers. 18. Laver,] in Hebrew Cijor, which word [unspec 18] sometime is used for a Cauldron. 1 Sam. 2. 16. but commonly a washing vessel, in. Greek Louter▪ that is, a Laver. When the priests and people were multiplied, Solomon in his Temple made ten Lavers to wash the sacrifices, and one other great vessel, called a Sea, for the priests to wash in, 1 King. 7. 38. 23, 26. 2 Chron. 4. 2. 6. This in the Tabernacle, was made of the brazen looking glasses of the women which assembled at the door of the Tent, Exod. 38. 〈◊〉 . From these; the holy Ghost mentioneth in the Church of Christ, mystically, a sea of glass like Crystal before the throne, Rev. 4. 6. and again, a 〈◊〉 sea mingled with fire, Rev. 15. 2. foot] or •• se, (as the Greek tr 〈…〉 it;) which was to uphold and stablish the • a •• r. This foot is expressed usually, so 〈◊〉 as the L •• er it self is mentioned, Exod. 〈…〉 and • 5. 12. and 39. 39: and 40. 1 • Levite. 8. 11. put mater] This (as the Hebrews do record) was to be done every day, in the morning, for that the water of the Laver, by continuing all the night, became unlawful for to wash with. And any water might serve to sanctify with, whether it were living (that is, spring or running) water, or lake water: only so as it had not changed the color, but were like water meet for to wash in. Maimonides, treat. of 〈…〉 tance into the Sanctuary. Chap. 5. Sect. 12. 14.

Vers. 19. therefrom] or, thereat, or, thereof: to [unspec 19] wit, in the water that is taken out of the Lav •• , into some vessel of the Sanctuary. For wash the Chaldee translateth sanctify. Touching this, the Hebrew Doctors say, It is commanded, to sanctify in the water of the Laver, & if one sanctify (that is, wash) in any of the vessels of ministry; it is lawful; but not in any profane vessel. If he sanctify in a vessel of ministry without (the Court,) or in a profane vessel within, and so perform his service, it is unlawful. And they sanctify not within the Laver; or with the ministering vessel, but from the same, as it is written, (Exod. 30. 19.) They shall wash THEREFROM: howbeit, if one sanctify within it, and serve, he is not polluted. He that washeth his hands and his feet, in a place of waters, though it be in a Well; this is no sanctification at all, until he wash in a vessel. And they may sanctify in any of the vessels of the Sanctuary, &c. Maimonides, treat. of Entrance into the Sanctuary, Chap. 5. Sect. 10. 11. feet] because they served always with bare hands, and bare feet in the Sanctuary. Of this also they write; The Priest needeth not sanctify himself between every several service that he 〈◊〉 ; but be sanctifieth once in the morning, and so serveth and goeth all that day, and all that night. Provided, that he go not out of the Sanctuary, nor sleep, nor make water, nor remove his mind from one business to another. For if he do any one of these four, he must sanctify again. This was a general rule in the Sanctuary, no man