Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

WHen he shall separate] to wit, himself. This [unspec] word separate, signifieth to exempt, after a special and marvelous manner, from common estate, as is noted on Levite. 27. 2. The Greek translateth it, Who so shall greatly 〈…〉 . The Lord having before given order for the pu 〈…〉 tion of the Campe of Israel, in ne 〈…〉 duties and things commanded, doth the like here for voluntary service, which he would accept 〈◊〉 their hands. And this Law for abstinence from wine and strong drink, is set next the Law for the d ••• led or suspected woman; because by drinking such things, people do often fall into 〈◊〉 , Gen. 19. 32.—35. as it is said, Look • not up •• the wine when it is red, &c. thi • e eyes will behold 〈…〉 women, Prov. 23. 31. 33. But by abstaining there-from, the body and mind may be kept 〈◊〉 and pure. 〈…〉 vow] which is a religious 〈…〉 made unto God: see the annotations on Lev. 27. 2. And whereas he spake of man or woman, it is to be understood of such as are free, and in their own power; for they that were under the power of another, their superior might disannul their vow if he would, by the Law in Num. 3 • . 4, &c. So in this special vow, as the Hebrew canons say, The father (of a child) or the husband (of a wife) may disannul the Nazariteship of his wife, if he will, as in other vows. Maimonides in Misn. tom. 3. in Nazi •• th, chap. 2. sect. 17. a Nazirite] this name we retain of the Hebrew Nazir; (whom the Greek sometime calleth Naz • raios after the Hebrew, Judge. 13. 5. sometime expoundeth S •• ct • fied or Consecrated, Amos 2▪ 12.) and Nazir by interpretation is one Separated or exempt unto some special sanctity, or dignity, as Joseph is called a Nazirite, or, separated, Gen 49. 26. D • ut. 33. 16. and Nezer is used for a Crown: see Exod. 29. 6. And whereas our Savior Christ is called a Nazarene, Matth. 2. 23. it was not of this name Nazi • , no • of this vow, (for he both drank wine, and was polluted by the dead, Luk. 7. 33, 34. and 8. 49▪54. which the Nazarites might not do:) but because he was Ne •• er the Branch out of the roots of Jesse, Esa • . 11. 1. and was brought up in the city Nazareth (or N • tsrath) Mat. 2 23▪ therefore he was called a Natsarene, or (according to the Greek pronunciation) a Naz 〈…〉 : which title the Evangelists give him sundry ways, Nazarenes the Nazaren, Mar. 16. 6. Nazar • ios the Naz • raean, Ma • . 2. 23. and 26. 71. Nazorai • s, the Nazoraean, Act. 2. 22. and 6. 14. and Jesus of Nazareth, Act. 10. • 8 all which differ from Naz • raios, the word by which the Greeks sometime express the N • zir or Nazirite, mentioned in this Law. Not withstanding though Christ was no Nazirite according to this carnal commandment (as the Apostle speaketh of the Priesthood, Heb. 7. 16.) yet the truth of this type was fulfilled in him, by the spirit of Sanctification, and after the power of an endless life. to separate himself] or, to make himself a Nazirite; for thereof here it hath the name, and differeth from the word separate used before, which was more general. The Greek translateth to sanctify (or purify himself: which word the Holy Ghost useth in Act. 21. 24. sanctify (or purify) thyself • ith them, that is, be a Naziri • e with them. Nazi 〈…〉 es were some appointed of God, as Samson, ••• g. 13. 5. and • ohn the Baptist, Luke 1. 15. some by men; and they were either Nazarites all the days of their life, as was Samuel, 1 Sam. 1. 11. or but for certain days, as the laws here given by Moses, show. And for the vow of a N • zirite, the Hebrews have these rules: He that saith, I will not depart 〈◊〉 of this world until I be a N • zirite; he is to be a Nazirite out of hand, l • st • e die presently: and if he de • er his N 〈…〉 ship, he transgresseth against (this l • w i • D 〈…〉 2 • . 21.) Thou shalt not delay to pay it. When a man hath p • rp • sed in his heart, and utte •• d with his 〈◊〉 , w • rds which carry this sense that 〈◊〉 will 〈◊〉 a N • zirite; though they carry this sense a far • ff ( •• t pl • i • lie) he is a Nazirite. He that 〈◊〉 , loe I will be a Nazirite from the kernels of grapes only, or from the • usks only; or a Nazirite from shaving, or from uncleanness only; he is a full Nazirite; and all the particular (r •• es) of Nazariteship are upon him; ye • though it was not in his heart to separate himself but from that thing only; forasmuch 〈◊〉 he hath sp • ken that he • ill separate from that which is forbidden the Nazarites, he is a full Naz • rit. If they fill him a cup of wine, and give it him to drink, and he say. I am a Nazirite from it; he is a full Nazirit • . But if he have a grieved •• ule, or 〈◊〉 , and they requ • st him to drink th • t he may forg • t his sorrow, and he say, I am a Nazirite from it; th • n that • up only is 〈…〉 lawful unto him, and he is no Nazirite; for there was no further 〈◊〉 than that he would •• t drink this cup. He that saith, I will be a N • zirite, upon condition that I will drink wine, or 〈◊〉 p • lluted by the dead, or sh • ve my hair; lo • he is a Nazirite, and is forbidden th • se all; because he conditioneth against that which is written in the Law, and who so • ō ditioneth against that which is written in the Law, his c 〈…〉 ion is fr • strate. He 〈◊〉 saith, I will be a Nazirite when I • ave a s • n; when 〈…〉 is borne unto him, he is a Nazirite. H • that v 〈…〉 th Nazirit • ship in ignorance▪ or by 〈◊〉 , &c. 〈…〉 ree, as f • r other vows. But • e that is 〈…〉 brought to vow N 〈…〉 p 〈…〉 . If a 〈…〉 to his 〈◊◊〉 , 〈◊〉 〈…〉 son be 〈◊〉 ; th 〈…〉 is bound to direct him 〈◊〉 all 〈…〉 ziriteship: if the 〈◊〉 〈…〉 N • zirit • . M • imo • y in N • ziru • h, 〈…〉 ch. 2. sect. 1. 3. 14 〈…〉 〈…〉 lie unto him, as •• s. 8 in C • aldee, 〈…〉 ; and I • nathan explaineth it, to the name of 〈…〉 This showeth the end and use of these vows to be religious, for the strengthening of faith, • nd 〈…〉 of virtue, and for honor and thank 〈…〉 God, after men have obtained his blessings, as 1 Sam. 1. 11. 27. 28 Wherefore it was a favor of God unto his people, when he raised up such among them, whereby they might be i • ci • ed unto holiness of life; as he saith, I r 〈…〉 sed up of your sons for Prophe • s▪ a • d of your young m • n for Nazarites, Amos 2. 11. Hereupon the Hebrews teach; He that saith, Loc I will 〈…〉 Nazi 〈…〉 I do so or so; or, if I do it not, and the li 〈…〉 ; • e is a wicked man, and such Naz 〈…〉 iteship is 〈…〉 m • ns. But • e that voweth to the Lord by way of holiness, is honest and commendable; and of him it is said, (in Num. 6. 7.) the Crown of his God is upon his head▪ and the Scripture compareth him with a Prop 〈…〉 , 〈◊〉 . 2. 11. M 〈…〉 . in Nazir 〈…〉 h, ch. 10. sect. 14. It appeareth by 1 Macca • . 3. 49. that in public calamities they used to make and keep this vow more specially; for there, when they war • d against An • iochus, they stirred up the Nazarites, who had accomplished their days.

Vers. 〈◊〉 . s • parate from wine] or, be a Nazirite, (in Greek 〈…〉 ) from w • ne, that is, abstain [unspec 3] from drinking i • . God giveth order for the Nazarites diet, to abstain from all fruit of the vine tree; • o • their habit, to abstain from cu 〈…〉 g their hair, and for their conve • sing with others, That they abstain from all pollution by the dead, verse. 5, 6. All which figured out mortification, as in the particulars shall appear. and strong drink] in Hebrew, Shecar, so called for that it causeth drunkenness; and hereof the Greek borroweth the name Sikera; but the Chaldee expoundeth it, old wine, saying, From wine new and old he shall separate himself: and in Psal. 69. 13: the Greek calleth Shecar wine: but the Holy Ghost in Luk. 1. 15. keepeth the name Sikera. And it generally comprehendeth all strong drink made of any fruit: howbeit the Hebrews restrain it here to such only as is made of the fruit of the vine, saying, Three sorts of things are forbidden the Nazirite; pollution, and shaving, and the fruit of the vine: but strong drink made of Dates, or such like, is lawful for the Nazirite; and the strong drink which is forbidden him by the Law, is strong drink made with mixture of wine. Maim. in Nezir. chap. 5. sect. 1. But this restraint may be their own tradition. By this prohibition, God taught the Nazarites sanctification in mortifying the lufts of the flesh; for the drinking of these indangereth men to forget the law of God, Prov. 31. 45. to mock, and to rage, Prov. 20. 1. they take away the heart, Hos. 4. 11. the Priest and the Prophet erred through these in vision, and stumbled in judgment, Isaiah. 28. 7. Therefore Daniel in his mourning drank no wine, Dan. 10. 3. John the Baptist the Nazirite drank no wine, and is therefore counted a mourner, Luk. 7. 32, 33. & the Nazarites by this abstinence were taught, instead of wine, to be filled with the Spirit, Eph. 5. 18. and with the love of the Lord, which is better than wine, Song 1. 2. Vinegar of strong drink] in Chaldee, vinegar of old wine. liquor] or moisture, the Greek translateth, whatsoever things are wrought (or made) of the grape, though mixed with water, or other drink; for generally anything that cometh of the vine, is forbidden, as the Angel explaineth this law in Judge. 13. 14. which notwithstanding the Hebrew doctors do restrain to that which cometh of the fruit of the vine only, holding the juice of the leaves, or the like to be lawful. And further they say, if a little wine be mingled with honey, or the like, so that there be no taste of the wine, that is lawful for the Nazirite to drink. Yet for the things here expressed, as wine, grapes ripe or unripe, green or dry, husk or kernel, whosoever did eat any one of them presumptuously, was to be beaten by the Magistrate. Maim. in Nezir. c. 5. s. 2. 6. 8.

Vers. 4. of his Nazariteship] or of his separation, [unspec 4] consecration, meaning the vow thereof, as verse. 5. so the Greek here translateth of his vow. made of the wine vine-tree] that is, any of the fruit thereof: for a tree is said to make fruit, when it yieldeth or bringeth it forth, as in Gen. 1. 11. therefore in Judge. 13. 14. it is explained, that cometh of (or proccedeth from) the wine vine-tree: and the word wine is added to the vine, only here and in that place, to signify that wine, or the fruit of the vine (which cheereth God and man, Judge. 9. 13.) is in special manner forbidden the Nazirite, for the mystery before touched. And by Judge. 13. it appeareth, that such as God sanctified to be Nazarites from the womb, their mothers also (whiles they went with child of them) were to abstain from these things; because by the mothers meat the child is nourished. So it figured a full and whole renunciation of worldly pleasures, even from the time of our new birth, until the accomplishment of our sanctification. from the kernel • ] that is, either kernels or husk of the grape; which though they have not such force as the liquor to affect the mind, yet God here forbiddeth, to teach an exact care to avoid evil, and danger, occasion, provocation, yea or appearance of evil, as 1 The • . 5. 22. as we are also to hate not only pollution or the flesh, but even the garment spotted by the first, Jude v. 23. not Idols only, but also their 〈…〉 rings and ornaments, Isaiah. 30. 22. And for this, the Hebrews say, that All things forbidden of the 〈◊〉 are equal one with another: so that if he put green grapes with dry, or with unripe grapes, and 〈◊〉 kernels and husks, and eat of this mixture but so much as an olive, he is to be beaten. Likewise if he drink a quarter (of a Log) of the mixture of 〈◊〉 with vinegar, he is beaten. If he eat the like quantity but of the husks, which are the outward 〈◊〉 , or of the kernels which are the seeds within, he is beaten. Maim. in Nezir. ca. 5. s. 3. 2. Moreover they teach, that it is unlawful for a Nazirite to stand in the company of them that drink wine, but he is to keep himself far away, for there is a stumbling block before him: our wise men have said, he should not come near a vineyard. Ibidem ca. 5. sect. 10. As the Nazarites were to abstain from all that cometh of the vine, so from eating any unclean thing. Judge. 13. 4. 14. which also was a sign of their sanctification: see Levite. 11.

Vers. 5. of his Nazariteship] or separation; in Greek, of his sanctimony (or purity.) 〈◊〉 pass] in Greek, not come upon his head; that is, he shall not cut his hair. The Naz 〈…〉 that shaveth his head, is to be beaten; whether 〈…〉 with rasour or with sizers; likewise if he pinche 〈◊〉 his hair with his hand, he is to be beaten. M 〈…〉 Neziruth, c. 5. sect. 11. till the days be 〈◊〉 The Scripture setteth no number of days how long a man shall be a Nazirite; but as he vow 〈…〉 was he to perform. Howbeit the Hebrew doctors write, A Nazariteship absolutely is 〈◊〉 days: as he that saith, I will be a Nazirite, he 〈◊〉 one not less than thirty days; and though he say, I will be a Nazirite with a very great Nazariteship he is one but thirty days, because he expressed no time. If he express a time less than thirty; as if be say, I will be a Nazirite one day, or ten, or twenty days; yet is he a Nazirite thirty days: for there is no Nazariteship less than thirty days. This thing we 〈◊〉 by tradition. If he express a time more than 〈◊〉 days, as 31. or 40. or 100. days, or 100. 〈◊〉 then he is to be a Nazirite according to the 〈◊〉 which he expressed, neither less nor more. If he 〈◊〉 I will be a Nazirite for an hour, he is to be a Nazirite thirty days. If he say, I will be a Nazirite thirty days and an hour, he is to be a Nazirite thirty one days; for there are no hours determined. He that saith, I will be a Nazirite two Naziriteships, or 〈◊〉 he is to be a Nazirite according to the number which he hath mentioned; every Nazariteship of them shall be 30 days. And at the end of every 30 days, he is to shave his hair, and bring his offerings, and begin to count for his second Nazariteship; though he have spoken of 100 thousand Naziriteships: though it be unpossible he should live so long, he is to count one after another until he die, or until he have accomplished the number of his Naziriteships. He that saith, I will be a Nazirite forever, or all days of my life; he is a Nazirite forever. If he say, I will be a Nazirite 1000 years: he is a Nazirite for the time determined, although it is unpossible for a man to live 1000 years. And what differeth a Nazirite forever, from a Nazirite for a determined time? A Nazirite for a determined time, may not shave his hair, till the end of the days of his separation, Num. 6. 5. But a Nazirite forever, if his hair be too heavy for him, may lighten it with a razor at every twelve-months end, and bring three beasts for his oblation, when he shaveth himself: as it is written of Absalom, (2 Sam. 14. 26.) at every years end he polled, &c. And Absalom was a Nazirite forever; as we have been taught by tradition. Samson was not a full Nazirite: for he vowed not to be a Nazirite, but the Angel separated him from uncleanness. And what was required of him? He might not drink wine, nor shave his head; but he might be polluted by the dead; this also we have by tradition. Therefore he that saith, I will be a Nazirite like Samson, he is to be a Nazirite from polling his head, and from wine, forever; but may be defiled by the dead, Maimonides in Neziruth ch. 3. And Talmud Bab. in Nazer, ch. 1. He that saith, I will be a Nazirite one day before my death, it is unlawful for him to drink wine, or to defile himself or to shave his head, forever, Maim. ibidem. chap. 4. sect. 10. the locks] or, the hair, as after is explained by another word of like signification. The hair is an ornament and a covering by nature: and as by washing of garments, the cleansing from impurity was shadowed, Exod. 19. 10. so by keeping them white and clean, the continuance of sanctification is signified, Revel. 3. 4. & 7. 14. 15. &. 19. 8. Such was the keeping of the head from the rasort for when the Nazirite (v. 9.) or the Leper (Levite. 14. 8. 9.) was cleansed from impurity, their hair was shaven off: so the keeping it from shaving, signified, that they had kept themselves from uncleanness. Therefore when the Lord would figure out the rejection of Israel, as being unclean before him, he did it by this sign of cutting off the 〈◊〉 with a razor, Isaiah. 7. 20. Ezek. 5 1.—10. The growing of the hair signified also the growing of the graces of God's Spirit in them, as in Samson; who with the loss of his hair, lost also the power of God and as his hair grew again, so his strength in God renewed, Judge. 13. 25. &. 14. 19. &. 16. 17. 19 20. 22. 28. This strength came not by the growth of the hair, (for long hair rather weakeneth the body than strengtheneth it naturally,) but by the Lord, who sanctifieth to his people outward signs, whereunto himself only addeth grace: as he sanctified the waters of Jordan to wash away Naaman's leprosy, which of themselves had no such esticacie, 2 King. 5. 10. 14. Moreover, as the woman's long hair, is noted as a sign of her husbands power over her, and her subjection unto him, 1 Cor. 11. 5.—10. so the Nazarites hair might be the like sign of their subjection to the Lord, under whose power they had by this vow, inspectall manner committed themselves for further sanctification in his sight.

Vers. 6. at a dead soul] that is, a dead person, [unspec 6] whereby he should be defiled: the soul is often used for the whole man, living or dead, see Lev. 19. 28. & 21. 1. and so Jonathan in his Targum here explaineth it, at the son of man that is dead. Thus the soul is put for the body, for at death the soul departeth, Gen. 35. 18. and by the Hebrew Canons, the dead d • fileth not, until his soul be departed; Maimonides in Tumoth meth. ch. 1. sect. 15. Of pollution by the dead, see Numb. 19. 11. &c. This refraining from the dead, (in whom the image as it were of God's curse for sin, was to be seen, for the wages of sin is death, Rom. 6. 23.) figured our abstaining from sinful and dead works, and such as live in them, (which are dead while they are alive, 1 Tim. 5. 6.) that we may keep ourselves unspotted of the world, I am. 1. 27.

Vers. 7. not make himself unclean] or, as the [unspec 7] Greek translateth, not be defiled for them; namely in touching, mourning for, or burying them. For this, as for the former, the Nazirite if he did it presumptuously, was to be beaten by the Magistrate, Maim. in Nazir. ch. 5. sect. 15. &c. This also taught them to moderate their affections and sorrow, for their earthly parents, that they might be holy unto their father which is in heaven. Here the Hebrews have their traditional exceptions, saying, It is lawful for a Nazirite to leave the pollution by the dead which is commanded, as if walking by the way, he light upon a dead body, and there is none there to bury him, then is he to desile himself for him, and to bury him. If two Nazarites light upon a dead, the one a Nazirite for 30 days, the other for an hundred; he that is a Nazirite for 30 days shall make himself unclean, (and the other not.) The like they say, for shaving his head, that it is lawful for him, if it be a shaving commanded; as, if a Nazirite prove a Loper, and be healed of his leprosy within the days of his Nazariteship, he is to shave off all his hair, for the shaving of him is commanded in Levite. 14. 8. And wheresoever thou findest a commandment to do a thing, and a prohibition from doing it, if a man can keep them both, he doth well; and if not, the commandment is to be done, and the prohibition is to be let pass. Maimonides in Neziruth, chapt. 7. sect. 11. 12. 14. 15. and Talmud in Nazir. chap. 7. the Nazariteship] or the separation, Hebr. Nezer, in Greek, the vow; in Chaldee, the crown of his God, (as the word Nezer here used, is else-where •• crown, Levite. 21. 12.) This is the reason why he must mortify his affections, and rather follow his vow in honoring the Lord, than to follow natural duty in honoring his dead parents. So unto him that would have had leave to bury his father, Christ said, Follow me, and let the dead bury their dead, Mat. 8. 21. 22. And here we may compare the Nazarites with the high Priests, for sanctimony. The Priests might drink no wine, or strong drink, when they went to minister before the Lord, Levite. 10. 9. so the Nazirite might drink no wine, or strong drink, whiles he was separated to be holy to the Lord. The high Priest might not go in to any dead body, nor defile himself for his father or for his mother, Lev. 21. 10, 11. so neither might the Nazirite. The high Priest had on his head the Nezer (or crown) of the anointing oil of his God, Levite. 21. 12. the Nazirite here hath the Nezer (or crown) of his God, upon his head. These both of them in their office and sanctimony were types of Christ, on whose head, his Nezer (or crown) was to flourish, as is promised in Psalm. 132. 18. And Christians, made Kings and Priests unto God, Rev. 1. 6. have on their heads crowns of gold, Rev. 4. 4.

Vers. 8. holy] • hus God, besides the former outward observations, requireth inward and spiritual [unspec 8] holiness; without which all the other were but vanity.

Vers 9 unawares] or, on a sudden, which is by another word after repeated, to show that whatsoever [unspec 9] sudden unexpected death it were, he was thereby defiled. And here is the second part of the Nazarites Law, when his sanctimony begun, should be by uncleanness nullified and fall; till by sacrifice he was reconciled unto God, and began a new through his grace in Christ. and he hath defiled] or, then he hath defiled, &c. and shall shave his head. so the Greek explaineth it, defiled shall be the head of his vow, and he shall shave, &c. Because all the days of his Nazariteship he should be pure from pollution by the dead. shave his head] this sh • ving was to cleanse him from pollution; and differeth from the shaving, when he had fulfilled his vow, verse 18. which was to be at the door of the Sanctuary; & the hair burned there. When the Nazirite shaveth himself for his uncleanness, • e need not shave him at the door of the Sanctuary, nor cast his hair into the fire. But whether he be shaved without or within the Sanctuary, his hair is unlawful to be put to any use, but must be buried, saith Maimonides in Nezir. chap. 6. sect. 14. This had like mystery, as the shaving of the Leper when he was cleansed, in Levite. 14. and signified the renouncing of his own righteousness by the works of the Law, as being defiled by sin: compare Phil. 3. 8. 9. the seventh day] which was the day when all defiled by the dead, were clean, being sprinkled with the holy water, Numb. 19. 11. 12.

Verse 10. two turtles] This accordeth with [unspec 10] the Law, for making atonement for such as had unclean issues, when they were cleansed, Levite. 15. 14. &c. see the annotations there. The Hebrews say, When a Nazirite is defiled with any uncleanness, for which he is to shave himself, one is to sprinkle upon him on the third day, & on the seventh day, (Nū. 19. 12.) and he is to shave off the hair of his head, in the seventh day, and to wash in the seventh day, after he is sprinkled, as do all that are defiled by the dead, (Num. 19. 19.) and when his sun is set, he shall bring his offerings on the eight day, and they are two turtles, or two young daves, &c. Ma • m. in Nezir. ch. 6. sect. 11.

Verse 11. shall do] or, make ready, that is, 〈◊〉 [unspec 11] unto God: as that which is said in 1 Chron. 21. 〈◊〉 . let my lord the King do; is by another Prophet explained, let my lord the King take 〈◊◊◊〉 2 Sam. 24. 22. If a Nazirite be unclean 〈◊〉 uncleannesses, he bringeth for them but one 〈◊〉 to wit, if he be unclean the secon • time, before 〈◊〉 bring his oblations for the first uncleanness; 〈◊◊〉 he delay many days after his cleansing before he bring his sin-offering, & is defiled in these days, he br 〈…〉 but one oblation. But if he be unclean, and then 〈◊〉 sed, and have brought his sin-offering, and is 〈◊〉 the second time after that he hath brought his sinoffering, although he hath not as yet brought his 〈◊〉 pass-offering, and his burnt-offering, he is 〈◊〉 to bring other oblations. Maimonides in Nezirath, chap. 6. sect. 15. he sinned by a soul] in Ch • ldet, by the dead: that is, for that he missed of his sanctification or Nazariteship, having been polluted by the dead. So sinning is used for missing of the thing aimed at or intended, Judge. 20. 16. This caught 〈◊〉 contagion of sin, which a man unawares and inevitably often falleth into, (for in many things we offend all, I am. 3. 2.) for which, when we know that we have sinned, we are to make confession unto God, and by faith to apprehend the sacrifice o • Christ, whereby atonement is made for us, 1 John. 2. 1, 2. sanctify his head] that is, the head of his Nazariteship, as verse. 9. by beginning anew, the days of his vow of Nazariteship, during w ^ch , the hair • o • his head must grow, and he keep himself from uncleanness. So Sol. Rashi here explaineth it; sanctify his head, to begin again the count of his Nazariteship. And the verse following confirmeth 〈◊〉 . 〈◊〉 .

Verse 12. shall separate] to wit, as a Nazirite, [unspec] • or so the Hebrew word meaneth, which the Greek translateth sanctific. Hereby God taught, that as he hath given Christ to be an atonement for our sins, so when we are cleansed by faith in him, we must not continue in sin, that 〈◊〉 may abound, but endeavor anew to fulfill 〈◊〉 vow, and walk in newness of life, and yield our-selves unto God, as those that are alive from 〈◊〉 dead, Rom. 6. 1. 4 13. And as by sacrifices 〈◊〉 ring Christ, the Nazirite was cleansed from his former uncleanness, so by a trespass-offering, which also figured Christ, he was prepared 〈◊〉 the observation of his vow renewed; because all grace and ability to do good, is of God, obtained by Christ Jesus our Lord, James 1. 17. John 15. 5. the days of his Naz 〈…〉 〈◊〉 ] in Greek, all the days of his vow; that is, so many days as he had vowed at the first. And wh •• beginneth he to reckon? From the time that he bringeth his sin-offering: but his burnt-offering and his trespass-offering binder him not from 〈◊〉 ning [if they be not brought.] Ma • m. in 〈◊〉 chap. 6. sect. 12. of his first year] Hebr 〈…〉 〈◊〉 of his year, so in verse 14. of which phrase, see the notes on Gen. 5. 32. Exod. 12. 5. and of the 〈◊〉 pass-offering, see Levite. 5. shall 〈◊〉 ] that 〈◊〉 shall be lost and counted as none; as the Greek translateth, shall be uncounted, or not 〈◊〉 ▪ in Chaldee, frustrate. Thus one little pollution unawares, nullifieth many days purity; for the Law requireth perfect observation, and curseth him that continueth not in doing all things commanded, Deut. 27. 26. Galat. 3. 10. and whosoever shall keep the whole Law, and yet faileth in one point, he is guilty of all, I am. 2. 10. And here this nullity of the former days is added only to the third duty of the Nazirite, that he should not defile himself by the dead; and not to either of the former two, which might seem to be greater. Of this the Hebrews have these observations. A Nazirite that drinketh wine, or eatch that which cometh of the vine, though many days, he destroyeth not (or frustrateth not) the days of his Nazariteship, no not one day. And so if he shall shave off a little hair of his head, or either ignorantly or presumptuaously shave all his head, &c. he frustrateth (but) 30 days, till he have locks again, and after that he beginneth to reckon: As if he vowed to be a Nazirite an 100 days, and after 20 days his head is shaven; then he must wait 30 days till the hair of his head be grown: and after 30 days, he is to reckon 80 days, for the complement of the days of his Nazariteship. And all those 30 days, all the particular duties of a Nazirite, lie upon him; only they come not into his reckoning. A Nazerite that is defiled, whether pre • umptuously or ignorantly, yea, though it be by the pollution of an heathen by constraint, he s 〈…〉 slratch all; and must be shavē with the shaving for uncleanness, & bring the oblations for uncleanness; and is to began again to reckon the days of his Nazariteship, Num. 6 12. Yea though he be defiled in the day, when the days of his Nazariteship are fulfilled, and in the end of the day, all is frustrate. If he be defiled the day after the fulfilling, that is, the day when he bringeth the oblations of purity; he frustrateth 30 days only; and thus he is to do. He is to bring the oblations for uncleanness, and shave for uncleanness, and begin to reckon the Nazariteship of 30 days; and then he is to shave for cleanness, and bring the oblations of cleanness [mentioned in v. 14, &c.] And if he be defiled after any one of the bloods be sprinkled for him, he frustrateth not a whit, but bringeth the rest of the oblations for cleanness. If he vow to be a Nazirite, while he is unclean by the dead, his Nazariteship beginneth upon him: & if he defile himself the second time, or drink wine, or shave his head, he is to be beaten. And if he cō •• ue in his uncleanness many days, they profit him not (for his account) until he 〈◊〉 sprinkled the third day and the seventh & be washed in the seventh: and that seventh day goeth into his account of Nazariteship, for him that voweth while he is unclean▪ but a clean Nazirite which is defiled, he beginneth not to reckon till the eighth day, and forward. If he have an issue in his flesh, be he man or woman, all the days of their issue, go on in their reckoning, although they be unclean, (Levite. 15.) and this was taught Moses at Mount Sinai. And I need not speak, how if a Nazirite be unclean with other uncleannesses, the days of his uncleanness go on in his reckoning, and he loseth not any. Maim. in Nezir. ch. 6. s. 1.▪ 8. and c. 7. s 9, 10.

Verse 13. the Law] the third part of the Nazarites [unspec] Law, how heshould show himself thankful unto God, when through his grace he hath fulfilled his vow, and is orderly to be discharged of the same. he shall bring him] he▪ shall present himself to the Lord by the Priest▪ or, the Priest shall bring him. It appeareth by Act. 21. 26. that the Nazirite was to go into the Sanctuary, to signify the accomplishment of the days of the sanctification, or Nazariteship. Some translate, he shall bring it, the oblation after mentioned; and this the Greek Version favoreth. Sol. Rashi expoundeth it, he shall bring himself.

Vers. 14. shall offer] or, shall bring near, as the [unspec 14] Greek translateth, he shall bring his gift. perfect] in Greek, without blemish: see Exod. 12. Peace-offerings] in Greek, Salvation. Of these sacrifices, see Lev. 1. an • 3. and 4. 〈◊〉 . for according to the rites there specified, were they to be offered. And whereas the Nazirite, though he had fulfilled his vow without any pollution, is here commanded notwithstanding to bring a Sin-offering, &c. it taught the secret and unseen guiltiness which cleaveth to the most holy men in their best and most perfect works; which without atonement by the blood of Christ, cannot be pure and pleasing in the sight of God. For though a man know nothing by himself, yet is he not hereby 〈…〉 ; but he that judgeth him, is the Lord, 1 Cor. 4. 4. in whose sight no man can be justified by the works o • the Law, Gal. 2. 15, 16. These 〈◊〉 〈…〉 , 〈◊〉 here saith, were to looseth 〈◊〉 pro 〈…〉 s 〈◊◊〉 . • he Nazirite, the fruit of 〈…〉 e, his shaving, and defiling by the dea 〈…〉 R. Mena 〈…〉 applieth th male 〈◊〉 for a b 〈…〉 〈…〉 ffering, to the property of mercy, and the female 〈…〉 Sin-offering, to the property of judgment; and the peace-offerings to the glory of Israel, that setteth peace in the world.

Verse 15. and wafers] The Hebrews (as Sol. [unspec 15] Rashi) here say, there were teno 〈…〉 ach sort, ten cakes and ten wafers; which Maimonides in Nazir. ch. 8, sect. 1. declareth thus: And he bringeth with the ram for peace-offerings, six tenth-deals of figure, &c. of them he baketh twenty cakes, ten cakes of unleavened bread, and ten wafers of unleavened bread, and annointeth the twenty, with the fourth part (of a Log) of oil; and he bringeth the twenty in one vessel. See Lev. 7. 12. their meat-offering] besides the former extraordinary cakes & wafers, he was to bring the ordinary meat-offering, and drink-offerings appointed for all sacrifices, whereof see Num. 28.

Verse 16. shall offer them] or, shall bring them [unspec 16] near; which words do one explain another, in the Hebrew text, as, they brought near burnt sacrifices, 1 Chr. 16. 1. that is, offered burnt sacrifices, 2 Sam. 6. 17. For the order, it is said, He killed the sin-offering first; and after that, the burnt-offering; and after that, the peace-offerings; and after that, he was shaved. And if he were shaved after the killing of the sin-offering, or of the burnt-offering, it would serve. Maim. in Nazir. ch. 8. s. 2. shall do] that is, shall offer, (as v. 11.) his sin-offering; whereby the Nazirite acknowledged himself a sinner, even in the most sanctified time and actions of his life; and that he could have no access unto God, but by the sacrifice of Christ; so man's best works have no place in justification, Rom. 3. 20.

Verse 17. shall make] or, shall do, that is, offer (as verse 16.) for a sacrifice of peace-offerings, to [unspec 17] give chan • es unto God, by whose grace he had fulfilled his vow. Therefore he rejoiced, keeping a feast before the Lord; for the flesh of the Peaceofferings was eaten by him that brought the sacrifice, when the Lord and his Priest had their portions, Levite. 7. 14, 15.

Verse 18. the Nazirite] in Greek, he that vewed; [unspec 18] in Hebrew, Nazir. shave] this the Hebrews call, the shaving of purity (or, for cleanness) and it differeth from the former shaving, in verse 9. w ^ch was for uncleanness; and figured the purging of his uncleanness▪ but this shaving was in thankfulness, to signify that he had the perfection of his Nazariteship from God, and therefore burned his hair under his sacrifice. This shaving was to be of all his hair: the Hebrews say, if he left but two haeres, he had done nothing, neither had he kept the commandment of shaving, whether he were a clean Nazirite, or an unclean. If he had left two hairs, he was to let all his hair grow, and shave it all again with those two hairs, [after thirty days.] Maim. in N • z. chap. 8. sect. 67. at the door of the Tent] afterward when the Temple was built, they say it was in the women's Court, in the Nazarites chamber, which was there 〈◊〉 the South-East corner, and there they boiled their peace-offerings, and cast their hair into the fire. And if he shaved in the City, it would serve: but whether it were in the City or Sanctuary, under the cauldron he was to cast his hair; and he might not shave, till the door • of the court were opened; as it is said, at THED 〈…〉 RE OF THE TENT: not that 〈◊〉 shaved before the door, for that were a contempt of the Sanctuary. Maim▪ in Nezir. ch. 8. sect. 3. Compare here with that in Act. 18. 18. where it is said, having shaved his head in Cenchrea, for he had a vow; by which it seemeth, the shaving was not of necessity to be in the Sanctuary, or in the City of Jerusalem. of his Nazariteship] in Greek, of his vow: so the vow in Act. 18. 18. and 21. 23. meaneth Nazariteship. under the sacrifice] to burn it there, and consume it, signifying the end of his vow, performed acceptably to God in Christ, and presented unto him by the Spirit, which is like unto fire, Mat. 3. 11. The Hebrews say, If he be shaved by the peace-offerings, and he be found disallowable, his shaving is disallowable, and his sacrifices profit him [unspec] not. If he be shaved by the sin-offering, and it be found that it was not stain by the name of a sin-offering; and afterward he bring the peace-offerings and burnt-offering, and oblations as they are commanded; his shaving is disallowable, & his sacrifices profit him not. If he be shaved by the burnt-offering, or by the peace-offerings, and they be stain not by their name, and afterward he bring the other oblations to offer them by their name, his shaving is disallowable, and his sacrifices profit him not. If he be shaven by them three, and any one of them be found right, his shaving is right; And he is to bring the other sacrifices, and offer them after their manner. And wheresoever we say his shaving is disallowable, it frustrateth 30 days; and he is to count 30 days after his disallowed shaving, and bring his offerings. Maiman M 〈…〉 11. of peace-offerings] in Greek, of 〈◊〉 ; in Chaldee, of Sanctifications: see Lev. 3. 〈…〉 every Nazirite was to fulfill his vow, and b 〈…〉 own sacrifices, yet are there certain observations by the Hebrews, which are of use for understanding some things in the New Testament. They say, If a man vow to be a Nazirite, he may bring 〈◊〉 fathers oblations for himself, and be shaved 〈◊〉 〈…〉 but a woman is not shaved for her fathers offering • ; this we have learned by tradition. As, he whose 〈◊〉 was a Nazirite, and he separated money to 〈…〉 ons therewith, and he die, and leave the money 〈…〉 lute (without expressing for what sacrifice it is, 〈◊〉 the son say after his fathers death, I will be a Nazirite upon condition that I may bring my offerings 〈◊〉 the money which my father separated for his offering: loe, he may bring his offerings with that mo 〈…〉 so, if he and his father were Nazarites, and 〈◊〉 father separated money absolutely, and dieth; and the 〈◊〉 after his fathers death, I will shave for my 〈◊〉 money: loe, he may bring his offerings wish the 〈◊〉 but if he say not so, the money falleth to a vo 〈…〉 fering. If the father die, and leave many sons▪ they 〈◊〉 the money among them, for it is their inherit 〈…〉 everyone of them must be shaved for his 〈◊〉 & the first borne hath a double portion. He that 〈◊〉 . Upon me be the shaving of a Nazirite, he is 〈…〉 bring the offerings of shaving for cleanness, and 〈…〉 fer them by the hand of what Nazirite he 〈◊〉 . If he say, upon me be half the oblations of a Nazirite; 〈◊〉 on me be the half of the shaving of a Nazirite; then he bringeth half the offerings by what Naz 〈…〉 he will; and that Nazirite payeth his offering • 〈…〉 that which is his. But if he say, Upon me be the▪ 〈◊〉 of half a Nazirite; then he is to bring the offering 〈…〉 a full Nazirite: for we have no half Naz 〈…〉 Maimonides in Nezir. ch. 8. sect. 15▪ 18. By this, 〈◊〉 may see the reason of that which James said unto Paul, though he had no Nazarites vow upon him; We have four men which have a vow on them; 〈◊〉 take, and sanctify thyself with them, and he at 〈…〉 ges with them, that they may shave their heads, 〈◊〉 Then Paul took the men, and the next day sancti 〈…〉 himself with them entered into the Temple, to 〈◊〉 the accomplishment of the days of Sanctification. 〈◊〉 , Nazariteship] until that an offering should be 〈◊〉 for everyone of them: Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Nazariteship him self, yet might he contribute with them, and they be partakers of his charges about the sacrifices.

Verse 19. the sodden shoulder] or, 〈◊〉 arm, meaning the left shoulder, for the right shoulder was due unto him raw, of all peace-offerings. Lev. 7. 32. this was peculiar of the Nazarites ram only, and not due to the Priest from any other sacrifice. The manner of this service, was thus; The ram was killed, and the blood sprinkled, and the b 〈…〉 〈◊〉 and the fat of the intralls taken out. After 〈◊〉 the flesh was cut in pieces, and the breast and the 〈…〉 der were put apart: and the rest of the ram was 〈…〉 den in the women's court. And the Priest tocke 〈…〉 sodden shoulder of the ram, with one of 〈◊〉 〈…〉 cakes brought therewith, with the breast and the (other shoulder, and the fat: and he 〈…〉 th them all on the Nazarites hands; and the Priest put his heads under the owners hands, and wav'd all before the Lord. Maimonides in Maaseh hak 〈…〉 , ch •• . 9. sect. 6. 9. After the waving, the fat was salted, and burned 〈◊〉 the Altar: the breast and shoulder was meat for the Priests; but they had no right unto them, till after the fat was burned. And the cake which was waved, and the sodden shoulder were eaten by the priests; and therest of the bread, with the residue of the flesh, was eaten by the owners; as is shown by Maimonides in Maaseh • akorbanoth, • h. 9. sect. 6. 9. 12. See the notes on Lev. 3. and 7. ch. In that the other shoulder (besides the ordinary gift) was here given to the Lord's Priest, it taught the Nazarites as they had received more special grace of God to perform their vows, so they should give him more special thanks.

Verse 20. wave them] this shoulder was waved (of which word, see the annotations on Exod. [unspec] 29. 24.) the other was heaved up ward, called therefore the heave shoulder, by which motions, performed by the Priests hands under the Nazarites, God taught them that the perfection and acceptation of all their actions, was through the mediation of our great Priest Christ Jesus, by whom we are to offer the sacrifice of praise to God continually, that is, the fruit of the lips, confessing to his name, Heb. 13. 15. holy] Hebr. holiness, that is, an holy portion for the Priest to eat; so the Nazirite was taught to give the glory of his Sanctification unto Christ, whom the Priest here figured. wave breast▪ Hebr. breast of waving, and shoulder of heaving; those which the Priest had of all the Peace-offerings, Levite. 7. may drink wine] or, shall drink, if he will, and also shave his head when he will, and be unclean by the dead; for now he was discharged of his vow. Though here special mention is made of drinking wine, which being for the comfort and cheering of man's heart, might signify the fruit and comfort which followeth affliction and humiliation, when sorrow and mourning shall be done away. And where it is said, and after, he may drink; it showeth that before the shaving and sacrifices here appointed, he might not drink wine, though the time of his vow were expired. The Hebrews say, A Nazirite that hath fulfilled the days of his Nazirite ship, and is not shaved with the shaving for cleanness; it is unlawful for him to be shaved, or to drink wine, or to be defiled by the dead, as he was before: & all the particulars of Nazariteship are upon him; and if he be shaven, or drink wine, or be defiled, he is beaten. Maim. in Neziruth, ch. 4. s. 12.

Verse 21. his oblation] understand, this is his oblation; or, as the Greek saith, his gift. for his [unspec] N 〈…〉 ship] in thankfulness to God for giving him grace to fulfill his Nazariteship; and to make atonement for his sins committed under that his vow. This ordinance of Nazarites, was a special glory in Israel, Amos 2. 11. where their Nazarites were purer than snow, they were whiter tha milk, they were more ruddy in body than Rubies, their polishing 〈◊〉 of Sapphire, Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow, were endued. Yet was it but a legal service, which by Christ is taken away; in whom we have obtained a more glorious state, being washed from our sins in his own blood, whereby we are whiter than Snow, Rev •• . 1. 5. Psalm. 51. 9. and being sanctified by his Spirit, we have our conversation in Heaven, from whence also we look for our Savior, the Lord Jesus Christ, Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which believe, we have written and concluded, that they observe no such thing: and it is a Canon of the Hebrew Doctors, that The Samaritan (or Gentile) hath no Nazariteship; Talmud in Nazir. ch. 9. And by the overthrow of the City and Temple of the Jews by Nebuchadnezzar, the Nazarites visags became blacker than acoale, they were not known in the streets, their skin cleaved to their bones, it was withered, it became like a stick. Lam. 4. 8. that they might be taught to look for a better sanctification, which Christ should give in the heavenly Jerusalem, in the light whereof, the nations of them which are saved do walk, and into which, nothing that defileth shall enter, Rev. 21. 24. 27. where that is fulfilled which the Hebrews say of the Nazirite, that he is warned not to defile himself by the dead, because the power of uncleanness may not enter into the holy Temple; as it is written (in Song. 4. 7.) Thou art all fair, my love, there is no blemish in thee. R. Menachem on Num. 6.

Verse 22. Jehovah spake] after that the people [unspec 22] were instructed with God's Covenant, set in order round about his Sanctuary, and sanctified in that their order; the Law is here given for the blessing of them in that holy state of life. For who so looketh into the perfect law of liberty, and continueth, he, being not a forgetful hearer, but a doer of the work, he shall be blessed in his doing. I am. 1. 25.

Verse 23. his sons] the Priests to whom this [unspec 23] office of blessing the people is in special manner committed; as it is said, them hath Ichovah thy God chosen, to minster unto him; and to bless in the name of Jehovah, Deut. 21. 5. And Aaron was separated, that he should sanctify the most holy things, he and his sons forever; to burn (incense) before Jehovah, to minister unto him, and to bless in his name forever, 1 Chron. 23. 13. Herein the work of Christ (a Priest forever after the order of Melchizedek, Psal. 110.) was figured; whom God sent to bless us, in turning away everyone of us from his iniquities, Act. 3. 26. whose first Doctrine began with manifold blessings, Matth. 5. 2.—12. who also having fulfilled his ministry here on earth, lifted up his hands and blessed his Disciples, and so was carried up into heaven, Luke 24. 50, 51. Therefore when he was to come into the world, the Priest of Aaron's seed, when he should have blessed the peo ple, was speechless, Luke 1. 21, 22. to signify that the end of his Priesthood was at hand, and that the people should look for another Priest, in whom all nations should be blessed, Gal. 3. 8. And in this respect we may have use of the Jews tradition, that their Priests (of Aaron's stock) were to lift up their hands and bless the people in the Morning, but not at the Minchah (or Evening sacrifice,) Maimonides treat, of Prayer, chap. 14. 〈◊〉 . 1. for in these last days (the Evening of times) God hath spoken unto us by his Son, whom he hath appointed heir of all things, Heb. 1. 1. 2. The Hebrews also say, the reason why this blessing is mentioned when the Tabernacle was erected, was because from the Tabernacle that is above the abundance of blessing is spread abroad on thē that are beneath▪ R. Menachem Rakanat, on Num. 6. Which is indeed fulfilled in Christ, the Minister of the true Tabernacle, which the Lord pitched, and not man: who if he were on earth, should not be a Priest; but, through the veil that is his flesh, he is entered into heaven it self, now to appear unto the face of God for us: Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye bless] The Priest blessed standing, as it is written, to stand before Jehovah, to minister unto him, and to bless in his name, Deut. 10. 8. And it was with lifting up of hands, as it is said, And Aaron lift up his hand towards the people, and blessed them, Levite. 9. 22. which gesture our Lord Christ also used, when he blessed his disciples, Lu. 24. 50. The Hebrew Doctors understand the word Thus, to imply both matter and manner, whereof they have sundry traditions; as, Thus shall ye bless, standing; Thus, with lifting up of hands; Thus, in the holy tongue [that is Hebrew;] Thus, with your faces against (the people's) faces; Thus with an high voice; Thus, by (God's) expressed name [Jehovah] if (ye bless) in the Sanctuary. It is not lawful for the Priests in any place, to add any blessing unto these three verses; as to say (like Deu. 1. 11.) The Lord God of your fathers, make you a thousand times so many moe as ye are, or any the like: Maimonides in treat. of Prayer, chap. 14. sect. 11. 12. The manner they also say was thus, The Priests went up to the bank (or stage) after that the Priests had finished the daily morning service, and lifted up their hands on high above their heads, and their fingers spread abroad; except the high Priest, who might not lift his hands higher than the Plate (whereof see Exod. 28. 36.) and one pronounced (the blessing) word by word, till the three verses were ended. And the people answered not after every verse, but they made it in the Sanctuary one blessing, and when they had finished, all the people answered, Blessed be the Lord God, the God of Israel, forever and ever. And he pronounced God's name as it is written with I •• h: but in the city (or country) they pronounced it Adonai (Lord) for they mention not the name as it is written, save in the Sanctuary only. And after Simeon the just was dead, the Priests left off blessing by God's proper name [Jehovah] even in the Sanctuary, to the end that no man which was not honest and of good esteem, might learn it. The Priests blessing is not pronounced in any place, but in the holy (Hebrew) tongue; as it is said, THUS SHAL YE BLESSE, &c. The lifting up of hands, is by ten Priests of the number. A Synagogue which is all of Priests, they all lift up hands, and the women and children answer Amen. If there remain ten Priests moe than they which are gone up the bank, the ten answer Amen. A Congregation wherein there is no Priest, but a Minister only, he lifteth not up his hands: but when he is come to conclude with peace, he he saith, Our God, and the God of our fathers ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant, which was pronounced out of the mouth of Aaron and his sons the Priests with thy Saints, as it is said, THE LORD BLESSE THEE AND KEEP ETHEE, &c. A Priest that hath lift up his hands in one Synagogue, and goeth to another Synagogue, and findeth the Congregation at prayer, and they are not come to the Priests blessing, he lifteth up his hands for them, and blesseth them, though it be oft times in a day, Maim▪ treat. of prayer▪ chap. 14. sect. 9, 10, 11. and chap. 15. sect. 9, 10, 11. By these their traditions it appeareth, that the not pronouncing of God's name Jehovah, as it is written, was a device of their own, first restraining it to the Sanctuary and blessing only; at last, omitting it in the Sanctuary also, lest it should be by the unworthy polluted, as they supposed. Yea so far went they in this their preciseness, as they say, that their first wise men taught not this name to their disciples or sons which were of honest conversation, but once in seven years: Maim. ibidem, c. 14. sect. 10. And this it seemeth they did because the nations corrupted the name, calling him Iao, Iave, Iabe, Ievo, Iovis, and sundry other ways, (as in human writers is yet to be seen;) and applied those names sometime to false God's. Of the meaning of this name Jehovah, see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing, see Gen. 14. 19. 20.

Vers. 24. Jehovah bless thee] The name Jehovah [unspec] thrice repeated in this blessing, is a mystery of the Trinity in the Godhead, the Father, the Son, and the Holy Ghost, into whose name we are baptized, Mat. 28. 19. which Jehovah is one, and his name one, Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace, from him which Is, and which Was, and which Is to come, [that is, Jehovah God the Father] and from the seven Spirits which are before his throne, [that is, the Holy Spirit, whose graces are seven, that is, manifold and plentiful; but though there be diversities of gracious gifts, yet it is the same Spirit, 1 Cor. 12. 4.] and from Jesus Christ: Revel. 1. 4, 5. And another Apostle concludeth, The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Spirit 〈◊〉 with you all, Amen. 2 Cor. 13. 14. Which, as all other blessings, are derived from this set down by Moses: who showeth the grace of God the Father, in blessing, that is, giving all good things, both for this life, and that which is to come; as it is written, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings, in heavenly (things) in Christ, &c. Ephes. 1. 3. This blessing God offered the Jews, when he sent his Son Jesus to bless them, in turning away everyone of them, from his iniquity; Act. 3. 26. The Hebrew Doctors (as R. Menachem Rakanat on th •• place) have also noted how this name of God [Jehovah] is thrice mentioned, and every time with 〈◊〉 different accent in the Hebrew, implying a mystery: which cannot better be applied than to the three distinct persons of the holy Trinity. 〈◊〉 thee] in grace and good estate, and safe from evil, as it is said, Jehovah will keep thee from all evil, he will keep thy soul, Psal. 121. 7. And for good, it is spoken in 1 Chron. 29. 18. So our Savior prayeth, Holy Father, keep through thine own name, those whom thou hast given me, that they may be one, as we are: and, keep them from the evil: John 17. 11. 15.

Ver. 25. his face to shine upon thee] or, his countenance to shine (to be lightsome) unto thee. For face, the [unspec 25] Chaldee putteth Shekhinah, the Divine Majesty: whereby Christ seemeth to be meant, as is noted on Exod. 34. 9. God's face, sometime signifieth his anger, as Levite. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favor, Psal. 21. 7. But the light or shining of his face, usually meaneth his loving favor and salvation in Christ; as, Cause thy face to shine, and we shall be saved, Psal. 80. 4. 8. 20. and, The light of thy face, because thou didst favor them. Psal. 44. 4. So this second branch respecteth Christ, the Lamb which is the light of the world, and of the heavenly Jerusalem, John. 8. 12. Rev. 21. 23. whose face shined at the Sun, Rev. 1. 16. of whom it is said, God who commanded the light to shine out of darkness, hath shined in our hearts, (giving) the light of the knowledge of the glory of God, in the face of Jesus Christ, 2 Cor. 4. 6. So in him is that saying fulfilled, In the light of the kings face is life: and his favor is as a cloud of the latter rain: Prov. 16. 15. And this blessing implieth deliverance out of misery, as appeareth by Psal. 80. and Dan. 9. 17. who saith, Cause thy face to shine upon thy Sanctuary, which is desolate. be gracious] or, as the Greek translateth, be merciful. This Grace is opposed to all man's works, with which it cannot stand, Rom. 11. 6. and 4. 4. and it is bestowed on whom God will, Exod. 33. 19. Rom. 9. 15, 16. by which grace, we are saved, through faith, God having shown the exceeding riches of his grace, in his goodness towards us, through Christ Jesus, Ephes. 2. 7. 8. by whom grace reigneth through righteousness, unto eternal life, Rom. 5. 21. Therefore the Apostle blesseth the Churches, with the grace of our Lord Jesus Christ, Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses; but grace and truth came by Jesus Christ, John. 1. 17.

Verse 26. lift up his face] this in men, signifieth [unspec 26] a comfortable and cheerful countenance and carriage, John 29. 24. 2 Sam. 2. 22. so here in God towards his people; and by face understand as before the light of his face, that is, his favor; as in Psal. 4. 7. Jehovah lift thou up the light of thy face upon us; and it signifieth the applying and communicating of God's foresaid grace, to man's conscience and seeling, as after it is said, Thou hast put gladness in mine heart, &c. Psal. 4. 8. Thus the first branch of the blessing (in verse 24.) implieth the love of the Father; the second (in verse 25.) the grace of the Son; and this third, the communion of the Holy Ghost; as the Apostle distinctly expoundeth this blessing, in 2 Cor. 13. 14. And by this Spirit, all gracious gifts, of wisdom, knowledge, faith, prophesy,, and the like, are given to the Church, 1 Cor. 12. 8-11. The word face sometime meaneth anger, as before is noted; and the Hebrew Nasa, Lift up, is sometime used for taking away, as in Exod. 10. 19. and so the Chaldee translateth this here, The LORD remove (or take away) his anger from thee. The same exposition the Zohar also giveth of this place, that wrath may be taken away, and not found in the world. and give] Hebr. and put (or dispose) unto thee, that is, communicate with thee: which the Greek translateth give: and in the Scriptures one of these words is used for another: as he hath put thee, 1 Kings 10. 9. or, he hath given thee, 2 Chron. 9. 8. So, put glory, Ios. 7. 19. that is, give glory, and to put mercy, Isaiah. 47. 6. is to give or communicate the same. Peace] this word generally signifieth all prosperity, and the perfect enjoying of all good things; it is opposed to war, Eccles. 3. 8. to discord and onmitie, Ephes. 2. 14, 15. Luke 12. 51. to tumult and confusion, 1 Cor. 14. 33. and to all adversity, Gen. 43. 27. 2 Kings 4. 26. John. 16. 33. and is therefore added for a conclusion of blessings, Psal. 29. 11. & 125. 4. 1 Pet. 5. 14. This peace is obtained by Jesus Christ, Eph. 2. 14, 15, 17. Rom. 5. 1. and enjoyed by the Holy Ghost, Rom. 8. 6. 9. & 14. 17. And the peace of God which passeth all understanding, shall guard our hearts and minds through Christ Jesus, Phil. 4. 7. And the Hebrew Doctors expound this peace, to be the kingdom of the house of David; R. Nathan in Siphri: which is true, for when the Angel said, Unto you is borne this day, in the city of David, a Savior, which is Christ the Lord; then the heavenly host sang, Glory to God in the highest, and on earth peace, Luke 2. 11—14. and one part of his name is, THE PRINCE OF PEACE; Isaiah. 9. 6.

Verse 27. And they shall] the Priests in all ages, such as were meet to serve in the Sanctuary, performed [unspec 27] this as the other services. The Hebrew Canons have here their limitations; they say, Six things do let from lifting up the hands (to bless) 1 the tongue, 2 blemishes, 3 transgression, 4 years, 5 wine, 6 and uncleanness of hands. The tongue, as if they stammer and cannot pronounce the letters aright, or lisp, &c. Blemishes, as if they have any blemishes in their face, hands, or feet; as if they have crooked fingers, &c. Transgression, as if a Priest hath killed a man, though unawares, and though he have repented for it, yet may he not lift up his hands, Isaiah. 1. 15. Or, if the Priest have served idols, &c. though he have repented for it, he may never lift up hands; as it is written (in 2 Kings 23. 9.) The Priests of the high places came not up to the Altar, &c. and blessing is as a service, Deut. 21. 5. Yeares, as a young Priest lifteth not up his hands till he be fully come to his age. Wine, as if he have drunk a quarter (of a Log) of wine, he may not lift up his hands, till he hath put away his wine from him, Levite. 10. 9. Uncleanness of hands, as a Priest that hath not washed his hands, may not lift them up (to bless) but he must wash his hands, as they use to sanctify them for service, and afterwards he blesseth. Maim. treat. of Prayer, chapt. 15. sect. 1-.-5. put my name] or, impose my name; which the Chaldee expoundeth, shall put the blessing of my name; and Chazkuni saith, the memorial of my name in every blessing. It seemeth to be meant of the Priests gesture, that they should lift up their hands towards the people, as did Aaron, Levite. 9. 22. for a sign that the name and blessing of God was imposed upon them; and The name of Jehovah is a strong tower: the righteous runneth into it and is safe, Prov. 18. 10. So now in Baptism, the name of the Father, Son and Holy Ghost, is put upon us, Matth. 28. 19. and they that inhabit Jerusalem which is from above, see the face of God, and his name 〈◊〉 in their fore-heads, Rev. 22. 4. I will bless them] the Greek addeth, I the LORD will bless them: and Jonathan in his Thargū paraphraseth, I by my word will bless them; and Chazkuni explaineth it, that the Priests should not say, we have blessed Israel. God here annexeth a promise to this ordinance, for to strengthen the faith of Israel walking in his fear; & so the word them is to be understood both of people and Priests; as it is said, He will bless the house of Israel, he will bless the house of Aaron; he will bless them that fear Jehovah, the small with the great, Psalm. 115. 12, 13. and his blessing, it maketh rich; and he addeth no sorrow with it, Prov. 10. 22. And whereas the Priests were sometime simple, and sometime wicked men; as the sons of Eli, were sons of Belial, 1 Sam. 2. 12. lest any should despise the ordinance of God for their unworthiness, this promise is here added. And in the Hebrew Canons, they have this rule; Do not marvel and say, what availeth the blessing of this simple (priest?) For the receiving of the blessing dependeth not on the Priests, but on the holy blessed God; as it is written, They shall put my name upon the sons of Israel, and I will bless them, Numb. 6. 27. The Priests do the commandment which is commanded them; and the holy blessed God, in his mercy blesseth Israel, according to his pleasure. Maim. treat. of prayer, chap. 15. sect. 7.

Annotations.

FInished the rearing up] that is, had fully set u • the Tabernacle, which was reared the first day of the first month of the second year after their coming out of Egypt, Exod. 40. 17, 18, &c. anointed it] as was commanded, Exod. 40. 9. ( 〈◊〉 the holy oil appointed to be made, in Ex •• . 〈◊〉 23—26, 27, 28.) the performance whereof is mentioned in Levite. 8. 10, 11. Because the Sanct •••• and Altar were the chiesest things, and 〈◊〉 the oblations, Matth. 23. 17. 19. therefore the P 〈…〉 ces performed not this homage following, till they were set up and anointed.

Verse 2. Then offered] Heb. And the Princes, &c▪ [unspec] offered. This offering was in the second month of the second year after they were come out of Egypt, after that the Princes had been appo 〈…〉 with Moses and Aaron to number the people, Numb. 1. 1, 2, &c. and the tribes had been 〈◊〉 in order about the Tabernacle, Numb. 2. according to which order they here bring their offerings • or the dedication of the Altar. And so the first note on Exod. 40. 2. is to be corrected, where the offerings of these Princes are said to be in the first month, which should follow after in the second▪ heads] that is, governors, as the Greek translateth the twelve rulers (or, princes) 〈…〉 houses: see Numb. 〈◊〉 . 16. stood over them that were mustered] or, that were numbered: the Greek • aith over the visitation, (or, muster:) of whom it 〈◊〉 said to Moses, in Numb. 1. 5. these are the 〈◊◊〉 the men which shall stand with you. So at the making of the Tabernacle, the Rulers brought pr ••• ous Beryl stones, and filling stones for the Ep ••• , &c. Exod. 35. 27. And for the building of the Temple▪ the Princes offered willingly, and gave for the 〈…〉 of the house of God, gold, silver, brass, &c. 1 Chron. 29. 6, 7, 8.

Verse 3. their oblation] Hebr. their Corban; in Greek, their gifts. This oblation was for the [unspec] public service of the Tabernacle, to carry it when 〈◊〉 removed, verse 5. Chazkuni here saith, it was to make atonement, for that they had numbered Israel, as in Numb. 31. 49, 50. Thy servants have taken the sum of the men of war, &c. and there lacketh not one man of us; we have therefore brought an oblation for the LORD, &c. to make an atonement for our souls before the LORD. covered wagons] or, coach wagons, according to the Greek version: and so the Hebrew Tsabbim is used for coaches in Isaiah. 66. 20. The Chaldee and other Hebrews expound them covered wagons. In Levite. 11. 29. Tsab is a Tortois, so called of the shell that covereth it: accordingly here they may be called wagons Tsab, of the Tortoys (or of covering) because they were like to a Tortois, covered above. Chazkuni expoundeth Tsab for Tsaba an host (or army,) by cutting off the last letter, and so they were named, wagons that went in the army for the service of the Tabernacle: to which one Greek version agreeth, translating it Dunameos. a wag • n] that is, one wagon for two Princes. for one] that is, as the Greek translateth, for everyone. Thus in their gifts they were partly several, partly joined in communion, two and two, for a wagon. The Hebrews compare the number of six, with the six several blessings, in Numb. 6. 24, 25, 26. and the twelve oxen, according to the number of the twelve tribes: R. Menachem on Numb. 7. before the Tabernacle] to present them there unto God. Jonathan in his Chaldee paraphrase addeth, Moses would not receive thē of them, & they brought them near (or offered them) before the Tabernacle. And Sol. Rashi so explaineth it, because Moses received them not from their hand, till he was commanded by the mouth of God.

Verse 5. that they may be to serve] or, and let [unspec] them be to serve the service, that is, to do the work; as the Greek translateth, and they shall be for the ministerial works of the Tabernacle of Testimony.

Verse 8. four wagons, &c.] Because the service [unspec] of the Merarites was heavier than the Gersonites, as having the charge of the boards, bars, pillars, and sockets of the Tabernacle; whereas the Gersonites carried but the curtains, coverings and hangi • gs, Numb. 4. 31. 25. therefore the Merarites had as many moe wagons and oxen, as the Gersonites. in the hand] that is, under the guidance and government of Ithamar: see Num. 4. 28, 33.

Verse 9. of the Sanctuary] or, of the holy things, [unspec] Hebr. of the holiness: meaning, the Ark, Table, Candlestick, Altars, &c. see Num 4 5—15. was upon them] the Greek translateth, they have the ministerial things of the holy. with shoulder] that is, as the Greek explaineth it, they shall be are them on (their) shoulders, and no otherwise; therefore when the Ark was carried on a wagon, God was angry, and killed Uzzah, 2 Sam. 6. 3, 7. then David acknowledged that the Lord had made a breach among them, because they sought him not in d • e order, 1 Chron. 15. 1 • .

Verse 10. the 〈◊〉 ] or, the 〈◊〉 , consecration; [unspec 10] called in Hebrew Chanuc 〈…〉 , which when it is spoken of men, meaneth the C 〈…〉 sing▪ initiation, information and training up to any new thing which they were not accustomed to before: when of other things, as of Temples, Altars, Houses, or the like, it meaneth the first using of them, or dedication & consecration to their first use, w ^ch was done with solemnity; as Solomon 〈…〉 ted the house of God, 2 Chron. 7. 5. and kept the dedication of the Altar seven days, 2 Chro • . 7. 9. and at the return out of Babylon, they kept the dedication of the house of God, with joy, and offered at the dedication thereof, 100 bull •• cks, 200 rams, 400 lambs, &c. Ezr. 6. 16▪ 17. So they kept the dedication of the wall of Jerusalem, with gladness, thanksgiving, singing, cymbals, psalteries, harps, &c. and with offering of sacrifices and great joy, N • hem. 12. 27—43. And David made the 30 Psalm, for the dedication of his house. And all the Israelites used to dedicate their dwelling houses, Deut. 20. 5. Likewise in the Maccabe • s time, they kept the dediction of the Altar eight days, with sacrifices and gladness, and ordained it to be so kept yearly, 1 Mac. 4 54, 56▪59. which ordinance was kept in Christ's time, John. 10. 22. The like observation is found also among the Heathens, who dedicated their idols with music and solemnity, Dan. 3. 2, 〈◊〉 ▪ This Dedication is named in Greek, 〈◊〉 , and the feast is called 〈◊〉 ▪ • o • . 10. 22. of new making or using, or in memory of the new making of anything. So the sole • nitie of the Law at Mount Sinai, in Exod. 24. was a dedication; as the Apostle saith, it was not dedicated without blood, Heb. 9. 18. and Christ is said to have dedicated for us a new and living way into the holy heavens. Heb. 10. 20. And now, that the altar might be consec • ated for the oblations of all Israel at all times, the Princes of the twelve tribes dedicate the same with gifts and sacrifices of all sorts, and great solemnity twelve days; so testifying their faith and joy in Christ (whom the Altar figured) by whom they should offer the sacrifice of praise to God continually, Heb. 13. 10—15. And this was a distinct thing from the former oblation, as S • l▪ • arc • i here observeth; After they had voluntarily given the wagons and oxen to carry the Tabernacle, their heart stirred them up to offer voluntary offerings for the Altar, to dedicate it. before the Altar] to present them there unto the Lord: whereupon Rashi again saith, that Moses received it not from their hana, until he was commanded by the mouth of the Power▪ that is, of God. And here we may observe the Hebrews phrase, which call God the Pow • r; as do the Evangelists, saying, Ye shall see the So •• e of man sitting on the right hand of the Power, Mat. 26. 64. and Mark 14. 62. which is explained in Luk. 22. 69. the power of God. So the Son of the Blesssed▪ Mark 14. 61. that is, the Son of God, Matth. 26. 63.

Verse 11. One Prince for a day] this sentence [unspec 11] twice written, is for more plainness & exactness, and solemniey of the action: as also to show an equal right that all the Princes and Tribes had in the Altar now to be dedicated; and how the Lord esteemed of the religious duty now to be performed, which he would have done in distinct days. Wherefore he also writeth their particular offerings at large, repeating the same things twelve times together.

Verse 12. Naasson] Hebr. Nachshon: so in Num. 1. 7. of the tribe] or, for the tribe; in [unspec 12] which sense the oblation was not for his own person, but for the whole tribe whereof he was governor: but the Greek translateth, Prince of the tribe of Indas. Here the Captains of the tribes offer everyone in his day, not according to their births, or as they are named in Num. 1. but according to the order wherein God had set them round about his Sanctuary, in Num. 2. beginning at the East quarter, proceeding to the South, then to the West, and ending at the North, (according to the course of the Sun) as may be viewed thus; of

• East.
  • 1. Judah: Naasson, verse 12.
  • 2. Issachar: Nethaneel, verse 18.
  • 3. Zebulon: Eliab, verse 24.
• South.
  • 4. Reuben: Elizur, verse 30.
  • 5. Simeon: She lumiel, verse 36.
  • 6. Gad: Eliasaph, verse 42.
• West.
  • 7. Ephraim: Elishama, verse 48.
  • 8. Manasseh: Gamaliel, verse 54.
  • 9. Benjamin: Abidan, verse 60.
• North.
  • 10 Dan: Ahiczer, verse 66.
  • 11. Aser: Pagiel, verse 7 • .
  • 12. Naphtali: Ahira, verse 78.

Thus God would have that order kept in their oblations, w ^ch he had appointed for their situations, Num. 2. and so likewise for their journeyings, Num. 10. 14—27. to show that he is not the author of confused tumult, but of peace, 1 Cor. 14. 33. And Judah in Naasson his son, was first in these oblations (as in many other things,) for to type out the honor of Christ, who was to be his son according to the flesh, Heb. 7. 14.

Verse 13. dish] or, charger, platter, in Hebrew Kag • nara • ; in Greek, Trublion, which word is [unspec 13] used for a dish, in Mat. 26. 23. Such dishes were used to set the Shewbread in, on the golden Table, Exod. 25. 29. and thirty shekels] the word shekels is expressed in the Chaldee version, and rightly, as the next words manifest: the shekel spoken of in the Law weighed three hundred and twenty barley corns, saith Maimonides in treat. of shekels, ch. 1. sect. 2. See the notes on Gen. 20. 16. bason] or, vial; called in Hebrew Miz • ak, of pouring out; in Greek Phialee, a vial; w ^ch word is used in Rev. l. 16. where the vials of God's wrath are poured out. Such basons or vials were used to carry the blood of the sacrifices to the Altar, where it was poured out: of them mention is made in Zach. 14. 20. the p • ts in the LORD'S house, shall be like the basons before the Altar. shekel of the Sanctuary] or, of Sanctitie, that is, the holy shekel, as the Greek translateth it; which weighed 〈…〉 rahs, Num. 3. 47. and Exod. 30. 13. 〈…〉 offering] or, Minchah: of this see Levite • . 2.

Verse 14. of gold] touching this, C 〈…〉 noteth, [unspec 14] the cup it self was of gold, and the weight o • it was by silver shekels. So Jonathan in his T •• rgum saith, One cup weighing ten shekels of silver, 〈◊〉 (the cup) was of gold. This is plain by the 〈◊〉 verse following: there Sol. Iarchs saith, that 〈◊〉 shekels of gold weighed not so much as the silver 〈…〉 kels. of incense] or, perfume, in Hebr. K 〈…〉 every meat-offering of flour as it was 〈◊〉 with oil, so it had frankincense (Lebonah) 〈◊〉 Levite. 2. 1. but the incense (Ke • oreth) was • or the golden Altar, the making whereof is descr • bed 〈◊〉 Exod. 30. 34. &c. Sol. Rashi here noteth, 〈◊〉 incense for any particular person, nor for the 〈◊〉 (brazen) Altar, but this only. So it was an ex • raordinary oblation for this present action.

Verse 15. bullock] in Chaldee, a 〈◊〉 ; in Hebrew, [unspec] Par, which is a young bull of the second or third year: see the notes on Exod. 29. 1. 〈◊〉 ling] Hebrew, son of the herd (or 〈◊〉 Exod. 29. 1. ram] which also was of the second year, as lambes were of the first: see the notes on Levite. 1. 10. his first year] Hebr. son of his year: of which phrase, see the notes on Gen. 5. 32. Exod. 12. 5. Burnt-offering] the Law and signification hereof, see in Levite. 1.

Verse 16. goat-bucke] a goat of the second year [unspec] such was the ordinary Sin-offering for a ruler; see Levite. 4. 22, 23. But this is brought for s 〈…〉 e 〈◊〉 general, not for any special sin, which L 〈…〉 . 4. treateth of: and so it was also extraordinary, 〈◊〉 Chazkuni here observeth, This (man) 〈◊〉 voluntary incense, whereas no particular p 〈…〉 eth voluntary incense: this bringeth a 〈…〉 which is not for sin, whereas no particular 〈◊〉 bringeth a sin-offering, but for sin.

Verse 17. of Peace-offerings] in Greake, of 〈…〉 tion; [unspec] in Chaldee, of sanctifications: see Levite. 〈◊〉 where the Law of this sacrifice is opened. T 〈…〉 sacrifices of all sorts, figuring the death of C 〈…〉 , and benefits to be reaped thereby, they recon 〈…〉 and made themselves & theirs acceptable to God, and were made partakers of his grace, to rem 〈…〉 of sins, justification and sanctification through faith, and by the work of the Holy Ghost; in the communion and feeling whereof they r • joyced before God.

Verse 18. Nethaneel the son of Zuar] called in Greek Nathanael the son of Sogar: see Num. 1. 〈◊〉 Prince] this title is given to all 〈◊〉 〈…〉 cept Naasson of Judah, who offered first: 〈◊〉 Chazkuni giveth this reason, He is not 〈…〉 that he might not be puffed up because he 〈…〉 and all the other are called Princes, •• r that 〈◊〉 〈…〉 mitted themselves and offered after 〈◊〉 .

Verse 19. He offered] In the Chaldee of 〈◊〉 than there is added, He offered hi • 〈…〉 dah by the mouth of the Holy 〈◊〉 . S 〈…〉 writeth thus; Why speaketh the 〈…〉 Prince of) the tribe of Issachar HEO 〈…〉 when the like is not said of all the 〈…〉 cause Reuben came, and made a stir, and said, It is enough that my brother Judah offered before me, I will offer after him. Moses answered, It was said unto me by the mouth of the Almighty, that they should offer according to the order of their journeying by their standards. Therefore is it said, He offered his offering: and the word [Hikrib offered] wanteth the letter jod; that after the plain writing (by the consonant letters) it is Imperative [Hakreb, offer thou] for that by the mouth of God he was commanded to offer.

Verse 42. Deguel] in Num. 2. 14. he is called Reguel; and so the Greek here hath Elisaph the [unspec 42] son of Rigovel: see Num. 1. 14.

Verse 48. the seventh day] the Hebrews note this to be extraordinary, that on the Sabbath day [unspec] the same course of offering was kept as on the other days without intermission. Ammihud] in Greek, Semioud: see the notes on Numb. 1. 10.

Verse 54. Gamaliel] in Hebrew, Gamliel. [unspec] Pedahzur] in Greek, Phaddasour: see Numb. 1. 10.

Verse 72. In the eleventh day] so the Greek [unspec] translateth it, which in the Hebrew and Chaldee phrase is, In the day of eleven days. So in ver. 78. In the day of twelve days; which the Greek expoundeth, In the twelfth day. Pagiel] in Greek, Phageel the son of E • ran.

Verse 84. dedication of the Altar] The Chaldee [unspec] called sonathans, expoundeth it, the dedication of the anointing of the • ltar. Here God summeth up the offerings of the Princes, the number of vessels, and the weight of them, and the number of all their sacrifices; to show how acceptable this their service was unto him, which he so largely set down in the particulars and in the general. And as the Altar now dedicated, was a type of Christ: so the oblations of the Princes of the twelve tribes, shown the faith, hope, and love of Israel towards God in Christ; of whom the Apostle giveth this testimony; Now I stand and am judged, for the hope of the promise made of God unto our fathers: unto which promise, our twelve tribes instantly serving [God] day and night, hope to come, Acts 26. 6, 7. And they are an example unto all Princes of the earth, how they should honor the Lord with their persons and substance, and willingly offer to the maintenance of his continual public service: as is promised unto Jerusalem, They shall bring gold, and incense, and they shall show forth the praises of the Lord. All the flocks of Kedar shall be gathered together unto thee; the rams of Nebaioth shall minister unto thee: they shall come up with acceptance upon 〈◊〉 Altar, and I will glorify the house of my glory. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee, Isaiah. 60. 6, 7, 10. And the Nations of them which are saved, shall walk in the light of it: and the kings of the earth do bring their glory and honor unto it; Rev. 21. 24. See examples of the like liberality, in Neh. 7. 70, 71, 72. Ez 2. 68, 69. 1 Chr. 29. 6, 7, 8.

Verse 85. Every] Hebr. one. 2400. shekels] The reason of this exactness of their weight severally and jointly, was for the honor of the Lord's Sanctuary, and vessels of the same, all which were holy: for which cause also at the return of the Jews out of Babylon, the vessels of the house of God, were delivered by weight, and received again at Jerusalem by weight; for they were holy, and therefore warily to be kep • ; and they were taken by number, and by weight of everyone: and all the weight was written at that time, Ezr. 8. 25, 27, 28, 29, 30, 33, 34.

Verse 86. an hundred and twenty] so there [unspec 86] was just the twentieth part of the weight of all the silver vessels in these twelve golden cups. And Jonathan in his Targum maketh these 120 shekels, answerable to the 120 years of Moses life.

Verse 87. their meat-offering] the Greek version [unspec 87] addeth, their meat-offerings, and their drink-offerings: which though they were not mentioned before, yet were to be understood by the sacrifices that were offered. For by the Law every burnt offering was to have with it a meat-offering of flower mingled with oil and wine for a drink-offering: the appointed measure of them, is to be seen in Num. 15. 3—12.

Verse 88. sixty] so all the beasts which the 12 [unspec 88] Princes offered at this dedication, were two hundred fifty and two: of which two hundred and four were Peace offerings; whereof themselves with the Priests did eat, and so kept a feast with joy before the Lord, for his mercy towards his people. See Lev. 7. 15. 29—34.

Verse 89. to speaker with him] that is, with God: [unspec 89] of him speaking] or, of one speaking; which the Greek translateth, of the Lord speaking. And Targum Jonathan expoundeth it, of the Spirit speaking. Herein Moses excelled all other Prophets; in that the Lord spake so familiarly with him. See the notes on Num. 12. 8. the covering mercy seat] thus the promise was fulfilled, I will meet with thee there; and I will speak with thee from above the covering mercy seat, Exod. 25. 22. And hereupon the most holy Place of the Sanctuary, where the Ark and the Mercy-seat was, is called Debir, the Oracle or speaking place, 1 Kings 6. 23. And the Covering mercy seat (or Propitiatorie) being a figure of Christ, Rom. 3. 25. (as it is noted on Exod. 25. 17.) it was a Testimony of God's grace to his Church in Christ his Son, by whom he always spake unto our fathers, but more clearly unto us in these last days, Heb. 1. 2. And whereas it is said in Lev. 1. 1. the Lord spake unto Moses out of the Tabernacle; this place showeth how it is to be understood; as Sol. Rashi here saith, Two Scriptures contradict one another, the third cometh and decideth the case between them. One Scripture saith. The Lord spake unto him out of the Tabernacle which was without the veil; and another Scripture saith, I will speak unto thee from above the Mercy-seat. This cometh and decideth it between them; Moses went into the Tent, and there he heard though voice that came from above the Mercy-seat. The voice came out from heaven to between the Cherubims; & frō thence it came out into the Tent of the congrega • on. From hence also some of the Hebrews gather (as Chazkuni here noteth) that the beginning of the book of Leviticus, was when the dedication (here spoken of) was finished, and he spake unto him] the Hebrews observe how this, HEE SPAKE VNTO HIM, is doubled; to show that the voice came from heaven to the mercy-seat, and from thence spake with him: for all the speech with Moses was from heaven, in the day time, and was heard from between the two Cherubims, according to that (in Deut. 4. 36.) Out of heaven he made thee to hear his voice, &c. and thou heardest his words out of the midst of the fire. R. Menachem on Num. 7.

Annotations.

Here beginneth the 36 Lecture of the 〈 in non-Latin alphabet 〉 Law; see the annotations on Gen. 6. 9.

LAmpes to ascend] that is, to burn, as the Chaldee translateth: so in Exod. 25. 37. and 27. 20. [unspec] Levite. 24. 2. The Greek interpreteth, when thou shalt set up the lamps, to wit, upon the branches of the Candlestick: howbeit in the next verse, the Greek translateth, he kindled. As the Princes of the twelve tribes (in the former Chapter) offered to the dedication of the Altar; whereby the sanctified works of the body of the Church was signified: so here followeth the like, touching the Ministers, both Priests and Levites, which tribe offered nothing at the former dedication. over against the face of the Candlestick] that is, towards the middlemost of the seven branches: for this word Candlestick, sometime comprehendeth the whole, consisting of the shaft and seven branches jointly, Ex. 25. 31. sometime the middle branch w ^ch went rightup from the shaft, out of which the six other bowed branches proceeded, Ex. 25. 34, 35. So the meaning is, that all the lamps should be lighted on that part which was toward the midst, as looking all to it, from whence they first arose and had their light. For they used to light the middlemost lamp, from the fire on the Altar, and all the other lamps were lighted from the middle lamp, and others next them, as is noted on Ex. 27. 21. The Hebrews say, The six lamps that were fastened unto the six branches that went out of the Candlestick, all of them bad their faces towards the middlemost lamp which was on the branch of the Candlestick: and this middlemost lamp, the face of it was towards the most holy place, and it is called the Western Lamp, Mai • o • y in Misn. tom. 3. in Beth habchirah, chap. 3. sect. 8. Accordingly Sol. Rashi here explaineth this, Over against the face of the Candlestick, that is, the middle lamp, which is none of the branches but of the body of the Candlestick. The seven lamps shall give light; six which are upon the six branches, the three that are Eastward, having the wickes in them turned towards the middlemost; and so the three that are Westward, having the tops of the wickes towards the middlemost. This Law God briefly gave before in Exod. 25. 37.

Verse 4. And this work] or, And this was the work of the Candlestick; or of the Light vessel. The making hereof is described in Exod. 25. 31—39. and 37. 17—24. beaten work] in Greek, strong (or solid;) meaning, it was sound, not hollow, beaten with the hammer out of one piece, not of many pieces: understanding the whole Candlestick with the branches, bowles, knops, and flowers. But the Lamps were made a part, (as were the • ongs and snuff dishes.) Ex. 37. 23. and were set upon the tops of the seven branches. So Chazkuni noteth on Ex. 25. that the lampswere vessels by themselves, and might be removed from the branches. unto the shaft, &c.] that is, both the shaft and the flower (which the Chaldee calleth Lily, and the Greek Lilies.) were of beaten work. This Sol. Rashi expoundeth thus, as if he should say, the body of the Candlestick all of it, and all that pertaineth thereto. Maimonides in Beth hab •• irah (or treat of the Temple) chap. 3. describeth the manner of the Candlestick thus; that it had four bowles (or cups) and two knops, and two flowers in the branch of the Candlestick, Exod. 25. 34. and moreover a third flower was next to the shaft of the Candlestick, Num. 8. 4. And it had three feet. And three other knops were on the branch of the Candlestick, from which knops there proceedeth six branches, three on the one side, & three on the other: and in every of them branches were three bowles, and a knop, and a flower, and all made like Almonds. So there were in all, two and twenty bowles, and nine flowers, and eleven knops. And they all were requisite, so that if there wanted one of these two and forty, it hindered all the rest. The bowles were like the cups of Alexandria, wide at the mouth, and narrow at the bottom. The knops were like the apples (or heads) of leeks, somewhat long like an egg. The flowers were like the flowers of Ammudinis, which are like a dish whose lip is doubled on the outside. The height of the Candlestick was eighteen handbreadths [that is three cubits.] The feet and the flower were three hand-bredths: then two handbreadths smooth, then a hand-breadth wherein was a bowle, a knop, and a flower. Then two handbreadths smooth, & then a handbredth knop; and out of it issued two branches, one on this side, and another on that, which went up as high as the Candlestick. Then an handbredth smooth, and an hand-breadth knop, with two branches issuing out of it as high also as the Candlestick. Then an handbredth smooth & an handbredth knop, with two branches issuing from it as high as the Candlestick. Then two handbreadths smooth, so there remained three handbreadths, wherein were three bowles, a knop, and a flower. And there was a stone before the Candlestick, wherein were three steps, on which the Priest stood and trimmed the Lamps; and upon it he set down the vessel of oil, and the tongs, and the snuff-dishes, when he trimmed the Lamps. Other things touching the manner of trimming them, and the measure of oil in everyone, are noted on Exod. 27. 21. This Candlestick figured the Law of God shining in the Tabernacle of his Church, with the oil of grace, in the seven lamps which are the seven spirits of God, Rev. 4. 5. The Commandment is a Lamp, and the Law a light, Prov. 6. 23. so is the prophetical word, as a light shining in a dark place, 2 Pet. 1. 19. And as the Candlestick was of solid beaten work, and the oil of beaten olive, Levite. 24. 2. so is the preaching and practice of the Law, laborious and with much affliction, 2 Tim. 1. 8. and 2. 3. And the work of Christ, and of his Ministers, was signified by the Priests continual ordering and trimming of these Lamps; & the lighting of one Lamp from another, shown the opening and enlightening of one place of Scripture by another; and the middle Lamp lighted from the fire of the Altar, signified that the fountain of all light and knowledge cometh from Christ, who hath the seven spirits of God, Revel. 3. 1. figured by the seven lamps of fire, Rev. 4. 5. The variety of cups, knops and flowers, taught the sundry things that are in the scriptures, histories, precepts, prophesies, parables, &c. And as seven is the number of perfection: so by the seven branches and lamps, the full perfection of the Scriptures is shown, which are able to make us wise unto salvation, through the faith which is in Christ Jesus; and perfect, thoroughly furnished unto every good work, 2 Tim. 3. 15, 16, 17. This Candlestick, might also be a figure of the Church, shining as lights in the world, and holding forth the word of life, Phil. 2. 15, 16. (as the seven golden Candl-sticks, in Revel. 1. 20. were the seven Churches in Asia, in the midst of which, Christ our great high Priest walked to order their light, and to pour the oil of his grace into their lamps:) which Church is in nature one in Christ, though it hath many particular Churches, as branches out of one stock; the chief branch whereof was the Church of Israel; from whose light we all receive light, they having first received the Oracles of God. See Rom. 3. 2. and 11. 16, 17, 18, &c. 2 Pet. 1. 19. So the state of the Church by the word and Spirit of God is set forth by a vision of the Candlestick, whose lamps are filled with oil from two olive trees, Zach. 4. Rev. 11. and John the Baptist a preacher of the word of grace, is called a burning and shining lamp, John. 5, 3 5. the pattern] Hebr. the show or vision, appearance, that is, the pattern shown, as Exod. 25. 40. This teacheth that no other ground or form of doctrine, or of the Church, is to be brought in, than that which is shown of God, 2 Tim. 1. 13. 1 Tim. 1. 3, 4. & 3. 15. Mat. 28. 20. Eccl. 12. 11, 12.

Vers. 6. Levites] the residue of the tribe of Levi, besides the Priests, whose consecration is described [unspec 6] in Levite. 8. unto whom the other Levites were adjoined to assist them in the service of God's Sanctuary, as was signified before, in Num. 3. 6. &c. but their consecration is shown in this chapter. from among the sons] hereupon the Levites, as in office, so in name are distinguished from the other Israelites, as are also the Priests from the Levites, 1 Chron. 9. 2. the Israelites, the Priests, the Levites, and the Nethinims. cleanse them] or purify them, after the manner following. This though it were the duty of all the people, to be clean and pure when they came to the Sanctuary, 2 Chron. 23. 19. 2 Cor. 7. 1. yet in special manner it belonged to the ministers, which did bear the vessels of the Lord, Isaiah. 52. 11. Ezr. 6. 20. so the Apostles among other graces whereby they approved themselves as the ministers of God, nameth one to be by pureness, 2 Cor. 6. 4. 6.

Verse 7. Sin-water] that is, the water of purification from sin, which was made with the ashes of [unspec 7] an heifer, whereof the Law is after given in Nu • 19. As the sacrifice that maketh expiation for 〈◊〉 , is called the sin (offering;) so this purifying water is called the water of sin, which the Greek expoundeth the water of purification. And this water sprinkled on the unclean, sanctified to the purifying of the flesh: but figured the blood of Christ, which purgeth the conscience from dead work • , to serve the living God, Heb. 9. 13, 14. all their 〈◊〉 in Greek, all their body, that is, shave off all the • r hair; which was another sign of purification, as in the cleansing of the Leper, he shaved off all his hair, Lev. 14. 8, 9. and in the cleansing of the polluted Nazirite, Num. 6. 9. So the Levites which were in themselves as lepers, that is, sinners, are cleansed through faith in Christ. their clothes their garments; another rite used in purifying the unclean, Exod. 19. 10. Levite. 14. 9. and 15. 5. By these three rites were signified the purifying from sin of all sorts, inward and outward; from all f •• thinesse of the flesh and spirit, 2 Cor. 7. 1. of the hear: and conscience, of the body, and of the conver • ation, Heb. 10. 22. Which pureness is in special required of the ministers, whom the Lord take •• for his service, as he did the Priests and Lev 〈…〉 . Isaiah. 66. 21. and generally of all Christians, called also the Priests and Ministers of God, Isaiah. 61. 6. Rev. 1. 6. whose garments are washed and made white in the blood of the Lamb (Christ) that they may serve him day and night in his Temple, Rev. 7. 9. 14, 15. and cleanse] or, purify themselves, by repentance and faith in God; without which all outward rites availed nothing. Or, cleanse themselves by washing their bodies in water, as did other unclean persons, Levite. 14. 8. and 15. 5. so the Chaldee called Jonathan's, expoundeth it 〈◊〉 cleansing in water. The Greek translateth, 〈◊〉 they shall be pure.

Vers. 8. youngling of the herd] or, young ox, of the [unspec] second year: see the notes on Exod. 29. 1. where the like was brought for the Priests. This was for a Burnt-offering, to make atonement for the Levites, verse. 12. and as Chazkuni here observe • , for the consecration of their service. The form • cleansings were to take away sin: these sacrifices after, were also to reconcile them unto God in Christ, whom all sacrifices figured, Heb. 9. 12. and 10. 5—10. his Meat-offering] speaking as of a thing known: now the ordinary Meat-offering for a bullock, was three tenth deals of fine 〈◊〉 mingled with oil; & for a drink-offering, half an H 〈…〉 of wine, Num. 28. 12. 14. See the annotations there. And of the Meat-offering, see Lev. 2. a second 〈◊〉 lock] that is, another bullock, which though it is the second here named, yet was it first offered, v. 1 • . Lev. 8. 14. 18. and 14. 19. And no bullock was 〈◊〉 fred for sin, save the sin of the high Priest, or of the congregation, Lev. 4. 3. 13. 14. 22. 23. and the L • vites now taken for all the first-born of Israel, o 〈…〉 such a sin-offering as the whole congregation sh 〈…〉

Verse 9. the whole] or, all the congrega 〈…〉 because the thing concerned them all to know and to approve, the Levites being now taken 〈…〉 stead of their first-borne, verse. 18, 19. So all the Congregation was assembled at the Consecration of the Priests, Levite. 8. 3, 4.

Verse 10. the sons of Israel] that is, some of the chief of them, (as the first borne) in the name [unspec 10] of the rest, shall lay or impose hands on the Levites. which rite was kept at the ordination of officers both in the Old Testament and in the New, Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus, The sons of Israel, that is, the first-borne which were in Israel; for the Levites gave an atonement for them: and every first-borne laid on (hands) on (the Levite) that was for him. This ordinance fitted the present business, for the Levites being taken to serve the service of the sons of Israel, & instead of every first-borne, and 〈◊〉 make atonement for them, verse 18, 19. and offered by them, verse 11. they were by this sign, to put the charge and service of the Church upon them, and to consecrate them unto God in their name. And herein they figured the Church of Christ, called the general assembly and Church of the first-borne, which are written in heaven, Heb. 12. 23.

Verse 11. wave the Levites] this waving the Greek expoundeth separate; which word is used [unspec 11] for the ministers of Christ; as Separate me Barnabas and Saul, for the work whereunto I have called them, Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith, thou shalt separate the Levites. But • aving is used for offering, as the sacrifices that were waved or moved to and fro; whereby the troubles and afflictions of the ministers of God were figured: see the annotations on Ex. 29 24, 27. Wave-offering] in Greek, a gift. So the ministers of the Church are called gifts, Eph. 4. 8. 11. to serve the service] in Greek, to work, (or do) the works of the Lord; so in verse 15. This phrase the Apostle useth, he worketh the work of the Lord, as I also do, 1 Cor. 16. 10. so of the Priests and Levites, he saith, that they did work (that is, minister, or serve about) the holy things, 1 Cor. 9. 13.

Verse 12. the head] that is, the heads of the bullocks, as the Greek translateth: but called head, because [unspec] it was to be done on each of them severally: so Chazkuni explaineth it, on the head of everyone of the bullocks. By this rite they testified their faith in Christ, (figured by these sacrifices) from whom they expected forgiveness of sins, & sanctification unto the work of their ministry. make thou] in Greek, thou shalt make, that is, offer to God by the hands of Aaron the Priest. to make atonement] this showeth the unworthiness of all flesh, to minister before God, until reconciliation be made for their sins by Christ So Paul showeth man's insuffiency (or unworthiness) for such things, and showeth our sufficiency to be of God, 2 Cor. 2. 16. & 3. 5, 6.

Verse 13. shalt set] or, shalt present, shalt make to stand, as a sign that they were given to him and his