Commentary on Genesis and Exodus
2. Tostatus thinketh that the meaning is, not that they should only bring oil beaten out, which was of the second sort, but it should at the least be of that sort; they might bring of the first and best sort, if they would, qu • st. 19. But it is like that God would have them bring of the best, and fittest oil, and did set them the very kind.
3. Junius thinketh, that although the first liquor of the olive be very commendable, yet Primam undam praeli superat ea qua i • diculis solùm extunditur, that which is beaten out with pestles, doth excel the first liquor of the press.
4. But I rather incline to Pellicans opinion, who thinketh the purer and thinner oil to have been used for the holy anointing: and the second sort, as the fittest, though not the purest, because it was a more fat and thicker oil, to be for the lamps. There was beside these religious uses, a profane use of this oil, as either for meat, Osiander: or medicine. This oil is therefore prescribed to be beaten only: because tundendo sola caro frangitur, in beating the flesh only as it were of the olive is bruised: but it being ground, the stones also are bruised together with the rest, and so the oil hath an impure mixture of the dregs, Cajetan.
Vers. 20. That the lamps may always burn. 1. Some upon these words have thought, that the light in the lamps never went out, but burnt continually both day and night: their reasons are these:
1. Cajetan would prove it by these words, That it may always burn: Hinc apparet, quod indeficiens erat lumen candelabri, tam die, quam nocte ; Hence it appeareth, that the light of the candlestick failed not, neither by day nor night.
Tostatus answereth, that here the word jugiter, always, non significat temporis continuitatem, doth not signify a continuance of time, but a perpetual ordinance, though interrupted. So also Piscator expoundeth, continually, that is, statis temporibus, at set times continually; as the daily sacrifice was called, Iuge sacrificium, a continual sacrifice, and yet it was offered but twice every day, at morning and even.
2. Simlerus thinketh that the lamps gave light by day, because, quia Sanctum fenestris caret, the holy place wanted windows, and therefore for a supply of them, the lamps did burn upon the candlestick. So also Pelarg.
QUEST. XXI. Whether the lamps burned in the Tabernacle both day and night.
BUt Pelican answereth, Solis clarissimum jubar, &c. that the most clear Sun beams, which shined by day, needed not have any help of candle light: for seeing all the East end was open, only a veil drawn before it, there might come in light enough, the Tabernacle opening toward the most lightsome part of the heavens, the rising of the Sun, to illuminate every part of the Tabernacle.
3 Ribera would prove as much by that place, Levite. 24.3. Aaron shall dress them both evening and morning before the Lord always. They were dressed to that end evening and morning, ut semper ar derout, that they might always burn.
But as Cajetan noteth, concerning the sense of that place; though he concur in the same opinion, Non tempus lucendi, sed disponendi lucernas decernitur ; Not the time of giving light, but of disposing the lights is there decreed: So also Gallas. expoundeth these words, chap. 30.7. that Aaron every morning dressed the lamps; Notari tempus ordinandi lucernas, The time of setting in order the lamps is noted. And the lamps were dressed in the morning, that is, cleansed from the soil which it had gathered in the night: the Priest in the morning, quicquid immunditiarum noctu contraxerit, &c. did purge and cleanse whatsoever uncleanness was gathered in the night, Vatablus in cap. 30.7.
2. Therefore it is the better opinion, that the lights burned only in the night, and were extinguished and put out in the morning.
1. Tostatus and Oleaster do prove it by the words following in this place, in the next verse, They shall dress them from evening to morning: They therefore burned only till the morning: which the Latin Interpreter thus expoundeth, Vt usque man • luceat, That it may give light till the morning: and the Septuagint read, 〈 in non-Latin alphabet 〉 , shall kindle it, or set it on fire from the evening till the morning.
2. Piscator allegeth that place, chap. 30.8. where the Priest is said to kindle the lamps, or set them on fire in the evening: the word is behaghaleth, in causing them to ascend: that is, setteth them on fire, Paguine, because the fire ascendeth, or goeth up: but in the morning he is said only behetibo, to make good the lamps, that is, to cleanse them and dress them.
3. Vatablus and Junius infer as much upon that place, 1 Sam. 3.3. Ere the light of God went out ; that the lamps burned all night, and were put out in the morning.
4. Pelican useth this reason, Interdiu sole lucente, & omnia illustrante ; The Sun shined by day, and gave light to every place, so that there was then no use of the candle light: they burned not in the day, Quia id divino operi non honorificum esset ; Because that had been to the dishonor of that divine work of God, in creating the light of the Sun, if any should have thought it needed the help of human and artificial light.
5. Beda upon this, that the lamps burned only in the night, and were put out in the morning, maketh this allusion, Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit, &c. When the night of this world being past, the morning of the next world shineth clear, we shall then no more need lucer • a librorum, the light of books, the true light of the world shining upon us.
6. Lyranus also thus expoundeth: Semper, id est, qualibet nocte ; Always, that is, every night. Josephus thinketh, that all the seven lamps burned by night, and three of them only by day. But upon the former reasons it is evident, that the lamp burned not at all by day: the reason why the seven lamps were all set on fire was this, that though one or more by some negligence might go out in the night, yet not all, that some might hold light out still, and so there should be always light in the Tabernacle, Pelican.
QUEST. XXII. What is meant by the Tabernacle of the Congregation, and whether it be so rightly called.
Vers. 21. IN the Tabernacle or Tent of the congregation. 1. Some do read, In Tabernaculo testimo ••• . In the Tabernacle of the testimony. So the Latin and Septuag. But there is another word which afterward followeth, gheduth, which signifieth the testimony: the word h •• e used is m • gh ••• So Numb. 17.4. both these words are used together, in the Tent, maghedh, of the appointed meeting, before the Ark gheduth of the Testimony. And here the Latin Interpreter, to avoid the concurrence and repetition of the same word, is forced to read, Tabernaculum foederis, the Tabernacle of covenant. Neither was the candlestick set in the place where the Ark of the testimony was, but in the holy place without the veil: therefore for distinction sake of the places, it cannot be here called the Tabernacle of the testimony, Simlerus: as Tostatus taketh it, following the Latin text. So also Oleaster.
2. The Chaldee Interpreter calleth it, Tabernaculum foederis, the Tabernacle of the covenant. But there is another word used for a covenant, aro • b • rith, the Ark of the covenant, 1 Sam. 4.3.
3. The most usual reading is, The Tabernacle of the congregation: for so the word maghed is taken for the assembly or congregation, Numb. 16.2. So Paguine, Simlerus, Osiander, with others. But Oleaster useth a good reason against this interpretation; because the assemblies of the people came not into the Tabernacle, but only to the outward cou • t: as the people themselves confess, Numb. 17.13. Whosoever approacheth to the Tabernacle of God shall die.
4. Therefore the word maghed, coming of jaghad, or jaad, (as Oleaster readeth) which signifieth to come, or meet with at a certain or appointed time; it is better interpreted, Tabernaculum convent •• , the Tabernacle of meeting, Junius: or, the Tabernacle of appointment, Vatablu • : as the Lord himself giveth the sense of the word, chap. 25.22. Where I will meet with thee, or appoint with thee. So also Numb. 17.4. It may therefore most fitly be called the Tabernacle of appointment, or of the appointed meeting, where the Lord appointed to meet with Moses, and to talk with him.
QUEST. XXIII. Whether it belonged to Aaron only to dress the lamps.
Vers. 21. SHall Aaron and his sons dress them. 1. Cajetan well noteth, Non erat Levitarum hoc efficium, sed sacerdotum ; This was not the office of the Levites, but of the Priests, the sons of Aaron, to dress the lamps. 2. And it must not be read with a conjunction copulative, Aaron and his sons, as Lat. Vatab. Mo • tanu • , as though all the whole company of them should go in together: but disjunctively, Aaron, or his sons, Tostat. I • n. 3. Hilary seemeth to be of opinion, that it belonged only unto Aaron to dress the lamps; making this allusion, Summus sacerd • s lucernas f • vens, &c. i •• ago Christi est, qui solus ministrat & donat Spiritum sanctum; The high Priest nourishing the lamps; is a representation of Christ, who only giveth the holy Ghost. But this text showeth, that not only Aaron, but his sons also are charged with this duty. 4. Therefore Beda well applieth this text, understanding by the sons of Aaron, the Ministers and Pastors of the Church, Qui filii sunt veri sacerdotis nostri; qui lucem verbi ministrant; Which are the children of our true high Priest; which minister the light of God's word. 5. And whereas Levite. 24.3. it is said, Aaron shall dress them, it must be understood of Aaron, and of his sons the Priests, ex ipsius mandato, by his commandment, or appointment, Junius. And therefore Aaron is only named, because all was done by his direction.
QUEST▪ XXIV. Of the mystical application of the lamps and oil thereof.
THe mystical application of this oil, which must be offered to maintain the lamps, is this: 1. In that the candlestick was placed not in the most holy place, which was a figure of celestial Jerusalem, it showeth that in the Church now present we have need of the direction of the word of God, yet in the Kingdom of heaven there shall be no such need: For the Lamb shall be the light thereof, Apocal. 21.23. Rupertus. 2. By the light we understand the word of God, which the Prophet David saith, is a lantern to the feet. Psal. 119.105. Pelargus. 3. Oleum gratiam Spiritus sancti ostendit ; The oil signifieth the grace of God's Spirit, Isidor. Of this holy oil or ointment the Apostle speaketh, Ye have an ointment from hi • that is holy, 1 John. 2.20. 4. As the oil is pressed forth of the Olive▪ so Oleum Spiritus sancti ecracis Christi torculari expressum, The oil of the holy Spirit is pressed out of the Wine-press of the cross of Christ, Borrh. 5. In that they are commanded to bring pure oil without mixture or dregs, the purity of doctrine is signified: Haeretisi adulteri • um excogitant • le •• ; Heretics do devise adulterate oil, that is, corrupt doctrine, Procopius. 6. Lastly, Augustine thus applieth all together: by the Tabernacle he understandeth the world: Luce • nae accensid verbi est incarnatio; candelabrum crucis lignum; lucerna in candelabro lucens Christus in cruce pend •• s ; The lighting of the lamp is the incarnation of Christ; the candlestick is the cross; the lamp giving light in the candlestick is Christ hanging upon the cross, &c.
QUEST. XXV. Of the description and situation of the whole Tabernacle.
THis then was the form and fashion of the whole Tabernacle: 1. The outward court was first set up, which was an hundred cubits long of each side▪ and fifty cubits broad at each end; and round about it were sixty pillars, twenty of a side, and ten at each end: and this court was hung round about with curtains of five cubits high: on the East end was the gate in the midst of the side of twenty cubits, hung with a veil of four colors, white, blew, scarlet, purple. 2. Then was set up the Tabernacle, which was thirty cubits long, and twenty cubits broad; the which was compassed on each side, saving before toward the East, with boards laid over with gold, twenty on each side, and at the West end eight. Then it was hung over with the fine curtains wrought with Cherubims, which hung on each side of the Tabernacle, and went over the roof: upon them were laid the hair curtains: then round about below were hanged the red Ram skins, and above them the covering of Badgers skins. Thus the Tabernacle was finished without. 3. After this it was divided into the most holy place, which contained ten cubits square, and there, upon four pillars, was hanged a veil wrought with Cherubims: their followed the holy place, which contained twenty cubits in length, the rest of th • se thirty cubits: on the East side whereof, was hung up a veil upon five pillars, which was made of fine twined linen, blew silk, purple, scarlet, as the other, but not wrought with Cherubims. 4. The Tabernacle being thus set up and divided, then the holy instruments were placed therein: in the most holy place was the Ark, with the tables of the Law only within it: and before it Aaron's rod, and the pot of Manna: in the most holy place without the veil, was set on the South side the candlestick; over against that on the North side the table with the show-bread: and before the veil of the most holy place the Altar of incense. In the outward court, before the door of the Tabernacle, toward the North was the brazen Altar for sacrifice, and between that and the Tabernacle, the brazen Laver, wherein the Priests did wash their hands and feet, chap. 30.19. Montan, Ribera, ex Iosepho.
5. Now it appeareth by this description, that Augustine is in great error: 1. He saith, Intrabatur in Tabernaculum ab occidente: They entered into the Tabernacle on the West. Whereas it is most evident, chap. 26.22. that the West end of the Tabernacle was closed up with boards, that there was no entrance in that way. 2. He saith, that the outward court had obliqua latera, uneven sides: which he saith was twenty cubits wide at the entrance, and but fifteen cubits long on the sides, and thirty cubits wide at the door of the Tabernacle, whither he extendeth it, and no further: whereas this outward court by Moses description, is one hundred cubits long, and fifty cubits broad at each end. 3. He addeth further, Duo •• rii •• tertoris latera aequalem habent longitudinem, &c. That the two sides of the outward court were of equal length with the sides of the inward Tabernacle, each of them consisting of twenty pillars on a side: whereas it is evident, that the sides of the inward Tabernacle were but thirty cubits long, but the sides of the court one hundred long: neither had the inward Tabernacle pillars, but boards. 4. He thinketh that the first ten curtains, and the second sort of hair, which were eleven, did compass the Tabernacle and court round about, and did not cover it over from side to side: and he putteth them together one at the end of another; as the first ten, which were 28. cubits long, make 280. cubits in length, Quibus concludebatur interius Tabernaculum, wherewith the inward Tabernacle was enclosed: the other eleven, five of them made 150. cubits, being each of them 30. cubits long, and the other six made 180. cubits: and by the compass of these curtains, • ingebatur atrium Tabernaculi, the court of the Tabernacle was environed: whereas it is evident, chap. 26.13. that the Tabernacle was covered with these curtains, and not compassed only. 5. He further divideth these curtains; and hangeth the outward court round about with the curtains of hair, and the Tabernacle within with the other: whereas the text showeth, that the hair curtains were made to cover the other, c. 26.9. And many other things Augustine mistaketh in the description of the Tabernacle, and falleth into that inconvenience, which he himself feared, saying: Quod sequitur ita est ad intelligendum difficile, ut ver • or n • id exponendo fiet obscurius; That which followeth is so hard to be understood, that I fear it will be made more obscure in the opening of it.
QUEST. XXVI. Whether every part of the Tabernacle had a spiritual signification.
NOw for the mystical application of the whole fabric and frame of the Tabernacle: 1. Some there are, that think, that every part thereof had some special signification, and accordingly do give a mystical and typical sense of every ceremony and circumstance belonging unto it. Thus Beda, Augustine▪ Rupertus, with other, draw everything in the Old Testament to be a type and figure. 2. Others are of opinion, that every part had a special signification, Sed non omnia possumus investigare ; But we cannot find out everything, Simlerus. But I rather approve Calvin's judgment, that we must not be so scrupulous in exacting every part, as to think, Quod nihil sit in sign • externo cui non respondeat veritas, That there is nothing in the outward sign and shadow, to the which some verity is not answerable. Tostatus also therein concurreth, whose opinion is, that although, totus status fuit figuralis, the whole state in general of that people was figurative, yet it was not in particular: for they had many ceremonies, which were made to attend as handmaids, upon the external service of the Tabernacle, which were not ordained for any special signification. And therefore, as Simlerus well saith, Satis est si corpus in umbris suit 〈◊〉 ; It is sufficient if we have the body and substance shadowed forth, though we cannot find out every particular. So also Junius, Singula non sunt rapiend • , &c. Every thing must not be forced to a typical signification: Nuga • agit quisquis hoc nititur. He doth but trifle, that goeth about this, in Analys.
QUEST. XXVII. The spiritual use of the whole Tabernacle, and the parts thereof.
THus then the Tabernacle may be spiritually applied; first in general, then in particular. In the general application: 1. We understand by the three parts and divisions thereof, the orders and degrees of the Church: first, the whole company of the faithful and believers; as the people were admitted into the outwart court: secondly, the calling of the Ministers of the Gospel, of the Apostles, Prophets, Evangelists, Pastors, Doctors; as there entered none into the holy place, but the Priests: thirdly, as none had access into the most holy place, but the high Priest; so in him is represented our high Priest Christ Jesus, who only made a way for us by the veil of his flesh into heaven. 2. Hereby are shadowed forth three degrees of the Church. By the court, where the Altar of burnt offering was, the Church under the Old Testament is signified, which had the sacrifices of beasts. By the holy place, where the candlestick was set, and the table of show-bread, is set forth the Church of Christ militant here in earth, which is nourished by the word of God, and the Sacraments. By the most holy place, is shadowed forth the Kingdom of heaven, where we shall enjoy the sight and presence of the Angels. 3. Here appeareth the difference between the old and New Testament: for as there was a veil hung before the most holy place; so while the Tabernacle stood, the way was not manifested unto the Kingdom of God: but this veil was rent asunder in the passion of Christ, and so our Savior hath broken down the partition wall, both between God and us, and between the Jews and the Gentiles. 4. By these three divers places in the Tabernacle, the one still exceeding and surpassing the other; we learn, that there are divers degrees of knowledge i • Christian profession. First, we must be initiate in the faith of Jesus, as the Altar stood in the outward court, whither they first entered: then, as in the Sanctuary, they had the candlestick and table of show-bread; so they which profit and go forward in Christian knowledge, receive greater illumination and spiritual nourishment, till we be admitted unto the full fruition of everlasting life, which is insinuated by the most holy place, Borrhaius. 5. And generally, as the vessels of the Tabernacle were made of pure gold, so we are taught, that our hearts should be pure and clean, when we come before God, Simler.
Now in particular, this use may be made of the parts of the Tabernacle. 1. The four coverings of the Tabernacle, do show the divers gifts and graces which God bestoweth upon his Church: beside, the covering of rams and badgers skins, do signify the sure defense and protection of the Church under Christ Jesus: the coupling of them together by loops and taches, express the spiritual conjunction of the Church by love.
2. The boards of the Tabernacle do shadow forth the Apostles, which are as pillars of the Church; but Christ God and man is the foundation, as there were two sockets under every board: by the bars are understood the Ministers and teachers of the Gospel, by whose preaching the frame of the Church is held together.
3. The two veils did both keep the people from curious gazing, and bold access: which admonisheth us, that we must not draw near unto God, without great reverence.
4. The large outward court, did represent and prefigure the vocation of the Gentiles, which should be called in great multitudes, whereas the Church of the Jews was straitened and pent up in a small corner, Simler.
4. Places of Doctrine.
1. Doct. There is no salvation but in Christ.
Vers. 1. THou shalt make the Altar. The Israelites had but one only Altar appointed, upon the which they were to offer all their sacrifices: and therefore both Jeroboam sinned, that afterward set up two other Altars, one in Dan, the other in Beersheba; and Uriah the high Priest, who to please the idolatrous King Ahaz, caused a new Altar to be set up, after the pattern of the Altar of Damascus. This one Altar was a type of our blessed Savior, who only satisfieth for our sins, neither are we to use any other helps in our own works, or in the merits or mediation of Saints beside Christ; for this were nothing else, Quam aliud novum Altare prater Christum instituere, Then to appoint another new Altar beside Christ, who only is ordained of God to be the Savior of the world, Marbach. As S. Peter saith, Neither is there salvation in any other, for among men there is given no other name under heaven, whereby we must be saved, Act. 2.12.
2. Doct. That all things should be done orderly in the Church.
Vers. 9. THou shalt make the court of the Tabernacle. We learn by this, that, Nihil in Ecclesia confusum esse debet ; Nothing in the Church must be confused, but all disposed in order: as in the Tabernacle, the outward court was appointed for the Levites, and vulgar sort; the holy place for the Priests; the most holy place none could enter into but the high Priest. So now in the Church of God, all things should be done in comeliness and order. Our assemblies should be orderly and reverently set and disposed. Distinction of degrees and persons to be observed; not all confusedly shuffled together, as now in many Churches, men and women, one with another are mingled together, Oleaster. This is S. Paul's rule, that all things be done honestly, and by order, 1 Cor. 14.40.
3. Doct. The mysteries of Christian religion are manifested to all.
Vers. 16. IN the gate of the court shall be a veil of twenty cubits. Although the court were compassed about with curtains, yet, Ostium satis amplum habuit. It had a door wide enough, thorough the which they might see all the breadth of the Tabernacle: and the Hebrews think, that the curtains were made with holes, Quibus ea, quae in atrio agebantur, conspici potuerint; Whereby such things as were done in the court, might be seen. By the which is signified, that the holy mysteries of the Church are not such, as the ceremonies of Ceres of Eleusis, which were not imparted to strangers, or of Juno of Coos, unto the which servants were not admitted: but the secrets of the Gospel are revealed to all the world, Pelargus, Lippoman. As the Apostle saith, If our Gospel be hid, it is hid to them that are lost, 2 Cor. 4.3.
5. Places of Controversy.
1. Confut. Against free will in good things.
Vers. 4. THou shalt make unto it a grate like networke, &c. Beda thinketh that the fire was made under tbis grate, and that thorough the holes thereof, the flame ascended, and consumed the sacrifice: whereupon he giveth this note, Nequaquam obduremus corda nostra, more Pelagianorum, &c. sed libere aperiamus, &c. Let us not harden our hearts, and lock them up as the Pelagians against the grace of God: but so open them, that as thorough many doors, in all things that we begin well, the grace of God may illuminate us, &c. And he showeth what the error of the Pelagians was, S •• e gratia Dei, se aliquid boni perficere posse praesumunt ; They presume they can without the grace of God, do some good thing. And so they do not set a grate before their hearts, for the sacred fire of God's Spirit to enter: Sed quasi parietem solidum inter se & ign • m Spiritus sancti interponunt, But do put a thick • wall between them, and the sire of the holy Spirit, lest they should be heated thereby, and warmed with love. With the Pelagians herein consent the Romanists, whose assertion is this, That a man naturally without faith, both with special assistance from God, and without it, can perform some moral good work, if no temptation let, Bellarmine. But against both these, may be opposed that saying of our blessed Savior, Without me can ye do nothing, John. 15.5. See more hereof, Synops. Centur. 4. err. 43.
2. Confut. Against Altars in Popish Churches.
Vers. 7. THe bars shall be in the two sides of the Altar, &c. This Altar was a type and figure of Christ; and it was to continue till Christ the true Sacrificer should offer himself upon the Altar of the cross. But now the Church of God knoweth no such material Altars, as Rupertus well observeth, this Altar was holy, Antequam Christus, qui per hoc promittebatur, veniret, &c. before Christ came, who was promised by it: but after that he is entered into the most holy place, Nunc reprobatum & abjectum est ; Now it is repelled and rejected. The Romanists therefore do Judaize, in retaining still Altars in their Churches. Antiquity knew no such Altars of stone; as Celsus, as Origen saith, objected it as a fault among the Christians, Quod nec imagines, nec Templa, nec aras haberent, That they had neither images, Temples, nor Altars. Augustine calleth it, Mensam Domini, The table of the Lord; Chrysostom 〈 in non-Latin alphabet 〉 , The holy board: Athanasius, Mensam ligneam, The table of wood, B. Babing. Neither have they any color for their Altars out of that place, Heb. 13. We have an Altar, whereof they have no authority to eat, which serve in the Tabernacle, &c. For the Apostle there speaketh of no material Altar, but of the death and passion of Christ, as it followeth, verse. 12. And Bellarmine forbeareth to urge this place, because divers of their own writers apply it to Christ's cross, lib. 5. de miss. cap. 9.
3. Confut. Against the setting up of candles in the day in popish Churches.
Vers. 1. SHall dress them from evening to morning. The lamps burned in the Tabernacle only in the night, and were put out in the day, as is before shown, quest. 21. which showeth that the Romanists are herein more superstitious than the Jews, in setting up candles and tapers by day in their Churches. Jerome saith, Ceras non clara luce accendimus, &c. We do not light candles at noon day, but to qualify the darkness of the night. Lactantius also saith, Num mentis compos putandus, &c. Is he to be thought well in his wits, who offereth the light of candles for a gift, to the author and giver of light? B. Babing • .
6. Moral Observations.
1. Observ. Our hearts must be purged of worldly thoughts in our prayers.
Vers. 4. THou shalt make unto it a grate. As the special use of this grate was to avoid the ashes and imbers from the hearth, where the fire burned: so in the Altar of our hearts, there must be craticula, a grate, quae cineribus excretis ignem splendentem foveat, &c. which may cherish the bright fire by separating the ashes, &c. Borrhaius. We must purge our hearts of all earthly thoughts, when we offer up the spiritual sacrifice of prayer, upon the Altar of our hearts: which is the meaning of the Wiseman when he biddeth us take heed unto our feet, when we enter into the house of God, Eccles. 4.
2. Observ. We must humble ourselves before God.
Vers. 6. THou shalt make bars unto the Altar. They were to carry it on their shoulders, and not to refuse any the meanest service in God's worship; that men of never so high degree in the world, should think themselves of no reputation before God: as David humbled and abased himself, when he danced before the Ark, 2 Sam. 6. Oleaster.
3. Observ. The spiritual lights of the Temple are to be cherished.
Vers. 20. COmmand the people to bring oil, &c. Hereupon Origen giveth this note, Nisi dederit oleum populus, extinguetur lucerna in Temple ; Unless the people give oil, the lamp will go out in the Temple, &c. They then which by their light of doctrine do lighten the Church, ought to be maintained: For such as labor in the Word, are worthy double honor ; of reverence and relief.
CHAP. XXVIII.
1. The Method and Argument.
A Fter the description of the Tabernacle finished, followeth the institution of the Ministers of the Tabernacle, the Priests, whose apparel is described in this Chapter, and their consecration, with the execution of their office in the next.
In this Chapter, which showeth what Priestly garments should be made for Aaron and his sons, and how: first, it is shown in general, to verse. 6. then in particular, to verse. 43.
In the general sum, these things are declared: 1. For whom these garments should be made, verse. 1. 2. To what end, verse. 2. 3. By whom, verse. 3. 4. How many, verse. 4. 5. And of what matter, verse. 5.
In the special and particular explication: first, the garments peculiar to the high Priest are described, to verse. 40. then such as belonged to other inferior Priests, verse. 40. to the end.
The high Priests garments were these: 1. The Ephod, both the matter thereof, verse. 6. the form and fashion, verse. 7, 8. the ornaments, the two precious stones, with their graving, verse. 10, 11. their placing with their use, verse. 12. the instruments of the Ephod to fasten it, verse. 13, 14.
2. The breast-plate is described: 1. The matter, verse. 15. 2▪ The form and fashion, verse. 16. 3 The ornaments of precious stones to be set in four rouse, to verse. 21. 4. The instruments, chains and rings to fasten it, verse. 22. to 28. 5. The use thereof is expressed, verse. 29, 30.
3. The robe is set forth. 1. The matter thereof, verse. • 1. 2. The form of it, verse. 32. the ornaments, with bells and pomgranats, verse. 33, 34. 4. The use, verse. 35.
4. The golden plate is described▪ with the matter, form, instruments, and use, verse. 36. to 39.
5. Then three other parts of the Priestly raiment are handled together▪ the embroidered coat, the miter, and girdle, verse. 39.
Secondly, the special attire for Aaron's sons, whereof some were common both to Aaron and them, are, namely, these four: their coats, girdles and bonnets, verse. 40. with the use of them, verse. 41. and their linen breeches, with the place where they shall wear them, verse. 42. and their use, verse. 43.
2. The divers readings.
Vers. 4. A breast-plate, or pectoral B.G.I.V. cum c • ter. better than, a rational, that is, a vesture showing reason, or judgment. L. C. the word is coshen, a pectoral.
Vers. 4. A broidered coat, as woven with eyes or checker work. B.G.I.A.P. better than, a strait coat. L. S. C. V. the word shabats, is better taken in the first sense, to embroider, or make with eyes, as verse. 14.
Vers 9. Two sardonix stones. I. So also Josephus, and so they are called, Apoc. 21.29. better than, Onyx stones. B.G.L.C.P.A. or, smaragdes. S. shoham. H.V.
Vers. 14. Of a certain length. B. or, equal. I. better than, at the ends. G. V. the word is, inigebalath, conterminus, ending together. A.P. this word is omitted by the rest. L.S.C.
Vers. 17. A rubie, or, sardie, &c. see the several names, and divers readings of these precious stones afterward at large, quest. 21.
Vers. 24. See also the divers readings of this verse, quest. 24.
Vers. 30. Thou shalt put in the breast-plate, &c. Vrim, and Thummim. B. G. I. V. A. P. C. better than, doctrine and verity. L. or, manifestation and verity. S. the words of themselves are better retained: which signify, illumination and perfection.
Vers. 36. Holiness to the Lord. G.A.P.C.L.I. better than, the holiness of the Lord. B. S. V. the meaning is, that all holiness is to be ascribed unto God: and it is better translated, holiness, I.B.G. cum caeter. than, holy. L.V.C. the word is kodesh, which signifieth holiness, kadosh, is, holy.
Vers. 38. To make them acceptable. B.G. cum caeter. not▪ that he may be acceptable. L. the word is lahem, to them.
Vers. 41. Thou shalt fill their hands. B.G. cum caeter. consecrate their hand. L. P. offer their sacrifice. C. consecrate their ministry. I. the first translateth the words, the rest give the sense.
3. The questions discussed.
QUEST. I. Wherefore the Lord instituted a Priesthood.
Vers. 1. CAuse thou thy brother Aaron to come unto thee, &c. 1. Ordo pr • posterus, here the order is inverted: for first the garments were made, and afterward Aaron came and his sons, to be adorned with them, and consecrated, Cajetan. 2. And here they are bidden to come unto Moses, to be instituted and consecrated: but first they were appointed, and ordained of God: so there was a double application, or drawing near of Aaron and his sons: first, they were applied, sequestered, and ordained by the Lord for his service: then they were applied unto Moses, to receive their consecration from him, Tostat. 3. 3. This applying of Aaron unto Moses, signifieth, Nihil in Sacerdotibus plebeium requiri, nihil populare, &c. That nothing in the Priests is required, like unto the common people, Ambrose. But that they, as they were called to a more excellent and eminent place, so their gifts and conversation should exceed the vulgar and common sort. 4. Thus, as God first made the creatures, and last of all man, whom he created for his glory: So after that God had appointed the Tabernacle to be made, and everything thereto belonging, he in the last place setteth down the office and ministration of the Priests, who served to set forth God's glory in the Tabernacle, as man was created to that end in the world, Borrh. 5. And to this end God ordained the ministry of man in his service, to succor and relieve the imbecility of the people, who were not able themselves to endure the Lord's voice, Simlerus.
QUEST. II. Why Aaron was chosen to be the high Priest.
Vers. 1. THy brother Aaron. 1. The Lord maketh special choice of Aaron, Moses brother, for the Priesthood: Propter principatum, & frequentia cum Deo colloquia ▪ Because of his preeminence, and for the often conference they had with God, and the great works which were done in Egypt by the hands of Moses and Aaron. And therefore because in these respects they were more noble and famous than the rest of the people, the Lord doth single out Aaron for this high office, Simler. 2. And the Tribe of Levi was taken from the rest of the Tribes, Ad honorem Mosis & Aaron ducum populi, &c. For the honor of Moses and Aaron, the captains of the people, Ferus. 3▪ And Aaron was appointed to be the high and chief Priest; to be a figure and type of Christ, Simlerus. The divers glorious vestures made for the Priest, do shadow forth the most heavenly graces of the Spirit, wherewith Christ was adorned, Ferus. And he is therefore called Moses brother, Qui • enim ampliùs all • eri est frater •• foedere nexus, quàm Christu • Mosi, legi gratia, novum Testamentum veteri? For who can be nearer allied unto another by a brotherly league, than Christ to Moses, grace to the law, the New Testament to the old? Beda.
QUEST. III Wherein the Priesthood of Christ, and of Aaron agree, and disagree.
NOw Aaron in some things most fitly resembled Christ, and in some things between them, there is great difference.
First, Aaron herein prefigured Christ, both in his peculiar function, in entering into the holy place, to make atonement for the people. So Christ is now entered into the heavens to appear in the fight of God for us, Hebr. 9.23. As also in those functions, which were common to Aaron with the rest: which were these three, d • cendo, precando, offer •• do, in teaching, praying, offering, or sacrificing: So Christ hath taught and lightened the world, with the revelation of his Fathers will, and by the preaching of the Gospel. Christ also prayeth and maketh intercession for his people, Heb. 9.25. And he also offered up himself in sacrifice for our redemption, Tit. 2.19. He gave himself for us, that he might redeem us from all iniquity.
But yet there is great difference between the Priesthood of Aaron, which was the type and figure, and the everlasting Priesthood of Christ. 1. In the dignity of their persons: Aaron was a mere man, Christ was both God and man. 2. In their condition, the Priests of the Law were men compassed with many infirmities, and subject to sin: but Christ was holy, harmless, undefiled, separate from sinners, Heb. 9.26. 3. In the excellency of the sacrifice: they offered the sacrifices of beasts: but Christ offered up his own body, as the Apostle saith, Heb. 9.12. Neither by the blood of goats and calves, but by his own blood entered he once into the holy place. 4. In the effect they differ; the Priests of the law did not perfectly reconcile, but only shadowed forth by that typical reconciliation, the true remission of sins by the blood of Christ, who hath obtained eternal redemption for us, and hath redeemed us from the curse of the law, Galath. 3.13. 5. In the continuance, the Priesthood of Aaron, was not to continue forever, but as the Apostle saith, This man, because he endureth forever, hath an everlasting Priesthood, Heb. 2.24. 6. In the manner of confirmation: They were made Priests without an oath: But this is made with an oath by him, that said unto him, The Lord hath sworn, and will not repent, thou art a Priest forever after the order of Melchizedek. Heb. 5.21. Marbach.
QUEST. IV. Why Christ is called a Priest after the order of Melchizedek and not of Aaron.
ANd although Aaron were a type and figure of Christ, yet he is called a Priest after the order of Melchizedek, and not after Aaron ; not because there was no resemblance between Christ and Aaron, but for that Melchizedek and his Priesthood did in three things more lively set forth Christ's Priesthood, than did Aaron's : 1. In the eternity thereof: 2. Office and function: 3. And name.
1. As Melchizedek is set forth without father and mother, without beginning of his days, or end of his life: not that he was so indeed, but they are concealed in story, to make him a more lively type and figure of Christ, who was in respect of his Divinity 〈 in non-Latin alphabet 〉 , without mother: in regard of his humanity, 〈 in non-Latin alphabet 〉 , without father.
2 As Melchizedek was both a King and a Priest: so Christ was a Priest in the expiation of our sins by the sacrifice of himself upon the cross; and a King, both in gathering his Church together by the scepter of his word, and governing them by his Spirit; as also in that all power over all creatures, and over the universal world is committed unto him.
3. The name of Melchizedek fitly agreeth unto Christ, which signifieth the King of righteousness: and the place, whereof he was King, which was Salem, that betokeneth peace, did also set forth the peaceable Kingdom of Christ; both making peace between God and us, and taking away the wall of partition, that was between the Jews and Gentiles, making of both one: as the Apostle showeth, Ephes. 2.13. Now in Christ Jesus • , ye which were once a far off, are made near by the blood of Christ, for he is our peace, which hath made of both one. Marbach.
QUEST. V. Why these Priestly garments are commanded to be made.
Vers. 2. HOly garments, &c. glorious, and beautiful. 1. These garments were called holy in two respects; both because in respect of the end, they were consecrated and ordained only to holy uses: and therefore the Priests only were to put them on, and none other beside: and they were not at all times to use them, but only when they went into the Tabernacle; when they went out, they put them off: as also in respect of the manner of consecration, they were anointed with the holy oil, chap. 30. and so set apart for holy uses, Tostat. quaest. 2. 2. This apparelling of Aaron, with such glorious apparel, was commanded both in respect of themselves, that they by these ceremonies might be assured that their calling was of God, Ferus. 3. And in regard of the people, hereby the Lord would have their ministry the more reverenced, and had in reputation, Marbach. As Josephus writeth, how Alexander the Great, when the high Priest met him adorned with his Priestly attire, reverenced him, and adored the great God of heaven in him, whose Priest he was. 3. Beside the comeliness and outward glory of the Priestly attire, there was another cause of their institution, specially • acti • ipsarum vest • um, the special action and use of those garments; for some of them were for some special ministration and service: as the breastplate, which was set with twelve precious stones, in remembrance of the twelve tribes of Israel, Tostat. quaest. 1. 4. Ornatus exterior veri & spiritualis defectum notavit: The outward adorning noted the defect of the true spiritual ornaments, &c. Calvin. And hereby was signified the insufficiency of Aaron's Priesthood. 5. And God by this glittering show of the Priestly garments, voluit pl •• quam Angelicum 〈…〉 spl • ndorem ostendere, would set forth the more than Angelical brightness of all virtues, which should shine in Christ. 6. And as those virtues served ad vitia • egenda, to cover the faul • s of the body: so we are thereby taught, that we must come before God not clothed withou • own righteousness, but appareled with Christ's robes, which shall make us to appear comely in the light of God, Simler.
QUEST. VI. Of the cunning men that wrought in the Tabernacle.
Vers. 3. THou shalt speak to all cunning men, whom I have filled. 1. Although there might be men of ordinary skill in the host, yet that had not been sufficient for this extraordinary work: Co • munis peritia non satisfecisset huic operi ; Common skill had not been answerable to this work, Gallas. and therefore the Lord infused into them a special gift of understanding and dexterity to work in all kind of curious work. 2. And it is probable that these principal and chief workmen had not only their skill and knowledge increased, which they were endued with before, but that the Lord did wholly and absolutely infuse into them the knowledge of these Arts: as the text is, that God had filled them with the Spirit of wisdom, Oleaster. Like as the twelve Apostles were men altogether unlearned, whom God used in the spiritual building up of the Church, as these were employed in the material Tabernacle, 3. These were not only endued with an understanding heart, to invent curious works, and give direction to others: but their hands, and other parts of their body, were fitted accordingly for the execution and practice and finishing of these works. And chap 31.4. it is said, they were filled with wisdom, &c. to find our curious works, to work in gold and silver, &c. They did not only invent and find them out, but did also help to work themselves, Tostat. qu. 4. 4. It may be that such like works, quotidie nunc fiunt, &c. are now made in many places: but then in that simple age and rude time, such things having not been seen before, these curious works seemed strange and admirable, Tostat. qu. 2.
QUEST. VII. Whether this gift of cunning and wisdom remained in the workmen after the Tabernacle was finished.
TOstatus here putteth forth a question, whether, after that the Tabernacle and the work thereof was finished, these cunning men still retained this gift of understanding in Sciences and Arts. 1. The negative part may be thus proved, that their knowledge and skill then ceased, because there was no more use thereof, after they had finished that work for the which it was given them As also, like as the gift of prophecy always continued not with the Prophets, but during that time only wherein they prophesied. 2. But Tostatus here answereth, that though the work were ended, for the which the cunning men were endued with such wisdom, yet it was not necessary that the gift should be taken from them, though the act were discontinued: and again, there is difference between an habit of the mind, and an act only of the mind. The Prophets had not a Prophetical habit infused, but only an actual illumination was sent upon them while they prophesied, and that illumination being intermitted, they left prophesying: and therefore he concludeth, Deum non abstulisse habitus i • fusos, That God did not take away from them the habits of these Arts and Sciences infused, after the Tabernacle was finished, quast. 3. 3. But the more probable opinion is, that this gift was neither altogether lost, which they had received, neither yet did it wholly remain: for these workmen were endued with a double faculty; one was in the illumination of their mind, to invent how to fashion the work according to Moses direction, and that platform which was shown in the mount: the other was a dexterity and agility in their hand to work that which they had devised and invented. The first of these, being a prophetical gift, and proceeding of a special instinct, to invent and find out work answerable to the pattern, ceased and was intermitted in them, after the Tabernacle was finished: for it was an act rather of the mind, than an habit: neither was there any cause why that inward instinct should continue, the end being achieved wherefore it was first infused. But the other faculty in their handiworke, which was increased by their practice and experience, and was confirmed by use and custom, could not be so soon forgotten and laid aside: it is not unlike but that the same remained still, which they might have put in practice in other works and buildings, if there had been occasion offered.
QUEST. VIII. Of the number of the Priestly garments and ornaments.
Vers. 4. NOw these shall be the garments. 1. Beda is of opinion, that there were but eight kind of garments in all which the high Priest was appareled with, namely these: 1. The breast-plate, or pectoral for the breast. 2. The Ephod for the shoulders. 3. The robe. 4 And coat for the whole body, 5. The Miter for the head. 6. And the girdle for the waste. 7. The linen breeches to cover the secret parts. 8. And the plate of gold for the Miter: whereof three, the linen breeches, the linen coat, and the girdle, were common to the inferior Priests. But Beda is greatly deceived: and in these three points: 1. The coat here named called cetoneth tashebets, the embroidered coat, was not common unto the inferior Priests, but peculiar to the high Priest, verse. 39. Moses is bid to make Aaron's sons coats also, cet • neth, but they were not embroidered, verse. 40. 2. The high Priest also had a kind of girdle proper to himself, which was made of needle work, verse. 39. and the inferior Priests also had other girdles beside, verse. 40. 3. The other Priests also had bonnets, which were of a divers fashion from the Miter, which was made for the high Priest, verse. 40.
2. R. Solomon maketh but nine parcels of the Priestly attire: and Ribera likewise: namely four, which were common to all the Priests: the linen breeches, the linen coat, girdle and bonnet: and five peculiar to the high Priest: his Ephod, breast-plate, robe, girdle, and miter. But herein they are deceived▪ because they omit that garment which is called cetoneth tashebets, the embroidered coat, which was a special garment appertaining to the high Priest: and so the high Priest, beside his Ephod and robe, which had pomegranates and bells hanging at it, had also another embroidered coat, 〈◊〉 Vatab. whereof mention is made, verse. 39.
3. Lyranus and Tostatus, qu. 2. following Josephus, do number ten several Priestly ornaments: four common to all the Priests: 1. The linen breeches. 2. The linen coat. 3. The girdle. 4. And bonnet. Six other were peculiar to the high Priest: 1. The Ephod. 2. The pectoral or breast-plate. 3. The robe with the bells and pomegranates. 4. The girdle. 5. The miter. 6. The golden plate set upon the miter. But they commit the same error with the other before, in omitting the Priests embroidered coat: which maketh up the number of ten: the golden plate being not reckoned apart by it self, but counted with the miter.
4. This then is the best numbering of these Priestly garments: to appoint six as peculiar to the high Priest, as they are set down in the text, verse. 4. where the golden plate must be comprehended under the miter, because it was but a part of it: and four other were common to all the Priests; the linen coats, girdles, bonnets, and breeches: as they are described, verse. 40. to the end; so they were ten in all: and if the golden plate be counted by it self, there will be in all eleven several kind of raiment and ornaments; some for Aaron, some for his sons. And so Cajetan accounteth them: and Thomas maketh seven garments of the high Priest, and four of the rest.
QUEST. IX. What garments were peculiar to the high Priests, what common.
Vers. 4. THese holy garments shall they make for Aaron thy brother, and for his sons. 1. These garments then being appointed only for Aaron, and his sons the Priests, were not also common to the Levites: and so Ribera collecteth out of Josephus, because the Levites sacrificed not.
2. Some are of opinion, that all the garments which the inferior Priests used, the high Priest put on; as Josephus saith, Pontifex etiam utitur hoc, nihil eorum quae enumeravimus omittens, &c. The high Priest also useth these, omitting nothing of those which we have rehearsed. So also Tostat. qu. 2. and Ribera. But this is not like: for to what end should the high Priest wear two girdles, one of the common sort, which the inferior Priests used, the other the embroidered girdle? and likewise it had been superfluous for him to put on two bonnets, as Josephus thinketh: one of linen, as other Priests, the other of blew silk.
3. Therefore the garments are better thus distinguished: that some of them were peculiar to the high Priests, as the six in this verse set down: some were peculiar to the inferior Priests to be usually and ordinarily worn, as their linen coats, girdles, bonnets, verse. 40. which sometime the high Priest did wear also, as in the day of expiation; but not ordinarily. See quest. 41. Some common to them both, as the linen breeches, which are said to be for Aaron and his sons: but the other three, mentioned verse. 40. are said to be made for Aaron's sons, Iun. in Analys. Montan. The high Priest had like garments unto those three, a coat, a girdle, a miter, but they differed in manner of workmanship. So then the high Priest had three garments unlike to the rest both in matter and form, the Robe, the Ephod, the Pectorall: and three other, though like in fashion, his coat, miter, girdle, yet differed in costly stuff and curious workmanship.
QUEST. X. Which garments were put on first, which last.
BUt further it is here to be considered, that the garments are otherwise and in another order rehearsed in this verse, and afterward appointed to be made, than they were put on: for, as Rupertus observeth, Feminalia linea, &c. postremo posita sunt : The linen breeches are set last in this description, &c. and yet they were put on first. In this manner then and order did the high Priest apparel himself: 1. He put on the linen breeches, which came no higher than his waste. 2. Next to that was the long broidered coat, which was made with eyes, or like checker work, which reached down to the feet. 3. Upon that was put the Robe, which had bells and pomegranates in the skirts. 4. After that the breast-plate before. 5. Then the Ephod upon the shoulders behind. 6. The girdle. 7. The Miter with the golden plate.
QUEST. XI. Whether the Priestly garments might at any time be carried and used out of the Tabernacle.
Vers. 4. THat he may serve me in the Priests office. 1. In that it is added, That he may serve me, the use of these Priestly garments is restrained for such service as was done before the Lord in the Tabernacle: the Priest then was neither to use these garments ordinarily, for he had other wearing apparel beside: nor yet in such Priestly offices as were to be done abroad, as when he went to view a leprous person, or leprous house, which belonged to the Priest, Levite. 13. for such places and persons infected with the leprosy were unclean by the law, and therefore in such offices it was not fit to use the holy garments. 2. Whereas then the Priest is commanded to wash his clothes, after he had seen performed all the ceremonies concerning the red Cow which was slain without the host, Numb. 19.7. they must be understood to be his own ordinary, and not the Priestly garments: which were not to be polluted or defiled, and so consequently were not to be washed and cleansed as other profane and common vestures. 3. This further appeareth, Levite. 16.23. where the high Priest is commanded to put off his Priestly garments, with the which he entered into the holy place, and then to wash his flesh with water, and put on his own clothes: he is not willed to wash the Priestly raiment with water. But if it be objected, that the washing of his flesh showeth he was unclean, and so by that means the holy garments were unclean also: it may be answered, that the Priest in this case having prayed for his and the people's sins, did wash his flesh, not as a sign of any legal uncleanness, for then he should not have entered into the holy place, but to signify that he was purified from his sins. And this may further be observed, that whereas there were two kinds of pollutions, one by moral offenses, which indeed defiled the soul, the other by legal transgressions, which touched not the soul, but the external observation of the ceremonies only: in the first they only washed the flesh, in the second sometime their garments only, sometime their flesh and garments together, if it were a great pollution: but never their flesh alone, Tostat. qu. 7. & 8.
QUEST. XII. Whether the high Priest did well in meeting Alexander in his Priestly attire.
BUt if it were not lawful to carry the Priestly garments out of the Tabernacle: it will be objected, that Iaddua the high Priest, being appareled in his Priestly robes, met Alexander the Great without the gates of Jerusalem, and by the sight of him Alexanders wrath was appeased, and the City delivered from the danger which was feared. 1. Here it may be answered, that as we receive this part of Josephus narration, how Alexander meeting the high Priest, reverenced him, and adored that God, whose name he carried written in his forehead: so if we give credit to the rest, how that, after public supplication made before unto God, and solemn sacrifice for their deliverance, the Lord appeared in a dream the next night unto the high Priest, appointing him to go forth to meet Alexander in his Priestly attire; this being admitted for truth, this question is at an end: for by God's extraordinary direction, the Priest might do that, which ordinarily was not lawful: as, though they had a strait charge to offer their sacrifices at the door of the Tabernacle, yet the Prophets, as Samuel, David. Elias, built Altars in other places, and there offered their sacrifices, Tostat. quaest. 17. 2. But though there had been no such vision shown to the high Priest, which it is not necessary to believe, seeing Josephus is found to be very forward in setting down such things as might tend to the credit of his nation: yet this act of the high Priest might be justified, in respect of that necessity whereunto they were then brought: for the ceremonial laws were to give way in such cases; as David to satisfy his hunger, might lawfully eat of the show-bread, which otherwise none were to eat of, but the Priests. So likewise, they might upon the Sabbath lead their ox or asse to water, or help them out, being fallen into a ditch, and yet not transgress against the rest of the Sabbath. If these ceremonies were dispensed with for the safeguard and preservation of one man, or of a few cattle, much more for the deliverance of the whole City, which was then in danger, might the high Priest, without any extraordinary direction, have put on his Priestly apparel, to meet that victorious King.
QUEST. XIII. Of the matter whereof the holy garment should be made.
Vers. 5. THey shall take gold and blew silk. 1. By gold is here understood, Aurum in massa, & aurum in filis ; Gold in the lump or mass, and golden thread, for the garments were made of golden thread: the precious stones were set into gold, and thereof was made the golden plate in the high Priests miter, Tostat. qu. 8. 2. And under the name of gold are comprehended also the precious stones, because they were enclosed, and set into the gold, Simler. 3. And these five are named, gold, blew silk, purple, scarlet, fine linen, not that all these concurred to the making of every garment, Sed quia nullum ornamentum erat, quod non ex istorum aliquo, &c. But because there was not any of the ornaments, which was not made of some of them, Cajetan. 4. The blew color was like unto the sky, or violet: the purple was like to the rose color, which was made of the liquor or blood of a certain shell-fish called the purple: the scarlet was died with certain grains growing in a tree, whereof Pliny writeth: and to make the color deeper, it was twice died, in the wool, and afterward, when it was spun: the fine linen was made of a most fine and white kind of flax or linen, Ribera. 5. These four colors represented the four elements; two of them in color, the scarlet the fire; the blew the sky or air; the other in their original; the purple the water, the linen the earth, out of the which they came: and hereby as Josephus noteth, was signified, Sacerdotem illum esse summi rerum omnium conditoris : That he was the Priest of the high Creator of all things, because the colors of his garments did represent the whole world. 6. Beda also thus collecteth, that because all things were prescribed to be made of gold, and precious colors: Nihil vile, vel sordidum in Sacerdotis ore, vel opere debet apparere ; There should no vile thing appear either in the Priests words or works, &c. Ribera.
QUEST. XIV. Of the name of the Ephod, and the divers kinds thereof.
Vers. 6. ANd they shall make the Ephod. 1. The Latin Interpreter calleth it superhumerale, following the Septuagint, which interpret it 〈 in non-Latin alphabet 〉 , the shoulder garment: Junius translateth it amiculum, a short cloak: but the Hebrew word is better retained, Ephod, because it was a peculiar garment belonging to the high Priest, so called of the word aphad, which signifieth to close or compass, or gird about; as chap. 39.5. Thou shalt close them to him with embroidered gard of the Ephod, Oleaster. 2. There were two kinds of the Ephod; one was common (made of linen only) both to the inferior Priests, as Saul put to the sword 85. Priests, that did wear a linen Ephod: as also to the Levites, as Samuel ministered before the Lord girded with a linen Ephod, 1 Sam. 2.18. Some think that this kind was also permitted unto lay men in general, Ribera. Some, that the Kings had a privilege to wear it, because David danced before the Ark in a linen Ephod, 2 Sam. 6. But R. Solomon thinketh more probably, that none were girded with the Ephod, but colentes Deum, aut servientes ei, They which worshipped God, or were specially addicted to his service. Other then beside the Priests might wear the linen Ephod, but only insacred actions: as David at that time danced before the Ark, Gallas. Oleaster. The other kind of Ephod was peculiar to the high Priest, which was made of gold, and of the four colors before named, Jerome ad Fabielam. And this Ephod it was not lawful for any other to imitate: which was the cause of the fall of Gideon's house, because he made an Ephod like unto that used in the Tabernacle, Gallas.
QUEST. XV. How Gideon offended in making an Ephod.
BUt whereas Gideon made that Ephod of 1700. shekels of gold, Judge. 8.26. 1. Augustine moveth a question, how so much gold could be put into one Ephod; and thinketh that by the Ephod are understood, as the whole by the part, Omnia qua constituit Gideon in civitate ad colendum Deum ; All the other things which Gideon made in his City to worship God by, as in the Tabernacle. And he thinketh further, that all Israel is said to go a whoring after it: although Gideon made no image, Quia extra Tabernaculum fieri aliquid simile fas non erat ; Because it was not lawful to make any like thing out of the Tabernacle. 2. But it need not seem strange that so much gold was put into one vesture: for the whole sum, counting sixty shekels to a pound, amounteth but to eighteen pound weight, or thereabout: and seeing the text maketh mention of no other ornaments, which Gideon made, but the Ephod, we cannot conjecture that he made any beside that. And though it were unlawful to make an Ephod elsewhere like that, which the high Priest used in the Tabernacle; yet that was not only Gideon's fault, but for that also by this occasion the people fell to idolatry, and abused that Ephod in the idolatrous service of Baal Berith, as it followeth in the same place, Judge. 9.33. Iun.
QUEST. XVI. Of the fashion of the Ephod.
Vers. 7. THe two shoulders thereof, &c. 1. R. Ab. Ezra thinketh, that this Ephod only covered the back-parts of the Priest, and that the breastplate or pectoral served for the other part before▪ but if it had been so, then how could the shoulders thereof be joined together one to another? therefore the Ephod had two parts, one before, and another behind, Cajetan.
2. Beda thinketh that the Ephod was made double, and so half of it was in sight without, and half within, and so it was joined together. But Jerome calleth it, palliolum mira pulchritudinis, a cloak of exceeding beauty: it was not therefore only put double upon the back-parts; it was fastened in the shoulders, one part to another, Montan.
3. Josephus thinketh it had sleeves; so also Ribera. But the contrary is received, that it was fine ma • icis, without sleeves, Lippoman.
4. Josephus also thinketh, that it was but a cubit long, and so came but to the waste. So also Ribera and Tostatus think, that pertingebat us{que} ad zonam, it came but down to the girdlestead, or waste: Procopius extendeth it, us{que} ad praecordia, unto the parts about the heart. But it rather reached à lumbis us{que} ad humeros, from the loins to the shoulders, as Junius, and Montanus in his description, us{que} ad umbilicum, down to the navel, Cajetan: for if it did not hang down beyond the waste, the broidered gard of the Ephod could not handsomely serve to close in the other garments, and gird them in the waste together with the Ephod: as is prescribed, chap. 39.5.
5. Thus then was the Ephod made; it had four laps or wings: whereof two were joined together on each shoulder, and two were coupled beneath under the arm holes, Tostat. quaest. 2. which are called the broidered gard, or girdle, as Iun. Oleaster, which was not made of the same stuff only which the Ephod was made of, but out of the same piece, to make a difference between the girdle of the Ephod, and the other embroidered girdle, which was put aloft upon the garments: so that the nether lappets of the Ephod served as a girdle to fasten it below, Iun. Oleaster.
6. It was made of broidered work, not pictured either with beasts, or flowers, or any such, but devised work, as the word signifieth: such as Turkey and Arabian work is, Montan.
7. On the forepart of the Ephod, was left a certain hole or void place, for the pectoral to be placed in, Josephus. Contra pectus nihil contextum erat, &c. Against the breast there was nothing wrought, that a place might be left for the pectoral or breast-plate, Jerome.
8. Beside, the Ephod had two golden chains, not to hold up the breast-plate or pectoral, as Tostatus seemeth to think, for these chains are described afterward, verse. 22. but they served rather, Vt illaquest partes superhumerales, &c. To fasten together the parts of the Ephod in the shoulder on both sides, Cajetan. Oleaster. For they were fastened on both sides to the bosses of gold upon the shoulders, where were set the two precious stones, verse. 14. which now come in the next place to be handled.
QUEST. XVII. Of the two Onyx or Sardonyx stones, why they are called stones of remembrance.
Vers. 9. THou shalt take two Onyx stones. 1. The Hebrew word is shoham, which the Chaldee, whom Montanus followeth, takes for Berill, of a sea color: the Septuag. for the smaragd, which is of green color: Procopius for the Sapphire, of sky color: but Josephus calleth it the Sardonyx, so Junius: and commonly it is called the Onyx stone, rather the Sardonyx, because it is so called, Apocal. 21.20. which is of the color of the nail showing upon the flesh, wherein there is a red mixed with white; so the Sardonyx hath a mixed color of red, as the Sardius stone, and of white as the Onyx, which is of the color of the nail, Tostat. qu. 10. Oleaster, Ribera.
2. In these two stones were graven the names of the 12. Tribes, according to their eldership: in the stone on the right shoulder, six of the eldest, and in the other, the six younger, Josephus. The six elder were, Reuben, Simeon, Judah, Dan, Naphtali, Gad: the six younger, Asher, Issachar Zebulon, Ephraim, Manasseh, Benjamin ; for Levi was left out, that Tribe being now to be sequestered for the service of the Tabernacle, and for Joseph were written his two sons, Ephraim and Manasseh.
3. These are called stones of remembrance, not that the Lord need be put in remembrance; but that hereby the Israelites might be assured, that they were always had in remembrance with God, Marbach. And Beda assigneth three other reasons, why they are so called: Vt ipse fidem Patriarcharum meminisset imitari ; That he should remember to imitate the faith of the Patriarchs, whose names he did bear: that the Priest should remember the Tribes in his prayers unto God: and to admonish the people in general, not to decline from the steps of their fathers, Beda.
QUEST. XVIII. Of the mystical application of the Ephod, and the two precious stones.
NOw this first priestly garment is diversely applied: 1. Josephus by the two precious stones understandeth the Sun and Moon. 2. Philo, the two Hemispheres of the world. 3. Jerome by the twelve names written in the precious stones, would have signified the twelve Apostles, which first preached the Gospel. 4. Beda: The Priest is admonished hereby to follow the life, and embrace the faith of the Patriarchs and Prophets. 5. But most fitly rather is hereby signified, that Christ doth bear his Church as it were upon his shoulders, even as the Eagle beareth her young ones upon her wings, Deut. 32.11. Marbach. Osiander. Simler. Rupertus also hereby understandeth the bearing of our iniquities, which were laid upon Christ's shoulders: Prosper, the government which is laid upon Christ. Procopius by the names graven in the stones, their names who are written in the book of life, whom Christ carrieth as it were upon his shoulders into heaven.
QUEST. XIX. Why it was called the breast-plate of judgment.
Vers. 15. THou shalt make the breast-plate of judgment, &c. 1. The Septuagint call it 〈 in non-Latin alphabet 〉 , and the Latin Interpreter following them, rationals, that is, the rational or reasonable ornament: so named (as Tostatus thinketh) of the effect, because by that, Ratio reddebatur de his qua • nquirebamure ; A reason was given of those things which were inquired. So also Ribera: because it was fat idicum, it prophesied of things to come, Procopius, because rationals animi pars, &c. the reasonable part of the mind is placed in the heart, which the breast-plate covered. Vatabl • s giveth this reason, Quia exactaratione consideranda erant, &c. Because the things therein, as the Vrim and Thu • mi •• , were exactly and with deep reason to be considered of the high Priest. But this descanting upon the word is here superfluous, seeing the Hebrew word coshen signifieth a pectoral or breast-plate, and not as the Septuag. and Latin translate.
2. It is then called the breast-plate of judgment: not as the Hebrews, because the high Priest found therein what the judgment of God was in that matter, which was inquired upon: for it shall afterward be shown, that the Vrim and Thummius were not given to that end: nor yet because the high Priest in all weighty matters of judgment did put on the Ephod with the breast-plate, Marbach. for by that reason it might as well be called the Ephod of judgment: neither, because Aaron should in judgment have the people in remembrance, when he went into the holy place, Oleaster. But it was therefore so called, for that the high Priest did put it on, when he consulted with the Lord about the causes of the people, to give right judgment: as Numb. 27.21. He shall ask counsel for him by the judgment of Vrim before the Lord, Iun.
QUEST. XX. Of the fashion of the breast-plate.
Vers. 16. FOure-square shall it be. The breast-plate is thus described: 1. For the manner of workmanship, it must be of broidered work like the Ephod. 2. For the matter, five things are required to the making thereof, as before in the Ephod: gold, blew silk, purple, scarlet, fine twined linen. 3. For the form and fashion, it must be four square, every side of even length, as appeareth by the four orders of the stones: and double it must be, that it might be of more strength to hold and receive the stones, ut firmius substaret auro, that it might be the stiffer for the gold and precious stones, Pelican. 4. For the quantity, it was an handbreadth, which was half a cubit, that is, twelve fingers: for if it had been but the small handbreadth, that is, four fingers, it had not been sufficient to cover the breast before, Montan. Ribera, Pelargus. 5. The ornaments also of the pectoral are set forth, which were twelve precious stones, set in four ranks or rouse.
QUEST. XXI. Of the twelve precious stones, their names, colors, qualities, and congruity with the twelve Tribes.
Vers. 27. A Rubie, Topaze, and a Carbuncle in the first row. In the several application of these stones, these four things shall be observed: 1. The name. 2. The color. 3. The virtues and qualities. 4. The congruity with the tribes of Israel.
A Rubie. The first stone is called odeus of adam, which signifieth to wax red. Josephus calleth it the Sardonix: the Septuagint the Sardie: it is most like to be the Rubie, Montan. Genevens. 2. The color of it was red, Oleaster, as the signification of the word is, rather than yellow, of the color of fire, as Junius taketh it for Pyr • pus the Carbuncle, a precious stone like fire. 3. They say it repelleth fear, and cheereth and maketh bold, Tostat. sharpeneth the wit, and stancheth blood at the nose, Magirus. 4. This stone, they say, stood for Reuben: Montanus maketh an allusion between Reuben and the Rubie: but Ribera giveth this reason: that as the Sardie is red and somewhat of a fiery color: so he went into his fathers concubine, & igne libidinis incensus fuit, and so was set on fire with concupiscence.
A Topaze. 1. The Hebrew word is pitdah, in which there are three radical or principal letters, p, t, d, which being transposed, t.p, d, make topad, or topaz, not much differing in sound, Montan. It is so called of the place where it was found, Topasos in Ethiopia, Marbach. Or the Isle Topazon gave the name to it, as Pliny lib. 37. cap. 8. so called of 〈 in non-Latin alphabet 〉 , to seek, because it was much sought for. Gloss. interlin. would have it called Topazium, as if we should say, topadium, that is, of all color; but there is no reason of that etymology. 2. Some take it to be of green color, Montan. And so some of the Hebrews think it to be the Smaragd. Ribera out of Pliny lib. 37. cap. 8. allegeth, that in greenenesse of color it exceedeth all other precious stones. But it is rather of yellowish color, mixed between gold and sky color, Isider. Etymol. 16. Tostat. Gloss. interlin. There are two sorts of it: one of the color of gold, which is more precious, the other like unto saffron, which is of the second sort, Marbach. And it seemeth to be of yellow color, because Job 28.19. the Topaze of Ethiopia, and the fine gold are named together. 3. It is available against frenzy, and lunacie, and melancholy, as Diascorides. 4. Simeon is resembled to this stone, not so much ob animum prasentem, for his present and resolute mind, which Ribera would have signified by the green color: as because he was inflamed with ire and rage, when he slue the Shechemites.
A Carbuncle. 1. Josephus, with the Septuagint, call it the Smaragd, so also Junius, Vatabius: the Chaldee also, and Latin Interpreter: but that stone is of green color, it seemeth rather to be the Chrysolit • , Montan. or the Carbuncle, Genevens. The word is bareketh, derived of barak, which signifieth to lighten. 2. It was then a precious stone that sparkled and glistred as the lightening, which could not be of green color: though the Smaragd be commended for the exceeding glistering brightness; in so much that a Roman Emperor is said to have seen in his Smaragd the sword players, as they did fight. But because barak signifieth lightening, as Ezech. 1.13. Out of the fire went (barak) lightning ; this stone being named thereof, may better be taken for the Carbuncle, or Chrysolite. 3. The Carbuncle is of such exceeding brightness, that it giveth light, and shineth in the dark. 4. Hereunto some resemble Levi, Montan, Tostat. But it is more like that Levi was omitted, because the high Priest of Levi, who was to wear this glorious breast-plate, might stand for the whole Tribe: then Judah was rather named in the third place, Ribera, Pelarg. whose royal power, streaming glory, and princely dignity, is more lively set forth in the shining Carbuncle, or glistering Chrysolite, Pelarg. than in the green smaragd: as Marbach. And whereas the Carbuncle is so called of the similitude of fire, licet ignes non sentiant, although these stones feel no fire themselves, Plin. 37.7. by this property Messiah the Prince of Judah is shadowed forth, who in that respect may be called apyrotus, not to be vanquished or overcome with the fire of affliction: Of his government (as the Prophet saith) there shall be no end, Isai. 9.10.
Vers. 18. In the second row, an Emeraud, or Smaragd, a Sapphire, a Diamond. An Emeraud, or Smaragd: 1. The word is naphech, which is of an obscure signification. Montanus deriveth it of haphach, which signifieth to turn, or change: some take it to be an obscure stone. But it is like that the Lord made choice of the most special and principal precious stones to adorn the priestly pectoral. Most take it for the Carbuncle, Septuag. Lat. Vatab. Marbach. Pelarg· Ribera. Sanctes Pagnine following R. David, taketh it to be a stone of a black color. But it is most like to be the Smaragd, as the Chaldee Paraphrast calleth it Semeragdin. So also Targum Hierosol. Montanus, Oleaster therein also consent. Junius translateth it the Chrysoprase, which is of a bright green color, as it were between the color of gold, and green: for so the word is compounded of 〈 in non-Latin alphabet 〉 , gold, and 〈 in non-Latin alphabet 〉 , Ieekes: but the Smaragd and Chrysoprase are two divers kind of precious stones: the one is the fourth, the other the tenth in that order, set down, Apoc. 21.19. 2. The color of the Smaragd is exceeding green, that other green things being compared unto it, seem not to be green. 3. It is comfortable to the sight, it is glistering, & receiveth the images of things, and maketh a show and representation of them, Plin. lib. 37. cap. 5. Isidor. Etymol. 16. it is good for the memory, Montan. resisteth poison, and is an enemy to venery, insomuch that it sometime breaketh in such unclean acts, Borrh. 4. Ribera, Pelargus say that Dan was resembled hereby: who as fire consumed the City Lais: and Sampson of Dan, as fire devoured the Philistines: rather the Smaragd, which is of a green color, like the green serpents, setteth forth Dan, whom Jacob resembleth to a serpent, Genes. 49.17. And Sampson of Dan, was as comfortable to Israel, as the Smaragd is to the eyes, and a preservative against the Philistines, as the other is against poison.
The Sapphire. 1. So it is called also in the Hebrew, and therefore without all question it can be no other stone. Oleaster thinketh it to be the Jasper stone: but the same word in the original, is a sufficient direction to led us to find out the kind. 2. There are divers sorts of Sapphires: some are white, and so hard, that they will abide the stroke of the hammer upon the anvil; which therefore are taken to be a kind of Adamant, Montan. But the usual color is blewish, like unto the clear heavens, Exod. 24.10. and it shineth with golden speckes in it, as Plin. lib. 37. cap. 9. whereupon the Nazarites were compared for their ruddy color, to polished Sapphire, Lament. 4.7. Riber. 3. It stayeth the flux of blood, is good against poison, comforteth the heart, Tostat. It is good for the sight, and being beaten into powder, and so drunk, it healeth melancholy, and cureth the stinging of scorpions. 4. Montanus giveth this stone to Isachar; Tostatus to Dan: but the next in order of birth, which is here observed, was Naphtali, Levi being omitted, who is resembled to the Sapphire, because of the heavenly color; for that some of the Apostles are held to have been of this Tribe, who delivered the heavenly doctrine of the Gospel. And so as Naphtali is compared to an Hind let go, giving goodly words, Genes. 49.21. the Apostles were as Hinds let go, and sent out by our Savior, uttering heavenly and comfortable words, Ribera. And the Hind to the which Naphtali is compared, for spots and color, is not much unlike the Sapphire.
The Diamond. 1. The word is jahalam, which is derived of halam, to smite, which showeth it to be a stone, that is not broken with smiting or beating: so O • kelas calleth it, cabehalam, of the same signification: it appeareth then to be the Adamant, or Diamond, which is of such hardness, that ne{que} igne, ne{que} ferro mollescit, it is neither mollified with fire, nor iron: the Arabians call it Almas for Adamas, the Adamant: R. Saadias, and R. Abraham, whom Montanus, Oleaster, Junius, Pelargus follow, take it for the Diamond: the Septuagint, Josephus, whom Ribera, Marbach, Borrhaius follow, take it for the Jasper, which is of greenish color, with certain bloody speckes; but the Jasper is the last which is named, called also in Hebrew, Iaspheh. 2. The Diamond is in color like unto Crystal, somewhat yellower, but more shining and transparent. 3. It is of invincible hardness, yet may be mollified with goats blood, Marbach. 4. This stone, Tostatus would have to resemble Naphtali, because he counteth Levi one; Montanus, Zebulon. but the next in order, Levi being not reckoned, is Gad, who for his courage and valor, is compared to a Lion, Deut. 33.20. and in that respect his invincible courage may be signified, by the hardness of the Diamond, Pelarg.
Vers. 19. In the third row, a Turkeis, an Achate, an Amethyst, &c.
A Turkeis. 1. The Hebrew word is lesem: Jerome following the Septuagint, and so also Josephus before him, call it Lygurium, the Lygurian stone. Some think it should be read the Lyncurian: which many think to be a stone engendered of the urine of the Lynx, which he covereth in the sand, Vatabl. Oleast. Marbach. Pelarg. and so the Chaldee Paraphrast useth the word kanchyri, which cometh near the word linkuri, Montanus. But Pliny denieth the Lyncurie to be a precious stone, but rather a kind of Amber, lib. 37. cap. 3. Ribera thinketh it should be rather called the Ligurian, than Lyncurian ; and thinketh Erasmus to be deceived, that in Jerome, for Lygurian, would have read, Lyncurian ; and he taketh it for a kind of Carbuncle, which was thought to be bred in Liguria, though Pliny deny it, lib. 37. cap. 7. But it is more like to be the Turkeis, Genevens. which Junius taketh for the stone called Cyanus, which is of a blew color. Gloss. interlin. saith it is a stone of blew color, which is found in renibus bovis, in the kidneys of an ox. But no such stone of price is like to be there engendered, or of the Lynx urine, as to be thought meet to be put into the pectoral.
2. Ribera taketh this stone to be of a yellow and fiery color, as the Carbuncle; but Jerome judgeth it rather to be the Hyacinth, which is a blew precious stone, as the Turkeis is. Tostatus saith, it hath colorem inter aureum & argenteum medium, a middle color between gold and silver. This third order of stones rather imitated the purple color, which was one of the four used in the Tabernacle: as the first row did resemble the scarlet, the second the white color, the fourth the blew or hyacinth, which were the four colors of the Tabernacle.
3. The virtues of it are these: It taketh up staws, as the Load stone draweth iron: it discovereth poison: is good for those that want color, Tostat. They say it is comfortable to the stomach, and stayeth the flix, Marbach.
4. Here, as Tostatus thinketh, was Gads name written: Montanus, the name of Dan. But Asher is the next in birth to Gad: whom Ribera and Pelargus would have resembled by this stone, in regard of the plenty of blessings, wherewith he was endowed, Deut. 33.24, 25. as of favor, multitude of children, abundance of oil, brass, and iron: the Turcais is of a blewish metalline color: and thereby might be signified the abundance of metals and minerals in Ashers country.
An Achate. 1. The Hebrew word is shebo: the Chaldee translateth it tarkaia, which Montanus taketh to be the Turcais before spoken of: the Septuag. Josephus, Jerome with the rest, call it the Achate: which, as Pliny writeth, is so called, because it was found in Sicilia near unto a river of the same name, lib. 37. cap. 10. 2. Isidor saith, it is of blackish color, lib. 16. Etym. cap. 10. R. David, of blew or sky color: but is indeed of divers colors, white, red, green, blew, azure, Borrh. of such variety, that sometime therein are represented, woods, mountains, beasts, rivers, Marbach. Pirrhus is said to have had such an Achate, that the nine Muses, and Apollo playing upon his Harp, might be descried therein, not by any artificial workmanship, but the natural mixture of divers colors, Borrh. 3. It is thought to resist thunder, to allay tempests, to procure dreams, to prevail against poison, Tostatus. 4. Therein was not written Asher, as Tostatus ; nor Naphtali ; as Montanus ; but Issachar rather, who followeth next in order: who is resembled to this stone of divers colors, because of his variety of virtues: and for his piety, for calling the people to the mountain and service of God; Deut. 33.19. Pelarg. Ribera: but rather (saving that all these are mere conjectures) the variety of the colors representing mountains, woods, cattle, showeth Issachar’s desire to husbandry and tillage, to the which he should be addicted, Gen. 49.15.
The Amethyst. 1. The Hebrew name is achlamah, derived of chalam, which signifieth to dream. The Hebrews hold that it causeth dreams, which seemeth rather to be one of their dreams, Oleaster: or rather, valet adversus insomnia, it availeth against dreams, Montan. It is usually called the Amethyst, Sept. Joseph. Jerome, Vatab. Iun. with others. Some take it for the Hematite, Genevens. but that is another stone of the color of blood. 2. It is somewhat of violet color, Plin. lib. 37. cap. 10. or near to purple, Marbach. 3. It hath a singular force against drunkenness, Dioscoridos. 4. In this stone was written, Issachar, as Tostatus; Gad, as Montan. rather Zabulun, who followeth in order: whereby is signified his charity and heavenly virtues: wherein he is joined with Issachar, Deut. 33.19. Pelarg. Ribera: rather the violet and purple color of the Amethyst betokened their shipping, sails and streams, which were of blew and purple, Ezech. 27.7. And so Zabulun is celebrated for their navigation, voyages and goings out by Sea, Deut. 33.18.
Vers. 20. And in the fourth row, Beryl, Onyx, and Jasper.
Beryl. 1. In Hebrew the word is tarshish, which is taken for the Sea: it was then a precious stone of sea color, Chaldee. Montanus: so is Beryl, as Junius translateth: not the Chrysolite, Sept. Latin, Genevens. Riber. Pelargus: for that is of yellow glistering color like gold: much less can it be the Carbuncle, as the Sept. interpret, Tarshis, Ezech. 10. Some take it for the Turkais, B. but that was the seventh stone before; Vatab. for the Hyacinth. 2. For the color thereof, it was like unto the sea, from whence it hath the name. David Chimhi saith, it was caerulei coloris, of a blewish color: Sanctes and Vatab. of the color of the Hyacinth, which was of a deep blew: the Beryl rather is of a green sea color. 3. Beryl is good for watery eyes, and it cherisheth matrimonial love, Dioscorides : the natural qualities thereof we allow, the supernatural are but after men's fancies, and therefore not to be insisted upon. 4. Here was written upon this stone Zabulun, as Tostatus ; and as Montanus following the Chaldee, Asher: but Ephraim followeth next in order, whom this sea color resembleth, because he should mightily increase, as the Sea, Ribera: for his multiplicity of virtues, Pelarg. rather, because Ephraim in Joseph is blessed with sweet dew, and pleasant fountains and depths below, Deut. 33.13.
The Onyx. 1. The Hebrew word is soham, which the Sept. Josephus, Lat. Vatab. Paguine, take for the Sardonyx stone: so also Ribera, Pelarg. Junius here taketh it for the Sardie: but before verse. 9. the same word he interpreteth the Sardonyx: Montanus will have it to be Beryl, because the Chaldee useth the like word burla, and Tharg. Hieros. bedulha : yet he thinketh the Beryl to be a kind of Onyx stone: whereof he saith, he had seen ten several sorts, and one Jacobus Trezzius of Millaine promised to show him eighteen sorts of the Onyx stone. But the Beryl is more like to be the stone of Tarshis, or Sea color, next before described. 2. Tostatus saith, it is of a fiery color, with white veins in it: but it rather resembleth the color of the nail upon the flesh, whereof it is so called: 〈 in non-Latin alphabet 〉 signifieth a nail, Plin. lib. 37. cap. 6. 3. It casteth the shape and images downward, as we see in hollow glasses. It hath evil effects, procureth sorrow, kindleth strife, Tostat. but it rather being hung about the neck serveth to strengthen the body, and restraineth venery, Borrhaius ex Albert. Mag. 4. Here was written Joseph, Tostat. Montanus: rather Manasseh, who otherwise should be excluded: by the reddish whiteness of this stone they understand candorem virtutum, the pleasant virtues in Joseph, and in Manasseh his son, his courtesy, and humanity, Pelarg. Ribera: the flesh color of this stone may well signify, the human and fleshy and tender affection.
The Jasper. 1. The Hebrew word is answerable, which is Iosphe: Oleast. and in the Arabian tongue it is called jasp, Montan. Onkelos calleth it panteren, it may be because the Jasper is spotted like the Panther: the Septuagint, and Josephus, whom Jerome followeth, translate here Beryl: but the original word showeth that it must be the Jasper. 2. It is of a greenish color and transparent, Plin. lib. 37. cap. 8. But the Jaspers which are brought from the East, have spots and speckes like blood, Borrh. 3. It hath a special astringent quality, and stancheth blood, Borrh. 4. This stone, which as Pliny saith, tot habet virtutes, quot venas, hath as many virtues as veins, resembleth the perfection of virtues in Benjamin: in whose tribe it pleased the Lord to dwell, and there to build his Temple, Deut. 33.12. Ribera, Pelargus.
QUEST. XXII. That it is not now certainly known, what these precious stones were, their qualities and signification.
BUt now in the description of these precious stones, these things generally must be observed: 1. That neither their names, colors, nor properties are certainly known either to the Hebrews, or Greeks, as appeareth by the variety and difference of opinion, and translation. 2. But as for the supernatural properties, which Dioscorides attributeth unto them: as that the Smaragd chaseth away Devils, the Sardie preventeth witchcraft, the Sapphire giveth victory: the Achates causeth one to dream, and allayeth tempests: the Onyx raiseth strife, causeth fear: the Chrysolite worn in gold, prevaileth against evil spirits: of these strange operations there can be no reason given, and they are beyond the reach and compass of natural things: and such observations tend rather to superstition, than any profitable instruction. 3. Likewise it is uncertain which of these precious stones were assigned to each of the tribes. Montanus setteth down the tribes in this order: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Naphtali, Gad, Asher, Joseph, Benjamin, therein following the Chaldee Paraphrast: In which order he setteth down all the sons of Leah, before the sons of the handmaids. But this is against the text, verse. 10. which directeth their names to be set in order, according to their generation and age. Tostatus observeth the order of nature as they were borne: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin: Ribera, Pelargus follow the same order, saving that they leave out Levi, and for Joseph put in Ephraim and Manasseh, which is the more probable: because the high Priest of Levi was to bear this pectoral, who stood for that tribe, that there needed no stone of remembrance. And seeing this breast-plate was to continue a long time, it is like the tribes were rehearsed, as they were afterward appointed: Ephraim and Manasseh being counted for two tribes. 4. Yet there is more certainty what stones stood for every tribe, because the order of their birth is known, than which of the twelve precious stones should be assigned to the Apostles, Apocal. 21.19. whose certain order is nowhere set down in the Gospel: but they are rehearsed diversely, Mat. 10. Mark. 3. Luk. 6. Act. 1. 5. There is some difference between the rehearsal of these twelve precious stones, which stand for the Patriarchs, and those twelve, Apocal. 21.19. which signify the twelve Apostles: 1. The order is not the same, for the last here, which is the Jasper, is the first there, neither are the rest set down after the same manner. 2. There are some names, which are not here, as the Chalcidon, the Hyacinth, the Chrysolite, and Chrysoprase: though these three last are named here by some, the former by Vatablus in the tenth place, the first of the fourth row, which the Septuagint call the Chrysolite: but it is before shown to be Beryl: and the Chrysoprase Junius taketh for the first of the second row, which is rather the Smaragd. 3. Yet I take it that these twelve precious stones, and the other are the same in kind though differing in names: the Jasper, the Sapphire, the Smaragd, the Sardonix, the Sardius, Beryl, the Topaze, the Amethyst, are here also expressed by their names: all the question is about these four: the Chalcedon the third, the Chrysolite the seventh, the Chrysoprase the tenth, the Hyacinth the eleventh: which may be reduced to these kinds: the Chalcedon stone, as Arethas saith, is similit coloris cum carbunculo, of like color to the Carbuncle: so also Isidor. lib. Etym. 16. cap. 13. and therefore it may be referred to the precious stone, which is here in the third place, bareketh, the Carbuncle, as the Chalcedon is the third there, so called, because it was found in the Chalcedon Sea: or rather the Diamond may be the Chalcedon stone: for as Beda saith, Quasi ignis lucernae pallenti specie renitet ; It shineth with a pale and wan color, as the light of a lantorne: and the Diamond, is ferro candenti similis, like unto iron red hot: then the Chrysolite may be the Carbuncle, the Chrysoprase the Achate, which is of divers colors, and so is the Chrysoprase, mixed of a yellow and green color: the Hyacinth may be the Turkais, which Jerome taketh for the Hyacinth: which is the seventh stone in order here: and he thus further saith, Iidem in fundamentis ejus ponuntur lapides, &c. The same precious stones are there laid in the foundation of the celestial Jerusalem, which are named here.
QUEST. XXIII. How many rings the breast-plate had, and how placed.
Vers. 22. THou shalt make two chains, &c. 1. Tostatus thinketh, that the breast-plate had four rings in the four corners thereof, and that there were four rings answerable thereunto in the Ephod, to which the breast-plate was fastened by certain laces of blew silk: and beside, in the upper side of the breast-plate, he thinketh there were two rings more, which were fastened with two golden chains, to the golden bosses upon the shoulders by certain golden hooks, quest. 2. But it cannot be gathered out of the text, that the breast-plate had anymore than four rings: so also thinketh Montanus ; two of those rings were made above, which should be fastened to the embossements of gold, upon the shoulders by two golden chains, verse. 24.25. and the other two rings were on the nether side of the breast-plate below, toward the embroidered girdle of the Ephod, verse. 26. 2. Jerome also thinketh, that these four rings in the breast-plate, Habentes alios quatuor contra se in superhumerali, had four other rings against them in the Ephod. But there is mention made only of two rings beneath in the Ephod, by the which the breast-plate was fastened with a blew silk lace, to the two rings of the Ephod, verse. 27. for the upper side was fastened with chains by the two rings, unto the embossements of gold upon the shoulders.
QUEST. XXIV. What is meant by the forepart thereof.
Vers. 25. THou shalt put them on the shoulders of the Ephod, on the foreside of it. 1. Cajetan understandeth this of the backer part of the Ephod, because the words are, contra facies ejus, against the face of it. But what else is against the face of the chains ascending up, than the back-part, where they were to be fastened? But the text speaketh of the face or forepart of the breast-plate, on the face of it, not of them, that is, the chains in the plural. 2. Junius thus interpreteth, Versus anteriorem partem ejus ; Toward his forepart, that is, the high Priests. But it is evident, verse. 27. that it is to be referred rather to the Ephod; for no mention is made before of the Priest in this place. 3. Therefore the meaning is, he should fasten the chains to the shoulders of the Ephod, in anteriore parte ejus, in the forepart thereof, Lippoman. As the Latin Interpreter also giveth the sense: in that part, quod rationale respicit, which looketh toward the rational, or pectoral.
QUEST. XXV. Whether the breast-plate were over or never untied, and loosed from the Ephod.
Vers. 28. THat the breast-plate be not loosed from the Ephod. 1. Beda is here of opinion, that the breast-plate was fastened by chains to the Ephod, tempore inducendi, in the time only of the putting on. 2. But it is more probable, that they were not parted or separated the one from the other, no not when they were put off: for to what end should they have been so surely fastened together, if the breast-plate were continually to be put to, and taken off again? And this may further appear that they went together; because when David bad Abiathar to bring the Ephod, 1 Sam. 23.9. the pectoral also with the Vrim and Thummim were joined to it, whereby he consulted with God for David. 3. Yet were they not so tied, as Cajetan thinketh, Vt neutrum ab altero separari possit ; That one could not be separated from another: for then they should have been made all one garment, not two: but they were so fastened together, that they could not be separated, nisi quis ea separaverit, unless one upon some occasion did separate them, Tostat. quaest. 12.
QUEST. XXVI. Whether the high Priest went into the most holy place in his glorious apparel.
Vers. 29. SO Aaron shall bear the names of the children of Israel, &c. when he goeth into the holy place for a remembrance before the Lord continually. 1. In that mention is made here of the holy place only, it seemeth that the high Priest did not put on all these garments, when he went once a year into the most holy place: and it is so expressed, Levite. 16.4. that he should then put on the linen coat, the linen breeches, a linen girdle, and a linen miter: the other precious priestly garments are not mentioned. 2. Junius thinketh, that here by a Synecdoche, the rest of the priestly attire is understood; these are named for the rest, and so by certain parts, all are to be conceived: so also Borrhaius: so also Osiander and Marbach. make the high Priest here a type of Christ, that as he put off his costly robes, and went forth and sacrificed in his own attire: so Christ was stripped of his purple raiment, and put on other clothes, when he went to be crucified. 3. But I prefer rather herein the opinion of Lyranus, following R. Solomon, Tostarus quaest. 11. and Pelican. That the high Priest at this time was only clad in linen: their reasons are these: 1. Because when the high Priest went in to pray for the people, and to make reconciliation for them, that was to be performed with all humility, and therefore the high Priest was to show his lowliness in his outward apparel: but afterward when he went out to sacrifice, that was a solemn act, and it was fit he should there administer in his priestly robes, Lyranus. 2. The most holy place was God's habitation, and there all was of gold: therefore it was not fit, that the high Priest should come in thither with his garments adorned with gold, R. Solomon. 3. But Pelican better explaineth this reason, that although the high Priest in his costly apparel seemed glorious in the eyes of the people, yet omniae illa ornamenta coram Deo feces erant, all those ornaments were but as dross before the Lord: and therefore in his sight, he was not to appear in them. 4. But an invincible argument may be taken from that place, Levite. 16.23. where the Priest is bid to put off the linen clothes, and leave them in the holy place, and then to put on his own raiment, and so come out, and make his burnt offering: these were not his own ordinary wearing clothes, for it is not to be imagined, that the Priest when he sacrificed, did not minister in his priestly raiment: therefore by his own clothes are meant, the raiment peculiar to the high Priest: whereas the other linen garments, which he had put on before, were common to the inferior Priests, Lyranus. 5. By this it is evident, that the high Priest did come into the outward court in his priestly attire, to offer sacrifice at the brazen Altar; though he entered not into the most holy place with them: both because it was fit he should be seen and beheld of the people in his glorious apparel, for greater reverence. And seeing he was not to enter into the holy place, but in that apparel, it is like he put them on at the door of the Tabernacle, as he did when he was first consecrated, chap. 29.5. 6. But it will be objected, that the high Priest was to bear the names of the children of Israel continually before the Lord, when he went in, and therefore it is not like, but that he went into the most holy place in his glorious apparel, wherein the stones of remembrance were: the answer is, that this being but once in the year, when the high Priest went into the most holy place, and yet after he came out▪ he put on his priestly robes, he might be said notwithstanding, continually to bear their names before the Lord.
QUEST. XXVII. What the Vrim and Thummim were.
Vers. 30. ALso thou shalt put in the breast-plate of judgment the Vrim and Thummim. There are divers opinions concerning this Vrim and Thummim what they should be: 1. Some are of opinion, that it is not certainly known, neither can be defined what they were. R. David saith, Non est manifestum apud nos, quid haec significent ; It is not manifest among us what these things signify, &c. Cajetan also saith, what is signified by these names, Vrim and Thummim, Nullus (quantum novimus) hactenus explicavit ; None (that we know) hath hitherto explained, &c. 2. Jerome following the Septuagint, retaineth not the Hebrew words, Vrim and Thummim, but giveth their interpretation, doctrinam & veritatem, doctrine and verity; so the Septuagint, 〈 in non-Latin alphabet 〉 , manifestation and truth: and they seem to think that hereby was meant only, that the Priest should be endued with sincerity and truth, as Ezra 2.63. where the text is, Till a Priest rose up with Vrim and Thummim: Jerome translateth, Donec surgeret Sacerdos doctus & eruditus ; Untill a learned and skillful Priest should rise up. But it is clear, that the Vrim and Thummim was some real thing in the pectoral, as Levite. 8.8. He put in the breast-plate, Vrim and Thummim: and beside, they give not the right sense of the words, which signify light, or illuminations, and perfections, not doctrine and verity.
3. Tostatus also referreth these words unto the clear answers, which the Priest consulting with God, used to give: that they were not ambiguous and doubtful, as the oracles of Apollo, Sed illa manifestati • dubiorum, &c. erat clarissima ut lux, but that manifestation of doubts, which was made by applying the pectoral, was as clear as the light, quest. 13. But there was some material and real thing, which was called Vrim and Thummim, and not in signification only, as is before shown.
4. R. Abraham, Ab. Ezra thinketh they were certain plates put within the breast-plate, in the folding thereof, the one of silver, the other of gold: from the similitude whereof the Astrologians afterward took the fashion of their Astrolabes, by the which they understood secret things. But this is a superstitious conceit: 1. These plates, which he imagineth, being put within the fold of the breast-plate, how should they come to be seen of others, to make their Astrological instruments by? 2. The Astrolabe serveth only to search out the secrets of nature: but by the Vrim and Thummim, the Priest gave answer of supernatural things: 3. Neither did the Priest when he consulted with God, look upon any such figures, as he imagineth to have been in these plates; but received answer from God, Sic Tostat. quaest. 12.
5. R. Solomon thinketh, that the Vrim and Thummim was nothing else, but the name of Jehovah, which was written in letters, and put within the breast-plate: which name some ancient Hebrews, even before Christ, did take to signify the Trinity: In this word 〈 in non-Latin alphabet 〉 , Jehovah, the first letter jod, they would have taken for the Father; he, for the Son, which letter is doubled to signify his two natures, the human, and Divine; and vau, which is a conjunction copulative signifieth the holy Ghost, Vatabl. But between these words, Vrim and Thummim, and the name Jehovah, there seemeth to be small affinity.
6. Some of the Rabbin's, as Paulus Fagius reporteth their opinion, think that this Vrim and Thummim, was an exposition of the name Jehovah, consisting of certain letters, 42. in number, which were put within the pectoral: and Hugo de S. Victor ▪ thinketh, that they were characteres inscripti diversis literis, characters written with certain letters. But there is no reason to call so many letters by the name of Vrim and Thummim.
7. Some think that these very words, Vrim and Thummim, were graven in the pectoral: of which opinion seemeth Philo to be, calling the Vrim and Thummim, duas virtutes depictas, two virtues set forth, and pictured in the rational, or pectoral. But the phrase of putting in the Vrim and Thummim, showeth, that they were not wrought into the breast-plate, but put into it after it was made.
8. Soudas thinketh it was a bright Diamond in the pectoral, which shined extraordinarily, when the Lord gave an acceptable answer: some think they were two precious stones set into the pectoral▪ beside the other twelve, as Calvin thinketh, Duas fuisse insignes notas ; That they were two notable marks in the pectoral, to the which these names agreed. But the order of the precious stones being set in four ranks, would not leave any place for any other to be set in, Simler. And it is not like that this Diamond was one of the twelve: for why should one of these stones be called Vrim and Thummim, rather than another?
9. Oleaster, Lippoman, Osiander, think that the Vrim and Thummim were the very stones themselves, called Vrim of their brightness, and they were called Thummim of their perfection, or because they filled up the places, where they were set in. But if they were nothing else but the very precious stones themselves, which were described before to be set in the breast-plate, what needed it be added again, Thou shalt put in the breast-plate of judgment, Vrim and Thummim? Ribera.
10. And the same Ribera, though he mislike the former opinion of Oleaster ; yet he doth not much differ from it; adding only this, that the Vrim and Thummim were those twelve precious stones, not simply, Sed quatenus per eos Deus solebat futura praenunciare, & respondere in agendis ; but as God did by them foretell things to come, and give answer what was to be done. And he urgeth this as a reason, because Exod. 39. where it is reported, what things the workmen had made according to Moses direction; the least thing being not omitted, yet no mention is made of the Vrim and Thummim, which showeth that they were the very same with the twelve stones. Of the same opinion seemeth Josephus to be, that the Vrim and Thummim were the twelve precious stones, which he saith, used to shine exceeding bright, when the Lord would give good success to the people in their war.
But this reason may be retorted again, that seeing no mention is made of Vrim and Thummim, that it was not prepared by the workmen, but was rather some sacred monument, which Moses received of God: as he did the tables of stone. To this opinion I before inclined in another place, that the Vrim and Thummim were the precious stones themselves, so called of their excellent brightness and perfection: but now upon better reason I am moved to think, that they were a real and distinct thing from the precious stones: for the workmen set in the stones, Exod. 39.10. they filled it with four rouse of stones: but Moses put in the breast-plate, after it was made, the Vrim and Thummim, Levite. 8.8.
11. Thomas thinketh, that Quaedam scribebantur in rationali, &c. Some things were written in the pectoral, which concerned the verity of justice and doctrine. But this was no place for such writing in the pectoral, being filled with the stones.
12. Some therefore are of this judgment, that this Vrim and Thummim, Rem fuisse multiplici figura distinctam, claram, &c. was a thing of great variety, clear, bright, as may appear by the signification of the words, and that they are put in the plural number, Non humano artificio factum, sed divinitus Mosi datum ; Not made by human workmanship, but given unto Moses of God. What matter it was of, it can be no more conjectured, than of what stone the tables were made, wherein the Law was written: and whereof the Manna was, which melted with the Sun, and was hardened at the fire; or of what substance the holy fire consisted, which came down from heaven upon Aaron's sacrifice. This precious monument of Vrim and Thummim, was put into the fold of the pectoral, which was to that end made double, Montan. in apparat. To the same purpose also Junius: who thinketh that it was, soli Mosi à Deo data, given unto Moses only of God, and so put into the breast-plate, Levite. 8.8.
13. Piscator reporteth this to be the opinion of Matthias Martinius, that these words, 〈 in non-Latin alphabet 〉 ; Vrim and Thummim, Intra duplicitatem pectoris interposita fuisse, were put between in the doubling of the breast-plate. So also Beda, Doctrina & veritas in rationali judicii sive literis est impressa, seu nominibus ; Doctrine and verity was imprinted either in letters, or in names in the rational, or pectoral of judgment, &c. likewise Rupertus, Doctrina quo{que} & veritas inscribiturilli ; Doctrine and truth is written therein, &c. that is, the Hebrew words, Vrim, Thummim, which they so interpret doctrine and verity: but they rather signify, light, or illumination, and perfection. Procopius inclineth to the same opinion, Incertum est an alii hic intelligendi sint lapides, vel capienda sit quaedam duorum nominum, quasi intabella, inscriptio ; It is uncertain, whether other stones are here to be understood, or we may take it for a certain inscription of these two names in a table, &c.
These two latter opinions I put together: that it is like, these Vrim and Thummim were written in some precious matter, not made by art, but prepared of God, and given to Moses, who put them within the breast-plate. So Gallasius resolveth, Diversum aliquid fuisse à lapidibus & catonis, minime dubium est : It is without doubt, that they were a divers thing from the stones and chains: and what if we say, that these names, Vrim and Thummim, inscripta fuisse intra pectorale, were written within the pectoral?
QUEST. XXVIII. How judgment was given by the Vrim and Thummim.
NOw it will be further inquired, how the Lord made answer, and the Priest consulted with God by Vrim and Thummim? 1. Josephus thinketh, that when the Lord promised good success to his people, the stones shined extraordinarily: but he saith, Desiit tam essen, quam Sardonix fulgorem emittere, &c. As well the Pectorall, which he calleth the (essen) or rather choshen, which is the Hebrew name for the Pectorall, and the Sardonix stone upon the right shoulder, which used to shine extraordinarily, as often as the high Priest sacrificed, did cease to send forth such brightness, and that two hundred years before his time: which Tostatus thinketh was in the time of the Maccabees: as he doth gather out of that place, 1 Macchab. 4.46. where it is said, that they laid up the stones of the Altar, upon the mountain of the Temple, till there should come a Prophet to show what should be done with them. It is like then they wanted that direction, to know the Lord's will by the shining of the stones, Tostat. qu. 15. But I think it more probable with Montanus, that the Vrim and Thummim was lost in the captivity, as also the Ark, tables of stone, Aaron's Rod, and the pot of Manna: as also thinketh Burgens. addit. 2. And as may appear, Ezra 2.63. that after the captivity they had no Priest with the Vrim and Thummim. The Priest which met Alexander in his glorious apparel, might have precious stones in his breast, without the Vrim and Thummim.
2. Ab. Ezra thinketh, that they used to write the thing inquired upon in a piece of paper, and so put it within the breast-plate, upon the Vrim and Thummim : and there they should find written an answer of their question and demand. But it is evident, that the Lord, when he was consulted with, answered by voice, 1 Sam. 23.11.
3. Soudas thinketh that when the Lord granted their petition, the Adamant shined extraordinarily: if not, nihil accedebat ad solitum lapidis fulg • rem, nothing was added to the usual brightness of the stone: and when the Lord threatened war, pestilence or famine, the stone had the color of blood. But it is shown before that the Vrim and Thummim was no such stone.
4. Hugo de S. Victor. thinketh there were certain characters of letters, quibus projectis, ex literarum junctura des • per apparen • ium, &c. by the casting whereof, and the joining together of certain letters, it appeared what was to be done. But the Vrim and Thummim was no such uncertain conjunction of letters: but some certain glorious thing put into the Pectorall, as is before shown.
5. Montanus thinketh, that the Vrim and Thummim, inde proferebantur, were taken out of the Pectorall, when any answer was to be given: and that the Priest by the inspection thereof had his direction. But it is not like after Moses there put them, that they were taken out: as Tostatus well thinketh, Oportebateas educere e plicatura rationals, quod non conveniebat. &c. That it was not convenient to draw them out from the folding of the Pectorall.
6. Nehemonides is of opinion, that the answer given by Vrim and Thummim was madregeh, a certain degree and instinct of the Spirit, inferior to prophecy; yet of an higher nature than nathkol, the voice which came from heaven: Ex Pelarg. Ribera also thinketh, beside the brightness of the stones, that the Priest, ad prasentiam rationals spiritum prophetiae accipiebat, at the presence of the Pectorall received the spirit of prophecy. But for the Lord to answer by Vrim, and by Prophets, were two distinct things: 1 Sam. 28.6. the Lord would not answer Saul neither by dreams, by Vrim, nor by Prophets.
7. Wherefore it is most like, though this be not certainly determined in Scripture, that the Lord, when the Priest asked counsel of God by Vrim, made answer by voice: As when David asked of God by the Priest that had the Ephod, whether Saul would come down, and whether the Lord's of Keilah would deliver him into his hands: the Lord answered to both his questions, that Saul would come down, and that the other would deliver him. So, 1 Sam. 30.8. David asked counsel of the Lord, saying, Shall I follow after this company, shall I overtake them? and the Lord answered. Follow, for thou shalt surely overtake them, and recover all. Hence Tostatus well inferreth, Non fiebat inquisitio in aliqua lamina, sed à Deo inquirebatur veritas; There was no inquisition made in any such place, but the truth was inquired of God, quaest. 12. Ribera also useth this reason: that seeing God answered to every point, it was necessary there should be some voice heard: Nam fulgor gemmarum tot tanta{que} minuta declarare non potuit, &c. For the brightness of the precious stones could not declare such and so many small particulars. God used then to answer the high Priest by voice: as Numb. 7.89. When Moses went into the Tabernacle of the congregation to speak with God, he heard the voice of one speaking unto him from the mercy seat. But it will then be asked, if the Priest discerned not the Lord's will by the Vrim, why is it called the Vrim of judgment, and what use was there of it? I answer, that it was so called, not of the effect, as though by the inspection of the Vrim he gave judgment, but ex consequenti, by a consequent, because the Lord only vouchsafed to give judgment in the cause inquired of by the Priest, when he applied the Pectorall with the Vrim and Thummim: which was ordained to be a type of Christ, the true and perfect light, to signify that in him all wisdom dwelleth, and that by him only the will of God is revealed to us, Calvin. And this further may serve as a proof thereof: that it is like, if there had been any real demonstration in the stones of God's will, that means had been certain and perpetual, and never failed. But it was otherwise, for God answered not Saul by Vrim ; and in Josiah time, who was a virtuous King, the high Priest Hilkiah inquired God's will of the Prophetess Huldah, which he needed not to have done, if he might have known God's will by looking into Vrim. The Lord therefore only when it pleased him made answer by Vrim: which showeth that it was by voice, rather than by any usual signification appearing in the precious stones, or Vrim.
QUEST. XXIX. Whether the high Priest used to ask counsel of God by the Vrim, or Ephod, and what Ephod it was.
BUt it is said, that the Priest applied the Ephod, not Vrim, when he asked counsel of the Lord for David: 1. The reason thereof is, because the Ephod, wherein the Vrim and Thummim were, was tied fast unto the Pectorall and the Pectorall unto the Ephod, so that the one was not loosed from the other, as it is said here, verse. 28. So then by applying the Ephod, the Pectorall, Vrim, and all were applied together. 2. Neither is this to be understood of the ordinary and common Ephod, such as the inferior Priests did wear, as Saul put to the sword in one day 85. persons, that did wear a linen Ephod: but it was the glorious Ephod, which was set with the four rouse of the precious stones, peculiar only to the high Priest: for Abimelech the high Priest being dead, the right of the Priesthood descended by succession unto Abiathar his son, who escaping from that danger, as he fled took the Ephod out of the Tabernacle at Nob, and brought it with him to David, 1 Sam. 26.6. where it is not called a linen Ephod, as before, where the Priests are said to have worn lined Ephods: but simply the Ephod, Tostat. quaest. 15. wherein God's providence appeared, that the right Ephod should be preserved, and kept with David the true King, Genevens. and that he might have means to consult with God in all his dangers.
QUEST. XXX. Of the mystical application of the priestly pectoral with the Vrim and Thummim.
NOw the mystical signification of the Pectorall with the Vrim and Thummim followeth: First, I will omit the curious significations, which are brought by some, as being impertinent and superfluous: 1. As Josephus and Philo by the breast-plate understand the Zodiake ; by the twelve precious stones▪ the twelve signs in the Zodiake, and the twelve months of the year: which application Jerome himself seemeth not much to mislike. 2. Jerome by the four rouse of precious stones would have signified the four moral virtues, Prudence, Fortitude, Justice, Temperance; Epist. ad Fabi • l. 3. Beda thus applieth them, that as there were four order of stones, and in every of them three: so, In quatuor virtutibus sancta Trinitatis fidem teneamus ; That we should profess and hold the faith of the Trinity joined with the four moral virtues. 4. Gregory by the twelve stones, containing the names of the twelve Patriarchs, insinuateth thus: Ascriptos patres semper in pectore ferre, est antiquorum vitam sin • intermissione cogitare ; To bear the fathers written in the breast▪ is always to think of the life of those which are gone before.
Secondly, there are fitter applications than these. To omit the rest: 1. Jerome by the twelve precious stones understandeth the twelve Apostles, by whom the Church was enlightened, and upon whose doctrine the Church of God was founded: as the twelve Apostles are set forth by these twelve precious stones, Apocal. 21. So also Gregory: Sancti Apostoli lapides sant ornamenti in pectore ; The holy Apostles are the stones of ornament in the breast. 2. As the Vrim and Thummim was put unto the precious stones, it signifieth Christum esse & conversari cum sanctis, that Christ is conversant with his Saints, Procopius. 3. Rupertus understandeth it thus, that as the Priest did bear two stones on his shoulders; and twelve in the breast-plate of judgment: so Christ, cunctorum super humeros peccata portavit, carried the sins of all upon his shoulders: and in judgment, shall give unto everyone according to his works: by the twelve stones signifying the divers mansion places in the kingdom of heaven. 4. The Vrim, that is interpreted light, shown, that in Christo sunt reconditi omnes thesauri scientia & sapientiae, in Christ are laid up all the treasures of wisdom and knowledge: and Thummim, which betokeneth perfection, symbolum fuit perfectae puritatis, &c. was as sign or symboll of perfect purity, which is to be sought only in Christ, Calvin. So also Marbach. 5. So both those do signify, that extra Christum nihil aliud nisi tenebrae & peccatum, without Christ there is nothing but darkness and sin, he is our illumination and perfection, Gallas. 6. As the two stones, each of them having six names were upon the Priests shoulders, and the twelve stones with their particular names in his breast: so Christ, non gestat solum electos in humeris per potentiam, sed & in pectore per dilectionem, doth not only bear his elect in his shoulders by his power, but by love and dilection in his breast: neither this in general, but every of their names are there written: so, singuli fideles, &c. the faithful in particular are forever written in Christ's breast, Ferus. 7. As there are two offices of the Mediator, one to reconcile us unto God, the other to communicate the mercies of God unto us: so both these functions of the Mediator are here shadowed forth. As the Priest did bear the names of the tribes in his breast: so Christ doth present the Church in the sight of his Father: and as there was Vrim and Thummim beside, so Christ from God communicateth unto us all illumination and perfection: he is both our wisdom, and righteousness, Iun. in Analys. Piscator. 8. And that Christ was prefigured by the Vrim and Thummim, this may be a reason, because in the second Temple they were wanting, as likewise the Ark with other things. Id agent Deo, &c. God so providing, ut sanctiorum rerum desiderio afficerentur, &c. that they might long for more holy things which should be offered in the New Testament, Montan.
QUEST. XXXI. Of the robe of the Ephod, the fashion, and matter thereof.
Vers. 31. THou shalt make the robe of the Ephod. 1. The word is meghil, which Montanus saith, was of two sorts, there was one common as well to the Priests as others, a civil kind of garment answering unto the Greekish gown, or Roman cloak, which was a loose and open garment: there was another, called the robe of the Ephod, peculiar only to the high Priest, which was whole round about, saving only a place for the head and arms: so also Ribera thinketh that meghil was as the cloak and outward garment, and that chetonez the coat, differed from meghil, as with the Greeks 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , with the Romans tunica and pallium, the coat and cloak: as our Savior saith, He that will take away thy coat, let him have thy cloak also. But Oleaster thinketh rather, that this was a strait coat: for loose garments were not so fit for those which did minister, and because it is said, that Samuel's mother made him a little meghil coat. But because there was another coat beside under this, this is better taken to be the robe, which was the outward garment: the coat was next underneath, which was the longer garment, but this the looser: it is better therefore translated pallium, a robe, Iun. than tunica, a coat, Lat.
2. It is called the robe of the Ephod, quia pars non minima superhumerali tegebatur, because a great part of it was covered with the Ephod, or shoulder garment, Beda. Et quia immediate erat sub vest superhumerali ; And because it was next under the Ephod, Cajetan.
3. For the fashion of it: Jerome thinketh, that it had assutas manicas, sleeves sewed unto it. So also Tostatus. But the more probable opinion is, that it was sine manicis, without sleeves, and had only holes or slits in the sides for the arms, Montan. Iun. Ribera: and Josephus seemeth to be of the same opinion, Qua manus exornatur, est scissa ; It was slit at the going out of the hands, &c. for the robes used not to have sleeves, but the coats and inward garments.
4. It had an hole in the midst for the head to go thorough: and it seemeth to have been inconsutilis tota, to have been made whole of weavers work without any seam: and so was the edge round about the hole for the head, made also opere textoris, of woven work: ne extrinsecus assuatur, it was not sowed to, but made out of the same, Augustine. So also Jerome: though Tostatus and Ribera seem to think otherwise, that the edge was sewed to, therein following Josephus. But the text is against them: which prescribeth the edge to be made, textorio opere, with woven work: and the reason is added, ne facilerumpatur, that it be not rent: but if it had been sewed to, it had not been so strong, and would more easily have rent, than being woven unto it.
5. The Septuagint, whom Josephus followeth, calleth it 〈 in non-Latin alphabet 〉 , tunicam talarem, a coat down to the feet: but it was shorter than the inward coat, which was a side garment reaching down to the ground, Montanus. And if the bells and pomegranates had hung down to the feet, it would have hit upon the Priests feet, and so hindered his going, Simler. Montanus and Lyranus in their description, make it to reach but a little beyond the knees.
6. For the matter of it, it was unlike unto the Ephod, to the making whereof went five things, gold, blew purple, silk, scarlet, and fine linen: but this was made altogether of blew silk, like to the hyacinth: which Cajetan taketh to have been a violet color: some an azure color like to the air: but it was rather between both: for if it had been a perfect violet, it would not have differed much from the purple: it is better translated then a blew color, than a violet, Genevens.
QUEST. XXXII. Of the bells which hung in the skirts of the robe.
Vers. 33. THou shalt make Pomegranates. 1. The Pomegranates are prescribed to be made of three colors, blew, purple, scarlet: all which do appear in the Pomegranates themselves: for the kirnels within are red: the color of the rine or bark on the Sunside is purple, and on the other blewish. And by this mixture, the natural colors of the Pomegranates were fitly represented, Montan. 2. Oleaster seemeth to think, that these Pomegranates were rather acupicta, quàm suspensa, wrought in with the needle into the skirts of the robe, than hung on. But seeing that the bells were made by themselves, and did hang between the Pomegranates; it is like also that the Pomegranates were made after the same manner, and so put to, as the bells were. 3. Montanus conjectureth that the golden bells were made ad formam mespilorum, after the fashion of medlers, being open below, as little brazen bells of that fashion are in use this day: and being thus made, they were more apt to send forth their sound. 4. Jerome thinks, that there were 72. golden bells hanging in the skirts, and as many Pomegranates: Prosper saith, there were fifty of each sort: Justin in Triphon saith there were twelve, to signify the twelve Apostles: but of this there is no certainty: only it is said, Ecclesiastic. 45.9. that he compassed him about with many bells: there were many of them, but what was the certain number, it is not expressed.
QUEST. XXXIII. Why the sound of the bells was to be heard.
Vers. 35. ANd his sound shall be heard, when he goeth in, &c. and cometh out, that he die not. 1. Some think, that because in the holy place there were divers visions and apparitions of Angels, that by this sign the Priest coming in about his office and ministry, might give warning, and not rush in of a sudden to see the Lord's secrets: like as men use to knock at their neighbors doors, before they enter in. But God needeth not any such sign to be warned by; he knoweth every man's going in and out: and the holy Angels being searching Spirits, could have known when the Priest was entering, without any such notice. 2. But the reasons why the Lord would have the bells heard, were these two: first in respect of the Priest himself, that he might enter with more reverence: like as one will not rush into a great man's house by stealth, but first will knock at the door; or ring the bell, Tostat. quaest. 17. Oleaster. The other reason was in regard of the people: it was done for a remembrance to them, Ecclesiast. 45.9. that they might know when the high Priest entered in, and then lift up their hearts, when the high Priest went in to minister before the Lord for them, Calvin. 3. Mention is made of his going in, and coming out, because only, when he went and moved himself, the bells sounded; but while he remained within, and stood still, the bells stirred not. 4. The Lord threateneth death, if the Priest should enter otherwise, than thus appareled with these garments: Non quod sonus aliquid confert ad evadendum mortem; obedientia est illa, quae confert, &c. Not that the sound helped anything to escape death: but it was his obedience that helped, Cajetan.
QUEST. XXXIV. Of the mystical application of the robe.
THis priestly robe is diversely applied. 1. Josephus, by the linen coat, understandeth the earth; by the blew robe, heaven; by the pomgranates, the lightning; by the bells, the thunder. 2. Philo resembleth the air to the blew robe, which was long and side, as the other is extended from the Moon to the earth; and the consent of the elements among themselves, to the sound of the bells. 3. Jerome approveth Philo his conceit concerning the coat, and Josephus for the bells. 4. Rupertus by the bells much better understandeth the sound of Christ preaching in the days of his flesh. 5. Beda by the blew robe, which resembleth the heavens, the celestial conversation of the Ministers of the Gospel. 6. Athanasius saith, that talaris tunica, the side coat is a type of human flesh, which Christ wholly put on. 7. Prosper saith, the bells do signify the fiery tongues that sat upon the Apostles. 8. Augustine saith, that by these bells is insinuated, Vt nota sit conversatio Sacerdotis, that the conversation of the Priest should be known to all. 9. Procopius, by the blew robe of sky color, understandeth immortality: the Pomegranates, urbium quandam speciem prae se ferunt, do signify Cities, which consist of walls and houses; as the pomgranate of the bark, and the grains or kirnels within: that as every pomgranate had a bell by it: so in every City there should be preaching. 10. But the best accommodation of the type is this: the pomgranates, which are of themselves of pleasant savor, and the bells do show, that Deus fragrantiam in illa vest requirebat unà cum sonitu ; That God in that garment required both a pleasant smell and sound; signifying that we being clothed with Christ's righteousness, as with an heavenly garment, are acceptable unto God, and this sweet savor is dispersed, and communicated unto us by the sweet sound of the Gospel, Calvin, Simler.
QUEST. XXXV. Of the golden plate, the fashion thereof, inscription, and fastening.
Vers. 36. THou shalt make a plate, &c. 1. Concerning the fashion of this plate of gold, Josephus saith it was like, dimidiato globo, to an half circle or globe; and Lyranus in his description, maketh it like an half moon, or an horn turning up with both the ends. But it seemeth by the text, that it lay plain upon the forefront of the miter; as Tostatus thinketh, it was an half coronet, reaching from ear to ear: which is most like, because it is afterward called, chap. 3 • .30. the holy crown: it therefore compassed the head before, as a coronet, Borrh. Pelarg. 2. Hence also it appeareth, seeing the text maketh mention but of one plate or crown; that Josephus narration hath no warrant out of the text, who saith, Hunc corona triplici circumdabat ; He compassed the miter, or bonet, with a three-fold Crown. 3. This plate had written in it, holiness to the Lord, kodesh lajovab, holiness to Jehovah, not la adonai, as Tostat. which was the Jews superstition, who were afraid to pronounce the name of Jehovah, but instead thereof said, Adonai. The meaning is, that all holiness belonged unto God, ill solum actus est p • rus, that he only in himself is a pure act: and that all his works are pure, Cajetanae. It also signified, that sacerdotalis majestas sacra Deo, that the priestly dignity was holy unto God, Borrh. Et non aliundo pe • endam esse sanctitatem, and that they should not look to be sanctified elsewhere, Calvin. Wherein the high Priest was an evident type of our blessed Savior, who sanctified himself for us, and in whom we are sanctified: and this to be the meaning, the next words do show, because Aaron did bear the iniquities of their offerings, and sanctified them. 4. For the fastening of this plate, or crown of gold: Tostatus thinketh it was tied at both the ends to the miter, with two silk laces at the two ears. But the text maketh mention only of one silk lace. Cajetan saith, that the plate did lie and rest upon this silk string or lace, which was in infima parte, in the nether part thereof, and so it stood upright, neque inclinabatur ad mitram, and was not put close to the miter: but the golden plate could not lie without some fastening: therefore Junius better giveth the sense, App • nas cum vitta hyacinthina, Thou shalt put it to, with a blew lace.
QUEST. XXXVI. How Aaron is said to bear their iniquities.
Vers. 38. THat Aaron may bear the iniquity of the offerings. 1. Augustine by iniquities here understandeth those things which are offered for their iniquities: qua peccata dicuntur, quia pro peccatis offeruntur, &c. which are called sins, because they are offered for sins: and so his meaning seemeth to be, that Aaron shall take those things, which the people offer for their sins. But in saying, the iniquities of the offerings, it is evident that in this place a difference is made between the offerings themselves and the iniquities of the offerings. 2. Oleaster taketh here iniquity, pro poena iniquitatis, for the punishment of iniquity: and would have this to be the meaning, that if any oversight were committed by the people in their offerings, in not doing as they should, by Aaron's default, who was to look unto it, he should be punished for it. But the words following in the end of the verse, to make them acceptable before the Lord, show, that the meaning is, not that Aaron should be punished, but that by his office, their offerings, though otherwise imperfect, should be accepted. 3. Some think, if any error were committed in the ceremonies, id remissum fuisse sacerdotis precibus, that it was pardoned by the prayers of the Priest. But Calvin calleth this frigidum, a slender conceit: for here is no mention made of any prayers of the Priest, but only of the having the golden plate in his forehead. 4. Tostatus giveth this reason, why the Priest herein was acceptable unto God, quia sola erat obedientia in istis, qua Deo placebat, because it was obedience only in these things, which pleased God: which the Lord so highly esteemed of, that where obedience was wanting, things otherwise commanded were not accepted, as Saul's sacrifice: and where it was found, even the service in things of themselves evil, was pleasing unto God, as Abraham's obedience in sacrificing his son, Tostat. 19. Who hath given a good reason, why the Priest in his own person should be accepted of God, performing his obedience in such things, as were commanded: but the Priests obedience was no cause why the Lord should be pleased with the people: for the word is lahem, that with them God may be pleased. 5. Cajetan saith, this is the reason, ut profitendo sanctitatem summo Deo, tollat immunditiam sacrificiorum, &c. that in professing holiness unto God (as it was written in his forehead) he might take away the uncleanness of their offerings. But Tostatus addeth further: Hoc protestari meritorium est ; To profess this, that is, to give God the praise, and to ascribe all holiness to him, was meritorius. But Aaron herein merited not for himself, much less for others: the bearing of the plate could be no such meritorius thing of it self. 6. Herein therefore the high Priest was a type of Christ: Condonabitur propter sacerdotem summum ; It shall be pardoned because of the high Priest, who represented Christ, Vatabl. Sic in front unici sacerdotis omnes sensus nostri defixi maneant, &c. Let all our senses be so fixed in the forehead of the only high Priest, that we may know that all holiness floweth forth from him to his Church, Calvin.
QUEST. XXXVII. The mystical signification of the golden plate.
THis golden plate upon Aaron's head, is diversely applied: 1. Jerome maketh this application: The writing of the name aloft, showeth universa, quae subter sunt, Dei nutu gubernari, that all things below are governed at God's beck. 2. Lippoman thus: It signifieth, ut in front & anima portent nomem ipsius Dei, that men should bear in their forehead, that is, in their souls, the name of God: as Apocal. 14. it is said they had the name of the Lamb, and the name of his Father written in their foreheads. 3. Beda also to the same purpose, Significat hac lamina ipsam professionis nostra sidu • iam ; This plate in the forehead signifieth the confidence of our profession. 4. Origen: Hereby is signified, as the name of Jehovah was set highest above the rest of the garments, sic super omnia eminentier scientia Dei, that the knowledge of God exceedeth all. 5. But it is more properly referred, and applied to Christ: This golden plate, corona est gloria & honoris in capite, &c. is the crown of glory and honor in the head of our Redeemer; whom God hath exalted, and given unto him a name above all names, as the Apostle saith, Philip. 2. Rupertus. And hereof prophesied David, Psal. 132.18. Upon him shall his crown flourish: 〈◊〉 if he should say, Super ipsum erit lamina diadematis ; Upon him shall be the plate of the Diadem. He it is indeed that hath sanctified himself, to bear the iniquities of the people, Lippoman.
QUEST. XXXVIII. Of the embroidered coat, the fashion and making thereof.
Vers. 39. THou shalt embroider the fine linen coat, &c. 1. Josephus, whom Ribera followeth, taketh this to be the linen coat, which was common as well to other inferior Priests, as to the high Priest, which, he saith, was called chitomene. But herein he is deceived: for this coat is embroidered: whereas the other for Aaron's sons, are simply called coats, without any other addition, which were of linen only, Levite. 16.4. 2. Pagnine readeth, stringes, thou shalt tie close the linen coat: and so the Latin Interpreter, Serin ges tunicam bysso ; Thou shalt tie the coat with silk: which some understand of the girdle, which should gird it about: but the girdle is described afterward, which was not made of linen, but of needle work. 3. Tostatus understandeth it of the robe of the Ephod, which was made of blew, that he should tie and bind it about with silk, as the Septuagint read, 〈 in non-Latin alphabet 〉 , and the knots or purles of the coats shall be of silk. But the robe before described is called meghil, this is named octoneth, which are rehearsed as two distinct garments, verse. 4. 4. The word shabats, rather here signifieth, thou shalt embroider, or make with eyes: which Montanus thinketh were made in the garment, as in the Low Countries they have linen clothes with birds eyes, which we call Diaper. Junius calleth it tossellatam tunicam, a coat made as it were with checker work. 5. Jerome thinketh it was a strait coat, without any wrinkle, and close to the skin. So Lippoman: Adhaerebat cuti ; It was next to the skin: and that it had sleeves, and came down to the feet: all which seemeth to be true, saving that an embroidered coat was not like to be next to the flesh: neither was it so strait or close as a shirt, because it was girded about, Levite. 8.8. which needed not, if it had been so close and strait. 6. Hac tunica descendebat ad tales ; This coat came down to the ankles, Oleaster. Hoc erat primum ornamentum, &c. This was the first ornament, and it was under the robe of blew silk, Cajetan: and it was seen hanging down beneath the blew robe or mantle even to the ground, as both Montanus and Lyranus do set it forth in their description.
QUEST. XXXIX. Of the high Priests miter.
Vers. 39. THou shalt make a miter of fine linen. 1. Josephus, whom Ribera followeth, thinketh that the high Priest had a linen cap underneath, and then a miter upon that, of an hyacinth or blew color: Jerome thinketh contrariwise, that the blew silk miter was underneath, and covered with linen. But the text is otherwise; that this miter was made of fine linen: as Cajetan well noteth thereupon, Vbi clare vides, non sericam, vel auream, sed lineam scribi mitram pontificis ; where you see that the high Priests miter is written to be of linen, not of silk, or gold, &c. So also Ribera thinketh, that the high Priests miter, and the other Priests bonets were made of the same. The golden plate put upon it, made a difference between the high Priests miter, and of the rest: there was also some difference in the fashion, as appeareth by the divers names, whereby they are called. 2. Jerome following Josephus, thinketh, that this miter covered not all the head, sed tertiam partem à front inapertam relinquit, but it left the third part from the brow or forehead uncovered, and was tied behind with a lace or string. But the word mitznepheth, which is derived of tzanaph, which signifieth to compass, or go out, showeth rather, that it covered the head, and compassed it round, much like to the Turkish Torbant, as Montanus thinketh. 3. For the fashion of it: Josephus saith, Gestabat pileum non fastigiatum ; The Priest did wear a cap, which did not rise to a top: so also Jerome, Non habet acumen in summo, it is not sharp above, as Lyranus describeth it to be, and Genevens. But it was rather in fashion like unto the caps of estate, which Princes wear; it may be called a Diadem: as Isai. 62.3. the like word tzeniph, of the same root is used. Jerome calleth it Galerum, an hat, and rotundum pileolum, a round cap. The other Priests bone • s did rise up like a miter, as the word migbaoth signifieth, of geba, which is an hillock: so Oleaster saith, that the Priests cap or miter, was involucrum capitis, wrapped about the head, but the other were mitra elevatae, miters rising up. The high Priests cap came nearer unto the fashion of a Princes Crown and Diadem, than a Bishops miter: though Josephus thinketh, that none of the Priests bonets did rise, or were lifted up, as is touched before.
QUEST. XL. Of the girdle of needle work, and embroidered.
Vers. 39. THou shalt make a girdle of needle work, &c. 1. Some think that this which is here called a girdle, was medictas vestis, half a garment reaching down from the middle to the foot, like unto an apron. But this is not like, for it was necessary that the Priest should have a girdle, to tie his garments together, which were loose about him, which otherwise would have hindered him in his ministry. Josephus opinion then is more probable, whom Jerome followeth, that this girdle was about four fingers broad, hanging down somewhat before, Tostat. quaest. 6. 2. This girdle was made of needle work, and that of divers colors, not of linen only, but of blew silk, purple, and scarlet, as it is described, chap. 39.29. 3. This girdle, Lyranus thinketh, was put above upon the Ephod, and so girded the Ephod, and the robe, and the rest of the high Priests garments: so also Beda, and Cajetan. But it appeareth otherwise, Levite. 8.8. that the girdle was put upon the broidered linen coat. And so thinketh Jerome, after he had described the fashion of this girdle, that it was in color like unto a snakes skin, and that it was made round and hollow, Vt marsupium longius putes, that you would take it for a long purse, and that it was made of scarlet, purple, and blew silk, addeth, Lincam tunicam inter umbilicum & pectus hoc stringunt baltheo, they do tie the linen coat between the navel and the breast, with this girdle, &c.
QUEST. XLI. How the high Priests attire differed from the apparel of the inferior Priests.
Vers. 40. THou shalt make for Aaron's sons coats, &c. Here follow three other kinds of garments, which were common unto the inferior Priests, the linen coats, girdles and bonnets, which differed from those which the high Priest did wear: 1. Aaron's inward coat was embroidered, as is shown before, verse. 39. but the other coats for the inferior Priests were only of linen, chap. 39.27. Aaron upon his fine linen coat, had first a robe, then upon that, the Ephod with the pectoral: but the other Priests did wear their linen coats uppermost of all: these linen coats of the Priests were called Ephods or mantil • , 1 Sam. 2.18. and 28. and chap. 21.18. Iun. because it was their uppermost garment; but the high Priests coat was not so called, but the uppermost garment only, which had the pectoral fastened to it, wherein were the precious stones set, was named the Ephod.
2. Their girdles also differed: for Aaron's girdle wherewith he girded his fine linen coat, was of divers colors, chap. 39.29. but the other girdles were of fine linen only, Levite. 16.4. Again, Aaron beside that costly girdle, which girt his linen coat, he had a kind of girdle upon his Ephod, the nether laps whereof did close in the robe and Ephod, chap. 29.5. so that the high Priest had in effect two girdles, the one upon his linen coat, the other which was fastened to the Ephod.
3. Their bonnets differed not in matter from Aaron's miter, they were both made of fine linen, but in form they were divers: the miter was round to the head, the bonnets were piked and sharp above; as is before shown, quest. 38. Likewise the high Priests miter had a crown or plate of gold, so had not the other.
QUEST. XLII. Whether Aaron did always put on the common Priestly garments.
Vers. 41. ANd thou shalt put them upon Aaron and his sons. Hence Cajetan collecteth, because both Aaron and his sons are named, that these three garments before mentioned were common to them both. But here are three opinions: 1. Josephus thinketh, that the high Priest did wear all these together, both the linen garments of the inferior Priests, and then his own glorious apparel put upon them: so also Beda, Lyranus, Tostatus. But this is both against the text, chap. 39.5. and Levite. 8.8. where mention is made but of one coat, or tunicle, upon the which the next was the robe, then the Ephod: and beside, it is unlike that he did wear two bonnets, one upon another, Cajetan : neither is it like that he had two girdles one upon another, as Tostatus reasoneth, qu. 19. for one girdle would have sufficed to gird many garments together close.
2. Some think, that Aaron did not wear them all together, the common Priestly garments and his own, but apart: his own, cum sacra obeunda essent, when he was to offer sacrifice; and the common, when he did any other service about the Tabernacle, ex Simler. But the text is otherwise, the sound of the bells must be heard, as often as he goeth in and out of the Sanctuary, verse. 35. and he must bear the judgment of the children of Israel, which was the Vrim and Thum • im, put into the pectoral, before the Lord continually, verse. 30. Therefore at all times when he ministered, Aaron was to put on his glorious attire.
3. I therefore here consent rather unto Cajetan: Do not so (saith he) understand this, quod Po • cifex uteretur istis tribus, &c. that first the high Priest put on these three garments, and then the other seven: but that, quandoque utebaturistis, quandoque illis, sometime he used these, sometime those, &c. no • all at once, but at divers times: as in the day of reconciliation, he only put on these plain linen garments, Levite. 16.4. and not the other: and this seemeth to be Josephus opinion, as he is explained by Ribera ; though, as he is usually translated, he is drawn to a contrary sense, as though he should think that the high Priest did wear his glorious apparel only then, when he went into the most holy place, which was once a year; whereas Josephus meaning is, that then viliorem assumebat, he put on a plainer garment: and he giveth a reason, Quia eo die omnes jejunare mos est, Because it is the custom that all fast upon that day, and humble themselves.
QUEST. XLIII. What it is to fill the hands of the Priests.
Vers. 41. THou shalt fill their hands. 1. Tostatus understandeth it thus, In manus cujuslibet complebis ceremonias, quae requiruntur ad consecrationem ejus ; Thou shalt fulfill in their hands the ceremonies, which belong to their consecration, qu. 19. he understandeth all the ceremonies which were used in their consecration, as their washing, annointing, putting on their garments. But this rather is understood by the next word following, Thou shalt sanctify them. 2. Some understand it of their annointing, because their hands were as filled with oil, when they were anointed. But the annointing is spoken of immediately before, Oleaster. 3. Some take this to be the sense, Thou shalt give them possession of the Priesthood: for when possession is given, they use to put somewhat into the hand, Vatablus. But the possession of the Priesthood went not before their consecration. 4. Some understand it of filling their hands with gifts and sacrifices, which they should bring and offer to the Lord: so the Chaldee, Oleaster, Borrh. 5. Some take it for their consecration, because they used to put some part of the sacrifice into their hand, when they were consecrated, Gallas. Paguine also translateth, Consecrabis, Thou shalt consecrate them. 6. But the filling of their hands, signifieth rather the consecrating of their ministry, which is signified by the hands, not because anything was put into their hands at the time of their consecration, as chap. 32.29. Moses saith to the Levites, when they went up and down slaying the Idolaters, Consecrate your hands unto the Lord: the Hebrew phrase is, Fill your hands, Iun. To this purpose also Calvin, Implerimanus dicuntur, datus aptantur ad offerendum ; Their hands are said to be filled, while they are made fit to offer: Quamdin profanae sunt, vacuae censentur, &c. As long as they are profane, they are counted empty, because no gift is acceptable to God, nisi jure sacerdotii, but in the right of the Priesthood.
QUEST. XLIV. Of the fashion and use of the linen breeches.
Vers. 42. THou shalt also make linen breeches, &c. 1. Josephus describeth the fashion of them, that they were made of twisted silk, or rather, linen; and first the Priest put thorough his legs, and so drew them up to cover his secret parts, and tied them about his middle. 2. They reached down from the middle, or loins, to the knees: they could not be so woven together, but were first woven, and afterward sewed together with the needle, Jerome. 3. The word is micnesaim, which is derived of 〈◊〉 , which signifieth to tie, or gather together, as Josephus interpreteth it, Constrictorium, a gathering garment, or trussing up: because thereby the secret parts were trussed together: or as Rab. Solomon, because the two slops or breeches were tied and knit together about the middle. 4. These linen breeches, though they are last spoken of, were first put on, as well of the high Priest, as of the inferior Priests, Cajetan. 5. These are not mentioned afterward, where Moses caused Aaron to put on his Priestly apparel, chap. 29.5. and Levite. 8.8. the reason is, Quod ad genitalia nostra lex non mittit manum, sed ipsi secretiora nostra tegere debemus, because the law reacheth not unto our secret parts, but we of ourselves should cover our privy members, Jerome. Because modesty it self, the garment being once prescribed, would put them in mind to wear it, it is therefore in those places omitted. 6. The use of this garment was for comeliness, to hide their secrets; lest while they went about their service in the Tabernacle, if they should chance to fall they might discover that which was to be hid, Jerome. And beside, Tostatus giveth this reason, that by the trussing up of those members, the inordinate motion thereof might thereby be better stayed, qu. 21. And Jerome further addeth, why these uncomely parts should not be discovered, that it should not appear to the eye, Quomodo de foedissimis initiis, tanta hominum nascatur pulchritudo, How from such homely beginnings, such great beauty in men and other things is brought forth.
QUEST. XLV. How this precept and charge concerning the linen breeches, agreeth with that law, Exod. 23.26.
BUt it will seem superfluous, that this kind of garment should be prescribed, seeing before, Exod. 20.26. it was provided, that they should not go up by steps unto the Altar, lest their nakedness might be discovered. 1. To this question it cannot be answered, that the former law was abrogated by this, seeing it was made not many days before, it may be, not above nine or ten, or at the most forty; for the first precept was given at that instant, when the Moral law was proclaimed, and other judicial laws prescribed, chap. 21.22, 23. Then Moses came down, and went up again, and stayed in the mount six days, and the seventh God called him up, and there he stayed forty days, in wich time he received all these orders, concerning the making of the Tabernacle, and of the Priests apparel: the former law being not yet put in practice, it is not like it was repealed: for God is not as men, who many times make laws, and afterward seeing the inconvenience, do reverse them. And further it is evident, that both these laws stood still in force, and were put in practice in the Old Testament. 2. Wherefore the better answer is this; that the nakedness of a man is taken two ways, either for the secret parts themselves, or for the parts next adjoining: so then, although the privy parts being thus covered, could not be seen in the casting abroad of their garments, yet the near parts thereunto, as their knees, and part of their thighs being left bare, might be seen. Therefore that there might be a greater care of comeliness and decency, a double bar is laid, and two cautelous provisions made, that neither the one part or the other should be discovered. To this purpose