should be cut off from their people that is put to death if they did it unvvittingly a sacrifice of atonement vvas appointed for them chap. 5. 2. but if they did vvilfully and presumptuously thus profane Gods holy things they vvere to be cut off by the civill Magistrate And hereby also vvas shaddovved forth that those that bear the name of Christ and professe themselves Christians and yet continue in their sinnes and hate to be reformed destruction shall be their end neither vvill God reckon them amongst his people and more particularly vvhoever partake of the signes and seals of grace unvvorthily do eat and drink judgement to themselves 1. Cor. 11. 27 28 29. Vers 23. Ye shall eat no manner fat of ox of sheep or of goat See the note upon Levit. 3. 17. Vers 24. And the fat of the beast that dieth of it self c. may be used in any other use Herein I conceive is implyed that such fat of beasts fit for sacrifices when killed at home for their private uses might also be imployed in other uses though iâ— might not be eaten for else what did they do with it It were absurd to think it was cast away and lost so that I understand these words as if it had been said even the fat of such beasts when they die of themselves c. may be used in any other use not onely when they are killed for meat but when they die of themselves And hence some conclude that though the touch of such carcases did render a man unclean yet the touch of the fat of those dead beasts that died of themselves did not defile them Vers 29. He that offeâ—eth the sacrifice of his peace-offerings unto the Lord shall bring his oblation c. That is he that shall offer a sacrifice of peace-offerings unto the Lord he shall himself with his own hands present that part which is to be un oblation unto the Lord to wit the fat with the breast and the right shoulder as is expressed in the following verse Because their peace-offerings they might eat iâ— the camp and afterwards in any part of Jerusalem so the place were clâ—an there might be some danger lest the people should think that their peace-offerings might be killed in any place and therefore for prevention hereof this law is here added that they must bring their peace-offerings unto the Lord and there the Lords and the priests portion must be giâ—en them before they themselves eat of them CHAP. VIII Vers 6. ANd Moses brought Aaron and his sonnes and washed them with water Namely at the brasen laver which was made for that purpose Vers 7. And he put upon them the coat c. That is the undermost garment which was made of fine linen and girded to him with a girdle of needle-work concerning which and the rest of the holy garments of Aaron here mentioned there is already noted what is requisite to be known in the notes upon the 28. chapter of Exodus There was also linen breeches made for the priests Exod. 28. 42. bâ—t those were not appointed to be put on at their consecration Exod. 29. but the priest was to put them on himself when he was to execute his office and therefore they are not â—ere mentioned Vers 10. And Moses tooâ— the anointing oyl and anâ—â—nted the â—aberâ—â—cle c. See the notes upon Exod. 30. 26. Vers 11. And he sprinkled thereof upon the altâ—r seven times c. He did not onely anoint the altar as he did other things but also sprinkle it seven times with the oyl of consecration because it was consecrated to more speciall use then other parts of the taberhacle namely for the holy sacrifices Vers 14. And he brought the bullock for the sinne-offering c. Concerning those rites of consecrating the prieâ—â—s see the severall notes upon the 29. chapter of Exodus Vers 15. And poured the bloud at the bottom of the altar and sanctified it c. See the notes upon Exod. 29. 12. After this the altar sanctified the gifts and oblations upon it Mat. 23. 19. Here is noâ—mention made of sprinkling bloud seven times before the Lord nor of the altar of incense as in other sinne-offerings for the priest Levit. 4. 7. The reason is because there the sacrifice was intended for some speciall sinne of the priest being then consecrated but here for sinnes in generall of priests not yet consecrated and indeed not so much for the expiation of their sinnes as the consecration of their persons CHAP. IX Vers 1. ANd it came to passe on the eighth day that Moses called Aaron and his sonnes c. That is on the very next day after the seven dayes of the priests consecration were ended whereof mention was made in the 33. verse of the foregoing chapter as is evident also by that which the Prophet Ezeklel saith in his allusion to this Ezek. 43. 26 27. Seven dayes shall they purge the altar and consecrate themselves and when these dayes are expired it shall be that upon the eighth day and so forward the priests shall make your burnt-offerings upon the altar c. What day of the moneth this was done is not expressed Evident it is that the tabernacle was erected on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. and immediately the Lord spake unto Moses out of the tabernacle and gave him the severall Laws concerning the sacrifices set down in the first chapter of this Book as is noted Lev. 1. 1. After this Moses performed all that was injoyned him for the consecrating of Aaron and his sonnes and for the anointing and sanctifying of the tabernacle and all that was therein wherein seven dayes were spent and then the next day after Aaron and his sonnes entred upon the executing of the priests office as is here related Indeed some hold that the seven dayes of the consecration of Aaron and his sonnes were before the first day of the first moneth when the tabernacle was reared up by Moses and that because the Princes offered on that very day when the altar was anointed by Moses Numb 7. 1 10. which they conceive was done at the same time when the tabernacle was erected and the priests could not have offered the Princes sacrifices if they had not been before that time consecrated and settled in their priesthood But this opinion is grounded upon a double mistake to wit that the altar was anointed by Moses the same day the tabernacle was erected and that the Princes sacrifices were offered on the same day whereon the altar was anointed which indeed cannot be truly inferred from that forecited place in the 7. of Numbers as shall be shown in the notes there All that can be said concerning the day when Aaron and his sonnes entred upon the execution of their priesthood is that it was the very next day after the seven dayes of their consecration were ended Vers 2.
spirits were happely spent much with the vehemency of his spirit in praying to the Lord Aaron and Hur perceiving thâ—s and that withall the Amalekites prevailed against the Israelites when he let down his hands they standing on each side of him stayed up his hands the one the right hand and the other the left But because we cannot well conceive but that they would have been all wearied if it had been thus I conceive it more probable that Moses held up the rod in one hand shifting it as occasion was from one hand to another And so Aaron and Hur in their turns helped to bear up that hand which was next to them and had by their turns a time to rest and ease themselves Vers 14. Write this for a memoriall in a book and reherse it in the ears of Joshua c. Who was to succeed Moses and therefore was to take speciall notice of this decree of God concerning the utter extirpation of Amalek whether this were written in any other book we cannot say sufficient for us it is that here we find it recorded by Moses and that no doubt the rather because of this expresse command which was now here given him Vers 15. And Moses built an altar c. To wit thereon to offer â—acrifices of thankfulnesse and that it might â—tand as a memoriall in future times of this first victory which God had given his people against their enemies the Amalekites and therefore also he called the altar Jehovah Nissi that is the Lord my banner that it might be a memoriall to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people and had there as it were proclaimed that he would have perpetuall warre with that Nation from one generation to another Vers 16. For he said Because the Lord hath sworn that he will have warre with Amalek c. Some reade this place thus Because the hand of Amalek is against the throne of the Lord therefore the Lord will have warre with Amalek c. and then the words intimate the reason why the Lord had determined that he would have warre with Amalek from generation to generation to wit because Amalek had lifted up his hand against the throne of the Lord in that he had fought against them that were his peculiar people whose Sovereigne Lord he had undertaken to be But if we reade the words as they are in our Translation Because the Lord hath sworn that he will have warre c. whereas in the Hebrew it is word for word thus the hand upon the throne of the Lord then we must know that the hand upon the throne intimates the form of Gods swearing to wit that laying his hand upon his throne as swearing by his Majesty and Regal power and as he was the great King of the whole world he had sworn that he would have warre for ever with Amalek And this Moses alledgeth as the reason why he called this altar Jehovah Nissi CHAP. XVIII Vers 1. WHen Jethro the priest of Midian c. See Exod. 2. 16 18. also the 3. 1. Vers 2. Then Jethro Moses father in law took Zipporah Moses wife after he had sent her back See Exod. 4. 20. Vers 5. And Jethro Moses father in law came with his sonnes and his wife c. These words make known the coming of Jethro to Moses with his daughter the wife of Moses and her two sonnes and particularly where Moses was when they came to him to wit that he was encamped at the mount of God that is at Horeb which why it is called the mount of God is noted before upon Exod. 3. 1. Evident therefore it is that though the removing of the Israelites from Rephidim where they vanquished the Amalekites to the desert of Sinai where this mount of God was be not mentioned till the beginning of the following chapter yet thither they were removed before Jethro came to them Vers 6. And he said unto Moses I thy father in law Jethro am come unto thee c. That is Jethro sent this message to Moses and therefore it is said in the next verse that hereupon Moses went out to meet him Considering that the armies of the Israelites were still watchfull doubtlesse of enemies that might set upon them and the rather because the Amalekites had so lately assaulted them no wonder it is though Jethro did before he came upon them with his train first send to inform Moses of his coming that they might know who they were and why they were come But besides it was requisite in point of civility that Jethro should before-hand send Moses word of his coming that he might do what to him seemed good for the receiving of them Vers 11. I know that the Lord is greater then all Gods for in the thing wherein they dealt proudly he was above them That is in redeeming the Israelites out of their cruell bondage concerning which Pharaoh and his Egyptians carryed themselves with such pride and insolencie as if they thought it impossible that God should deliver them out of their hands and resolved that they would in despight of God hold them still in Egypt And indeed if Moses had now told Jethro as it is likely he did how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord saying Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go chap. 5. 2. and thereupon laid heavier tasks upon them then he did before and howthe Magicians of Egypt strove with Moses sought to work the same miracles that Moses but were still confounded and forced at last to acknowledge the mighty power of God and yet their Magick and the feats they wrought thereby was the chief pride of Egypt and that wherein they most gloried and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away assuring themselves that they should not scape chap. 15. 9. The enemie said I will pursue I will overtake I will divide the spoyl my lust shall be satisfied upon them no marvel though Jethro thereupon now answered that in the thing wherein they dealt proudly God was above them Vers 12. And Aaron came and all the elders of Israel to eat bread with Moses father in law before God This clause before God is added because it was a religious banquet eaten before the Majestie of God and accompanying their sacrifices as was usuall See Deut. 12. 5 7. Unto the place which the Lord your God shall chuse out of all your tribes to put his name there there ye shall eat before the Lord your God and ye shall rejoyce c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord c. and did eat and drink before the Lord on that day with great gladnesse c. Vers 15. Because the
is there made the Southern bound and fourthly the river which is the great river Euphrates which was the North bound CHAP. XXIV Vers 1. ANd he said unto Moses Come up unto the Lord c. God having given Moses those judiciall laws set down in the former chapters and Moses being now to carry them to the people upon their consent to make a covenant betwixt God and them the Lord before his departure gives him this command for his coming up again with Aaron Nadab Abihu and seventy of the Elders of Israel appointing him to leave the people at the foot of the mount but to bring up Aaron and his two eldest sonnes and the seaventy Elders into the moâ—nt that is a little way up into the mount where they might be eye_witnesses of part of Gods glory as is expressed afterwards vers 9 10. being to approch nearer to the Lord then the people were and then there to leave them also to worship afarre off whilest Moses went up higher to the top of the mount into the dark cloud vers 18. for so it followeth vers 2. Moses alone shall come near the Lord but they shall not come nigh It is questioned by Expositours who these seventy Elders were Wâ— reade of seventy Elders that wâ—re chosen to bear part of the government with Moses and received therefore from the Lord an extraordinary measure of gifts of Gods spirit to enable them thereunto as you may reade Numb 11. 16 17. but that was done after the camp was removed from Sinai and pitched in Kibroth-Hattaavah as it is Numb 11. 34. which was the next station beyond Sinai Numb 33. 16. And they removed from the desert of Sinai and pitched at Kibroth-Hattaavah Nor can it be meant of those Judges chosen by Moses before this by the counsel of Jethro as you reade Exod. 18. 25. they were doubtlesse farre more then seventy seeing there were amongst them Rulers over every ten families amongst all the tribes Iâ— sufficeth us therefore to know that whereas there were alwayes even when they were in Egypt certain Elders in every tribe that were principall men amongst them God now appointed that of these seventy should come up with Aaron and his sonnes into the mount and these happely were chosen both now for witnesses and afterwards at Kibroth-Hattaavah for helpers to Moses in his government yea some adde that God appointed seventy rather then any other number as a memoriall of the seventy souls that went down with Jâ—cob into Egypt and consequently of Gods blessing upon them in bringing them within a few years to so great a multitude Vers 2. Neither shall the people go up with him That is they shall not at all go up into the mount as Aaron and the Elders did Vers 4. And Moses wrote all the words of the Lord c. To wit in a book See Hebr. 9. 19. The ten commandments in the stone tables were written by the finger of God himself but the judiciall laws Moses wrote in a book And thus covenants agreed upon betwixt party and party are usually committed to writing And builded an altar under the hill and twelve pillars c. Both the altar and the pillars were outward sacramentall signes of the covenant which was now to be established betwixt God and his people the altar representing God in Christ the first and chief party in the covenant and the twelve pillars the twelve tribes Vers 5. And he sent young men of the children of Israel which offered burnt-offerings c. The common opinion of most Expositours is that the first-born were the priests and sacrificers amongst the people untill the Levites were taken in their stead Numb 3. 41. And thou shalt take the Levites for me in stead of all the first-born c. and consequently that these were the young men here spoken of And indeed the word here used in the originall doth not alwayes signifie youths in regard of years not yet grown up to mans estate but young men fit for service and ministery to their Elders as Gen. 14. 23 24. I will not saith Abraham take from a threed even to a shoe-latchet c. Save onely that which the young men have eaten and Exod. 33. 11. His servant Joshua a young man departed not out of the tabernacle And so in many other places But because it is I think unquestionable that before the people of God came to be a body politick the chief and governours of every family were the sacrificers neither do we ever reade that the first-born were set apart for publick sacrifices since the Lord challenged them for his upoâ— the coming forth of his people Sanctifie unto me all the first-born Exod. 13. 2. It is rather probable that Moses and Aaron and their chief Governours had as yet the chief hand in offering publick sacrifices and that then young men perhaps of the first-born were onely chosen to minister to Moses and Aaron in fetching and killing the sacrifices and other services belonging thereunto and are therefore said here to have offered burnt-offerings and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also implyed these being named as the principall iâ— stead of all for Heb. 9. 19. the Apostle speaking of this place addes also calves and goats Vers 6. And Moses took half of the bloud and put it in basons c. Which was so reserved to be sprinkled upon the people This bloud was to signifie the bloud of Christ by which we are reconciled to God and by virtue whereof the covenant of grace is established betwixt God and us and the dividing of this bloud half being sprinkled upon the altar which represented God and half upon the people signified that the performance of the covenant by both parties Gods favour and grace to his people and the peoples faith and obedience to God was to be ascribed to the bloud of Christ And half of the bloud he sprinkled on the altar And so also on the book Heb. 9. 19. Which as it seems was laid on the altar making use herein also of water scarlet wooll and hyssope Heb. 9. 19. though Moses here nameth them not because so the legall sprinklings were usually done for there was water intermingled with the bloud because the bloud otherwise growing cold would have been thick and not fit to be sprinkled nor perhaps enough for the use Vers 8. And sprinkled it on the people and said Behold c. That is all the people that stood about him some for all or all as they came to him or the Elders in stead of the people See Levit. 4. 15. Vers 10. And they saw the God of Israel That is the signes of Gods gloriâ—us presence for never man saw God nor can see him 1. Tim. 6. 16. Whom 〈◊〉 man hath seen nor can see And there was under his feet as it were a paved work of saphir stone c. Not that the Lord shewed himself in any humane shape
thousand seventy one pound weight of silver which at five shillings the ounce comes to thirty six thousand two hundred and thirteen pounds in sterling money Vers 29. And the brasse of the â—ffering was seventy talents and two thousand and foure hundred shekels That is allowing three thousand shekels to a talent two hundred and twelve thousand and foure hundreâ— shekels of brasse and this counting twenty five shekels to a pound weight amounts to eight thousand foure hundred ninetie six pound weight of brasse whereby it is evident that there was not so much brasse as silver and therefore surely the pillars were made of wood and onely covered over with brasse See chap. 27. ver 9. CHAP. XXXIX Vers 1. ANd of the blew and purple and scarlet they made clothes of service c. See chap. 31. 10. Vers 43. And Moses blessed them That is he not onely commended both the people and workmen and prayed God to blesse them but also as Gods publick minister he pronounced a blessing on them from the Lord. CHAP. XL Vers 9. ANd thou shalt take the anoynting â—yl and anoynt the tabernacle c. The performance of this see in Levit. 8. 10. Vers 10. And thou shalt anoynt the altar c. And sprinkle thereof upon the altar seven times See Levit. 8. 11. Vers 15. For their anoynting shall surely be an everlasting priesthood c. So that their children after them shall not need to be anoynted but shall executâ— the office by reason of this unction of their fathers onely the high priests were anoynted in the generations following Vers 17. And it came to passe in the first moneth c. They went out of Egypt the fifteenth of the first moneth and now the next year upon the first day of the moneth the tabernacle is erected so that there wanted now but fifteen dayes of a full yeare since they left Egypt Vers 27. And he burnt sweet incense thereon c. As supplying at present the priests office ANNOTATIONS On the third book of MOSES called LEVITICUS CHAP. I. ANd the Lord called unto Moses c. This word and sheweth the immediate connexion of this book of this story upon that wherewith the foregoing book of Exodus was concluded namely that after the tabernacle was reared Aaron and his sonnes consecrated to the office of the priesthood and the cloud descended upon the tabernacle immediately God spake to Moses from the mercy-seat out of the tabernacle for into it Moses was not able to enter because the glory of the Lord filled it and so informed him how Aaron and his sonnes should carry themselvâ—s â—n the priesthood c. Vers If any man of you bring an offering unto the Lord c. That is any sacrifice whatsoever This is a generall rule concerning all sacrifices to wit that none must be offered but of the herd or flock that is if they were cattel they intended to offer for if they intended an offering of birds what they must be is expressed afterwards vers 14. Vers 3. If his offering be a burnt-sacrifice of the herd let him offer a male without blemish Here the Lord first gives directions for burnt-offerings which were indeed the chief of all their sacrifices and so called because they were all wholly burnt upon the altars whereas of other sacrifices some part onely was burnt upon the altar and the other parts were otherwise disposed of And the direction that is here first given concerning these is that if a burnt-offering were to be offered of the herd it must be a male without blemish that it might be the fitter to figure forth Christs perfection in himself and ours in him who being perfectly holy and free from the least blemish of sinne He did no sinne neither was guile found in his mouth 1. Pet. 2. 22. did yet notwithstanding by suffering death for us perfectly satisfie the justice of God on our behalf that so he might present the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 27. for saith the same Apostle Heb. 9. 13 14. If the bloud of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall spirit offered himself without spot to God purge your conscience from dead works to serve the living God And so again Saint Peter saith Ye know that ye were redeemed with the precious bloud of Christ as of a lamb without blemish and without spot 1. Pet. 1. 18 19. Yet withall hereby the Lord taught both them and us to give God the best in all our services Vers 3. He shall offer it of his own voluntary will at the doore of the tabernacle That is he that will offer a burnt sacrifice he must do it voluntarily of his own mind and not be forced to it and when he brings it he must present it to the priest at the doore of the tabernacle of the congregation that is at the doore of the court close within which the brasen altar for burnt-offerings stood The first of these might signifie the freedome of Gods grace in giving his sonne and the willingnesse of Christ in giving himself to be a sacrifice of propitiation for our souls but principally doubtlesse it was to teach them that in all service done to God it must be done freely and willingly or God will not accept of it The second was appointed to signifie that their sacrifices and so consequently any service that we perform were onely in and through Christ sanctified and made acceptable to God The tabernacle was a type of Christ that greater and more perfect tabernacle not made with hands Heb. 9. 11. and he is the onely doore by whom we have accesse unto the father Vers 4. And he shall put his hand upon the head of the burnt-offering This was to testifie First that he acknowledged himself guilty of death Secondly that he desired and believed that that sacrifice should be accepted of God as a ransome for his soul that all his sinnes should be laid upon it and so it should suffer death as it were in his stead in all which notwithstanding they that did this had not respect so much to the beast slain in the death whereof there could not be an equall compensation given to the justice of God for the death of sinners as to Christ of whom these sacrifices were types who took upon him our sinnes and the curse due to our sinnes when he died for us Thirdly that he desired and would indeavour to consecrate himself wholly to Gods service as now he gave this sacrifice wholly to be offered upon the altar to the Lord crucifying all his sinnefull lusts and affections and yielding up his whole man to the obedience of Gods will in all things whatsoever And it shall be accepted for him to make
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
taken for the first-born of the Israelites so the Levites cattel were taken in exchange for the first-born of the Israelites cattel yet we must not think therefore that the Levites cattel were offered in sacrifice as the first-born of the cattel afterwards were but it sufficed that the Levites had them who were Gods peculiar portion and appointed to receive in his name what was to be given to him Vers 43. And all the first-born males by the number of names c. All the Levites being numbred were twenty and two thousand and now the first-born being numbred were twenty and two thousand two hundred seventy and three wherein Gods speciall providence appeareth that the number of the first-born should be so near the number of the Levites taken in their stead to wit but two hundred seventy and three more then the Levites were Vers 46. And as for those that are to be redeemed of the two hundred and threescore and thirteen c. There being two hundred seventy and three of the first-born more then there were of the Levites it is ordered that these should pay for their redemption five shekels a piece by the poll which was the price they afterwards paid for the redemption of the first-born Numb 18. 15. Now whereas it may seem unequall that some of the first-born should pay redemption-money and others should pay none because the Levites were taken in their stead to this it is answered by Expositours that either this was decided by lot who should pay and who should not pay and then there was no wrong done or else that the money that was to be raised for the redemption of these two hundred seventy and three was paid in common by them all Vers 48. And thou shalt give the money wherewith the odde number of them is to be redeemed unto Aaron and to his sonnes Because the Levites were given to him vers 9. and when the Levites failed this money was in their stead CHAP. IV. Vers 3. FRom thirty years old and upwards even untill fifty years old all that enter into the host c. In the former chapter all the Levites of a moneth old and upward were numbred because all were numbred that were to be taken in stead of the first-born and so to be accounted as those that were set apart as holy to the Lord but here onely those that were thirty years old and upward are numbred to wit those that were to be imployed in carrying the tabernacle and the holy things thereof Indeed in the eighth chapter of this book vers 24. it is said that the Levites should enter upon their service at five and twenty years old to which some answer out of the Hebrew traditions that at five and twenty years they were admitted to be instructed and trained up to the service of the tabernacle but did not actually enter upon the service till they were thirty years old But I conceive the truer answer is either that they entred upon the service of the tabernacle at five and twenty years but not upon this of removing and carrying the tabernacle and the holy things therein of which at present Moses onely speaks untill they were thirty years old because a good settled strength of body was required to that service or else that the chief charge and care of the service of the tabernacle lâ—y upon those onely that were thirty years old onely when they were but five and twenty years they were admitted to assist and help their brethren upon whom the châ—rgâ— lay in those things that they should set them to do And therefore we find that this numbring of the Levites for the service of the tabernacle from thirty years old continued even in Davids time 1. Chron. 23. 3. Now the Levites werâ— numbred from the age of thirty years end upward the Lord teaching us by this maturity of years at first required in the Levites that the ministers of God attending upon holy things the chariâ—t of Israel and the horsemen thereof 2. Kings 2. 12. should be no novices or young scholars but ripe in knowledge and of solid jugement and therefore we see that both the Baptist and Christ were full thirty years old ere they entred upon their office and ministry Luke â— â—2 23. And for the same cause it was that none were now numbred that were above fifty years for because at that age strength useth to decay and naturall infirmities to grow upon men therefore they were then exempted from the harder service of the tabernacle and so were not now numbred amongst those that were to carry the tabernacle yet still they were to minister with their brethren in the tabernacle of the congregation to keep the charge chap. 8. 26. that is they were still to be assistant as overseers to see that the work was done that charge lay upon them still though they were exempted from all laborious service in their own persons and besides they were still to be imployed in teaching and instructing the people As for the description which we have here of those that were to be numbred all that enter into the host to do the work in the tabernacle of the congregation we must know first that the meaning is not that those that were now numbred from thirty years old and upward c. were all that were at any time imployed in the service of the tabernacle for I say it is evident chap. 8. 24. that from twenty and five years old and upward they went in to waiâ— upon the service of the tabernacle though happely as subservient onely to those of thirty years old and upward upon whom the charge of the work chiefly lay but the meaning is that those that were now numbred were all such as did enter into the host to do the work of the tabâ—rnacle of the congregation and sâ—condly that the company of the Levites that did the service of the tabernacle are here called an host because they had their severall orders and offices and places under the command of their heads and governours and were not admitted into the service if thâ—y were crasie or lame or any way unfit for these holy imploymâ—nts Vers 4. This shall be the service of the sonnes of Kobath c. To prevenâ— confusion and ambition â—very family hath their service seveâ—ally appointed Vers 5. And they shall take down the covering-vail c. That is the vâ—il which hung between the holy and the most holy place called by the Apostle thâ— second vail Heb. 9. 3. Herewith the ark was covered whilst the tabernacle stood Exod. 40. 3. Thou shalt put therein the ark of the testimony and cover the ark with the vail and herein it was wrapped up and covered now when the tabernacle was to be taken down and removed and that by tâ—â— priests the â—â—unâ—s of Aâ—ron so that hereby it is also evident that thoâ—gh the high priests alone wâ—nt into thâ— most holy place where the ark was and that too but
to look to the ark and the other holy things And Moses commanded them saying At the end of every seven years c. The summe of this passage is briefly this that Moses commanded the priests to read this book of the law every seventh year which was the year of release amongst the people and that upon the feast of tabernacles that year Concerning the year of release and the phrase here used At the end of every seven years see the note upon chap. 15. 1. But besides for the fuller understanding of this passage we must note first That the law which the priests were here enjoyned to reade amongst the people every seventh year on the feast of tabernacles was the originall copie of this book of the law which Moses wrote and which he now delivered to the priests to be kept by them Doubtlesse some part of the book of the law was read amongst them by the Levites every Sabbath day Acts 15. 21. For Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath day nor can it be questioned but that the people had books of the law in the reading whereoâ— they did dayly in private exercise themselves if this were required of their kings chap. 17. 18 19. much more may we think it was required of them that were of inforiour rank But yet once in seven years God would have this book to be read by the priests from the beginning to the end amongst the people both that being read in such a solemn manner it might take the deeper impression in them and so cause them to fear the Lord their God and to observe to do all the words of this law as it follows vers 12. and perhaps also that it might be made manifest to all Israel that those copies of the law which they had and which were read and expounded to them every Sabbath day did agree with this originall which Moses wrote and secondly that the reason why God appointed this to be done on the year of release was not onely because that year they had most liberty of mind to intend that service the lâ—nd lying that year at rest and themselves being freed from the danger of having their debts exacted of them but also because it was a holy year the Sabbath of years and so the fitter for this extraordinary duty and thirdly that this was appointed to be done at the feast of tabernacles that year because then all Israel came to appear before the Lord as it is said vers 11. for though the males onely were bound to come up at the feast Exod. 23. 17. yet they did usually carry with them their women also and therefore it is said vers 12. Gather the people together men and women and children c. that they may hear and that they may learn c. Vers 14. Call Joshua and present your selves in the tabernacle of the congregation c. This was thus done that the people might be fully satisfied that he was called of God to this place and that Joshua himself might be put in mind that he was but Gods deputy and so might still acknowledge Gods sovereignty over him and be the more faithfull in discharging the trust which God had put into his hands Vers 16. This people will rise up and go a whoring after the gods of the strangers of the land whither they go to be amongst them The gods whom they have vanquished as it were that could neither preserve themselves nor the people that served them for the worshipping whereof the land had spewed out these her inhabitants Vers 17. I will forsake them and I will hide my face from them c. That is I will cast them off and take no more charge of them as my people and so when all kind of miseries do then come upon them though they seek for me to help yet I will hide my face from them aâ—d will not regard them Vers 19. Now therefore write ye this song for you and teach it the children of Israel c. To wit that which followeth in the following chapter containing a prophecy of their falling away from God and Gods just judgement upon them for this their apostacy It was given in a song that it might be the better remembred and might the more work upon their affections and the Israelites were to learn and sing it that in time to come when they should so provoke God by their sinnes as is there set forth and God should thereupon punish them with those very evils which are there foretold this song as out of their own mouths might be a witnesse for God against them to wit that the evils they suffered were of Gods sending as being the very judgements which God had long since threatned and that God had in that song given them warning enough and they were therefore inexcusable because notwithstanding this warning they had brought these miseries upon themselves Vers 21. For I know their imaginations which they go about even now That is what they will do hereafter I know now yea I see the false hypocrisie of their hearts and their pronenesse to idolatrie even at this present This I conceive is the drift of these words yet it might be also intended to intimate that there were some amongst them that had base apostatizing thoâ—ghts already in their hearts Vers 26. Take this book of the law and put it in the side of the ark of the covenant c. That is not the ark for there was nothing in the ark save the two tables of stone which Moses put there in Horeb 1. Kings 8. 9. but on the outside of the ark where was the pot of Manna and Aarons rod. And this was appointed to signifie that it was the law of God though written by Moses and so the people might heare it with the more reverence and attention when it was brought forth thence and read amongst them and withall that God would keep and preserve it and take vengeance on those that should disregard and dispise it Indeed this was that very book which was found in the treasurie of the temple in Josiahs time 2. Chron. 34. 14. and therefore it seems it was removed from the ark in after-ages and kept in some other place of the temple wherein seeing they transgressed the directions which God here gave to the priests no marvell though this precious treasure was for some years lost and not looked after Vers 28. That I may speak these words in their ears and call heaven and earth to record against them See the note chap. 4. 26. CHAP. XXXII Vers 1. GIve ear O ye heavens and I will speak and hear O earth c. That is the song mentioned in the former chapter which God gave Moses vers 19. and commanded him to teach the people And this Rhetoricall expression which Moses useth in the beginning of this song is to imply first of what great importance