either first by way of acknowledgement that it was in his power to save or to destroy this people or secondly as a forcible argument to move the Lord to have mercy on them because they were the work of his hand and he gave them at first their life and being as the prophet pleads for mercy upon the same ground Esa 64. 8. O Lord thou art our father we are the clay and thou our potter and we all are the work of thine hand or thirdly to intimate why the Lord should not destroy all the coâ—gregation namely because he knew the hearts and spirits of them and was able therefore to distinguish betwixt those that were obstinately rebellious against the â—oâ—d anâ— those that weâ—e onely seduced by the rebels and drawn together onely to see whaâ— would be done Vers 25. And Moses rose up and went unto Dathâ—n and Abiram c. Here is no mention of Korah because he was appointed vers 16. to be with his censer amongst the other two hundred and fiftie of his conâ—piracy before the tabernacle of the Lord. But Dathan and Abiram when Moses sent to call them unto him vers 12 refused to come and therefore now Moses accompanied with the elders of Israel who were not of the conspiracy goes to them both to expostulate with them for this their rebellion and to denounce the judgement threaâ—ned Vers 26. Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sinnes That is remove your tents and get farre away from them and touch nothing of theirs and so shew your faith and repentance how certainly you believe that theâ— lie under the wrath of God how throughly you desire to clear your selves from having any hand in their wickednesse by refusing to touch any thing of theirs as judging all they have unclean execrable and therefore to perish with them Vers 27. So they gat up from the tabernacle of Korah Dathan Abiram on every side The tabernacle of Korah who was of the Levites was not in the same place with Dathan and Abirams whereby it seems probable that the earth opened in severall places which indeed must needs make the judgement of God the more evident And Dathan and Abiram came out c. This is added as an expression of their impudent madnesse when they saw the people â—lie from their tabernacles they come forth boldly and stand in the doores of their tabernacles as out-facing Moses and scorning the judgement which he had seemed to threaten Vers 28. And Moses said Hereby ye shall know that the Lord hath sent me to do all these works That is both the former in undertaking the government of the people in conferring the priesthood upon Aaron and his sonnes c. and the latter appointing Korah and his company to bring censers with incense c. Vers 3â— And the earth opened her mouth and swallowed them up That is Korah Dathan and Abiram the ring-leaders of the rebellion Many Expositours do rather think that Korah was consumed with those two hundred and fiftie men by fire that came out from the Lord. vers 35. But because the people fled from Korahs tabernacle vers â—7 and because it is here evident that Korahs tabernacle with all that appertaiâ—â—d â—o him was swallowed up in the earth but especially because chap. 26. 10. it iâ— sâ—id expressely that the earth swallowed up Dathan Abiram together with Korah I make no question but he was swallowed up in the earth It is true that Moâ—es had â—â—â—â—inted him vers 26. to be with his censer amongst the two hundred and fifty But having assembled them before the tabernacle and perceiving Moses and the Elders to go to Dathan and Abiram it seems he left the two hundred and fifty before the tabernacle and went also to his consederates to encourage and assist them in their confronting of Moses and so either with them or in his own tent was swallowed up And all the men that appertained unto Korah and their goods That is all that were of his family who were at that tiâ—e in his taâ—e nacle for some of his sonnes died not in this destruction chap. 26. 11. Notwithstanding the children of Korah died not either because they joyned not iâ— their fathers sinne or because they repented and gave over or because they were not present in Korahs tabernacle Vers 37. Speak unto Eleazar the sonne of Aaron the priest that he take up the censers out of the burning c. These mutiners had sought to wrest the priesthood from the posterity of Aaron Eleazar therefore whose cause God had pleaded is imployed in making the censers a memoriall of Gods judgement on them And scatter thou the fire yonder That is without the court of the tabernacle both because happely it was strange fire and that this casting away of the fire might be an expression of Gods rejecting their service and abhorring their sacrifice For they are hallowed To wit because they had been offered before the Lord as is expressed in the following verse Things consecrated to God might not be turned to any other use in the time of the law God therein magnifying the holinesse of that place wherein were the visible signes of his presence yet it follows not hence that where things are given to superstitious useâ— but intentionally to God it shall be unlawfull for any authority to divert thâ—se things to civil uses no more then it follows that because under the law if any man did change the tithe of the heard or of the flock both it and the change thereof were holy to the Lord Levit. 27. 32. therefore now where tithes either by custome or law are made due to the minister if any man should fraudulently change the true tenth therefore both it and the change should be the ministers Vers 38. The censers of these sinners against their own sâ—uls let them make them broad plates for a covering of the altar This altar must needs be the altar of burnt-offerings and yet this was covered with plates of brasse before Exod. 27. 2. so that it is very questionable how the censers beaten into broad plates were a covering for this altar Some hold that it was before made with a frame like a table and boarded now about like a chest which boards were now covered with these plates others hold that it was onely overlayed with brasse before half way down from the top even to the grate within where the fire lay and now that the other parts were also plated with brasse others hold that these plates were fastened upon the other and that the lesse necessity there was of them the fitter they were to be memorials of their sinne But withall it is like they were so ordered that they were both a further ornament and defence to the wood against the fire yea why may not this also be meant of a covering for the top of the altar when it
they are made the sonnes of God and heirs of heaven and enjoy the ministry of the Angels Heb. 1. 13. Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation therefore also questionlesse by this Ladder Christ was represented the promised seed in whom all the promises are yea and amen 2. Cor. 1. 20. as methinks our Saviour himself did intimate in those words of his concerning himself John 1. 52. Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the sonne of man In his two natures personally united heaven and earth are as it were joyned together By him our onely Mediatour is man reconciled to God and both the things in heaven and the things on earth are reconciled through the bloud of his crosse Col. 1. 20. By his onely merit and intercession both the ministry of the Angels the gifts of the holy Ghost and all other heavenly blessings do descend upon us and by him likewise we have accesse unto God and entrance into heaven And thus by this vision Jacob was assured that through the promised seed Christ he should enjoy the guard of the holy Angels and that he should be by them defended both in his going out and returning home Vers 16. Surely the Lord is in this place and I knew it not Being awaked he perceived that God had appeared to him and therefore admires and extolls this goodnesse of God towards him as if he had said I thought God had onely in this manner revealed himself in my fathers house I looked not for such an Apparition in this place but now I find that God who is every where doth also in this place by these speciall testimonies of his presence manifest himself Vers 17. And he was afraid c. Stricken with a reverent fear of the majestie of God This is none other but the house of God This is spoken because God had manifested himself there unto him in his glory Vers 18. And set it up for a pillar and poured oyl upon the top of it The stone which Jacob had laid under his head all night he set up for a pillar as a memoriall of that vision and then poured oyl upon the top of it eiâ—her to consecrate thereby that place and stone to a holy and religious use as afterward for the same cause Moses was commanded to anoynt with oyl the Tabernacle and all that vvas therein or else rather as an offering to God Having no other sacrifice at hand of the oyl which he had about him either for food or to anoynt his body in his travell he poures forth an offering of thanksgiving unto God as David 2. Sam. 23. 16. poured out the water to God which his three worthies had fetched for him from the well of Bethlehem not without extreme perill to their lives Vers 20. And Jacob vowed a vow saying If God will be with me c. Jacob being much affected with Gods gratious goodnesse to him in the glorious vision he had seen and the many precious promises therein made to him doth here by way of thankfulnesse vow a vow unto God not onely in generall vers 21. that then the Lord should be his God that is he would then for ever acknowledge the Lord God of his Fathers to be the Authour of his welfare and salvation love worship and serve him yea and him onely but also particularly vers 22. 1. that the stone which he had now set up for a pillar should be Gods house that is he would account that stone or pillar or that place where that stone was erected for both are included figuratively a holy place consecrated to Gods worship and service and would there perform the duties of his worship which part of his vow he made good Gen. 35. 6 7. when at his return out of Mesopotamia he built there an altar and offered thereon sacrifices to the Lord and 2. that of all that God should give him he would give the tenth unto God that is that he would set it apart for Gods speciall service as by imploying it in building altars and sacrifices and relieving the poore upon any occasion Indeed concerning the first of these some doubt may arise in our minds How Jacob could vow that upon such such conditions then the Lord should be his God which may imply a resolution on the contrary that in case such conditions were not performed or did not come to passe then the Lord should not be his God But to this I answer 1. That men that wait in expectation of receiving some speciall blessing from God may vow upon the obtaining hereof to perform their duty to God which otherwise by covenant they are bound to perform and yet not intend that in case they fail of this they desire then they will not onely thereby they professe that this shall be a new ingagement to bind them to perform their duty herein and to make them the more solicitously carefull to carry themselves herein as they ought to do and 2. That with a conditionall vow something may be and is usually added which shall not depend upon the premised conditions but is onely annexed as a necessary concomitant of the vow as if a man should vow if God should blesse him according to his hopes in a voyage he is to undertake that then he would for ever honour his poore parents and give them such a yearly maintenance the paying of this yearly maintenance is the thing conditionally vowed and that clauâ—e of honouring his parents is onely annexed as that which must necessarily go along with his vowed maintenance and so it is here that which is vowed by Jacob conditionally is that the stone which he had now set â—p for a pillar should be Gods house and that of all that God should give him he would give the tenth unto God and this clause Then shall the Lord bâ— my God is onely annexâ—d as a necessary adjunct and the ground of his yielding this honour unto God CHAP. XXIX Vers 1. THen Jacob went on his journey and came into the land of the people of the East That is Mesopotamia which lay Eastward from Canaan Job 1. 3. He was the greatest of all the men of the East Isaiah 41. 2. Who raised up the righteous man from the East Vers 5. Know ye Laban the sonne of Nahor That is the grandchild for he was the sonne of Bethuell who was the sonne of Nahor Vers 7. It is yet high day neither is it time that the cattel should be gathered together That is into the fold there to rest all night Vers 8. And they said We cannot untill all the flocks c. Their meaning is either that they might not by right do it they might not water their sheep till all the flocks came together so the like phrase is used Gen. 34. 14. We cannot do this thing to give our sister to
the Israelites might be called Gods first-born sonne to wit 1. to intimate how dear they were to God even as mens first-born children are usually to them 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth 3. with respect to the Gentiles that were afterwards to become the people of God and to be received into the covenant of being Gods sonnes and daughters the Israelites being first admitted to this peculiar priviledge of being Gods people so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers 4. because the root of primogeniture rested in them in that he was to be born of this people who was to be the first-born among many brethren Rom. 8. 29. But the chief reason and that which I conceive was principally intended in this place is because God had chosen the Israelites to be his peculiar people and heirs as his first-born of the land of Canaan the type of the heavenly inheritance wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias for if we mark it this is alledged as the ground why Pharaoh was bound to let the Israelites go Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service but Gods chusing them to be his first-born people that were to inherit Canaan and there to live under his government could not stand with their continuance under the tyranny of Pharaoh and therefore upon this ground Pharaoh is required to dismisse the Israelites Israel is my sonne even my first-born and I say unto thee Let my sonne go that he may serve me c. Vers 24. The Lord met him and sought to kill him c. How the Lord endangered the life of Moses whether by sicknesse or rather by appearing with a sword drawn in his hand it is not expressed it is therefore sufficient for us to know that Moses was in danger to be killed by the hand of the Lord and that the cause was at the same time by the Lord himself revealed to him for though this be not expressed yet it is clearly enough implyed for why else should his wife so readily circumcise her sonne had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger And this the Lord did not till now that he was upon his way going into Egypt partly for the tryall of his faith to see whether upon this occasion he would turn his back upon that great service to which God had called him and partly because there was now a necessity of doing it there being a manifest incongruity in it that he should undertake to be as a judge and governour of Gods circumcised people himself neglecting this badge of the covenant in his own child Vers 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. To wit Eliezer her youngest sonne whence it seems probable especially if we observe how his wife at this time carries her self that Moses had hitherto neglected the circumcising of this his youngest sonne because she was so highly displeafed at the circumcising of the first CHAP. V. Vers 1. ANd afterward Moses and Aaron went in and told Pharaoh c. They went to Pharaoh and with them some good number of the Israelites vers 4. Wherefore do you Moses and Aaron let the people from their works gâ—t you unto your burdens Vers 3. Lest he fall upon us with pâ—stilence c. Herein Moses and Aaron do not onely discover to Pharaoh that it stood them upon to do what in them lay that they might obey God in this which he required of them even to prevent the judgement which otherwise they might well fear he would bring upon them but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him and his people if he should refuse to let them go as God had commanded him Vers 6. And Pharaoh commanded the same day the taskmasters of the people c. The taskmasters were doubtlesse Egyptians appointed to require and receive from the Israelites the work which for the kings service they were enjoyned to do but their officers here mentioned with them were Israelites appointed to have the oversight of their brethren in their labour and to see that every one did the task that was set them as is evident vers 14. And the officers of the children of Israel which Pharaohs taskmasters had set over them were beaten c. because the people had not done their task Vers 7. Ye shall no more give the people straw to make brick c. For in making brick they used straw both for covering their new-made bricks that they might not be parched and chapped with the sunne before they came to be dryed by the fire and also for firing in their kilnes where they burnt their bricks Vers 8. And the tale of the bricks which they did make heretofore c. That is though some of them be sent about the countrey to gather straw where they can get it yet those that are left to make the bricks shall make the full number of bricks which they did all make before and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron as the cause of this misery that was fallen upon them CHAP. VI. Vers 3. BVt by my name Jehovah was I not known to them This is not meant of the syllables and letters of these two names as if the Patriarchs had nâ—ver heard of this name Jehovah but onely that of God Almightie for the contrary is manifest Gen. 22. 14. And Abraham called the name of that place Jehovah-jireth c. but it is meant of that which is signified by these names This name Jehovah denoteth both Gods eternall being in himself and also his giving of being unto others that is the performance of his promises and in regard of this he saith that he was not known to their fathers by this name They being sustained by faith in Gods almightie power rested upon the promise not enjoying the thing promised but now to their children the promise should be performed and so they should have full knowledge and experience of the efficacie of that name Jehovah But withall we must know that this is onely spoken comparatively As the glorious ministration of the law is said to have had no glory in respect of the excellent glory of the Gospel 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew Vers 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage That is so grievous was the bondage and miserie they lay under and so
why they might not go out as mourners to the buriall of their brethren to wit because they might not put off their priestly attire and so give over the service they had in hand the rather because they were newly consecrated and there were so few of them to attend the service Vers 9. Do not drink wine or strong drink c. Nadab and Abihu though not through wine had erred not in putting a difference betwixt holy and profane upon this occasion God gives charge that other things which might occasion the like errour may be avoyded Vers 12. Take the meat-offering that remaineth c. Namely the remainder of the meat-offering that is mentioned chap. 9. ver 17. Which Moses calls upon them to eat according to the directions formerly given them 1. Thereby to incourage Aaron and his sonnes to go on in their service lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices 2. Because this sudden destruction of their brethren had let them see how exactly carefull they had need to be that all things were done according to Gods appointment and thirdly Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein especially in this particular of eating the meat-offering it being usuall with men in sorrow to refuse their meat Vers 13. And ye shall eat it in the holy place c. That is the court of the Sanctuary as Levit. 6. 16. And the remainder thereof shall Aaron and his sonnes eat with unleavened bread it shall be eaten in the holy place in the court of the tabernacle of the congregation they shall eat it Vers 14. And the wave-breast and heave-shoulder shall be eaten in a clean place c. Moses here also puts them in mind to eat the shoulder and breast to wit of the peoples peace-offerings Levit. 9 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord and that in a clean place meaning the camp of Israel and in ages following the citie of Jerusalem where the like holy things were eaten Thou and thy sonnes and thy daughters with thee Namely such as were onely maids widows and divorced returned to their fathers house see Levit. 22. 11 12. where others are also mentioned that might eat of them Vers 16. And Moses diligently sought the goat of the sinne-offering c. Amongst other things wherein Moses feared lest Aaron and his sonnes should offend by reason of the sorrow which God had brought upon them this was one thing he doubted lest they should omit the eating of the sinne-offering and therefore he sought diligently to see what was done with it to wit that goat of the sin-offering spoken of Levit. 9. 15. And he tooke the goat which was the sinne-offering c. as appeareth vers 10. of this chapter where Moses saith it was given them to bear the iniquitie of the congregation Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp and burnt by that law Levit. 4. 21. And he shall carry forth the bullock without the camp and burn him as he burned the first bullock But then the bloud of that sinne-offering was carried within the tabernacle Levit 4. 16 17. Now because Aaron had not yet accesse into the holy place till he had prepared a way by these first sacrifices in the court therefore the bloud of this sinne-offering was not brought into the tabernacle as in an extraordinary case and consequently it was not to be burnt without the camp but to be eaten by the priests by that other law Levit. 6. 26 30. The priest that offereth it for sinne shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation c. This Aaron and his sonnes in their grief either forgetting or not duly considering did burn it without the camp which was not according to the law See the note upon Levit. 9. 15. And he was angry with Eleazar and Ithamar c. Though Aaron was also in fault and Moses in reproving Eleazar and Ithamar his sonnes in his presence did also reprove him yet he bends his anger chiefly against his sonnes as sparing what he could the father in regâ—rd of his late heavie losse of his two other sonnes his sons faith the text that were left alive which is added to intimate one chief cause of his anger namely that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them Vers 18. Behold the bloud of it was not brought in c. Therefore it should have been eaten and not burnt See the former note upon vers 16. Vers 19. And Aaron said unto Moses Behold this day they have offered their sinne-offering c. This apology of Aarons consists of three parts 1. That though they had failed in this particular yet the main had not been neglected the sacrifices had been duly offered 2. That their failing in the rites and ceremonies requisite was by reason of grief occasioned by those dolefull accidents which had so lately befallen them 3. That this might now extenuate his fault though happely he did not omit it upon that reason that if they had eaten the sinne-offering it would not have been acceptable to the Lord because of that heavinesse and sorrow that was upon them which made them unfit and unworthy to eat those holy things for the law requires them that eat before the Lord to rejoyce See Deut. 12. 7. 26. 14. Hose 9. 4. Vers 20. And when Moses heard that he was content Either as approving his fact and allowing his excuse to be sufficient or else rather as finding it a lesse fault then he supposed it had been to wit that he did it not willingly but of humane frailty and perplexed with grief whereupon he passeth it by with pity as loth to adde affliction to affliction and perhaps deferred his further admonition till another time CHAP. XI Vers 1. ANd the Lord spake unto Moses and to Aaron saying unto them c. The former laws concerned the sanctification of the priests and the rites and ceremonies of the sacrifices now generall laws are given concerning the sanctification of the people and first for avoyding that uncleannesse which cometh from things without the man and in giving these laws the Lord spake both to Moses and to Aaron because it belonged both to the magistrate and priest to see these laws executed the priest being to teach the difference between clean and unclean Ezek. 44. 23. And they shall teach my people the difference between the holy and profane and cause men to discern between the unclean and clean and the Magistrate to take care that this difference was observed and hence is that
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
c. This is the Law for making the water of separation as it is called ver 9. that is the water that was to be kept for the cleansing of those that were legally unclean and for that cause were separated from the holy things of the tabernacle When this Law was given we cannot say but very fitly it is added here to that which went before for as in the foregoing chapter to appease the peoples excessive fear chap. 17. 12. the priests and Levites were appointed to do the service of the tabernacle and to watch over the people that they might not transgresse about any of the holy things so here also the Lord appoints a water of separation to be made that so if any of the pâ—ople had contracted any legall uncleannesse by the sprinkling of this water upon them they might be cleansed and so might come freely again to the service of God in the tabernacle without fear of those plagues which otherwise their pollutions might have brought upon them The legall pollutions were to affect them with the filthinesse of their sinnes and this water of separation was to teach them that if they desired to be cleansed from their filthinesse they must go out of themselves and obtain it from God from his Sanctuary and sacrifice For the making of this water a red heifer was to be providâ—d and that by the common care and charge of all the children of Israel because it was to be for the common good of them all even for the cleansing of any one amongst them that was by any accident legally unclean And indeed as all other sacrifices so this in speciall was a notable type and figure of Christ for first it must be a heifer that the imbecillity of the sex might shadow forth the mean and humble and despised condition wherein Christ should live in the world secondly a red heifer either to denote the truth of his humane nature that he was indeed the sonne of man who was at first called Adam which in the Hebrew signifies red because of the red earth of which he was made or rather to betoken the bloudinesse of his passion whereto the Prophet seems also as some conceive to allude Esa 63. 1 2. Who is this that cometh from Edom with dyed garments from Bozrah Wherefore art thou red in thine apparrel and thy garments like him that treadeth in the wine-presse and that by his bloud it is that we shall be cleansed from all our sinnes even those sinnes that are red as crimson or scarlet Esa 1. 18. He hath loved us and washed us from our sinnes in his own bloud saith S. John Rev. 1. 5. thirdly it must be a heifer without spot wherein is no blemish to signifie the purity of his nature without any blemish of sinne and the perfection both of his righteousnesse and suffering and fourthly a heifer upon which never came yoke for they used in those times to plow and to draw their carts with heifers and cows as well as with oxen Judg. 14. 18. and 6. 7. and that to signifie his frâ—edome from the bondage of sinne as also his voluntary doing of those things that were to be done for our redemption John 10. 17 18. I lay down my life that I might take it again No man taketh it from me but I lay it down of my self and Heb. 9. 13 14. If 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 consciences from dead works to serve the living God Vers 3. And ye shall give her unto Eleazar the priest c. This heifer must be given to the priest to signifie that our redemption and purification was the work of Christs priesthood who was both priest and sacrifice yet not to the high priest but to Eleazar because by doing this service that was now to be done he was to be unclean ver 7. and it was fitter that he should be defiled then Aaron and secondly it must be carried without the camp as an accursed thing figuring Christs being made a curse and suffering without the citie Heb. 13. 12. Wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate Vers 4. And sprinkle of her bloud directly before the tabernaclâ— of the congregation seven times Signifying that though it bore the curse yet it was accepted of God for the cleansing of the unclean and that by Christs bloud we are made clean in Gods sight and have an entrance into heaven thereby Vers 5. And one shall burn the heifer in his sight her skinne and her flesh c. This was done to signifie the grievous suffering of Christ in the whole man both soul and body as also say some the ardent love which he bore unto his people in that he did offer up himself as a sacrifice to God in their behalf Vers 6. And the priest shall take cedar-wood and hyssope and scarlet c. To signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation Lev. 14. 4. and that was by the virtue of the sacrifice that these things should be sanctified to this end that to them might be applyed the cleansing virtue of Christs death and spirit for the purging of our sinnes Vers 7. The priest shall wâ—sh his clothes c. The like is said of him that burnt this heifer ver 8. and of him thâ—t gathered up the ashes ver 10. and of him that sprinkled an unclean person with the water of separation made of these ashes ver 21. They that were imployed in preparing this water were defiled by that which was for the cleansing of others that were defiled And this was first to discover thereby the abominablenesse of sin in that the sinnes of the people being as it were imputed to this heifer that she might die for them every one that touched her was thereby polluted secondly to signifie that Christ of whom this heifer was a type by the imputation of our sinnes should be made a curse for us and should be numbred amongst transgressours thirdly to teach them that it was not so much the signe as the thing signified thereby that had virtue in it to purifie those that were spiritually unclean and consequently to shew the imperfection of the legall priesthood because by preparing the means of the Churches sanctification themselves were polluted Vers 9. And a man that is clean shall gather up the ashes c. This branch of the Law that the ashes of the heifer must be gathered up by a man that is clean and laid up without the camp in a clean place was because they were now consecrated to a holy use however the man that gathered them was thereby made unclean as is expressed in the following verse because they were the remainder of a heifer slain as