atonement for him Though burnt-offerings were usually given in signe of thankfulnesse to God and so betokened a new creature and holy life Psal 51. 18 19. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with sacrifices of righteousnesse with burnt-offering and whole burnt-offering and Gen. 8. 20. And Noah builded an altar unto the Lord and took of every clean beast and of every fowl and offered burnt-offerings on the altar yet they were also for atonement and remission of sinnes to wit generall sinnes Job 1. 5. And it was so when the dayes of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt-offerings according to the number of them all for Job said It may be that my sonnes have sinned c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering Levit. 4. Vers 5. And he shall kill the bullock before the Lord. That is the priest in the name of the offerer for this was usually the work of the priests and therefore Moses did it when he supplyed the priests office Exod. 29. 10 11. though sometimes the Levites also helped herein when there were not priests enough to do it 2. Chron. 25. 10 11. The priests stood in their places and the Levites in their courses and they killed the Passeover that is the Passeover-offerings and the priests sprinkled the bloud from their hands as being given of God to be assistant to the priests in such services Numb 8. 19. I have given the Levites as a gift to Aaron and to his sonnes to do the service of the children of Israel in the tabernacle of the congregation and to make an atonement for the children of Israel Now the sacrifice was killed to signifie the death of Christ Who was slain that he might redeem us to God by his bloud Revel 5. 9. and the mortifying of Gods people by the word and spirit and it was killed by the priest to signifie that Christ should offer up himself unto God as being both our priest and sacrifice and that there is no possibility for men to please God by any service they do him but onely in and through the mediation of Christ of whose priesthood the Leviticall priest was a type and figure As for the place where it was killed that may be gathered by the rule of Analogy from that which is expressed verse the 11. concerning the second sort of burnt-offerings namely that it was killed at the north-side of the altar And the priests Aarons sonnes shall bring the bloud and sprinkle the bloud c. And this was done in a large measure so that the corners of the altar were filled with bloud Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground but should be accepted of God as a propitiation for their sinnes as being a figure of the bloud of Christ which should be offered up to God and accepted by him in our behalf as for our reconciliation so also for our sanctification who are elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ 1. Pet. 1. 2. Vers 6. And he shall flay the burnt-offering That is the priest for the flaying of the sacrifice was also ordinarily the work of the priest who had therefore the skinne for himself Levit. 7. 8. though upon extraordinary occasions as is before noted concerning killing the burnt-offerings even in this also the Levites sometime helped them 2. Chron. 29. 34. The priests were too few so that they could not flay all the burnt-offerings wherefore their brethren the Levites did help them Because the sacrifices were offered as I may say as a holy feast unto the Lord whence the altar is called the table of the Lord and the sacrifice offered thereon his meat Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar and hence it was that the skinne was alwayes flayed off Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie First the sufferings of Christ who being first stripped of his garments Matth. 27. 28 they did afterwards most shamefully intreat so that there was no beauty in him why men should desire him Secondly the afflictions of Gods people under the rage of cruell oppressours and persecutours Who as the Prophet speaks Micha 3. 3. eat their flesh and flay their skinne from off them And thirdly the mortification which God requires in those that give up their names to him even that They put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Ephes 5. 22. Vers 7. And the sonnes of Aaron the priest shall put fire on the altar c. Here the Lord gives direction for the burning of these sacrifices by the inseriour priests enjoyning them first to put fire upon the altar Now because they were to use no strange fire in burning the sacrifices but onely that fire which was continually nourished upon the altar Levit. 6. 12 13. and which at first came down from heaven Levit. 9. 24. therefore by putting fire upon the altar is meant onely the laying of the fire together or laying it on again when they had laid it by for the clearing of the altar Secondly to lay the wood in order and then all the pieces of the sacrifices in order upon the wood which was so appointed because the discreet laying of the wood doth much conduce to the well burning of the fire And then lastly thus to burn all upon the altar The mistery of this might be twofold First to signifie the consecrating of Christ and his members by afflictions and sufferings for as he the Captain of our salvation was made perfect by sufferings Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory for every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. Secondly to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit which is often in the Scriptures compared to fire as Matth. 3. 11. He that cometh after me is mightier then I he shall baptize you with the holy Ghost and with fire for as Christ through the eternall spirit offered himself without spot unto God Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service Ye have purified your souls in obeying the truth saith the Apostle Peter through the spirit 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit 1. Thess 5. 19. but also by prayer holy meditation and all other things conducing thereto we must do what we can
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.
that he vvas dead already they brake not his legges And these things were done saith S t John chap. 19. 36. that the Scripture should be fulfilled A bone of him shall not be broken CHAP. XIII Vers 2. SAnctifie unto me all the first-born c. That is make known unto my people that they are to be put apart to holy uses for me and my service Now the first-born were thus consecrated as a kind of first-fruits to signifie that all Gods people which are a congregation of first-born being redeemed from death by the bloud of Christ were bound to consecrate themselves to the service of the Lord Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Whatsoever openeth the wombe among the children of Israel both of man and of beast it is mine To wit by a peculiar right because he preserved them in Egypt vvhen the Egyptians vvere killed and therefore such might not be given as a vovv of freevvill offering Levit. 27. 26. Onely the firstling of the beast which should be the Lords firstling no man shall sanctifie it whether it be ox or sheep Vers 5. And it shall be when the Lord shall bring thee into the land of the Canaanites c. He mentions the goodnesse of the land vvhich he had promised h at it was a land flowing with milk and hony as a spurre to quicken them in Gods service and makes known that the celebrating of this solemnity should not begin till they were entred the land of Canaan the better to assure them that though there were now so many strong Nations dwelling in that countrey yet they should drive them out and possesse their land Vers 9. And it shall be for a signe unto thee upon thine hand and for a memoriall between thine eyes c. That is this feast of unleavened bread shall be as a continuall means to call to your remembrance your deliverance out of Egypt as when men use to put a ring or to tie a thread upon their fingers or to hang jewels upon their foreheads hanging between their eyes a custome it seems in those times to put them in mind of something which they are very carefull not to forget Vers 13. And every firstling of an asse thou shalt redeem with a lambe That is the firstling of all unclean beasts for this one kind is put for the rest because there were great store of them in that countrey See Numb 8. 15. The first-born of man shalt thou surely redeem and the firstling of unclean beasts shalt thou redeem And all the first-born of man shalt thou redeem When and at what price see Numb 18. 16. And those that are to be redeemed from a moneth old shalt thou redeem according to thine estimation for the money of five shekels after the shekel of the sanctuary which is twenty gerahs Vers 17. Left peradventure the people repent when they see warre and they return to Egypt The Philistines were enemies to the land of Egypt and hence we reade that whilest the Israelites lived in Egypt in the dayes of Ephraim the son of Jacob the men of Gath that were born in that land slew some of the sonnes of Ephraim because they came down to take away their cattel 1. Chron. 7. 21. much more therefore was it likely that now they would deny them passage though their countrey Now should they see warre where the easinesse and shortnesse of the way they had gone might invite â—hem to escape and avoyd that trouble by a speedy return back again into Egypt it is likely the fear of the enemy would soon have made them turn their backs upon Canaan To prevent this God leads them a way where the red sea and troublesome wildernesse through which they had passed might beat them off from attempting to return though they should meet with enemies that should make warre against them Vers 18. And the children of Israel went up harnessed out of the land of Egypt Some by this word harnessed understand onely that they went away girt up and prepared for their journey as travellers used to do But others and I think more probably understand it of their going up armed in a military order whereto agrees also that Translation of this word which is set in the margin of our Bibles that they went up five in a rank for considering 1. that the same word in the originall is used both here and Josh 1. 14. where it is translated ye shall passe before your brethren armed and 2. that immediately after they were in the wildernesse they fought with the Amalekites I see not why we may not think that they went up in a military manner armed for though they were in bondage to the Egyptians yet being such a numerous people living together in the land of Goshen it is not probable that they were left wholly unfurnished of armes wherewith they were to defend that part of the countrey However the drift doubtlesse of this place is to shew that they went not away in a confused manner as men that fled but that being all meâ— together at Succoth a place which before they had appointed for their Rendevouz they marched away from thence in battel-array Vers 19. And Moses took the bones of Joseph with him Though the removing of the bones of Joseph as chief be here onely mentioned and that because of the oath that was made to him concerning this Gen. 50. 25. Joseph took an oath of the children of Israel saying God will surely visit you and ye shall carry up my bones from hence yet doubtlesse either the bones of the other Patriarchs were now carryed away with Josephs or else the Israelites had before when they died carryed their dead bodies out of Egypt and buried them in Canaan as they did Jacobs For of all the Patriarchs Stephen said Act 7. 16. that they were carryed over into Sichem and laid in the sepulchre that Abraham bought for a summe of money of the sonnes of Emor the father of Sichem Vers 21. And the Lord went before them by day in a pillar of a cloud c. That is the Lord to shew the Israelites which way they should go caused a cloud the signe of his presence to go before their camp not onely by day but also by night too when they had any occasion to travel in the night and the fashion of it was alwayes like that of a pillar ascending round and straight from the earth towards the being in all other respects by day like other clouds onely by night it was reâ—d in appearance like fire Numb 9. 15. called therefore here a pillar of fire and so it served not onely to direct them which way to go for which way soever that went in the forefront of the camp the Israelites still followed it and when they were to stay in any place then that removed
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
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
That is if you do not punish him according to that Law before given Exod. 22. 18. Thoâ— shalt not suffer a witch to live Verâ— 9. For every one that curseth his father or his mother shall surely be put to death This word for hath reference to the foregoing exhortation sanctiâ—ie your selves and be ye holy c. and it must be extended also to all the parâ—icular penall statutes that follow in this chapter as if it had been said For if you do not sanctifie your selves and keep my statutes behold thus and thus as you shall now hear have I in all those following particulars appointed you to be punished The Law that is first here delivered is for the putting of him to death that curseth his father or his mother which is not meant of every wayward word but of such reviling speeches as they might plainly perceive proceeded from a manifest contempt of their parents of which see Exod. 21. 17. By what manner of death they were to die it is not expressed Some conceive that because stoning is appointed both in the beginning and end of the chapter as may be seen ver 2. and ver 27. therefore in all other places of this chapter where no other kind of death is expressed this of stoning is intended But however in this particular of children that cursed their parents we may the rather think it was so because elsewhere this kind of death is appointed for rebellious children Deut. 21. 20 21. His bloud shall be upon him That is he is the cause of his own death which is added to shew that however men may think this Law too severe yet he hath deserved this punishment and must therefore undergo it Verâ— 10. He that committetâ— adultery with his neighbours wife the adulterer and the adulteresse shall surely be put to death Namely by stoning as it may probably be gathered from these places Deut. 22. 22 23 24. If a damsell that is a virgin be betrothed unto an husband and a man find her in the citie and lie with her Then ye shall bring them both unto the gate of the citie and ye shall stone them with stones that they die and so also Deut. 16. 38 40. and John 8. 4 5. The words of this Law are onely expresse for the adultery of the wife and so they are also Deut. 22. 23 24. Nor do we any where reade that the husband breaking the covenant of marriage by lying with a single woman was punished with death and that because the adultery of the wife in some degrees is more injurious to the husâ—and by causing him to father a bastard brood Vers 14. And if a man take a wife and her mother â—t is wickednesse they shall be burnt with fire both he and they That is the man and both mother and daughter married to him if both consented to this wickednesse or either of them indifferently whether mother or daughter that is taken to the other And the severity of the punishment was to shew the â—ainousnesse of the sinne Vers 15. And if a man lie with a beast he shall surely be pâ—t to death and ye shall sâ—ay the beast Both to shew how horrible and detestable that fact was as likewise that the â—ight of such a beast being unfit for other imployments also for no man would willingly keep such an one might not bring to remembrance so filthy a sin Vers 16. They shall surely be put to death their bloud shall be upon them That is both the woman and the man before spoken of that are found guilty of this unnaturall sinne of beastiality Vers 17. And if a man shall take his sister c. In this law concerning the punishment of incest between the brother the sister there is mention made of their seeing one anothers nakednesse whereby either nothing else is intended but what in other Laws is called uncovering their nakednesse or else because this might happen this is added to shew the hainousnesse of the sinne and how justly it is appointed to be punished with death The manner of their death is not expressed and therefore happely that was left to the Magistrate or else it was stoning as is noted before upon ver 9. onely it is said they shall be cut off in the sight of their people whereby is intended that they were immediately to be put to death and that openly for a warning to others and that if the Magistrate should forbear to cut them off then the Lord himself would do it Vers 18. And if a man shall lie with a woman having her sicknesse c. That is if he doth it wittingly for if he did it unwittingly he was onely rendred unclean thereby and was to be purified and to make an atonement for himself according to the direction of other Laws Vers 19. They shall bear their iniquities That is they shall be cut off for the puniâ—hment of incest being expressed in other places here it suffices to expresse their guiltinesse Vers 20. They shall bear their â—inne they shall die childlesse That is they shall presently be put to death Here the phrase is thus carried to shew that one reason why the Lord appointed such to be cut off was that the Land might not be filled with the issue of such unclean mixture CHAP. XXI Vers 1. THere shall none be defiled for thâ— dead among his people That is none of the inferiour priests shall by reason of mourning for the dead defile themselves to wit by touching their dead bodies or being in the house where their dead bodies were or coming nigh them aâ—d so consequently being present at their funeralls c. And severall reasons may be given why this was forbidden 1. that they might not too frequently be thereby disabled from attending the work of their prieâ—â—ly office 2. that hereby it might be seen that there was a higher degree oâ— holinesse required in the priests then in the rest of the people 3. that they might be the clearer types of the Messias who should be so exactly holy 4. that their refâ—aining to mourn might be a reall inâ—â—ruction to the people of the hope of the resurrection and 5. to teach us what purity is required in those that are by Christ made priests unto God Rev. 1. 6. Vers 2. But for his kinne that is near to him that is for his mother and for his father c. Amongst others here expressed for whom the priests might defile themselves the brother is one But why then were Eleazar and Ithamar the sonnes of Aaron forbidden to bewail the death of Nadab and Abihu their brethren Lev. 10. 6. Uncover not your heads neither rend your clothes leâ—t you die c. I answer that charge was extraordinary and peculiar 1. Because hereby they were required to testifie their submission to that severe proceeding of the Lord against their brethren and 2. Because they were newly that day entred upon the execution of their priestly office for
fruitfulnesse of the land wherein God had planted them whereof these severall boughs of goodly trees were aâ— evident signe Vers 43. That your generations may know that I made the children of Israel to dwell in booths c. Sâ—e Exod. 12. 37. CHAP. XXIV Vers 2. Command the children of Israel that they bring unto thee pure oyl-olive c. This which is given here in charge to the Israelites is for the continuall supply both of lamp oyl and shewbread to wit that as they brought them at first so they must still be supplyed by them either therefore these things were provided by the civil magistrate out of the common sâ—ock or else rather â—hey were provided as were also the daily sacrifices and whatsoever else was offered in the name of the whole people out of the treasury of the temple into which therefore towards the supply of these things both the Princes and people did ordinarily cast in what they were willing to give So it is noted of Hezekiah 2. Chron. 31. 3. He appointed also the Kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings and the burnt-offerings for the Sabbaths for the new Moons and for the set feasts and of the people Luke 21. 1. He saw the rich men casting their gifts into the treasury and a certain poore widow casting in thither tâ—o mites Vers 3. In the tabernacle of the congregation shall Aaron order it from the evening unto the morning c. Or his sonnes by his appointment See the note upon Exod. 25. 37. Vers 5. And thou shalt take fine floure and bake twelve cakes thereof These were the cakes of shewbread concerning which see the note upon Exod. 25. 23. The floure was provided at the common charge as is before said upon ver 1. and brought to the priests but the cakes were made and baked by the Levites of the family of Kohath as is evident 1. Chron. 9. 32. where it is said that some of the sonnes of the Kohathites were over the shew-bread to prepare it every Sabbath Vers 6. And shalt set them in two rows six on a row c. The common opinion is that those twelve cakes of shewbread representing the twelve tribes of Israel were not set one by another but six one upon another and six one upon another But because this way it cannot so properly be said that they were set in two orders or rows and because in the following verse there is order given for the putting of frankincense upon each row I rather think that they were set in order along the table six in one row and six in another Vers 7. And you shall put pure frankincense upon each row that it may be on the bread for a memoriall even an offering made by fire unto the Lord. For the incense was burned upon the altar when they took away the bread and was before-hand laid upon the bread as a signe that God would through Christ remember his people with thoughts of favour and gracious acceptance Vers 9. And it shall be Aarons and his sonnes and they shall eat it in the holy place That is after it had stood a week upon the table before the Lord. For it is most holy unto him of the offerings of the Lord c. Because of the incense which was burnt the bread was reputed most holy as if it had been of the offerings made by fire Vers 10. And the sonne of an Israelitish woman whose father was an Egyptian c. Thus by the providence of God in the party thus blaspheming and thus punished for it as is here related they were taught 1. How the curse of God doth usually follow the issue of such unlawfull mixtures as was this of an Egyptian with aâ— Israelite 2. How severe God must needs be against this sinne in his own genuine people who would not suffer it unpunished in one that was the sonne of a stranger by the fathers side The inserting of this story in this place makes it more then probable that it was done whilst they were yet in the desert of Sinai even whilst the Lord was giving these Laws to Moses which are before mentioned as is expressed in the next chapter ver 1. Whether the Egyptian had this sonne by Shelomith in marriage or by fornication we cannot say but that this their sonne the blasphemer had embraced the religion of the Israelites it is very likely both because he came away with them out of Egypt and also because he is here said to have gone out amongst the children of Israel which implies more then his going in their company namely that he went out amongst them as one of them And this sonne of the Israelitish woman and a man of Israel strove together in the camp This of his striving is expressed to let us know that a blasphemer though provoked is not therefore to be excused Vers 11. And the Israelitish womans sonne blasphemed the name of the Lord and cursed His sinne I conceive was not rash vain and unadvised mentioning Gods name either in swearing cursing the man with whom he was to contend or otherwise but of an higher nature though even these are blasphemy even some execration or reprochfull speeches uttered in his fury directly against God as if for instance we should suppose this that in the heat of contention the Israelite upbraiding him with his idolatrous father and denying him to be a true member of the Church of God he should thereupon speak scornfully and opprobriously of the God of Israel slighting the priviledge of being one of his people Some such blasphemy I conceive this was and that because the Law which God gave them upon this occasion speaks of cursing God ver 15. Whosoever curseth his God shall bear his sinne not cursing in Gods name but directly and expressely of cursing God And they brought him unto Moses c. According to the order mentioned Exod. 18. 26. The hard causes they brought unto Moses Vers 14. Let all that heard him lay their hands upon his head That is those that heard him were to come forth and laying their hands upon his head to give in evidence against him and so thereupon he was to be condemned and the congregation was to stone him Now this ceremony of the witnesses laying their hands upon his head was 1. to signifie that they did charge this sinne upon him and approve of the punishment that was to be inflicted for it 2. that having witnessed nothing but the truth they were free from his death but his bloud must be upon his own head 3. to imply that he was to be sacrificed as it were to the justice of God for as those that brought any sacrifice to the tabernacle were to lay their hand upon the head of the sacrifice thereby signifying their desire and faith that the death of that sacrifice might and should satisfie the justice of God in their behalf so here the laying
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soâ—nes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ— as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâ—sseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ— his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâ—scended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâ—ron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâ—d 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâ—ly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deâ—t 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâ—ght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
again if they were once suffered to come in Vers 19. And the children of Israel said unto him We will go by the high way This is either the reply of the first messengers or a second embassy upon the answer brought back by the first messengers Vers 21. Thus Edom refused to give Israel passage through his border Notwithstanding as they went along their coasts the Edomites suffered them to buy victuals of them See Deut. 2. 28 29. Wherefore Israel turned away from him Fetching a compasse through the wildernesse about the land of Edom. The Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. Ye are to passe through the coasts of your brethren the children of Esau Meddâ—c not with them for I will not give you of their land no not so much as a footbreadth so they went about though the way through the wildernesse was very troublesome Numb 21. 4. The soul of the people was much discouraged because of the way Vers 22. And came unto mount Hor. From which some think the people that were driven out of this countrey by Esau were called Horims Dent. 2. 12. The Horims also dwelt in Seir beforetime but the children of Esau succeeded them when they had destroyed them c. and Esau is called the Horite Gen. 36. 20. Vers 24. Aaron shall be gathered untâ— his people c. See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifest to the people that he was by death kept from entring Canaan for his sinne else the death of so aged a man would have been little regarded Vers 25. Take Aaron and Eleazar his sonne and bring them up into mount Hor. These reasons may be probably given why this is appointed to be done in the mount 1. That it might be a signe that this was done by Gods appointment their going up into the mount being as it were a presenting of themselves before Gods tribunal that by his will they mâ—ght be ordered in this great businesse 2. That it might raise up the peoples expectation to observe what was done whence it is said vers 27. that they went up in the sight of all the congregation 3. That it might be a signe of Aarons ascending by death to heaven Vers 28. And Moses stripped Aaron of his garments and put them upon Eleazar his sonne The priests used not to wear their holy garments out of the tabernacle But this was done by speciall command of God Aaron therefore going up to mount Hor in all the high priests attire that he might die there Moses stripped him there of all those holy garments not so much that they might not be defiled by Aarons dead body as that they might be put upon Eleazar his sonne to signifie that God had appointed him to suceâ—ed in his fathers office And indeed this done thus once for all was sufficient to shew that God had established this order that the high priests eldest sonne or the next heir of the family unlesse he were uncapable of it because of some blemish was still to succeed in that place and office and withall it must needs be a great comfort to Aaron that before he died he saw his sonne settled in his room and might in his sonne so clothed behold as in a type his Mediatour the salvation of God Luk. 2. 29. But yet in the dayes of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity for Eli was of the stock of Ithamar And Aaron died there in the top of the mount This was in the first day of the fifth moneth in the fourtieth year after their coming out of Egypt Aaron then being an hundred and twenty three years old chap. 33. 38 39. and an evident demonstration this was of the insufficiency of the legal priesthood Hebr. 7. 23 24. And they truly were many priests because they were not suffered to continue by reason of death But this man because he continueth ever hath an unchangeable priesthood Vers 29. They mourned for Aaron thirty dayes This was it seems the usuall time of mourning for great men for so long also they mourned for Moses Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died and was buried at Mosera but concerning that difficultie see the note upon that place CHAP. XXI Vers 1. ANd when king Arad the Canaanite which dwelt in the south heard tell that Israel came by the way of the spies c. That is when he understood by the spies he had sent forth to observe the course of the Israâ—lites that they were turned back again from the red sea and marched directly upon the south of Canaan where his countrey lay by the way of the spies that is by the way where he had sent his spies to watch them not knowing of Moses purpose to compasse the land of Moab he resolved that they meant to enter upon the south of Canaan and therefore judging it safer to find his eneme in his neighbours countrey then to be found by them in his own he immediately went forth with a great army even as farre as mount Hor in the edge of the desert where the Israelites now lay and there fought with them and took some of them prisoners Many Expositours do farre otherwise conceive of that which is here said of the Israelites coming by the way of the spies namely that king Arad heard they came by the way where the spies which Moses did long since send to search the land chap. 13. 17. entred that countrey and indeed they entred upon the south of Canaan as is there expressely noted But first because the Israelites were now farre from Kadesh-Barnea whence those spies were sent to search the land of Canaan and secondly because it seems apparent by the text that those that told this king Arad of the Israelites coming used the expâ—ession here mentioned that they came by the way of the spies and we no way find that either this king or any other of the Canaanites did ever know any thing of the Israelites spies that were sent to search the land therefore I conceive that this is meant rather as is abovesaid of the way where king Arad had sent spies to observe which way the Israelites would take of whose return from the red sea he had before been informed as is noted chap. 33. 40. As for the battel which was here fought betwixt the Israelites and the army of this king Arad very observable it is first that the Lord so disposed of it by his providence that this one king should onely come forth against them and that all the Canaanites in those parts did not joyn their forces together against them for by this means the Israelites were not so daunted but that they were willing to fight with them and secondly that notwithstanding the Lord suffered them to be foyled so that some of them were
then also as it is noted there vers 9. he prayed for the people again as being much afraid of the great anger which the Lord had conceived against them notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount Exod. 32. 14. And indeed assurance that God hath pardoned a sinne doth not make his servants the lesse earnest still to beg the pardon of it Vers 21. And I took your sinne the calf which ye had made and burnt it with fire c. See the notes upon Exod. 32. 20. Vers 22. And at Taberah and at Massah and at Kibroth-hattaavah ye provoked the Lord to wrath c. This is inserted as by way of parenthesis as if he had said Though I insist chiefly upon this sinne at Horeb because it was a most grievous sinne yet alas many other rebellions of yours I might reckon up at Taberah at Massah c. Vers 25. Thus I fell down before the Lord fourty dayes and fourty nights as I fell down at the first The former three verses being inserted as by the way now he returns to speak again of his interceding for them the second time when God was so highly displeased with them for that their foul sinne in making the golden calf for the fourtie dayes here mentioned are the same fourty dayes the second time spent with God whereof he had spoken before vers 18. which was after he had broken the calf and executed justice upon the people for their sinne and many other passages which are largely related in the thirtie second and thirtie third chapters of Exodus CHAP. X. Vers 1. AT that time the Lord said unto me Hew thee two tables of stone c. That is before my going up the second time into the mount at that time when upon your sinne and Gods displeasure I had earnestly sought unto God for you the Lord in testimonie that he was reconciled gave this charge concerning two new tables of stone and indeed at that time it was that he went up with them and stayed in the mount again the second time fourty dayes and fourty nights Now as the breaking of the first tables might signifie that there was no hope for mankind to be saved by the keeping of the law so this providing of two new tables might signifâ—e that yet notwithstanding the Lord would have the law to be in force as a rule of holinesse and righteousnesse unto his people and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof and besides Gods appointing of Moses to provide these two tables might intimate to the people that it was by his prayer and intercâ—ssion that they had this treasure again restored to them See also the note upon Exod. 34. 1. Vers 3. And I made an ark of shittim wood The ark here mentioned may be understood of an ark made onely for that purpose to keep the tables in till the other ark was made whereof God had spoken to him and for the making whereof he had given him direction in the first fourty dayes that he was with God in the mount If so this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode fourtie daye in the mount But if we understand it of the ark of testimony that was not made till he came down after he had the second time abode fourtie dayes in the mount onely it is here joyned with the hewing of the two tables because in this also he did as God commanded him though he did it not at the same time when he hewed the two tables of stone but afterwards when he came down from the mount and this I rather think is the meaning of the words because vers 5. he addes and there they be as the Lord commanded me Vers 4. And he wrote on the tables according to the first writing c. See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter Vers 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera c. In this and the following verse there are many difficulties and such as indeed the words being read as they are in our translation are almost inextricable yet we must see what may be said for the answering of them The first difficulty is in the connexion of these words with that which went before to wit how Moses being in this chapter speaking of those things that befell them at mount Sinai comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai as is evident Numb 33. 31 32. But this it is not so hard to resolve for we must know that these two verses are not added here as in order of History but are onely inserted by the way as in a parenthesis so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai for as we may see Numb 33. mount Sinai was but the twelveth station of the children of Israel Beeroth of the children of Jaakan or Bene-jaakan as it is called Numb 33. 31. was the twenty eighth station but his meaning is onely that having gon many journeys forward and backward as the Lord commanded them at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth as it is written Numb 33. 30. The second difficultie is concerning the place of Aarons death to wit because Numb 33. 38. it is said Aaron died at mount Hor and here that he dyed at Mosera and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites and that as they went back from Kadesh-Barnea towards the red sea and mount Hor is their thirtie fourth station and that as they returned again from the red sea towards the land of Canaan But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root though divided into divers tops as mount Sinai and Horeb were by the West part whereof called Moseroth Moses encamped as he went back towards the red sea and by the East part thereof called mount Hor as he returned again Northward towards the land of Canaan and so though Aaron dyed at mount Hor yet here it is said of Mosera that there Aaron dyed and there he was buried and that because Mosera and mount Hor were both one and the same mountain The third and greatest difficultie is in the seeming contradiction that is betwixt this place and that Numb 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera
so to Gudgodah and to Jotbath yet there quite contrary in one particular it is said that they went from Mosera or Moseroth to Bene-jaakan so from thence to Gudgodah or Horhagidgad as it is there called and from thence to Jotbathah or Jotbath as it is here written To answer this some Expositours say that the places here named are not the same that are mentioned Num. 33. 31. 32 33. But because all the foure places here named together are mentioned also together there and that with so little variation of the names as Mosera for Moseroth and Gudgodah for Horhagidgad and Jotbath for Jotbathah and Bene-jaakan for Beeroth or the wells of the children of Jaakan it is very hard to think that Moses in these two places speaks not of the same journeys of the Israelites Another Expositour therefore and that is Bonfrerius â—he Jesuite answers this difficultie thus That as they went back from Kadesh-barnea to the red sea the Israelites went indeed from Moseroth which was a part of the mountain called also mount Hor to Bene-jaakan as it is said Numb 33. 31. but as they returned again from the red sea towards the land of Canaan in a way not farre distant from that they had gon before then they came first to Beeroth of the children of Jaakan or Bene-jaakan and so from thence went to Moseroth or Mosera and indeed this answer would be very satisfactory but that there is one objection to be made against it which seems unanswerable and that is that both here and in Deut 33. it is said that after they were gone past Moseroth and Bene-jaakan they went first to Gudgodah or Horhagidgad and thence to Jotbath or Jotbathah which cannot be if Moses speaks there of the Israelites journeys from the land of Canaan towards the red sea at Ezion-gaber and here of their going back again from the red sea towards the land of Canaan since if after they had passed Moseroth and Bene-jaakan they came from thence to Gudgodah and so to Jotbath as they went from Canaan towards the red sea then as they went back again from the red sea towards Canaan they must needs come to Jotbath and Gudgodah before they came to Bene-jaakan and Mosera There remains thereforâ— onely one answer more that can be given for the reconciling of this seeming contradiction and that is that it seems the Israelites as they travelled from Kadesh towards the red sea went from Moseroth to Bene-jaakan as is expressed Numb 33. 31. but then finding there some difficulty in their passing forward they returned again from Bene-jaakan to Moseâ—a which is that remove that Moses here speaks of but is not mentioned in Numb 33. and so fetching a compasse about took another way and went forward again towards the red sea first to Gudgodah and then to Jotbath as is well expressed in some mappes The last doubt that may be moved concerning these words is What was the aim and drift of Moses in the inserting of these two verses as it were by the way concerning these journeys of the Israelites where he is relating what he did at mount Sinai And for this we must know that the drift of Moses herein is by the mention of these journeys of the Israelites to give a touch at those remarkable occurrents which at these places happened that might serve to humble the people and withall to quicken them in their care to walk uprightly with God Thus first the place where Aaron dyed and Eleazar succeeded in his room is mentioned because the remembrance of Aarons death might humble them for the sinne of the golden calf whereby God was displeased with Aaron and because the continâ—ance of the priesthood in his sonne was a proof of Gods being reconciled unto the people upon the prayer and intercession of Moses whereof before he had spoken and so likewise their removing from Gudgodah to Jotbath is mentioned vers 7. because that was a land of waters as it is there expressed because this bringing of them to such a place of waters as they travelled through the wildernesse was another proof of Gods grace and favour towards them and the respect he had to their infirmity that they might not murmur against him for want of water as formerly they had done Vers 8. At that time the Lord separated the tribe of Lâ—vi c. This is not meant of the time when they came to Jotbath or Jotbathah of which he had spoken in the foregoing verse for now Moses returns to the story of those things that were done at mount Sinai having as by the way inserted the former two verses for the reasons above mentioned instâ—ncing in this separating of the tribe of Leviâ— wherein not the Levites onely but the priests also are comprehended to the spirituall imployments here mentioned as a speciall signe of Gods receiving them into favour again upon his prayers and intercession Vers 10. And I stayed in the mount according to the first time fourty dayes and fourtiâ— nights c. This is thus again and again repeated that they might still be put in mind of the greatenesse of their sinne whereby they had deserved to be cut off but that Moses interceding thus earnestly for them God was pleased to be reconciled to them Vers 11. Arise take thy journey before thâ— people that they may go in c. This also shews God was fully reconciled and willing that presently they should have entred the land had not they by their murmuring excluded themselves for many years after Vers 14. Behold the heaven and the heaven of heavens is the Lords By the heaven of heavens is meant that which is by the learned called the Empyreall heaven where the Angels and the Saints departed do injoy the glorious and beatificall vision of God and it is called the heaven of heavens both because it is the highest and doth contain the other heavens within its orb and also by way of excellency as the most holy place in the Temple is called the holy of holies because 〈◊〉 farre surpasseth all the rest in splendour and glory Vers 16. Circumcise therefore the foreskinne of your heart and be nâ— more stiffe-necked That is mortifie all your naturall luâ—ts and corruptions rid your selves of that blindnesse of mind that hardnesse of heart all that spirituall pollution wherewith you are born and be no more stubborn and rebellious against the Lord. The first clause is meant of the mortifying of their inward lusts and the second of the reforming of their outward conversation by true repentance and because circumcision was a signe of this work of grace which God required of his people the casting off the old man with all the lusts and pollutions thereof therefore Moses useth this phrase of circumciâ—ing their hearts yea by requiring this of a people amongst whom there were but few that were outwardly circumcised for none were circumcised in their fourty years travelling through the wildernesse Josh 5. 5. he